Periodicals. The firstborn of the press in Yiddish Jewish press in Russian

" Review of the nationalist press. "Jewish newspaper".
“Putin’s party is the best option for Jews in Russia”...

Nationalism is a good thing!
And our multinational Russia recognizes this fact!
Otherwise, information would not have appeared not so long ago that 164 nationalist organizations are financed in the Russian Federation. These are Jewish organizations.
Those who gave this information forget that not only Jewish organizations are funded by the state in various forms. Only in Udmurtia, which is close to me, there are dozens of nationalist organizations in the form of national-cultural autonomies that receive both government funds and premises... From the Greeks and Koreans, to the Germans and Azerbaijanis.
That is, throughout the Russian Federation we have hundreds, if not thousands, of nationalist organizations of indigenous and non-indigenous peoples receiving state support!
The state does not support only the state-forming people, they are prohibited from having national and cultural autonomies (much has already been said about this), and those organizations that the people themselves create and do not require funding are closed...
By calling any organizations nationalist, I only emphasize their positive role for my people.
Interethnic dialogue is actually a dialogue between nationalists. It turns out that in the Russian Federation this dialogue is taking place without the participation of Russians.

The voice of the people in this dialogue includes the national (nationalist) press. The fact that the Russian national press has been destroyed and Russians are not allowed to have media in the Russian Federation is a well-known fact.
In this regard, it is worth seeing how others are doing with this, especially since I am always interested in the nationalist press, no matter whose it is, and the Udmurt nationalist newspaper “Udmurt Dunne” even published positive materials about my work.
While in political emigration outside the Russian Federation due to persecution under Article 282. The Criminal Code of the Russian Federation in my homeland read with interest, for example, the only Russian-language nationalist newspaper in Germany, called “Jewish Newspaper”.
I share my impressions:
The newspaper is wonderful! This is generally an example of a nationalist publication!
And even though many Jews control most of the media around the world, as owners, editors and authors, the presence of a national press is a necessary element of the life of every nation.
In addition to, in fact, German and Israeli authors, the newspaper actively publishes such Russian “stars” as Latynina, Shenderovich, Piontkovsky.
It is published monthly on 28 pages! A lot of materials are devoted to Russian topics.
Thus, the editorial of the issue “Jewish “Useful Idiots” of Putin” is dedicated to harsh criticism of the elections held in the Russian Federation and the actions of their own Jewish representatives who support Putin.
They're destroying everyone! From Israeli Foreign Minister Lieberman, to Radzikhovsky and Berl Lazar!!!
A tough discussion, the essence of which boils down to the following:
Berl Lazar said that: “Putin’s party is the best option for Jews in Russia,” and there were, after all, such worthless Jews who support Putin, but the Jews Nemtsov, Albats, Shenderovich, Ganapolsky are not on the same path with these Jews, they believe that for Jews in the Russian Federation there may be a better option than the one that Putin offers!

The newspaper notes that the support of the community brought the Yabloko party, headed by the Jew Yavlinsky, victory in elections in Russian representative offices abroad.
In general, a lot of attention is paid to the topic of elections, as if we are talking not about elections in a foreign country, but about our own. And all this for the sake of supporting THEIR OWN - a microscopic community in a big country.

I cannot imagine that in the Russian Federation there would be a discussion along these lines - who is better for the Russians, which candidate should we support for the sake of OUR national interests?
I will briefly describe the topics of publications and how it might look in the Russian press:

Last chance. Hunter of Nazi criminals Efraim Zuroff. / The work is just beginning. On the criminal prosecution and search for participants in ethnic cleansing in Central Asia and the Caucasus.
- Raesfeld is no longer Judenfrei. / Property in Naurskaya was returned to the Russians.
- Additional assistance to ghetto prisoners. / On increasing benefits for Russian refugees.
- Grandmother will not help (proof of Jewish origin) / Repatriation rules for Russians.
- A quarter of a century to the community center in Frankfurt. / About the anniversary of the Russian center in Tallinn.
- Minister of Absorption Sofa Landwehr “I don’t work as a magician.” / Minister for Compatriot Affairs of the Russian Federation - “Returning to Russia is not magic”
- “The fight is not for Judea and Samaria” (conversation with the General Director of the Council of Settlement)./ The Federal Agency of the Russian Federation will protect Russian communities in Kizlyar, Osh and Moskvabad
- Great is the mighty Russian Hebrew (Leo Tolstoy reads a book in Hebrew to children)./ On the preservation of Russian literature.
- God and Mammon (Israeli rabbis fight over tips at weddings). / Kirill - Metropolitan of Tobacco.
- We will keep you Russian speech (about teaching Russian in Israeli schools. / We will keep you Russian speech (about teaching Russian language in Israeli schools).
- How much does the “Russian New Year” cost in Israel? / How much does the “Russian New Year” cost in Russia?
- About two bambinton players. / About two bambinton players.
- Bukovina Schindler. / Russians in Lviv.
- Yiddish in Russia / Russian language in Latvia
- There is a Jewish orphanage in Moscow. / Russians do not have destitute orphans.
- Report of the audit commission of the Jewish community of Berlin and elections to the community parliament. / Report of the elective conference of EPO Russians.
- About Mikhail Kozakov / About Yuri Antonov.
- “Due to connections, only genes” (EG guest Mikhail Shirvind). / Russian creativity of Vyacheslav Klykov.
- Weekly Torah readings. / Sunday Gospel reading.
- “Buy Bagels.” / Kamarinskaya.
- Lion Izmailov / Mikhail Zadornov.
- Wrong Japanese (in 29 days this man saved 6,000 Jews). / Wrong Japanese (Russian-Japanese friendship in Southern Sakhalin.
- Admiral V.K. Konovalov (Jewish admiral of the Northern Fleet). / "Admiral Kuznetsov" off the coast of Syria.
- Fight without strategy (about the fight against anti-Semitism). / Tactics and strategy for overcoming the consequences of state Russophobia.

I have no intention of contrasting anyone with these examples; on the contrary, I am emphasizing in every possible way the above-mentioned positive experience of the national press, and I would like it to find application on Russian soil. Examples are provided for illustrative purposes only.

I’m just afraid that for many materials, Putin’s political police would subject the authors of materials and publishers to political repression under the notorious 282nd...
Many articles from “EG” would gladly be placed now by some domestic resources in the “This is interesting” columns, again attracting the attention of Putin’s police.
Such as for example:

“Fired for anti-Semitism.” / Russophobia, “Increase to the budget” (increased funding for national organizations), “Pennis is not an argument” (a repatriated boy from Baku was registered as a girl), “Rabbis called for the “liquidation” of talkers”, “Army of refuseniks” (conscripts are mowed down by the IDF), “The goose is not a companion to the pig, but a substitute” (The Talmud says that for every non-kosher dish G-d created a kosher analogue with the same taste. In Spain, a breed of geese with the taste of pork was bred. The taste was confirmed by 3 non-Jewish cooks. The rabbi recognized these geese as kosher and now you can experience the taste of pork without violating Halakha), “It is recommended to avoid” (about the provision of medical care by Jewish doctors to non-Jewish patients on Saturdays), “Took on Uman”, “Monument to Mark Bernes”, “Grant competition for historians”, “Tour of Joseph Kobzon ", "Sex against Jews" (innovations in Malaysia), "Capital of Eurabia" (Brussels), "Forbidden country" (Israel-Iran).

A huge request in the comments to do without phobias of all stripes!

In general, the Russian Putin regime and all of us, in matters of developing nationalist media and regulating this area, should not invent our own practice of “souvenir democracy”, but simply use the existing international experience in this area.

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

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• 1. Introduction
• 2. Main part
• 2.4 Newspapers "Jewish Word" and "Shofar". The history of the appearance and development of each of them, comparative analysis
• 3. Conclusion
• Listusedliterature

1. Introduction

The relevance of the topic of the work is that the Jewish press as media and as a social phenomenon are of interest for research from a historical and journalistic point of view.

The peculiarities of the development of Jewish periodicals are determined by the fragmentation of Jewish communities around the world and the associated multilingualism. The appeals of the rabbinical colleges of the Va'ad of the four lands that appeared from time to time can be considered as a kind of predecessors of Jewish newspapers. These proclamations brought to general attention various decrees or announced events that deserved the attention of the Jewish population.

Regarding the Jewish press, there are many reports and studies that are distant from professional research in journalism, moreover, tendentious, which closes entire periods of development of the Jewish press due to the inaccessibility of the language and direct study.

It should be noted that the use of text on a material medium as a means of news information of general civil significance arose among Jews in ancient times. Conventionally, we can include here the copper scroll of the Therapeutic community (Essenes), which can be considered an analogue of an information publication. The first Jewish newspaper in its modern form was the Gazeta di Amsterdam (1675-1690).

In the history of the Jewish press itself, the following stages can be distinguished.

The initial stage of development of the Jewish press was characterized by the publication of newspapers and their predecessors, which disseminated the proclamations of the rabbinical colleges, the Vaad (committee). The function of these early publications was to communicate decisions and information about events to the general public, which for Jews in the Diaspora served as a vehicle for the national idea and determined the national community. It has already been noted that the first Jewish media was the "Gazette di Amsterdam", which was published in the Ladino language in 1675-1690 by the printer David de Castro. Also in Amsterdam, “Distangishe Kurant” was published in Yiddish (1687). The next stage was the development of ideas of enlightenment and the beginning of emancipation (Haskalah - a change in diaspora mentality). At that time, Kohelet Musar (1750, Germany), Ha-Meassef (1883, Koenigsberg) were published. The first political newspapers within the Jewish press were published in 1848 in Lvov (Austria) in Yiddish, Lemberger Yiddishe Zeitung, and also in 1841, the Jewish Chronicle (England).

The purpose of the work is to analyze Russian and Russian-language foreign and international Jewish publications.

The objectives of the work involve covering the following issues:

1) History of the Jewish press in Russia. (There is a good article in the Concise Jewish Encyclopedia).

2) Prerequisites for the emergence of the Jewish press in Russia.

3) The emergence of Jewish newspapers and magazines in Russia, using the example of three magazines ("Alef", "Korni", "Lechaim") and two newspapers ("Jewish Word", "Shofar").

4) Magazines "Alef", "Roots", "Lechaim". The history of the appearance and development of each of them.

5) Newspapers "Jewish Word" and "Shofar". The history of the appearance and development of each of them.

6) Comparative analysis of journals.

7) Comparative analysis of newspapers.

8) The current state of Jewish Russian-language media

2. Main part

2.1 History of the Jewish press in Russia

At the beginning of the 19th century. Attempts to publish Jewish newspapers, magazines and scientific collections in Hebrew were made in the Netherlands, Russia, Austria, including in the centers of Jewish thought - in Brody and Lvov. Notable publications of this time were Bikkurey ha-'ittim (Vienna, 1821-32) and the magazine that replaced it, Kerem Hemed (1833-56). In 1861-62 the founder of the Musar movement, I. Salanter, published the weekly “Tvuna” in Memel. Galician maskilim J. Bodek (1819-56) and A.M. Mor (1815-68) published the literary magazine "Ha-Rohe" (1837-39), in which the works of prominent scientists of that time - Sh.D. Luzzatto, S.I.L. Rapoport, L. Tsunts, and later (1844-45) - the literary magazine "Yerushalayam" (three volumes were published).

After the abolition of censorship in Austria, it began to be published in Lvov under the editorship of A.M. Mora's first weekly political newspaper in Yiddish "Lemberger Yiddishe Zeitung" (1848-49). Subsequently, due to the revival of Hebrew, the development of literature in Yiddish, as well as the mass emigration of Jews from Eastern Europe to the West (including the USA), where there were no censorship barriers, the number of periodicals grew; This was also facilitated by the emergence of political parties and the Zionist movement. T. Herzl's first Zionist article was published in the oldest Jewish newspaper in Great Britain, the Jewish Chronicle (founded in 1841), on January 17, 1896, and the following year Herzl began publishing the magazine Die Welt. By the end of the 19th century. The Jewish press became a noticeable phenomenon in the world. In the brochure “Press and Jewry” (1882), the Viennese publicist I. Singer counted 103 active Jewish newspapers and magazines, of which 30 were published in German, 19 in Hebrew, 15 in English, 14 in Yiddish. The Russian-Jewish Yearbook (editor M. Frenkel, Odessa) for 1895 cited a report from the Jewish newspaper Ha-Tzfira about the number of periodicals devoted to the Jewish question: their total number reached 116, of which four publications were published in Russia , in Germany - 14, in Austria-Hungary - 18, in the USA - 45, etc.

Directory of the Russian press for 1912.I. Wolfson's "Newspaper World" (St. Petersburg) contained information about 22 Jewish publications published in the Russian Empire in Yiddish, nine in Hebrew, nine in Russian, and two in Polish.

During the period from the beginning to the middle of the 19th century. Several attempts were made to create Jewish periodicals in Russia. In 1813, the Minister of Police, Count S. Vyazmitinov, reported to Emperor Alexander I that the Vilna Jews “wish to publish a newspaper in their own language.” However, the tsarist government, under the pretext of the absence of a censor who knew Yiddish, rejected this and a number of subsequent requests. Only in 1823, the attempt of A. Eisenbaum (1791-1852), a Jewish teacher and writer, was crowned with success: a weekly magazine in Yiddish and Polish, “Beobachter an der Weichsel” (“Dostshegach Nadwislanski”), began to be published in Warsaw; in 1841, the almanac “Pirchei Tsafon” was published in Vilna - the first periodical publication in Russia in Hebrew, the goal of which was “to spread education in all corners of Russia”; Due to censorship difficulties, the publication of the almanac ceased at the second issue (1844). The first publication in Hebrew, which existed for a relatively long time (from 1856 to 1891) - the weekly Ha-Maggid - was published in the Prussian city of Luk (now Elk, Poland) bordering Russia and was distributed in Russia. It introduced Jewish readers to a variety of scientific and political information and published articles reflecting the moderate views of Haskalah supporters. A prominent role in the development of periodicals in Hebrew was played by A. Tsederbaum, who founded the weekly "Ha-Melits" (Odessa, 1860-71; St. Petersburg, 1871-1903; published daily since 1886). Articles and materials in "Ha-Melits" were devoted to acute, topical problems, which was new for Jewish journalism; they covered events important for the life of Jews in Russia, for example, the Kutaisi affair, a public dispute with I. Lyutostansky and others. Jewish periodicals in Russia were published mainly in three languages: Yiddish, Hebrew and Russian. (36)

Periodical printing in Yiddish in Russia begins with the weekly “Kol Mevasser” (1862-1871; supplement to “Ha-Melits”), which was also published by A.O. Cederbaum. The weekly attracted prominent representatives of Yiddish literature (Mendele Mokher Sfarim, A. Goldfaden, M.L. Lilienblum). Despite censorship restrictions, Tsederbaum managed to start publishing the weekly Yiddishes Folksblat in St. Petersburg (1881-90). The ideas of Zionism were expressed by the weekly newspaper Der Yud (Krakow, 1899-1902), which addressed the intelligent reader in Russia. New in form for the Jewish press, the annual publications “Heusfreind” (editor M. Spektor; Warsaw, 1888-96), “Yiddishe folk libraries” (founded by Shalom Aleichem; Kiev, 1888-89) and “Yiddishe libraries” (editor I. L. Peretz; three volumes published. Warsaw, 1891-95). These publications paved the way for the publication of Russia's first daily newspaper in Yiddish, Der Freund (editor Sh. Ginzburg), published in 1903-1908. in St. Petersburg, in 1909-13. - in Warsaw. "Der Freund" is one of the few Yiddish newspapers that has gained wide popularity among the Jewish masses: its circulation reached several tens of thousands of copies. Growth at the end of the 19th century. revolutionary movement, the politicization of the Jewish working masses and the creation of the Bund led to the emergence of illegal publications - "Arbeter Shtime", "Yiddishe Arbeter", "Last News" (in Russian), which were printed abroad and secretly transported to Russia.

