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ABSTRACT
The article examines the evolution of romantic love’s role and its social meanings by centering on intermarried Jewish and non-Jewish couples between 1933 and 1959, with a focus on those who immigrated to Israel from Poland in the 1950s. It delves into the dynamics of romantic love and the complications it introduces within a post-traumatic community characterized by diverse nationalities, ethnicities, and religions, which affected both the marital relationship and societal integration. It illuminates the conflict between societal norms and personal emotional autonomy, underscoring romantic love’s paradoxical nature as both a source of support and a challenge.
Acknowledgments
I thank the anonymous readers for their important comments. A special thanks to Dr. Emma Zohar for her valuable advice.
Disclosure statement
No potential conflict of interest was reported by the author(s).
Notes
1. Alexander Czerski, “Mixed Marriages,” Davar, June 6, 1958, 2. Unless otherwise noted, all the primary sources cited herein are in Hebrew.
2. Ibid.
3. Sarah E. Wobick-Segev, ‘“Looking for a Nice Jewish Girl … ”: Personal Ads and the Creation of Jewish Families in Germany before and after the Holocaust,’ Jewish Social Studies 23, no. 3 (2018): 38‒66.
4. Alongside psychological, anthropological dimensions, etc., biology has also been examined: see, for example, Jacalyn Duffin, Lovers and Livers: Disease Concepts in History (Toronto: University of Toronto Press, 2005); Michal Semoni-Blank, “Chimpanzees Evince the Link between Love and War,” Teva hadevarim 257 (2017): 68‒73 (Hebrew). For popular representations of mixed marriages, see Joshua Lois Moss, Why Harry Met Sally: Subversive Jewishness, Anglo-Christian power, and the Rhetoric of Modern Love (Austin: University of Texas Press, 2017).
5. Levi Giovanni, “on Microhistory,” in New perspectives on Historical Writing, ed. Peter Burke (Oxford, 1991), 93–113.
6. William M. Reddy, The Navigation of Feeling: A Framework for the History of Emotions (New York: Cambridge University Press, 2001); Lisa Feldman Barrett, et al., “The Experience of Emotion,” Annual Review of Psychology 58 (2007): 373‒403.
7. Rom Harre and W. Gerrod Parrott, eds., The Emotions: Social, Cultural and Biological Dimensions (Thousand Oaks, CA: Sage, 1996); Dana Gold, “The Politics of Emotions: A Case Study of the Israeli-Palestinian Conflict,” Israel Studies Review 30, no. 2 (2015): 113‒129; Neta Crawford, “The Passion of World Politics: Propositions on Emotion and Emotional Relationships,” International Security 24, no. 4 (2000): 116‒156; Fattah Khaled and K. M. Fierke, “A Clash of Emotions: The Politics of Humiliation and Political Violence in the Middle East,” European Journal of International Relations 15, no. 1 (2009): 67‒93.
8. Roland Bleiker and Emma Hutchinson, “Fear No More: Emotions and World Politics,” Review of International Studies 34, no. 1 (2008): 115‒135.
9. Jonathan Mercer, “Rationality and Psychology in International Politics,” International Organization 59, no. 1 (2005): 77‒106; Jan Plamper, The History of Emotions: An Introduction (Oxford: Oxford University Press, 2015), 40‒43. For emotions and family history, see Hans Medick and David Warren Sabean (eds.), Interest and Emotion: Essays on the Study of Family and Kinship (Cambridge: Cambridge University Press, 1984). For emotions and gender, see: Stephanie Shields, Speaking from the Heart: Gender and the Social Meaning of Emotion (Cambridge: Cambridge University Press, 2002); Victoria L. Brescoll, “Leading With Their Hearts? How Gender Stereotypes of Emotion Lead to Biased Evaluations of Female Leaders,” The Leadership Quarterly 27, no. 3 (2016): 415–428.
