Judeo-Slavic Studies: 15-18cc

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18 January 2015

Religion

Subject Bibliography of Judeo-Slavic Studies

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Folklore

Hirsz Abramowicz, Profiles of a Lost World: Memoirs of East European Jewish Life before World War II, ed. Dina Abramowicz and Jeffrey Shandler, trans. Eva Zeitlin Dobkin (Detroit, 1999);

H. Aleksandrov, Forsht ayer shtetl (Minsk, 1928);

Dan Ben-Amos, “The ‘Myth’ of Jewish Humor,” Western Folklore 32.2 (1973): 112–131;

Dan Ben-Amos, “On Demons,” in Creation and Re-Creation in Jewish Thought, ed. Rachel Elior and Peter Schäfer, pp. 27–37 (Tübingen, 2005);

S. An-ski, Dos yidishe etnografishe program: Ershte teyl, Der mentsh (St. Petersburg, 1914);

Steven E. Aschheim, Brothers and Strangers: The East European Jew in German and German Jewish Consciousness, 1800–1923 (Madison, 1999);

Moisei Beregovskii, “Jewish Folk Music (1934)” and “Jewish Instrumental Folk Music (1937),” in Old Jewish Folk Music: The Collections and Writings of Moshe Beregovski, ed. Mark Slobin, pp. 19–43 and 530–548 (Philadelphia, 1982);

Benjamin Jacob Bialostotzky, Yidishe humor un yidishe leytsim (New York, 1963); Yehuda Leyb Cahan, “Vegn yidishe vitsn,” in Shtudyes vegn yidisher folksshafung, pp. 266–274 (New York, 1952);

Toby Blum-Dobkin, “The Landsberg Carnival: Purim in a Displaced Persons Center,” in Purim: The Face and the Mask, ed. Shifra Epstein, pp. 52–59 (New York, 1979);

John M. Efron, “Samuel Weissenberg: Jews, Race, and Culture,” in Defenders of the Race: Jewish Doctors and Race Science in Fin-de-Siècle Europe, pp. 91–122 (New Haven, 1994);

Ismar Elbogen, “Ein Jahrhundert Wissenschaft des Judentums,” in Festschrift zum 50 jährigen Bestehen der Hochschule für die Wissenschaft des Judentums in Berlin, pp. 101–144 (Berlin, 1922);

Shmuel Feiner, Haskalah and History: The Emergence of a Modern Jewish Historical Consciousness, trans. Chaya Naor and Sondra Silverton (Oxford and Portland, Ore., 2002);

Gila Flam, Singing for Survival: Songs of the Lodz Ghetto, 1940–1945 (Urbana, 1992);

Giza Frankel, “Notes on the Costume of the Jewish Woman in Eastern Europe,” Journal of Jewish Art 7 (1980),50–57;

Sigmund Freud, Jokes and Their Relation to the Unconscious, trans. and ed. James Strachey (New York, 1963);

Isaac Fridkin, Avrom-Ber Gotlober un zayn epokhe, 2 vols. (Vilna, 1925–1927);

Reuven Goldberg, “Mavo’,” in Zikhronot u-masa‘ot, by Abraham Baer Gottlober, vol. 1, pp. 7–50 (Jerusalem, 1976);

David A. Harris and Izrail Rabinovich, The Jokes of Oppression: The Humor of Soviet Jews (Northvale, N.J., 1988);

Itzik Nakhmen Gottesman, Defining the Yiddish Nation: The Jewish Folklorists of Poland (Detroit, 2003);

Moshe Idel, Hasidism: Between Ecstasy and Magic (Albany, N.Y., 1995);

Itzik Nakhmen Gottesman, Defining the Yiddish Nation: The Jewish Folklorists of Poland (Detroit, 2003).

