Here is a first draft of my speech for Friday.

Before we can perform any action that might affect the stability of the country, we must first consider whether it is in the best interest of the country and the individuals involved.  For this reason we must consider whether it is truly good for the Jews of France to receive emancipation.  The Jews have historically been the recipients of scorn and hatred, much of it undeserved, and now we must consider what our actions should be towards them.

It is easy to say the Jews have been persecuted and now deserve the same rights as any other citizen.  But such rights entail certain responsibilities that I feel the Jews have yet to show and therefore I believe such rights cannot be granted.  When our glorious revolution began it was to free the impoverished masses from the rich and corrupt who lived in great splendor while their people starved.  Are we now to put the peasants under a new master who can reduce them to the most miserable of conditions.  The Jews profession of money lending has brought many advantages in the past, such is undeniable by even the most foolish of men, but now they use their power without restraint upon the citizens of France.  Should we allow for the 400,000 peasants who borrowed money from jews to buy land to be impoverished and penniless?  Should we allow for those who cannot pay their debts to have their lands be taken from them and given to Jews?  I say no.  If we allow such we should behead every peasant that is unable to pay for they will do no better under the new Jewish aristocrats then under those we have overthrown.

Some will no doubt be quick to point out that the Jews did not choose their profession but were limited to it by laws older than any of us.  This too is true, but we must consider the responsibility of a citizen as well.  The jews have used their power not to encourage the ideals of the revolution but to gain land for themselves at the expense of the peasants.  The jews consider themselves a separate community and do not treat others in the humane manner of equals.  In the assembly of August 1806 called for by Napoleon the jews claimed to consider the Frenchmen their brothers.  What brother then would put over the head of his kinsmen the threat of debt and would then seize his land if he was unable to pay?  Clearly the Jews do not consider the French their brothers; or if they do, they believe it is right for one brother to take the livelihood away from his own kin.  If that is so and we allow the Jews to continue unhindered we will soon find ourselves in a new aristocratic society with the wealthy jews.

I do not say that we should treat the Jews as less than human, indeed there are many instances of the Jews acting for the good of their country.  In Italy the jews were essential to the revolution and were among the most active in contributing to its success.  The Italian Jews have recognized themselves as citizens of Italy and accepted the responsibility of improving their country.

As such the Jew should be given the rights of any man of sufficient mental ability and protected from any harm other individuals might be inclined to do them.  They should be free to move within their own county and settle as they wish.  However, there is the fundamental difference between the Jews of France and the Jews of Italy that cannot be ignored.  The jews of Italy were wholehearted in the revolution of their country and have worked in its best interests, whereas the Jews of France have proven themselves to be unwilling to cooperate with the French peasantry.  Until the Jews can lend money without the compulsion to put their lenders under threat of debt and seize their lands they cannot be trusted.  Rather than help they have threatened to return the country to its previous state but under their power.  This above all else cannot be born without undoing all the work of our glorious revolution.

First debate questions

Kant- Why do you think there are more "cultural" Jews now? Do you consider these cultural Jews to be truly Jewish?

Mendelssohn- Can Jewish people be enlightened and Jewish at the same time? Or do you believe the two cannot go hand in hand?

Question for Mendelsshon:

Since Enlightenment makes a Jew question certain aspects of Judaism, is it possible for the two views to co-exist?

Questions for Kant:

Many Jews started to call themselves "cultural Jews" after the expulsion from Spain in 1492, does this hurt or help the idea that Judaism and Enlightenment can work together?

Debate Question #1

Question for Kant:

Kant is quoted as saying "But it is absolutely impermissible to agree, even for a single lifetime, to a permanent religious constitution which no-one might publicly question." How does this quote fit in with the rest on Kant's idea of Enlightenment? How does this relate to the Jewish religion?

Question for Mendelssohn:


Is it possible for Jews to follow the commandments in the Torah while also adhering to Enlightenment thinking? 

Questions for debate #1

Question for Kant
 
How would you react to the concept of someone who considers themself a "cultural" Jew by only following certain aspects of the Torah and Talmud, a practice that became popular in many port cities after the expulsion of Jews from Spain?

Question for Mendelssohn

How can the Jewish people co-exist with Enlightenment if Enlightenment requires questioning aspects of Judaism?

Questions for debate #1

Question for Kant

How can Jews still be able achieve total autonomy and Enlightenment while being a part of the European society? Enlightenment is all about thinking and doing for oneself but if they become part of a society, can they still remain autonomous? In Kant’s writing What is Enlightenment, he states that one must learn for themselves and if they are part of a society they will have to follow the societies rules.

