With great vigour and from the vantage point of long experience of writing and teaching Jewish history, Moshe Rosman treats the key questions that postmodernism raises for the writing of Jewish history. What is the relationship between Jewish culture and history and those of the non-Jews among whom Jews live? Can we-in the light of postmodernist thought-speak of a continuous, coherent Jewish People, with a distinct culture and history? What in fact is Jewish cultural history, and how can it be written? How does gender transform the Jewish historical narrative? How does Jewish history fit into the multicultural paradigm? Has Jewish history entered a postmodern phase? How can Jewish history utilize the methodologies of other disciplines to accomplish its task? All these are questions that Jewish historians need to think about if their work is to be taken seriously by mainstream historians and intellectuals, or indeed by educated Jews interested in understanding their own cultural and historical past. While engaging with the questions raised by postmodernists, the author adopts a critical stance towards their work. His basic claim is that it is possible to incorporate, judiciously, postmodern innovations into historical scholarship that is still based on documentary research and critical analysis. The resulting endeavor might be termed 'a reformed positivism'. Rosman presents a concentrated, coherent, cogent argument as to what considerations must be brought to bear on the writing of Jewish history today. By highlighting in one book the issues raised by postmodernism, How Jewish is Jewish History? provides those in the field with a foundation from which to discuss how it should be practiced in light of this generation's challenges. It is a valuable resource for students of Jewish history and historiography and a handy tool for scholars who must confront the issues aired here in their own more narrowly focused scholarly works.

Thoughts of a Polish Jew: To Kasie?ka from Grandpa is a document of a personal and family memory, authored by Artur Lilien-Brzozdowiecki (1890?1958) in 1944/45. This memoir, which was written in Polish and translated to English for the family circulation alone, now becomes a public asset. Lilien invites his new-born granddaughter to encounter her family, generations of Polish Jewry: merchants, lease-holders, bankers, industrialists, politicians, communal leaders, army officers, scholars, physicians, artists, and art collectors. They dwell in a broad Jewish and Christian world, integrated into the national life of the Polish-Lithuanian Commonwealth, the Habsburg Empire, and the Second Polish Republic. The reader is encouraged to enjoy reminiscences of this worthy life and bitter choices that challenged Polish-particularly Galician-Jewry in the twentieth century.

Agunot (Agunah, sing., meaning anchored in Hebrew) is a Jewish term describing women who cannot remarry because their husband has disappeared. According to Jewish law (Halacha) a woman can get out of the marriage only if the husband releases her by granting a divorce writ (Get), if he dies, or if his whereabouts is not known. Women whose husbands cannot be located, and who have not been granted a Get, are considered Agunot. The Agunah phenomenon was of major concern in East European Jewry and much referred to in Hebrew and Yiddish media and fiction. Most nineteenth-century Agunot cases came from Eastern Europe, where most Jews resided (twentieth-century Agunot were primarily in North America, and will be the subject of a forthcoming book). Seven variations of Agunot have been identified: Deserted wives; women who refused to receive, or were not granted, a Get; widowed women whose brothers-in-law refused to grant them permission to marry someone else (Halitza); women whose husbands remains were not found; improperly or incorrectly written Gets; women whose husbands became mentally ill and were not competent to grant a Get; women refused a Get by husbands who had converted to Christianity or Islam. The book explores the reasons for desertion and the plight of the left-alone wife. Key is the change from a legal issue to a social one, with changing attitudes to philanthropy and public opinion at the fore of explanation. A statistical database of circa 5000 identified Agunot is to be published simultaneously in a separate companion volume (978-1-78976-167-2).

Originally published in 1990, The Politics of Ethnic Pressure examines and evaluates the lobbying activities of the American Jewish Committee (AJC) between 1906 and 1917. The AJC worked to confront two specific problems: the outbreak of a series of programs against the Jews in Russia, and the campaign of the restrictionists in the United States who sought to impede the entry of the "new immigrants" from eastern and southern Europe. This book focuses on the lobbying activities of the AJC with respect to these issues, and puts forward key questions as to why they cared about the Russian problem, how they viewed their place within American society, and how they lobbied on behalf of their Jewish interests.

