9v Di Geshikhte Fun Literature Bay Yidn Israel Zinberg Yiddish Steven Spielberg for Sale

9v Di Geshikhte Fun Literature Bay Yidn Israel Zinberg Yiddish Steven Spielberg For Sale

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9v Di Geshikhte Fun Literature Bay Yidn Israel Zinberg Yiddish Steven Spielberg:
$499.00

Copyright 1999 by The National Yiddish Book Center, part of The Steven Spielberg Digital Yiddish Library.This includes almost the complete set of Israel Zinberg's classic History Of Jewish Literature in Yiddish.The pictures are sample table of contents pages in the order of the books below, 1 photo per book.
The following are the volumes included in this listing [First picture is just a sampling of what the covers look like but there are 9 volumes total]The first number is this Yiddish series numbering, the second number is the serial number corresponding to what it is in the Speilberg Libraryand the third number and title is what the title page says in English. Then what it says on another blank page in Yiddish.1 No. 00251 First Volume Middle Ages. 1st part The European Epoch
2 No. 00252 Second Volume Middle Ages 2nd part Germany-France, 3rd part Judaism In Italy
3 No. 00253 Third Volume Middle Ages 4th part The Struggle Between Tradition And Philosophical Rationalism
4 No. 00254 Fourth Volume 5th part, Italian Judaism In The Renaissance Period6 No. 00256 Sixth Volume 8th part Old-Yiddish Literature From the earliest days until the Haskalah Movement
7a No. 00253 Seventh Volume First Book 9th part Berlin Haskalah
7b No. 00257 Seventh Volume 2nd Book 10th part Hasidism & Thoughtfulness 1720-1820
8a No. 00258 Eighth Volume First Book 11th part Jewish Scholarship and Galician Haskalah
8b No. 00259 Eighth Volume 2nd Book 12th part The Haskalah - Russian Reproduction of original in Yiddish for those wanting to compare any translation to the original Yiddish it was written in.I have 9 volumes, in excellent condition, including binding and with clean pages. They bound in softcover, with a very clean interior. ISRAEL ZINBERG AND HIS GESHIKHTE FUN DER LITERATUR BAY YIDN Israel Zinberg's Geshikhte Fun Der Literatur Bay Yidn was published originally in Yiddish in Vilna in the decade 1927-37. The history was translated into Hebrew and published in Israel in the late 1950's and early 1960's, and was translated in the United States in an English translation prepared by Bernard Martin. The work is undoubtedly one of the last and greatest monuments of European Jewish scholarship. It is also unique among the considerable number of histories of Jewish literature, dealing with the entirety or a substantial aspect of the field, that have been written since the closing decades of the nineteenth century by such scholars as Joseph Klausner, Simon Bernfeld, David Kaufmann, Gustav Karpeles, Max Weinreich, and Meyer Waxman. Zinberg's History is unique because he was not a professional scholar in Judaica, nor a certified researcher, nor the holder of an academic position.He earned his living for more than forty years as a chemical engineer in Petrograd (later Leningrad) and his work on Jewish literature was merely an "avocation." However, it was a consuming avocation, one to which he gave virtually every moment of his leisure time over a span of many years. As far as thoroughness of research and scholarship is concerned. As far as linguistic competence and a close reading of the original sources are concerned, Zinberg sustains favorable - and, at times, even more than favorable - comparison with the most able and learned of his fellow workers in the field of the history of Jewish literature. He ransacked the great libraries and the superb collections of Jewish books and manuscripts that Leningrad boasted in his day which were freely accessible to him. In the matter of documentation and footnoting, the chemical engi neer of Leningrad was far more fastidious than most of his fellow workers who spent their lives in universities, theological seminaries, and research institutes. Zinberg's work is unique mainly by virtue of the fact that it was motivated by a fervent love for his people and their literary creations. To be sure, he is within the tradition of Haskalah (Enlightenment) and Hochmut Yisrael, or Wissenschaft des Judentums. His father was an ardent maskil and he himself was deeply involved in such Haskalah-oriented enterprises as the Russian-Jewish journal Voskhod, the Yeveryskaya Entsiklopedia, and the Leningrad Society for the Dissemination of Enlightenment and Culture among Jews (Hevrat Marbei Ha-Haskalah). Furthermore, he had read and mastered the works of Leopold Zunz, Moritz Steinschneider, Heinreich Graetz, David Kaufmann, David Kahana, and practically all the other important figures