This book presents an ethnographic history of the Old Yishuv. It describes and analyzes a significant community that reflected more than any other the various strands of Jewish life and the constraints and processes acting upon the Jewish world of the nineteenth and early twentieth centuries. .

Warsaw. The Jewish Metropolis offers analyses of the cultural, religious, political and intellectual history of Warsaw Jewry, once the leading Jewish metropolis in Europe and the world.

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.

Dating from the sixteenth century, there were hundreds of shtetls—Jewish settlements—in Eastern Europe that were home to a large and compact population that differed from their gentile, mostly peasant neighbors in religion, occupation, language, and culture. The shtetls were different in important respects from previous types of Jewish settlements in the Diaspora in that Jews had rarely formed a majority in the towns in which they lived. This was not true of the shtetl, where Jews sometimes comprised 80% or more of the population. While the shtetl began to decline during the course of the nineteenth century, it was the Holocaust which finally destroyed it. During the last thirty years the shtetl has attracted a growing amount of scholarly attention, though gross generalizations and romanticized nostalgia continue to affect how the topic is treated. This volume takes a new look at this most important facet of East European Jewish life. It helps to correct the notion that the shtetl was an entirely Jewish world and shows the ways in which the Jews of the shtetl interacted both with their co-religionists and with their gentile neighbors. The volume includes chapters on the history of the shtetl, its myths and realities, politics, gender dynamics, how the shtetl has been (mis)represented in literature, and the changes brought about by World War I and the Holocaust, among others. Contributors: Samuel Kassow, Gershon David Hundert, Immanuel Etkes, Nehemia Polen, Henry Abramson, Konrad Zielinski, Jeremy Dauber, Israel Bartel, Naomi Seidman, Mikhail Krutikov, Arnold J. Band, Katarzyna Wieclawska, Yehunda Bauer, and Elie Wiesel. This is the first book published in the Elie Wiesel Center for Judaic Studies Series .

This tightly focused collection of essays, from an invited seminar of international specialists, centres on the question of the apocalyptic worldview around the time of the Maccabean revolt. What was the nature of apocalyptic at this time? Did the Maccabees themselves have a distinct apocalyptic worldview? These questions lead to other, more specific queries: who of the various groups held such a view? Certain of the essays analyse the characteristics of the apocalypses and related literature in this period, and whether the apocalyptic worldview itself gave rise to historical events or, at least, influenced them. The collection begins with two introductory essays. Both the main and short papers have individual responses, and two considered responses by well-known experts address the entire collection. The volume finishes with a concluding chapter by the lead editor that gives a perspective on the main themes and conclusions arising from the papers and discussion.

"In this volume, Israel Finkelstein studies the world of ancient Israel, including the time-frame for the composition of historiographic texts in the Bible. He discusses key questions such as historical realities behind North Israelite traditions, the impact of Israel on late monarchic Jerusalem, the scope of composition of texts in the Persian period, and the legitimacy needs of the Hasmoneans."

Thea: To Alexandria, Jerusalem and Freedom - is a movng and exciting story of life in Egypt during the tumultuous thirties and forties. The kaleidoscope of human events described, over sixty years of our century, gives the reader a sense of having lived and witnessed important moments of history. It is a book which makes a strong protest against war. But most of all it is the story of ordinary people performing extraordinary feats of love for their fellowmen. This is a sincere, well-written and poignant book with universal appeal.

After World War II, the center of gravity for world Jewry moved outside Europe. In the aftermath of the Holocaust, large-scale emigration and postwar assimilation resulted in a disheartening contraction of European Jewry, with the notable exception of France. Today, Europe's Jews number only 17 percent of the world Jewish population. At the beginning of this century, they comprised 83 percent and were the center of the modern Jewish experience. In a radical reversal, former peripheries became the centers, notably American Jewry, the largest and most dynamic of the Diaspora communities, and the State of Israel. An examination of the altered place of Europe and its future role in Jewish history is long overdue.In Jewish Centers and Peripheries, S. Han Troen presents evidence of cultural renewal and community reorganization - both internally driven and supported by Israeli-and American-based Jewish organizations - which promise to assure the continuity and vitality of Jewish life in Europe. This volume presents the contributions of scholars, senior community professionals, lay leaders, and former diplomats from Europe, Israel, and America, including Yosef Gorny, Gabriel Sheffer, Rashid Kaplanov, Barry Kosmin, Ralph Goldman, Jean-Jacques Wahl, Israel Finestein, David Patterson, and Daniel Elazar.These original and thoughtful contributions examine dynamic relationships among European, American, and Israeli communities at times bringing personal knowledge of significant events pertinent to understanding these relationships. Collectively they suggest that present conditions are ripe for the reemergence of European Jewry, though on a scale much diminished from that of the pre-Holocaust period. Moreover, the prospects for the rejuvenation of European Jewry mirror the possibilities for Jewish continuity everywhere. Jewish Centers and Peripheries is a strikingly informative assessment of the condition of world Jewry at the close of the century.