10. Ute Frevert, Emotions in History: Lost and Found (Budapest: Central European University Press, 2011), 9‒12; Katie Barclay and Sally Holloway, “Interrogating Romantic Love,” Journal of the Social History Society 17 no. 3 (2020): 271‒277; Claire Langhamer, The English in Love (Oxford: Oxford University Press, 2013); Ina Lindblom, “Love as a Source of Illness in Late Eighteenth-Century Sweden: Examples from the Life Description of Pehr Stenberg,” Emotions: History, Culture, Society 5, no. 2 (2021): 279‒302.
11. David Shumway, Modern Love: Romance, Intimacy, and the Marriage Crisis (New York: NYU Press, 2003).
12. William Reddy, The Making of Romantic Love, Longing and Sexuality in Europe, South Asia, and Japan, 900–1200 CE (Chicago & London: The University of Chicago Press, 2012).
13. Katie Barclay, Caritas: Neighbourly Love and the Early Modern Self (Oxford: Oxford University Press, 2021); Plamper, The History; Barbara H. Rosenwein, Love: A History in Five Fantasies (Cambridge: Polity, 2022).
14. Emotional regimes are norms, rituals, and practices through which a community orders the emotional life of its members, Reddy, The Navigation, 112‒137.
15. Elaine Hatfield & Richard Rapson, Love and sex: Cross-cultural perspectives (Boston: Allyn and Bacon, 1996); Lila Abu-Lughod, “The Romance of Resistance: Tracing Transformations of Power Through Bedouin Women,” American Ethnologist 17, no. 1 (1990): 41‒55; Elaine Hatfield and Richard L. Rapson, “Love,” in Oxford Companion to the Affective Sciences, eds. David Sander and Klaus Scherer (New York: Oxford University Press, 2005), 243‒245; Victor Karandashev, “A Cultural Perspective on Romantic Love,” Online Readings in Psychology and Culture 5, no. 4 (2015): 3‒21.
16. Eva Illouz argues that romanticism became embodied in popular culture due to economic interests, Eva Illouz, Cold Intimacies: Emotions and Late Capitalism (Tel Aviv: Hakibbutz Hameuchad, 2008) (Hebrew). Shumway argues that the growth of capitalism led to a collapse of traditional social relations, include marital patterns: Shumway, Modern Love; Nancy Chodorow, Femininities, Masculinities, Sexualities: Freud and Beyond (Lexington: University Press of Kentucky, 1994).
17. Kimberly D. Cartwright, “Shotgun Weddings and the Meaning of Marriage in Russia: An Event History Analysis,” History of the Family 5, no. 1 (2000): 1‒22; Barbara Alpern Engel, “Peasant Morality and Pre-Marital Relations in Late 19th Century Russia,” Journal of Social History 23, no. 4 (1990): 695‒715; Gabrielle Fortune, “Mr Jones ‘Wives’: War Brides, Marriage, Immigration and Identity Formation,” Women’s History Review 15, no. 4 (2006): 587‒599; Plamper, The History, 55‒56; Zvi Triger, “Pride and Prejudice: The Paradoxical Phenomenon of Inter-marriage in Israel,” in Studies in Law, Gender and Feminism, ed. Daphne Barak-Erez et al. (Kiryat Ono: Srigim-Leon/Nevo, 2007), 734‒736 (Hebrew); Sarah Carter, The Importance of Being Monogamous: Marriage and Nation Building in Western Canada to 1915 (Edmonton: Athabasca Press, 2008).
18. Pnina Lahav, “Personal and Collective Identity: Modernity and Judaism in the Shalit Case,” in Cultural Pluralism in a Democratic and Jewish State, eds. Menahem Mautner, Avi Sagy, and Ronen Shamir (Tel Aviv: Ramot, 1998), 419‒420 (Hebrew); Yifaat Weiss, ‘Mixed Marriages, “Mischling” and “Rassen-Schande” (Racial Disgrace): Borderline Cases in National Socialist Germany,’ Historia 6 (2000): 76 (Hebrew).
19. Harriet Pass Freidenreich, Female, Jewish and Educated: The Lives of Central European University Women (Bloomington and Indianapolis: Indiana University Press, 2002).