After the abolition of censorship in October 1905, publications appeared that belonged to different Jewish parties. The Bund's first legal publication, the daily newspaper Der Wecker, was published after the manifesto on October 17, 1905, but was soon closed by the authorities (1906). Over the next two turbulent years, the Bundist press was represented by such Yiddish publications as Folkzeitung, Hofnung and the weekly Der Morgnstern. The Zionist newspaper "Yiddishe Folk" was published in Vilna (1906-08). The Socialist Zionist Party had its own organs: “Der Yidisher Proletarier” (1906), “Dos Wort”, “Unzer Weg”, “Der Nayer Weg”; the ideas of the territorialists were reflected in the weekly "Di Yiddishe Virklekhkait", the ideas of Po'alei Zion - "Der Proletarisher Gedank" (twice a week) and "Forverts" (this name was later used by a popular American Jewish newspaper in Yiddish - see Periodicals in the USA) . In a number of large cities of the Russian Empire (for example, Odessa, Lodz, Vilna, Kiev and others) periodicals were published in Yiddish, designed for a local readership: "Dos Folk" and "Kiever Wort" (Kiev), "Gut Morgn" and " Sholom Aleichem" (Odessa), "Yiddishe shtime" (Riga) and others. The literary magazine "Di Yiddishe Velt" (editor Sh. Niger, since 1913) was founded in Vilna. The daily newspaper “Der Weg” (founded in 1905 in Warsaw by Ts. H. Prilutsky, 1862-1942) played a major role in the development of the Yiddish press. Warsaw became at the beginning of the 20th century. Yiddish printing center. The newspaper “Di naye velt” (1909) by M. Spektor and “Moment” by Ts.Kh. were published here. Prilutsky (see Periodicals in Poland). The popular newspaper Der Freund (since 1909) also moved to Warsaw from St. Petersburg. During the same period, many publications appeared devoted to individual problems (such as “Der Yidisher Emigrant”, founded by Baron D.G. Gunzburg in Vilna and “Vokhin” in Kiev - on issues of Jewish emigration), the specialized publication “Theater Velt” " (Warsaw) or the literary-critical magazine "Dos Bukh" (editor A. Wieviorka; from the end of 1911); At the beginning of the century, attempts were made to create a monthly magazine on issues of literature, art and science. Writer I.L. Peretz began publishing the magazines “Yiddishe Familie” (1902) and “Yiddishe Libraries” (1904, vols. 1-3). The magazine "Dos Lebn" was short-lived (since 1905; 10 issues were published). The publication of Lebn un Wisnshaft (since 1909), intended for an intelligent reader, lasted longer than others. Publications of this period attracted mass Jewish readers and aroused their interest in social problems. The Yiddish press addressed the masses. In educated circles, they read Jewish publications in Russian and Polish, and sometimes the press in Hebrew (in general, there were few readers in Hebrew - this was a public sophisticated in religious and scientific matters). (36)

In the first years of its existence, Ha-Maggid was perceived by Jews from different countries as the central organ of the Jewish press, although by the 1870s the number of its subscribers had dwindled. did not exceed two thousand. In 1860, almost simultaneously, “Ha-Carmel” in Vilna and “Ha-Melits” in Odessa began to appear, which sought to attract the reader’s attention to issues of public education, the revival of the Hebrew language, productive labor, etc. In 1862 H.Z. Slonimsky founded the weekly newspaper "Ha-Tzfira" (see above), entirely dedicated to the popularization of natural and mathematical sciences (it existed for six months). In the 1870s P. Smolenskin's monthly "Ha-Shahar" (for censorship reasons, published in Vienna) enjoyed exceptional influence in progressive Jewish circles. The magazine's program underwent significant changes over time: starting with the ideas of the Haskalah and the fight against religious fanaticism, the magazine later turned to criticism of the "Berlin Enlightenment" and to preaching the national idea. A.B. Gottlober founded the monthly Ha-Boker Or, published in Lvov (1876-86), then in Warsaw. In 1877 in Vienna, edited by A.Sh. Lieberman published the first Jewish socialist newspaper, Ha-Emet. In the 1880s. a number of yearbooks and almanacs appeared: “Ha-Asif” (Warsaw, 1884-94, editor N. Sokolov), “Knesset Israel” (Warsaw, 1886-89, editor S.P. Rabinovich), “Ha-Kerem” (1887 , editor L. Atlas), "Ha-Pardes" (Odessa, 1892-96). These publications gained great popularity - "Ha-Asif", for example, was published in a massive circulation at that time - seven thousand copies.

In 1886 I.L. Kantor founded the first daily newspaper in Hebrew, Ha-Yom, in St. Petersburg, which subsequently played an important role in the development of new Hebrew literature and contributed to the development of a strict newspaper style in Hebrew, free from pomp and floridity. Competing Ha-Melits and Ha-Tzfira also became daily newspapers. (36)

Ahad-ha-`Am edited the literary and scientific magazine "Ha-Shilloach" (Berlin; 1896-1903), then, under the editorship of I. Klausner, the magazine was published in Krakow (1903-05), in Odessa (1906-1919) and in Jerusalem (until 1926). It published literary critical articles and materials touching on various problems of modern life and culture. Such periodicals in Hebrew as "Ha-Shilloach" or "Ha-Dor" (Krakow, since 1901; publisher and editor D. Frishman) were at the level of the best European magazines of that time.

After the closure of the newspapers "Ha-Melits" and "Ha-Tzfira", reader interest was replenished by the new newspapers "Ha-Tsofe" (Warsaw, 1903-1905) and "Ha-Zman" (St. Petersburg, 1903-04; Vilna, 1905-1906 ). The publisher of "Ha-Zman" B. Katz was an energetic and courageous journalist, his newspaper provided readers with up-to-date information, and in the literary supplement to it a poem by H.N. was published for the first time. Bialik ("The Tale of a Pogrom"; 1904). In 1907-11 the newspaper was published in Vilna under the name "Hed Khazman". In the first decade of the 20th century. The Zionist newspaper "Ha-`Olam" was popular (Cologne, 1907; Vilna, 1908; Odessa, 1912-14). The ultra-Orthodox weekly "Ha-Modia" was published in Poltava (1910-14). Magazines for children "Ha-Prahim" (Lugansk, 1907), "Ha-Yarden" and "Ha-Shahar" (Warsaw, 1911) were published in Hebrew.

The first Jewish periodical in Russian - the weekly "Rassvet" (Odessa, since May 1860) - set as its goal "the enlightenment of the people by exposing the backwardness of the Jewish masses and bringing them closer to the surrounding population." The leading role in the creation of the first Russian-Jewish publication belonged to the writer O. Rabinovich (with the active participation of L. Levanda and others). The creation of the weekly, which was accompanied by considerable difficulties, despite the support of the trustee of the Odessa educational district, the famous surgeon N. Pirogov, was a great achievement for Russian Jewry of that time. Along with journalism, stock exchange chronicles, reviews of foreign Jewish journalism, criticism, serious historical and other scientific articles, Rassvet also published works of art (for example, “The Hereditary Candlestick” by O. Rabinovich, “The Grocery Depot” by L. Levanda and others) . One editorial response to criticism defined who Dawn was addressed to: “the entire Jewish nation as a whole.” The weekly existed for only one year (until May 1861), during which 52 issues were published. In the same year, a second Russian-Jewish publication appeared in the form of a supplement of the same name ("Hakarmel") in Russian to the Vilna weekly in Hebrew "Ha-Carmel" (editor S.I. Finn), which was published for three years, publishing in Russian translation of the most interesting materials from Ha-Carmel. The successors of "Dawn" were three publications: "Zion" (Odessa, 1861-62), "Day" (Odessa, 1869-71) and "Bulletin of Russian Jews" (St. Petersburg, 1871-79). The editors of the weekly magazine "Zion" were E. Soloveitchik (died in 1875), L. Pinsker and N. Bernstein. Continuing the tradition of "Dawn", the publication set as its goal "softening the strict judgment about Jews"; under pressure from censorship, the weekly gradually took on an educational rather than a journalistic character. The publication of Zion was forced to cease because it encountered “special obstacles to refuting the unfounded accusations raised by some of the organs of Russian journalism against Jews and the Jewish religion.” The line of "Zion" was continued by the weekly "Day" (editor S. Ornstein and I. Orshansky) - a publication of the Odessa branch

The articles of The Day paid a lot of attention to the struggle for expanding the civil rights of the Jews of Russia; journalism, polemical materials, and works of art were published. L. Levanda, lawyer P. Levenson (1837-94), E. Soloveichik, M. Morgulis took part in the work of the weekly. After anti-Jewish riots in Odessa in March 1871, the newspaper ceased publication. (36)

An important role in the history of Jewish periodicals in Russian was played by the historical and literary collections “Jewish Library” (vols. 1-8; 1871-78) published in St. Petersburg, edited by A. Landau, who in 1881-99. published the monthly magazine "Voskhod", the most influential Jewish periodical in Russian. By 1899, Voskhod changed direction and, together with the literary and political supplement The Book of Sunrise, continued to be published until 1906. The weekly journals Russian Jew (1879-84), Rassvet (1879-83) were published in St. Petersburg. and the monthly magazine "Jewish Review" (1884). In 1902-1903 the magazine “Jewish Family Library” was published (St. Petersburg, editor M. Rybkin /1869-1915/), introducing the reader to Jewish prose and poetry; A total of 12 issues were published. Translations of the works of Mendele Moher Sfarim, G. Heine, I.L. were published here. Peretz, essays on the Jewish ghetto in New York by A. Kogan and others. In 1904-1907 The magazine was published under the name "Jewish Life". (36)

At this time, a Jewish workers' press arose in St. Petersburg: the weekly newspaper "Jewish Worker" (1905) continued the direction of "Bulletin of the Bund", which had been published abroad since 1904. The Zionist Workers' Newspaper (1904) arose in Odessa, and the Zionist Review (1902-1903) in Elizavetgrad. An important place in the Russian-Jewish press of this period is occupied by the weekly "Future", founded in 1899 by the doctor and scientist S.O. Gruzenberg (1854-1909) as an independent body of Russian Jews, “striving for cultural revival and raising the self-awareness of the Jewish masses.” The weekly widely presented its pages to Russian Zionists, who did not have their own organ at that time. In the annual supplement to the journal "Scientific and Literary Collection "Futures"" articles of a scientific nature were published (vols. 1-4, 1900-1904). Thanks to the social upsurge in 1905-1906, the number of Russian-Jewish publications reached by mid-1906. a record figure for Russia - 17. First of all, these were party bodies, including Zionist ones: the weekly "Jewish Thought" (Odessa, 1906-1907, editor M. Shvartsman; formerly "Kadima"), which considered colonization issues to be the main task of the Zionist movement Palestine; "Jewish Labor Chronicle" (Poltava, 1906, organ Po'alei Zion), magazine "Young Judea" (Yalta, 1906) and "Hammer" (Simferopol, 1906); "Jewish Voice" (Bialystok, then Odessa, 1906 -1907), "The Jewish Voter" (St. Petersburg, 1906-1907) and "The Jewish People" (St. Petersburg, 1906, the forerunner of "Dawn", 1907-15). In Vilna, the Bund weekly magazines "Our Word" (1906) were published. "Our Tribune" (1906-1907). The organ of the Jewish People's Group (St. Petersburg, 1907) was the weekly "Freedom and Equality", the organ of the territorialists was the weekly magazine "Russian Jew" (Odessa, 1906, editor F. Zeldis). In 1915, a weekly magazine under the same name was published in Moscow (editor D. Kumanov). The defeat of the first Russian revolution and the ensuing reaction led to a decrease in the number of Jewish periodicals in Russian, but in subsequent years there were still about ten titles. The newspaper "Jewish World" (1910-11) was published in St. Petersburg with a supplement in the form of a three-month magazine "Jewish World" (edited by Sarah Trotskaya, with the close participation of S. Ansky); The magazine was dedicated to scientific and cultural issues. The three-month period of the Jewish Historical and Ethnographic Society “Jewish Antiquity” (1909-1930; editor S.M. Dubnov) arose here. "Jewish Antiquity" constituted an entire era in pre-revolutionary Jewish historical scholarship and continued to be published after the revolution. A variety of Jewish publications were published in Odessa: in the period before World War I - the monthly "Jewish Future" (1909), "New Judea" (1908), "Jewish Review" (1912), the weekly "Jew" (1902-14) , illustrated literary and artistic magazine for Jewish children "Ears" (1913-17). The weekly socio-political magazine “Jewish Chronicle” (1911-12; editor and publisher N. Razumovsky), “a non-partisan organ of Jewish national thought,” was published in Chisinau. The magazine was often prosecuted for its hot-button articles; in 1913 it was published under the name “Jewish Word” (literary and scientific journal).

During this period, the “Bulletin of the Society for the Dissemination of Education among Jews in Russia” began to be published (St. Petersburg, 1910-12, editor J. Eiger), a monthly publication, in 1913-17. - "Bulletin of Jewish Enlightenment." The monthly "Bulletin of the Jewish Community" (St. Petersburg, 1913-14, editor and publisher I. Perelman) set itself the task of covering various issues of community organization. The monthly "Bulletin of Jewish Emigration and Colonization" (Elets, Oryol province, 1911-14, editor and publisher M. Goldberg) was a private publication devoted to issues of Jewish emigration and covered the work of the Jewish Emigration Society. Issues of emigration and colonization were also dealt with by the monthly "Jewish Niva" (St. Petersburg, 1913, publisher and editor I. Dubossarsky) and "Emigrant" (1914, publisher D. Feinberg) - a continuation of the Yiddish magazine "Der Yiddisher Emigrant". The weekly "Renaissance" (Vilna, 1914, editor A. Levin) - "the organ of Jewish national thought" - fought for the national, cultural and economic revival of the Jewish people (No. 15 was dedicated to the memory of T. Herzl with his portrait on the cover and an article by B. Goldberg's "Herzl in Vilna", for which the vice-governor of Vilna subjected the editors of "Renaissance" to a fine). (36)

The Russian-Jewish press during the First World War was directly connected with the socio-political life of the country, covering events at the front and in the rear, and the situation of the Jewish population of Russia. In Moscow, the collection “War and the Jews” (1914-15, editor and publisher D. Kumanov) was published twice a month, the purpose of which was to collect scattered material about the participation of Jews in hostilities and their exploits, as well as about the organization of assistance to victims of the war. Similar goals were pursued by the magazines “Jews and Russia” (Moscow, 1915), “Jews at War” (Moscow, 1915), “Bulletin of the Moscow Jewish Society for Helping Victims of War” (Moscow, 1916-17) and “Delo Pomoshchi” (P., 1916-17). The magazines published detailed testimonies about Jews who suffered from the war, about refugees, materials about the activities of institutions that provided assistance to them, etc. During the same period, the socio-political and literary Zionist newspaper “Jewish Life” began to be published (M., 1915-17, editor and publisher S. Brumberg), replacing the Petrograd newspaper “Rassvet”, which was closed in June 1915. Despite censorship persecution, the newspaper tried to promote Jewish culture. Thus, one of the issues for 1916 was dedicated to the 20th anniversary of the literary activity of Kh.N. Bialik, the other - in memory of L. Pinsker. The weekly "Jewish Week" (1915-17, editors and publishers I. Ansheles, I. Zeligman) was also published in Moscow - the organ of the Jewish People's Group (see above). Setting the task of uniting all elements of Russian Jewry and developing “its internal forces,” the magazine paid special attention to the World War, the participation of Jews in it and its significance for Jewry. Soon after the February Revolution, the publication of the Jewish Week was moved to Petrograd; the newspaper was published there until the end of 1918. Until October 1917, the publication of the weekly “New Way” continued in Moscow (1916-17, editor and publisher S. Kogan with the participation of O. Gruzenberg and others), dedicated to issues of Jewish life. Some of the last publications of the pre-revolutionary period were the “Jewish Economic Bulletin” (P., 1917) and the two-week Zionist magazine “Jewish Student” (P., 1915-17), dedicated to the problems of student youth. In Petrograd, the legal organ of the Bund also published the weekly “Jewish News” (1916-17, publisher and editor N. Grushkin), from August to October 1917 - “Voice of the Bund” (organ of the Central Committee).

Periodicals in the Soviet Union. Between February and October 1917 there was a rapid growth in the number of Jewish periodicals due to the abolition of censorship and general freedom of the press. This period of freedom for the Jewish press ended by the fall of 1918, when the communist government took control of almost the entire Russian press (relative freedom of the press existed until 1920 in Ukraine and Belarus). The leading Zionist organs of that time were the daily newspapers "Ha-`Am" (in Hebrew, M., July 1917 - July 1918) and "Togblat" (in Yiddish, P., May 1917 - August 1918). A number of Jewish newspapers of various directions were published in Kiev: the organ of the Bund "Volks-Zeitung" (August 1917 - May 1919), the organ of the Po'alei Zion party "Dos Naye Lebn" (December 1917 - March 1919), the newspaper of the United Jewish Socialist Workers' Party " Naye Zeit" (September 1917 - May 1919), Zionist newspaper "Telegraph" (November 1917 - January 1918). The newspapers "Der Id" (December 1917 - July 1918) and "Farn Folk" (September 1919 - January 1920) were published in Minsk - both Zionist. A number of Jewish press organs took a pro-Soviet direction after the revolution. The newspaper "Der Wecker", which arose in Minsk in May 1917 as the central organ of the Bund, in April 1921 became the organ of the central bureau of the Communist Party (Bolsheviks) and the Evsektsiya of Belarus; existed until 1925. The name “Der Veker” was used by many Jewish publications in Yiddish (mainly socialist), published in Vilna, Vienna, Krakow, London, Bucharest, Iasi, and New York. (36)

Periodicals in Hebrew, which were discontinued due to World War I, began to be published again after February 1917. In Odessa, the renewed magazine "Ha-Shilloah" (banned in April 1919), the pedagogical magazine "Ha-Ginna", scientific and literary collections "Knesset", "Massuot" and "Eretz"; historical and ethnographic collections "Reshumot" and "Sfatenu". In Odessa, until the beginning of 1920, the last Hebrew weekly in Russia, Barkai, was published. In Petrograd, the scientific yearbook "Olamenu" and the children's magazine "Shtilim" were published, as well as the historical collection "He-`Avar" (2 volumes were published). Three issues of the Hebrew quarterly "Ha-Tkufa" (publishing house "Shtybel", 1918) and three social and literary collections "Safrut" (editor L. Yaffe, 1918) were published in Moscow. From the end of 1918, on the initiative of the Yevsektsiya, a gradual curtailment of periodicals in Hebrew began, and then they were completely banned as part of the fight against Hebrew as a “reactionary language.” Along with publications in Hebrew and Yiddish, many Jewish publications in Russian were closed: “Rassvet” (September 1918), “Chronicle of Jewish Life” (July 1919) and others. Until 1926, the central organ of the leftist organization Po'alei Zion, "Jewish Proletarian Thought" (Kyiv-Kharkov-Moscow; publication in Yiddish continued until 1927), was still published. In the first years of Soviet power, scientific and historical collections “Jewish Thought” (editor Sh. Ginzburg; P., 1922-26, vols. 1-2), “Jewish Chronicle” (1923-26, vols. 1-4) continued to be published. , “Jewish Antiquity” (M. - P., 1924-30, vols. 9-13), published by a group of Jewish scientists and writers within the framework of the Society for the dissemination of education among Jews in Russia and the Jewish Historical and Ethnographic Society. Some periodicals were published for some time in the periphery. In 1927-30 Five issues of the ORT publication “Materials and Research” were published. The publication of the OZET organ "Tribune of the Jewish Soviet Public" (executive editor Sh. Dimanshtein, M., 1927-37) was stopped by repressive measures. Jewish periodicals continued to be published in states formed in territories that before World War I were under the rule of the Russian Empire (Latvia, Lithuania, Estonia), in Poland, in centers of Russian emigration (Berlin, Paris, Harbin and others). (36)

In contrast to the ban on Hebrew publications, the first two decades of Soviet rule saw a flourishing of periodicals in Yiddish, which was recognized in the Soviet Union as the national language of the Jews. The Jewish press was entrusted with the functions of promoting communist ideology. Soviet periodicals in Yiddish included daily newspapers, magazines, children's illustrated publications, and scientific collections. Jewish periodicals were published in all major cities of the country with a Jewish population. Three daily newspapers were published in Yiddish: "Der Emes" ("Emes"; M., 1918-38; in 1918 - "Di Varheit"), "Der Shtern" (Kharkov, 1925-41), "Oktyaber" (Minsk, 1925-41), the content of which was highly dependent on the central Soviet press and only partly reflected the phenomena and events of Jewish life, culture and literature in the Soviet Union. Many other publications were published in Yiddish: “Proletarisher von” (Kyiv, 1928-35), “Odeser Arbeter” (1927-37), “Birobidzhaner Shtern” (Birobidzhan, from 1930), the central organ of the Jewish Autonomous Region, which in the last decades of its existence (until the 2nd half of the 1980s) almost did not touch upon Jewish issues. Before the outbreak of World War II in the Soviet Union, special attention was paid to literary magazines and almanacs in Yiddish: Prolet (1928-32), Farmest (1932-37), and Di Royte Velt (1924-33) were published in Ukraine. ) and "Sovietish Literatur" (1938-41); in Belarus - "Stern" (1925-41). In 1934-41, 12 volumes of the yearbook "Sovetish" were published, which played a significant role in the development of Jewish literature in the Soviet Union. Works of children's literature in Yiddish were published in the magazines "Zay Great" (Kyiv, Kharkov, 1928-41), "Junger Leninist" (Minsk, 1929-37), and "Oktyaber" (Kyiv, 1930-39). The magazines "Oif der Weg zu der nayer shul" (Moscow, 1924-28) and "Ratnbildung" (Kharkov, 1928-37) were devoted to pedagogical topics. Scientific publications on the history of Jewish literature, linguistics, etc. appeared in yearbooks published by Jewish research institutes in Kiev and Minsk (under the Academy of Sciences of Ukraine and Belarus): “Di Yiddishe Shprakh” (Kiev, 1927-30), “Oifn Shprakhfront” (Kiev, 1931-39), “Tsayt- font" (Minsk, vols. 1-5, 1926-31), "Lingvistisher zamlbukh" (Minsk, vols. 1-3, 1933-36).

