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Acknowledgments ix
Abbreviations and Rules of Transliteration xi
Introduction xii
Context
The Bibliographic Context 3
Handbooks of the Law 3
Practical Obstacles to Reading in the Age of Manuscripts 8
A Proposed Handbook for the Fifteenth Centiny 12
Literacy and Printing in the Vernacular 15
The Shifting Center of Ashkenazic Jewry 22
German Jewry on the Move 23
Keeping in Touch 26
Italian Jewry in Crisis and the Rise of Polish Jewry 30
Cultural Exchanges 32
Glimpses into the Lives of the Main Audience 37
Men's Views of Women 37
Separate and Unequal 45
Life at Home 48
Religious Responsibilities 60
Women at Prayer 63
Piety and Super-Piety 70
In the Community 78
Content
Popularizing the Law 87
Creating a Book People Wanted to Read 87
Motivating Observance 93
Historical Role Models 98
The Seder mizvot ha-nashim and Earlier Handbooks 101
Slonik, His Teachers, and theShulhan 'aruk 105
Aftermath 129
Tables 1 and 2: Comparison of Passages from Seder mizvot ha-nashim and Shulhan 'aruk 136
Textual Traditions of "Women's Commandment" Books and Slonik's Seder mizvot ha-nashim 139
Introduction to the Yiddish Text and Translation 151
Yiddish Text and Translation 154
Bibliography 309
Index 331
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Mathew Hawn
reviewed My Dear Daughter: Rabbi Benjamin Slonik and the Education of Jewish Women in Sixteenth-Century Poland on June 16, 2013 My Dear Daughter: Rabbi Benjamin Slonik and the Education of Jewish Women in Sixteenth-Century Poland
Rosman's How Jewish Is Jewish History first and foremost is a challenge to essentialist historiographies of Judaism. As someone who doesn't buy fully into the triumph of the postmodern critique over the validity of truth-claims but does take its concerns quite seriously, his perspective is somewhat refreshing. Neither a reactionary nor a member of the choir, his survey of relevant theories and the attempts to integrate them into Jewish Studies is an earnest account of his own making sense of how to do historiography today. I hope that later editions of his Founder of Hasidism will include an introduction that attempts to situate the research therein within the context of this book's concluding argument.
I can comfortably recommend How Jewish... to those with an interest in historiography in general or in Jewish Studies specifically. It might also be a helpful resource to individuals of faith who take the problematization of grand narrative seriously but don't see this as a hopeless situation by any means for religious traditions, for those who are wrestling with concerns about the challenge to grand narrative and for those seeking to infuse their own religious identity and praxis with an awareness of contemporary theoretical concerns.
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