Joseph Jacobs, “Jüdische Volkskunde und die Einteilung des Statistik der Juden,” in Statistik der Juden: Eine Sammelschrift, pp. 30–35 (Berlin, 1917);

Yisroel Kaplan, Dos folksmoyl in natsi-klem: Reydenish in geto un katset (1949; rpt., Tel Aviv, 1982);

Mark William Kiel, “A Twice Lost Legacy: Ideology, Culture and the Pursuit of Jewish Folklore in Russia until Stalinization, 1930–1931” (Ph.D. diss., Jewish Theological Seminary of America, New York, 1991);

Barbara Kirshenblatt-Gimblett, “Problemen fun yidisher folklor-terminologye,” Yidishe shprakh 31 (1972), 42–48;

Barbara Kirshenblatt-Gimblett, “Problems in the Early History of Jewish Folkloristics,” World Congress of Jewish Studies 10.D2 (1990), 21–32;

Yekhezkel Kotik, Journey to a Nineteenth-Century Shtetl: The Memoirs of Yekhezkel Kotik, ed. David Assaf (Detroit, 2002);

Jacob Z. Lauterbach, “The Ceremony of Breaking a Glass at Weddings,” in Studies in Jewish Law, Custom, and Folklore, pp. 1–29a (New York, 1970), also in Beauty in Holiness: Studies in Jewish Customs and Ceremonial Art, pp. 340–369 (New York, 1970);

Yoysef Yehude Lerner, “Di yidishe muze: Yidishe folkslider,” Der hoyzfraynd 2 (1889), 182–198;

L. Lowenstein, “Jüdische und jüdisch-deutsche Lieder,” in Jubelschrift zum siebzigsten Geburtstag des Dr. Israel Hildesheimer (Berlin, 1890);

Dan Miron, The Image of the Shtetl and Other Studies of Modern Jewish Literary Imagination (Syracuse, N.Y., 2000);

Hersh D. Nomberg, “Isaac Leibush Peretz As We Knew Him,” in The Golden Tradition: Jewish Life and Thought in Eastern Europe, ed. Lucy S. Dawidowcz, pp. 286–304 (Boston, 1967);

Immanuel Olsvanger, comp. and ed., Röyte Pomerantsen: Jewish Folk Humor (New York, 1965);

Elliott Oring, The Jokes of Sigmund Freud: A Study in Humor and Jewish Identity (Northvale, N.J., 1997);

Elliott Oring, “The People of the Joke: On the Conceptualization of Jewish Humor,” in The Humor Prism in 20th-Century America, ed. Joseph Boskin (Detroit, 1997), also in Western Folklore 42.4 (1983), 261–271;

Felix Rosenberg, “Über eine Sammlung deutscher Volks- und Gesellschafts-lieder in hebräischen Lettern,” in Zeitschrift für die Geschichte der Juden in Deutschland, vols. 2–3 (1888–1889; rpt., Nendeln, Liechtenstein, 1975), regarding the Isaac Wallich manuscript in the Bodleian Library;

Menachem Z. Rosensaft, ed., Life Reborn: Jewish Displaced Persons, 1945–1951 (Washington, D.C., 2001);

Ruth Rubin, Voices of a People: The Story of Yiddish Folksong (New York, 1973);

Yehoshu‘a Ḥana Rawnitzki (Yoshue-Khone Ravnitski), Yidishe vitsn, 2 vols. (New York, 1950) ;

Adam Rubin, “Hebrew Folklore and the Problem of Exile,” Modern Judaism 25.1 (2005), 62–83;

Yitskhok Shiper (Ignacy Schiper), “Araynfir-verter in der yidisher folkskentenish,” Landkentenish 1 (1933), 64–74;

Theodore Schrire, Hebrew Amulets: Their Decipherment and Interpretation (London, 1966);

Hayyim Schauss (Ḥayim Shoys), The Lifetime of a Jew throughout the Ages of Jewish History (Cincinnati, 1950);

Leo Srole, “Why the DPs Can’t Wait: Proposing an International Plan of Rescue,” Commentary 3.1 (January 1947), 13–24;

Anna Shternshis, Soviet and Kosher: Jewish Popular Culture in the Soviet Union, 1923–1939 (Bloomington, Ind., 2006);

Mark Slobin, Old Jewish Folk Music: The Collections and Writings of Moshe Beregovski (Philadelphia, 1982);

Abraham Moses Tendlau, Sprichwörter und Redensarten deutsch-jüdischer Vorzeit: Als Beitrag zur Volks-, Sprach- und Sprichwörter-Kunde (Frankfurt a.M., 1860);

Joshua Trachtenberg, Jewish Magic and Superstition (1939; rpt., New York, 1970), pp. 132–152;

M. B. Vanvild (pseud. for Moses Joseph Dickstein?) and Szmil Lehman, eds., Bay unz yuden: Zamelbukh far folklor un filologye (Warsaw, 1923);

Eli Yassif, Jewish Folklore: An Annotated Bibliography (New York, 1986);

Mark Zborowski and Elizabeth Herzog, Life Is with People: The Culture of the Shtetl (New York, 1995), see esp. Barbara Kirshenblatt-Gimblett’s “Introduction,” pp. ix–xlviii;

Leopold] Zunz, “Grundlinien zu einer künftigen Statistik der Juden,” Zeitschrift für die Wissenschaft des Judenthums 1.3 (1823), 523–532.

