Eliezer Gruenbaum (1908-1948) was a Polish Jew denounced for serving as a Kapo while interned at Auschwitz. He was the communist son of Itzhak Gruenbaum, the most prominent secular leader of interwar Polish Jewry who later became the chairman of the Jewish Agency's Rescue Committee during the Holocaust and Israel's first minister of the interior. In light of the father's high placement in both Polish and Israeli politics, the denunciation of the younger Gruenbaum and his suspicious death during the 1948 Arab-Israeli war add intrigue to a controversy that really centers on the question of what constitutes--and how do we evaluate--moral behavior in Auschwitz.
Gruenbaum--a Jewish Kapo, a communist, an anti-Zionist, a secularist, and the son of a polarizing Zionist leader--became a symbol exploited by opponents of the movements to which he was linked. Sorting through this Rashomon-like story within the cultural and political contexts in which Gruenbaum operated, Friling illuminates key debates that rent the Jewish community in Europe and Israel from the 1930s to the 1960s.

The historian's task involves unmasking the systems of power that underlie our sources. A historian must not only analyze the content and context of ancient sources, but also the structures of power, authority, and political contingency that account for their transmission, preservation, and survival. But as a tool for interpreting antiquity, "authority" has a history of its own. As authority gained pride of place in the historiographical order of knowledge, other types of contingency have faded into the background. This book's introduction traces the genesis and growth of the category, describing the lacuna that scholars seek to fill by framing texts through its lens. The subsequent chapters comprise case studies from late ancient Christian and Jewish sources, asking what lies "beyond authority" as a primary tool of analysis. Each uncovers facets of textual and social history that have been obscured by overreliance on authority as historical explanation. While chapters focus on late ancient topics, the methodological intervention speaks to the discipline of history as a whole. Scholars of classical antiquity and the early medieval world will find immediately analogous cases and applications. Furthermore, the critique of the place of authority as used by historians will find wider resonance across the academic study of history.

The Holocaust Short Story is the only book devoted entirely to representations of the Holocaust in the short story genre. The book highlights how the explosiveness of the moment captured in each short story is more immediate and more intense, and therefore recreates horrifying emotional reactions for the reader. The main themes confronted in the book deal with the collapse of human relationships, the collapse of the home, and the dying of time in the monotony and angst of surrounding death chambers. The book thoroughly introduces the genres of both the short story and Holocaust writing, explaining the key features and theories in the area. Each chapter then looks at the stories in detail, including work by Ida Fink, Tadeusz Borowski, Rokhl Korn, Frume Halpern, and Cynthia Ozick. This book is essential reading for anyone working on Holocaust literature, trauma studies, Jewish studies, Jewish literature, and the short story genre.

In recent decades, there has been a resurgence of interest among both secular and religious Israelis in Talmudic stories. This growing fascination with Talmudic stories has been inspired by contemporary Israeli writers who have sought to make readers aware of the special qualities of these well-crafted narratives that portray universal human situations, including marriages, relationships between parents and children, power struggles between people, and the challenge of trying to live a good life. The Charm of Wise Hesitancy explores the resurgence of interest in Talmudic stories in Israel and presents some of the most popular Talmudic stories in contemporary Israeli culture, as well as creative interpretations of those stories by Israeli writers, thereby providing readers with an opportunity to consider how these stories may be relevant to their own lives.

This collection of essays explores the now mostly extinct notion of "Semites." Invented in the nineteenth century and essential to the making of modern conceptions of religion and race, the strange unity of Jew and Arab under one term, "Semite" (the opposing term was "Aryan"), and the circumstances that brought about its disappearance constitute the subject of this volume. With a focus on the history of disciplines (including religious studies and Jewish studies), as well as on lingering political, theological, and cultural effects (secularism, anti-Semitism, Israel/Palestine), "Semites: Race, Religion, and Literature" turns to the literary imagination as the site of a fragile and tenuous alternative, the promise of something like a "Semitic perspective."