both of Haskalah and Hochmat Yisrael. He shared the ideal professed by Zunz and Steinschneider: the attainment of an accurate and comprehensive understanding of the literary and historical documents of the Jewish people. However, he did not naively accept their assumption that a strictly o ideal professed by Zunz and Steinschneider: the attainment of an accurate and comprehensive understanding of the literary and historical documents of the Jewish people. However, he did not naively accept their assumption that a strictly objective and disengaged understanding was either possible or desirable. In a letter written in 1936 to Joseph Opatoshu, Zinberg remarked on the history of the Hasidic movement that had been written by his friend of many years, Simon Dubnow: "Dubnow's work disappointed me greatly. He tried to be strictly, scientifically objective, and so the book was written in a tone that is neither hot nor cold. In cultural history strict objectivity is an impossibility, for when the historical investigator illuminates the facts, his own Weltanschauung must reveal itself." Only rarely do the pages of Zinberg's Geshikhte display the tepid tone that he lamented here in Dubnow's work. Zinberg had no hesitation about injecting his personal judgements, in evaluating and appraising, in lauding or condemning the writers, books, ideas, and movements with which he was concerned. And his own Weltanschauung, his fundamental personal convictions and values, colored his work throughout. The central existential questions of Zinberg's personal philosophy - or, to put it more correctly, of his inward spiritual wrestling - were the questions of the ultimate meaning of life and that problem which the theologians call theodicy: the reconciliation of the massive suffering, injustice, and evil that obviously exist in the world with faith in a presumedly omnipotent, beneficient, and righteous God. Zinberg, therefore, saw these questions as the fundamental themes pervading the entire literature he examined, whose scope stretched from Arabic Spain in the tenth century to eastern Europe at the end of the nineteenth. Thus he wrote: "But no matter how different the periods in the cultural life of the Jewish community in Europe, they are all united by one main problem which runs like a red thread through all aspects of the national creativity. The basic motif, the life nerve of Jewish literature, is the question concerning the purpose of human life. To what end does man live? In what does the goal consist? How can man s great suffering and the endless sorrows of the 'chosen' people be justified? How is the tragic mystery of the world to be explained? How can one resolve the great enigma, the profound contradiction: the Creator, a God full of compassion, and the world so steeped in evil and corruption?" Zinberg spent his adolescence - indeed, his entire life - in an atmosphere saturated with the thinking of Karl Marx as expounded by numerous Russian socialists and communists, and with the Marxist notion of historical-dialectical materialism, or economic determinism, as the major key to the interpretation of history. There is no evidence that he ever became a member of the Communist Party, but he himself indicated clearly that in his youth he was attracted to dialectical materialism. In a letter of 1914 to Samuel Niger he wrote: "In my younger years I went for a time to the Marxist synagogue, until I realized that very important prayers are missing from its prayerbook." That the Marxist influence remained a significant one on Zinberg's thinking, however, is evident throughout the pages of his Geshikhte. It is clear, first of all in his general view - a view which pervades his entire work - that the spiritual and intellectual history of European Jewry has been largely dominated by two major tendencies which developed along parallel lines but also frequently came into sharp conflict with each other: on the one side, an "aristocratic rationalism," which sought to broaden man's mental horizons and to liberate him from irrationality, superstition, and dogmatism, but which attached relatively little importance to the ordinary man's feelings and aspirations and generally lacked any broad social and humanitarian concern; and, on the other side, a "democratic religion of the heart," in which the living individual, with his emotions and longing for a fuller and richer life, was primary, and the vision of a more just and equalitarian society was constantly maintained as the goal of human striving. Zinberg himself clearly opted for the latter interpretation of Judaism. Here, clearly, is a powerful reflection of what has not entirely unjustly been referred to as Marx's secularized version of the Hebrew prophetic passion.62