The Jewish press in Yiddish continued to exist in those annexed to the Soviet Union in 1939-40. Lithuania, Latvia, Western Ukraine and Western Belarus, Bessarabia and Northern Bukovina. Despite the ban on many publications and the subordination of the Jewish periodical press to the dictates of ideology, this press brought a fresh spirit to Jewish life and culture in the Soviet Union, acting as a bearer of Western trends in the use of expressive means of the Yiddish language. The publication of these newspapers and magazines ceased after the occupation of the western regions by the German army in the summer of 1941.

With the invasion of Nazi Germany into the Soviet Union, the Anti-Fascist Committee of Jews (AKE), which moved from Moscow to Kuibyshev, began publishing the newspaper "Einikait" (from July 1942 it was published three times a month; from February 1945 to 1948 - three times a week), which published materials about the participation of Jews in the fight against fascism, about Nazi atrocities in the occupied territory, as well as messages and statements from AKE leaders. The newspaper was liquidated by the Soviet authorities in the fall of 1948 after the arrest of AKE members.

In the post-war period (even before the liquidation of AKE), several Jewish periodicals were published in Yiddish for a very short period: “Heimland” (No. 1-7, Moscow, 1947-48), “Der Shtern” (No. 1-7, Kiev , 1947-48), "Birobidzhan" (vols. 1-3, 1946-48). In the 1950s In the Soviet Union, not a single Jewish periodical was published, except for the official newspaper Birobidzhaner Stern, published in 1950-54. circulation of one thousand copies. Then, during the “thaw” in 1961, the official organ of the Writers’ Union, the literary and artistic magazine “Sovietish Heimland” (Moscow; from the spring of 1961 every two months, after 1965 - a monthly; editor A. Vergelis), began to be published. where the works of Soviet writers in Yiddish were published. Since 1984, on the basis of "Soviet Gameland", a yearbook in Russian, "Year after Year" (editor A. Tverskoy), has been published, publishing mainly translations of works published in the magazine. (36)

Since the beginning of aliyah to Israel in the 1970s. Along with the official Jewish publications “Sovetish Heimland” and “Birobidzhaner Stern”, published in Yiddish, uncensored typewritten Jewish publications in Russian began to appear, reproduced on rotaprint or by photographic means. Publishers and distributors of such literature were persecuted by the KGB.

With the beginning of the so-called perestroika (second half of the 1980s), legal Jewish periodicals appeared. The first such publications were the organs of Jewish cultural societies: "VEK" ("Bulletin of Jewish Culture", Riga, since 1989); "VESK" ("Bulletin of Jewish Soviet Culture", publication of the Association of Figures and Friends of Jewish Soviet Culture, Moscow, since April 1989; since 1990 - "Jewish Newspaper"); "Bulletin of LOEK" (organ of the Leningrad Society of Jewish Culture, since 1989); "Renaissance" (Newsletter of the Kyiv City Society of Jewish Culture, since 1990); “Yerushalaim de-Lita” (in Yiddish, organ of the Lithuanian Jewish Cultural Society, Vilnius, since 1989; also published in Russian under the name “Lithuanian Jerusalem”); "Mizrach" ("East", organ of the Tashkent Jewish Cultural Center, since 1990); “Our voice” (“Undzer kol”; in Russian and Yiddish, newspaper of the Society of Jewish Culture of the Republic of Moldova, Chisinau, since 1990); "Ha-Shahar" ("Dawn", organ of the Society of Jewish Culture within the framework of the Estonian Cultural Foundation, Tallinn, since 1988); "Einikait" (Bulletin of the Jewish cultural and educational association named after Sholom Aleichem, Kyiv, since 1990) and others.

Along with them, such publications as “Bulletin of the Society of Friendship and Cultural Relations with Israel” (M., Jewish Information Center, since 1989), “Voskhod” (“Zrikha”), and the newspaper of the Leningrad Society of Jewish Culture (since 1990) were published. .); "Jewish Yearbook" (Moscow, 1986, 1987, 1988); "Jewish literary-artistic and cultural-informational almanac" (Bobruisk, 1989); "Maccabi" (magazine of the Jewish Society of Aesthetics and Physical Culture, Vilnius, 1990); "Menorah" (publication of the Union of Jewish Religious Communities, since 1990) and the information bulletin of the same name of the Chisinau Jewish Religious Community (since 1989), as well as a number of newsletters on issues of repatriation and Jewish culture (M., since 1987. ); Union of Hebrew Teachers in the USSR (in Russian and Hebrew; M., since 1988); Chernivtsi Jewish Social and Cultural Fund (Chernivtsi, since 1988); Lvov Union of Hebrew Teachers in the USSR "Ariel" (1989) and many others.

Enormous changes in the countries that were part of the Soviet Union affected the number and nature of Jewish periodicals. The massive exodus of Jews from these countries led to turnover in the editorial staff of Jewish periodicals and called into question the future of these numerous newspapers, bulletins, magazines and almanacs, especially those focusing on aliyah (for example, Kol Zion - the organ of the Zionist organization Irgun Tsioni, M. , since 1989).

2.2 Prerequisites for the emergence of the Jewish press in Russia

The Perestroika Jewish press began with the publication in Riga in 1989 of the magazine "VEK" (Bulletin of Jewish Culture). In April of the same year, Tancred Golenpolsky began publishing a new Jewish media outlet, which to this day is published under the name “International Jewish Newspaper.”

By the end of the 80s, Jewish “samizdat” became widespread, ceasing to be dangerous for readers or distributors. In addition, the Jewish theme sounded well in national publications. Literature of deferred demand, but of a journalistic nature, was openly and massively distributed due to the high effect of authenticity ("Steep Route", "Heavy Sand", etc.). In response to demand, a certain analogue of the post-revolutionary succession of the Jewish press occurred in post-Soviet times, but in terms of the number of publications it was much smaller, poorer in content, and no longer in Yiddish, but with Russian-language content under Hebrew brands in Russian - “Boker” (“Morning”) "), "Gesher" ("Bridge").

The Russian-language Jewish press has been revived in our country quite recently. The Jewish newspaper, published in Birobidzhan in two languages, was unavailable outside the region. The first issue of VESK, the Bulletin of Jewish Soviet Culture, was published in the spring of 1990, at a time when the Soviet government was already in its death throes, which is probably why the newspaper could appear. And yet "VESK" became an event... The Jews of the USSR, who missed their native word, had been waiting for this (or such) newspaper for many decades, even in Russian: for the majority it had long become native. At first the newspaper had many readers. People had to stand in line to buy it. Many Jewish groups, mostly pop, toured the country. There was also the Chamber Jewish Musical Theater (KEMT), which enjoyed success not only in the USSR, but also abroad. By that time, the Jewish (or rather Russian-Jewish) theater "Shalom" showed its first performances. "The Enchanted Tailor" captivated audiences. And in February 1990, the Solomon Mikhoels Cultural Center was noisily and solemnly opened. And the newspaper "VESK", published shortly after this event, appeared on time and, as they say, in the very place. This could seem to be a hint at the renaissance of Jewish culture, destroyed during the period of struggle against cosmopolitanism...

Then Jewish newspapers began to be published in Russian in Kyiv, Minsk, Tashkent, and in the capitals of the Baltic republics (it seems that in Tallinn a Russian-language newspaper was published before VESK). The “matured” “VESK” first became the “Jewish Newspaper”, and after the collapse of the USSR it was transformed into the “International Jewish Newspaper”, “MEG”, which was considered the “main” of those published in Russian. There were also attempts to publish Jewish newspapers in Moscow, but they were not crowned with success.

There were attempts to revive pre-revolutionary Jewish publications, such as the Samara newspaper Tarbut. Some publications were published in huge circulations with a good representative typology of Jewish media of this period. For example, the International Jewish Newspaper published a circulation of up to 30 thousand copies. This was accompanied by an artificial revival of Jewish communities with the establishment of their printed organs. Foreign organizations actively penetrated the country, the restoration of synagogues ended with their capture by the Hasidim of one of seven similar directions and, accordingly, the distribution of their printed publications of a purely religious orientation. At the same time, several Zionist publications were financed for distribution in Russia. But only a few of them were filled with original materials from their own journalists, such as the Gesher-Most magazine, the print organ of the MCIREK Tkhiya (the International Center for the Study and Dissemination of Jewish Culture of Leonid Roitman, the hidden purpose of which was to issue visas and transfer money , which no one had done before). "MEG" at the same time supported the preservation of Jewish life in Russia, being practically independent of funding sources in its editorial policy, in which it resembles "Moskovskaya Pravda".

At the peak of the second succession of the Jewish press, for only one academic year, the Faculty of Journalism operated as part of the Hebrew University in Moscow, whose students were lucky enough to receive all the best that the teachers of the Faculty of Journalism of Moscow State University, researchers of Jewish life in the Soviet Union and its prominent representatives Chaim Bader, Abram Kletskin could give and others (1, p.2)

After the second succession, the Jewish press began to decline and a recession began. The regularity of periodicals decreased. Their publishers found other things to do. Thus, the editor-in-chief of the Jewish newspaper Tarbut, revived in Samara, Alexander Brod, moved to Moscow and organized the Moscow Bureau for Human Rights as part of the American organization Union of Councils for Soviet Jews.

Russian-language Jewish press

Separate media outlets, experiencing difficulties with both funding and audiences with increasing independence from it, have existed since at least 1993 against the backdrop of the disappearance of Jewish communities. This, for example, happened in Birobidzhan, although there was still some stratum of the Jewish population preserved there, unlike Ukraine or Poland. Contrary to expectations, MEG and other similar publications remained outside the media holdings. Only a few publications have survived; with great difficulty, they are financed little by little from different and incompatible sources - local budgets of Russian regions, Joint, Lishkat-a-kesher, Sokhnut (EAR) and partially - Jewish financiers through the regional branches of the RJC, while they existed.

Against the backdrop of the double flourishing of the Jewish press in Russia, the phenomenon of the Israeli, and in a broad sense, the diaspora Russian-speaking Jewish press, was also noted. Its basis is the penetration of permanent PR campaigns of Russian government structures (shadow) and specific newsmakers into the international market. For example, Joseph Kobzon financed “Russian Israeli” for some time. Initially, the mechanism was launched by the consequences of the sensational “airplane case” of 1970, which brought Eduard Kuznetsov into the public arena as the editor-in-chief of the influential Israeli Russian-language newspaper Vesti.

The diasporic Russian-language Jewish press developed under the significant influence of such teachers of the Faculty of Journalism of Moscow State University as Dietmar Rosenthal and Yasen Zasursky as a result of the emigration of their former students, who idolize their teachers the more the further they are from their real homeland. (2, p.12)

By the beginning of 2000, publication of several more Jewish publications ceased, including the magazines “Russian Jew” and “Diagnosis”. In fact, only one newspaper remained from the International Jewish Newspaper publishing group, and even that temporarily ceased to exist in 2002. Instead of MEG, its editor-in-chief Nikolai Propirny began publishing the RJC organ Jewish News, which soon ceased to exist. Then MEG began publishing again with a different editorial team. During this time, one new newspaper appeared - the weekly "Jewish Word", published with the support of the second chief rabbi of Russia, Berl-Lazar.

The printed Jewish press has largely been replaced by online Russian-language publications, such as

· "Jewish World. Newspaper of Russian-speaking America" ​​(http://www.isratop.com/newsexport. asp? url=http://www.evreimir.com/),

· online magazine of the Jewish Internet club (http://www.ijc.ru/istoki91.html),

· "Migdal on line" (http://www.migdal.ru/),

· "Global Jewish on-line center" (http://www.jewish.ru), etc.

Among the printed publications not only of the Jewish press, but also among Russian media in general, it was one of the first to be reflected in the Runet segment of the MEG network (http://www.jig.ru/).

The typological structure of the Jewish press of the period of the second succession under study is characterized by diversity and relative completeness. The following are selected as typical examples: the weekly newspaper "MEG", Moscow; newspaper in the form of a continuing publication of irregular publication "Tarbut", Samara; newsletter of the national public association "Home News"; almanac of materials on national topics "Year after Year"; magazine (Journal) "Russian Jew"; magazine (Magazin) "Bulletin of the Jewish Agency in Russia".

The basis of typological diversity is the creative competition of their publishers (editors-in-chief), who are well known to each other in the narrow environment of the national public arena. Some of the publishers and journalists of the Jewish press knew each other from a previous life and know the conditions of the ghetto well. These are people with high social activity and for most of them journalistic work is not only not their only work, but has not become their main one.

Thus, the typological completeness of the Jewish press system at the peak of its development reflects on a reduced scale the same processes in the general civil press. Let us note that in this the Jewish press differs markedly from other variants of the diaspora press in Russia, which never achieved typological completeness. (1, p.2)

The subject-thematic classification of the Jewish press reflects the preferred and covered topics of materials. This is primarily politics, religion and traditions, community life, humor, the activities of the Jewish Agency for Russia (formerly Sokhnut), events in Israel and the Middle East, the problem of anti-Semitism, forms of its expression and causes, also a “bookshelf” with a traditional description new book releases.

The functional orientation of the Jewish press reflects the relationship between the demands of a specific national audience and the actual coverage of a characteristic thematic set. The functional orientation, in turn, determines the genre structure of the Jewish national press in Russia - the use of specific genres and the ratio of materials of the corresponding genres.

The “revival period” of the Jewish press of the nineties, in terms of the number of titles, is two orders of magnitude behind the post-revolutionary period of the heyday of the ideological press in Yiddish. It coincided with the transitional period of the Russian press and began in the late eighties with attempts to publish several specifically Jewish media such as “Bulletin of Jewish Culture” in the form of a magazine in Riga and in the form of a newspaper in Moscow. The Moscow edition is still published almost to this day, renamed “Evreyskaya Gazeta”, then “International Jewish Newspaper” (with supplements “Spring” and “Nadezhda”). The first attempts were quite timid and not very professional, but with huge circulations by today’s standards of 30-50 thousand copies or more. Then, over the course of several years, numerous Jewish publications appeared and closed: Yom Sheni, Moscow-Jerusalem, Gesher-Most, Morning-Boker and numerous regional ones. Standing somewhat aside were the information and propaganda publications of international Jewish organizations, for example, the Council (currently the Jewish Agency for Russia) or the Israeli Foundation for Culture and Education in the Diaspora, which announced their activities in the USSR and then in the Russian Federation strictly in agreement with the authorities, and used as a conductor of information by those organizations whose charitable activities are not advertised here, for example, Joint, Orth, Claims Conference, B'nai B'rith and others. Phenomenologically, the development phase of the Jewish press in the nineties resembles that of the tens and twenties, but is much poorer in the number and independence of publications. (4. p.6 p.2 _____________________________________)

Currently, most of the Jewish post-perestroika publications are closed for the same reasons that led to a reduction in the range of general civil publications that excluded lobbying for corporate or personal interests and did not participate in election campaigns. The surviving Jewish media use the same methods that keep former Soviet media like Komsomolskaya Pravda or AiF afloat. For example, "MEG" turned into a group of publications of a united editorial office, which nominally also included the magazine "Di Yiddishe Gas" - the magazines "Russian Jew" and "Diagnosis", the bulletin "Jewish Moscow", the Web page "Jewish Russia". Religious publications, for example, “Lechaim”, “Aleph” or “Fathers and Sons” do not stop and practically do not experience difficulties.

Thus, the reason for the exceptional position of the Jewish press is its integration into general civil, general political and national problems and processes associated with the widespread “playing of the Jewish card” against the background of diffuse total xenophobia associated with one of three forms of anti-Semitism, the most widespread.