For a Jew, describing a place as 'home' conveys connotations of heritage as well as of residence. Additionally, feeling 'at home' suggests a sense of comfort in one's social surroundings. The questions at the heart of this volume are: what things make a home 'Jewish, ' materially and emotionally, and what is it that makes Jews feel 'at home' in their environment? The material dimensions are explored through a study of the symbolic and ritual objects that convey Jewishness and a consideration of other items that may be used to express Jewish identity in the home - something that the introduction identifies as 'living room Judaism.' The discussion is geographically and ethnically wide-ranging, and the transformation of meaning attached to different objects in different environments is contextualized, as, for example, in Shalom Sabar's study of hamsa amulets in Morocco and Israel. For diasporic Jewish culture, the question of feeling at home is an emotional issue that frequently emerges in literature, folklore, and the visual and performing arts. The phrase 'at homeness in exile' aptly expresses the tension between the different heritages with which Jews identify, including that between the biblical promised land and the cultural locations from which Jewish migration emanated. The essays in this volume take a closer look at the way in which ideas about feeling at home as a Jew are expressed in literature originating in Brazil, Argentina, and the United States, and also at the political ramifications of these emotions. The question is further explored in a series of exchanges on the future of Jews feeling 'at home' in Australia, Germany, Israel, and the United States. Jews at Home is the first book to examine the theme of the Jewish home materially and emotionally from a variety of disciplinary perspectives, including literature, history, anthropology, sociology, psychology, art history, and folk and popular culture. The essays in the collection use the theme of home and the concept of domestication to revise understanding of the lived (and built) past, and to open new analytical possibilities for the future. Its discussion of domestic culture and its relevance to Jewish identity is one with which readers should feel right at home. Selected as a finalist for the 2010 National Jewish Book Awards in the catagory of Anthologies and Collections. 'Highly readable and captivating. The conceptual thread linking the fifteen articles is their emphasis on how the Jewish family has shaped Jewish life . . . the articles are intriguing and far-ranging in topic and geographic area.' Jewish Book World, Summer 5771/2011

The papers of the volume investigate how authoritative figures in the Second Temple Period and beyond contributed to forming the Scriptures of Judaism, as well as how these Scriptures shaped ideal figures as authoritative in Early Judaism. The topic of the volume thus reflects Ben Wright's research, who-especially with his work on Ben Sira, on the Letter of Aristeas, and on various problems of authority in Early Jewish texts-creatively contributed to the study of the formation of Scriptures, and to the understanding of the figures behind these texts.

The American Jewish Year Book, now in its 117th year, is the annual record of the North American Jewish communities and provides insight into their major trends. The first chapter of Part I is an examination of how American Jews fit into the US religious landscape, based on Pew Research Center studies. The second chapter examines intermarriage. Chapters on "The Domestic Arena" and "The International Arena" analyze the year's events as they affect American Jewish communal and political affairs. Three chapters analyze the demography and geography of the US, Canada, and world Jewish populations. Part II provides lists of Jewish institutions, including federations, community centers, social service agencies, national organizations, synagogues, Hillels, day schools, camps, museums, and Israeli consulates. The final chapters present national and local Jewish periodicals and broadcast media; academic resources, including Jewish Studies programs, books, journals, articles, websites, and research libraries; and lists of major events in the past year, Jewish honorees, and obituaries.

This major reinterpretation of the Holocaust surveys the destruction of the European Jews within the broader context of Nazi violence against other victim groups. Christian Gerlach offers a unique social history of mass violence which reveals why particular groups were persecuted and what it was that connected the fate of these groups and the policies against them. He explores the diverse ideological, political and economic motivations which lay behind the murder of the Jews and charts the changing dynamics of persecution during the course of the war. The book brings together both German actions and those of non-German states and societies, shedding new light on the different groups and vested interests involved and their role in the persecution of non-Jews as well. Ranging across continental Europe, it reveals that popular notions of race were often more important in shaping persecution than scientific racism or Nazi dogma.

In Biblical Women and Jewish Daily Life in the Middle Ages, Elisheva Baumgarten seeks a point of entry into the everyday existence of people who did not belong to the learned elite, and who therefore left no written records of their lives. She does so by turning to the Bible as it was read, reinterpreted, and seen by the Jews of medieval Ashkenaz. In the tellings, retellings, and illustrations of biblical stories, and especially of those centered around women, Baumgarten writes, we can find explanations and validations for the practices that structured birth, marriage, and death; women's inclusion in the liturgy and synagogue; and the roles of women as community leaders, givers of charity, and keepers of the household. Each of the book's chapters concentrates on a single figure or a cluster of biblical women-Eve, the Matriarchs, Deborah, Yael, Abigail, and Jephthah's daughter-to explore aspects of the domestic and communal lives of Northern French and German Jews living among Christians in urban settings. Throughout the book more than forty vivid medieval illuminations, most reproduced in color, help convey to modern readers what medieval people could have known visually about these biblical stories. "I do not claim that the genres I analyze here-literature, art, exegesis-mirror social practice," Baumgarten writes. "Rather, my goal is to examine how medieval Jewish engagement with the Bible offers a window onto aspects of the daily lives and cultural mentalites of Ashkenazic Jews in the High Middle Ages." In a final chapter, Baumgarten turns to the historical figure of Dulcia, a late twelfth-century woman, to ponder how our understanding of those people about whom we know relatively more can be enriched by considering the lives of those who have remained anonymous. The biblical stories through which Baumgarten reads contributed to shaping a world that is largely lost to us, and can help us, in turn, to gain access to lives of people of the past who left no written accounts of their beliefs and practices.