First published in 1990, Brookline: The Evolution of an American Jewish Suburb explores how Brookline became home to one of America's most vibrant Jewish communities. For over a century, Brookline, Massachusetts, was one of the oldest and most elite suburbs in America. By the end of the Second World War, its transformation into a distinctly Jewish suburb had begun. Through the use of sociological oral history, the book seeks to present the social world of Brookline Jews as they experienced it. Combined with a variety of documentary resources, such as newspapers and congregational "bulletins", it contextualises the accounts of the informants consulted to provide both factual and ethnographic validation and a detailed insight into the process by which this elite Yankee suburb became a core Jewish community.

First published in 1982, The Triangular Connection explores the relationship between two countries, the USA and Israel, and Jews resident in America. Spanning from British Colonial times until 1949, the year in which Israel was admitted to the United Nations, the book traces the interaction between America's Christians and Jews with Zionism and the modern state of Israel. It also details the reasons for America's support of Israel in the past, as well as debating its continued support in the future.

Blakeslee examines the history and current status of Jews and antisemitism in the United States to reveal what we know of antisemitism and the ways in which this knowledge is seriously flawed. He explores the significant historical role antisemitism played in the formation of Jewish advocacy organizations and the subsequent success they enjoyed over several decades of publicly combating antisemitism. He then examines three specific incidents in the 1990s and the ways the advocacy organizations responded.

Antisemitic attitudes and incidents in the United States have dropped steadily since the post World War II revelations about the Holocaust. While antisemitism has not disappeared entirely from the American scene, it has dwindled to the point where the Anti-Defamation League considers the average American not antisemitic. Blakeslee probes why, if this statement is accurate--and prevailing statistics suggest it is--prominent Jewish advocacy organizations continue to lavish so much attention and money on an issue of little actual significance. A provocative study for all sociologists, researchers, and concerned lay people involved with the heated debate over antisemitism, Jewish identity, assimilation, Black-Jewish relations, and organizational studies.

The book brings forth various perspectives on the Israeli "homeland" (moledet) from various known Israeli intellectuals such as Boaz Evron, Menachem Brinker, Jacqueline Kahanoff and more. Binding together various academic fields to deal with the question of the essence of the Israeli homeland: from the examination of the status of the Israeli homeland by such known sociologist as Michael Feige, to the historical analysis of Robert Wistrich of the place Israel occupies in history in relation to historical antisemitism. The study also examines various movements that bear significant importance on the development of the notion of the Israeli homeland in Israeli society: Such movement as "The New Hebrews" and Hebrewism are examined both historically in relation to their place in Zionist history and ideologically in comparison with other prominent movements. Drawing on the work of Jacqueline Kahanoff to provide a unique Mediterranean model for the Israeli homeland, the volume examines prominent models among the Religious Zionist sector of Israeli society regarding the relation of the biblical homeland to the actual homeland of our times. Discussing the various interpretations of the concept of the nation and its land in the discourse of Hebrew and Israeli identity, the book is a key resource for scholars interested in nationalism, philosophy, modern Jewish history and Israeli Studies.

The essays in this anthology study Israeli television, its different forms of representation, audiences and production processes, past and present, examining Israeli television in both its local, cultural dynamics, and global interfaces. The book looks at Israeli television as a creator, negotiator, guardian and warden of collective Israeli memory, examining instances of Israeli original television exported and circulated to the US and the global markets, as well as instances of American, British, and global TV formats, adapted and translated to the Israeli scene and screen. The trajectory of this volume is to shed light on major themes and issues Israeli television negotiates: history and memory, war and trauma, Zionism and national disillusionment, place and home, ethnicity in its unique local variations of Ashkenazim and Mizrahim, immigrants from the former Soviet Union and Ethiopia, Israeli-Arabs and Palestinians, gender in its unique Israeli formations, specifically masculinity as shaped by the military and constant violent conflict, femininity in this same context as well as within a complex Jewish oriented society, religion, and secularism. Providing multifaceted portraits of Israeli television and culture in its Middle Eastern political and local context, this book will be a key resource to readers interested in media and television studies, cultural studies, Israel, and the Middle East.

