"Here is the extraordinary Diary of Rywka Lipszyc, finally published 70 years after it was created. Handwritten in a school notebook between October 1943 and April 1944, this remarkable diary depicts the nightmare of life under the Nazis in Poland's infamous Lodz ghetto--through the eyes of brilliant, 14-year-old Jewish girl"--Dust jacket flap.

Memoirs of Lantos, born to the Leipniker family in 1939 in Makó, Hungary. In 1944, after his older brother was taken away, the rest of the family was sent to the ghetto of Szeged, but the Jews there were soon deported. He and his parents were first sent to Strasshof in Austria for a short time, then to Wiener Neustadt and to Bergen-Belsen, where his father died. He and his mother were then sent on a death transport, during which they were liberated by American soldiers. They returned to Hungary and found that his brother had perished. Lantos later studied medicine in England, and in 1969 decided to remain there.

"When her marriage suddenly ends, and a diary documenting her beloved grandfather's escape from Nazi-occupied Netherlands in the summer of 1942 is discovered, Naomi K. Lewis decides to retrace his journey to learn about her family history. Despite suffering from extreme disorientation and a lifetime of anxiety, she travels alone for the first time. Moving from Amsterdam to Lyon--relying on the marvels of GPS--she discovers family secrets and her own narrative as a second-generation Jewish Canadian. With vulnerability, humour, and wisdom, Lewis's memoir asks tough questions about her identity as a secular Jew, the accuracy of family stories, and the impact of the Holocaust on subsequent generations. How do immigrants weave their sense of identity into their chosen countries? Must we be able to locate ourselves within family and cultural geography to belong?"--

"The Jerusalem of the Balkans is today a city of ghosts. Saloniki or Salonika, as Thessaloniki was known its Jewish community, today barely numbers a thousand Jews whereas from 1500 to World War I the Jews constituted the majority of its inhabitants. Moshe Ha-Elyon and his extended family were part of the deportation from Salonika of some 45,000 Jews to Auschwitz where all but a handful were gassed, beaten, or starved to death during the spring of 1943 to the end of the war. This memoir differs from the many memoirs of Greek Jews. Moshe Ha- Elyon portrays the religious and cultural life of his ancestral community as well as the spiritual and mystical research of his father who predicted, prior to his death at the onset of the war, both the persecution of the Jews and the subsequent rise of a Jewish state in its aftermath. It is the moving story of a teenager who suffered in extremis yet lived to transmit to his family in Israel the legacy of a vanished era. A most informative and worthwhile insight into the inner world of Greek Jewry before and during its destruction during World War II"--

Josephus (A.D. 37-?100), a pro-Roman Jew closely associated with the emperor Titus, is the earliest systematic commentator on the Bible, as well as one of the foremost historians of the beginning of the Christian era. Politically, Josephus was pro-Roman, and although he had no sympathy for extreme Jewish nationalism, he was a zealous defender of Jewish religion and culture. Louis H. Feldman examines the principles that guided Josephus in his understanding of the Bible, investigating his creative contribution in the rewriting of biblical accounts. This comprehensive study evaluates Josephus as a historian and demonstrates the originality and consistency of his work as an author. The first part of Feldman's work attempts to understand Josephus's purposes and techniques in retelling the Bible. The second part reviews Josephus's treatment of twelve key biblical figures. In addition to its reevaluation of an important early historian, this unique compendium provides a mine of information on the reassessment of the most important biblical figures.

"Howard Jacobson's funny, revealing and tender memoir of his path to becoming a writer. It's my theory that only the unhappy, the uncomfortable, the gauche, the badly put together, aspire to make art. Why would you seek to reshape the world unless you were ill-at-ease in it? And I came out of the womb in every sense the wrong way round. In Mother's Boy, Booker-Prize winner Howard Jacobson reveals how he became a writer. It is an exploration of belonging and not-belonging, of being an insider and outsider, both English and Jewish. Jacobson was forty when his first novel was published. In Mother's Boy he traces the life that brought him there. Born to a working-class family in 1940s Manchester, the great-grandson of Lithuanian and Russian immigrants, Jacobson was raised by his mother, grandmother and aunt Joyce. His father was a regimental tailor, as well as an upholsterer, a market-stall holder, a taxi driver, a balloonist, and a magician. Grappling always with his family's history and his Jewish identity, Jacobson takes us from the growing pains of childhood to studying at Cambridge under F.R. Leavis, and landing in Sydney as a maverick young professor on campus." --

"Born in 1915 to Russian Jewish immigrants, Saul Bellow was raised in the small town - "a medieval" shtetl he called it - of Lachine, Quebec, and then in a predominantly Jewish section of Montreal until the age of nine. He had a trilingual childhood which included Yiddish as well as English and French. In an insightful new look at Bellow's life and career, Gerald Sorin argues that Bellow's immersion in Yiddish and childhood memories of the vibrant Jewish life on Montreal's Napoleon and Dominique streets continued to echo in his adult inner ear and permeated almost all of his writing. Much of Bellow's creative power, including the dynamic, comic, and lusty language that became his literary signature, was shaped and informed by the fact that he was Jewish"--

