This remarkable memoir by Menachem Mendel Frieden illuminates Jewish experience in all three of the most significant centers of Jewish life during the late nineteenth and early twentieth centuries. It chronicles Frieden's early years in Eastern Europe, his subsequent migration to the United States, and, finally, his settlement in Palestine in 1921. The memoir appears here translated from its original Hebrew, edited and annotated by Frieden's grandson, the historian Lee Shai Weissbach.
Frieden's story provides a window onto Jewish life in an era that saw the encroachment of modern ideas into a traditional society, great streams of migration, and the project of Jewish nation building in Palestine. The memoir follows Frieden's student life in the yeshivas of Eastern Europe, the practices of peddlers in the American South, and the complexities of British policy in Palestine between the two World Wars. This first-hand account calls attention to some often ignored aspects of the modern Jewish experience and provides invaluable insight into the history of the time.

British Chief Rabbis tells how they achieved what, in retrospect, seems almost the impossible. The survival of the Jewish Community in Britain in the last 350 years as an Orthodox body has been an extraordinary story of success against all odds. Most of the credit goes to 22 men who acted as the spiritual leaders of this community.

"The Aesthetics of Hate" examines the writings of a motley collection of interwar far-right intellectuals, showing that they defined Frenchness in racial, gendered, and sexual terms. A broad, ambitious cultural and intellectual history, the book offers a provocative reinterpretation of a topic that has long been the subject of controversy.
In works infused with rhetorics of abjection, disgust, and dissolution, such writers as Maulnier, Brasillach, Celine, and Blanchot imagined the nation through figures deemed illegitimate or inferior--Jews, colonial subjects, homosexuals, women. Sanos argues that these intellectuals offered an "aesthetics of hate," reinventing a language of far-right nationalism by appealing to the realm of beauty and the sublime for political solutions.
By acknowledging the constitutive relationship of antisemitism and colonial racism at the heart of these canonical writers' nationalism, this book makes us rethink how aesthetics and politics function, how race is imagined and defined, how gender structured far-right thought, and how we conceive of French intellectualism and fascism.

This photo essay shows preschoolers celebrating with their grandparents at a Hanukkah party. Vibrant full-color photos show students lighting the menorah, playing dreidel and telling the story of Judah Maccabee. This book is ideal for helping educators initiate Hanukkah celebrations in their own classrooms and kids will love seeing children their own age in the pictures.

Antisemitism in the German Military Community and the Jewish Response, 1914-1938 explores how German World War I veterans from different social and political backgrounds contributed to antisemitic politics during the Weimar Republic. The book compares how the military, right-wing veterans, and Jewish veterans chose to remember their war experiences and translate these memories into a political reality in the postwar world. Antisemitism addresses several neglected issues. First, there is relatively little scholarship discussing antisemitism in the imperial German army and the impact former imperial officers had on the antisemitic predilections of veteran associations. This subject deserves attention given that veteran politics during the Weimar Republic were of tremendous significance to the collapse of democracy and the rise of National Socialism, and that the primary architects of the Third Reich and the "Final Solution" were either World War I veterans or had been members of paramilitary organizations in the interwar period. The second issue addressed is how veterans influenced the definition of "Aryan" identity, or how race came to be perceived through the prism of war and political violence. Since German Jews had to fight both accusations of shirking military service and the perception of the "Jew" as effeminate, the manner in which these veterans tried to reforge Jewish identity and their relationship with their former comrades is an extraordinarily important issue. The third issue concerns situational antisemitism, or the process by which an organization expressed an opinion or policy concerning Jews in response to internal dissension and external influences.

Using the Hebrew Book of Josippon as a prism, this study analyzes the dialogue surrounding Jewish history among Renaissance humanists. Notwithstanding its focus on the Renaissance, the author's analysis extends to the consumption of Josippon in the High Middle Ages and into interpretations by sixteenth- and seventeenth-century humanists. With a focus on both Christian and Jewish discourse, the author examines the mythical and historical narratives that developed from Josippon.

