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Rating: 
Summary: A Missing Link Discovered
Review: A Missing Link Discovered Certainly, any true history such as that written by Miriam Bodian is worthy of much more than five stars. . Professor Bodian chooses not the former when she describes and clearly illustrates the fact that the Ashkenazim (German “Jewry”) were not accepted by The Nation…the “Hebrew Nation”…Iberian Jewry. .... This book is highly recommended for all those of the Hebrew Nation, and for the Ashkenazim, or for anyone interested in Jewry. I also highly recommend it for Christians who would like to establish a sound base insofar as understanding what REALLY went on just before and during the periods when “Jews” started coming to the Americas. Few understand that the first synagogue in New Amsterdam (NYC) was of the Iberian peoples’, the Ashkenazim not arriving till wayyyy late in the game. Professor Bodian’s book, within my Hebrew National Community is about the best thing since apple pie…or shall I say, “empanadas de manzana.” It’s highly recommended for ALL. Sincerely, Daniel Enriquez David
Rating:
Summary: A Missing Link Discovered
Review: A Missing Link Discovered Certainly, any true history such as that written by Miriam Bodian is worthy of much more than five stars. . Professor Bodian chooses not the former when she describes and clearly illustrates the fact that the Ashkenazim (German “Jewry”) were not accepted by The Nation…the “Hebrew Nation”…Iberian Jewry. .... This book is highly recommended for all those of the Hebrew Nation, and for the Ashkenazim, or for anyone interested in Jewry. I also highly recommend it for Christians who would like to establish a sound base insofar as understanding what REALLY went on just before and during the periods when “Jews” started coming to the Americas. Few understand that the first synagogue in New Amsterdam (NYC) was of the Iberian peoples’, the Ashkenazim not arriving till wayyyy late in the game. Professor Bodian’s book, within my Hebrew National Community is about the best thing since apple pie…or shall I say, “empanadas de manzana.” It’s highly recommended for ALL. Sincerely, Daniel Enriquez David
Rating: 
Summary: Free of Catholic rule, Conversos reJudaize in Amsterdam.
Review: In the last decade of the 16th and first decades of the 17th centuries, Spanish and Portuguese Conversos leave their homelands and come to Amsterdam seeking what author Miriam Bodian calls rejudaization, or what we, today, call conversion as a requirement for full participation in community life and benefits derived by being part of rabbinic Judaism. Affluent, educated, and willing to learn rabbinic Judaism, these Conversos are seeking to learn and to establish Jewish rituals and worship. For example, ex-Conversos seek religious aid from Uri Halevi, an Ashkenazi rabbi from Emden who establishs what is probably the first synagogue in Amsterdam in 1595. When Halevi starts circumcising Conversos, the Dutch authorities arrest him and charge him with circumcising adults who are presumably Conversos. However, Halevi is released and allowed to continue working with the Iberian ex-Conversos and with his help they are able to establish their own rituals by 1603. One of the early Conversos who arrives in Holland is Isaac Pinto. He is overjoyed at having been given the opportunity to practice Judaism, the religion of his Iberian ancestors. Pinto not only learns Judaism, he studies Hebrew and established a synagogue, which he finances in its entirety during his lifetime. Although few of the ex-Conversos have the financial means that Pinto had, they actively participate in the Jewish community life of Amsterdam. However, as the 17th century starts passing, a new type of Converso who views Judaism as a practical necessity begin arriving in Amsterdam. Often times, this group of Conversos wanted to participate in the life of the synagogue and receive the benefits derived from being part of the Jewish community, but had no desire to undergo circumcision. There are examples of uncircumcised Conversos who died in Amsterdam and their families wanted to bury them in the Jewish cemetery of Ouderkerk. The Mahamad (see definition) ruled that the dead Conversos had to be circumcised before they could be buried in Ouderkerk. "Denial of the right of burial [in the Jewish cemetery] was used by the Mahamad in Amsterdam, if not to encourage circumcision, to pressure a few of the émigrés to undergo formal conversion to Judaism. These were persons who unquestionably belonged to the 'Nation' but, because of known female old Christian ancestors on their mother's side, were not Jewish according to rabbinical law, which held that Jewishness was transmitted through the mother". The Amsterdam Jewish community was very careful not to upset Spain or Portugal by actively promoting