"Frank Blaichman was sixteen years old when German forces invaded Poland. He saw his friends and neighbors conscripted to work as slave laborers. His uncle was taken outside his home and shot for preparing kosher meat; a few weeks later, one of his cousins was shot in her bed. When the roundups and deportations came, Blaichman knew he would not go quietly." "He set off for a nearby forest to find the underground bunkers of Jews who had already escaped. Together they formed a Jewish partisan force dedicated to fighting the Germans and anyone who collaborated with them, while hiding and sheltering those who were unable to take up arms. Death stalked the lives of these brave soldiers without an army - but they knew they would rather die fighting than surrender. As their numbers grew, they took up arms alongside Polish partisan units, and in 1944, they faced their greatest test: well-armed and well-rested German army battalions and air force units sent to destroy them." "Rather Die Fighting is the inspirational memoir of a man who dared to stand up to the Nazis against all odds. It is a saga of courage, sacrifice, and honor - and a fitting tribute to those who fought shoulder to shoulder to protect their families and homeland in World War II." --Book Jacket.

In this revised and expanded edition, the author weaves together insights and lessons learned over a lifetime of activism to offer a new theory of social justice. Calling for a politics of integrity that recognizes the complicated wholeness of individual and collective lives, the author delves among the interwoven roots of multiple oppressions, exposing connections, crafting strategies, and uncovering the wellsprings of resilience and joy. Throughout these twenty-eight essays - twenty-one of which are new or extensively revised - she exposes the structures and mechanisms that silence voices and divide movements. The result is a medicine bag full of techniques and perspectives to build a universal solidarity that is flexible, nuanced, and strong enough to fundamentally shift our world toward justice. Intimately personal and globally relevant, this book brings clarity and hope to tangled, emotionally charged social issues in beautiful and accessible language.

Liberated from a German concentration camp at the end of World War II but haunted by the memory of her ordeal, fifteen-year-old Piri starts a strange new life as a Jew in Sweden. Sequel to "Upon the Head of the Goat."

" For Solo Violin is a gracefully written, elegiac memoir of childhood."— The Los Angeles Times "An eloquent tribute to [and] a moving account of those who, despite the cruelty of so many around them, found ways to rejoice and trust in the kindness of a few. One is instantly reminded of Life Is Beautiful ."—André Aciman, author of Out of Egypt In an extraordinary literary debut, Aldo Zargani reconstructs the lost world of his Jewish childhood during the perilous years 1938–45 when he and his family fled from Fascists and Nazis in northern Italy. His haunting memoir acquires a cinematic intensity as he crosscuts from the blood-red stone spires of Basel, where his father failed to find refuge for his family in 1939, to fiery scenes of the Allied bombing of Turin in 1942, to the freezing winter of 1943–44, which Zargani and his brother spent hidden in a Catholic boarding school deep in the countryside. For Solo Violin is filled with colorful portraits of Italian aristocrats and peasants, priests and soldiers, teachers and students, informers and partisans. At its heart is Zargani's vivid depiction of his father, a concert violinist forced to give up his career when the Fascists came to power. In this time of persecution, the Zargani family survived through their own resourcefulness and through the efforts of the many Italians who came to their aid, from the young doctor who helped them escape from Turin to the shepherd who supplied them with milk during the last year of the war, when they lived among the partisans in a remote Piedmont valley. Looking back over a distance of fifty years, Zargani rediscovers the enchantment of childhood shining in "fable-like constellations" even amidst the inferno of war. Lullabies and school games, fairy tales and family jokes are interwoven with the events of terror and oppression. Lyrical, humorous, tender, and wise, For Solo Violin is a testament to resilience and hope during the darkest period in human history. "A broad panorama of Italian-Jewish history in [the last] century. Elegant in its style and, however tragic, also rich with understatement, irony, and wit, For Solo Violin counts among the great, enduring works of art."— Focus Magazine , Germany "A tragic, deeply engaging, delicious book—yes delicious, too. (Reading it makes you smile.) It's a miracle…It makes one think of the wit of Kafka!"— L'Espresso , Italy "Zargani depicts a wealth of sad, despairing, but often also incredibly funny episodes…But vibrating along with the humor is always the sense of threat, and behind it opens the abyss of terror."— Neue Zürcher Zeitung , Switzerland

"This book is a frank, confronting yet surprisingly funny memoir based on the life experiences and recollections of a Jewish childhood over a time span from 1928 to the mid-forties. In some telling, names of people, places and dates have been changed. Mercifully, those named who are or were of a repellent nature have long since gone to God. The stories present incidents from the life of one person, the first-person narrator. The memoir is purposely unsentimental. The writer has worked hard to circumvent cheap emotion. Some readers might find it confronting. The linked stories encompass a childs unsparingly honest observations as he is buffeted by events which range from indifference and naked cruelty to sparkling life-affirming exuberance."--Provided by publisher.

