1897 was a watershed year in Jewish history. And now, Jewish historians may consider adding a surprising entry to the list of that year's events that proved so repercussive in Jewish history: the publication of Bram Stoker's Dracula.
Hanna Rovina in "The Dybbuk," 1920.
Many an enlightened reader of the New York Times must have indulged in yet another condescending laugh at the Catholic Church upon seeing a November 12 report about a conclave of bishops in Baltimore; the purpose was to discuss the urgent need for priestly experts in the task of expunging the devil from possessed parishioners. Among those chuckling, no doubt, were many Jews.
One of the more outsized personalities in Israel's history is Rabbi Ovadia Yosef, the longtime head of the Shas political party, who has just marked his ninetieth birthday. The foreign public knows of him, vaguely, as a right-wing fanatic. But the truth and perhaps the tragedy of the man are far more complicated and fascinating.
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Golem, Philippe Semeria.
The most famous and enduring of all Jewish legends is that of the golem, the artificial man. Indeed, with the possible exception of the demon Lilith, briefly pressed into service as a feminist icon, the golem remains the only post-biblical Jewish myth to be widely adopted by non-Jewish culture. Among its recent incarnations are a computer game that bears its name and the army of humanoids who populate James Cameron's film Avatar.
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