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I added
Yosef ha-Kohen (1496–1575) was a historian and physician of the 16th century. His is the first known work by a Jewish writer describing the history of non-Jews.
[1]
I see that "Jewish historiography" is somewhat ambiguous in terms of the grammatical construction since it could technically also mean histories of histories written by Jews, not simply of Jews. I also fundamentally think there are going to be Jewish aspects to this history. Most Jewish historians don't write a history "of Jews," they write a history of the world from a Jewish perspective. Isn't that also Jewish historiography? Andre 🚐 22:20, 23 October 2023 (UTC)
The study of modern Jewish histories began with Michael A. Meyer's "Ideas of Jewish History" (1974), developed further by Ismar Schorsch's "From Text to Context" (1994). These works emphasized the transformation of Jewish historical understanding in the modern era and are significant in summarizing the evolution of modern Jewish histories. According to Michael Brenner, these works – like Yerushalmi's before them – underlined the "break between a traditional Jewish understanding of history and its modern transformation".Michael Brenner's Prophets of the Past, first published in German in 2006, was described by Michael A. Meyer as "the first broadly conceived history of modern Jewish historiography".
"Ẓemaḥ Dawid," published first at Prague, in 1592. It is divided into two parts, the first containing the annals of Jewish history, the second those of general history. The author consulted for the second part of his work the writings of Spangenberg, Laurentius Faustus, Hubertus Holtzius, Georg Cassino, and Martin Borisk. Though Gans's annals are very dry and have no great intrinsic value, they are memorable as the first work of this kind among the German Jews, who at that time appreciated historical knowledge but slightly. Indeed, in his preface to the second volume the author deemed it necessary to justify himself for having dealt with so profane a subject as the annals ofgeneral history, and endeavored to demonstrate that it was permitted to read history on Saturdays. The "Ẓemaḥ Dawid" passed through many editions. To the edition of Frankfort-on-the-Main, 1692, David ben Moses Rheindorf added a third part containing the annals of that century, which addition has been retained in later editions of the "Ẓemaḥ." The first part of Gans's work, and extracts from the second, were translated into Latin by Wilhelm Heinrich Vorst (Leyden, 1644). It was translated also into Judæo-German by Solomon Hanau (Frankfort-on-the-Main, 1692).Andre 🚐 23:17, 23 October 2023 (UTC)
References
I informed Wikipedia talk:WikiProject Jewish history and Wikipedia talk:WikiProject Judaism of this page, since they seem active. Andre 🚐 01:02, 24 October 2023 (UTC)
@ Andrevan: you have done some excellent work here. I am so pleased to see it. Our collaboration didn’t get off to the easiest of starts, but it seems it has been well worth it for the benefit of the encyclopedia.
Reflecting on it, it is strange to think that this subject wasn’t covered anywhere in our project until we stumbled into the topic.
Anyway, one quick comment on the structure. I noticed we no longer have a section on the history of Jewish historiography. I think it is an important distinction – most of these scholars wrote histories. The latter names wrote historiographies, which is a different category. Onceinawhile ( talk) 21:53, 5 November 2023 (UTC)
Well, the pace of editing on the page by Andrevan has been quite overwhelming for me, and it will take me some time to catch up to it. But the work that has been done here so far is a great accomplishment, and I want to commend Andrevan for it. Kudos! Thank you, warshy (¥¥) 20:32, 10 November 2023 (UTC)
![]() | This page is an archive of past discussions. Do not edit the contents of this page. If you wish to start a new discussion or revive an old one, please do so on the current talk page. |
I added
Yosef ha-Kohen (1496–1575) was a historian and physician of the 16th century. His is the first known work by a Jewish writer describing the history of non-Jews.
[1]
I see that "Jewish historiography" is somewhat ambiguous in terms of the grammatical construction since it could technically also mean histories of histories written by Jews, not simply of Jews. I also fundamentally think there are going to be Jewish aspects to this history. Most Jewish historians don't write a history "of Jews," they write a history of the world from a Jewish perspective. Isn't that also Jewish historiography? Andre 🚐 22:20, 23 October 2023 (UTC)
The study of modern Jewish histories began with Michael A. Meyer's "Ideas of Jewish History" (1974), developed further by Ismar Schorsch's "From Text to Context" (1994). These works emphasized the transformation of Jewish historical understanding in the modern era and are significant in summarizing the evolution of modern Jewish histories. According to Michael Brenner, these works – like Yerushalmi's before them – underlined the "break between a traditional Jewish understanding of history and its modern transformation".Michael Brenner's Prophets of the Past, first published in German in 2006, was described by Michael A. Meyer as "the first broadly conceived history of modern Jewish historiography".
"Ẓemaḥ Dawid," published first at Prague, in 1592. It is divided into two parts, the first containing the annals of Jewish history, the second those of general history. The author consulted for the second part of his work the writings of Spangenberg, Laurentius Faustus, Hubertus Holtzius, Georg Cassino, and Martin Borisk. Though Gans's annals are very dry and have no great intrinsic value, they are memorable as the first work of this kind among the German Jews, who at that time appreciated historical knowledge but slightly. Indeed, in his preface to the second volume the author deemed it necessary to justify himself for having dealt with so profane a subject as the annals ofgeneral history, and endeavored to demonstrate that it was permitted to read history on Saturdays. The "Ẓemaḥ Dawid" passed through many editions. To the edition of Frankfort-on-the-Main, 1692, David ben Moses Rheindorf added a third part containing the annals of that century, which addition has been retained in later editions of the "Ẓemaḥ." The first part of Gans's work, and extracts from the second, were translated into Latin by Wilhelm Heinrich Vorst (Leyden, 1644). It was translated also into Judæo-German by Solomon Hanau (Frankfort-on-the-Main, 1692).Andre 🚐 23:17, 23 October 2023 (UTC)
References
I informed Wikipedia talk:WikiProject Jewish history and Wikipedia talk:WikiProject Judaism of this page, since they seem active. Andre 🚐 01:02, 24 October 2023 (UTC)
@ Andrevan: you have done some excellent work here. I am so pleased to see it. Our collaboration didn’t get off to the easiest of starts, but it seems it has been well worth it for the benefit of the encyclopedia.
Reflecting on it, it is strange to think that this subject wasn’t covered anywhere in our project until we stumbled into the topic.
Anyway, one quick comment on the structure. I noticed we no longer have a section on the history of Jewish historiography. I think it is an important distinction – most of these scholars wrote histories. The latter names wrote historiographies, which is a different category. Onceinawhile ( talk) 21:53, 5 November 2023 (UTC)
Well, the pace of editing on the page by Andrevan has been quite overwhelming for me, and it will take me some time to catch up to it. But the work that has been done here so far is a great accomplishment, and I want to commend Andrevan for it. Kudos! Thank you, warshy (¥¥) 20:32, 10 November 2023 (UTC)