National Jewish Book Awards Winner of the Anthologies and Collections Award, 2009. Europe has changed greatly in the last century. Political, social, and ideological transformations have not only redrawn the map of the continent but have rewoven the fabric of its culture. These changes have nourished widespread reassessment in European historical research: in terms of its presuppositions, its methodologies, its directions, its emphases, and its scope. The political boundaries between nations and states, along with the very concepts of 'nation' and 'boundary', have changed significantly, and the self-consciousness of ethnic minorities has likewise evolved in new directions. All these developments have affected how the Jews of Europe perceive themselves, and they help to shape the prism through which historians view the Jewish past. This volume looks at the Jewish past in the spirit of this reassessment. Part I reconsiders the basic parameters of the subject as well as some of its fundamental concepts, suggesting new assumptions and perspectives from which to conduct future studies of European Jewish history. Topics covered here include periodization and the definition of geographical borders, antisemitism, gender and the history of Jewish women, and notions of assimilation. Part II is devoted to articulating the meaning of 'modernity' in the history of European Jewry and demarcating key stages in its crystallization. Contributors here reflect on the defining characteristics of a distinct early modern period in European Jewish history, the Reformation and the Jews, and the fundamental features of the Jewish experience in modern times. Parts III and IV present two scholarly conversations as case studies for the application of the critical and programmatic categories considered thus far: the complex web of relationships between Jews, Christians, and Jewish converts to Christianity (Conversos, New Christians, Marranos) in fifteenth-century Spain; and the impact of American Jewry on Jewish life in Europe in the twentieth century, at a time when the dominant trend was one of migration from Europe to the Americas. This timely volume suggests a new framework for the study of Jewish history and helps to contextualize it within the mainstream of historical scholarship. CONTRIBUTORS: Ram Ben-Shalom, Miriam Bodian, Jeremy Cohen, Judah M. Cohen, David Engel, Gershon David Hundert, Paula Hyman, Maud Mandel, David Nirenberg, Moshe Rosman, David B. Ruderman, Daniel Soyer

Providing an excellent overview of the latest thinking in Maimonides studies, this book uses a novel philosophical approach to examine whether Maimonides' Guide for the Perplexed contains a naturalistic doctrine of salvation after death. The author examines the apparent tensions and contradictions in the Guide and explains them in terms of a modern philosophical interpretation rather than as evidence of some esoteric meaning hidden in the text.

The articles collected in this volume display Robert Bonfil's pioneering reappraisal of the economic and socio-cultural history of the Jews of Italy during the Renaissance and the early modern period, focusing on their encounter with and incorporation into the Italian society that surrounded them. Rather than thinking in terms of challenge and response, and the passive surrender of the Jews to the influence of their Christian surroundings, Bonfil's exploration of the evidence shows it mirroring their conscious choice to preserve a distinctive Jewish identity while at the same time being an integral part of the socio-economic and cultural fabric of the environment in which they lived. Rejecting the ideological assumptions of both the lachrymose and anti-lachrymose conceptions of Jewish history, these are articles which provide stimulating explorations of the realities of the era, and paradigms and case studies of the processes of cultural adjustment to the impact of constantly changing otherness.

Historiography formed an unusually important component of the popular culture and heritage of east European Jewry in the late nineteenth and early twentieth centuries. This was a period of social, economic, and political upheaval, and for the emerging class of educated Jews the writing and reading of Jewish history provided not only intellectual but also emotional and moral sustenance. Facing an insecure future became easier with an understanding of the past, and of the Jewish place in that past. This volume is devoted to the development of Jewish historiography in the three east European centres-Congress Poland, the Russian empire, and Galicia-that together contained the majority of world Jewry at that time. Drawing widely on the multilingual body of scholarly and popular literature that emerged in that turbulent environment, the contributors to this volume attempt to go beyond the established paradigms in the study of Jewish historiography, and specifically to examine the relationship between the writing of Jewish history and of non-Jewish history in eastern Europe. In doing so they expose the tension between the study of the Jewish past in a communal setting and in a wider, regional, setting that located Jews firmly in the non-Jewish political, economic, and cultural environment. They also explore the relationship between 'history'-seen as the popular understanding of the past-and 'scholarly history'-interpretation of the past through the academic study of the sources, which lays claim to objectivity and authority. The development of Jewish historical scholarship grew out of the new intellectual climate of the Haskalah, which encouraged novel modes of thinking about self and others and promoted critical enquiry and new approaches to traditional sources. At the same time, however, in response to what the traditionalists perceived as secular research, an Orthodox historiography also emerged, driven not only by scholarly curiosity but also by the need to provide a powerful counterweight in the struggle against modernity. In fact, east European Jewish historiography has undergone many methodological, thematic, and ideological transformations over the last two centuries. Even today, east European Jewish historiography revisits many of the questions of importance to scholars and audiences since its emergence: how Jews lived, both within the narrow Jewish world and in contact with the wider society; the limits of Jewish insularity and integration; expressions of persecution and anti-Jewish violence; and also Jewish contributions to the societies and states of eastern Europe. Many challenges still remain: questions of the purpose of the research, its ideological colouring, and its relevance for contemporary Jewish communities. The fruit of research in many disciplines and from different methodological points of view, this volume has much to offer scholars of modern Jewry trying to understand how east European Jews saw themselves as they struggled with the concepts of modernity and national identity and how their history continues to be studied and discussed by an international community of scholars.