Question for Mendelssohn

Would Jews still achieve Enlightenment if they choose to carry out the commandments of the Torah and observe Jewish laws and customs?

questions for debate #1

Question for Kant
Since the explosion from Spain, Jews have began to see themselves more ethnically Jewish rather than religiously Jewish. With this in mind, it is possible for these ethnic Jews to only follow part of the Talmud. If this is true, why cant these Jews replace the unpracticed Talmud information with enlightenment thoughts and ideas?

Question for Mendelssohn
 If you claim that judaism and enlightenment can co-exist, then why hasn't there been enlightenment thoughts on the Jewish religion thus far? What is inhibiting them?

Questions For Debate on Monday

Question for Kant (Steven):

Do you believe that Jews are capable of becoming productive members of society? Why or Why not?

Question for Mendelssohn (Kestrel):

Would you agree with the idea that Jews’ deficiency and differences, as compared to Christians, in society can be attributed to an innate characteristic or rather a historical culmination of intolerance toward Jews?

My question for our speakers on Monday is this, how can an enlightened society expect Jews to learn and adapt their beliefs?  In the centuries since Rome adopted Christianity we have seen the christian faith change in innumerable ways with the creation of the Benedictine, Franciscan and Lutheran orders as new needs of the people needed addressing and the old became corrupt.  In that same time period we see that Judaism has remained remarkable unchanged in Europe with jews still looking to the Talmud for guidance.  Rather then question and create new thoughts the jews have remained rooted in their beliefs, unable to move forward with the rest of society.  The Church has acknowledged new orders and embraced the new age.  Latin has been deemed a dead language, useful for the study of old scripture and the writings of church fathers, but no longer is it necessary to know Latin to read for the book.  The jews have remained mired in their languages, unwilling to move forward with the rest of society.  How then can we expect them to move forward into an enlightened age?
But perhaps I am too harsh.  The jews have been limited in the education they can receive for years and perhaps it is too early to judge whether they are ready to move forward.  If given the chance would the jews be willing to learn modern languages and rethink the Talmud so that they might be able to further the goals of their country in becoming an enlightened people.

Questions 1 and 6 for Sept 25

1.When does the modern period in Jewish history begin? What is modernity?

The modern Jewish history begins with the “onset of modernity”. Basically what modernity means is, the conscious recognition that the present is unique, original, and meaningfully different from earlier eras in time. Modernity consisted of the rise of cultural and intellectual change in economic, political, and social environments. Some products of the change include enlightenment, the rise of modern science, and the emergence to political and economic power of the middle classes.

6. Some Jews, among both the lower classes and the wealthy, converted to Christianity – why did they do this?

It is very sad to see that a lot of Jews were converting over to Christianity, but it seemed like a necessity at the time. There were many reasons as to why Jews, in the lower and wealthy class, began converting to Christianity. The European economic environment shifted many of the jobs Jews were accustomed to having, and they were no longer available. This is mostly due to the anti-semetic laws. This caused some poor Jews to convert in order to find work and raise their position in social class. Within the family, some fathers didn’t want their children growing up to live the miserable lifestyle they lived. They felt that converting could lead to  successful and happy lives instead of following the rigid structures of Judaism.

The State of the Jews, The Jews and the State - Wed. Sept. 25 Questions

1.) When does the modern period in Jewish history begin? What is modernity?
The modern period in Jewish history began when, for lack of a better word, modernity was onset.

Modernity is USUALLY used to describe something that, currently, is consciously different and unique than previous years. Most of these changes are cultural, social, and intellectual. Modernity, in the mid-nineteenth century, included the Enlightenment. Along with this came the decline of the monarchy and the rise of science. The middle class was given more power and industrialization rose. Life for everyone changed; religion and religious authority was questioned, the bourgeoisie took the reigns and people started to move from rural areas to cities, in order to hold more factory jobs. The classes, understandably, clashed. Out of this rose a new self-awareness of class and and institutions based on class.

2.) What is the Enlightenment?
The Enlightenment can be characterized as an intellectual revolution - along with the cultural, social, and economical changes of Modernity came a change based in progressiveness. Human intellect and innovative was tested and pushed. Religion was questioned as philosophes, like Montesquieu, Rousseau, and Voltaire, "exercised their natural right to liberty, created new, economic, political and social structures for the benefit of both individuals and the greater good." While the Enlightenment was a deeply intellectual movement, the ideas spilled over into political and economic structures. People were pushed more to innovate, to write, and to not take things at face value.

Emily Weiner - modernity

Emily Weiner

Jews in Modern World Blog

September 25, 2013

When does the modern period in Jewish history begin? What is modernity?