20. Sergio DellaPergola, “Growth, Fracture and Continuity: The Jewish People Before and After the Holocaust: A Demographic View,” Bishvil hazikaron 3 (2009): 13‒39 (Hebrew); ChaeRan Y. Freeze, Jewish Marriage and Divorce in Imperial Russia (Jerusalem: Zalman Shazar Center, 2013) (Hebrew); Ivan Marcus, The Jewish Life Cycle: Rites of Passage from Biblical to Modern Times (Seattle: University of Washington Press, 2004).
21. Floya Anthias, Nira Yuval-Davis, and Harriet Chain, Racialized Boundaries: Race, Nation, Gender, Colour and Class and the Anti-Racist Struggle (London/New York: Routledge, 1992), 1‒12.
22. Shaye J. D. Cohen, “The Origins of the Matrilineal Principle in Rabbinic Law,” AJS Review 10, no. 1 (1985): 19‒53.
23. Fogiel-Bijaoui, “Families,” 109, 128.
24. Triger, “Pride,” 746.
25. Lilach Friedman-Rosenberg, “Wedding Ceremony, Religion, and Tradition: The Shertok Family Debate, 1922,” Israel Studies Review 27, no. 1 (2012): 98‒124.
26. Deborah Bernstein, Women on the Margins: Gender and Nationalism in Mandatory Tel Aviv (Jerusalem: Yad Ben-Zvi, 2008) (Hebrew); Daniella Riche, Between National Mission and Social Ostracism: Relations between Jewish Women and British Military Personnel, 1940‒1940 (MA thesis, University of Haifa, 2003) (Hebrew); Trigger, “Pride,” 767‒770. In contrast to their European counterparts, Jewish doctors expressed little concern over mixed marriages: see Daphna Hirsch, “Zionist Doctors and Intermarriage,” in Racism in Israel, eds. Yehouda Shenhav and Yossi Yonah (Jerusalem: Van Leer Institute/Tel Aviv: Hakibbutz Hameuchad, 2008), 168, 170‒171; eadem, ‘Zionist Eugenics, Mixed Marriage, and the Creation of a “New Jewish Type,”’ Journal of the Royal Anthropological Institute 15, no. 3 (2009): 592‒609.
27. Triger, “Pride,” 773‒774.
28. DellaPergola, “Growth,” 16, 26.
29. Dafna Hacker, “From Ruth the Moabite to Norali the Philipino: Intermarriage Couples and Conversion, in the Jewish state,” in Theseus’ Paradox: Gender, Religion, and State, eds. Hanna Herzog and Anat Lapidot-Firilla (Jerusalem: Van Leer Institute and Hakibbutz Hameuchad, 2014), 259‒265, 270 (Hebrew); Triger, “Pride,” 754, 775. The 1950 Law of Return, which granted the right to immigrate to every Jew, does not define ‘who is a Jew,’ registration lying in the hands of clerks on the basis of the immigrants’ self-declaration. Religious circles voiced concerns that this practice encouraged mixed marriages. A definition was thus added in 1970 according to which ‘For the purposes of this Law, “Jew” means a person who was born of a Jewish mother or has become converted to Judaism and who is not a member of another religion’: https://www.jewishvirtuallibrary.org/israel-s-law-of-return.
30. Sergio DellaPergola, “Jewish Out-Marriage: A Global Perspective,” in New Jewish Time: Jewish Culture in a Secular Age – An Encyclopaedic View, ed. Yirmiyahu Yovel et al (Jerusalem: Keter, 2007), 4, 198, 200‒202 (Hebrew).
31. Ibid.
32. Tom Segev, David Ben-Gurion: A State at all Costs (Ben-Shemen: Keter, 2018), 646.
33. For example: Rachel Manekin, The Rebellion of the Daughters: Jewish Women Runaways in Habsburg Galicia (Princeton: Princeton University Press, 2020)
34. Natalia Aleksiun, “Networks of Dependence and Love: Jew-ish – Gentile Relationships in Nazi-Occupied Poland,” in Poland under German Occupation, 1939–1945, ed. J. Huener, & A. Löw (NY: Berghahn Books 2024), 46.