Israel's political process is too often framed in terms of a dichotomy between Jewish and Arab/Palestinian citizens of the state, a framing which perpetuates political inequality and consequent injustices. This book focuses on the conflict within Israel and the role played by modern states in either mitigating majority-minority conflict or exacerbating it.
This comparative study concentrates on theoretical models and historical, legal or political patterns of development. With an emphasis on alternative approaches to alleviating civic and political inequality in a divided society such as Israel's, the book examines plurality and political pluralism as keys to enhancing Israel's democratic character. The dozen original essays address many of the basic points of contention between Jews and Arab/Palestinians within the Israeli civic body: unequal access to citizenship; unequal access to land; discrimination in access to public services; insufficient defence of minority rights in Israel's legal system; unequal obligations; unequal economic opportunities.

The essays raise a matter of principle that goes beyond the Israeli case: formal legal measures are relatively worthless if they are not preceded by political processes that are oriented to changing conceptions and perceptions of reality. Relevant to those who wish to understand the unobserved dynamics within a divided society, this book will be of particular interest to students of comparative politics, conflict resolution and Middle East studies.

Now available in paperback for the first time, Jewish Writers of the Twentieth Century is both a comprehensive reference resource and a springboard for further study.

This volume:

• examines canonical Jewish writers, less well-known authors of Yiddish and Hebrew, and emerging Israeli writers
• includes entries on figures as diverse as Marcel Proust, Franz Kafka, Tristan Tzara, Eugene Ionesco, Harold Pinter, Tom Stoppard, Arthur Miller, Saul Bellow, Nadine Gordimer, and Woody Allen
• contains introductory essays on Jewish-American writing, Holocaust literature and memoirs, Yiddish writing, and Anglo-Jewish literature
• provides a chronology of twentieth-century Jewish writers.

Compiled by expert contributors, this book contains over 330 entries on individual authors, each consisting of a biography, a list of selected publications, a scholarly essay on their work and suggestions for further reading.

How a controversial biblical tale of conquest and genocide became a founding story of modern Israel No biblical text has been more central to the politics of modern Israel than the book of Joshua. Named after a military leader who became the successor to Moses, it depicts the march of the ancient Israelites into Canaan, describing how they subjugated and massacred the indigenous peoples. The Joshua Generation examines the book's centrality to the Israeli occupation today, revealing why nationalist longing and social reality are tragically out of sync in the Promised Land. Though the book of Joshua was largely ignored and reviled by diaspora Jews, the leaders of modern Israel have invoked it to promote national cohesion. Critics of occupation, meanwhile, have denounced it as a book that celebrates genocide. Rachel Havrelock looks at the composition of Joshua, showing how it reflected the fractious nature of ancient Israelite society and a desire to unify the populace under a strong monarchy. She describes how David Ben-Gurion, Israel's first prime minister, convened a study group at his home in the late 1950s, where generals, politicians, and professors reformulated the story of Israel's founding in the language of Joshua. Havrelock traces how Ben-Gurion used a brutal tale of conquest to unite an immigrant population of Jews of different ethnicities and backgrounds, casting modern Israelis and Palestinians as latter-day Israelites and Canaanites. Providing an alternative reading of Joshua, The Joshua Generation finds evidence of a decentralized society composed of tribes, clans, and woman-run households, one with relevance to today when diverse peoples share the dwindling resources of a scarred land.

