In 1700 she remarried, to a banker from Metz in Lorraine, and relocated there. Two years later, her husband Cerf Levy failed financially, losing not only his own fortune but hers as well. He died in 1712, leaving her a widow for a second time. [Liptzin, 1972, 14]
In her diaries, begun after her first husband's death in 1689, she describes key events in both Jewish and world history, such as the messianic fervor surrounding Sabbatai Zevi or the impact of the Swedish wars waged by King Charles XII. At the same time, she also describes day-to-day life among the Jewish inhabitants of the Rhine valley. Other scholars point to the fact that they constitute an early document in Yiddish, predating the rise of modern Yiddish literature, while still others note that they were written by a woman, a rarity for Jewish texts from that period.
Her diaries were left off in 1699, shortly before her second marriage, and resumed 1715–1719, after her second husband's death. [Liptzin, 1972, 15]
Glückel's twelve children by her first husband married into the most prominent Jewish families of Europe. [Liptzin, 1972, 14]
The handwritten manuscript of Glückel's diaries was kept by Glückel's children and grandchildren. It was created by Glückel's son Moshe Hamel who copied her original manuscript, and the copy was inherited first by Moshe's son Chayim Hamel (d. 1788) and then by members of the next generation, Yosef Hamel and Chayim Hamel Segal of Königsberg (now Kaliningrad). The manuscript was deposited in the Bavarian State Library in the second half of the nineteenth century. [Comments by David Kauffman, quoted by Rabinovitz 1929]
The Bavarian State Library manuscript was published as a book in 1892 by David Kauffman in Pressburg (Bratislava) under the name "Zikhroynes Glikl Hamel" (Yiddish: the Memoirs of Glikl Hamel). Bertha Pappenheim translated the Memoirs into German and published them in Vienna in 1910. An abridged translation into German with commentary by Alfred Feilchenfeld appeared in 1922. [Rabinovitz 1929, Note 1989] The first Hebrew translation was published in 1929 by Rabinovitz, who had also added detailed references for the many quotes often used by Glückel.
Sol Liptzin describes Glückel as "well versed in the legendary lore of the Talmud", familiar with the popular, ethically oriented Musar tracts, and "profoundly influenced by Tkhines, devotional prayers for women". "Her style," he writes, "had the charm of simplicity and intimacy and the qualities of sincerity, vividness and picturesqueness." [Liptzin, 1972, 15]
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