By Melvin I. Urofsky
Within the first 1/2 this century, a skilled and charismatic management restructured the yankee Jewish neighborhood to fulfill the calls for and possibilities of a pluralistic, secular society. The paintings of this iteration of titans nonetheless courses the present modes of yank Jewish existence. The final of those giants was once the influential reformer Stephen S. Wise--a progenitor of yankee Zionism, writer of the yank and international Jewish Congresses, and founding father of the Jewish Institute of faith. As rabbi of the loose Synagogue, clever led the struggle for a residing Judaism attentive to social problems.
This engrossing learn is greater than a chronicle of an ethnic community's adjustment to a number society. due to Melvin Urofsky's painstaking learn, it succeeds in revealing the genuine tale at the back of a mythical and arguable determine in American Jewish heritage.
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Additional resources for A voice that spoke for justice: the life and times of Stephen S. Wise
He then went to Oxford and laid out the original Arabic text, the Hebrew version (whether Gershoni's or another copy), and his own English rendered from the Hebrew, and proceeded to revise the English following the Arabic which, with its many defects, made the job very difficult. The criticisms of Goldhizer and Braun both indicate that Wise improperly transliterated some Arab words into Hebrew, and thus misread the meaning. A Hebrew text was indeed used, and it resulted in errors; but Gershoni did not write the thesis, Wise did.
He then went on to enquire how long it would be until the photographic reproduction of the Arabic text in the Bodleian would be available. 32 The following summer, 1895, Wise spent at Oxford, and in early July he sent Gottheil the first eighteen pages of the English translation, based on his work of the preceding year and his opportunity to examine the Arabic text. 33 At times he almost despaired of his shortcomings. "I am compelled to realize how much beyond my strength this task is. Much of the text is simple but there are many obscure passages.
29 As early as the 1920s rumors were rife that Wise's dissertation had been ghostwritten. New names were put forth from time to time as the "real author" of the translation, but no hard evidence ever confirmed these suspicions. Page 13 The most persuasive case for a ghostwriter has been made by the noted Hebraicist, Professor Jacob Kabakoff. In 1966, Kabakoff published a study of Zvi Gershoni (Henry Gersoni), who had been one of Wise's early Hebrew teachers. 30 In the course of his research he found a letter from Gershoni reported that he was finishing a translation of ibn Gabirol from Arabic into Hebrew, and was also writing a lengthy thesis in English on the treatise.