This book documents a little-known aspect of the Jewish experience in America. It is a fascinating account of how a group of Jewish refugees from Nazi Germany came to dominate cattle dealing in south central New York and maintain a Jewish identity even while residing in small towns and villages that are overwhelmingly Christian. The book pays particular attention to the unique role played by women in managing the transition to the United States, in helping their husbands accumulate capital, and in recreating a German Jewish community. Yet Levine goes further than her analysis of German Jewish refugees. She also argues that it is possible to explain the situations of other immigrant and ethnic groups using the structure/network/identity framework that arises from this research. According to Levine, situating the lives of immigrants and refugees within the larger context of economic and social change, but without losing sight of the significance of social networks and everyday life, shows how social structure, class, ethnicity, and gender interact to account for immigrant adaptation and mobility.

In the name of academic freedom, the core values of higher education_honest scholarship, unbiased research, and diversity of thought and person_have been corrupted by an academy more interested in preserving its privileges than in protecting its own integrity. The American university has lost its civility. Nowhere is this loss more apparent than in the rise of anti-Semitism and anti-Israelism on college campuses. This book documents the alarming rise in bigotry and bullying in the academy, using a range of evidence from first-hand accounts of intimidation of students by anti-Israel professors to anti-Semitic articles in student newspapers and marginalization of pro-Israel scholars. The UnCivil University exposes the unspoken world of double standards, bureaucratic paralysis, and abdication of leadership that not only allows but often supports a vocal minority of extremists on campus.

A dramatisation of Martin Monath's short life (1913-1944) would need little artistic embellishment; his identity shrouded in mystery, and executed by the Gestapo - twice - the historical record reads like a detective novel. Pieced together for the first time by Wladek Flakin, this biography tells the story of the Jewish socialist and editor of Arbeiter und Soldat ('Worker and Soldier'), and his efforts to turn German rank-and-file soldiers against their Nazi officers in occupied France. Born in Berlin in 1913, Martin Monath was a child of war and revolution. In the 1930s he became a leader of the socialist Zionist youth organisation Hashomer Hatzair in Germany. Fleeing from Berlin to Brussels in 1939, he joined the underground Trotskyist party led by Abraham Leon, and soon became a leading member of the Fourth International in Europe. His relocation to Paris in 1943 saw the birth of Arbeiter und Soldat and his work organising illegal cells of German soldiers for a revolutionary struggle against the Nazis. Drawing on extensive archival research, Flakin uses letters, testimonies and unpublished documents to bring Monath's story to life - weaving a tale rich with conviction and betrayal, ideology and espionage.

First published in 2003, this is the first encyclopedic work to focus exclusively on medieval Jewish civilization, from the fall of the Roman Empire to about 1492. Based on the research of an international, multidisciplinary team of specialist contributors, the more than 150 alphabetically organized entries, written by scholars from around the world, include biographies, countries, events, social history, and religious concepts. The coverage is international, presenting people, culture, and events from various countries in Europe, Africa, and the Middle East.

During the summer of 2018, numerous members of the Labour Party were accused of anti-Semitic behaviour by their detractors. The controversy reached fever pitch amid claims that the Labour Party had become 'institutionally racist' under the leadership of Jeremy Corbyn, and that the prospect of a Corbyn-led government posed an 'existential threat' to Jewish life in Britain. Shrouded in confusion, hyped by the media, whether these accusations were true or not got lost in the mix. This book clears the confusion by drawing on deep and original research on public beliefs and media representation of antisemitism and the Labour Party, revealing shocking findings of misinformation spread by the press, including the supposedly impartial BBC, and the liberal Guardian. Bringing in discussions around the IHRA definition, anti-Zionism and Israel/Palestine, as well as including a clear chronology of events, this book is a must for anyone wanting to find out the reality behind the headlines.