Although women constitute half of the Jewish population and have always played essential roles in ensuring Jewish continuity and the preservation of Jewish beliefs and values, only recently have their contributions and achievements received sustained scholarly attention. Scholars have begun to investigate Jewish women's domestic, economic, intellectual, spiritual, and creative roles in Jewish life from biblical times to the present. Yet little of this important work has filtered down beyond specialists in their respective academic fields. Women and Judaism brings the broad new insights they have uncovered to the world.

Women and Judaism communicates this research to a wider public of students and educated readers outside of the academy by presenting accessible and engaging chapters written by key senior scholars that introduce the reader to different aspects of women and Judaism. The contributors discuss feminist approaches to Jewish law and Torah study, the spirituality of Eastern European Jewish women, Jewish women in American literature, and many other issues.

Contributors: Nehama Aschkenasy, Judith R. Baskin, Sylvia Barack Fishman, Harriet Pass Freidenreich, Esther Fuchs, Judith Hauptman, Sara R. Horowitz, Renee Levine, Pamela S. Nadell, and Dvora Weisberg.

Today's antisemitism is difficult to recognize because it does not come dressed in a Nazi uniform and it does not openly proclaim its hatred or fear of Jews. This book looks at the kind of antisemitism which is tolerated or which goes unacknowledged in apparently democratic spaces: trade unions, churches, left-wing and liberal politics, social gatherings of the chattering classes and the seminars and journals of radical intellectuals. It analyses how criticism of Israel can mushroom into antisemitism and it looks at struggles over how antisemitism is defined. It focuses on ways in which those who raise the issue of antisemitism are often accused of doing so in bad faith in an attempt to silence or smear. Hostility to Israel has become a signifier of identity, connected to opposition to imperialism, neo-liberalism and global capitalism; the 'community of the good' takes on toxic ways of imagining most living Jewish people.

The study of Jewish converts to Christianity in the modern era has long been marginalized in Jewish historiography. Labeled disparagingly in the Jewish tradition as meshumadim (apostates), many earlier Jewish scholars treated these individuals in a negative light or generally ignored them as not properly belonging any longer to the community and its historical legacy. This situation has radically changed in recent years with an outpouring of new studies on converts in variegated times and places, culminating perhaps in the most recent synthesis of modern Jewish converts by Todd Endelman in 2015. While Endelman argues that most modern converts left the Jewish fold for economic, social, or political reasons, he does acknowledge the presence of those who chose to convert for ideological and spiritual motives. The purpose of this volume is to consider more fully the latter group, perhaps the most interesting from the perspective of Jewish intellectual history: those who moved from Judaism to Christianity out of a conviction that they were choosing a superior religion, and out of doubt or lack of confidence in the religious principles and practices of their former one. Their spiritual journeys often led them to suspect their newly adopted beliefs as well, and some even returned to Judaism or adopted a hybrid faith consisting of elements of both religions. Their intellectual itineraries between Judaism and Christianity offer a unique perspective on the formation of modern Jewish identities, Jewish-Christian relations, and the history of Jewish skeptical postures. The approach of the authors of this book is to avoid broad generalizations about the modern convert in favor of detailed case studies of specific converts in four distinct localities: Germany, Russia, Poland, and England, all living in the nineteenth- century. In so doing, it underscores the individuality of each convert's life experience and self-reflection and the need to examine more intensely this relatively neglected dimension of Jewish and Christian cultural and intellectual history.

The postwar decades were not the "golden era" in which American Jews easily partook in the religious revival, liberal consensus, and suburban middle-class comfort. Rather it was a period marked by restlessness and insecurity born of the shock about the Holocaust and of the unprecedented opportunities in American society. American Jews responded to loss and opportunity by obsessively engaging with the East European past. The proliferation of religious texts on traditional spirituality, translations of Yiddish literature, historical essays , photographs and documents of shtetl culture, theatrical and musical events, culminating in the Broadway musical Fiddler on the Roof, illustrate the grip of this past on post-1945 American Jews. This study shows how American Jews reimagined their East European past to make it usable for their American present. By rewriting their East European history, they created a repertoire of images, stories, and ideas that have shaped American Jewry to this day.