After World War II, the center of gravity for world Jewry moved outside Europe. In the aftermath of the Holocaust, large-scale emigration and postwar assimilation resulted in a disheartening contraction of European Jewry, with the notable exception of France. Today, Europe's Jews number only 17 percent of the world Jewish population. At the beginning of this century, they comprised 83 percent and were the center of the modern Jewish experience. In a radical reversal, former peripheries became the centers, notably American Jewry, the largest and most dynamic of the Diaspora communities, and the State of Israel. An examination of the altered place of Europe and its future role in Jewish history is long overdue. In Jewish Centers and Peripheries, S. Han Troen presents evidence of cultural renewal and community reorganization—both internally driven and supported by Israeli-and American-based Jewish organizations—which promise to assure the continuity and vitality of Jewish life in Europe. This volume presents the contributions of scholars, senior community professionals, lay leaders, and former diplomats from Europe, Israel, and America, including Yosef Gorny, Gabriel Sheffer, Rashid Kaplanov, Barry Kosmin, Ralph Goldman, Jean-Jacques Wahl, Israel Finestein, David Patterson, and Daniel Elazar. These original and thoughtful contributions examine dynamic relationships among European, American, and Israeli communities at times bringing personal knowledge of significant events pertinent to understanding these relationships. Collectively they suggest that present conditions are ripe for the reemergence of European Jewry, though on a scale much diminished from that of the pre-Holocaust period. Moreover, the prospects for the rejuvenation of European Jewry mirror the possibilities for Jewish continuity everywhere. Jewish Centers and Peripheries is a strikingly informative assessment of the condition of world Jewry at the close of the century.

They are voices that have been silent for centuries: those of captives and refugees, widows and orphans, the blind and infirm, and the underclass of the "working poor." Now, for the first time, the voices of the poor in the Middle Ages come to life in this moving book by historian Mark Cohen. A companion to Cohen's other volume, Poverty and Charity in the Jewish Community of Medieval Egypt , the book presents more than ninety letters, alms lists, donor lists, and other related documents from the Geniza, a hidden chamber for discarded papers, situated inside a wall in a Cairo synagogue. Cohen has translated these documents, providing the historical context for each. In the past, most of what we knew of the poor in the Middle Ages came from records and observations compiled by their literate social superiors, from tax collectors to the inquisitor's clerk, from criminal judges to the benefactors of the helpless, from makers of Islamic waqf deeds to authors of Arabic chronicles, and in Judaism, from Rabbis who wrote responsa to compilers of Jewish-law codes. What distinguishes this book is that it contains the voices of the poor themselves, found in documents heretofore largely ignored. Because an ancient custom in Judaism prohibited the destruction of pages of sacred writing, the documents were preserved, largely unharmed, for as many as nine centuries. The Voice of the Poor in the Middle Ages provides access to the attitudes and philanthropic activities of the charitable, alongside the dramatic writings of the poor themselves, whether penned in their own hands or dictated to a scribe or family member. The book also allows a rare glimpse into the women of the Middle Ages, as well as into the world of private charity--an area long elusive to the medieval historian. For researchers and students alike, this book will be an invaluable social history source for years to come.

"Across almost the entire expanse of Jewish history, Jews have had to adjust to being ruled by empires. In antiquity alone Jews lived under a succession of imperial powers - Assyrian, Babylonian, Persian, and Seleucid - before having to deal with the Romans. Judaism (of course) was shaped by each successive encounter with an imperial power. But as Katell Berthelot argues in this book, Rome and Roman imperialism presented Jews with unique ideological challenges, and compelled Jews to rethink key aspects of their own self-definition. Long before Rome became Christian, Jews recognized pagan Romans as unprecedented rivals because of some striking similarities between the two peoples. Previously Jews were ruled by empires associated with kingdoms and kings. By contrast, "Rome" was first and foremost a city and a people - and Romans thought of their city and themselves as a people in ways uncomfortably close to the ways Jews defined themselves: as an Israelite people tied to a capital city, Jerusalem. Moreover both Romans and Jews conceived of themselves as a pious people with a divine calling; both thought they possessed the most perfect laws ever written; and both believed themselves to be entrusted with a universal mission that implied bringing peace to the world. This was too close for comfort. The disturbingly close parallels led some Jews to feel that Rome was in fact trying to take Israel's place in God's plan for the world. Revealingly, the ancient rabbis depicted this rivalry by turning to the famous biblical story of the sibling rivals Jacob and Esau, associating the Jews with the former and the Romans with the latter. The perceived rivalry led to a series of innovations in Jewish self-perceptions in late antiquity in several areas that Berthelot will discuss in a series of book chapters: innovations in Jewish understandings of power, citizenship (or membership in a people), and law. Berthelot argues that in some cases the Jewish sources imitate or mimic Roman representations (of, e.g. legal thinking and practice), and in other cases propose a countermodel"--