Although fewer American Jews today describe themselves as religious, they overwhelmingly report a strong sense of belonging to the Jewish people. Indeed, Jewish peoplehood has eclipsed religion - as well as ethnicity and nationality - as the essence of what binds Jews around the globe to one another. In Jewish Peoplehood, Noam Pianko highlights the current significance and future relevance of "peoplehood" by tracing the rise, transformation, and return of this novel term. The book tells the surprising story of peoplehood. Though it evokes a sense of timelessness, the term actually emerged in the United States in the 1930s, where it was introduced by American Jewish leaders, most notably Rabbi Stephen Wise and Rabbi Mordecai Kaplan, with close ties to the Zionist movement. It engendered a sense of unity that transcended religious differences, cultural practices, geographic distance, economic disparity, and political divides, fostering solidarity with other Jews facing common existential threats, including the Holocaust, and establishing a closer connection to the Jewish homeland. But today, Pianko points out, as globalization erodes the dominance of nationalism in shaping collective identity, Jewish peoplehood risks becoming an outdated paradigm. He explains why popular models of peoplehood fail to address emerging conceptions of ethnicity, nationalism, and race, and he concludes with a much-needed roadmap for a radical reconfiguration of Jewish collectivity in an increasingly global era. Innovative and provocative, Jewish Peoplehood provides fascinating insight into a term that assumes an increasingly important position at the heart of American Jewish and Israeli life.

This book explores the unique phenomenon of Christian engagement with Yiddish language and literature from the beginning of the sixteenth century to the late eighteenth century. By exploring the motivations for Christian interest in Yiddish, and the differing ways in which Yiddish was discussed and treated in Christian texts, A Goy Who Speaks Yiddish addresses a wide array of issues, most notably Christian Hebraism, Protestant theology, early modern Yiddish culture, and the social and cultural history of language in early modern Europe. Elyada's analysis of a wide range of philological and theological works, as well as textbooks, dictionaries, ethnographical writings, and translations, demonstrates that Christian Yiddishism had implications beyond its purely linguistic and philological dimensions. Indeed, Christian texts on Yiddish reveal not only the ways in which Christians perceived and defined Jews and Judaism, but also, in a contrasting vein, how they viewed their own language, religion, and culture.

A significant number of Sephardic Jews, tracing their remote origins to Spain and Portugal, immigrated to the United States from Turkey, Greece, and the Balkans from 1880 through the 1920s, joined by a smaller number of Mizrahi Jews arriving from Arab lands. Most Sephardim settled in New York, establishing the leading Judeo-Spanish community outside the Ottoman Empire. With their distinct languages, cultures, and rituals, Sephardim and Arab-speaking Mizrahim were not readily recognized as Jews by their Ashkenazic coreligionists. At the same time, they forged alliances outside Jewish circles with Hispanics and Arabs, with whom they shared significant cultural and linguistic ties. The failure among Ashkenazic Jews to recognize Sephardim and Mizrahim as fellow Jews continues today. More often than not, these Jewish communities are simply absent from portrayals of American Jewry. Drawing on primary sources such as the Ladino (Judeo-Spanish) press, archival documents, and oral histories, Sephardic Jews in America offers the first book-length academic treatment of their history in the United States, from 1654 to the present, focusing on the age of mass immigration.

The term Ethical Monotheism is an important marker in Judaism's tumultuous transition into the modern era. The term emerged in the context of culture-wars concerning the question of whether or not Jews could or should become emancipated citizens of modern European states. It appeared in arguments whether or not Judaism could be considered a Religion of Reason-a symbolic, motivational representation of a universal morality, and in debates about whether or not Judaism could or should reform itself into a Religion of Reason. This book is both a decisive departure from such discussions and an attempt to add a further, post-modern, statement to their ongoing development. As departure, it refuses to take for granted a philosophical conception of Religion of Reason as the standard for Ethical Monotheism according to which Judaism was to be evaluated or reformed. As continuation, the book undertakes a phenomenology of Jewish modes of ethical religiosity that allows it to inquire what kind of ethical monotheism Judaism might be. Through sophisticated analysis of select "snapshots," or "fragments of a hologram," guided by a robust theory of religion, the author discloses Judaic ethical monotheism as an ongoing wrestling with the meaning of justice. By closely examining five main "snapshots" of this long process-the Bible, rabbinic Judaism, Maimonides, The Zohar, and the modern philosophers, Buber and Levinas-the author offers his own constructive philosophy of Judaism and his own distinctive philosophy of religion. Ethical Monotheism offers a new way to think about Judaism as a religion and as a coherent philosophical debate, and demonstrates the need to integrate philosophy, history, cognitive psychology, anthropology, theology, and history of science in the study of "religion."

