Page 61 - Jewish Book Annual Volume 5 (1946-1947)

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(Stories from Genesis), compiled and edited by Hayyim Schauss.
I t contains the Midrashim on Genesis selected and retold so as to
create a new whole. No new interpretations are indulged in. The
book is purely a product of the old popular narrative art. The
text of Genesis in Yehoash’s Yiddish translation accompanies the
Midrashim. I do not see why this was needed since it would
have sufficed to cite only those sentences from the Bible which
are necessary to bind and complete the mosaic of the Midrashim.
Ephraim Goldberg of Buenos Aires is issuing anthologies of legends
based on the Talmud and Midrashim under the name
Fun Yiddishe
(From Jewish Sources). The second volume appeared last
year. From Toronto there came N. Sherman’s
Batsi-ung tsum
Fremdn loiten Tanakh
Talmud un Rabonishe Literatoor
Toward Strangers According to the Bible, Talmud and Rabbinic
Literature). This book appears to be the product of a desire to
prove to ourselves (since it seems impossible to prove i-t to the
world) how our attitude in this matter differs from that of the
Dr. Jacob Weinberg, who had undertaken to translate the entire
Babylonian Talmud into Yiddish, and has already completed more
than 700 pages, died prematurely. (Cf. Yivo Bleter, V 23, No. 3)
A more modest task was undertaken by Simcha Pietrushka — that
of translating the
into Yiddish. A large part of his work
is done, and the two volumes,
have already
appeared. The translator interprets the text, and goes into such
detail that the final work is four to five times larger than the
translation itself. I t is doubtful whether this is a desirable pro-
cedure. In any case, it is a gigantic task requiring great erudition
and perseverance. Let us hope that S. Pietrushka will complete
this work and publish it.
Dr. Itzhak Polishuk of Chicago undertook to write the history
of philosophy from a Jewish standpoint in a two volume work
Antviklung fun Airope-ishn Denken un der Yiddisher Bei
(Development of European Thought and the Jewish Contri-
bution). This is a broad conception, and certainly a desirable
revaluation of general values in the light of the Jewish tragedy.
But the difficult language employed constitutes a drawback. In
spots it verges on the unintelligible. He is too much a disciple
and too little a judge of philosophic systems.
This year also witnessed the publication of the deceased Dr.