2.3 Magazines "Aleph", "Roots", "Lechaim". The history of the appearance and development of each of them, comparative analysis

The magazine "Korni" is well known to Jewish readers in Russia. Over the years of its existence, and it has been published since 1994, about 300 articles have been published in it, more than 350 people have sent their reviews, reviews, critical letters, shared their opinions about the magazine and the problems covered in it; all this was also reflected on the pages of the magazine.

The magazine "Roots" was founded in 1994, initially as a literary platform for lecturers and activists of the broad educational program "People's University of Jewish Culture." Its publisher was the Saratov regional Jewish organization "Teshuva", and the general sponsor was the branch of the "Joint" in the Central European part of the Russian Federation (director - Yitzhak Averbukh, Jerusalem). (1. p.3)

Subsequently, the magazine expanded the range of authors and the geography of its distribution. But all the years, the magazine "Korni" has been and remains the only Jewish social and journalistic magazine in Russia, continuing the traditions of the first Russian-Jewish magazines of the 19th century, "Rassvet" and "Voskhod". All these years, along with specialists and researchers of Jewish studies, “Roots” has provided the mass reader, public educators, and activists of Jewish communities with the opportunity to discuss the problems of modern Jewish life. "Roots", as a Jewish magazine, has always been at the center of current problems of national life, culture, understanding the most important milestones in the national history of the people, while remaining, at the same time, a magazine close and understandable to every reader.

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Periodicals during the years of the first Russian revolution. Russian press during the First World War. Stages of development of radio, television and the Internet. Journalism during the Cold War. Features of modern Russian media.

course work, added 12/15/2014


Opinions of a number of researchers on issues of text as a type of speech activity and some features of newspaper text. Comparative characteristics and organization of texts from the quality and popular press in Great Britain. Analysis of the front page of newspapers.

thesis, added 07/21/2011


The concept of individual and collective responsibility. Issues of financing regional newspapers. Freedom and responsibility of the press. The right of free public expression. General Report of the Commission on Freedom of Expression in the United States. Infringement of mass information.

test, added 05/16/2011


The emergence and development of weeklies in European countries and the United States of America. The originality of socio-political weekly magazine-type publications and weekly supplements of federal newspapers. Comparative analysis of newspaper content.

thesis, added 05/25/2017


Characteristics of types and types of printed periodicals - newspapers, magazines and almanacs. The history of the invention of radio, television and the Internet as types of media. The essence and features of the functioning of news agencies.

test, added 11/09/2010


Consideration of the fundamentals of online media development. Determining the distinctive features of the Internet version of newspapers from traditional print publications. General characteristics of the newspaper "Zeya Lights", as well as the Internet version of this publication.

course work, added 05/25/2015


Requirements for a systematic approach to the media. Classification of print media (newspapers and magazines). Characteristics of television and radio broadcasting as electronic media. Typology and functions of Internet media, their distribution.

The exhibition brought to your attention is unusual. Not only librarians, but also readers participated in its creation. Such cooperation has always been a tradition of the Jewish fund of our Library: employees often resorted to the help of caring readers. A few years ago, these were, as a rule, elderly people who had gone through severe life trials, but, despite everything, retained a love for Yiddish and a deep knowledge of Jewish culture. The same can be said about the long-term custodian of the fund, Leib Wilsker, a world-famous scientist.

Today there are again many Yiddish lovers in our city. It is studied in clubs and universities, there is also a specialized research center, and the famous music festivals - "Klezfests" dedicated to traditional Jewish music - have become a noticeable phenomenon in world culture. An important role here belongs to the Russian National Library with its unique Jewish collection.

Initially, the exhibition was supposed to be made up of books and periodicals that have been published in recent years in various parts of the world.

And last year, Beregovsky’s elegant edition was published in St. Petersburg, but this book is still being processed and has not yet found its place in the collection. But a place of honor in it is occupied by an anthology of Jewish folk songs, published in St. Petersburg fifteen years ago. This publication, which has already become a classic, was compiled by the Latvian composer M. Goldin, and prepared for printing and designed by St. Petersburg residents. In particular, the wonderful artist A.L. worked on it. Kaplan, who was a great friend of our Library.

Books by Library staff are also presented in our exhibition. First of all, this is the story of Leibe Wilsker, already mentioned by us, about the discoveries he made in our foundation. And although we are mainly talking about literary monuments in Hebrew, the book is written in excellent Yiddish. Leib Khaimovich Vilsker knew and loved both Jewish languages ​​equally well. And his book was published in a series of literary supplements to the magazine “Sovetish Geimland” (“Soviet Motherland”). The author of another book is Moishe Goncharok, now a former employee of the Public Library, who conducts extensive scientific work in Israel. The book is dedicated to the history of the Jewish anarchist press.

Needless to say, printing is an important historical source. However, memoirs are no less important for historians. The genre of memoirs is very popular in Jewish literature, and one can only regret that due to the language barrier it is inaccessible to many researchers. At our exhibition, memoirs are presented in quite a variety of publications. I would like to talk about one of them in more detail. This is a book by Ephraim Vuzek with the strange title “Memoirs of a Botvinist.”

It talks about participants in the Spanish Civil War, among whom were Jews. The most prominent among the Jewish volunteers was the Naftoli Botvin Company, named after the 24-year-old Jewish radical Botvin, who was executed in Poland in 1925 for the murder of a Polish intelligence agent. Botvin's company was the only Jewish group to fight openly. She became the main symbol of Jewish participation in the Spanish Civil War.

As a rule, the international brigades were used by the Popular Front as shock units - they were sent to the most dangerous places. Botvin's company was no exception. In the battle for Madrid, out of 120 people of the original composition, only 18 remained alive. One of the heroes who survived was able to talk about his experience.

Until now, we have only briefly mentioned domestic publications. Let's fill this gap. Since the 1960s. In the USSR, Moscow became the center of Yiddish book publishing. Political literature was necessarily translated into all languages ​​of the peoples of the USSR, including Yiddish. Thus, the famous trilogy by L.I. was published in Yiddish. Brezhnev - "Malaya Zemlya", "Renaissance" and "Virgin Land". The most important party documents were also translated. The publishing house "Soviet Writer" published books by classics of Jewish literature and new items from the pens of modern writers. These books were distinguished by the high quality of printing, since they were prepared for printing by true professionals.

In Moscow, a literary magazine in Yiddish was also published - "Sovetish Geimland" ("Soviet Motherland"), the editors of which were headed by the poet Aron Vergelis.

During the era of perestroika, Jewish literature could not help but be affected by major changes. The publication of the magazine "Sovietish Heimland" has ceased. Its successor was another printed organ, “Di Yidishe Gas” (“Jewish Street”), but its existence was short-lived. As a literary supplement to this magazine, a collection of poems by Aron Vergelis was published, since he very rarely included his own writings in Sovetish Heimland.

Several books were also published in Yiddish, in particular, a collection of works by the poet Dovid Bromberg. Some books continue to be published in Moscow even now. Thus, in 2007, two books were published by the poet and philologist Velvl Chernin, who at one time was a member of the editorial board of “Sovietish Heimland”, and now lives and works in Israel.

Dear readers - lovers of Jewish literature, visitors to our foundation! Wherever you live: in St. Petersburg or Moscow, New York or Jerusalem, get involved in the preparation of the next similar exhibition, which may take place in a year. Send us your suggestions about what books you would like to see on display. And we will try to arrange a new interesting exhibition.

Knorring Vera
Department of Literature of Asian and African Countries

1 128

The Argentine Jewish community, one of the largest Diaspora communities with a fascinating, multi-faceted history, is nevertheless almost never featured in studies of Jewish history and literature. In this article I want to partially fill this gap by talking about the Jewish press, the Jewish contribution to modern journalism in Argentina, and the most interesting materials in the Jewish press during different periods of Argentine history.

I will focus on several basic functions that the Jewish press performed across a wide range of political and religious positions, be it Zionism or Yiddishism, which can be formulated as follows:

1. The Jewish press ideologically consolidated certain groups, for example, anarchists and socialists (Dos Arbeter Lebn and, later, Dos Freie Wort) and especially the cooperativists of the Bund (Der Avantgarde, Di Presse), and helped them groups to cope with new tasks - cultivating the land and the life of the colonists (“Yiddisher colonist in Argentina,” “El colono cooperador”). The Zionists also started their own publications quite early (El Zionista, La esperanza de Israel, Nachrichtn).

2. The press helped Jews successfully integrate in Latin America, based on the understanding of Spanish as, in essence, a “Jewish” language, using the experience of Sepharad and the attempt of Jewish educators, maskils, to revive the tradition of Jewish rationalism (Saadya Gaon, Maimonides, Gersonides), interrupted expulsion from Spain in 1492. Jewish journalists characterized Latin America as a continent with a Jewish background that long predates their own immigration, as “a new homeland for those expelled by the Inquisition,” thereby claiming more than 400 years of Jewish presence on the continent.

3. The press legitimized Jewish culture in the new environment, translated, served as a mediator between Jewish and non-Jewish elements (“Judaica”, “Heredad”), as well as between generations within the community itself (“Davke”).

5. The Jewish press defended the ideals of social justice, advocated a “verbal struggle”, which was preferable to an armed one, opposed dictatorship, defended victims of state violence and provided support to their families (“Nueva Presencia”).

I will analyze the last example in more detail, since it best illustrates what I had in mind when calling the article “The New Midrash.” This particular newspaper was called “Nueva Presencia”, “New Presence”, but in general all Jewish publications in one way or another tried to create a new Jewish voice in Argentine society.

About the centrality of roadsides

To talk about midrash—Jewish hermeneutics—is to talk from and about the margins, and this article is marginal in more than one sense. To talk about Judaism in Argentina is to talk about the farthest edge of the periphery, but we know how central the borders and margins are in the Jewish tradition - from them we learn to read.

The Jewish community in Argentina, officially founded in 1894, numbered more than half a million in its golden years, but that number has since halved. At the best of times, it made up about 2% of the country's population, and now it is about 0.7%, which is still a lot for the Jewish community. 20% of Argentine Jews are Sephardic and 80% are Ashkenazi, but since the country's official language is Spanish, the result is an interesting "meeting" between Sepharad and Ashkenazi.

The first wave of immigration deserves special attention because it was a collective undertaking. With the exception of a few individuals and families who arrived in Argentina by different routes, most of the first Jews came as participants in Baron Hirsch's project. Impressed by the pogroms and crushing poverty, he bought land for Russian Jews for agricultural colonies, and the first ship with 820 Jews on board arrived from Hamburg in 1889. The colonies were a kind of proto-kibbutz. Russian Jews came to work in the fields and cultivate the land. They began to be called gauchos judíos - Jewish gauchos.

Argentine Judaism has always been quite marginal. Argentina had no famous rabbis or Talmudic scholars, although among the immigrants there were several excellent scholars who corresponded with their European colleagues on halachic matters. But most of the Jews who arrived “oif di bregn fun Plata” (on the banks of the Rio de la Plata) were people of manual labor. Over time, they created their own rich Jewish life and culture, including, for example, the Yiddish philosophical journal Davke (“Exactly” or “On the contrary”), founded in 1949. Davke is the only publication of its kind in the world, and its editor Solomon Suskovich wrote, not without irony, in 1979:

The Stampede has so many problems that there is no end in sight. This is not a magazine that just publishes articles, even if those articles are the best. Each material in the magazine should be devoted to the central idea of ​​this issue, since each issue is a self-sufficient and independent publication. How do we achieve this, given that there are no philosophers among us and yet “Davke” is published regularly? It's a secret for now.

Strengthening cooperativism and writing: uniting colonies with a “verbal network”

The first publication to be discussed is The Yiddish Colonist in Argentina, published since November 1909 by the Community Foundation of the Clara Colony and the Jewish Agricultural Society of the Lucienville Colony. In addition to the Colonist, other publications were published in Buenos Aires at the beginning of the century: Di Folkstime, Der Avant-Garde, Broit un Ere. Interestingly, La Protesta, the Spanish-language organ of socialists and anarchists, published daily blat(page) in Yiddish for Jewish workers. Other immigrant groups were also offered the opportunity to create a strip in their own language, but only Jewish workers took advantage of this opportunity. Buenos Aires at that time was the center of the anarchist and socialist press throughout Latin America.

The “Yiddish Colonist” tried to make the colonists' own voice heard, sought to unite colonies separated by hundreds of kilometers through the written word, tried to educate the settlers on issues related to agriculture and cattle breeding, as well as on issues of cooperativist theory and Jewish culture. The publication wanted to build an invisible network that would save the colonists from geographical isolation and give them the opportunity to once again, together with other Jews, become a “community of texts.”

Unlike most Jewish periodicals, published individually, The Colonist, in accordance with the principles of cooperativism, was a collective project, and its editors included the most prominent names in the Jewish-Argentine cooperativist movement, among them M. Sakharoff, S. Pustylnik, B. Bendersky, Galperin, Shkolnik, Yarho. The content of The Colonist, like other contemporary publications, was quite eclectic: there were articles on Jewish literature and culture, along with materials on agriculture and personal advertisements - about a bar mitzvah or a wedding. The Colonist ceased publication in 1912 due to economic difficulties in the colonies caused by prolonged rains and poor harvests. After a five-year break, in 1917, The Colonist began to be published again under the name El colono cooperador; although the adjective “Jewish” disappeared from the title, the publication continued to be Jewish. The editorial preface to the first issue read:

To the best of our ability, we will strive to explain the basic ideas of cooperation, citing examples from the history of the cooperative movement. Cooperativeism was the contribution of the early Jewish settlers to Argentine society. This philosophy, which the Jews brought to Argentina, broke the oligarchic structure of that country - not only for the Jews, but for everyone.

“El сolono сoperador” published almost 700 issues. For five decades, it maintained a distinctive feature of many Jewish periodicals: bilingualism. Another remarkable feature was added to it - the “Marrano” letter. The magazine could be opened and read from left to right (Spanish part) and right to left (Yiddish part). Most readers who knew only one of the two languages ​​probably thought that one part was a literal translation of the other. A careful study of the Spanish and Yiddish texts shows, however, that this is not entirely true; in some places it is as if they were two different editions. The Spanish part consisted of materials on agriculture, veterinary medicine, cooperativism, interspersed with Spanish translations of stories written in Yiddish. The Yiddish part contained literature and news of “Jewish” content, for example, about the trials of Nazi war criminals in Europe, news from Israel and from other Jewish communities of the Diaspora, announcements of new books in Yiddish, etc.

This “Marrano” strategy of using Yiddish to push through texts intended exclusively for Jewish readers was later adopted by the newspaper Di Presse, but in a more politicized key. During the dictatorship, the newspaper was required to print its editorial column also in Spanish so that the censors could read it. As a result, all the Spanish-language editorials spoke favorably of the government in one way or another, while the Yiddish version, inaccessible to the censors, said something else.

Journalism in the agricultural colonies represents a most interesting period in the history of the Jewish press. It was an interpretation and commentary on a unique situation in Jewish history, the reaction of the printed word and Jewish tradition to the challenges of the time.

If the life of the Argentine Jewish colonists required reflection in the press and journalistic commentary, then political events concerning those Jewish communities from which the new Argentine gauchos came also needed coverage in the press.

Di Yiddishe Zeitung began publishing in Buenos Aires in 1914, “during the first months of the great European war, responding to the urgent need of Jewish readers to know about the events taking place at that time.”

Our capital was scanty, but the enthusiasm of the founders and the spirit of self-sacrifice overcame all difficulties, and in time Di Presse achieved a state of prosperity. This is a project born and developed in a warm atmosphere of cooperativism, and in this sense, Di Presse is an exception in the entire family of Argentine journalism. Di Presse has always been guided by the principles that it still follows: commitment to Yiddish, support for any projects aimed at developing Jewish culture, fighting for the cause of workers and other working people - for the cause of the people.

In their heyday, both newspapers published a daily circulation of 20 thousand copies. By comparison, in Argentina in 1920, the Italian community published 18 periodicals, the French 5, the Germans 10, and the Jews 23. The immigrants who populated the streets of Buenos Aires were accustomed to seeing newsstands with newspapers printed in the Hebrew alphabet and from right to left. The Yiddish script established itself not only in the rural colonies, but also in the large multinational metropolis.

Translation, legitimation and preservation of Jewish heritage: Judaica, Heredad and Davke

We, Alberto, are a Spanish squad

Prophets and sages,

Which doubles in its Ladin petitions

The uniqueness of Jerusalem.

We are the Castilian square

Jewish Circle, Sinai

On a good romance, Sephardic Torahs,

Psalms and prayers addressed to Toledo.

Carlos M. Grunberg. Gerchunoff

The Jewish minority is one of those few who have no embassy, ​​no “country of origin,” no diplomats to support them against local racists. Unlike the Italian or Spanish immigrants, the Jews had no other weapon than the word. And they used it. As Shenkman noted in his first study of the topic, “the world of letters is the space in which Jews defend their culture and at the same time prove their membership in the melting pot of races.” This is achieved through various strategies, such as special pedantry and perfectionism in Spanish in order to demonstrate excellent command of the language; understanding Spanish as an essentially Jewish language based on Sephardic experience and at the same time defending “cultural bigamy” through the translation and dissemination of the “treasures” of Yiddish. In this symbolic struggle, periodicals, especially magazines, occupy a significant place.

Vida nuestra (Our Life) began publication in 1917, the first attempt to create a literary platform for Jewish cultural identity. After the “tragic week” in January 1919, when a factory strike escalated into a pogrom in the Jewish quarter, people were attacked in the streets for several days, the Bundist libraries and Poalei Zion were burned, and in the end the police arrested a Jewish journalist and charged him with in organizing a conspiracy to establish Jewish-Bolshevik power in Argentina - after all this, Our Life conducted a famous survey of non-Jewish Argentine intellectuals (Leopold Lugones, Juan Justo and others) on the topics of anti-Semitism and the role of Jews in the country.