Jewish sources in Slavic traditions: Jewish mysticism

יוסף אביבי, קבלת האר"י, (ירושלים 1992) ;

אריאל בר-לבב, מאגיה בספרות המוסר , תרבטס 72.3 (2003) 389–414;

יונה בן-ששון, משנתו העיונית של הרמ"א,( ירושלים תשמ"ד) ;

תמר רוס, שני פירושים לתורת הצמצום - ר' חיים מוולוז'ין ור' שניאור זלמן מלאדי. מחקרי ירושלים במחשבת ישראל ב (תשמב) 153-169 ;

ברכה זק. שומר הפרדס : המקובל שבתי שעפטל הורוויץ מפראג. באר שבע,2002;

שוחט רפאל,קבלת ליטא כזרם עצמאי בספרות הקבלה. קבלה 10 (תשסד) ;181-206

Ada Rapoport-Albert, God and the Zaddik as the Two Focal Points of Hasidic Worship, History of Religions 18.4 (1979), 296–325;

David Assaf, Zaddik and Devotees: Historical and Sociological Aspects of Hasidism. The Zalman Shazar Center for Jewish History (Jerusalem, 2001) ;

Gabriele Boccaccini, Roots of Rabbinic Judaism: An Intellectual History, from Ezekiel to Daniel. William B. Eerdmans Publishing Company (Grand Rapids, 2002) ;

J.Dan Prayer as Text and Prayer as Mystical Experience, Torah and Wisdom; Studies in Jewish Philosophy, Kabbalah and Halacha, Essays in Honor of Arthur Hyman, ed. Ruth Link-Salinger, (New York: Shengold 1992), 33-47;

Joseph Dan, “Samael, Lilith, and the Concept of Evil in Early Kabbalah,” AJS Review 5 (1980): 17–40;

Avrum M. Ehrlich, Leadership in the HaBaD Movement: A Critical Evaluation of HaBaD Leadership, History and Succession (Northvale, N.J., 2000);

Rachel Elior, The Paradoxical Ascent to God: The Kabbalistic Theosophy of Habad Hasidism, trans. Jeffrey M. Green (Albany, N.Y., 1993);

Rachel Elior, The Mystical Origins of Hasidism.(Littman Library of Jewish Civilization, 2006) ;

Immanuel Etkes, The Gaon of Vilna: The Man and His Image, trans. Jeffrey M. Green (Berkeley, 2002);

Immanuel Etkes, The Besht: Magician, Mystic, and Leader, trans. Saadya Sternberg (Waltham, Mass., and Hanover, N.H., 2005);

David E. Fishman, Preserving Tradition in the Land of Revolution: The Religious Leadership of Soviet Jewry, 1917–1930, The Uses of Tradition, ed. Jack Wertheimer. (New York, 1992) 85–118;

Roman A. Foxbrunner, Habad: The Hasidism of Rabbi Shneur Zalman of Lyady (Tuscaloosa, Ala., 1992);

Moshe Idel, Golem, Jewish Magical and Mystical Traditions on the Artificial Anthropoid (Albany, N.Y., 1990), 207–241;

Matt Goldish, ed., Spirit Possession in Judaism: Cases and Contexts from the Middle Ages to the Present (Detroit, 2003);

Moshe Idel, Hasidism: Between Ecstasy and Magic (Albany, N.Y., 1995);

Moshe Idel, “On Judaism, Jewish Mysticism and Magic,” in Envisioning Magic, ed. Peter Schäfer and Hans G. Kippenberg, pp. 195–214 (Leiden, 1997);

Moshe Idel, An Anonymous Kabbalistic Commentary on Shir ha-Yihud. Mysticism, Magic and Kabbalah in Ashkenazi Judaism, ed. Karl Erich Grözinger and Joseph Dan (Berlin, 1995) 139–154;