Judaism or openly protecting crypto-Jews on Spanish or Portuguese soil. This was because Amsterdam's ex-Conversos were heavily engaged in commerce as ship owners, diamond and spice traders, and many other activities related to commerce with the Spanish and Portuguese empires. Although the Amsterdam Jewish community probably did not openly help Crypto-Jews in Iberia, there is evidence that some of the many prayer books that were printed in Spanish and Portuguese in Amsterdam were sent to Spain and Portugal or their overseas possessions (Bodian page 199). The Amsterdam ex-Conversos strongly encouraged their friends and relatives in the Iberian Peninsula to leave before the Inquisition find them. The following exerts from letters written by the ex-Converso Abraham Idaña (Gaspar Mendez del Arroyo) to Conversos in Iberia illustrate the feelings of Amsterdam Jews in 1686: "The notion of serving God in one's heart, it is not enough. The law of Moses was given in order to be observed. It is a particularly grave sin to remain uncircumcised. One must flee to lands of freedom and be circumcised without delay. Nor should one delude oneself that good deeds can compensate for failure to observe the Law". The ex-Converso community in Amsterdam was always ready to help newly arrived Conversos who needed help to return to Judaism. If the community could not help the newly arrived Conversos in Amsterdam, the community would aid the new comers to find passage to the Ottoman empire, Italy, or even to the New World where more freedom could be found than in the Iberian Peninsula. Once the ex-Converso community established rabbinic Judaism they began observing Jewish precepts and prohibitions, developed over many centuries, which regulated and restricted relations between Jews and Gentiles. Regardless of this, there is evidence that some ex-Conversos men took lower-class gentile women, often maidservants, as mistresses. From 1600-1623, notarial records reveal instances of sexual relations between Portuguese Jews and gentile women (most of them were Dutch or Scandinavian). Even though it was illegal to have sexual relations between Jews and gentiles under Jewish and Dutch law, few of the ex-Conversos or their mistresses were prosecuted. Bodian tells us that to a degree the fathers of the illegitimate children provided for their support and that a group of fifteen Amsterdam Jewish merchants established a society called Dotar for the purpose of providing a dowry to orphans and poor girls descendants of the Portuguese Nation or Castilian Conversos. It is conceivable that many of the illegitimate daughters of ex-Conversos were eligible and obtained dowry to marry Jews. Eligibility to obtain a dowry was not only for Amsterdam's girls, but it was extended to girls who lived in the Iberian Peninsula, or other parts of Europe, the Ottoman empire, and the New World. Candidates had to prove eligibility by demonstrating that they were descendants of Conversos through either their paternal or maternal line. In order to find suitable candidates for dowries, the Amsterdam ex-Converso community established an elaborated network in many countries. It is possible that the dowry network extended its activity beyond determining eligibility for dowry. The Amsterdam ex-Converso community gained knowledge of rabbinic Judaism rapidly and by the 1630s they had produced their own rabbis and scholars, such as Menasseh ben Israel and Isaac Aboab da Fonseca. The community not only produced brilliant Jewish scholars but as a whole was very active in religious activity and its knowledge of Jewish traditions was adequate, if not brilliant (Bodian page 110). The ex-Converso community learned because of its perseverance to acieve rejudaization.
Rating:
Summary: Adaptation and revival
Review: This is a highly academic work of Miriam Bodian, Associate Professor of History and Jewish Studies at Pennsylvania State University. With in-depth research, the author analyses a unique chapter in the history of Judaism: the return of Iberian "conversos" to rabbinical religion and the establishment of the Jewish community in Amsterdam. A remarkable account of the strength and perseverance of a "nation" which clings to its roots despite all adversities. This is cultural "Darwinism..."
Rating:
Summary: Adaptation and revival
Review: This is a highly academic work of Miriam Bodian, Associate Professor of History and Jewish Studies at Pennsylvania State University. With in-depth research, the author analyses a unique chapter in the history of Judaism: the return of Iberian "conversos" to rabbinical religion and the establishment of the Jewish community in Amsterdam. A remarkable account of the strength and perseverance of a "nation" which clings to its roots despite all adversities. This is cultural "Darwinism..."
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