The exhibition at the Jewish Museum and Tolerance Center in Moscow on which I have been working for five years with Mirjam Knotter of the Jewish Museum in Amsterdam. “Rembrandt seen through Jewish eyes,” has been postponed indefinitely. Still, I have to submit text for the Russian-language catalogue that was going to be printed. Here are fragments from the section “Jewish artists discover Rembrandt.”
Do you feel kin to people who lived in your house in the past? Schwartz indulges in the exercise, finding out that he is the successor to members of an intertwined Sephardi clan of jewelers and merchants in diamonds and pearls, members of which were Rembrandt’s next-door neighbors, while another commissioned a staggering Antwerp painting he has studied.
On four successive Mondays, from 21 January to 14 February, I moderated a webinar on the theme “Rembrandt seen through Jewish eyes,” in preparation for an exhibition of that name in the Jewish Museum and Tolerance Center in Moscow. One point of disagreement among the speakers was how welcoming the Netherlands was to Jewish immigrants. I felt that some speakers had too rose-colored an impression of things, for which I bring the following heavy evidence to bear.
Rembrandt Seen Through Jewish Eyes: The Web Conference
Did Rembrandt have more sympathy for Jews and Judaism than most of his contemporaries? This has long been taken for granted, and his paintings of Old Testament subjects and portraits of Jews have been discussed in this light. Since 1984, Schwartz has been questioning this assumption. Here he presents new evidence that Rembrandt cooperated in attaching anti-Semitic meaning to his work. Continue reading “375 Another third poem on Rembrandt Jews”
Publishing a book is in part like throwing a bottled message into the sea. One such message, in a book by the Holocaust victim Charlotte Salomon that I brought out in 1981, was answered with a beautiful letter from a witness to the creation of Charlotte’s masterpiece. Schwartz is upset that the author of a big new book on the artist exploits that letter but ignores its writer.
The Temple Mount in Jerusalem exercises a bewitching lure over Jews, Muslims and Christians. Not even the famously sober Dutch Calvinists could escape its spell. At least four seventeenth-century churches in the Republic were identified in form with the Temple. So was the Portuguese synagogue in Amsterdam. As similar as these features of the churches and the synagogue may look, the meanings they convey are antithetical.
Talk of iconic! What could be more so than the Temple in Jerusalem? Countless are the chapels, churches, synagogues, mosques and palaces modelled on an idea of what the Temple of Solomon looked like, measured or meant. The Reformed Christians of the Dutch Republic were just as susceptible to the sacred mystery of the Temple as Catholics, Muslims and Jews in their own worlds. This study shows how reconstructions of the Temple on paper (by Spanish Jesuits in 1595) and in a famous model (by a Dutch Jew in the 1640s) affected the form of church, synagogue and palace architecture and decoration in the mid-seventeenth-century Netherlands.
Gary Schwartz, “The Temple Mount in the Lowlands,” from: The Dutch intersection: the Jews and the Netherlands in modern history, edited by Yosef Kaplan, Leiden and Boston (Brill) 2008, pp. 111-21. The proceedings of the Tenth International Symposium on the History of the Jews in the Netherlands, held in Jerusalem in 2004
Download pdf and read it alongside the illustrations below.
With a family history in Poland and the encumbrance of the Holocaust, Schwartz cannot visit that country like a casual tourist. A professional congress brought him to Warsaw for four days, where his ignorance of his antecedents came back to oppress him. Personal, scholarly and professional feelings become crossed and confused.
Continue reading “353 Back to/from Poland”
On the retirement of Paul Huvenne as director of the Koninklijk Museum voor Schone Kunsten Antwerpen, the museum offered him a surprise friendship album with contributions by 76 colleagues and friends, mainly art historians and artists. The theme, as I reported in the postscript to Schwartzlist 334, was Beelddenken – thinking in images. The book opens with Paul’s own definition of the word: “Beelddenken is the ability to form and develop thoughts in wordless images and to picture, express and communicate them directly. In Western culture, thinking in images is the repudiated opponent of thinking in words. This bypasses the fact that most words are image thoughts and that the most abstract concepts are easier imagined than articulated.” The engaging and dedicated young woman who thought up and edited the volume, Katharina van Cauteren, to whom the authors as well as the dedicatee are deeply indebted, asked the contributors to write brief reflections on any visual object of their choice, not necessarily a work of art. Continue reading “335 A Hebrew Bible page for Paul Huvenne”