Moshe Idel, Jewish Magic from the Renaissance Period to Early Hasidism, in Religion, Science and Magic in Concert and in Conflict, ed. Jacob Neusner, Ernest S. Frerichs, and Paul Virgil McCracken Flesher, pp. 82–117 (New York, 1989);

Arthur Green, ed., Typologies of Leadership and the Hasidic Zaddiq, in Jewish Spirituality, vol. 2, From the Sixteenth Century Revival to the Present, chap. 5 (London, 1987) ;

Gershom Scholem's Major Trends in Jewish Mysticism: 50 Years After, Proceedings of the Sixth International Conference on the History of Jewish Mysticism, eds. Peter Schaefer and Joseph Dan, Tubingen: J.C.B. Mohr (Paul Siebeck) 1993;

Abraham Joshua Heschel, The Circle of the Baal Shem Tov: Studies in Hasidism, ed. Samuel H. Dresner (Chicago, 1985);

Dovid Katz, Lithuanian Jewish Culture (Vilnius, 2004), 121–161;

J. H. Laenen , Jewish Mysticism: An Introduction (Westminster John Knox Press, 2001) ;

Dov Baer ben Samuel of Linits, In Praise of the Baal Shem Tov [Shivhei ha-Besht]: The Earliest Collection of Legends about the Founder of Hasidism, trans. and ed. Dan Ben-Amos and Jerome R. Mintz (Bloomington, Ind., 1970);

Yehuda Liebes, Mysticism and Reality: Towards a Portrait of the Martyr and Kabbalist, R. Samson Ostropoler. Jewish Thought in the Seventeenth Century, ed. Isadore Twersky and Bernard Septimus, (Cambridge, Mass., 1987), 221–255;

Naftali Loewenthal, Communicating the Infinite: The Emergence of the Habad School (Chicago, 1990) ;

Daniel C. Matt The Essential Kabbalah: The Heart of Jewish Mysticism (HarperCollin, 1996)

Allan Nadler, The Faith of the Mithnagdim (Baltimore, 1997);

Allan Nadler, Holy Kugel: The Sanctification of Ashkenazic Ethnic Foods in Hasidism, Food and Judaism, ed. Leonard J. Greenspoon, Ronald A. Simkins, and Gerald Shapiro [Studies in Jewish Civilization 15], (Omaha, 2005) 193–214;

Gedalyah Nigal, Magic, Mysticism and Hasidism: The Supernatural in Jewish Thought (Northvale, N.J., 1994);

Mordechai Pachter, Roots of Faith and Devequt: Studies in the History of Kabbalistic Ideas (Los Angeles, 2004);

Yohanan Petrovsky-Shtern, “The Master of an Evil Name: Hillel Ba’al Shem and His Sefer ha-Heshek,” AJS Review 28.2 (2004),217–248;

Moshe Rosman, Founder of Hasidism: A Quest for the Historical Ba‘al Shem Tov (Berkeley, 1996,The Littman Library of Jewish Civilization, 2014) ;

Moshe Rosman, In Praise of the Ba‘al Shem Tov: A User’s Guide to the Editions of Shivhei haBesht, Polin 10 (1997), 183–199;

Igor Tourov, Hasidism and Christianity of the Eastern Territory of the Polish-Lithuanian Commonwealth: Possible Contacts and Mutual Influences, Kabbalah 10 (2004), 73–105;

Joshua Trachtenberg, Jewish Magic and Superstition: A Study in Folk Religion (Philadelphia, 2004) ;

Joseph G. Weiss, Studies in East European Jewish Mysticism, ed. David Goldstein (Oxford, 1985) ;

Mordecai Wilensky, Hasidic-Mitnaggedic Polemics in the Jewish Communities of Eastern Europe: The Hostile Phase. Essential Papers on Hasidism, ed. Gershon David Hundert, (New York, 1991), 224–274;

Jewish sources in Slavic traditions: Philosophical and scientific literature

יעקב אלבוים, פתיחות והסתגרות,( הוצאת ספרים ע״ש י״ל מאגנס, האוניברסיטה העברית, 1990) ;

עמנואל אטקס, הדת והחיים. תנועת ההשכלה היהודית במזרח אירופה. (ירושלים1993 ) ;

