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A Great Talmud Scholar’s Appreciation of a Great Novelist

April 25 2017

Both the Yiddish poet and novelist Chaim Grade and the Jewish Theological Seminary’s leading talmudist, Saul Lieberman, were products of the great yeshivas of pre-World War II Lithuania. The former depicted this milieu in his literary works, the latter sought to marry its intellectual activities to modern critical scholarship. In 1967, Lieberman wrote an encomium to Grade in Yiddish, translated into English for the first time here:

[Grade’s fiction is] filled with all kinds of personalities and characters, with never a single one even remotely resembling any of the others! Such weird types, such as Vova Barbitoler in Tsemakh Atlas [translated into English as The Yeshiva], or the blind beggar Muraviev in Der Shulhoyf [The Synagogue Courtyard, untranslated]: original characters that never once, even by coincidence, are reproduced. . . . So too, the depictions of women. . . .

By the time I got around to reading Tsemakh Atlas, I had already been stunned by the accuracy of Grade’s depictions. But in this work—aside from the central figure of the title, who is a literary creation forged by melding a variety of personalities, each consisting of numerous dispositions—I personally felt as if I knew almost every one of the major “participants” in Grade’s novel, [including] Khaykl Vilner [a stand-in for the author] and his rebbe, the Makhze-Avrohom, [who is transparently modeled on Lieberman’s cousin Avraham Yeshaya Karelitz]. The same is equally true of each and every one of the rabbis in The Agunah, who were all just like cousins of mine.

Many volumes have already appeared about the musar movement [a 19th-century movement focused on the cultivation of individual piety and ethics] and its proponents. You can choose to believe, or not accept, these works. But once having reads Grade’s depictions of yeshivas [that adopted musar teachings], you will know everything as if you had been there.

Read more at Jewish Review of Books

More about: Arts & Culture, Avraham Yeshaya Karelitz, Chaim Weizmann, Musar, Saul Lieberman, Yeshiva, Yiddish literature

The Summary: 10/7/20

Two extraordinary events demonstrate something important about Israel’s most fervent adversaries. One was a speech given at something called The People’s Forum (funded generously by Goldman Sachs), which stated, “When the state of Israel is finally destroyed and erased from history, that will be the single most important blow we can give to destroying capitalism and imperialism.”

The suggestion that this tiny state is the linchpin of a global, centuries-old phenomenon like capitalism goes well beyond anything resembling rational criticism. Even if Israel were guilty of genocide, apartheid, and oppression—which of course it is not—it would not follow that its destruction would help end capitalism or imperialism.

The other was an anti-Israel protest that took place in front of New York City’s Memorial Sloan Kettering Cancer Center, deemed “complicit” in Israel’s evils. At organizers’ urging, participants shouted their slogans at kids in the cancer ward, who were watching from the windows. Given Hamas’s indifference toward the lives of Gazan children, such callousness toward non-Palestinian children from Hamas’s Western allies shouldn’t be surprising. The protest—like the abovementioned speech—deliberately conveyed the message that Israel is the ultimate evil and its destruction the ultimate good, cancer patients be damned.

The fact that Israel’s adversaries are almost comically perverse does not mean that they can be dismissed. If its allies fail to understand the obsessive and irrational hatred that it faces, they cannot effectively help it defend itself.

Read more at Mosaic