This book explores the Jewish Left's innovative strategies in maintaining newspapers, radio stations, and educational activities during a moment of crisis in global democracy. In the wake of the First World War, as immigrant workers and radical organizations came under attack, leaders within largely Jewish unions and political parties determined to keep their tradition of social unionism alive. By adapting to an emerging media environment dependent on advertising, turn-of-the-century Yiddish socialism morphed into a new political identity compatible with American liberalism and an expanding consumer society. Through this process, the Jewish working class secured a place within the New Deal coalition they helped to produce. Using a wide array of archival sources, Brian Dolber demonstrates the importance of cultural activity in movement politics, and the need for thoughtful debate about how to structure alternative media in moments of political, economic, and technological change.

Recent discussion of biblical law sees it either as a response to socio-economic factors or as an intellectual tradition. In either case it is viewed as the product of elites that form an international community drawing on a common culture. This book takes that fundamental discussion a step further by proposing that 'law' is an inappropriate term for the biblical codes, and that they represent, rather, the 'moral advice' of scribes working independently of the legal framework and appealing to Yahweh as authority. Only by prolonged exegesis and through the transformation of Judaean religion does this 'advice' take the form of divine law binding on Jews.>

Of all victims of Nazi persecution, German Jews had to suffer the Nazi yoke for the longest time. Throughout the Third Reich, they were exposed to anti-Jewish propaganda, discrimination, anti-Semitic laws and increasingly to outrages and offences by non-Jewish Germans. While the International Military Tribunal and the subsequent American Military Tribunals at Nuremberg dealt with a variety of Nazi crimes according to international law, these courts did not consider themselves cognizant in adjudicating wrongdoings against German citizens and those who lost German citizenship based on the so-called "Nuremberg laws," such as Germany's Jews. Until recently, scholarship failed to explore this task of the German judiciary in more detail. Edith Raim fills this gap by showing the extent of the crimes committed against Jews beyond the traditionally known facts and by elucidating how the West German administration of justice was reconstructed under Allied supervision.

In this pioneering volume, a group of "third generation" scholars subject the contested ligature between Finland and the Holocaust to critique. Finland's Holocaust: Silences of History traces the implications of antisemitism in Finland in the late nineteenth and early twentieth centuries, through Finland's alliance with the Third Reich during much of World War II, to the complex negotiation with its wartime past. Taking up a range of issues - from cultural history, folklore, the arts, and sports, to the interpretation of military and national history - this collection examines how modern Finnish memory and the writing of history have both engaged and evaded the figure of the Holocaust. As the first English-language introduction to the changing position of Finland in contemporary international Holocaust historiography, Finland's Holocaust is essential reading for any student of antisemitism and the Holocaust, providing a critical perspective on the role of political and cultural historiography in modern Finland.

For many centuries Jews and Germans were economically and culturally of significant importance in East-Central and Eastern Europe. Since both groups had a very similar background of origin (Central Europe) and spoke languages which are related to each other (German/Yiddish), the question arises to what extent Jews and Germans in Eastern Europe share common historical developments and experiences. This volume aims to explore not only entanglements and interdependences of Jews and Germans in Eastern Europe from the late middle ages to the 20th century, but also comparative aspects of these two communities. Moreover, the perception of Jews as Germans in this region is also discussed in detail.

Described by the book's Polish publisher as a literary take on the author's experience in the Lodz ghetto and the Nazi concentration camps. Arnold Mostowicz, a Polish Jew was a doctor in the Lodz ghetto and intermittently in the camps. He was a witness to and participant in situations that have received little attention. The book contains a unique account of a worker demonstration in 1940, and a description of the Gypsy camp that the Nazis had created on the edge of the Lodz ghetto. It also gives an analysis of how the antagonism between the Lodz Jews and the German and Czech Jews, deported to the ghetto, played itself out in everyday life.

