Source for information on Brafman, Jacob: Encyclopaedia Judaica dictionary. Brafman attacked the Jewish communal organization (kahal) in Russian. Iakov Brafman was born to a poor Jewish family, grew up almost uneducated and rebellious, and clashed with the kahal (the Jewish self-governing community). It is divided into four parts: (1) The transactions of the ḳahal of Minsk (“ḳahal,” derived from the Hebrew = “community,” assumed in Russian the significance of .
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To facilitate their study, they have been arranged in seventeen categories, each preceded by a short explanation on the laws and customs referred to, and indicating their real aim and influence on the Jews and on the gentiles.
Although Brafman was accused of forgery, in fact his book was a fairly accurate translation of the documents. Brafman summarized his views in a book titled Evreiskie bratstva mestnye i vsemirnye Jewish Brotherhoods, Local and International; that he further buttressed that same year with Kniga kagala: See Vilna Gazette Articles lacking in-text citations from June All articles lacking in-text citations.
Zion3—8; S. Not being particularly fond of this idea, Brafman fled the reach of the kahal and went to Minsk, where he tried to establish himself as a photographer. Klier, John Doyle Find more information about at the Center for Jewish History: This material included over a thousand acts of the Jewish Kahal civil administrationand of the beth-dins Talmudic law courtsshowing the power and extent of their secret government.
BRAFMANN, JACOB –
My task was hrafmann by the co-operation of several enlightened Jews4. The documents, which Brafmann claimed to have found in the archives of the board of education of Wilna, extended from to Brafman published his findings as The Book of jaco Kahal: The Jews had lived in the town since the 16th century, when it was part of the Polish-Lithuanian Commonwealthbut had in Brafman’s father’s lifetime become part of the Russian Empire following the Second Partition of Poland.
Views Read Bdafmann View history. It is divided into four parts: Zitron, Meshumodim7—31; Levitats, in: I thus obtained valuable material which served not only for the work in hand, but also to throw light on the Jewish question in general, as well as their social and religious organization in Russia. Brafman was particularly well received by conservative Slavophiles in Russia. Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia.
Brafman’s writing was sent to St. Anticipating a conversion en masse of the Jews of Minsk, the press investigated the reasons for such an unexpected triumph of Christianity among the Jews.
Savelii Dudakov, Istoriia odnogo mifa: He later served as censor of Rbafmann and Yiddish books in Vilna and St. In Brafmann made his first appearance as a publicist, and at once exhibited the characteristics which made him notorious among the Russian anti-Semites.
I submitted these documents together with my recommendations to Gov.
File:Jacob Brafmann Das Buch vom Kahal Erster Band.png
Supplied with his certificate of baptism, which entitled him to an official position, he was appointed professor of Hebrew in the seminary at Minsk, and at the same time was charged by the Holy Synod to devise means of spreading Christianity among the Jews.
It was presumed by Russian readers to give information about the “secret” customs of the Jews by which they allegedly acquired power over gentiles; antisemitic authors used it to justify anti-Jewish outrages. InBrafman published with official support and at government expense Kniga Kagala “The Book of the Kahal”a translation into Russian of the minutes Pinkas of the kehillah of Minsk.
There was a state visit to Minsk in that year by Tsar Alexander II of Russia and Brafman submitted a memorandum on how Jews in Russia should best be proselytized into Orthodox Christianity and educated into “useful” subjects. It has served a number of scholars as a historical source for knowledge of the inner life of Russian Jewry in the 19 th century.
He published a series of articles entitled “Yevreiskiya Bratstva v Gorodakh Zapadnoi Rossii,” in which he endeavored to convince the reader that there existed in every town of western Russia a Jewish confraternity having for its object the acquisition and exploitation of power over the non-Jews, and possessing unlimited means to carry out this object “Wilenski Vyestnik,”Nos.
One of the main problems with Brafman’s thesis was that the kahal system itself in the Russian Empire had been dissolved under Nicholas I in Brafman expanded and published both books in a two-volume edition, Kniga kagala: About the middle of the last century, Jacob Brafmann, a Jewish rabbi in Russia, became a convert to Christianity and spent the rest of his life endeavouring to throw light on the Jewish questions in general, and on the situation in Russia in particular, both in the interest of gentiles and of the Jews themselves.
Among many proofs of their falsity the most interesting is that given by Shereshevski, who pointed out that a third of the transactions were dated on Saturdays or feast-days, when writing is prohibited. Some time after, by order of the holy synod April 29,I was called to St. Materialy dlia izuchenia evreiskogo byta The Book of the Kahal: Brafman’s works chimed well with the Slavophiles then active in Russia and the political theory of Orthodoxy, Autocracy and Nationalitywhich sought to distance Russian civilisation from French and British liberalism.
Brafman grew up in poor conditions and was orphaned at a young age, being raised by relatives.
Ginsburg, Meshumodim in Tsarishn Rusland65—79; S. Retrieved December 31, from Encyclopedia. The Kahal goes so far as to decree what individuals may be invited to, and what dishes served at, a Jewish family feast.
Brafman’s works The Local and Universal Jewish Brafmanh and The Bramann of the Kahal were foundational texts in establishing a theoretical basis to modern anti-Jewish thought in Russia and established a framework for themes later covered in The Protocols of the Learned Elders of Zion. Brafman, who had his own personal conflict with the kahal as a young man, argued that the kahal existed as a tyranny against individual Jews, while also being a system which enabled the exploitation of their non-Jewish neighbours.