In 1926, Harvard athletic director Bill Bingham chose former Crimson All-American Arnold Horween as coach of the university's moribund football team. The pair instilled a fresh culture, one based on merit rather than social status, and in the virtues of honor and courage over mere winning. Yet their success challenged entrenched ideas about who belonged at Harvard and, by extension, who deserved to lay claim to the American dream. Zev Eleff tells the story of two immigrants' sons shaped by a vision of an America that rewarded any person of virtue. As a player, the Chicago-born Horween had led Harvard to its 1920 Rose Bowl victory. As a coach, he faced intractable opposition from powerful East Coast alumni because of his values and Midwestern, Jewish background. Eleff traces Bingham and Horween's careers as student-athletes and their campaign to wrest control of the football program from alumni. He also looks at how Horween undermined stereotypes of Jewish masculinity and dealt with the resurgent antisemitism of the 1920s.

In 1926, Harvard athletic director Bill Bingham chose former Crimson All-American Arnold Horween as coach of the university's moribund football team. The pair instilled a fresh culture, one based on merit rather than social status, and in the virtues of honor and courage over mere winning. Yet their success challenged entrenched ideas about who belonged at Harvard and, by extension, who deserved to lay claim to the American dream. Zev Eleff tells the story of two immigrants' sons shaped by a vision of an America that rewarded any person of virtue. As a player, the Chicago-born Horween had led Harvard to its 1920 Rose Bowl victory. As a coach, he faced intractable opposition from powerful East Coast alumni because of his values and Midwestern, Jewish background. Eleff traces Bingham and Horween's careers as student-athletes and their campaign to wrest control of the football program from alumni. He also looks at how Horween undermined stereotypes of Jewish masculinity and dealt with the resurgent antisemitism of the 1920s.

Modern Orthodox Judaism offers an extensive selection of primary texts documenting the Orthodox encounter with American Judaism that led to the emergence of the Modern Orthodox movement. Many texts in this volume are drawn from episodes of conflict that helped form Modern Orthodox Judaism. These include the traditionalists' response to the early expressions of Reform Judaism, as well as incidents that helped define the widening differences between Orthodox and Conservative Judaism in the early twentieth century. Other texts explore the internal struggles to maintain order and balance once Orthodox Judaism had separated itself from other religious movements. Zev Eleff combines published documents with seldom-seen archival sources in tracing Modern Orthodoxy as it developed into a structured movement, established its own institutions, and encountered critical events and issues-some that helped shape the movement and others that caused tension within it. A general introduction explains the rise of the movement and puts the texts in historical context. Brief introductions to each section guide readers through the documents of this new, dynamic Jewish expression.

With a fresh perspective, Authentically Orthodox: A Tradition-Bound Faith in American Life challenges the current historical paradigm in the study of Orthodox Judaism and other tradition-bound faith communities in the United States. Paying attention to "lived religion," the book moves beyond sermons and synagogues and examines the webs of experiences mediated by any number of American cultural forces. With exceptional writing, Zev Eleff lucidly explores Orthodox Judaism's engagement with Jewish law, youth culture and gender, and how this religious group has been affected by its indigenous environs. To do this, the book makes ample use of archives and other previously unpublished primary sources. Eleff explores the curious history of Passover peanut oil and the folkways and foodways that battled in this culinary arena to both justify and rebuff the validity of this healthier substitute for other fatty ingredients. He looks at the Yeshiva University quiz team's fifteen minutes of fame on the nationally televised College Bowl program and the unprecedented pride of young people and youth culture in the burgeoning Modern Orthodox movement. Another chapter focuses on the advent of women's prayer groups as an alternative to other synagogue experiences in Orthodox life and the vociferous opposition it received on the grounds that it was motivated by "heretical" religious and social movements. Whereas past monographs and articles argue that these communities have moved right toward a conservative brand of faith, Eleff posits that Orthodox Judaism-like other like-minded religious enclaves-ought to be studied in their American religious contexts. The microhistories examined in Authentically Orthodox are some of the most exciting and understudied moments in American Jewish life and will hold the interest of scholars and students of American Jewish history and religion.

Who Rules the Synagogue? explores how American Jewry in the nineteenth century transformed from a lay dominated community to one whose leading religious authorities were rabbis. Previously, scholars have chartered the religious history of American Judaism during this era, but Zev Eleff reinterprets this history through the lens of religious authority. Early in the century, American Jews consciously excluded rabbinic forces from playing a role in their community's development. By the final decades of the 1800s, ordained rabbis were in full control of America's leading synagogues and large sectors of American Jewish life, most notably in the commotion caused by the Pittsburgh rabbinic conference of 1885. Eleff weaves together the significant episodes and debates that shaped American Judaism during this formative period, and places this story into the larger context of American religious history and modern Jewish history.