This story of survival against all odds tells what befell Kurt Pick, an Austrian Jew, after he left his Vienna home and fled the Nazi persecution of his race. He was captured whilst attempting to walk across the German border into Belgium, but escaped and succeeded in being smuggled into Brussels, where he existed in constant fear, freezing cold and near starvation. In the summer of 1939 he was appointed Administrator of a camp for Jewish refugee families at Marneffe, near Brussels, becoming their official link with the outside world. When Germany invaded Belgium, the 600 residents were evacuated and joined the immense tide of refugees clogging the roads. Pick survived the air attacks and reached Avesnes, where he was mistaken for a spy, almost shot, and then nearly lynched by civilians. With the Germans now in occupation, he walked 100 miles back to Brussels. In 1942 he left to become a baker at a boarding school which he found was sheltering many Jews and was being used as a centre for the Resistance. When the Germans raided the school, he bluffed his way out and escaped to Liege. From that point Pick was permanently on the run until the Americans liberated Liege in September 1944. He survived, but was to discover that most of his family had perished.

The rich history of the German rabbinate came to an abrupt halt with the November Pogrom of 1938. The need to leave Germany became clear and many rabbis made use of the visas they had been offered. Their resettlement in Britain was hampered by additional obstacles such as internment, deportation, enlistment in the Pioneer Corps. But rabbis still attempted to support their fellow refugees with spiritual and pastoral care. The refugee rabbis replanted the seed of the once proud German Judaism into British soil. New synagogues were founded and institutions of Jewish learning sprung up, like rabbinic training and the continuation of "Wissenschaft des Judentums." The arrival of Leo Baeck professionalized these efforts and resulted in the foundation of the Leo Baeck College in London. Refugee rabbis now settled and obtained pulpits in the many newly founded synagogues. Their arrival in Britain was the catalyst for much change in British Judaism, an influence that can still be felt today.

In 1638, a small book of no more than 92 pages in octavo was published "appresso Gioanne Calleoni" under the title "Discourse on the State of the Jews and in particular those dwelling in the illustrious city of Venice." It was dedicated to the Doge of Venice and his counsellors, who are labelled "lovers of Truth." The author of the book was a certain Simone (Simha) Luzzatto, a native of Venice, where he lived and died, serving as rabbi for over fifty years during the course of the seventeenth century. Luzzatto's political thesis is simple and, at the same time, temerarious, if not revolutionary: Venice can put an end to its political decline, he argues, by offering the Jews a monopoly on overseas commercial activity. This plan is highly recommendable because the Jews are "wellsuited for trade," much more so than others (such as "foreigners," for example). The rabbi opens his argument by recalling that trade and usury are the only occupations permitted to Jews. Within the confines of their historical situation, the Venetian Jews became particularly skilled at trade with partners from the Eastern Mediterranean countries. Luzzatto's argument is that this talent could be put at the service of the Venetian government in order to maintain - or, more accurately, recover - its political importance as an intermediary between East and West. He was the first to define the role of the Jews on the basis of their economic and social functions, disregarding the classic categorisation of Judaism's alleged privileged religious status in world history. Nonetheless, going beyond the socio-economic arguments of the book, it is essential to point out Luzzatto's resort to sceptical strategies in order to plead in defence of the Venetian Jews. It is precisely his philosophical and political scepticism that makes Luzzatto's texts so unique. This edition aims to grant access to his works and thought to English-speaking readers and scholars. By approaching his texts from this point of view, the editors hope to open a new path in research into Jewish culture and philosophy that will enable other scholars to develop new directions and new perspectives, stressing the interpenetration between Jews and the surrounding Christian and secular cultures.