But the most important role in the legitimation of Jewish heritage was played by the magazine Judaica, published by Solomon Resnik. It was published during the terrible period of the triumph of National Socialism in Europe (1933–1946, 154 issues in total). And at this historical moment, Reznik and his team decided to show on the pages of Judaica the richness of Jewish culture and announce the right of Jews to “be at home” in the Spanish language and on the Latin American continent. The content of the magazine was deliberately eclectic: Spanish translations from European Jewish classics (Moses Mendelssohn, Sholom Aleichem, Yosef Opatoshu) were juxtaposed with expressive biographies of Sephardic celebrities (Ibn Gabirol, Maimonides, Yehudah HaLevi) and essays on the role of the Marranos in the formation of what the magazine's authors called "Judeoamérica" ​​- a continent which, in their opinion, had not yet realized the fundamental importance of the Jewish element in its history.

“Judaica” sought support from the IWO, regularly publishing news about the activities of the institute and even devoting an entire issue to it in June 1934, and considered the preservation of Yiddish an important task. And at the same time, she polished written Spanish in order to carry his banner, in defiance of those Argentine intellectuals who demanded “Spanish purity” and the exclusion of immigrants, especially Jews, from the definition of “Argentina”. What is surprising about this endeavor is that Ashkenazi Jews “returned” to Sepharad—and this is the irony of Grunberg’s epigraphed poem dedicated to Alberto Gerchunoff, the patriarch of Jewish literature in Spanish in Argentina and author of the classic book “The Jewish Gauchos” (1910). ).

In an attempt to find points of intersection and fusion between Jewish and Spanish cultures, Judaica published several strategically important materials. One of them is a translation into Spanish of the preface by H.-N. Bialik to his translation of Don Quixote into Hebrew; In this preface, Bialik calls for seeing in the Knight of the Sorrowful Image the embodiment of Jewish love of literature, irony and the search for justice.

Judaica fought on several fronts simultaneously, including local anti-Semitism, the war in Europe, and the fear that future generations would forget Yiddish and Jewish culture. From the pages of the magazine, Enrique Espinosa (Samuel Glusberg) called for solidarity with the Spanish Republicans, and A. Koralnik called for support for “our Armenian brothers.” In the early years of National Socialism, a number of articles (original or translated) discussed racist theories and put forward hypotheses such as that Hitler himself was a Jew or even the entire German people had Jewish roots. Attempts were made to put pressure on the government to open entry into the country for Jewish refugees. Judging by the editorial columns and other materials of Judaica, news from the Old World made Argentine Jews feel desperate and helpless and they tried to organize help for their European compatriots.

"Judaica" acted as a collective translator who tries to preserve the heritage of Yiddish-speaking Jewry and at the same time participate in the life of a free and tolerant country as the rightful heir to the greatness of Spain, Sepharad. The ideal is somewhat utopian, but necessary for survival in a world where the darkness of hatred thickened.

"Heredad"

In 1946, when Judaica closed with the death of its editor Solomon Resnick, it was replaced by Heredad (Heritage) magazine, headed by Carlos Grünberg. Among its authors were many employees of Judaica: Maximo Yagupsky, Abraham Rosenwaser, Yossi Mendelsohn, Boleslao Levin - and translated in Heritage the same writers who had previously been in Judaica: Max Brod, Arnold Zweig, Sholom Aleichem, Isaac -Leibush Peretz. The magazine saw its task as picking up the banner of Jewish culture, which had fallen from the hands of destroyed European Jewry.

Interestingly, Zvi Kolitz's famous story about the Warsaw Ghetto, “Yosi Rakover Turns to G‑d,” was first published in Heredad in Spanish in 1947. And it is a testament to how little Europe knew about the Latin American Jewish press that as late as 1993 it was still being debated whether this was a historical document from the Warsaw Ghetto—even though the text had been published half a century earlier in Buenos Aires as a work of art under the name of its real author, who lived at that time in Argentina.

A few years later, in 1949, another project was born - a highbrow philosophical magazine in Yiddish. Its editor Solomon Suskovich (Shloime Shmushkovich) and his team translated Spinoza and Mendelssohn, Freud and Marx, Bergson and Cassirer and many other authors in exactly the opposite direction - compared to the translations in Judaica and Heritage - into Yiddish. “Probably in those post-war years Suskovich chose the word stampede(on the contrary, out of spite) with the meaning that, contrary to everything that seemed obvious in the light of the reality of the Holocaust, new lights were lit in Jewish and world thought.”

Like Judaica, Davke served the function of translation and legitimation, but in a different way and for a different Jewish audience. By translating great Jewish thinkers into Yiddish, the magazine sought to introduce its readers to Western philosophy and at the same time demonstrate Yiddish's capacity for abstraction and scientific thought—a capacity that had been doubted since the time of the Haskalah, calling Yiddish a "jargon," the vernacular of the uneducated masses.

Suskovich directly declared the content eclecticism of his magazine, starting from various philosophical systems, but not adhering to any of them. According to him,

in Crush you will find neither the rigid, disciplined Germanic thinking nor the pragmatic Anglo-Saxon approach. We want the magazine to be not dogmatic, but critical and eclectic, because this is so close to both Jewish and Latin culture.

Obviously, Suskovich saw this as an advantage, not a disadvantage. He further notes that just as Jewish philosophy, although it contained original ideas, basically throughout its long history absorbed, adapted, “translated” elements of foreign cultures, so Yiddish itself is considered a Mischsprache, a “mixed language,” a combination of elements from other languages ​​that made up a hybrid and therefore excitingly new system.

Suskovich, a self-taught man, was known among his followers as a “modest man.” He was born in Russia in 1906, was orphaned at the age of 9, by the age of 13 he was already working as a melamed, and at 18 he went to Buenos Aires, where he became a peddler. In 1930 he began writing literary criticism, and in 1944 he compiled an Anthology of Jewish Literature in Argentina in Spanish.

“Davke” was published every three months, but there were long breaks due to financial difficulties. Most of the original articles, some of which were signed by the pseudonym Estrin, belonged to Suskovich himself. A total of 83 issues were published, the last one in 1982. It was a unique attempt to combine periodicals, philosophy and Yiddish.

As a Jewish publication for Argentine readers, Raíces was, to some extent, the antithesis of Davka. It began to appear after the Six-Day War, in 1968, and tried to be a Jewish voice for the entire country. The first editorial promised to build on “our Jewish identity” but also “reflect national, continental and world events” rather than “lock ourselves in a spiritual ghetto”: “We want to be heard as Jews, but we don’t want to hear only Jewish voices.” or talk only about Jewish topics. We do not refuse - on the contrary, we insist on it with the only condition that no one tries to take away the most precious thing we have: our identity.”

The magazine—large format, in the style of Time magazine, 102 pages plus a 32-page supplement—was published monthly, and featured works by the best writers in Argentina and around the world, including non-Jewish writers on non-Jewish topics. The regular headings were: “Country”, “Continent”, “World and People”, “Modern Jewish Problems”, “Roots of “Roots””, “Israel and the Middle East”, “Science in the 21st Century”, “Art, Literature and entertainment", "Psychology" and "Humor". The first issue was published in a circulation of 10 thousand copies, the magazine was sold throughout the country, completely different people, including priests and housewives, read it on the subway, and it also found its way into neighboring countries. The editors received many letters from readers, and little by little “Roots” turned into a “mass Jewish magazine” - something that had never happened before. The influence of time was felt here - the culture of the late 1960s and Jewish euphoria after the Six-Day War; a large role was also played by the fact that a number of prominent people, including non-Jews, collaborated with the magazine, among them Jorge Luis Borges, Marc Chagall, José Luis Romero , Yehuda Amichai, Martin Buber, Nachum Goldman, Elie Wiesel, Moshe Dayan, Alexander Solzhenitsyn, David Ben-Gurion, Marcel Marceau, Amos Oz, Luis Aragon.

“Roots” lasted five years - the initial impulse dried up, the number of authors and readers was declining, economic difficulties began in Argentina and the deteriorating political climate led to the return of Juan Peron - and in 1973 the last, 45th, issue of the magazine was published. But to this day, 40 years later, Raíces is remembered as a great success for the Jewish community, which managed to create a media outlet that addressed all Argentines.

"Nueva Presencia" ("New Presence"): the fight for justice

In his article “Der neue Midrash” (“The New Midrash”), Ernst Simon writes about the use of rhetorical strategies in Jewish writing in 1930s Germany:

The persecuted minority still believed, as in the era of midrashic composition, in its own language, which must be used in situations of confrontation with the outside world. Enemies will only occasionally understand this language, but fellow tribesmen and fellow believers will always understand it.<…>And so a special style was formed, a special intimate and conspiratorial language that unites the speaker and the listener.

The legacy of the “Marrano” letter is also clearly visible in the periodicals of the Jewish resistance during the years of the military dictatorship in Argentina (1976–1983). This regime of terror and repression is responsible for the “disappearance” of 120 independent or opposition journalists (among 30 thousand “missing” citizens). In such conditions, few journalists could deceive the censors or dare to report information about the real situation in the country. One such successful example is the underground news agency ANCLA, founded by the writer Rodolfo Walsh for the Montoneros (Guerillas) guerrilla movement. The other is Humor Registrado, a formally satirical magazine that became virtually the only mass opposition publication. Two other examples are publications from Argentine ethnic communities: the Buenos Aires Herald, published in English and therefore limited to an English-speaking audience, and the Jewish newspaper Nueva Presencia. This newspaper began to be published by the Jewish community, and over time became the mouthpiece of several human rights organizations.

The New Presence began publication in the summer of 1977 as a weekly supplement to the Yiddish-language newspaper Di Presse, and then for ten years - until 1987 - as an independent weekly newspaper. For the first time in Argentina, a purely Jewish publication found itself in the political vanguard and gained recognition in various sectors of society - despite its unpresentable appearance and despite the way they had to do their work. The newspaper owes its success primarily to the fact that during the terrible days of the dictatorship it took an irreconcilable position. Nueva Presencia became a guide to the world of midrash for a large part of Argentine society, teaching how to read between the lines and how to apply the biblical call to “Seek righteousness” (Deut. 16:20) to the modern situation.

At the beginning of its activity, Nueva Presencia tried to say what no one else dared to say. Since it was too dangerous to do this openly, one had to learn to speak without speaking. Consonantal Hebrew writing teaches everyone to be interpreters: each reader, while reading, reconstructs the text. Accordingly, “New Presence” began to rely on the reader’s thinking, using this technique: the newspaper talked about events in the Jewish community, hinting at events taking place in the country. It was expected that the censors, although they would suspect something was wrong, would not find legal reasons to close the newspaper.

How was this “Marrano” language structured? The tense atmosphere of those years - extreme political pressure, murders in the streets, censorship - was not conducive to the use of complex semiotic theories. The most common type of such encrypted message was substitution. For example, the newspaper published “Documentary Chronicle of the Jewish Question in Argentina,” an overview of anti-Semitic manifestations in recent years that received support from the police and army. Having mentioned the Nuremberg trials, the author also calls the problem of “fascism, which continues to live and operate in different parts of the planet.” Another example: on the 200th anniversary of the birth of General José de San Martín, hero of the War of Independence of the Latin American Colonies, the greatest figure in the historical iconography of Argentina, a newspaper editorial was entitled: “San Martín, General of Clean Wars.” And although the text consisted exclusively of praise for the general, the reader easily saw in it criticism of the “dirty war” waged by the junta. Jewish memorial dates and holidays served as a means for conveying all sorts of hints. For example, Passover, the celebration of the Exodus from Egypt, was presented as a “holiday of freedom.” The story of the Warsaw Ghetto Uprising was a story of the struggle “for our freedom and yours” - this was one of the slogans put forward by the leader of the uprising, Mordechai Anielewicz. The story of Hanukkah was told as the story of a guerrilla war against aggressors, and Purim as the struggle of the ancient Jews “against prejudice and oppressors.” Each holiday or memorable date turned into an occasion for reflection on the current situation, a lesson with a practical conclusion for modern political struggle.

Substitution was also implied in the translation or republication of foreign press materials that dealt with one thing (for example, “Censorship in Judaism”), but readers saw something else (censorship in Argentina). The theme of censorship is present in a number of cartoons reprinted from foreign newspapers. For example, a person writes incomprehensible words on the wall and explains: “Actually, I meant “Long live freedom!”, but I encrypted it to avoid danger.” Other cartoons, such as a huge pencil with the inscription: "Censorship" or the "symbolic duel" between Woody Allen and Joseph McCarthy, are quite explicit. Roots magazine page. Rubric “World and People” Cover of the magazine “El colono cooperador” for the 175th anniversary of the birth of Heinrich Heine. December 1972 “It is forbidden to think out loud.” Cartoon reprinted from "The Book of Gila's Complaints" by Miguel Gila (Madrid, 1975). "The New Presence"

Another strategy was to convey someone else's speech. Firstly, the newspaper was not responsible for other people’s opinions, and secondly, there was an opportunity to “pull out” dangerous judgments during the dialogue. For example, an interview with the famous Argentine actress Inda Ledesma, dedicated to the world of theater, was entitled with the following quote from her remarks: “We are living in a moment of eclipse, but the sun will shine again.” Conservative Rabbi Marshall Meyer spoke more directly in an interview discussing various movements within Judaism. The headline read: “Judaism cannot survive in a society where human rights are not respected,” and the subtitle: “As a rabbi, I see no justification for the silence of European rabbis in the 1930s.” There is a clear parallel here between National Socialism and the Argentine junta. Protected by his American passport, Meyer could afford to call the killers killers.

This fight was not safe. There must have been threatening phone calls, attempts to intimidate, and anti-Semitic graffiti on the walls opposite the editorial office. Two bombs were planted in the printing house where the newspaper was printed. The main factor that saved the journalists' lives was apparently the ignorance of the authorities, who believed that Nueva Presencia was part of a worldwide Jewish network that had great influence in the United States. The newspaper's editor-in-chief knew about this paranoid vision of the situation and tried to turn it to his advantage. In particular, he published articles about the American Jewish Committee and tried to create the impression that the newspaper had strong ties to this organization. The junta, apparently, did not want to make enemies in the United States, especially among the Jewish lobby, which seemed especially powerful to it. For the same reasons, the life of journalist Jacobo Timerman, who was kidnapped and tortured by the military, but eventually released, was saved. The newspaper played a major role in the fight for Timerman's release. A newspaper cartoon shows him next to Dreyfus, who pats him on the shoulder. At a distance of 80 years and 10 thousand kilometers, injustice and absurdity are still with us. But echoes of “J’accuse” are also heard.

An old joke goes that György Lukács, when he was arrested after the Soviet invasion of Hungary in 1956 and asked if he had a weapon, reached into his pocket and pulled out a pen. In the spirit of Börne and Heine and the best representatives of the Jewish tradition, armed with the word and ready to defend themselves with the word against all modern pharaohs, a handful of journalists raised their hands in the far corner of the planet to fight one of the bloodiest dictatorships of the twentieth century. Translators, cooperativists, prophets, fighters, marginal thinkers, Marranos, Dreyfusards, dreamers: the story of Jewish periodicals in Argentina deserves to be told.

Translation from English by Galina Zelenina

PERIODIC PRINTING

With the beginning of the so-called perestroika (second half of the 1980s), legal Jewish periodicals appeared. The first such publications were the organs of Jewish cultural societies: “VEK” (“Bulletin of Jewish Culture”, Riga, since 1989); “VESK” (“Bulletin of Jewish Soviet Culture”, publication of the Association of Figures and Friends of Jewish Soviet Culture, Moscow, since April 1989; since 1990 - “Jewish Newspaper”); “Bulletin of LOEK” (organ of the Leningrad Society of Jewish Culture, since 1989); “Renaissance” (Newsletter of the Kyiv City Society of Jewish Culture, since 1990); “Yerushalaim de-Lita” (in Yiddish, organ of the Lithuanian Jewish Cultural Society, Vilnius, since 1989; also published in Russian under the name “Lithuanian Jerusalem”); "Mizrach" ("East", organ of the Tashkent Jewish Cultural Center, since 1990); “Our Voice” (“Undzer kol”; in Russian and Yiddish, newspaper of the Society of Jewish Culture of the Republic of Moldova, Chisinau, since 1990); " X Ha-Shahar" (Dawn, organ of the Society of Jewish Culture within the Estonian Cultural Foundation, Tallinn, since 1988); “Einikait” (Bulletin of the Jewish cultural and educational association named after Sholom Aleichem, Kyiv, since 1990) and others.

Along with them, such publications as “Bulletin of the Society of Friendship and Cultural Relations with Israel” (M., Jewish Information Center, since 1989), “Voskhod” (“Zrikha”), and the newspaper of the Leningrad Society of Jewish Culture (since 1990) were published. .); “Jewish Yearbook” (M., 1986, 1987,1988); “Jewish literary-artistic and cultural-informational almanac” (Bobruisk, 1989); "Maccabi" (magazine of the Jewish Society of Aesthetics and Physical Culture, Vilnius, 1990); “Menorah” (publication of the Union of Jewish Religious Communities, since 1990) and the information bulletin of the same name of the Chisinau Jewish Religious Community (since 1989), as well as a number of information bulletins on issues of repatriation and Jewish culture (M., since 1987. ); Union of Hebrew Teachers in the USSR (in Russian and Hebrew; M., since 1988); Chernivtsi Jewish Social and Cultural Fund (Chernivtsi, since 1988); Lvov Union of Hebrew Teachers in the USSR “Ariel” (1989) and many others.

Enormous changes in the countries that were part of the Soviet Union are affecting the number and nature of Jewish periodicals. The massive exodus of Jews from these countries leads to turnover in the editorial staff of Jewish periodicals and calls into question the future of these numerous newspapers, newsletters, magazines and almanacs, especially those focusing on aliyah (for example, Kol Zion - the organ of the Zionist organization Irgun Tsioni, M. , since 1989).

