Page 61 - Jewish Book Annual Volume 19

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J
aco bow sk y
— J
e w i s h
L
iteratur e
in
S
w ed en
55
graduated in 1933 on his “Studien zum B ’estschen Hasidismus
in seiner religionsgeschichlichen Sonderart” and Goesta Lin-
deskog in 1938 on “Die Judenfrage im neuzeitlichen Judentum.”
In addition, two inaugural dissertations on talmudical themes
were published by Jewish scholars: Simon Abersten on Gittin
(1896) and Abr. Brody on the Mishna Traktat Tamid (1936),
both in Uppsala. Neither was born in Sweden.
Periodicals and Bibliography
The Swedish Jews’ own contributions to Jewish literature are
not important, but certainly of interest. It is significant that no
Jewish press existed in Swedn before 1920. There are now two
monthly periodicals in Stockholm:
Judisk Tidskrift
(since 1928),
founded by the late Marcus Ehrenpreis (1869-1951) and edited
since 1949 by Hugo Valentin, and
Judisk Kroenika,
edited by
Daniel Brick since 1932. Both have exerted considerable influence
on Christian opinion, especially
Judisk Tidskrift
which is distri­
buted freely to many public libraries for their reading-rooms,
and also to leading non-Jews.
A bibliography of Jewish literature in Swedish was published
in 1933 by S. Abersten as an off-print from
Judisk Tidskrift.
The following additions were published by the writer in
Judisk
Tidskrift
and also as revised off-prints: “Nyare judisk litteratur
pa svenska och norska” (Recent Jewish Literature in Swedish
and Norwegian), 1946; and “Nyare svensk-judisk litteratur (1946-
1951),” (Recent Swedish Jewish Literature), 1953.
Swedish was the early literary language also in Finland, and is
still spoken and written by a minority of its population. The
Jews in Finland number approximately 2,000, with communities
in Helsinki (Helsingfors), Turku (Abo), and Tampere (Tam-
merfors). Of the great number of small Jewish periodicals that
have seen the light of day there, perhaps the best is
Judisk
Kroenika,
edited 1918-20 by Israel Schur, an investigator in
Jewish folklore.
Religious Literature
The early Jews in Sweden, emigrants from Germany, and their
descendants used
Siddurim, Machsorim
and Pentateuchs or whole
Bibles with German translations. However, since the four com­
munities in the 1850’s introduced reforms in the liturgy with
many abbreviations and omissions, a revised prayer book for
Sabbaths and holidays with a very free Swedish translation or
parallel-text,
Boenbok foer den offentliga gudstjensten,
was issued
in four parts (1858-1881). As early as 1804 a Jewish renegade,
Nathanael Joelsson, published a correct Swedish translation