מאיר הרשקוביץ, תתן אמת ליעקב, הדרום 18 (1963)78-35;

א"ב יפה, בשדות זרים - סופרים יהודים ברומניה 1880-1940, מרכז גולדשטיין-גורן לתולדות היהודים ברומניה,(תל-אביב תשנ"ו) ;

יוסף קלוזנר, דרכי לקראת התחיה והגאולה: אוטוביוגרפיה, הוצאת מסדה,( תל-אביב וירושלים 1946) ;

איריס פרוש, קנון ספרותי ואידיאולוגיה לאומית,(הוצאת מוסד ביאליק, ירושלים, והוצאת הספרים של אוניברסיטת בן-גוריון בנגב, 1992) ;

גרשם שלום, מחקרי שבתאות .ההדיר יהודה ליבס, (תל אביב תשנ"ב ; (

Hirsz Abramowicz, Profiles of a Lost World: Memoirs of East European Jewish Life before World War II (Detroit, 1999);

Hirsz Abramowicz, “Dr. Cemach Szabad,” in Profiles of a Lost World, trans. Eva Zeitlin Dobkin, ed. Dina Abramowicz and Jeffrey Shandler, pp. 297–300 (Detroit and New York, 1999);

Yehoyada Amir, “The Perplexity of Our Time: Rabbi Nachman Krochmal and Modern Jewish Existence,” Modern Judaism 23.3 (2003), 264–301;

George Alter, Two Renaissance Astronomers: David Gans, Joseph Delmedigo (Prague, 1958);

Rachel Auerbach [Rokhl Oyerbakh], “Nisht-oysgeshpunene fedem,” Di goldene keyt 50 (1964): 131–143;

Emlékkönyv Bánóczi Józsefnek születése hetvenedik évfordulójára (Budapest, 1919);

Nathalie Baranoff, Жизнь Льва Шестова: По переписке и воспоминаниям современников, 2 vols. (Paris, 1983);

Bruce Baugh, French Hegel—From Surrealism to Postmodernism (London and New York, 2003);

Vladimir Borisovich Berestetskii, “Isaak Iakovlevich Pomeranchuk,” Soviet Physics, Uspekhi 10.3 (1967),409–418;

Samuel H. Bergman, The Philosophy of Solomon Maimon (Jerusalem, 1967);

Arta Lucescu Boutcher, Rediscovering Benjamin Fondane (New York, 2003);

Eva Brabant, Ernst Falzeder, and Patrizia Giampieri-Deutsch, eds., The Correspondence of Sigmund Freud and Sándor Ferenczi, 3 vols., trans. Peter Hoffer (Cambridge, Mass., 1993–2002);

Mordechai Breuer, “Modernism and Traditionalism of David Gans,” in Jewish Thought in the Sixteenth Century, ed. Bernard D. Cooperman, pp. 49–88 (Cambridge, Mass., 1983);

Max Brod, “Felix Weltsch, dem Freund, zum Gedächtnis,” Bulletin des Leo Baeck Instituts 7.28 (1964), 285–294;

Alina Cała, Asymilacja Żydów w Królestwie Polskim, 1864–1897: Postawy, konflikty, stereotypy (Warsaw, 1989);

Kateřina Čapková, Češi, Němci, Židé? Národní identita Židů v Čechách, 1918–1938 (Prague, 2005);

Paul Cernovodeanu, “Contribuția medicului Iehuda (Iuliu) Barasch la dezvoltarea ştiinței şi culturii româneşti,” in Jaloane pentru o viitoare istorie: Reuniunea ştiințifică din 2–4 noiembrie 1997, ed. Dumitru Hîncu, pp. 127–139 (Bucharest, 1999);

Robert S. Cohen and Thomas Schnelle, eds., Cognition and Fact: Materials on Ludwik Fleck (Dordrecht, Netherlands, and Boston, 1986);

Karl Dedecius, Stanislaw Jerzy Lec: Pole, Jew, European (Kraków, 2004);

Thomas Delfmann, Ernst Weiss: Existenzialisches Heldentum und Mythos des Unabwendbaren (Münster, 1989);

Oskar Donath, “Dr. Eduard Lederer (Leda),” in Židé a židovství v české literatuře, vol. 2, pp. 204–214 (Brno, Czech., 1930);