Poland

For information on Jewish periodicals in Poland in the period between the third partition of Poland (1795) and the First World War, see the section Periodicals in Russia. The real flourishing of the Jewish press in Poland began after Poland gained independence in 1918. In the 1920s. Over 200 periodicals were published here, many of which existed until the German occupation of Poland in 1939. The periodicals were diverse both in the form of material presented and in the socio-political views expressed in it. Most publications were published in Yiddish, some in Polish, and several publications in Hebrew. There were about 20 daily newspapers in Yiddish alone. Three of them were published in Vilna: “Der Tog” (from 1920, in 1918–20 - “Lette Nayes”), “Abend Kurier” (from 1924) . "(since 1912) and "Nae Volksblat" (since 1923). A newspaper was published in Lublin. "Lubliner Togblat" (since 1918), in Grodno - "Grodna Moment" (since 1924). The Zionist newspaper Nowy Dziennik (since 1918) and the Bundist magazine Walka (1924–27) were published in Krakow. In Lvov, one newspaper was published in Yiddish - “Morgn” (1926) and one in Polish - “Khvylya” (since 1919). In Warsaw, the dominant position was occupied by two competing Yiddish newspapers. X aint" (since 1908) and "Moment" (see above), which had the largest circulation. Yiddish newspapers were published in Warsaw: Yiddishe Vort (since 1917), Warshaver Express (since 1926), Naye Volkszeitung (since 1926) and Unzer Express (since 1927). The newspaper “Our Przeglönd” (since 1923, Zionist) was published in Polish. The literary weekly in Yiddish “Literarishe Bleter” (since 1924, Warsaw), “Cinema - Theater - Radio” (since 1926), “Veltshpil” (since 1927), “PEN Club Nayes” (since 1927) were also published. since 1928, Vilna), scientific monthly “Land un Lebn” (since 1927), popular science publication “Doctor” (Warsaw, since 1929). The humorous weekly Blufer was also published in Warsaw (since 1926). During the German occupation of Poland, all Jewish periodicals were closed. The first Jewish newspaper in post-war Poland, Naye Lebn (in Yiddish), was published in Lodz in April 1945; from March 1947 it became a daily (organ of the Central Committee of Polish Jews, which united all Jewish political parties). Then, however, party-related publications appeared: Arbeter Zeitung (Po'alei Zion), Ihud (Liberal Zionists), Folkstime (PPR - Polish Workers' Party, see Communism), Glos Młodzezy ( X Hashomer X a-tsa'ir) and Yiddishe Fontn (organ of the Association of Jewish Writers). After the liquidation of Jewish political parties (November 1949), Jewish periodicals were mostly closed (see Poland). The Jewish Cultural Society continued to publish the literary monthly Yiddishe Fontn, an organ of Jewish writers who themselves elected the editors of the magazine. The only remaining Jewish newspaper was Volksstime (published four times a week); The official organ of the ruling party was published in Yiddish, and the newspaper's policy was largely controlled by the Jewish Cultural Society. By 1968, the Volksstime newspaper had become a weekly; She published a strip in Polish every two weeks. Publication of Yiddishe Fontn ceased after its 25th issue.

Hungary

In 1846–47 In the city of Papa, several issues of the Hungarian-language quarterly “Magyar Synagogue” were published. In 1848 in Pest (in 1872 it became part of Budapest) a weekly newspaper in German, Ungarische Izraelite, appeared. L. Löw published the German-language magazine “Ben Hanania” (1844–58, Leipzig; 1858–67, Szeged; quarterly, from 1861 - weekly), which expressed the ideas of emancipation. In the 1860s. Several Jewish newspapers were published, which soon closed. Only in 1869 was the Yiddish newspaper “Peshter Yiddishe Zeitung” (published five times a week) founded in Pest; in 1887 it turned into a weekly newspaper in German “Allgemeine Yudishe Zeitung” (printed in Hebrew script), which existed until 1919 During the days of the blood libel in Tiszaeslar, the Hungarian-language weekly Edienloszeg (1881–1938) was published daily, publishing reports on the progress of the trial. The monthly Magyar Zhido Semle (in Hungarian, 1884–1948), organ of the Budapest Rabbinical Seminary, also took part in the struggle for emancipation and religious equality. At the same time, its editors published the magazine “ X ha-Tzofe le-chokhmat Yisrael" (originally " X Ha-Tzofe Le-Eretz X agar"; 1911–15) on problems in the science of Jewry. The first Zionist organ in Hungary was the weekly Ungarlendische Judische Zeitung (in German, 1908–14). The Zionist magazine in Hungarian “Žido nepláp” was published in 1903–1905; was revived in 1908 under the name “Zhido Elet”. In 1909, the Zionist Federation of Hungary founded its organ “Zhido Semle”, which was banned in 1938. The poet I. Patay (1882–1953) published the literary monthly “Mult esh Jovo” (1912–39) of the Zionist direction.

Between the two world wars, about 12 weekly and monthly Jewish publications were published in Hungary. In 1938, Jewish periodicals in Hungary were practically destroyed. Totalitarian regimes - fascist and then communist - allowed the publication of only one Jewish magazine. Since 1945, the Central Committee of Hungarian Jews has published the magazine “Uy Elet” (circulation 10 thousand copies).

Czechoslovakia

Jewish journalists worked in the newspapers of all political parties in Czechoslovakia. The Jewish periodical press itself, even in the period before the creation of the Czechoslovak state, was characterized by polemics between supporters of Zionism and the organized movement of assimilationists, who created the first Jewish newspaper in the Czech language, Ceskožidovske listy (1894). After a merger with another newspaper of a similar trend (1907), it was published as a weekly under the name “Rozvoy” until 1939. The first Zionist organ was the youth weekly “Jung Yuda” (in German, founded by F. Lebenhart, 1899–1938). Another weekly, Selbstwer (1907–39, editor from 1918 F. Welch, later his assistant H. Lichtwitz / Uri Naor /) became one of the leading Zionist periodicals in Europe; since the 1920s it came out with a supplement for women (edited by Hannah Steiner). Another Zionist weekly is Judische Volksstimme (editor M. Hickl, later H. Gold; Brno, 1901–39).

The first Zionist organ in the Czech language, Zhidovski listy pro Czechs, Morava and Selezsko, began publication in 1913, but its publication ceased during the First World War. In 1918, it was replaced by the weekly “Zhidovske spravy” (editors E. Waldstein, F. Friedman, G. Fleischman, Z. Landes and V. Fischl / Avigdor Dagan; 1912–2006/). In Slovakia and Transcarpathia, Jewish periodicals included Orthodox religious organs in Hungarian and Yiddish. In Slovakia, the Zionist weekly in German “Judische Volkszeitung” (with an appendix in Slovak; editor O. Neumann) and the organ of the Mizrahi party “Judische Familienblatt” were published; in Transcarpathia - the Zionist weekly “Judishe Stimme”, the revisionist weekly “Zhido Neplap” (in Hungarian; since 1920). The magazine “Yiddishe Zeitung” (published by Rabbi Mukacheva) had the widest distribution. The historical journal Zeitschrift für di Geschichte der Juden and Böhmen und Maehren (editor H. Gold) were also published; B'nai B'rith organ "B'nai B'rith Bletter" (editor F. Tiberger); revisionist organ "Medina Hebrew - Judenshtat" (editor O.K. Rabinovich; 1934–39); the newspaper Po'alei Zion "Der Noye Weg" (editor K. Baum) and the sports monthly " X a-Gibbor X a-Maccabi." Jewish youth and student movements also published magazines of varying frequency in different languages ​​of the country. At the end of the 1930s. emigrants from Germany published the journal Judische Review in Prague. In 1945–48 Attempts were made to revive the Jewish periodical press in Czechoslovakia, but after the communists came to power (1948), the Jewish periodical press was represented only by the organ of the Jewish community of Prague, “Bulletin of the Jewish Community at Praze” (editor R. Itis). The almanac “Zhidovska Rochenka” was published under the same editorship. In 1964–82 The State Jewish Museum in Prague published the yearbook Judaica Bohemie.

Romania

Jewish periodicals in Romania arose in the mid-19th century. The first Jewish weeklies were published in the city of Iasi. Most of them were published for only a few months (“Korot X a-‘ittim,” in Yiddish, 1855, 1859, 1860 and 1867; “Newspaper Romane Evryaske”, in Romanian and Yiddish, 1859; "Timpul", in Romanian and Hebrew, 1872; “Voca aperetorului”, 1872, in 1873 it was published once every two weeks). The weekly Israelitul Romyn (editor Y. Barash, 1815–63) was published in Bucharest partly in French (1857). The magazine of the same name was published in 1868 by the French Jew J. Levy, who arrived in Romania in the vain hope of influencing its government in the interests of local Jews. The US Consul General in Romania, B. F. Peixotto (Peixiotto, 1834–90), published a newspaper in German and Romanian that opposed anti-Semitism and advocated emigration to the United States. The newspaper “L’eco danubien” was published in Galati (in Romanian and French, editor S. Carmellin, 1865). The weekly “Timpul” - “Die Tsayt” (editor N. Popper; Bucharest, 1859) was published in Romanian and Yiddish; in Yiddish - scientific almanac “Et ledaber” (editor N. Popper; Bucharest, 1854–56). The magazine Revista Israelite was published in Iasi (1874). The historian and publicist M. Schwarzfeld (1857–1943) founded the weekly Egalitata (Bucharest, 1890–1940), which became the most important Jewish periodical in Romania. During the same period, the weekly magazine “ X Ha-Yo'etz" (1876–1920), which expressed the ideas of Hovevei Zion, and the almanac "Licht" (1914); both publications were published in Yiddish. In 1906, H. Kari (1869–1943) founded the weekly Kurierul Israelit, which became the official organ of the Union of Romanian Jews; its publication continued until 1941.

After World War I, most Jewish newspapers in Romania joined the Zionist trend. The weekly newspapers “Mantuira” (founded in 1922 by the Zionist leader A.L. Zissou /1888–1956/; after a long break, published again in 1945–49) and “Reanashterya noastra” (founded in 1928 by the Zionist publicist Sh. Stern). The weekly Viatsa Evryasku (1944–45) expressed the ideas of socialist Zionism. A number of literary and political magazines were also published. The monthly Hasmonaya (founded in 1915) was the official organ of the Zionist Student Association. The magazine “Adam” (1929–39; founded by I. Ludo) published works by Jewish writers in Romanian.

With the exception of a brief period in 1877, there were no daily Jewish newspapers in Romania, which was explained by the lack of an autonomous national life for the Jews. The information published by Jewish weeklies and monthlies in Yiddish, German and Romanian was limited to Jewish life in Romania and beyond. Coverage of political issues was dictated by specific Jewish interests; the entire Jewish periodical press was somewhat polemical in nature. Publication of the Zionist weekly Renashterya Noastre resumed in 1944; Five more Jewish periodicals, which began publishing in 1945, adhered to a Zionist orientation. The most authoritative of them was the newspaper Mantuira, the publication of which resumed after Romania joined the anti-Hitler coalition and continued until the liquidation of the legal Zionist movement. The organ of the Jewish Democratic Committee was the newspaper Unirya (1941–53). In subsequent years, various attempts were made to publish other Jewish newspapers (several in Yiddish and one in Hebrew), but by the end of 1953 all of them ceased publication. Since 1956, the journal of the Federation of Jewish Communities of Romania, Revista Kultului Mosaic, has been published (editor: Chief Rabbi of Romania M. Rosen). Along with traditional religious materials, the magazine published articles on the history of Romanian Jewish communities, prominent Jews, Jewish writers, the economic life of Jews, news from Israel and the Diaspora, as well as translations of works of rabbinic literature and Yiddish literature. The magazine is published, in addition to Romanian, in Hebrew and Yiddish.

Lithuania

During the period of independence, twenty Jewish newspapers were published in Lithuania in Yiddish and Hebrew. By 1940, more than ten Jewish newspapers continued to be published, including three daily ones (all in Kaunas): “Di Yiddishe Shtime” (since 1919), “Yiddishes Lebn” (since 1921) and “Nayes” (since 1921). See also Vilnius.

Great Britain

Jewish periodicals in English appeared in the 1st half of the 19th century. The first Jewish periodicals in England were the monthly Hebrew Intelligencer (editor J. Wertheimer, London, 1823) and the Hebrew Review and Magazine of Rabbinical Literature (editor M. J. Raphall, 1834–37). A successful undertaking was J. Franklin's newspaper, the Voice of Jacob, published every two weeks since September 1841; two months later, the Jewish Chronicle newspaper, which laid the foundations of Jewish journalism in England, began to be published, which still exists to this day. Competition between these newspapers continued until 1848, when the Jewish Chronicle became the only and most widely read Jewish newspaper in England. Among other publications, the Hebrew Observer (1853), which in 1854 merged with the Jewish Chronicle, the Jewish Sabbath Journal (1855) and the Hebrew National (1867), stood out. A public Jewish newspaper, the weekly Jewish Record, was published from 1868 to 1872. The Jewish World newspaper, founded in 1873, reached by the end of the century a significant circulation for those times - two thousand copies; in 1931 it was acquired by the publisher of the Jewish Chronicle and merged with the latter in 1934. At the end of the century, many cheap mass-market Jewish newspapers (the so-called “penny papers”) were published: the Jewish Times (1876), the Jewish Standard (1888–91) and others. In the provinces, Jewish Topics (Cardiff, 1886), Jewish Record (Manchester, 1887) and South Wales Review (Wales, 1904) were published. Weekly in Hebrew " X a-Ie X udi" was published in London in 1897–1913. (editor I. Suwalski). After World War I, the journals Jewish Woman (1925–26), Jewish Family (1927), Jewish Graphic (1926–28), and Jewish Weekly (1932–36) appeared. Founded back in the late 1920s. the independent weeklies Jewish Eco (editor E. Golombok) and Jewish Newspapers (editor G. Waterman) continued to publish into the 1960s. A group of anti-Zionists published the Jewish Guardian (ed. L. Magnus, 1920–36). Jewish weeklies were published in London, Glasgow, Manchester, Leeds, Newcastle - places of greatest concentration of the Jewish population of England. The weekly Jewish Observer and Middle East Review (founded in 1952 as a successor to the Zionist Review) reached a circulation of 16,000 copies in 1970.

The magazine Juz in Eastern Europe (1958–74) and the newsletter Insight: Soviet Juz (editor E. Litvinov), as well as the magazine Soviet Jewish Affairs (since 1971) were devoted to the problems of Jewry in the Soviet Union and Eastern Europe. , successor to the Bulletin on the Soviet and East European Jewish Affairs, 1968–70, editor H. Abramsky).

Periodicals in Yiddish in Great Britain

Mass emigration of Jews from Eastern Europe to England in the 1880s. created the preconditions for the emergence of periodicals in Yiddish, although the newspapers “Londoner Yiddish-Daiche Zeitung” (1867) and the socialist “Londoner Israelite” (1878) had already been published here, but they did not last long. In the emigrant environment that developed in London, Leeds and Manchester, socialist newspapers and weeklies “Der Arbeter”, “Arbeter Freind” (1886–91), “Di Naye Welt” (1900–04), “Germinal” (anarchist ), “Der Wecker” (anti-anarchist), as well as humorous publications - “Pipifax”, “Der Blaffer”, “Der Ligner”. At the beginning of the 20th century. The newspapers “Advertiser” and “Yidisher Telephone” appeared. In 1907, the Yiddisher Journal was founded, absorbing the Advertiser newspaper and absorbed in 1914 by the Yiddisher Express newspaper (founded in 1895 in Leeds, became a London daily newspaper in 1899). Another periodical, Yiddisher Togblat, was published from 1901 to 1910, and the daily newspaper Di Tsayt - from 1913 to 1950. After World War II, the newspaper Yiddishe Shtime (founded in 1951) gained weight g., published once every two weeks). The Jewish literary magazine Loshn un Lebn (founded 1940) is published in London.

USA

Jewish periodicals in the United States arose initially in the languages ​​of immigrants: in the mid-19th century. in German (due to immigration from Central Europe, mainly from Germany and Austria-Hungary), in the late 19th century - early 20th century. - in Yiddish in connection with the immigration of Jews from Eastern European countries (Russia, Poland); Jewish immigrants from Balkan countries founded a Judeo-Spanish language press. The English language gradually replaced other languages, and the press in it took a dominant position both in terms of the importance of publications and in the number of readers. In 1970, in the United States there were over 130 English-language Jewish newspapers and magazines of various periodicities (51 weeklies, 36 monthlies, 28 quarterlies).

Press in English

The Jewish press in English began in the 1820s. Monthlies such as “Ju” (publisher S. Jackson, New York, 1823) and “Occident” (publisher I. Liser, Philadelphia, 1843) reflected mainly the religious interests of Jews and fought against the influence of Christian missionaries. The first Jewish weekly in English was Asmonien (ed. R. Lyon, N.Y., 1849–58), “a family journal of commerce, politics, religion, and literature.” Asmonien, a privately owned weekly covering local, national, and foreign news that published feature articles, editorial commentary, and fiction, became the prototype for later Jewish periodicals in the United States. Publications of this type included the weekly Hibru Leader (1856–82); the Jewish magazine in the USA, Israelite, was created on its model (publisher M. Wise, Cincinnati, from 1854; from 1874, American Israelite). , which lasted longer than other publications. Among the early examples of English-language Jewish printing in the United States, the Jewish Messenger (N.Y., 1857–1902, founder S. M. Isaacs), as well as the San Francisco Gliner (since 1855, founder J. Eckman) stand out. . In 1879, five young people who adhered to religious traditions began publishing the weekly American Hebru, which became one of the best examples of Jewish periodicals.

