Naomi Seidman

The 1941 Yiddish translation of the New Testament by Henry Einspruch marked a turning point in the history of Yiddish translations of the New Testament aimed at proselytizing Jews. Breaking free from a centuries-long tradition in which Yiddish translators relied heavily on German translations, Einspruch produced a version that, in more fully mobilizing the Hebrew components of Yiddish, was designed to remind his Jewish readers that Christianity emerged in a Jewish context. This translation style also reflected and even embodied new trends in the conceptualization of conversion from Judaism to Christianity. More remarkably, it also spoke to the growing cosmopolitanism of secular Yiddish culture.

<p>WHEN Sarah Schenirer, founder of the Bais Yaakov school system, died in 1935 at the age of 51, eulogists spoke of her enormous accomplishments in revitalizing Orthodox Jewish life through the education of young girls and women. Since 1917, when Schenirer accepted the first twenty-five students into her school, the movement she founded had become well established, with perhaps 200 schools and 38,000 students throughout Poland and beyond....</p>

This chapter discusses the circumstances of Kraków Orthodoxy at the beginning of the twentieth century that constitute the background of the emergence of the Bais Yaakov movement. While Kraków is the birthplace of the Bais Yaakov movement, it was actually conceived, as it were, in Vienna, where Sarah Schenirer had fled with a flood of refugees after the outbreak of the First World War brought the Russian army into Galicia. The canonical story of the founding of the movement insists that the inspiration did not and could not have come to her in Kraków, where Orthodox rabbis did not address their female congregants from the pulpit and where Jewish girls' education was treated with utter neglect. Sarah Schenirer's founding of a girls' school system was thus a pioneering venture into unexplored territory, in which the initiative of a single woman solved a problem that no one else around her recognized, cared about, or could resolve. There is one detail in her memoir, however...

Mortal Pages, Literary Lives is a welcome addition to "The Nineteenth Century Series" published under the general editorship of Newey and Shattock by the Scolar Press. One of the chief rewards of reading these essays lies in discovering how they end up "talking to" one another, perhaps partly the result of their genesis within the dialogue engendered by the 1994 conference of the same title sponsored by the University of Leicester, home of the Victorian Studies Center. At the same time, the individual essays stand as independent, legitimate studies in their own right, reaching out to the scholarly community across a variety of disciplines as well as to the literate general readership. The essayists stretch and redefine our notions of canon and genre, whether they are introducing works long out of print or looking beyond the traditional choices that constitute the "definitive" autobiography for a given author. Moreover, besides augmenting current feminist scholarship on women's autobiography, many of the essays raise issues of empire and democracy which open up race and class for further consideration. Reading Wordsworth through Hopkins, for instance, Hanley shows how Hopkins prefigures both George Orwell's BBC broadcasts to militant Indian university students at the end of World War II, and the Wordsworth Centenary issue of an Indian journal which "represents an extraordinary effort at assimilation, reconciliation, and cultural translation still in dialogue with a poetic language that was perceived to have a special power of endorsing an elective western discourse of human dignity and spiritual aspiration" (34). It is indeed a healthy sign when scholarship transcends periodization to such encompassing ends.

What if we read “queer” Eastern European Jews not through a Central European psychoanalytic lens, but through the analytic resources of Ashkenaz? Could queer studies approaches to Yiddish culture, in their reliance on Freudian and post-Freudian ...

This is the chapter on "The Holocaust in Every Tongue" from my book, "Faithful Renderings: Jewish-Christian Difference and the Politics of Translation" that has the analysis of the differences between Elie Wiesel's Night and his Yiddish "Un di velt hot geshvign".

What if we read “queer” Eastern European Jews not through a Central European psychoanalytic lens, but through the analytic resources of Ashkenaz? Could queer studies approaches to Yiddish culture, in their reliance on Freudian and post-Freudian ...

Publikationsansicht. 22323198. The Politics of Canonicity: Lines of Resistance in Modern Hebrew Poetry (review) (2005). Seidman, Naomi. Abstract. Shofar: An Interdisciplinary Journal of Jewish Studies - Volume 23, Number 3, Spring 2005. Details der Publikation. ...

It may be surprising that in the nearly eight years I've taught Jewish Studies at the Graduate Theological Union in Berkeley— the last four of which I've also directed the Center for Jewish Studies—there has been very little of anything that might be called ''Jewish-Christian dia-logue.'' Jewish ...

... A marriage made in heaven : the sexual politics of Hebrew and Yiddish / Naomi Seidman. ... put it, "the myth of the 'femininity' and 'maternity' (and 'grandmaternity') of Yiddish has transcended the vicissitudes of history to become estab-lished as the dominant ideology of Yiddish ...

Seminary of America, 1992, x+ 274 pp. The importance of the two recently published works, Imahot meyasdot, ahayot horgotand Gender and Text in Modern Hebrew and Yiddish Literature, might best be illustrated by referenceto the dark ages before their appearance. ...

Page 1. UZI SHAVIT The New Hebrew Poetry of the Twenties: Palestine and America THE 1920s SAW A RADICAL SHIFT in modern Hebrew poetry. This turning point wassimilar to the one that occurred in the 1890s, with the appearance of Bialik and Tchernichowsky and ...