Abraham Duker, “Leon Hollaenderski’s Statement of Resignation,” Jewish Social Studies 15 (1953), 293–300;

Abraham Duker, “The Polish Political Émigrés and the Jews in 1848,” Proceedings of the American Academy for Jewish Research 24 (1955), 69–102;

Artur Eisenbach, Wielka emigracja wobec kwestii żydowskiej, 1832–1849 (Warsaw, 1976) ;

Artur Eisenbach, Kwestia równouprawnienia Żydów w Królestwie Polskim (Warsaw, 1972) ;

Noah Efron, “Irenism and Natural Philosophy in Rudolfine Prague: The Case of David Gans,” Science in Context 10.4 (1997), 627–649;

Jacob Elbaum, “Rabbi Judah Loew of Prague and his Attitude to the Aggadah,” Scripta Hierosolymitana 22 (1971), 28–47;

Peter Engel and Hans-Harald Müller, eds., Ernst Weiss: Seelenanalytiker und Erzähler von europäischem Rang (Bern, Switz., 1992);

Immanuel Etkes, “Immanent Factors and External Influences in the Development of the Haskalah Movement in Russia,” in Toward Modernity: The European Jewish Model, ed. Jacob Katz, pp. 13–32 (New Brunswick, N.J., 1987);

Grzegorz Fedorowski, Ludwik Hirszfeld (Warsaw, 1985);

Shmuel Feiner, Haskalah and History: The Emergence of a Modern Jewish Consciousness, trans. Chaya Naor and Sondra Silverton (Oxford, 2002);

Shmuel Feiner, The Jewish Enlightenment, trans. Chaya Naor (Philadelphia, 2004);

Shmuel Feiner, “Solomon Maimon and the Haskalah,” Aschkenas 10.2 (2000), 337–359;

Shmuel Feiner and David Sorkin, eds., New Perspectives on the Haskalah (London and Portland, Ore., 2001);

Sándor Ferenczi, Selected Writings, ed. Julia Borossa (London, 1999);

Omry K. Feuereisen, “Geschichtserfahrung und Völkerrecht: Jacob Robinson und die Gründung des Institute of Jewish Affairs,” Leipziger Beiträge zur jüdischen Geschichte und Kultur 2 (2004), 307–327;

Jerzy Ficowski, Regions of the Great Heresy: Bruno Schulz, a Biographical Portrait, trans. and ed. Theodosia Robertson (New York, 2003), pp. 57–69;

David E. Fishman, Russia’s First Modern Jews: The Jews of Shklov (New York, 1995);

David E. Fishman, Russia’s First Modern Jews: The Jews of Shklov (New York, 1995) ;

Sharon Flatto, A Tale of Three Generations: The Landaus (forthcoming);

Ludwik Fleck, Genesis and Development of a Scientific Fact, trans. Fred Bradley and Thaddeus J. Trenn (Chicago and London, 1979) ;

Benjamin Fondane, Rencontres avec Léon Chestov (Paris, 1982);

Vladimír Forst, ed., Lederer-Lena Eduard,” in Lexikon české literatury, vol. 2, pp. 1121–1123 (Prague, 1993);

Ramona Fotiade, Conceptions of the Absurd: From Surrealism to the Existential Thought of Chestov and Fondane (Oxford, 2001);

Edward Fram, My Dear Daughter: Rabbi Benjamin Slonik and the Education of Jewish Women in Sixteenth-Century Poland (Cincinnati, 2007);

Isaac Fridkin, Avrom-Ber Gotlober un zayn epokhe, 2 vols. (Vilna, 1925–1927);

Dénes Friedmann, “Bánóczi József élete,” Magyar-zsidó szemle (1927): 13–16;

Irina Freidlin, V. I. Ioffe v Institute Eksperimental’noi Meditsiny (St. Petersburg, 1998), p. 72;

Gad Freudenthal, “Hebrew Medieval Science in Zamość ca. 1730: The Early Years of Rabbi Israel ben Moses Halevy of Zamość,” in Sepharad in Ashkenaz: Medieval Learning and Eighteenth-Century Enlightened Jewish Discourse, ed. Resianne Fontaine, Andrea Schatz, and Irene Zwiep (Amsterdam, 2005);