This book examines Jewish communities in Britain in an era of immense social, economic and religious change: from the acceleration of industrialisation to the end of the first phase of large-scale Jewish immigration from Europe. Using the 1851 census alongside extensive charity and community records, Jews in Nineteenth-Century Britain tests the impact of migration, new types of working and changes in patterns of worship on the family and community life of seven of the fastest-growing industrial towns in Britain. Communal life for the Jews living there (over a third of whom had been born overseas) was a constantly shifting balance between the generation of wealth and respectability, and the risks of inundation by poor newcomers. But while earlier studies have used this balance as a backdrop for the story of individual Jewish communities, this book highlights the interactions between the people who made them up. At the core of the book is the question of what membership of the 'imagined community' of global Jewry meant: how it helped those who belonged to it, how it affected where they lived and who they lived with, the jobs that they did and the wealth or charity that they had access to. By stitching together patterns of residence, charity and worship, Alysa Levene is here able to reveal that religious and cultural bonds had vital functions both for making ends meet and for the formation of identity in a period of rapid demographic, religious and cultural change.

This book addresses the development of 'civil' anti-Semitism in twentieth-century Britain, a crucial and often critically neglected strand of anti-Jewish rhetoric that, prior to 1934, was essential to the legitimization of proto-fascist political and literary discourses, as well as stylistic practices within literary modernism.

The Iberian Peninsula has always been an integral part of the Mediterranean world, from the age of Tartessos and the Phoenicians to our own era and the Union for the Mediterranean. The cutting-edge essays in this volume examine what it means for medieval and early modern Iberia and its people to be considered as part of the Mediterranean.

While the Netherlands had often been thought of as a champion of racial and ethnic tolerance before and during the Second World War, more than 75% of Dutch Jews were killed and those returning after the war were met with subtle but tough anti-Jewish sentiments as they tried to reclaim their former lives. For most survivors, the negative reactions were unexpected and shocking. Before the war, Dutch Jews had become part of the fabric of Dutch life and society, so the obstacles they faced upon their return were particularly painful and difficult to handle. The sobering picture presented in this book, based on research in archives, survivor's memoirs, and interviews with survivors, examines and chronicles the experiences of repatriated Jews in the Netherlands and sheds light on the continuing uneasiness and sensitivities between Jews and non-Jews there today. In the aftermath of the Holocaust, survivors returned to their home countries not knowing what to expect. In the Netherlands, considered a more tolerant nation, returnees wondered how they would be received by their neighbors; what had happened to their homes, their businesses, and their possessions; and whether or not they would be welcomed back to their jobs or their schools. The answers to many of these questions are now more important than ever, as claims for restitution continue to be made. Hondius shows that survivors returning to the Netherlands were met with a revival in anti-Semitism around the issue of liberation and that many were forced to create two memories of the time: one around the rejoicing and displays of triumph that took place in public and the other around the secret discrimination and cruelty, dealt subtly, inthe private arenas of everyday life. The blinding effect of a long history of generally good Jewish/non-Jewish relations turns out to be a most tragic aspect of the history of the Holocaust and the Netherlands.

"In this book, Miriamne Ara Krummel complicates the notion of the English Middle Ages as a monolithic age of Christian faith. Cataloguing and explicating the complex depictions of semitisms to be found in medieval literature and material culture, this volume argues that Jews were always present in medieval England, and it is only in rereading the historical record that it has been considered Judenrein-without Jews"--

"A herd of independent minds," Harold Roseberg once labelled his fellow intellectuals. They were, and are, as this book shows, a special and fascinating group, including literary critics like Lionel Trilling, Alfred Kazin, Irving Howe, Leslie Fiedler, Philip Rahv, and William Phillips; social scientists like Nathan Glazer; art critics and historians Clement Greenberg, Harold Rrosenberg, and Meyer Schapiro; novelist Saul Bellow; and political journalists Irving Kristol and Norman Podhoretz. Their story winds through nearly all of the crucial intellectual and political events of the last decades, as well as through the major academic institutions of the nation and the editorial boards of such important journals as Partisan Review, Commentary, Dissent, The Public Interest, and The New York Review of Books.
So deeply entrenched in our intellectual establishment are these people that it's easy to forget that most grew up onthe edge of American society--poor, Jewish, the children of immigrants. Prodigal Sons retraces their common past, from their New York City ghetto upbringing and education at Columbia and City College through their radicalization in the '30s to their preeminence in the postwar literary and academic world. The book examines their youthful efforts to ignore their Jewish heritage and their later rediscovery of this heritage in the wake of the Holocaust. It shows how they moved toward the liberal center during the Cold War and how the group fragmented in the 1960s, when some turned toward the right, becoming key figures in the Neo-Conservative movement of the 1970s and '80s.
As Bloom points out, there is no single typical New York intellectual; nor did they share all their ideas. This book is concerned with how the community came to be formed, and what it thought important, how and why it moved and changed, and why it ultimately came undone. We learn some of the ways in which intellectuals function and justify their own places and a great deal about the political and cultural landscape over which New York intellectuals passed.
A fascinating portrait of New York intellectual life over the past half-century

