Susan L. Einbinder – författare

When Crusader armies on their way to the Holy Land attacked Jewish communities in the Rhine Valley, many Jews chose suicide over death at the hands of Christian mobs. With their defiant deaths, the medieval Jewish martyr was born. With the literary commemoration of the victims, Jewish martyrology followed. Beautiful Death examines the evolution of a long-neglected corpus of Hebrew poetry, the laments reflecting the specific conditions of Jewish life in northern France. The poems offer insight into everyday life and into the ways medieval French Jews responded to persecution. They also suggest that poetry was used to encourage resistance to intensifying pressures to convert. The educated Jewish elite in northern France was highly acculturated. Their poetry--particularly that emerging from the innovative Tosafist schools--reflects their engagement with the vernacular renaissance unfolding around them, as well as conscious and unconscious absorption of Christian popular beliefs and hagiographical conventions. At the same time, their extraordinary poems signal an increasingly harsh repudiation of Christianity's sacred symbols and beliefs.They reveal a complex relationship to Christian culture as Jews internalized elements of medieval culture even while expressing a powerful revulsion against the forms and beliefs of Christian life. This gracefully written study crosses traditional boundaries of history and literature and of Jewish and general medieval scholarship. Focusing on specific incidents of persecution and the literary commemorations they produced, it offers unique insights into the historical conditions in which these poems were written and performed.

The Black Death of 1348-50 devastated Europe. With mortality estimates ranging from thirty to sixty percent of the population, it was arguably the most significant event of the fourteenth century. Nonetheless, its force varied across the continent, and so did the ways people responded to it. Surprisingly, there is little Jewish writing extant that directly addresses the impact of the plague, or even of the violence that sometimes accompanied it. This absence is particularly notable for Provence and the Iberian Peninsula, despite rich sources on Jewish life throughout the century.In After the Black Death, Susan L. Einbinder uncovers Jewish responses to plague and violence in fourteenth-century Iberia and Provence. Einbinder's original research reveals a wide, heterogeneous series of Jewish literary responses to the plague, including Sephardic liturgical poetry; a medical tractate written by the Jewish physician Abraham Caslari; epitaphs inscribed on the tombstones of twenty-eight Jewish plague victims once buried in Toledo; and a heretofore unstudied liturgical lament written by Moses Nathan, a survivor of an anti-Jewish massacre that occurred in TÀrrega, Catalonia, in 1348.Through elegant translations and masterful readings, After the Black Death exposes the great diversity in Jewish experiences of the plague, shaped as they were by convention, geography, epidemiology, and politics. Most critically, Einbinder traces the continuity of faith, language, and meaning through the years of the plague and its aftermath. Both before and after the Black Death, Jewish texts that deal with tragedy privilege the communal over the personal and affirm resilience over victimhood. Combined with archival and archaeological testimony, these texts ask us to think deeply about the men and women, sometimes perpetrators as well as victims, who confronted the Black Death. As devastating as the Black Death was, it did not shatter the modes of expression and explanation of those who survived it-a discovery that challenges the applicability of modern trauma theory to the medieval context.

When King Philip VI expelled the Jews in 1306, some 100,000 men, women, and children were driven from royal France into the neighboring lands of Spain, Provence, Italy, and North Africa. The great expulsion of 1306 was arguably one of the most traumatic moments of medieval Jewish history and would prove to be the harbinger of a series of recalls and expulsions, local and general, culminating in King Charles VI's expulsion decree of 1394.Despite the upheavals of the fourteenth century, the literary productivity of Jews was astonishing. Yet there are few direct references to the catastrophic events of 1306, even in Jewish liturgical and historiographic texts, where one would expect to find them. In No Place of Rest, Susan Einbinder coaxes out the literary traces of this traumatic expulsion. Why did the memory of this proud and vibrant Jewish community fade from historical memory? Where do its remnants reside among later communities and readers? From the lyrics of the supposed "Jewish troubadour" Isaac HaGorni to medical texts and astronomical charts, Einbinder studies a range of writings she reveals to be commemorative. Her careful readings uncover the ways in which medieval Jews asserted their identity in exile and, perhaps more important, helped to preserve or efface their history.

The Black Death of 1348-50 devastated Europe. With mortality estimates ranging from thirty to sixty percent of the population, it was arguably the most significant event of the fourteenth century. Nonetheless, its force varied across the continent, and so did the ways people responded to it. Surprisingly, there is little Jewish writing extant that directly addresses the impact of the plague, or even of the violence that sometimes accompanied it. This absence is particularly notable for Provence and the Iberian Peninsula, despite rich sources on Jewish life throughout the century.In After the Black Death, Susan L. Einbinder uncovers Jewish responses to plague and violence in fourteenth-century Iberia and Provence. Einbinder's original research reveals a wide, heterogeneous series of Jewish literary responses to the plague, including Sephardic liturgical poetry; a medical tractate written by the Jewish physician Abraham Caslari; epitaphs inscribed on the tombstones of twenty-eight Jewish plague victims once buried in Toledo; and a heretofore unstudied liturgical lament written by Moses Nathan, a survivor of an anti-Jewish massacre that occurred in TÀrrega, Catalonia, in 1348.Through elegant translations and masterful readings, After the Black Death exposes the great diversity in Jewish experiences of the plague, shaped as they were by convention, geography, epidemiology, and politics. Most critically, Einbinder traces the continuity of faith, language, and meaning through the years of the plague and its aftermath. Both before and after the Black Death, Jewish texts that deal with tragedy privilege the communal over the personal and affirm resilience over victimhood. Combined with archival and archaeological testimony, these texts ask us to think deeply about the men and women, sometimes perpetrators as well as victims, who confronted the Black Death. As devastating as the Black Death was, it did not shatter the modes of expression and explanation of those who survived it-a discovery that challenges the applicability of modern trauma theory to the medieval context.

A wave of plague swept the cities of northern Italy in 1630–31, ravaging Christian and Jewish communities alike. In Writing Plague Susan L. Einbinder explores the Hebrew texts that lay witness to the event. These Jewish sources on the Great Italian Plague have never been treated together as a group, Einbinder observes, but they can contribute to a bigger picture of this major outbreak and how it affected people, institutions, and beliefs; how individuals and institutions responded; and how they did or did not try to remember and memorialize it. High self-consciousness characterizes many of the authorial voices, and the sophisticated and deliberate ways these authors represented themselves reveal a complex process of self-fashioning that equally contours the representation and meaning of plague. Conversely, it is under the strain of plague that conventions of self-fashioning come to the fore.In the end, what proves most striking is how quickly these accounts retreated into obscurity. Why was this plague, which was among the most documented of all outbreaks since the Black Death of the fourteenth century, ultimately consigned to silence in Jewish memory? Did the memory take shape outside the written or material remains that we typically consult, in ephemeral forms that were lost over time? How much were the official genres of commemoration responsible for the erosion of historical particularity? How much did these conventionalized forms of mourning help individuals find language for private experience? And how, conversely, was private experience reconfigured to signify public grief?Throughout Writing Plague, Einbinder unearths and analyzes a cluster of little-known texts, reading them as much for the things about which they remain silent as for the things they seem openly to express. It is a compelling hybrid work of literary criticism and historical reflection about premodern constructions of self and community.