Antonio's Devils: Writers of the Jewish Enlightenment and by Jeremy Dauber

By Jeremy Dauber

Antonio’s Devils offers either traditionally and theoretically with the origins of recent Hebrew and Yiddish literature by means of tracing the growth of some extraordinary writers who, for numerous purposes and in a number of methods, stated Scripture for his or her personal function, as Antonio’s “devil,” Shylock, does within the service provider of Venice.By analyzing the paintings of key figures within the early historical past of Jewish literature during the prism in their allusions to classical Jewish texts, the ebook focuses consciousness at the incredible and hugely advanced thoughts the maskilim hired to accomplish their polemical and ideological objectives. Dauber makes use of this technique to check foundational texts by way of many of the Jewish Enlightenment’s finest and significant authors, achieving new and infrequently fabulous conclusions.

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Danson 63. Danson also compares (64) Portia’s speech and the Sermon on the Mount, signiWcantly noting of the latter, “its lesson is charity and mercy . . much of its context is severely legalistic . . ” 63. Naturally, all this assumes that such a contract is prima facie valid, an assumption seemingly shared at Wrst by all parties involved, though how such a contract would be valid in light of the Venetian law Portia cites forbidding an alien to “by direct or indirect attempts . . 362–364) is at best unclear.

In fact, Richmond Noble cites this very episode out of the entire Shakespearean corpus (42–43) to prove Shakespeare had clearly read the book of Genesis. For more general discussion of Shakespeare’s Biblical knowledge, including critical discussion as to the varying editions he used, see Noble 18–21, 45–49, 59–61. 29. ” He fails to discuss Jacob’s later dealings with Laban at all, however. He signiWcantly notes, though, that the identiWcation of Shylock with Jacob is by no means simple, given Jacob’s deceptive nature, exempliWed by his “theft” of his brother’s blessing and (arguably) his behavior in the deal with Laban discussed here.

Cohen “Hatekhnika” 155–156. 27. Tova Cohen, “Bein-tekstualiut besifrut hahaskala: mekomo shel hatekst habilti katuv,” Bikoret ufarshanut 31 (1995), 37–52. See also Cohen “Hatekhnika” 145–150, particularly her comments on the reading of the weekly Torah portion (146). See also Katz Tradition 57, 158 and Alter Modern 6–7. Allusion in a Jewish Key their work should and must serve as a starting point for any critical endeavor attempting to study this literature. Indeed, much of the analysis in this book’s later chapters follows these works’ critical assumptions: a strong authorial hand using the vital and familiar canonical text in the (partial) expectation of a learned reader,28 accompanied by the authorial assumption that said reader would have greater familiarity with, and stronger aVect toward, canonical material with strong resonances in Jewish life and liturgy.

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