Gad Freudenthal, “R. Israel Zamość’s Encounter with Early Modern Science (Berlin, 1744): The Subversive Commentary on Ruaḥ Ḥen and the Birth of a New Conservative,” in Thinking Impossibilities: The Legacy of Amos Funkenstein, ed. Robert S. Westman and David Biale (Toronto, forthcoming);

Marian Fuks, Prasa żydowska w Warszawie, 1823–1939 (Warsaw, 1979). Eugenia Prokop-Janiec, Polish-Jewish Literature in the Interwar Years, trans. Abe Shenitzer, pp. 22–41 (Syracuse, N.Y., 2003);

Éva Gábor, Alexander Bernát (Budapest, 1986); László Perecz, “A filozófiai gondolat fényénél. Százötven éve született Alexander Bernát,” Magyar Tudomány (2000, no. 4): 483–493;

Dumitru Ghişe and Nicolae Gogoneață, “Iosif [sic] Brucăr,” in Istoria filosofiei româneşti, vol 2. pp. 534–564 (Bucharest, 1980);

Georg Gimpl, Weil der Boden selbst hier brennt: Aus dem Prager Salon der Berta Fanta, 1865–1918 (Furth im Wald, Ger., and Prague, 2001);

V. L. Ginzburg, “Landau’s Attitude towards Physics and Physicists,” Physics Today 42 (1989): 54–61; Dirk ter Haar, L. D. Landau, Men of Physics (Oxford, 1969).

Y. Goldberg, “Der veg roman un der intimer stil,” Shriftn fun vaysrusishn melukhe-universitet 1 (1929),45–60;

Arthur Green, “Three Warsaw Mystics,” in Rivkah Shatz-Uffenheimer Memorial Volume, vol. 2, ed. Rachel Elior and Joseph Dan, pp. 1–58 (Jerusalem, 1996);

Louis Greenberg, The Jews in Russia: The Struggle for Emancipation, 2 vols. in 1 (New York, 1976);

Antonín Grund, “Lederer Eduard,” in Ottův slovník naučný nové doby, ed. Bohumil Němec, vol. 5, p. 352 (Prague, 1930–1943);

Sanda Golopenția-Eretescu, “Henri Wald: Limbaj şi valoare,” Studii şi cercetări lingvistice 6 (1975), 619–624;

Benjamin Gross, “Les empires et Israël dans la vision messianique du Maharal de Prague,” Pardès 36 (2004), 215–224;

Moritz Grosman, ed., Yidishe Vilne in vort un bild: Ilustrirter almanakh (Vilna, 1925);

Lucian-Zeev Herşcovici, “Yehudah ben Mordekhay (Julius) Barasch, 1815–1863: Like a Philosopher of Judaism,” in The Jews in the Romanian History: Papers from the International Symposium, Bucharest, 1996, ed. Ion Stanciu, pp. 61–69 (Bucharest, 1999);

Tibor Hanák, Az elfelejtett reneszánsz: A magyar filozófiai gondolkodás századunk első felében (Budapest, 1993), pp. 83–84;

Jay Michael Harris, Nachman Krochmal: Guiding the Perplexed of the Modern Age (New York, 1991);

André Haynal, Disappearing and Reviving: Sándor Ferenczi in the History of Psychoanalysis (London, 2002);

Lucian-Zeev Herşcovici, “Studiu introductiv,” in Iudaismul, by Iacob Ițhac Niemirower, pp. 9–28 (Bucharest, 2005);

Ignác Hirschler, Autobiographisches Fragment (Budapest, 1891);

Hanna Hirszfeldowa, Andrzej Kelus, and Feliks Milgrom, Ludwik Hirszfeld (Wrocław, 1956);

Brian Horowitz, “The Tension of Athens and Jerusalem in the Philosophy of Lev Shestov,” Slavic and East European Journal 43.1 (Spring 1999), 156–173;

Hana Housková, “Z galerie postav českožidovského hnutí,” Jihočeský sborník historický 63 (1994), 115–123;

Ion Ianoşi, “‘Benedictus’ Spinoza,” in Spinoza: Viața şi filosofia, by Isac Brucăr, pp. 5–19 (Bucharest, 1998);

Ion Ianoşi, “Elogiul vorbirii,” Adevărul literar şi artistic 553 (2001): 1;

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