At a time when major branches of Judaism and most Christian denominations are addressing the relationship between religion and homosexuality, Jewish/Christian/Queer offers a unique examination of the similarities between the queer intersections of Judaism and Christianity, and the queer intersections of the homosexual and the religious. This volume investigates three forms of queerness; the rhetorical, theological and the discursive dissonance at the meeting points between Christianity and Judaism; the crossroads of the religious and the homosexual; and the intersections of these two forms of queerness, namely where the religiously queer of Jewish and Christian speech intersects with the sexually queer of religiously identified homosexual discourse. Including essays on literature and literary theory, Christian theology, Biblical, Rabbinic, and Jewish studies, queer theory, architecture, Freud, gay and lesbian studies and history, Jewish/Christian/Queer will have a truly interdisciplinary appeal.

This pioneering effort links history and personality by pairing intellectual friends, most notably Lionel Trilling and Irving Howe, but also Thomas Carlyle and John Stuart Mill, D. H. Lawrence and Bertrand Russell, George Eliot and Emanuel Deutsch, Theodore Roethke and Robert Heilman. Chronologically the essays range from the early 1830s, when Carlyle and Mill discovered each other, to 1975, when Lionel Trilling died.

The essay that gives this volume its title is also the most ambitious. Alexander examines Trilling and Howe in relation to one another and to Jewish quandaries, Henry James, politics and fiction, antisemitic writers, literary radicals, 1960s insurrectionists, the state of Israel, the nature of friendship itself.

The chapter on the friendships (and ex-friendships) of Carlyle and Mill, Lawrence and Russell, views their stories against the background of the modern conflict between reason and feeling, positivism and imagination. Though some relationships began in adversity, they developed into friendships. This happened with Roethke and Heilman, and with Eliot and Deutsch. As a young woman, Eliot disparaged Jews as candidates for "extermination," but her friendship with the Talmudic scholar Deutsch changed her into one of the major Judeophiles of the Victorian period. The quartet of Carlyle and Mill, Lawrence and Russell shows how quickly-formed literary friendships, especially those based on hunger for disciples, can dissolve into ex-friendships. This volume offers new perspectives on leading literary figures and their relationship, and shows how friendship influences art.

Meir Aaron Goldschmidt and the Poetics of Jewish Fiction presents a bold new reading of one of Denmark's greatest writers of the nineteenth century, situating him, first and foremost, as a Jewish artist. Offering an alternative to the nationalistic discourse so prevalent in the scholarship, Gurley examines Goldschmidt's relationship to the Hebrew Bible and later rabbinical traditions, such as the Talmud and the Midrash. At the same time, he shows that Goldschmidt's midrashic style in a secular context predates certain narrative movements within Modernism that are usually associated with the twentieth century and especially Czech writer Franz Kafka. Goldschmidt was remarkable in his era, both as a writer who explored his peripheral identity in the mainstream of European culture and as a writer of the first truly Jewish bildungsroman. In this groundbreaking study of Goldschmidt's narrative art, Gurley refashions his position in both the Danish and Jewish literary canons and introduces his extraordinary work to a wider, non-Scandinavian audience.

Emotion lies at the heart of all national movements, and Zionism is no exception. For those who identify as Zionist, the word connotes liberation and redemption, uniqueness and vulnerability. Yet for many, Zionism is a source of distaste if not disgust, and those who reject it are no less passionate than those who embrace it. The power of such emotions helps explain why a word originally associated with territorial aspiration has survived so many years after the establishment of the Israeli state. Zionism: An Emotional Stateexpertly demonstrates how the energy propelling the Zionist project originates from bundles of feeling whose elements have varied in volume, intensity, and durability across space and time. Beginning with an original typology of Zionism and a new take on its relationship to colonialism, Penslar then examines the emotions that have shaped Zionist sensibilities and practices over the course of the movement's history. The resulting portrait of Zionism reconfigures how we understand Jewish identity amidst continuing debates on the role of nationalism in the modern world.