It is an all too common belief that Jews did nothing to resist their own fate in the Holocaust. However, the parallel realities of disintegrating physical and psychological conditions in the ghetto, and the efforts of ghetto undergrounds to counter both collaborationist judenrat policies and the despair of a beaten down population, could not but lead to a breakdown in spiritual life. James M. Glass examines spiritual resistance to the Holocaust and the place of this within political and violent resistance. He explores Jewish reactions to the murderous campaign against them and their creation of new spiritual and moral rules to live by. He argues that the Orthodox Jewish response to annihilation, often seen as unduly passive, was predicated in the insanity of the times and can be seen as spiritually noble.

According to a longstanding interpretation, book religions are agents of textuality and logocentrism. This volume inverts the traditional perspective: its focus is on the strong dependency between scripture and aesthetics, holy books and material artworks, sacred texts and ritual performances. The contributions, written by a group of international specialists in Western, Byzantine, Islamic and Jewish Art, are committed to a comparative and transcultural approach. The authors reflect upon the different strategies of "clothing" sacred texts with precious materials and elaborate forms. They show how the pretypographic cultures of the Middle Ages used book ornaments as media for building a close relation between the divine words and their human audience. By exploring how art shapes the religious practice of books, and how the religious use of books shapes the evolution of artistic practices this book contributes to a new understanding of the deep nexus between sacred scripture and art.

Seha, the traditional wise man-fool in Jewish Morocco is a popular fictional hero in simple yet rich tales, playful yet witty enough to provide life lessons with commitment to social fairness and mutual respect. In this collection of tales, the authors introduce readers to their grandparents and the teaching they imparted. Through humorous Seha tales, the authors transmit deeply engrained Jewish values, accentuated in accompanying socio-historical commentaries which shed light on the evolution of Seha as a popular fictional hero as well as on processes of social change and modernization experienced by Moroccan Jews, who were influenced by movements in three nations that impact their identity, namely Israel, France, and Morocco.

Teaching the Historical Jesus in his Jewish context to students of varied religious backgrounds presents instructors with not only challenges, but also opportunities to sustain interfaith dialogue and foster mutual understanding and respect. This new collection explores these challenges and opportunities, gathering together experiential lessons drawn from teaching Jesus in a wide variety of settings-from the public, secular two- or four-year college, to the Jesuit university, to the Rabbinic school or seminary, to the orthodox, religious Israeli university. A diverse group of Jewish and Christian scholars reflect on their own classroom experiences and explicates crucial issues for teaching Jesus in a way that encourages students at every level to enter into an encounter with the Hebrew Scriptures and the New Testament without paternalism, parochialism, or prejudice. This volume is a valuable resource for instructors and graduate students interested in an interfaith approach in the classroom, and provides practical case studies for scholars working on Jewish-Christian relations.

Few studies focus on the modes of knowledge transmission (or concealment), or the trends of continuity or change from the Ancient to the Late Antique worlds. In Antiquity, knowledge was cherished as a scarce good, cultivated through the close teacher-student relationship and often preserved in the closed circle of the initated. From Assyrian and Babylonian cuneiform texts to a Shi'ite Islamic tradition, this volume explores how and why knowledge was shared or concealed by diverse communities in a range of Ancient and Late Antique cultural contexts. From caves by the Dead Sea to Alexandria, both normative and heterodox approaches to knowledge in Jewish, Christian and Muslim communities are explored. Biblical and qur'anic passages, as well as gnostic, rabbinic and esoteric Islamic approaches are discussed. In this volume, a range of scholars from Assyrian studies to Jewish, Christian and Islamic studies examine diverse approaches to, and modes of, knowledge transmission and concealment, shedding new light on both the interconnectedness, as well as the unique aspects, of the monotheistic faiths, and their relationship to the ancient civilisations of the Fertile Crescent.

