Yosef Haim Brenner: A Life (Stanford Studies in Jewish History and C)

Based on formerly unexploited fundamental assets, this is often the 1st complete biography of Yosef Haim Brenner, one of many pioneers of recent Hebrew literature. Born in 1881 to a terrible Jewish kin in Russia, Brenner released his first tale, "A Loaf of Bread," in 1900. After being drafted into the Russian military, he abandoned to England and later immigrated to Palestine the place he turned an eminent author, critic and cultural icon of the Jewish and Zionist cultural milieu. His lifestyles used to be tragically led to the violent 1921 Jaffa riots.

In a nutshell, Brenner's lifestyles tale encompasses the iteration that made "the nice bounce" from Imperial Russia's faded of payment to the metropolitan facilities of modernity, and from conventional Jewish ideals and lifestyle to secularism and existentialism. In his writing he experimented with language and shape, yet continually trying to painting existence realistically. A hugely acerbic critic of Jewish society, Brenner was once relentless in portraying the vices of either Jewish public lifestyles and person Jews. such a lot of his contemporaries not just authorized his critique, yet sought after him for his forthrightness and took it as proof of his honesty and veracity.

Renowned writer and historian Anita Shapira's new biography illuminates Brenner's existence and occasions, and his relationships with major cultural leaders corresponding to Nobel laureate S.Y. Agnon, Hayim Nahman Bialik, Israel's nationwide Poet, etc. Undermining the authorised myths approximately his lifestyles and his demise, his melancholy, his family with writers, ladies, and men—including the query of his homoeroticism—this new biography examines Brenner's existence in all its complexity and contradiction.

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17 The Jews of Lvov discovered themselves in the course of the RuthenianPolish debate at the city’s nationwide id. The Jews selected to espouse Polish as their major non-Jewish language, yet there have been a few who most well-liked German. it sort of feels, even though, that almost all remained unswerving to Yiddish. The Galician Jews have been the flesh of the flesh of the light of cost Jewry: they'd an identical mentality, an analogous conservatism, and an identical spirit of switch, yet all sparsely. Jews didn't endure persecution, and there has been a feeling of liberty that used to be unknown at the different aspect of the border. The fight over identification was once one of many components within the nationwide awakening of Galician Jewry. an extra agitating issue used to be Jewish refugees and emigrants from Russia, particularly deserters from the tsar’s military on the time of the Russo-Japanese conflict, who introduced with them whatever of the ambience of the general public debates that raged around the border. As we've seen, this was once how Schoffman had reached Lvov. in comparison with London, Lvov was once a half-Jewish urban. Its Jews have been divided among those that favourite integration into the neighborhood cul- Lvov, 1908–1909 ture and society (whom the Zionists termed “assimilationists”) and the ultra­orthodox Haredim. A small minority supported nationalist tendencies. The Zionist circulation used to be at low ebb following the demise of Herzl. In Russia the controversy persevered among the Zion Zionists and the territorialists, the supporters and competitors of the sensible paintings of payment in Palestine, which used to be eventually agreed on on the 8th Zionist Congress on the Hague in the summertime of 1907. In Galicia, an unsophisticated cultural province, despite the fact that, there has been no signal of all this. there have been a number of outstanding personalities in Lvov, akin to the Zionist chief Adolph Stand and instructor and highbrow Solomon (Shlomo) Schiller, who was once admiringly referred to as “the Galician Ahad Ha’am. ”18 there have been additionally a few Hebrew writers dwelling in Galicia who had come from Russia within the wake of the pogroms (Schoffman, Beilin, B ­ ercovich, Kleinman, and others) and remained there for just a little while. They seemed down at the neighborhood writers, feeling that they didn't take literary projects. 19 yet in Galicia there has been a robust development of studying Hebrew, and a readership of Hebrew literature had shaped there. 20 ahead of leaving for Lvov, Brenner have been involved with Kleinman, editor of the Lemberger Tagblat, and organized for a typesetter’s task at the paper. Kleinman instructed that he revive Hameorer, which the Committee for the Revival of the Hebrew Language in Galicia used to be ready to put up with Brenner as its editor. Brenner declined. He didn't think “in the chance and necessity of Hebrew literature,” he responded to Kleinman. 21 yet after simply weeks had handed, his temper replaced, and he already had his new initiative, publishing the Makhshavot literary anthologies in Lvov. Hashiloah, Sinai, and H ­ aolam have been already lively, yet this didn't deter him. They have been journals excited by Judaism as a non secular suggestion, a topic that had no curiosity for him.

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