35. Esther Rosenthal-Shneiderman, Winding Roads (Tel Aviv: Hakibbutz Hameuchad, 1970), 382 (Hebrew), in: Emma Zohar, “Feeling Communists: Communism, emotions, and gender in interwar Polish Jewry,”Journal of Modern Jewish Studies 21, no. 1 (2022): 38–56.
36. Hirsch, “Zionist,” 168, 170‒71.
37. Beate Meyer, “The Mixed Marriage: A Guarantee of Survival or a Reflection of German Society during the Nazi Regime?,” in Probing the Depths of German Antisemitism: German Society and the Persecution of the Jews, 1933–1941, ed. Davis Bankier (NY: Berghahn Books, 2000), 54–77.
38. M. D., “At the Gate,” Davar, November 6, 1935, 2.
39. Ibid.
40. Aleksiun, “Networks,” 49–57.
41. No author, “Germany women won’t mix in the crowd,” Hatzofeh, 10 November, 1948, 4; R. Yehudit, “When I return to Poland, I’ll slaughter Jews there with a knife,” Yediot Ahronot, 31 March, 1958, Central Zionist Archive (hereafter: CZA) S71/3159.
42. No author, “By the way,” Hatzofeh, December 26, 1957, 2; K. Shabbtai, “Are Gentiles discriminated against?,” Davar, December 1, 1957, 2.
43. Yehudit, “When I return.”
44. Yehudit Inbar, Spots of Light: To Be a Woman in the Holocaust (Jerusalem: Yad Vashem, 2007), 11.
45. Aleksiun, “Networks.”
46. Israel Moskowitz, “from Nazi captivity to the arms of the lover: The romance between the Jewish Doctor and the righteous among nations in the holocaust,” YNET, December 7, 2022, https://www.ynet.co.il/judaism/article/hjpjb0pdi.
47. Natalia Aleksiun, “When Fajga Left Tadeusz: The Afterlife of Survivors’ Wartime Relationships,” Jahrbuch des Dubnow-Instituts/Dubnow Institute Yearbook, XVIII (2019): 175–208.
48. M. Ben-Shlomo, “Left the country as a yored [emigrant] and immigrated as a Holocaust survivor,” Hatzofeh, January 21, 1958, 4; S. Shehor1, “the tragedy of mixed families,” Davar, October 9, 1957, 3.
49. L. Hazan, “A Jewish Easter,” Haboqer, April 22, 1959, 5.
50. Ibid.
51. Anda Amir, “Because they’re our sisters,” Davar, October 11, 1957, 2.
52. No author, “Stories of mixed couples seeking to return to Poland,” Herut, December 25, 1957, 4.
53. Gershon Hell, “People and parties: Tens of thousands of Children from Mixed Marriages,” Haboqer, July 4, 1958, 4.
54. Aharon Dolev, “Gershon Shleifer’s Demonstration,” Maariv, January 5, 1958, 3.
55. Ibid.
56. Alexander Zauber, “Operation ‘Our Father Abraham” delayed due to budgetary issues,” Yediot Ahronot, June 28, 1956, CZA S71/2667/2.
57. Wobick-Segev, “Looking.”
58. Dr W. Falk, “How are we to take care of immigrant children?,” Eitanim 1, no. 3 (1948): 10 (Hebrew); Testimony of Edith Horowitz, in Mothers, Sisters, Resisters: Oral Histories of Women who Survived the Holocaust, ed. Brana Gurewitsc (Tuscaloosa: University of Alabama Press, 1998), 73; Judith Tydor Baumel, “DPs, Mothers and Pioneers: Women in the She’erit Hapletah,” Jewish History 11, no. 2 (1997): 102.
59. Hagit Lavsky, “Families and children in the process of rehabilitation of Holocaust survivors in Bergen-Belsen,” Yalkut Moreshet 81 (2006): 9–10, 14–15 (Hebrew).
60. Lesley Hazelton, Israeli Women: The Reality behind the Myths (Jerusalem: Idanim, 1978), 56 (Hebrew).
61. Atina Grossmann, Jews, Germans, and Allies: Close Encounters in Occupied Germany (Princeton: Princeton University Press, 2007), 186.