.Based on interviews with many of the leading figures and 10 years of extensive research

.Takes us behind the scenes at Commentary, Partisan Review, The Public Interest and other influential publications"

The emerging Jewish national consciousness in Europe toward the end of the 19th century claims many spiritual fathers, some of which have been seriously underestimated so far. Zionist intellectuals such as Moses Hess, Leon Pinsker and Isaac Rulf were already committed to the self-liberation of the Jewish people long before Theodor Herzl. Their experiences and observations brought them to believe that the emancipation and integration of Jews were not realistically possible in Europe. Instead, they began to think in national and territorial terms. The author explores the question as to what extent religious messianism influenced the ideas of these men and how this reflects in today's collective Israeli consciousness. In a comprehensive epilogue, Julius H. Schoeps critically correlates ideas of messianic salvation, Zionist pioneer ideals, the settler's movement before and after 1967, and the unsolved conflict between Israelis and Palestinians which has been lasting for over 100 years.

Holocaust education is a controversial and rapidly evolving field. This book, which critically analyses the very latest research, discusses a number of the most important debates which are emerging within it. Adopting a truly global perspective, it explores both teachers' and students' levels of Holocaust knowledge as well as their attitudes and approaches towards the subject.

Exploring five key texts from the emerging canon of second generation writing, this exciting new study" "brings together theories of autobiography, trauma, and fantasy to understand the how traumatic family histories are represented. In doing so, it demonstrates the continuing impact of familial and community Holocaust trauma, and the need for a precise, clearly developed theoretical framework in which to situate these works. This book will appeal to final year undergraduates and postgraduate students, as well as scholars in literary and Holocaust-related fields, and an audience with personal and professional interests in the 'second generation'.

In this book, twelve scholars of early modern history analyse various categories and cases of deception and false identity in the age of geographical discoveries and of forced conversions: from two-faced conversos to serial converts, from demoniacs to stigmatics, and from self-appointed ambassadors to lying cosmographer.

This volume: Combines the development of German philosophy from the Enlightenment to Idealism, and from Idealism to the revolutionary turning-point of the mid-nineteenth century with the Jewish question;Shows the close entwining of anti-Jewish prejudices with awareness of the importance of Judaism in the formation of modern thought;Points out the hopes, obstacles, compromises, and disappointments of Jewish emancipation right up to the appearance of racial anti-Semitism;Traces the changes in the debate over Judaism from the theological perspective to the philosophical and from the philosophical to that of the economic and naturalistic;Underlines the dangers to toleration that arise from seeing human history as directed towards a single aim."

With scrupulous attention to landmark poetic texts and to educational and critical discourse in early 20th-century Palestine, Miryam Segal traces the emergence of a new accent to replace the Ashkenazic or European Hebrew accent in which almost all modern Hebrew poetry had been composed until the 1920s. Segal takes into account the broad historical, ideological, and political context of this shift, including the construction of a national language, culture, and literary canon; the crucial role of schools; the influence of Zionism; and the leading role played by women poets in introducing the new accent. This meticulous and sophisticated yet readable study provides surprising new insights into the emergence of modern Hebrew poetry and the revival of the Hebrew language in the Land of Israel.