World Jewry today is concentrated in the US and Israel, and while distinctive Judaic approaches and practices have evolved in each society, parallels also exist. This volume offers studies of substantive and creative aspects of Jewish belonging. While research in Israel on Judaism has stressed orthodox or "extreme" versions of religiosity, linked to institutional life and politics, moderate and less systematized expressions of Jewish belonging are overlooked. This volume explores the fluid and dynamic nature of identity building among Jews and the many issues that cut across different Jewish groupings. An important contribution to scholarship on contemporary Jewry, it reveals the often unrecognized dynamism in new forms of Jewish identification and affiliation in Israel and in the Diaspora.

In the aftermath of the conquest of the Holy Land by the Romans and their destruction of the Jerusalem Temple in 70 CE, Jews were faced with a world in existential chaos-both they and their God were rendered homeless. In a religious tradition that had equated Divine approval with peaceful dwelling on the Land, this situation was intolerable. So the rabbis, aspirants for leadership of the post-destruction Jewish community, appropriated inherited traditions and used them as building blocks for a new religious structure. Not unexpectedly, given the circumstances, this new rabbinic formation devoted considerable attention to matters of space and place. Rabbinic Judaism: Space and Place offers the first comprehensive study of spatiality in Rabbinic Judaism of late antiquity, exploring how the rabbis reoriented the Jewish relationship with space and place following the destruction of the Jerusalem temple. Drawing upon the insights of theorists such as Tuan and LeFebvre, who define the crisis that "homelessness" represents and argue for the deep relationship of human societies to their places, the book examines the compositions of the rabbis and discovers both a surprisingly aggressive rabbinic spatial imagination as well as places, most notably the synagogue, where rabbinic attention to space and place is suppressed or absent. It concludes that these represent two different but simultaneous rabbinic strategies for re-placing God and Israel-strategies that at the same time allow God and Israel to find a place anywhere. This study offers new insight into the centrality of space and place to rabbinic religion after the destruction of the Temple, and as such would be a key resource to students and scholars interested in rabbinic and ancient Judaism, as well as providing a major new case study for anthropologists interested in the study of space.

Violence and Messianism looks at how some of the figures of the so-called Renaissance of "Jewish" philosophy between the two world wars - Franz Rosenzweig, Walter Benjamin and Martin Buber - grappled with problems of violence, revolution and war. At once inheriting and breaking with the great historical figures of political philosophy such as Kant and Hegel, they also exerted considerable influence on the next generation of European philosophers, like Levinas, Derrida and others. This book aims to think through the great conflicts in the past century in the context of the theory of catastrophe and the beginning of new messianic time. Firstly, it is a book about means and ends - that is, about whether good ends can be achieved through bad means. Second, it is a book about time: peace time, war time, time it takes to transfer from war to peace, etc. Is a period of peace simply a time that excludes all violence? How long does it take to establish peace (to remove all violence)? Building on this, it then discusses whether there is anything that can be called messianic acting. Can we - are we capable of, or allowed to - act violently in order to hasten the arrival of the Messiah and peace? And would we then be in messianic time? Finally, how does this notion of messianism - a name for a sudden and unpredictable event - fit in, for example, with our contemporary understanding of terrorist violence? The book attempts to understand such pressing questions by reconstructing the notions of violence and messianism as they were elaborated by 20th century Jewish political thought. Providing an important contribution to the discussion on terrorism and the relationship between religion and violence, this book will appeal to theorists of terrorism and ethics of war, as well as students and scholars of Philosophy, Jewish studies and religion studies.