The modern period in Jewish history begins with the onset of modernity. What modernity means in technical terms is what sets a certain era apart from others. This is the specific details that fall into play in regards to a certain era. Modernity became the rise of, “clearly visible, cultural and intellectual sensibilities that were conditioned by tangible changes in economic, political and the social environment.” Modernity is really what brought us to where we are today. It is what shaped the future for the Jews.

What is the Enlightenment?

The Enlightenment was an intellectual revolution, which consisted of many members and/or creators. Some of these people included Montesquieu, Rousseau, Voltaire, Adam Smith and Kant. The priority of this period shifted from the typical focus on religion to logic and science. This is very typical as the members and/or creators were philosophers. The mindset and values during the Enlightenment is that people stopped living by what they were told within their religion and started living based off of their own personal lives and common sense.

1. When does the modern period in Jewish history begin? What is modernity?

According to the reading the modern period in Jewish history begins with "the onset of Modernity".  Modernity is defined as conscious recognition of an era. Modernity changed and shaped much of what was to come in the future years for Jews and people everywhere. 

6. Some Jews, among both the lower classes and the wealthy, converted to Christianity – why did they do this?

They did this for a couple of reasons.  One of the main reasons was because many jobs that were being offered to Jews were no longer being offered to them due to anti-semetic laws. If the poor people couldnt find jobs they couldnt put food on the table for their families so converting was the only option.  Some families wanted to see better days for their children so by converting they were able set their children up for the coming years. 

Questions for 9/25

2. What is the Enlightenment?

The Enlightenment took place over the late 17^th and 18^th centuries and encompassed a movement of intellectual thought within the European continent. Many of the philosophers prominent in the 1600s like, Locke, Newton, Smith, Voltaire, greatly influenced the birth of the Enlightenment. Surrounded by ideas of progression and rationality, leaders of the Enlightenment brought society back from the Dark Ages. Scientific thought and challenges to authority through reason were prominent ideas brought about by the Enlightenment; along with the basis for economic systems like capitalism. This revolution of thought established the framework for which the American and French revolutions would be based on.

6. Some Jews, among both the lower classes and the wealthy, converted to Christianity – why did they do this?

There were various reasons as to why Jews, in the lower and wealthy class, converted to Christianity. As the European economic environment shifted many of the jobs Jews were accustomed to having were no longer available. This is mostly due to laws that were anti-Semitic, which in turn caused some poor Jews to convert in order to find work and raise their position on the social totem pole. Within the family, some fathers wanted their children to live successful and happy lives instead of following the rigid structures of Judaism. Some of the Jewish upper class women, like Rahel Varnhagen, believed a higher education was essential to their lives. The Jewish religion did allow for much female movement outside the home, which is key to getting a legitimate higher education. 

Blog questions for September 25th

1. When does the modern period in Jewish history begin? What is modernity?

The modern Jewish history begins with the onset of modernity. Modernity is the state of conscious recognition that the present is unique, original, and meaningfully different from previous eras. Modernity saw the rise of a clear and undisputed cultural and intellectual change in economic, political, and social environments. Modernity reaches across such a cast time range because intellectual sensibilities are not vastly different from those in recent years.

2. What is the Enlightenment?

The Enlightenment was a time where social order inspired an intellectual revolution. The Enlightenment was led by many French philosophers who proposed changing society completely based on reason, progress, and faith in humankind. There was a new focus on logic and science, rather than pure religion. These philosophers wanted a world in which people rejected "truths" told to them by traditional religion and instead created new structures based  upon personal experience and common sense.

Blog questions for september 25th

Julia Kohn

Reading: Jews: A History, pp. 231-240

1. When does the modern period in Jewish history begin? What is modernity?

The modern period began “with the onset of modernity”. Modernity means the conscious awareness of an era’s uniqueness. Modernity became this rise of “clearly visible, cultural and intellectual sensibilities that were conditioned by tangible changes in economic, political and social environment”. The products that emerged from the modern age were enlightenment, the rise of modern science, the decline of the aristocracy and absolute monarchy, and the emergence to political and economic power of the middle classes. In addition to this shift in power and the development of a democracy, modernity marked the beginning of industrialization and the rise of the factory system. Within modernity Trade, literacy and proficiency arose. The Jews had perused these developments immediately and had become the central figures in the creation of modern culture. Though all of the world had been changed forever, the Jews had been transformed into “everybody else” and had lost apart of their identity.

2. What is the Enlightenment?

Enlightenment was part of the intellectual revolution and the members and or creators apart of the enlightenment era consisted of Montesquieu, Rousseau, Voltaire, Adam Smith, and Kant. This philosophy essentially rejected religious and traditional “truths”.  They created new economic, political and social structures for the greater good and gave rise to the concept of individualism over tradition. Its purpose was to reform society using reason and advance society through modern science.