Since the Enlightenment, the cultural creativity of Polish Jews has found expression not only in Hebrew and Yiddish, but increasingly in Polish. There has been mutual and dynamic interaction between the cultural systems, but, until the end of communism, the trilingual Jewish culture of Poland was little studied. In this volume, scholars from Poland, the United States, Israel, Italy, and Argentina investigate writers from across this spectrum and consider how they saw their Jewish (and sometimes Polish) identity, and what they thought of the authors in the other linguistic or cultural camps. Together, their essays constitute the first examination of Jewish literatures in Poland from the point of view of both linguistic and geographical diversity. The interwar years serve as the reference point, but material on the period before World War I and after 1945 is also included. The book comprises six sections. There is new research on Jewish literature in Polish, including discussions of less widely known works by Janusz Korczak and Julian Stryjkowski. Polish-Yiddish-Hebrew literary contacts are then reviewed, with important pieces on Y.L. Peretz's early work, the translation of Hayim Nahman Bialik's poetry into Polish, the influence of Polish writers on Sholem Asch's early plays, and the reception of Yosef Opatoshu's novels in interwar Poland. The next section explores the images of Poles and Poland in the work of Jewish writers and of Jews in the work of Polish authors, for instance in the work of the Hebrew Nobel laureate S.Y. Agnon and the Polish writer Stanislaw Vincenz. The subsequent section looks at avant-garde art and modern ideologies, with discussions of Bruno Schulz's graphic works and why communism appealed to some Jewish writers. Discussion then moves to questions of identity, with a special focus on Julian Tuwim, one of the greatest Polish poets, an assimilated Jew attacked by Polish nationalists on the one hand and Yiddishists on the other. The last group of essays in the collection looks at different 'exiles, ' understood both literally and metaphorically and encompassing works created in Poland, Israel, and Argentina. In spite of this wide range of themes, the coverage of the topic is not exhaustive: there are still very few studies of Polish-Hebrew literary contacts, and although more has been written about Yiddish writers in Poland there are still areas requiring a comparative perspective. This is a major study of topics which have rarely been discussed in English, especially Jewish literature written in Polish. The articles should appeal to all students of literature, and particularly to those interested in Polish, Yiddish, and Hebrew creativity understood as a rich cultural polysystem. CONTRIBUTORS Monika Adamczyk-Garbowska, Maria Antosik-Piela, Dorota Burda-Fischer, Nathan Cohen, Ofer Dynes, Karolina Famulska-Ciesielska, Ellen Kellman, Zuzanna Kolodziejska, Ber Kotlerman, Anna Kuligowska-Korzeniewska, Aviv Livnat, Piotr Matywiecki, Alina Molisak, Joanna Nalewejko-Kulikov, Wladyslaw Panas, Ireneusz Piekarski, Eugenia Prokop-Janiec, Laura Quercioli Mincer, Gil Rabak, Shoshana Ronen, Maxim D. Shrayer, Dariusz Konrad Sikorksi, Perla Sneh, Monika Szablowska-Zaremba, Bella Szwarcman-Czarnota, Karolina Szymaniak, Miriam Udel, Karen Underhill, Bozena Wojnowska, Marzena Zawanowska, Slawomir Jacek Zurek.

A powerful history of Jewish art collectors in France, and how an embrace of art and beauty was met with hatred and destruction "The depths of French anti-Semitism is the stunning subject that Mr. McAuley lays bare. . . . [He] tells this haunting saga in eloquent detail. As French anti-Semitism rises once again today, the effect is nothing less than chilling."-Diane Cole, Wall Street Journal "Elegantly written and deeply moving. . . . [A] haunting book."-David Bell, New York Review of Books In the dramatic years between 1870 and the end of World War II, a number of prominent French Jews-pillars of an embattled community-invested their fortunes in France's cultural artifacts, sacrificed their sons to the country's army, and were ultimately rewarded by seeing their collections plundered and their families deported to Nazi concentration camps. In this rich, evocative account, James McAuley explores the central role that art and material culture played in the assimilation and identity of French Jews in thefin de siecle. Weaving together narratives of various figures, some familiar from the works of Marcel Proust and the diaries of Jules and Edmond Goncourt-the Camondos, the Rothschilds, the Ephrussis, the Cahens d'Anvers-McAuley shows how Jewish art collectors contended with a powerful strain of anti-Semitism: they were often accused of "invading" France's cultural patrimony. The collections these families left behind-many ultimately donated to the French state-were their response, tragic attempts to celebrate a nation that later betrayed them.

Leon Kellner was part of the intellectual and cultural elite of imperial Austria. Engaged in politics, a member of his regional parliament, and an essayist of repute, he was also a Zionist leader and confidant of Theodor Herzl. He created an institution for Jews' cultural, educational, and social advancement modelled on London's Toynbee Hall, which spread across east-central Europe to great effect. He was also an internationally recognized Shakespeare scholar. Yet for all this, today he is little known. How did someone born into a lower-middle-class Orthodox Jewish family from the province of Galicia come to gain such prominence in the Habsburg empire? Kellner's is a thoroughly Habsburg Jewish story, spanning east and west and shaped by the empire's history, politics, and culture. He was a singular character: a Galician Jew at home in Vienna and in Czernowitz, eyes towards Zion, yet content also in London, and never more so than when absorbed in the minutiae of Shakespeare's texts. Kellner's world was destroyed twice over: Habsburg Austria came to an end in 1918, east-central European Jewry in 1945. This biography recovers at least part of what was lost.