In the past decades the "German-Jewish phenomenon" (Derrida) has increasingly attracted the attention of scholars from various fields: Jewish studies, intellectual history, philosophy, literary and cultural studies, critical theory. In all its complex dimensions, the post-enlightenment German-Jewish experience is overwhelmingly regarded as the most quintessential and charged meeting of Jews with the project of modernity. Perhaps for this reason, from the eighteenth century through to our own time it has been the object of intense reflection, of clashing interpretations and appropriations. In both micro and macro case-studies, this volume engages the multiple perspectives as advocated by manifold interested actors, and analyzes their uses, biases and ideological functions over time in different cultural, disciplinary and national contexts. This volume includes both historical treatments of differing German-Jewish understandings of their experience - their relations to their Judaism, general culture and to other Jews - and contemporary reflections and competing interpretations as to how to understand the overall experience of German Jewry.

A free open access ebook is available upon publication. Learn more at www.luminosoa.org. In this book, Deborah A. Starr recuperates the work of Togo Mizrahi, a pioneer of Egyptian cinema. Mizrahi, an Egyptian Jew with Italian nationality, established himself as a prolific director of popular comedies and musicals in the 1930s and 1940s. As a studio owner and producer, Mizrahi promoted the idea that developing a local cinema industry was a project of national importance. Togo Mizrahi and the Making of Egyptian Cinema integrates film analysis with film history to tease out the cultural and political implications of Mizrahi's work. His movies, Starr argues, subvert dominant notions of race, gender, and nationality through their playful-and queer-use of masquerade and mistaken identity. Taken together, Mizrahi's films offer a hopeful vision of a pluralist Egypt. By reevaluating Mizrahi's contributions to Egyptian culture, Starr challenges readers to reconsider the debates over who is Egyptian and what constitutes national cinema.

The Yearbook of the Maimonides Centre for Advanced Studies mirrors the annual activities of staff and visiting fellows of the Centre as well as scholars of the Institute for Jewish Philosophy and Religion at the University of Hamburg and reports on symposia, workshops, and lectures. Although aimed at a wider audience, the yearbook also contains academic articles and book reviews on scepticism in Judaism and scepticism in general.

The term 'Jewish music' has conveyed complex and diverse meanings for people around the world across hundreds of years. This accessible and comprehensive Companion is a key resource for students, scholars, and everyone with an interest in the global history of Jewish music. Leading international experts introduce the broad range of genres found in Jewish music from the biblical era to the present day, including classical, religious, folk, popular, and dance music. Presenting a range of fresh perspectives on the subject, the chapters explore Jewish liturgy, Klezmer, music in Israel, the music of Yiddish theatre and cinema, and classical music from the Jewish Enlightenment through to the postmodern era. Additional contributions set Jewish music in context and offer an overview of the broader issues that arise in its study, such as questions of Diaspora, ontology, economics, and the history of sound technologies.

View the Table of Contents.
Read Chapter 1.

"Younger scholars have much to gain by their encoutner with these brilliant essays especially where the authors generously gesture precisely to those lacunae in excisting scholarship that may prove to be the foundations of future careers."
--"Midwest Jewish Studies Association- Shofar Book Reviews"

Sephardic Jews trace their origins to Spain and Portugal. They enjoyed a renaissance in these lands until their expulsion from Spain in 1492, when they settled in the countries along the Mediterranean, throughout the Ottoman Empire, in the Balkans, and in the lands of North Africa, Italy, Egypt, Palestine, and Syria, mixing with the Mizrahi, or Oriental, Jews already in these locations. Sephardic Jews have contributed some of the most important Jewish philosophers, poets, biblical commentators, Talmudic and Halachic scholars, and scientists, and have had a significant impact on the development of Jewish mysticism.

Sephardic and Mizrahi Jewry brings together original work from the world's leading scholars to present a deep introductory overview of their history and culture over the past 1500 years. The book presents an overarching chronological and thematic survey of topics ranging from the origin of Sephardic and Mizrahi Jewry and their history to kabbalah, philosophy, and biblical commentary, and Sephardic Jewish life in the modern era. This collection represents the most up-to-date scholarship about Sephardic and Mizrahi Jewry available.