62. Sabina Schweid, Consider Me Lucky: Childhood and Youth during the Holocaust in Zborów (Jerusalem: Yad Vashem, 2011), 253 (Hebrew).
63. S.Z. Shraggai, “Kav ha-tenu’ah la-mediniyut ha-zionit,” Hazofeh, January 2, 1947, 2.
64. Grossmann, Jews, 184‒236; DellaPergola, “Growth,” 7‒8.
65. Rachel Shtibel, The Violin: A Child’s Testimony (Toronto: Holocaust Survivor Memoirs Program, 2007), 76.
66. Willie Sterner, The Shadows Behind Me (Toronto: Holocaust Survivor Memoirs Program, 2010), 211‒221.
67. A. Broide, “13,000 die in Bergen-Belsen after release,” Davar, September 19, 1945, 1; A. Y. Bromberg, “Holocaust survivors: Dutch Jewry,” Hatzofeh, May 11, 1949, 2.
68. No author, “Physical danger alert for our brethren in the camps without aliyah,” Hatzofeh, June 22, 1947, 1.
69. Shehori, ”Tragedy.”
70. S. Z. Shragai, “The movement ideas for Zionist policy,” Hatzofeh, January 2, 1947, 2.
71. S. T. A., “Thousands of young Jewish women who found refuge in Sweden are in need of aid,” Al Hamishmar, February 21, 1949, 4; no author, “7,000 Jewish women refugees in Sweden,” Herut, February 20, 1949, 1.
72. No author, “Stories”; Zauber, “Operation.”
73. Dr Helfgot’s Report from Germany, “German women won’t become part of Israel,” Hatzofeh, November 10, 1948, 4.
74. Hell, “People.”
75. Anita Shapira, Ben-Gurion: Father of Modern Israel (Tel Aviv: Am Oved, 2015), 127‒129 (Hebrew); Ofer Aderet, “Ben-Gurion’s daughter-in-law, the nurse who took care of and married his son Amos, dies at 94,” Haaretz, November 29, 2018, https://www.haaretz.co.il/news/education/2018-11-29/ty-article/0000017f-f7f2-d47e-a37f-fffeb3f90000.
76. Segev, David Ben-Gurion, 646‒647.
77. According to Amos, he whispered in his ear: “It’s good, it’s a praise to the race,” (ibid, 647).
78. Amir, “our sisters”; Hazan, ‘Easter’; S. Wolkowitz, “A shocking tragedy within an immigrant family,” Haboqer, December 27, 1957, 4.
79. Naftali Lavie, “The absorption pangs of mixed couples,” Haaretz, December 20, 1957, CZA S71/3159.
80. Eran Schorrer, “How are “mixed” families absorbed?,” Omer, February 21, 1958, CZA S71/3159; Wolkowitz, “shocking.”
81. Aleksiun, “When Fajga.”
82. Aleksiun, “Networks,” 57.
83. Dolev, “Gershon.”
84. Ibid; Y. Pfeffer, “Why do they come?,” Haboqer, December 6, 1957, 4; Lavie, “The absorption”; Shehori, “Tragedy”; Wolkowitz, “shocking”; Shtibel, The Violin, 76.
85. M. D., “At the gate.”
86. Carmela Gal, ‘The “Aryan” side of Israel,’ Davar, November 27, 1959, 4.
87. Segev, David Ben-Gurion, 647; Haim Picarsh, ‘Operation “Ruth the Moabitess,”’ Hatzofeh, June 11, 1959, 4.
88. ChaeRan Y Freeze, “The Jewish Family in Russia,” in History of the Jews in Russia: From the Partitions of Poland to the Fall of the Russian Empire 1772‒1917, ed. Ilia Lurie (Jerusalem: Zalman Shazar Center, 2012), 195; Rosenthal-Shneiderman, Winding Roads, 382‒384.