Many American Jewish magazines initially expressed the views of their publishers. One of the later magazines of this kind was the Jewish Spectator (since 1935, editor T. Weiss-Rosmarin). Such, for example, is the Philadelphia weekly Jewish Exhibitor (founded in 1887). As leading non-Jewish American newspapers began to pay more attention to Jewish affairs, Jewish publications increasingly focused on local issues. During this time, printing developed, financed by various Jewish organizations. One of the first such publications was the newspaper Menorah (1886–1907), the organ of B'nai B'rith. Its successors were the B'nai B'rith News, B'nai B'rith Magazine (since 1924), and the National Jewish Monthly (since 1939). Organization X adassa presents the magazine " X Adassa Magazine", American Jewish Congress - "Congress Weekly" (since 1934, as a biweekly since 1958). Since 1930, the magazine “Reconstructionist” has been published (see Reconstructionism). The ideas of Zionism are reflected in the magazine “Midstream” (founded in 1955), the ideas of the Zionist labor movement are reflected in “Jewish Frontier” (founded in 1934). Commentary magazine (founded 1945; editor E. Cohen, since 1959 N. Podhoretz), organ of the American Jewish Committee, was the most influential publication in the United States aimed at an intellectual reader. Since 1952, the organ of the American Jewish Congress, Judaism, has been published. Different movements in Judaism are represented by the magazines Conservative Judaism (founded in 1954; see Conservative Judaism), Dimensions in American Judaism (since 1966) and the Orthodox Tradition (since 1958) - all quarterlies.

Periodicals in Yiddish in the USA

The emergence and development of periodicals in Yiddish was due to a wave of immigration to the United States from Eastern Europe in the late 19th century and early 20th century. One of the first long-lasting daily newspapers in Yiddish was Yiddishe Togblat (1885–1929; editor K. Sarason), which took conservative social and religious positions. Along with this newspaper in the 1880s. Many other short-lived Yiddish publications arose: Tegliche Gazeten (New York), Sontag Courier (Chicago), Chicagoger Vohnblat, Der Menchnfraind, Der Yidisher Progress (Baltimore) and others. The New York daily Teglicher was popular. X Herald" (1891–1905). Among American Jewish workers, the Yiddish socialist press was influential. In 1894, after a major strike of garment workers, the daily socialist newspaper Abendblat (1894–1902) arose; Professional interests were expressed by the New York newspapers Schneider Farband (since 1890) and Kappenmacher Magazine (1903–1907).

In 1897, the moderate wing of the American Socialist Labor Party founded the Yiddish newspaper Forverts. Its editor-in-chief for almost 50 years (1903–1951) was A. Kahan (1860–1951). Throughout the century, Forverts was one of the most widely read Yiddish newspapers in America; Its circulation in 1951 reached 80 thousand copies, and in 1970 - 44 thousand. Along with journalism, current information and essays on Jewish life, the newspaper published stories and novels by Jewish writers: Sh. Asch, I. Rosenfeld (1886–1944), Z. Shneur, A. Reisen, I. Bashevis-Singer and others. J. Sapirstein founded the evening newspaper The New Yorker Abendpost (1899–1903), and in 1901 the newspaper Morgan Journal (both newspapers reflected the views of Orthodox Judaism). The Morning Magazine was a long-lasting publication; in 1928 it absorbed the Yiddishe Togblat newspaper, and in 1953 it merged with the Tog newspaper (see below). In the 1970s The circulation of "Tog" was 50 thousand copies.

In the first decade of the 20th century. Yiddish periodicals in the United States reflected the entire spectrum of political and religious views of American Jewry. The total circulation of all newspapers and other publications in Yiddish was 75 thousand. Periodical printing in Yiddish existed not only in the largest publishing center in the United States - New York, but also in many other cities of the country where there were colonies of Jewish immigrants. In 1914, the newspaper of New York intellectuals and businessmen, Day (Tog; editors I. L. Magnes and M. Weinberg), was founded. Jewish writers S. Niger, D. Pinsky, A. Glantz-Leyeles, P. Hirshbein and others took part in the work of the newspaper. Already in 1916, the newspaper was distributed with a circulation of more than 80 thousand copies. In 1915–16 the total circulation of daily newspapers in Yiddish reached 600 thousand copies. The newspaper “Var” adhered to the social democratic direction X ait" (1905–1919; editor L. Miller).

The Yiddish press in Boston, Baltimore, Philadelphia, Chicago and other large American cities (mostly weeklies) was not much inferior to that in New York; it discussed the same problems along with regional ones. For many years, the Chicago Daily Courier (1887–1944), Cleveland Jewish World (1908–43), and others were published.

The longest-running Yiddish daily newspaper in the United States was Morning Fry. X ait”, founded in 1922 as the organ of the Jewish section of the US Communist Party. Its editor for a long time was M. Holguin (in 1925–28 - together with M. Epstein). The level of journalism in the newspaper was high. Many American Jewish writers spoke on its pages: X. Leivik, M. L. Galpern, D. Ignatov and others. The newspaper consistently supported the policies of the Soviet Union; It took an independent position only from the late 1950s, especially with the arrival of P. Novik (1891-?) to the post of editor-in-chief. In 1970, the newspaper was published five times a week, with a circulation of 8 thousand copies. It continued to be published until 1988. Among the Yiddish monthlies, Tsukunft (founded in 1892 in New York as the organ of the Socialist Workers Party, editor A. Lesin; and since 1940, the organ of the Central Jewish Cultural Organization); socialist magazine "Wecker" (since 1921), "Undzer Veg" (since 1925), publication Po'alei Zion, "Yiddishe Kultur" (since 1938, editor N. Meisel) - organ of the Yiddisher Kultur-Farband (IKUF), “Folk un Velt” (since 1952, editor J. Glatstein) - organ of the World Jewish Congress, and many others.

In recent decades, Yiddish in the Jewish press in the United States has been increasingly replaced by the English language, although literary almanacs and quarterlies continue to be published: “Unzer Shtime”, “Oifsnay”, “Svive”, “Vogshol”, “Yiddishe Kultur Inyonim”, “Zamlungen” , "Zayn" and others. The Congress for Jewish Culture publishes the almanac “Yiddish” (editors M. Ravich, Y. Pat, Z. Diamant); IVO and IKUF also publish almanacs in Yiddish: “IVO-bleter” and “IKUF-almanac”.

Periodicals in the USA in Hebrew

Hebrew periodicals arose in the United States at the end of the 19th century. The first periodical was the weekly of one of the founders of the Jewish press in the USA, Ts. X. Bernstein (1846–1907) " X ha-tzofeh ba-aretz X ha-hadasha" (1871–76). A year earlier, Ts. X. Bernstein also founded the first Yiddish newspaper, Post. An attempt to publish a daily newspaper in Hebrew was made in 1909 by M. H. Goldman (1863–1918), who founded the Hebrew magazine back in 1894. X a-More" (did not last long), and later published (first together with N. M. Shaikevits, then independently) the magazine " X a-Leom" (1901–1902); the newspaper he founded " X a-Yom" soon suffered a financial collapse (90 issues were published). The attempt to resume its publication was also unsuccessful. At the end of the 19th century. - early 20th century Several other Hebrew publications were published, mainly in New York: “ X Ha-Leummi" (1888–89; weekly, organ of Hovevei Zion), " X a-‘Ivri” (1892–1902; Orthodox weekly); scientific publication - quarterly "Otsar X a-khochma ve- X a-madda" (1894) and the independent magazine " X a-Emet" (N.-Y., 1894–95). Newspaper " X a-Doar" (N.Y., 1921–22, daily; 1922–70, weekly; editor since 1925 M. Ribalov, pseudonym M. Shoshani, 1895–1953) was not political, but rather literary and artistic publication: many American writers and essayists who wrote in Hebrew published here for half a century. Ribalov also published the literary collection “Sefer X a-shana l-ie X Uday America" ​​(1931–49; several volumes were published). In the 1970s The publication's circulation reached five thousand copies.

A popular literary weekly was also " X a-Toren" (1916–25, monthly since 1921, editor R. Brainin). Since 1939, the literary monthly “Bizzaron” has been published in New York. For a short time, the monthly literary magazine Miklat was published (N.Y., 1919–21).

Canada

The first Jewish newspaper in Canada, the Jewish Times (originally a weekly), was published in 1897; since 1909 - Canadian Jewish Times; in 1915 it merged with the Canadian Jewish Chronicle (founded 1914). This latter, in turn, merged with the Canadian Jewish Review and was published under the name Canadian Jewish Chronicle Review from 1966 in Toronto and Montreal; since 1970 - monthly. The Daily Hibru Journal (founded in 1911) is published in Toronto with a circulation of about 20 thousand copies in Yiddish and English. A daily newspaper in Yiddish was published in Montreal under the name “Kanader Odler” since 1907 (English name “Jewish Daily Eagle”; circulation 16 thousand). The weekly journals Jewish Post (Winnipeg, since 1924), Jewish Western Bulletin (Vancouver, since 1930) and Western Jewish News (Winnipeg, since 1926) are also published. The weekly Israelite Press (Winnipeg, since 1910) and Vohnblat (Toronto, since 1940) and the monthly Worth-View (Worth since 1940, View since 1958) .) are published in Yiddish and English. Since 1955, two organizations - the United Welfare Fund and the Canadian Jewish Congress - have published a Yiddish magazine, Yiddishe Nayes, and the Zionist Organization of Canada has published the Canadian Zionist magazine (since 1934). Since 1954, a French-language monthly, Bulletin du Cercle Juif, has been published in Montreal; Ariel magazine (also in Montreal) is published in three languages: English, Yiddish and Hebrew.

Australia and New Zealand

Australia's first Jewish newspaper, the Voice of Jacob, was founded in Sydney in 1842. Until the end of the 19th century. Several more publications were published, the most stable of which were the Australasian Jewish Herald (since 1879), the Australasian Jewish Times (since 1893) and the Hebru Standard (since 1894). In the 20th century in connection with the growth of the Jewish population of Australia (in 1938–60 - from 27 thousand to 67 thousand), the Jewish press acquired a more widespread character and became more acute in socio-political terms. The weekly newspaper Ostreilien Jewish News (founded in 1933, Melbourne, editor I. Oderberg) was published in English and Yiddish. Its circulation in 1967, together with its sister publication Sydney Jewish News, reached 20 thousand copies. The oldest Jewish newspaper, the Ostreilien Jewish Herald (since 1935, editor R. Hevin), published a Yiddish supplement, Ostreilien Jewish Post (since 1944, editor G. Sheik). The publisher of these newspapers, D. Lederman, sometimes took anti-Israeli positions, which led to a sharp decline in the number of subscribers; in 1968 the newspapers ceased to exist. In the late 1940s - early 1950s. In Australia, several monthly publications were published in English, mainly organs of Jewish organizations: “B’nai B’rith Bulletin” (Sydney, since 1952), “Great Synagogue Congregation Journal” (Sydney, since 1944), “ X Ha-Shofar" (Oakland, since 1959), "Maccabien" (organ of the Maccabi sports society, 1952) and others. The Bund published in Australia the Yiddish magazine Unzer Gedank (Melbourne, since 1949), the Jewish Historical Society - the Ostreilien Jewish Historical Society Journal (twice a year, since 1938). The literary magazine Bridge (quarterly) and the Yiddish magazine Der Landsman were also published. The New Zealand Jewish newspaper was founded in 1931 as the Jewish Times; Since 1944 it has been published in Wellington under the name “New Zealand Jewish Chronicle” (editor W. Hirsch).

Netherlands

The first Jewish newspapers were published in the 17th century. in Amsterdam (see above). In 1797–98 The split of the old Ashkenazi community in Amsterdam and the formation of the new community "Adat Yeshurun" led to the publication of the polemical weekly "Discoursen fun di naye ke" X ile" (in Yiddish, 24 issues were published, November 1797 - March 1798). Competing publication - “Discoursen fun di alte ke X ile" - also did not exist for long (only 13 issues were published).

Until the 1850s There was practically no regular Jewish periodical press in the Netherlands, with the exception of a few yearbooks and almanacs. The first Jewish weekly was the Nederlands Israelite News-En Advertentiblad (1849–50), founded. A. M. Chumaceiro (1813–83), who became Chief Rabbi of Curaçao in 1855. The continuation of this publication was the weekly “Israelite Weekblad”. The previous editorial office published a new weekly, Wekblad Israeliten (1855–84), a continuation of which was the weekly Newsblood vor Israeliten (1884–94). "Wekblad vor Israeliten" championed reformism in Judaism; his rival was the Orthodox weekly Nieiv Israelitish Wekblad (N.I.V.), founded in 1865 by the bibliographer M. Rust (1821–90). Its circulation at the end of the 19th century. reached three thousand by 1914 increased to 13 thousand and by 1935 - to 15 thousand (the Jewish population of the Netherlands in 1935 was about 120 thousand people). Publication of the weekly was interrupted during the Nazi occupation, but resumed in 1945; his political position, formerly anti-Zionist, gave way to pro-Israel. By 1970 it remained the only Jewish weekly in the Netherlands; its circulation reached 4.5 thousand (the Jewish population of the Netherlands in 1970 was about 20 thousand people).

At the same time, the weekly journals “Wekblad vor israelitische Huysgesinnen” (1870–1940; publisher Hagens, Rotterdam) and “Zentralblad vor israelitische in Nederland” (1885–1940; publisher van Creveld, Amsterdam) were published, which published detailed reports on the life of Jewry in the Netherlands and devoted relatively little to attention to the Jews of other countries. The position of the weekly De Joodse Wachter (founded in 1905; later published twice a month), which became the official organ of the Zionist Federation of the Netherlands, was different; in the 1920s The editorial team included P. Bernstein. In 1967–69 “De Jodse Wachter” was published only once every two or three weeks in the form of a short supplement to the weekly “N. I.V.” He subsequently became independent again; Now it comes out once a month. The Zionist orientation was followed by the monthly Tikvat Israel (1917–40), the organ of the Zionist Youth Federation; "Ba-derech" (1925–38; in 1938–40 - "Herutenu"); women's monthly X a-Ishsha" (1929–40) and Keren organ X a-yesod "Het belofte land" (1922–40; later "Palestine"). The magazine De Vrijdagavond (1924–32) was devoted to cultural issues.

During the German occupation (from October 1940), most Jewish publications were banned, except for the weekly Jode Wekblad (August 1940 - September 1943; from April 1941 - organ of the Jodse rad /Jewish Council), which printed official orders of the authorities . After the liberation of the southern part of the Netherlands in the fall of 1944, the surviving Jews (mainly from Amsterdam) began publishing the newspaper Le-'Ezrat X a-‘am.”

After the war, monthly magazines were published X HaBinyan" (since 1947), organ of the Sephardic community of Amsterdam; " X a-Ke X Illa" (since 1955), the organ of the Ashkenazi community and "Levend Yode Gelof" (since 1955) - the organ of the liberal Jewish congregation. The scientific collection “Studio Rosentaliana” (since 1966), dedicated to the history and culture of Jewry in the Netherlands, was published by the Library “Rosentaliana” (see Amsterdam).

Periodicals in Jewish-Spanish

The first Jewish newspaper was published in Jewish-Spanish (see above), but until the beginning of the 19th century. newspapers in this language were no longer published. The main reason for the late development of periodicals in the Jewish-Spanish language was the social and cultural backwardness of the countries in which the majority of speakers of this language lived (the Balkans, the Middle East). The situation gradually changed throughout the 19th century, and in 1882, of the 103 Jewish newspapers listed by I. Singer (see above), six were published in Jewish-Spanish.

Newspapers in the Jewish-Spanish language, using the so-called Rashi script, were published in Jerusalem, Izmir (Smyrna), Istanbul, Thessaloniki, Belgrade, Paris, Cairo and Vienna. In 1846–47 in Izmir, the magazine “La Puerta del Oriente” was published (in Hebrew - under the name “Sha’arei Mizrach”, editor R. Uziel), containing general information, trade news and literary articles. The first periodical in the Jewish-Spanish language, printed in Latin script, was published twice a month in the Romanian city of Turnu Severin (1885–89, editor E. M. Crespin). The literary, political and financial newspaper “El Tempo” was published in Istanbul (1871–1930, first editor I. Carmona, last editor D. Fresco; see Jewish-Spanish language). D. Fresco was also the publisher of the literary and scientific magazine “El Sol” (published twice a month, Istanbul, 1879–81?) and the illustrated magazine “El amigo de la familia” (Istanbul, 1889). From 1845 until the outbreak of World War II, 296 periodicals were published in Judeo-Spanish, mainly in the Balkans and the Middle East. The center of periodicals in this language was the city of Thessaloniki.

Some magazines were published partly in Jewish-Spanish, partly in other languages. The official organ of the Turkish authorities in Thessaloniki was the newspaper “Thessaloniki” (editor - Rabbi Y. Uziel; 1869–70) in Jewish-Spanish, Turkish, Greek and Bulgarian (published in Bulgarian in Sofia). The magazine “Jeridiye i Lesan” (published in Istanbul in 1899 in Jewish-Spanish and Turkish) was dedicated to the popularization of the Turkish language among Jews.

Jewish socialists in the Balkans considered it necessary to preserve and promote the Judeo-Spanish language as the language of the Sephardic masses. Socialist ideas were expressed by the newspaper “Avante” (it began publishing in 1911 in Thessaloniki once every two weeks under the name “La solidaridad uvradera”; during the Balkan Wars of 1912–13 it became a daily newspaper). In 1923, the newspaper became an exponent of the ideas of Jewish communists (editor J. Ventura). Its publication ceased in 1935. Avante’s opponent was the satirical weekly El Asno, which existed for only three months (1923). Magazine "La Epoca" (editor B.S. X Alevi) was published in 1875–1912. first as a weekly, then twice a week and finally daily. Under the influence of the Zionist movement, newspapers were founded in the Balkans in two languages ​​- Hebrew and Judeo-Spanish. In Bulgaria, under the auspices of the community and the rabbinate, there were newspapers “El eco hudaiko” and “La Luz”; The most famous of the Zionist publications is the magazine El Hudio (editor D. Elnekave; Galata, then Varna and Sofia, 1909–31).