This book examines the role of women in Jewish family negotiations, using the setting of Italy from the end of the Renaissance to the Baroque. In ghettos at night and under the scrutiny of inquisitions, Jews flourished. Life and learning were enriched by Jews from the Iberian Peninsula, the Ottoman Empire, transalpine Europe, west and east, and Catholic neighbors. Rabbinic discourse represented conflicting customs in family formation and dissolution, especially at moments of crisis for women: forced betrothal; physical, mental and financial abuse; polygamy, and abandonment. In this book, case studies illustrate the ambiguity, drama, and danger to which women were exposed, as well as opportunities to make their voices heard and to extricate themselves from situations by forcing a divorce, collecting or seizing assets, and going to Catholic notaries to bequeath their assets outside traditional inheritance, often to other women. Despite intrusion by rabbis, their ability for coercion was limited, and their threats of punishments reflected the rhetoric of weakness rather than realistic options for implementation. The focus of this text is not what the law says, but rather how it enabled individual Jews, especially women, to speak and to act.

This volume examines the relevance of Emmanuel Levinas's work to recent developments in analytic philosophy. Contemporary analytic philosophers working in metaethics, the philosophy of mind, and the metaphysic of personal identity have argued for views similar to those espoused by Levinas. Often disparately pursued, Levinas's account of "ethics as first philosophy" affords a way of connecting these respective enterprises and showing how moral normativity enters into the structure of rationality and personal identity. In metaethics, the volume shows how Levinas's moral phenomenology relates to recent work on the normativity of rationality and intentionality, and how it can illuminate a wide range of moral concepts including accountability, moral intuition, respect, conscience, attention, blame, indignity, shame, hatred, dependence, gratitude and guilt. The volume also tests Levinas's innovative claim that ethical relations provide a way of accounting for the irreducibility of personal identity to psychological identity. The essays here contribute to ongoing discussions about the metaphysical significance and sustainability of a naturalistic but nonreductive account of personhood. Finally, the volume connects Levinas's second-person standpoint with analogous developments in moral philosophy.

"Twitty makes the case that Blackness and Judaism coexist in beautiful harmony, and this is manifested in the foods and traditions from both cultures that Black Jews incorporate into their daily lives...Twitty wishes to start a conversation where people celebrate their differences and embrace commonalities. By drawing on personal narratives, his own and others', and exploring different cultures, Twitty's book offers important insight into the journeys of Black Jews."-Library Journal "A fascinating, cross-cultural smorgasbord grounded in the deep emotional role food plays in two influential American communities."-Booklist The James Beard award-winning author of the acclaimed The Cooking Gene explores the cultural crossroads of Jewish and African diaspora cuisine and issues of memory, identity, and food. In Koshersoul, Michael W. Twitty considers the marriage of two of the most distinctive culinary cultures in the world today: the foods and traditions of the African Atlantic and the global Jewish diaspora. To Twitty, the creation of African-Jewish cooking is a conversation of migrations and a dialogue of diasporas offering a rich background for inventive recipes and the people who create them. The question that most intrigues him is not just who makes the food, but how the food makes the people. Jews of Color are not outliers, Twitty contends, but significant and meaningful cultural creators in both Black and Jewish civilizations. Koshersoul also explores how food has shaped the journeys of numerous cooks, including Twitty's own passage to and within Judaism. As intimate, thought-provoking, and profound as The Cooking Gene, this remarkable book teases the senses as it offers sustenance for the soul. Koshersoul includes 48-50 recipes.

"The Holocaust in Italian Culture, 1944-2010" is the first major study of how postwar Italy confronted, or failed to confront, the Holocaust. Fascist Italy was the model for Nazi Germany, and Mussolini was Hitler's prime ally in the Second World War. But Italy also became a theater of war and a victim of Nazi persecution after 1943, as resistance, collaboration, and civil war raged. Many thousands of Italians--Jews and others--were deported to concentration camps throughout Europe. After the war, Italian culture produced a vast array of stories, images, and debate through which it came to terms with the Holocaust's difficult legacy. Gordon probes a rich range of cultural material as he paints a picture of this shared encounter with the darkest moment of twentieth-century history. His book explores aspects of Italian national identity and memory, offering a new model for analyzing the interactions between national and international images of the Holocaust.