89. Shehori, “Tragedy”; Yehoshua Bitzur, “The complex problems that brought 1,500 mixed couples to Israel,” Maariv, December 24, 1957, 7; A. Nur, “Thousands of families of mixed marriages will need to remarry,” Yediot Ahronot, August 25, 1957, CZA S71/2667/2.
90. Orna Ehrlich, Yael Atzmon, and Ruth Kark, “Involuntary Independence: Jewish Immigrants in the First Aliyah,” in Immigrant Women in Israel, eds. Pnina Morag-Talmon and Yael Atzmon (Jerusalem: Bialik Institute, 2013), 43‒65 (Hebrew).
91. Hacker, “From Ruth,” 256.
92. Hazan, “Easter.”
93. Czerski, “Mixed Marriages.”
94. Gal, ‘The “Aryan”.’
95. Dolev, “Gershon,” 3.
96. Joseph Yambor, “Gentile women in Israel, the Book of Ruth, and King David,” Mishmar, November 22, 1957, 2.
97. Amir, “our sisters.”
98. No author, “Seeking the annulment of a fictional marriage,” Haaretz, May 6, 1958, CZA S71/3159; no author, “Married a Jew just to be able to leave Poland,” Lemerhav, May 6, 1958, CZA S71/3159.
99. Menahem Barash, “The mixed couples who have to remarry,” Yediot Ahronot, August 25, 1957, CZA S71/2667/2.
100. Letter from the Tel Aviv chief rabbinate to the Jewish Agency’s Aliyah Department, February 27, 1936, CZA S6/4709.
101. Ibid; letter from the Palestine office in Basel to the Jewish Agency’s Aliyah department, November 29, 1935, CZA S6/4709; M. D., “At the gate”; Segev, David Ben-Gurion, 646.
102. Letter from the Palestine office in Basel to the Jewish Agency’s Aliyah Department, November 29, 1935, CZA S6/4709.
103. Segev, David Ben-Gurion, 646.
104. Dr Santor to the Jewish Agency board, January 28, 1936, CZA S6/4709.
105. M. D., “At the gate.”
106. Santor to the Jewish Agency board, January 28, 1936, CZA S6/4709.
107. Prof. Kahana of Seminar Levinsky, a close colleague of Tchernichovsky’s in Russia, according to Yocheved Bat-Rachel (Tarshish), The Path I Forged (Tel Aviv: Yad Tabenkin/Hakibbutz Hameuchad, 1981), 40‒41 (Hebrew).
108. A. Ramba, “A sad story without a moral,” Herut, October 6, 1961, 2.
109. Ewa Węgrzyn, ‘Seeking a Return To Poland. The Case of the “Gomulka Aliyah” Immigrants in Israel (1956–1960),’ Scripta Judaica Cracoviensia 16 (2018): 123–13; Elzbieta Kossewska, “Lot’s Wife’s Complex and Polish Immigration,” Kivunim Hadashim 22 (2010): 204‒5 Hebrew.
110. Amir, “our sisters.”
111. Yehudit, “When I return.”
112. Alexander Czerski, “Figures from the new aliyah: Gerzina’s double life,” Maariv, August 29, 1958, 6; Shehori, “Tragedy.”
113. Dolev, “Gershon.”
114. Schorrer, “mixed families.”
115. No author, “Stories”; Dolev, “Gershon.”
116. Shimon Tabak, “They fired her from her job because she didn’t convert,” Hatzofeh, August 14, 1958; Amir, “our sisters.”
117. Czerski, “Mixed marriages.”
118. Dolev, “Gershon”; Ben-Shlomo, “Left the country.”
119. Yehudit, “When I return.”
120. Bitzur, “The complex”; no author, “By the way”; Wolkowitz, “shocking”; no author, “Clashes between Christian and Jewish women in Dimona,” Haaretz, October 24, 1957, CZA S71/2667/2; Mordehai Sarid, “Letters to the editor,” Mishmar, 27 November, 1957; Nur, “Thousands”; Anda Amir, ”The problems immigrant mixed couples face,” Davar, November 4, 1957, 2.
