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By Jeremy Dauber

Antonio’s Devils offers either traditionally and theoretically with the origins of recent Hebrew and Yiddish literature via tracing the development of some outstanding writers who, for numerous purposes and in a number of methods, mentioned Scripture for his or her personal goal, as Antonio’s “devil,” Shylock, does within the service provider of Venice.By analyzing the paintings of key figures within the early heritage of Jewish literature during the prism in their allusions to classical Jewish texts, the e-book focuses consciousness at the wonderful and hugely advanced suggestions the maskilim hired to accomplish their polemical and ideological pursuits. Dauber makes use of this system to envision foundational texts through a number of the Jewish Enlightenment’s finest and significant authors, attaining new and infrequently remarkable conclusions.

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Extra resources for Antonio's Devils: Writers of the Jewish Enlightenment and the Birth of Modern Hebrew and Yiddish Literature (Stanford Studies in Jewish History and C)

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As we will see, this combination oVered new possibilities for the maskilim. See also Isaac Eisenstein-Barzilay, “The Ideology of the Berlin Haskalah,” PAAJR 25 (1956), 1–37; Uzi Shavit, Bepetakh hashira haivrit hakhadasha: masat mavo (Tel Aviv: Tel Aviv University, 1986); and Ernst Cassirer, The Philosophy of the Enlightenment (Princeton: Princeton University Press, 1951), vii, 5–7, 29–35, 136–138, 167–75, 182–196. 9. See Michael S. Berger, Rabbinic Authority (New York: Oxford University Press, 1998), esp.

32. Careful reading of Laban’s speeches in this episode accentuates interpretations stressing his hypocritical nature: though he intends his Wrst statement to Jacob to provide an avuncular impression (“Wherefore diddest thou Xee so secretly & steale away from me & diddest not tel me, that I might haue sent thee forthe with mirth & with songs, with timbrel & with harpe? ” (Gen. 31:27–28)), in the very next breath he unsubtly threatens him. ” Gen 31:29). A comparison with Antonio’s rapidly shifting mode of address toward Shylock might well prove instructive.

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.

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