How can we characterize the uniqueness of poetic language? How can we describe the evasive enchantment of the paradox that is created by both universal and autobiographical expression? How does ordinary language function aesthetically while motivating the reader to acknowledge himself, and to reveal how far his thinking belongs to the present, the future, or the past? Ludwig Wittgenstein, the central founder of the linguistic turn and the inspiration of countless works, inspires the search of this book for various linguistic functions: Dialogic, aesthetic and mystical. The search investigates four Modern Hebrew poets: Zelda, Yehuda Amichai, Admiel Kosman, and Shimon Adaf based on their family resemblance of intertextuality in their language-games. The book resists social-cultural categorizations as religious vs. secular poetry or Mizrahi vs. Ashkenazi literature, and instead, focuses on Wittgenstein's aspects, suggesting universal interpretation of these corpuses.

The book about the Westerweel Group tells the fascinating story about the cooperation of some ten non-conformist Dutch socialists and a group of Palestine Pioneers who mostly had arrived in the Netherlands from Germany and Austria the late thirties. With the help of Joop Westerweel, the headmaster of a Rotterdam Montessori School, they found hiding places in the Netherlands. Later on, an escape route to France via Belgium was worked out. Posing as Atlantic Wall workers, the pioneers found their way to the south of France. With the help of the Armee Juive, a French Jewish resistance organization, some 70 pioneers reached Spain at the beginning of 1944. From here they went to Palestine. Finding and maintaining the escape route cost the members of the Westerweel Group dear. With some exceptions, all members of the group were arrested by the Germans. Joop Westerweel was executed in August 1944. Other members, both in the Netherlands and France, were send to German concentration camps, where some perished.

Drawing on hitherto neglected archival materials, Zohar Segev sheds new light on the policy of the World Jewish Congress (WJC) during the Holocaust. Contrary to popular belief, he can show that there was an impressive system of previously unknown rescue efforts. Even more so, there is evidence for an alternative pattern for modern Jewish existence in the thinking and policy of the World Jewish Congress. WJC leaders supported the establishment of a Jewish state in Palestine but did not see it as an end in itself. They strove to establish a Jewish state and to rehabilitate Diaspora Jewish life, two goals they saw as mutually complementary. The efforts of the WJC are put into the context of the serious difficulties facing the American Jewish community and its representative institutions during and after the war, as they tried to act as an ethnic minority within American society.

Providing a concise but comprehensive overview of Joseph B. Soloveitchik's larger philosophical program, this book studies one of the most important modern Orthodox Jewish thinkers. It incorporates much relevant biographical, philosophical, religious, legal, and historical background so that the content and difficult philosophical concepts are easily accessible. The volume describes his view of Jewish law (Halakhah) and how he answers the fundamental question of Jewish philosophy, namely, the "reasons" for the commandments. It shows how many of his disparate books, essays, and lectures on law, specific commandments, and Jewish religious phenomenology can be woven together to form an elegant philosophical program. It also provides an analysis and summary of Soloveitchik's views on Zionism and on interreligious dialogue and the contexts for Soloveitchik's respective stances on issues that were pressing in his role as a leader of a major branch of post-war Orthodox Judaism. The book provides a synoptic overview of the philosophical works of Joseph B. Soloveitchik. It will be of interest to historians and scholars studying neo-Kantian philosophy, Jewish thought, and philosophy of religion.

Research on Jewish settlement of the Land of Israel in the modern era has long neglected the sea and its shores. This book explores the Yishuv's hold on the Mediterranean and other bodies of water during the British Mandate in Palestine and the Zionist "maritime revolution," a shift from a focus on land-based development to an embrace of the sea as a source of security, economic growth, clandestine immigration (haapala), and national pride. The transformation is tracked in four spheres - ports, seamanship, fishery, and education - and viewed within the context of the Jewish/Arab conflict, internal Yishuv politics, and the Second World War. Archives, memoirs, press, and secondary sources all help illuminate the Zionist Movement's road to maritime sovereignty. By the State of Israel's founding in 1948, the Yishuv had a flourishing nautical presence: a national shipping company, control over the country's three active ports, maritime athletics, fish farming, and a nautical training school.