In 1818, with a single essay of vast scope and stunning detail, Leopold Zunz launched the turn to history in modern Judaism. Despite unending setbacks, he persevered for more than five decades to produce a body of enduring scholarship that would inspire young Jews streaming into German universities and alter forever the understanding of Judaism. By the time of his death in 1886, his vision and labor had given rise to a historical discourse and intellectual movement that devolved into vibrant sub-fields as it expanded to other geographic centers of Jewish life. Yet Zunz was a part-time scholar, at best, in search of employment that would leave him time to study. In addition to his pioneering scholarship, he was as deeply engaged in ending the political tutelage of German Christians as the civil disabilities of German Jews. And to his credit, these commitments did not come at the expense of his loyalty to the Jewish community, which he was ever ready to serve. Zunz once quipped that "those who have read my books are far from knowing me." To complement his books, Zunz left behind a treasure trove of notes, letters and papers, documents that the distinguished scholar of German Jewish culture, Ismar Schorsch, has zealously utilized to write this, the first full-fledged biography of a remarkable man

Examines three medieval Jewish accounts of the First Crusade massacres in the Rhine area: the "Mainz Anonymous, " the "Solomon bar Simson Chronicle, " and the "Eliezer bar Nathan Chronicle." Discerns five voices or perspectives in these narratives due to the fact that the "Solomon bar Simson Chronicle" is a compilation of several prior compositions. Suggests that the narratives were composed in order to provide important time-bound information (the course of events, apology of the Jews - both those who chose martyrdom and those who converted, etc.), as well as to address critical timeless issues (including guidance for the future, theodicy, "Kiddush Hashem, " etc.). Believes that the data provided by the two early narratives - the "Mainz Anonymous" and the Speyer-Worms-Mainz unit of the "Solomon bar Simson Chronicle" - are historically reliable, while the other narratives are less reliable. Concludes that the combination of time-bound and timeless concerns reflects an innovative style of historical writing and new views on the relationship between God, humanity, and history.

Relates the experiences of Elia Aelion, a Jew from Salonika born in 1918, as told to Fromer and written by her. In 1941 he fled to Athens; in 1943, when the Germans entered Athens, Aelion and his friends left the city for a suburb, where they lived for ten months in a villa whose owner agreed to rent part of it to Jews. In August 1944 they were discovered by the Germans; Aelion managed to evade arrest and to survive until the liberation. Many members of his family perished in the Holocaust. Includes a historical introduction (pp. 3-15) and notes by Fromer. Pp. 145-159 contain appendices, including a chronology of the Holocaust in Greece and statistical information on transports and the destruction of Jewish communities in Greece.

The nine American Jews of whom Milton Konvitz writes are philosophers, jurists, or rabbis, widely known and readily accepted as American Jewish thinkers. Their work reflects all essential Jewish values. Each person in his own way has dedicated his work to the betterment of life and the advancement of human ideals. In this sense, their Jewishness is not defined by religion alone. Americanism permeated all they thought and all they did. Konvitz argues that in the complex modern world, secularists often serve God more handsomely than do members of synagogues or churches. For example, when the Supreme Court in 1954 (with Felix Frankfurter playing a key role behind the scenes) agreed to outlaw segregation of the races in public schools, was the Court's action secular or religious? When Congress passed the statute known as the Americans with Disabilities Act, requiring equal treatment of handicapped persons, was the action secular or religious? Is a minimum wage act secular or religious? Is Medicaid a secular or a religious act? Konvitz believes the distinction is not useful, or even possible. The book is divided into three parts, reflecting Konvitz's range of intellectual interests. The nine essays offer concise intellectual biographies of three American Jewish philosophers, three Supreme Court Justices, and three rabbis. The philosophers-Horace M. Kallen, Morris Raphael Cohen, and Sidney Hook-are world-renowned. The jurists-Louis D. Brandeis, Benjamin N. Cardozo, and Felix Frankfurter-hold prominent places in American legal history. And the three rabbis-Leo Jung, Robert Gordis, and Jacob Agus-are known wherever Jewish thought is studied. By treating with equal seriousness the lives and writings of both religious and secularist thinkers, the author intentionally minimizes the conventional antagonism and frequent conflict between religion and secularism. An unusual feature of the book is the fact that the author was a close friend of six of the persons whose lives and work are examined, allowing him a perceptive insight into their character and thought. Although the book is about serious subjects, its graceful style makes the contents easily accessible to lay persons as well as scholars and students of Judaica.