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Dreaming of Michelangelo is the 1st book-length learn to discover the highbrow and cultural affinities among glossy Judaism and the existence and paintings of Michelangelo Buonarroti. It argues that Jewish intellectuals chanced on themselves within the picture of Michelangelo as an "unrequited lover" whose paintings expressed loneliness and a eager for humanity's reaction. the fashionable Jewish mind's eye hence grew to become consciously idolatrous. Writers dropped at life—literally—Michelangelo's sculptures, seeing in them their very own worldly and emotional struggles. The Moses statue particularly turned an archetype of Jewish liberation politics in addition to a critical concentration of Jewish aesthetics. And such affinities prolonged past sculpture: Jewish viewers to the Sistine Chapel reinterpreted the ceiling as a manifesto of prophetic socialism, without its Christian parts. in keeping with Biemann, the phenomenon of Jewish self-recognition in Michelangelo's paintings provided an alternative choice to the failed offers of the German enlightenment. via this unforeseen discovery, he rethinks German Jewish heritage and its connections to Italy, the Mediterranean, and the paintings of the Renaissance.

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Frank Kermode and Melvin J. Lasky, 26 (January 1966): 33. sixty nine. Loevinson, Roma Israelitica, sixty seven. 70. See for example, Stephen Bertman, “The Antisemitic beginning of Michelangelo’s Horned Moses,” Shofar: An Interdisciplinary magazine of Jewish experiences 27, no. four (Summer 2009): 95–106. seventy one. Henry George, “Moses,” Ost und West 1, no. three (March 1901): 161–76. initially as Moses: A Lecture, added at St. Andrew’s corridor, Glasgow, Scotland, December 28, 1884 (New York: Sterling, 1897). seventy two. Theodor Zlocisti, “Grundakkorde jungjüdischer Kunst,” Ost und West 2, no. four (April 1902): 227–34. seventy three. Bernhard Münz, “Moses im Lichte der jüdischen Volksseele,” Ost und West 2, no. 1 (January 1902): 10. Münz used to be additionally the writer of Marie Eugenie delle Grazie als Dichterin und Denkerin (Vienna: Braumüller, 1902). word his dialogue of delle Grazie’s Italische Vignetten, really, her poems on Rome (ibid. , 14–20). seventy four. Henry George et al. , Moses (Berlin: Jüdischer Verlag, 1905); Hugo Bergmann, ed. , Worte Mosis (Minden: Bruns Verlag, 1913). seventy five. G. Kutna, “Moses in der bildenden Kunst,” Ost und West nine, nos. 8–9 (August 1909): 518. seventy six. Ibid. seventy seven. Josef Carlebach, “Die biblische Gestaltenwelt Michelangelos,” Menorah 8–9 (August 1924): 15. seventy eight. Hermann Vogelstein and Paul Rieger, Geschichte der Juden in Rom, 2 vols. (Berlin: Mayer and Müller, 1895–96), 2: 122. For the English version see Hermann Vogelstein, Rome (Jewish group Series), trans. Moses Hadas (Philadelphia: Jewish e-book Society, 1940). Having escaped Germany within the Nineteen Thirties, Vogelstein wrote the English model of his publication after he had misplaced his complete library and examine records. it can no longer be natural twist of fate that, within the Eighteen Nineties, Albert Mosse despatched his daughter Martha to review with Vogelstein, a longterm good friend of the Mosse relatives, who can have contributed to the family’s Italophilia. See Werner E. Mosse, “Albert Mosse: A Jewish pass judgement on in Imperial Germany,” LBIYB 28 (1983): 169–84, esp. 177–78. nonetheless, Vogelstein additionally professed virulent competition to Zionism within the early years. Vogelstein, “Der Zionismus, eine Gefahr für die gedeihliche Entwicklung des Judentums,” Mitteilungen des Liberalen Vereins für Angelegenheiten der jüdischen Gemeinde zu Berlin, nos. 22–23 (1906): 1–14. Vogelstein and Rieger wrote their historical past of Italian Jewry based on a prize contest initiated by way of the then Vienna-based Moritz Rapoport beginning in 1890. The award was once cut up among them and Abraham Berliner, a famous Bible student on the Berlin Rabbinical Seminary, whose two-volume Geschichte der Juden in Rom seemed in 1893. See Abraham Berliner, Geschichte der Juden in Rom von der ältesten Zeit bis zur Gegenwart (Frankfurt am major: J. Kauffmann, 1893). it really is attention-grabbing to notice that Berliner’s Geschichte der Juden in Rom seemed in Hebrew translation as early as 1913: A. Berliner, Divrei yammei ha-Yehudim be-Roma (Vilna: Biblioteka, 1913). Berliner’s first “Italian trip” took six months (February–July 1873) and integrated prolonged visits to Trieste, Florence, Rome, Livorno, Pisa, Parma, Bologna, Turin, Milan, and Verona.

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