Language and silence have usually been understood as opposites and assigned different values, but which one is positive and which negative? When people equate silence with suppression or repression, they argue that it is through language that we discover meaning. Yet people who perceive deep wisdom in silence believe that words falsify experience. Ranging widely across time and languages, Andrew Vogel Ettin explores the ways in which various biblical and traditional works as well as modern and contemporary texts - Jewish and non-Jewish, religious and literary - treat the nature of silence and speech and the tension between them. He situates this tension at the heart of the creative process and argues that language and silence need each other and contribute to the power and meaning of one another. Critically examining the idea of a "Judeo-Christian" culture, Ettin shows how silence is imposed by a dominant culture on another culture and how the dominated culture - in this case Judaism - becomes excluded from the historical conversation about values and ideas. He also demonstrates the broader uses of both speech and silence as cultural weapons by the vulnerable or oppressed, who have no other means of defense or witness. We generally interpret silence as a void, but Ettin shows it to be a mode of communication that carries the potential for intense variety. The loss of a public voice has implications for both the dominant and the dominated culture. The author examines these implications in the following contexts: contemporary feminist attempts, especially within Judaism, to rectify the masculine language of worship and Godhead in order to end language-generated alienation; the situationof the Yiddish writer as exemplary of a writer in exile or a language that is marginalized; the Jewish impulse toward universalism, with its corresponding danger of loss of voice; and the values of silence and speech arising from the experiences of the Holocaust. In the process, he considers the implications for multicultural societies. Speaking Silences is a broadly interdisciplinary work that will appeal to scholars and readers interested in modern and contemporary literature, Jewish studies, religion and literature, and aesthetics.

Israeli perspective on postmemory. Interdisciplinary focus. Also includes discussion of postcolonialism.

Biography of a Jewish doctor who survived and triumphed over the horrors of the Holocaust. Eli's Story: A Twentieth-Century Jewish Life is first and foremost a biography. Its subject is Eli G. Rochelson, MD (1907-1984), author Meri-Jane Rochelson's father. At its core is Eli's story in his own words, taken from an interview he did with his son, Burt Rochelson, in the mid-1970s. The book tells the story of a man whose life and memory spanned two world wars, several migrations, an educational odyssey, the massive upheaval of the Holocaust, and finally, a frustrating yet ultimately successful effort to restore his professional credentials and identity, as well as reestablish family life. Eli's Story contains a mostly chronological narration that embeds the story in the context of further research. It begins with Eli's earliest memories of childhood in Kovno and ends with his death, his legacy, and the author's own unanswered questions that are as much a part of Eli's story as his own words. The narrative is illuminated and expanded through Eli's personal archive of papers, letters, and photographs, as well as research in institutional archives, libraries, and personal interviews. Rochelson covers Eli's family's relocation to southern Russia; his education, military service, and first marriage after he returned to Kovno; his and his family's experiences in the Dachau, Stutthof, and Auschwitz concentration camps-including the deaths of his wife and child; his postwar experience in the Landsberg Displaced Persons (DP) camp, and his immigration to the United States, where he determinedly restored his medical credentials and started a new family. Rochelson recognizes that both the effort of reconstructing events and the reality of having personal accounts that confi rm and also differ from each other in detail, make the process of gap-fi lling itself a kind of fi ction??an attempt to shape the incompleteness that is inherent to the story. An earlier reviewer said of the book, ""Eli's Story combines the care of a scholar with the care of a daughter."" Both scholars and general readers interested in Holocaust narratives will be moved by this monograph.

THE FREEHOF INSTITUTE OF PROGRESSIVE HALAKHAH The Freehof Institute of Progressive Halakhah is a creative research center devoted to studying and defining the progressive character of the halakhah in accordance with the principles and theology of Reform Judaism. It seeks to establish the ideological basis of Progressive halakhah, and its application to daily life. The Institute fosters serious studies, and helps scholars in various portions of the world to work together for a common cause. It provides an ongoing forum through symposia, and publications including the quarterly newsletter, HalakhaH, published under the editorship of Walter Jacob, in the United States. The foremost halakhic scholars in the Reform, Liberal, and Progressive rabbinate along with some Conservative and Orthodox colleagues as well as university professors serve on our Academic Council.