In 1888, the magazine “Iosef” was published twice a month in Edirne (Adrianople). X a-da'at" or "El progresso" (editor A. Dakon), devoted mainly to the history of the Jews of Turkey; in the same place - the nationally oriented literary monthly “Karmi Shelly” (editor D. Mitrani, 1881). The Zionist magazine El Avenir (editor D. Florentin, 1897–1918) was published in Jewish-Spanish. The organ of the Zionist Federation of Greece, the weekly La Esperanza (1916–20), was published in Thessaloniki. The Zionist weekly Le-ma'an Israel - Pro Israel (founded in Thessaloniki, 1917, edited by A. Recanati in 1923–29) published articles in Jewish-Spanish and French.

A number of satirical magazines were published in Jewish-Spanish: “El kirbatj” (Thessaloniki, early 20th century), “El nuevo kirbatj” (1918–23), “El burlon” (Istanbul), “La gata” (Thessaloniki, c. 1923).

In the United States, periodicals in Jewish-Spanish appeared at the beginning of the 20th century. with the arrival of a second wave of Sephardi immigrants, mainly from Balkan countries. In 1911–25 The daily newspaper La Aguila and the weekly La América (editor M. Gadol) were published. In 1926, the illustrated monthly El Lucero appeared (editors A. Levy and M. Sulam). The weekly La Vara was published under their editorship. Nissim and Alfred Mizrachi published the weekly El Progresso (later La Bos del Pueblo, in 1919–20 La Epoca de New York). By 1948, there were practically no periodicals in the Jewish-Spanish language in the United States.

In Eretz Israel, before the creation of the state, only one newspaper was published in the Jewish-Spanish language, “Havazzelet - Mevasseret Yerushalayim” (editor E. Benveniste, 1870, 25 issues were published). By the end of the 1960s. There are almost no similar publications left in the world, with the exception of two Israeli weeklies (El Tiempo and La Verdad) and one in Turkey (only partially in Jewish-Spanish).

France

Before the Great French Revolution, the Jewish press practically did not exist in France. After 1789, several publications appeared, but they did not exist for long, and only at the beginning of 1840 did the monthly Arshiv Israelite de France (founded by the Hebraist S. Caen, 1796–1862), which defended the idea of ​​reforms, begin to appear. In 1844, in opposition to this publication, a conservative organ, J. Blok’s monthly “Univer Israelite,” arose. Both of these publications reflected different aspects of Jewish life in France for about a hundred years; “Arshiv” existed until 1935, and “Univer” was published as a weekly until 1940. In total, from 1789 to 1940, 374 publications were published in France: 38 of them were published before 1881, most of the publications ( 203) appeared after 1923. Of the total number of publications, 134 were published in French, 180 in Yiddish and nine in Hebrew; many of these publications were influential. A significant part of the periodicals adhered to the Zionist orientation (56, of which 21 were in Yiddish), 28 (all in Yiddish) were communist. During World War II, there were several underground newspapers in Yiddish and French.

Of the numerous post-war periodicals, the illustrated monthly “Arsh” (founded in 1957, Paris; editor J. Samuel, later M. Salomon, born in 1927), published by the leading Jewish charitable and financial organization Foundation Social Juif Unify, stands out. The magazine sought to reflect the religious, intellectual, and artistic life of resurgent French Jewry. In the post-war years, two Yiddish weekly magazines were founded: “Zionistishe Shtime” (Paris, 1945, editor I. Varshavsky), the organ of the General Zionists, and “Unzer Veg” (Paris, 1946; editor S. Klinger), the tribune of the Mizrahi Party - X a-Po'el X a-Mizrahi. Other Yiddish publications include the monthly Freiland (Paris, founded in 1951, editor J. Shapiro), Freyer Gedank (founded in 1950, editor D. Stettner); The quarterly magazine Pariser Zeitschrift (editor E. Meyer) publishes new literature in Yiddish, published not only in France, but also in other countries, as well as critical articles. Since 1958, a yearbook in Yiddish, “Almanac,” has been published by the Association of Jewish Journalists and Writers of France. The Yiddish daily newspaper “Naye Prese”, founded by G. Koenig in 1940, is also popular. Two more daily Jewish newspapers were published in Yiddish: “Unzer Shtime” (organ of the Bund, founded in 1935) and “Unzer Vort” (organ Po'alei Zion, founded in 1945).

Italy

The first Jewish newspaper in Italy was Rivista Israelitica (1845–48; Parma, publisher C. Rovigi). The Jews of Italy actively participated in the national liberation movement of the Italian people (Risorgimento). Thus, in 1848 in Venice, C. Levi published the radical newspaper Liberto Italiano. Emancipation in Italy and the development of Jewish journalism in Europe gave impetus to the emergence of such periodicals as Israelita (Livorno, 1866) and Romanziere Israelitico (Pitigliano, 1895). The journal "Educatore Israelita", founded in 1853 in Vercelli (in 1874-1922 - "Vessilio Israelitico") by Rabbis J. Levi (1814-74) and E. Pontremoli (1818-88), published articles of a religious nature and news about the life of Jewish communities abroad. The newspaper Corriere Israelitico, founded in 1862 in Trieste by A. Morpurgo with the participation of journalist D. Lattes (1876–1965), actively promoted the ideas of Zionism on the eve of the 2nd Zionist Congress (1898). At the beginning of the 20th century. The monthly journals L'idea Zionista (Modena, 1901–10) and L'Eco Zionista d'Italia (1908) were published. Since 1901, the journal “Anthology of Ebraica” existed for a short time in Livorno. The Lux magazine was published a little longer (1904; editors A. Lattes and A. Toaff; 10 issues were published). Chief Rabbi Sh. X. Margulies (1858–1922) founded the journal Revista Israelitica (Florence, 1904–15), in which prominent scientists published their works: U. Cassuto, C. X. Hayes and others, and the weekly Settimana Israelitica (Florence, 1910–15), which merged in 1916 with the newspaper Corriere Israelitico; This is how the magazine “Israel” arose (editor K. A. Viterbo, 1889–1974) and its supplements - “Israel dei Ragazzi” (1919–39) and “Rasseña mensile d’Israel” (from 1925). The Zionist leader L. Carpi (1887–1964) published the revisionist organ “L’idea Zionistika” (since 1928). Since 1945, the bulletin of the Jewish community of Milan “Bollettino della communita israelitica di Milano” (editor R. Elia) has been published. Since 1952, the monthly of the Jewish community of Rome “Shalom” has been published, since 1953 - the monthly of the Federation of Jewish Youth “ X HaTikvah." The publication of the Jewish National Fund “Karnenu” (since 1948) and the pedagogical monthly “Karnenu” are also published. X units X a-hinnukh."

Latin American countries

Jewish periodicals in Latin America reached their greatest flourishing in Argentina(first in Yiddish, then in Spanish), where already at the end of the 19th century. The first Jewish immigrants arrived. In March 1898 in Buenos Aires M. X a-Ko X En Sinai founded the newspaper “Der Viderkol” (only three issues were published). Due to the lack of Jewish typographical font, the newspaper was printed using the lithographic method, which made its publication very difficult. In the same year, two more weekly magazines were published, one of them was “Der Yidisher Phonograph” by F. Sh. X Alevi - also did not last long. Only the weekly “Di Folksshtime” (founder A. Vermont) existed until 1914, when daily newspapers in Yiddish began to be published more or less regularly. Until 1914, magazines, weeklies and other periodicals of various ideological movements, mostly radical, were published, some of them edited by immigrants who arrived in Argentina after the defeat of the Russian Revolution of 1905. As a rule, these publications did not exist for long. The most important of them were “Derzionist” (editor I. Sh. Lyakhovetsky, 1899–1900); “Dos Yiddishe Lebn” (editor M. Polak, 1906), a Zionist-socialist newspaper; anarchist newspaper Lebn un Frei X ait" (editors P. Shrinberg, A. Edelstein, 1908); Zionist newspaper "Di Yiddishe" X Ofenung" (editor J. Joselevich, 1908–17); organ Po‘alei Zion “Broit un ere” (editor L. Khazanovich, 1909–10); Bund organ "Vanguard" (editor P. Wald, 1908–20).

The emergence of the daily Yiddish press was facilitated by the outbreak of World War I, which cut off Argentina from the rest of the world and cut off people from Eastern Europe from their relatives and friends. The two daily newspapers that began to be published at this time, Di Yiddishe Zeitung (1914–73) and Di Prese (founded in 1918, still published) expressed opposing political views. The first (founder Ya. Sh. Lyakhovetsky, until 1929 editors L. Mass, I. Mendelson; then acquired by M. Stolyar) adhered to the pro-Zionist line. The second (founder P. Katz, O. Bumazhny) was close to the views of the left wing of Po'alei Zion and identified itself with the communist movement. Despite the differences in the ideological and political positions of newspapers that addressed representatives of different social strata of society, in general, Jewish periodicals played an important role in the social and cultural life of the Jews of Argentina. In the 1930s–40s, when the Jewish population of Argentina exceeded 400 thousand people, another daily Jewish newspaper, Morgn Zeitung, was published (editor A. Spivak, 1936–40). Three daily Jewish newspapers of an informative and literary nature (with special Sunday and holiday supplements) published in Buenos Aires were not inferior to the Jewish newspapers of Warsaw and New York.

There were also many different weeklies and monthlies published - from organs of various ideological movements (including Zionist and communist) to humorous and philosophical magazines. Representatives of the younger generation, who did not know Yiddish, created already in the first decade of the 20th century. periodicals in Spanish. The first of these were the weekly journals Juventud (1911–17) and Vida Nuestra (editors S. Reznik and L. Kibrik, 1917–23). The monthly Israel (editor Sh. X Alevi, 1917–80?). The Jewish weekly in Spanish “Mundo Israelita” (founded by L. Kibrik in 1923) is published to this day in large circulation. Scientific works on Judaic studies published in the monthly “Khudaika” (editor Sh. Reznik, 1933–46) were distinguished by a high level. In the 1940s–50s. Two more prestigious magazines were published: “Davar” (editor B. Verbitsky, 1946–47?) and “Komentario” (editor M. Egupsky, 1953–57?). The younger generation, cut off from Jewish traditions, sought a synthesis of universal Jewish values ​​and secular Argentine culture. In this spirit, an attempt was made in 1957 to create a daily Jewish newspaper in Spanish. Despite the support of the majority of Jewish authors writing in Spanish, this newspaper, Amanecer (editor L. Shalman), lasted no more than a year (1957–58). Currently, the most widespread Jewish periodical, along with Mundo Israelita, is the weekly (originally published every two weeks) La Luz (founded by D. Alankave in 1931).

Initially, only a small group of Jewish intellectuals supported Hebrew periodicals. Hebrew publications had to overcome serious difficulties, both financial and due to a very limited number of readers. Despite this, a monthly in Hebrew was published in Buenos Aires. X a-Bima X a-‘Hebrew” (editor I. L. Gorelik, then T. Olesker, 1921–30). Attempts to publish magazines " X e-Halutz" (1922), " X a-‘Ogen (1932) and Atidenu (1926) were not successful; only the monthly “Darom” (first editor I. Goldstein), the organ of the Hebrew Language Union in Argentina, managed to exist for many years (1938–90).

Daily newspaper " X HaTzofeh (founded 1937) remains the organ of religious Zionist parties; newspapers X a-Modia", " X Ha-Kol" and "She'arim" express the views of supporters of Orthodox movements in Judaism.

Israel's oldest newspaper X a-Po'el X a-tsa'ir" after the merger of the movement of the same name with the Tnu'a le-Akhdut party X a-‘Avoda and the formation of the Mapai party became the central body of the latter (1930). The editors of the newspaper were I. A X Aronovich (until 1922), I. Laufbahn (until 1948) and I. Ko X en (1948–70). With the formation of the Israeli Labor Party, the newspaper became its weekly (1968–70). In 1930–32 Mapai party published the literary and social magazine “Akhdut X a-‘avodah” (editors: Sh. Z. Shazar and Kh. Arlozorov).

During the British Mandate, many underground publications were published. Back in the 1920s. the communist movement published underground newspapers in Hebrew, Yiddish and Arabic. The newspaper of the Communist Party "Kol" X a-‘am” began to be published legally in 1947. In 1970, it changed from daily to weekly. A. Carlibach (1908–56) founded the first evening newspaper in Israel in 1939, Yedi'ot Aharonot, and in 1948 another evening newspaper, Ma'ariv.

Mass aliyah from Germany after the Nazis came to power led to the emergence of newspapers in easy Hebrew with vowels. In 1940, the first such newspaper appeared “ X ege" (editor D. Sadan), it ceased publication in 1946, but was revived in 1951 under the name "Omer" (editors D. Pines and C. Rotem) as a supplement to the newspaper "Davar". Later, several more newspapers (usually weeklies) with vocalization were published, including Sha'ar la-mathil.

State of Israel

In the first 20 years of the State of Israel, the number of daily newspapers did not change significantly, but in 1968–71. decreased from 15 to 11 (“ X HaAretz", "Davar", " X Ha-Tsofeh", "Al X a-mishmar", "She'arim", " X Ha-Modia", "Omer", two so-called evening newspapers - "Yedi'ot Aharonot" and "Ma'ariv", the sports newspaper "Hadshot" X a-sport" and the economic magazine "Iom Yom"). In 1984, a new newspaper, Hadashot, was founded, intended for the mass reader (its publication ceased in 1993). Mass aliyah led to a significant increase in the number of periodicals in different languages ​​(Yiddish, Arabic, Bulgarian, English, French, Polish, Hungarian, Romanian and German). As their readers become more proficient in Hebrew, the future of these publications becomes problematic. For periodicals in Russian, see below.

By the beginning of the 1980s. There were 27 daily newspapers in Israel, about half of which were published in Hebrew. The total circulation on weekdays was 650 thousand, on Fridays and on the eves of holidays - 750 thousand copies. At the same time, 250 thousand each went to the evening newspapers “Yedi’ot Aharonot” and “Ma’ariv”. Newspaper circulation X Ha-Aretz" - 60 thousand, "Davar" - 40 thousand copies. Supplements to these newspapers, published on Fridays, were popular: in addition to a review of the news for the week, they published a variety of articles on sports, fashion, sociology, politics and other issues. In addition to the main daily newspapers, more than 60 weeklies, more than 170 monthly magazines and 400 other periodicals were published in Israel. Among them are about 25 medical publications, 60 devoted to economic problems, about 25 devoted to agriculture and the life of kibbutzim.

In Israel, numerous publications of varying frequency are published (from weeklies to yearbooks) devoted to various aspects of society: culture, literature, science, military affairs, etc. They are published by political parties, government agencies, the Israel Defense Forces, X istadrut and individual trade unions, cities, associations of agricultural settlements, trade associations, scientific and technical institutes, sports organizations, teachers' associations. There are also a large number of entertainment and satirical magazines, children's newspapers and magazines, publications devoted to cinema, chess, sports, economics and Jewish studies.

The periodical press in Israel is informative and quickly responds to readers' requests. The growth of aliyah from the Soviet Union and other countries contributed to the growth in the number of periodicals towards the end of the 1980s. In 1985, 911 periodicals were published in the country, of which 612 were in Hebrew (67% of the total); compared to 1969, the number of periodicals has almost doubled.

Many specialized magazines and newsletters are published, as well as literary magazines publishing poetry, prose, essays by Israeli poets and prose writers, translations: “Moznaim” (the organ of the Writers’ Union of Israel), “Keshet” (published in 1958–76), “Molad” "(since 1948), "Akhshav" (since 1957), " X a-Umma" (since 1962), "Mabbua" (since 1963), "Siman Kria", "Prose", "Itton-77" (see Hebrew new literature).

Russian-language periodicals in Israel

One of the first periodicals in Russian after the formation of the State of Israel was the publication of the community of immigrants from China - “Bulletin Iggud Yotz’ei Sin” (published from 1954 to the present). In 1959–63 a monthly magazine dedicated to Israel and world Jewry, “Bulletin of Israel” was published (editor-in-chief A. Eizer, 1895–1974). Under his own editorship in 1963–67. a bimonthly social and literary magazine “Shalom” was published. The development of periodicals in the Russian language is due to the mass migration from the Soviet Union and is directly dependent on its size and composition. Since 1968, the newspaper “Our Country” (weekly) has been published. In 1971–74 The Tribune newspaper was published. Decline of aliyah from the Soviet Union since the late 1970s. led to the closure of this newspaper. Mass aliyah of the late 1980s - early 1990s. contributed to an increase in the number of periodicals in Russian. In 1991, two daily newspapers in Russian were published in Israel - “Our Country” and “News of the Week” (since 1989). The Sputnik newspaper (at one time a daily) was published twice a week.

Large Israeli newspapers serve as the base for several periodicals in Russian: for example, the daily newspaper Vesti is associated with the newspaper Yedi‘ot Aharonoth. Russian-language newspapers publish supplements on Thursdays or Fridays: “Our Country” - “Links” and “Friday”; “Time” - “Kaleidoscope”; “News of the week” - “Seventh Day”, “Home and Work”; "News" - "Windows".

Two weekly magazines are published in Russian - “Circle” (since 1977, in 1974–77 - “Club”), “Aleph” (since 1981), as well as a weekly newspaper for women “New Panorama” ( since 1989). The Jewish Agency published 1980–85. the non-periodical magazine "Ties", and since 1982 - the monthly "thin" magazine "Panorama of Israel". Religious magazines “Direction” and “Renaissance” are also published (since 1973). Reformists publish the magazine “Rodnik” (every two months). The magazine "Zerkalo" - a digest of literature in Russian - has been published since 1984. In 1972–79. the literary and social magazine “Zion” was published (in 1980–81 the magazine was not published; one issue was published in 1982). The magazine “Twenty Two” (since 1978) is oriented towards the intellectual reader. The Jerusalem Literary Club has been publishing the magazine “Inhabited Island” since 1990. The literary and social magazine “Time and We” has been published in Israel since 1975; Since 1981, its publication has been moved to New York (N.Y.-Jer.-Paris).

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