Contributors include: Mark R. Cohen, Norman Stillman, David Bunis, Jonathan Decter, Yitzhak Kalimi, Moshe Idel, Annette B. Fromm, Zvi Zohar, Morris Fairstein, Pamela Dorn Sezgin, Mark Kligman, and Henry Abramson.

The Golden Age of the Lithuanian Yeshivas tells the story of the last chapter of Jewish rabbinical schools in Eastern Europe, from the eve of World War I to the outbreak of World War II. The Lithuanian yeshiva established a rigorous standard for religious education in the early 1800s that persisted for over a century and continues to this day. Although dramatically reduced and forced into exile in Russia and Ukraine during World War I, the yeshivas survived the war, with yeshiva heads and older students forming the nucleus of the institutions. These scholars rehabilitated the yeshivas in their original locations and quickly returned to their regular activities. Moreover, they soon began to expand into areas now empty of yeshivas in lands occupied by Hasidic populations in Poland and even into the lands that would soon become Israel. During the economic depression of the 1930s, students struggled for food and their leaders journeyed abroad in search for funding, but their determination and commitment to the yeshiva system continued. Despite the material difficulties that prevailed in the yeshivas, there was consistently a full occupancy of students, most of them in their twenties. Young men from all over the free world joined these yeshivas, which were considered the best training programs for the religious professions and rabbinical ordination. The outbreak of World War II and the Soviet occupation of first eastern Poland and then Lithuania marked the beginning of the end of the Yeshivas, however, and the Holocaust ensured the final destruction of the venerable institution. The Golden Age of the Lithuanian Yeshivas is the first book-length work on the modern history of the Lithuanian yeshivas published in English. Through exhaustive historical research of every yeshiva, Ben-Tsiyon Klibansky brings to light for the first time the stories, lives, and inner workings of this long-lost world.

The term 'Jewish music' has conveyed complex and diverse meanings for people around the world across hundreds of years. This accessible and comprehensive Companion is a key resource for students, scholars, and everyone with an interest in the global history of Jewish music. Leading international experts introduce the broad range of genres found in Jewish music from the biblical era to the present day, including classical, religious, folk, popular, and dance music. Presenting a range of fresh perspectives on the subject, the chapters explore Jewish liturgy, Klezmer, music in Israel, the music of Yiddish theatre and cinema, and classical music from the Jewish Enlightenment through to the postmodern era. Additional contributions set Jewish music in context and offer an overview of the broader issues that arise in its study, such as questions of Diaspora, ontology, economics, and the history of sound technologies.

Engaging media has been an ongoing issue for American Jews, as it has been for other religious communities in the United States, for several generations. Jews, God, and Videotape is a pioneering examination of the impact of new communications technologies and media practices on the religious life of American Jewry over the past century. Shandler's examples range from early recordings of cantorial music to Hasidic outreach on the Internet. In between he explores mid-twentieth-century ecumenical radio and television broadcasting, video documentation of life cycle rituals, museum displays and tourist practices as means for engaging the Holocaust as a moral touchstone, and the role of mass-produced material culture in Jews' responses to the American celebration of Christmas.

Shandler argues that the impact of these and other media on American Judaism is varied and extensive: they have challenged the role of clergy and transformed the nature of ritual; facilitated innovations in religious practice and scholarship, as well as efforts to maintain traditional observance and teachings; created venues for outreach, both to enhance relationships with non-Jewish neighbors and to promote greater religiosity among Jews; even redefined the notion of what might constitute a Jewish religious community or spiritual experience. As Jews, God, and Videotape demonstrates, American Jews' experiences are emblematic of how religious communities' engagements with new media have become central to defining religiosity in the modern age.

This book analyses four case studies of Holocaust memory activism in Poland, contextualized within recent debates about Polish-Jewish relations and approached through a theoretical framework informed by critical theory. Three cases are advocacy groups, each located in a different region of Poland-Lublin, Krakow, and Sejny-and each group is presented with attention to the local context and specific dynamics of its vision and strategy. The fourth case study is the state, which has emerged as a powerful memory actor. Using research based on extensive fieldwork, including interviews and direct observation, the author argues that memory activism must grapple with emotional attachments to identity if it is to move beyond a reconciliation paradigm. Drawing on works from semiotics and critical trauma studies, the volume analyzes the assumptions each memory actor makes about three dimensions of Holocaust memory: 1) the relationship of the individual to Polish national identity; 2) the possibility of a reconciled Polish-Jewish history; and 3) the assignment of traumatic suffering to a particular group or event.