Blog questions for Wednesday, September 25

Reading: Jews: A History, pp. 231-240

Answer question #1 and one other question

1. When does the modern period in Jewish history begin? What is modernity?

2. What is the Enlightenment?

3. What was the situation for Jews living in the main centers of Jewish life in 1700: central Europe (Germany, Austria), France, England, Sephardic Jews in the Ottoman Empire, Italy, and Poland-Lithuania? Contrast the economic and social position of Jews in these various centers.

4. What signs of incipient modernization can be found in these various Jewish communities?

5. In central Europe, new friendships between Jews and non-Jews occurred among the elite. What were the consequences of these friendships? What problems did some Jews see in these contacts?

6. Some Jews, among both the lower classes and the wealthy, converted to Christianity – why did they do this?

Questions for 9/23

 What were the two spheres of men’s and women’s lives in the Ashkenazic world?

            Men and women had different roles in the Ashkenazic world. Men had a more dominant role, while women had more domestic role. Men would be responsible for the public matters, whereas women would be in charge of the household and family. Although, both the men and women went to the marketplace with their family. The men had a more “powerful” role over the women while working. For instance, if a family had a tavern, the man would take of the financial matters and get the supplies, while the woman arranged the food and sleeping arrangements. Another example of the gender roles can be seen with the responsibilities of having a store. Again, the husband would deal with the finical matters, as he would secure credit and buy supplies and the wife would take care of the store in the marketplace.

            There was also a difference in language. Boys went to a school that taught them about religious life and Hebrew. Hebrew allowed them to participate in services and understand the Torah  On the other hand, girls learned Yiddish from a family member, a private tutor. Rarely would a girl go to school to learn Hebrew reading.

            Lastly, men would frequently pray in public, while women went to the synagogue on Shabbat and the holidays. All in all, men and women had distinct lives in the Ashkenazic world.

 What does her account of her husband's death reveal of her feelings about him and their marriage?

        Gluckel was heartbroken over her husband’s death and writes, “I truly believe I shall never cease from mourning my dear friend.” She was happily married with her husband and they had twelve children together. Her husband gave her everything that a wife wanted. From this account, one can deduct that her husband was loving, respecting, and honest. She felt he was an upstanding man of the family and the community. Gluckel was grief stricken and devastated over her husband.       

Blog Questions for September 23, 2013

Blog questions for 09/23/13

Amanda Aussems

1.     What were the two spheres of men and women’s lives in the Ashkenazic world?

In the Ashkenazic world, men and women had varying roles in society. Men were in charge of public field, which included the synagogue and common community establishments. Women, on the other hand, generally managed home and family life. Both men and women appeared in the market place, though, because women went shopping quite frequently for groceries and home additives. As far as roles within a family, the husband could be considered the “senior partner” and the wife was the “junior partner”, indicating a man’s superiority over a woman’s. The husband was in charge and the wife was the main assistant. For example, if they leased a tavern the woman would be primarily responsible for preparing food, preparing the sleeping quarters, and serving the customers while the husband would handle supplies and finances. Men were ultimately considered higher on the social scale in comparison to women due to their intense and highly invested amount of time in rabbinic studies. Men were intended to be tireless scholars or an honest and successful businessman, while women were to be religious facilitators, supporting their husbands and sons in their study success.

2.     What does her account of her husband's death reveal of her feelings about him and their marriage?

After thirty years of marriage, Glükel’s husband passes away and she is beyond devastated. She quotes that she “fed on the bread of tears and drank tears in great measure”. For Glükel, the devastation came from losing, not only her husband, but her best friend as well. In addition, when her husband passed, Glükel became a single mother of twelve children. Somehow she continued to take care of her self and her children after finding strength in the power of G*d. However, Glükel says that “[She] shall never forget him as long as [she] live[s], for he lies buried in [her] heart”.

1. What were the two spheres of men’s and women’s lives in the Ashkenazic world?

Men were in charge of public arena Including matters relating to the Synagogue. According to Rosman, the men were the senior parter of the marriage and the women were the junior partner. Men also conducted their religious studies in public, with other men in a public bet midrash. Women were in charge of managing family and private affairs. women studied their religious texts alone, or with their children.

2. How did women act on their religious commitments differently than men? What was their relationship to the synagogue?

Women only went to synagogue on Sabbath and holidays. They prayed individually at home, the (mikveh), or at the cemetery. Even when they did come to the synagogue, women did not join in the Hebrew liturgy with the men.