121. Shabbtai, “Gentiles.”
122. No author, “Stories.”
123. Dolev, “Gershon”; Yambor, “Gentile.”
124. Bitzur, “The complex”; Shabbtai, “Gentiles?”
125. Dolev, “Gershon”; Lavie, “The absorption”; Yehudit, “When I return”; Bitzur, “The complex”; no author, “Clashes.”
126. Lahav, “Personal,” 419‒420.
127. Sarid, “Letters.”
128. Danka Harnish, “In the eyes of a foreigner: Are we allowed to be what we are?,” Davar, April 10, 1958, 4.
129. No author, “Stories.”
130. Freeze, “Jewish Family,” 195; Rosenthal-Shneiderman, Winding, 384.
131. No author, “By the way.”
132. Morag-Talmon and Atzmon, Immigrant; no author, “By the way.”
133. Czerski, “Mixed marriages.”
134. Ibid.
135. Gal, ‘The “Aryan” side.’
136. Emmanuel Katz, “Non-Jewish nationality,” Herut, July 4, 1958, 3.
137. Ibid; Czerski, “Figures.”
138. No author, “By the way.”
139. Katz, “Non-Jewish.”
140. No author, “By the way.”
141. Węgrzyn, “Seeking”; for permits to return to Poland – advocated by both countries – see Marcus Silber, “Surmounting Obstacles to Migration and Repatriation amid Polish and Israeli Nation-building,” Eastern European Jewish Affairs 47, no. 2‒3 (2017): 189‒207; Dolev, “Gershon”; Yehudit, “When I return”; Gal, ‘The “Aryan”’; Lavie, “The absorption.”
142. Czerski, “Figures.”
143. Ibid.
144. Gal, ‘The “Aryan”’; Shabbtai, “Gentiles”; Schorrer, “mixed families”; Yambor, “Gentile”; Nur, “Thousands”; Sarid, “Letters.”
145. Hazan, “A Jewish Easter.”
146. Shabbtai, “Gentiles.”
147. Nur, “Thousands.”
148. Freeze, “The Jewish Family,” 194.
149. Shaye J. D. Cohen, The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties (Berkeley: University of California Press, 1999).
150. Picarsh, “Operation”; no author, “A painful and delicate problem,” Hamodia, January 6, 1958; special reporter, “Christian women in Israel,” Hamodia, December 6, 1957; no author, “Polish nuns open Catholic girls’ school for mixed-marriage children,” Hatzofeh, September 3, 1958, 4; no author, “The problem of foreign women and uncircumcised men bothers the chief rabbinate,” Herut, June 25, 1957, 4.
151. Harnish, “foreigner.”
152. Picarsh, “Operation.’’
153. Ibid; Harnish, “foreigner.”
154. no author, “Be’ayat”; Harnish, “Be-einei.”
155. On emotional communities: Barbara Rosenwein, “Theories of Change in the History of Emotions,” in A History of Emotions, 1200–1800 ed. Jonas Liliequist (London: Pickering & Chatto, 2012), 7–20
156. Reddy, Navigation, 112–137.
157. Ibid, 129.
158. For example: Heather Morris, the Tattooist of Auschwitz (London: Zaffre Publishing, 2018).
159. Aleksiun, “Networks.”
160. Adar-Bunis, Families, 136–150.
161. Darya Maoz, Ami Sha’ked & Amiram Raviv, Art of Romance (Modi’in: Kinneret-Zmora, 2019) [Hebrew].
162. Christian Bailey, German Jews in Love: A History (Stanford, CA: Stanford University Press, 2023).
163. Rosenwein, Love.
Additional information
Notes on contributors
Lilach Rosenberg-Friedman
Lilach Rosenberg-Friedman is Associate Professor at the Martin (Szusz) land of Israel studies and Archaeology department, Bar-Ilan University, Israel. She is a historian who specializes in the social history of Mandatory Palestine and the State of Israel. Her research focuses on history of women, gender and family. One of her books is Birthrate Politics in Zion: Judaism, Zionism and Modernity under the British Mandate (Bloomington IN: Indiana University Press, 2017).