Elijah ben Solomon; the "Genius of Vilna;†was perhaps the best-known and most understudied figure in modern Jewish history. This book offers a new narrative of Jewish modernity based on Elijah's life and influence.While the experience of Jews in modernity has often been described as a process of Western European secularization—with Jews becoming citizens of Western nation-states; congregants of reformed synagogues; and assimilated members of society—Stern uses Elijah’s story to highlight a different theory of modernization for European life. Religious movements such as Hasidism and anti-secular institutions such as the yeshiva emerged from the same democratization of knowledge and privatization of religion that gave rise to secular and universal movements and institutions. Claimed by traditionalists; enlighteners; Zionists; and the Orthodox; Elijah’s genius and its afterlife capture an all-embracing interpretation of the modern Jewish experience. Through the story of the “Vilna Gaon;†Stern presents a new model for understanding modern Jewish history and more generally the place of traditionalism and religious radicalism in modern Western life and thought.
#1352431 in Books 2013-10-22Original language:EnglishPDF # 1 9.25 x .87 x 6.12l; 1.24 #File Name: 0300164343304 pages
Review
1 of 1 people found the following review helpful. Another Addition to the Canon DebateBy Stefano NikolaouThis book will be referenced for the foreseeable future in the ongoing debate about the Old Testament Canon (I can't bring myself to call it the 'Jewish Canon'). Lim goes over all the familiar ground - early Canon lists; the Letter of Aristeas; Wisdom of Ben Sira; 2 Maccabees; Dead Sea Scrolls; Therapeutae; Gospels and Pauline Epistles but with some interesting conclusions.I think it's best to include some of Lim's conclusions and encourage you to read the book and decide for yourself if he proves his points.Here are some highlights'I have found no evidence to support the view that scrolls found at the Temple were used to define the canon' - page 179His [Josephus'] claim that every Jew regarded the Scriptures as the "decrees of God; to abide by them; and if need be; cheerfully die for them" is an exaggeration' - page 180'When this Canon actually closed is not clear; but a rough estimate of between 150 and 250 CE would not be far off the mark' - page 180'The closing of the Jewish canon may be seen as part of the Jewish reaction to knowledge of books of the New Testament and the increasing influence of Christianity' - page 182'The closing of the Biblical canon of Rabbinic Judaism is more protracted than is often assumed' - page 183'There is no evidence that the canon was closed in the second century. 2 Maccabees does not attest to the closing of the canon under Judas; as Leiman and Beckwith suppose.' - page 184'In sum; the process did not develop from the many collections of authoritative scriptures to one canon. Rather; there were many collections and then there was the majority canon. Once sectarianism disappeared; so did the variety of collections.' - page 186