Jewish Cultural Nationalism explores the development of Jewish nationalism from the Bible to modern times, focusing on particular movements and places as well as texts which signified, or themselves brought about, change: the Bible (Hebrew prayer book), and the modern Hebrew literature, particularly in Tsarist Russia. While the influence of the Hebrew Bible alone on nationalism in individual periods has been subject to much scholarly study, the present work is unusual in its emphasis on the continuity of Jewish cultural nationalism and its influences through Hebrew texts.

Although Jews in early modern Germany produced little in the way of formal historiography, Jews nevertheless engaged the past for many reasons and in various and surprising ways. They narrated the past in order to enforce order, empower authority, and record the traditions of their communities. In this way, Jews created community structure and projected that structure into the future. But Jews also used the past as a means to contest the marginalization threatened by broader developments in the Christian society in which they lived. As the Reformation threw into relief serious questions about authority and tradition and as Jews continued to suffer from anti-Jewish mentality and politics, narration of the past allowed Jews to re-inscribe themselves in history and contemporary society. Drawing on a wide range of sources, including chronicles, liturgical works, books of customs, memorybooks, biblical commentaries, rabbinic responsa and community ledgers, this study offers a timely reassessment of Jewish community and identity during a frequently turbulent era. It engages, but then redirects, important discussions by historians regarding the nature of time and the construction and role of history and memory in pre-modern Europe and pre-modern Jewish civilization. This book will be of significant value, not only to scholars of Jewish history, but anyone with an interest in the social and cultural aspects of religious history.

Rabbi Aryeh Kaplan has translated Sefer Yetzirah, the oldest and most mysterious of all kabbalistic texts, and now brings its theoretical, meditative, and magical implications to light. He expounds on the dynamics of the spiritual domain, the worlds of the Sefirot, souls, and angels. When properly understood, Sefer Yetzirah becomes the instruction manual for a very special type of meditation meant to strengthen concentration and to aid the development of telekinetic and telepathic powers. --This text refers to an out of print or unavailable edition of this title.

This is the story of how Zionism, supported by Americanism, created a modern miracle-told through the little-known stories of eight individuals who collectively changed history. And None Shall Make Them Afraid presents eight historic figures-four from Europe (Theodor Herzl, Chaim Weizmann, Vladimir Jabotinsky, and Abba Eban) and four from America (Louis D. Brandeis, Golda Meir, Ben Hecht, and Ron Dermer)-who reflect the intellectual and social revolutions that Zionism and Americanism brought to the world. In some cases, the stories have been forgotten; in other cases, misrepresented; in still others, not yet given their full due. But they are central to the miraculous recovery of the Jewish people in the twentieth century. Taken together, they recount both a people's return to its place among the nations and the impact on history that a single individual can make. More than a century ago, after studying the early Zionist texts, Brandeis concluded that Jews were the "trustees" of their history, charged to "carry forward what others, in the past, have borne so well." The stories in this book-recording the extraordinary efforts of extraordinary individuals that created the modern state of Israel and then sustained it-reinforce Brandeis's observation for our own time. The story of Zionism, and its interaction with Americanism, is a continuing one. This book is not only about the past, but the present and future as well.

This book considers the differing emotional investments in Israel of, on the one hand, Jews physically domiciled in Israel and, on the other hand, diasporic Jews living outside Israel for whom the country nonetheless forms a central point of affect. The book's purpose is to trace how these two types of investment are represented by francophone Jewish writers. Israel is at once a problematic geopolitical reality in international politics and a salient topos within Jewish cultural imaginaries that transcend national boundaries. However, it has often been claimed that Israel has a "special" relationship with France, which until 1967 was its greatest ally. Israel has a large francophone community (some 800,000), while France has the largest Jewish community in Europe (some 600,000). But Franco-Israeli relations have undergone radical, largely negative transformations under the Fifth Republic (1958- ). The scope of the book is wide, addressing the following questions. How do francophone Jewish writers represent Israel in their literary works? What responses to the Israeli-Palestinian conflict do they express both in these works and in non-literary discourse (interviews and journalistic articles)? What is the role in those responses of emotion, affect, cognition, and ethics? To answer these questions, the book examines 44 different autobiographies, memoirs and novels published between 1965 and 2012 by 27 different authors, both male and female, covering the full cultural spectrum of Jews: Ashkenazic, Sephardic, and Mizrahi. The approach of the book is interdisciplinary, combining literary analysis with insights from the domains of history, journalism, philosophy, politics, psychoanalysis, and sociology.

