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emanuel
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(1954); A. Cohen, in: REJ, 1 (1880), 83–104; N. Leven, Cinquante ans
d’histoire: L’Alliance Israélite Universelle 1860–1910, 2 vols. (1911–20);
B. Hagani, L’Emancipation des Juifs (1928); R. Anchel, Napoléon et les
Juifs (1928); S. Posener, in: JSOS, 1 (1939), 271–326; E. Tcherikower,
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ha-Yehudit, ha-Mahpekhah ha-Ẓarefatit u-Malkhut Napoleon (1952);
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1648–1789 (1954); A. Hertzberg, French Enlightenment and
the Jews (1968); I. Freund, Die Emanzipation der Juden in Preussen,
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Yehudim be-Polin (ad la-Me’ah ha-Tesha Esreh) (1946), 216ff.; N.M.
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Diplomatic History of the Jewish Question (1919); O.I. Janowsky, Jews
and the Minority Rights, 1898–1919 (1933). Add. Bibliography:
P. Birnbaum and I. Katznelson (eds.), Paths of Emancipation: Jews,
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[Benzion Dinur (Dinaburg)]
EMANUEL, a man of Jewish origin mentioned in a letter of
the Austrian envoy in Istanbul in 1591 as the Turkish sultan’s
nominee for the gospodar of the principality of Moldavia. According
to the envoy the man came from Poland and owed his
appointment to the efforts of the physician Solomon *Ashkenazi,
and even more to the large sums (half a million ducats)
which he had paid to the sultan and his courtiers. The envoy
states that Emanuel had many enemies and that his appointment
might be nullified even before he left Turkey. Some identify
Emanuel with Prince Aron Vodã, ruler of Moldavia from
1591 to 1595, who rebelled in 1594 against the Turks; 19 Jews
from Turkey who were in Jassy at that time were then killed
along with the Turks. This identification has no grounds; according
to some Romanian historians, Aron belonged to a
princely Moldavian family. Emanuel could have been one of
those who tried to buy the Moldavian throne but did not succeed,
as the Austrian envoy indeed says.
Bibliography: E. Schwarzfeld, in: Anuar pentru Israeliţi, 7
(1885), 113–6; JC (Jan. 2, 1885), 5.
[Eliyahu Feldman]
EMANUEL, WALTER LEWIS (1869–1915), humorist. A
London lawyer, Emanuel contributed to Punch and wrote
amusing books such as A Dog Day (1902), The Snob (1904),
The Dog World and Anti-Cat Review (1909), and One Hundred
Years Hence (1911). His father and brother both served as secretary
to the Board of Deputies of British Jews and Emanuel
himself was active in communal affairs.
EMAR, ancient city in the Near East. The cuneiform finds
from Emar, at modern Meskeneh, must be understood in relation
to those from *Ugarit. They are contemporary, spanning
the 13th and early 12th centuries B.C.E.. Emar is directly
inland from Ugarit, on the great bend of the Euphrates River.
Both populations were dominated by Semitic speakers, whose
dialects appear to have been distinct, though both western.
Both towns were ruled in this period by their own local kings,
with a circle of dependent towns and villages. For our understanding
of the indigenous culture, it is unfortunate that Emar
did not share Ugarit’s alphabetic cuneiform alternative. Like
much of Ugarit’s cuneiform, the texts from Emar are mostly
written in Akkadian, the language of the eastern Mesopotamians
who were the system’s first users. Emar’s most striking
textual discovery is the archive of a scribal school that was run
by the man who oversaw the main body of public religious
life in the town. As a whole, the cuneiform finds from Emar
offer a counterpoint to Ugarit, that adds variety and nuance
to our picture of Syria at the time of Israel’s emergence. Politically
and socially, Emar was in some ways more like Israel
than was Ugarit (see below).
Excavations at Emar have taken place in two phases, the
second of which is still in progress as of 2006. When Lake el-
Assad was created by a new dam in the 1970s, a French team
led by Jean-Claude Margueron explored much of the Late
Bronze II town. All of the cuneiform finds came from this
phase of work and belong to this period, including the tablets
from the illicit antiquities market. Tablets were uncovered in a
pair of temples, a public building of modest size, and several
houses. The major discovery, however, was the building M1,
both the residence and shrine of an official who called himself
“the diviner of the gods of Emar.” Roughly a thousand tablets
and fragments were found here, mostly written in Akkadian,
but also including two Hittite letters, scribal lore in Sumerian,
and divination manuals in Sumerian and in Hurrian. The diviner
was a well-educated man.
Margueron did not uncover any strata from earlier periods,
even though texts from other sites make clear that Emar
already existed in the third millennium, at the time of the
*Ebla archives. He concluded that the town was completely
rebuilt under Hittite sponsorship at the end of the 14 th century.
New excavations by a joint German-Syrian team led by Uwe
Finkbeiner, Shawki Sha’ath, and Farouk Ismail, beginning in
1996, have now demonstrated that the older town occupied the
same site, suggesting greater cultural continuity in the society
depicted in the texts. Perhaps the most fascinating feature of
the Emar excavations, in vivid contrast to Ugarit, is the lack of
386 ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 6