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Kanarfogel also received rabbinical ordination from the Rabbi Isaac Elchanan Theological Seminary an affiliate of the university , in one of the last classes taught directly by Rabbi Dr. Joseph B. In , Kanarfogel began teaching at the university, and was soon recognized as the E. Kanarfogel has authored or edited five books and published more than 50 articles and reviews. Some of his works have been translated to Hebrew. Kanarfogel currently resides in Teaneck, New Jersey.

He and his wife, optometrist Dr. Devorah Kanarfogel, have six children and twelve grandchildren. Ephraim Fred Kanarfogel born November 19, is a professor and dean at Yeshiva University and one of the foremost experts in the fields of medieval Jewish history and rabbinic literature, as well as an ordained rabbi and Torah scholar. In , Kanarfogel began teaching at the university, and was soon recognized as th.

Jewish studies or Judaic studies is an academic discipline centered on the study of Jews and Judaism. Jewish studies is interdisciplinary and combines aspects of history especially Jewish history , Middle Eastern studies, Asian studies, Oriental studies, religious studies, archeology, sociology, languages Jewish languages , political science, area studies, women's studies, and ethnic studies. Jewish studies as a distinct field is mainly present at colleges and universities in North America.

History In the 18th century, as interest in the "curiosities" of the Jewish religion rose, some non-Jews had models of synagogues erected, furnished with a full array of Jewish books and ceremonial objects, and accessible to a broad public, constituting the world's first "Jewish museums.

This is a list of notable people associated with Yeshiva University, a private university in New York City.

Kanarfogel, Ephraim 1955-

The list includes alumni, attendees, and faculty members past and present of the university. Bernard Revel. He had become president of the institution that was to become Yeshiva University a year earlier, in , when the "Rabbinical College of America" a short-lived name had been formed from the merger of two older schools, an elementary school founded in and a rabbinical seminary founded in Cohen concludes that the relatively narrow gap between the poor and rich, and the precariousness of wealth in general, combined to make charity "one of the major agglutinates of Jewish associational life" during the medieval period.

Einbinder uncovers Jewish responses to plague and violence in fourteenth-century Iberia and Provence.

Kanarfogel, Ephraim |

Through elegant translations and masterful readings, After the Black Death exposes the great diversity in Jewish experiences of the plague, shaped as they were by convention, geography, epidemiology, and politics. Most critically, Einbinder traces the continuity of faith, language, and meaning through the years of the plague and its aftermath.

Both before and after the Black Death, Jewish texts that deal with tragedy privilege the communal over the personal and affirm resilience over victimhood. Combined with archival and archaeological testimony, these texts ask us to think deeply about the men and women, sometimes perpetrators as well as victims, who confronted the Black Death. As devastating as the Black Death was, it did not shatter the modes of expression and explanation of those who survived it—a discovery that challenges the applicability of modern trauma theory to the medieval context.

Elukin shows that Jews and Christians coexisted more or less peacefully for much of the Middle Ages, and that the violence directed at Jews was largely isolated and did not undermine their participation in the daily rhythms of European society.

KANARFOGEL, Ephraim 1955-

The extraordinary picture that emerges is one of Jews living comfortably among their Christian neighbors, working with Christians, and occasionally cultivating lasting friendships even as Christian culture often demonized Jews. As Elukin makes clear, the expulsions of Jews from England, France, Spain, and elsewhere were not the inevitable culmination of persecution, but arose from the religious and political expediencies of particular rulers.

He demonstrates that the history of successful Jewish-Christian interaction in the Middle Ages in fact laid the social foundations that gave rise to the Jewish communities of modern Europe.


Elukin compels us to rethink our assumptions about this fascinating period in history, offering us a new lens through which to appreciate the rich complexities of the Jewish experience in medieval Christendom. When the crusaders demanded that Jews choose between Christianity and death, many opted for baptism. Many others, however, chose to die as Jews rather than to live as Christians, and of these, many actually inflicted death upon themselves and their loved ones. Stories of their self-sacrifice ushered the Jewish ideal of martyrdom—kiddush ha-Shem, the sanctification of God's holy name—into a new phase, conditioning the collective memory and mindset of Ashkenazic Jewry for centuries to come, during the Holocaust, and even today.

The Jewish survivors of memorialized the victims as martyrs as they rebuilt their communities during the decades following the Crusade. Three twelfth-century Hebrew chronicles of the persecutions preserve their memories of martyrdom and self-sacrifice, tales fraught with symbolic meaning that constitute one of the earliest Jewish attempts at local, contemporary historiography.

Reading and analyzing these stories through the prism of Jewish and Christian religious and literary traditions, Jeremy Cohen shows how these persecution chronicles reveal much more about the storytellers, the martyrologists, than about the martyrs themselves. While they extol the glorious heroism of the martyrs, they also air the doubts, guilt, and conflicts of those who, by submitting temporarily to the Christian crusaders, survived. Account Options Sign in. Top Charts. New Arrivals. Einbinder July 1, When Crusader armies on their way to the Holy Land attacked Jewish communities in the Rhine Valley, many Jews chose suicide over death at the hands of Christian mobs.

With their defiant deaths, the medieval Jewish martyr was born. With the literary commemoration of the victims, Jewish martyrology followed.

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Beautiful Death examines the evolution of a long-neglected corpus of Hebrew poetry, the laments reflecting the specific conditions of Jewish life in northern France. The poems offer insight into everyday life and into the ways medieval French Jews responded to persecution. They also suggest that poetry was used to encourage resistance to intensifying pressures to convert. Susan L. Reviews Review Policy.

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See more. Jacob R. To gain an accurate view of medieval Judaism, one must look through the eyes of Jews and their contemporaries. First published in , Jacob Rader Marcus's classic source book on medieval Judaism provides the documents and historical narratives which let the actors and witnesses of events speak for themselves. The medieval epoch in Jewish history begins around the year , when the emperor Constantine began enacting disabling laws against the Jews, rendering them second-class citizens.

In the centuries following, Jews enjoyed or suffered under legislation, either chosen or forced by the state, which differed from the laws for the Christian and Muslim masses. Most states saw the Jews as simply a tolerated group, even when given favorable privileges. The masses often disliked them. Medieval Jewish history presents a picture wherein large patches are characterized by political and social disabilities. Marcus closes the medieval Jewish age for Western Jewry in with the proclamation of political and civil emancipation in France.

The sources included in the anthology include historical narratives, codes, legal opinions, martyrologies, memoirs, polemics, epitaphs, advertisements, folk-tales, ethical and pedagogical writings, book prefaces and colophons, commentaries, and communal statutes. These documents are organized in three sections: The first treats the relation of the State to the Jew and reflects the civil and political status of the Jew in the medieval setting.

The second deals with the profound influence exerted by the Catholic and Protestant churches on Jewish life and well-being. The final section presents a study of the Jew "at home," with four sub-divisions with treat the life of the medieval Jew in its various aspects. Marcus presents the texts themselves, introductions, and lucid notes.

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Marc Saperstein offers a new introduction and updated bibliography. First published in , Jacob Rader Marcus's The Jews in The Medieval World has remained an indispensable resource for its comprehensive view of Jewish historical experience from late antiquity through the early modern period, viewed through primary source documents in English translation.

In this new work based on Marcus's classic source book, Marc Saperstein has recast the volume's focus, now fully centered on Christian Europe, updated the work's organizational format, and added seventy-two new annotated sources. In his compelling introduction, Saperstein supplies a modern and thought-provoking discussion of the changing values that influence our understanding of history, analyzing issues surrounding periodization, organization, and inclusion.