This volume brings together thirty-four essays and ar- ticles by Werner J. Cahnman representing four decades (1940-1980) of work by an extraordinary, multidisciplinary scholar. Cahnman's work encompasses the experiences of a German Jewish refugee, an economist turned sociologist, and a scholar of Judaism. Part 1 contains personal and autobiographical writings and includes analyses of the cultural ambiguities of Jewish assimilation in Germany and Austria. Part 2 is devoted to sociological essays ranging from a critical assessment of Gunnar Myrdal's landmark study of the problems of race and democracy, " An American Dilemma," to a probing look at the stigma of obesity, based on empirical research, a subject very much in the news today and that shows Cahnman ahead of his time. Part 3 offers some of Cahnman's most perceptive essays dealing with geopolitical themes. Included are theoretically based writings that help to clarify the methods and concepts of geopolitics, marking the intellectual beginnings of the global approach to world affairs. Here Cahnman broached the possibility of a united Europe (1944), realized sixty years later in the formation of the European Union. The twelve essays of Part 4 return to Cahnman's ever-present concern with Jews and Judaism. They present a wide-ranging historical-sociological view, from the Jews of Vienna in the 1930s to the American scene in the 1960s, to the still-unresolved problematics of Arab-Israeli relations, with Cahnman arguing for coexistence and a two-state solution for Jews and Arabs. The volume, carefully selected and assembled by the editors, presents for the first time essays representing the full range of Werner Cahnman's scholarship and thought. It will be of interest to students of sociology, history, political science, and Judaic studies.

Providing an excellent overview of the latest thinking in Maimonides studies, this book uses a novel philosophical approach to examine whether Maimonides' Guide for the Perplexed contains a naturalistic doctrine of salvation after death.

The author examines the apparent tensions and contradictions in the Guide and explains them in terms of a modern philosophical interpretation rather than as evidence of some esoteric meaning hidden in the text.

In Conquest and Redemption, Gregg J. Rickman explains how the Nazis stole the possessions of their Jewish victims and obtained the cooperation of institutions across Europe in these crimes of convenience. He also describes how those institutions are being brought to justice, sixty years later, for their retention of their ill-gotten gains.

Rickman not only explains how the robbery was accomplished, tracked, stalled, and then finally reversed, but also clearly shows the ways in which robbery was inextricably connected to the murder of the Jews. The Nazis took everything from Jews--their families, their possessions, and even their names. As with the murder of Jews, the Nazis' robbery was an organized, institutionalized effort. Jews were isolated, robbed, and left homeless, regarded as parasites in the Nazis' eyes, and thus fair game. In short, the organized robbery of the Jews facilitated their slaughter.

How did the German people come to believe that it was permissible to isolate, outlaw, rob, and murder Jews? A partial explanation can be found in the Nazis' creation of a virtual religion of German nationalism and homogeneity that delegitimized Jews as a people and as individuals. This belief system was expressed through a complex structure of religious rules, practices, and institutions. While Nazi ideology was the guiding principle, how that ideology was formed and how it was applied is important to understand if one is to fully grasp the Holocaust.

Rickman painstakingly describes the structural composition and motivation for the plundering of Jewish assets. The Holocaust will always remain a memory of unequalled pain and suffering, but, as Rickman shows, the return of stolen goods to their survivors is a partial victory for the long aggrieved. Conquest and Redemption will be of interest to students and scholars in the history of the Holocaust and its aftermath.

This volume takes advantage of the latest sociological perspectives on sect formation and development and applies them to the study of Early Judaism, providing fresh insights on early Jewish sectarianism. The studies in this volume lay the groundwork for further application of sociological models in the study of ancient sects and are a timely contribution to social-scientific research in biblical studies, an increasingly important discipline in the field. This book presents eight new and path-breaking studies which explore the phenomenon of sects in ancient Judaism and the history of sociological theorizing of sectarian movements. Contributors draw on a full range of classical and contemporary sources in the sociology religion including the work of Max Weber, Ernest Troeltsch, Bryan Wilson, Stark and Bainbridge, Mary Douglas.