" . . . scrupulous, fair-minded and richly-detailed study . . . the book charts one of the most remarkable intellectual careers of the 20th century's latter half. . . . What is most heartening about Mr. Alexander's biography is its exemplary civility and nuance in discussing ideas across the lines of political difference." ―Nathan Glick, Washington Times "Anyone interested in Howe's varied career, and the historical context that has given it its particular shape―American radicalism, the Cold War and anticommunism, the New Left, literary modernism, Jewish life―will profit handsomely from reading Alexander's respectful book." ―Wilson Quarterly "Edward Alexander's captivating study of Irving Howe is illuminating and scrupulous; it is also temperate, generous, and deeply fair-minded. If Howe were alive, he would thank the author―and even now, in Paradise, he is surely doing so (while hotly continuing the discussion)." ―Cynthia Ozick " . . . a singular achievement." ―Jerusalem Post " . . . a masterpiece" ―National Jewish Post and Opinion ". . . meticulous scholarship, felicitous writing style and a literate feistiness." ―Chicago Jewish Star "An excellent work of insight and criticism, recommended for academic libraries." ―Library Journal "An insightful, balanced contribution . . ." ―Booklist "Edward Alexander's estimable intellectual biography . . . studiously avoids both undue sentimentality and overly harsh censure." ―Sanford Pinsker, Philadelphia Inquirer "Edward Alexander's well-informed and engaging portrait of Irving Howe does full justice to the complexities of mind and the political passions of one of this country's leading intellectuals. This bracing, perceptive study honors Howe's admirable career by treating it with the same high degree of moral seriousness that characterized Howe's own work at its best." ―Alvin H. Rosenfeld Irving Howe, author of World of Our Fathers, the prize-winning history of American Jewish immigrant culture, and founding editor of the influential magazine Dissent, was for over 50 years a dominant―and controversial―figure in American intellectual life. Through a clear and eloquent study of Howe's politics, writings, and thought, Edward Alexander constructs a sympathetic yet critical intellectual biography of this complex individual.

The State of the Jews examines the current predicament of the Jewish people and the land of Israel, both of which still stand at the storm center of history, because Jews can never take the right to live as a natural right. The volume comprises celebrations and attacks. Edward Alexander celebrates writers like Abba Kovner, Cynthia Ozick, Ruth Wisse, and Hillel Halkin, who recognized in the foundation of Israel shortly after the destruction of European Jewry one of the few redeeming events in a century of blood and shame. He attacks Israel's external enemies�busy planners of boycotts, brazen advocates of politicide, professorial apologists for suicide bombing�and also its internal enemies. These are "anti-Zionist" Jews, devotees of lost causes willfully blind to the fact that Israel's creation was an event of biblical magnitude. Indifference to Jewish survival during World War II was the admitted moral failure of earlier American-Jewish intellectuals, but today's "progressives" and "New Diasporists" call indifference virtue, and mistake cowardice for courage. Because the new anti-Semitism, tightening the noose around Israel's throat, emanates mainly from liberals, Alexander analyzes both antisemitic and philosemitic strains in three prominent Victorian liberals: Thomas Arnold, his son Matthew, and John Stuart Mill. The main body of Alexander's book is divided generically into history, politics, and literature. At a deeper level, its chapters are integrated by the book's pervasive concern: the interconnectedness between the state of Israel and the spiritual state of contemporary Jewry.

Analyzes the works of Canadian Jewish poet A.M. Klein (1909-1972) written in the late 1920s-early 1950s, reading them as a combative poetic response to history. Klein's early poetry in "Hath Not a Jew, " composed against the background of the rise of antisemitism in Europe and in Montreal, his hometown, reveals his deep identification with Jewish tradition and his disillusionment with the humanist inability to confront Nazism. Deeply affected by news of the Holocaust, he wrote his mock epic "The Hitleriad" in 1942, in which he presented Hitler's ugliness, mediocrity, and meanness of spirit. This seems an attempt to demystify Hitler, paralleled perhaps by Arendt's concept of the banality of evil. "The Rocking Chair, " a collection of poems, and the novel "The Second Scroll" represent Klein's attempt to come to terms with the post-Holocaust world. Ch. 4 (pp. 61-80), "The Hitleriad: Against the Silence of the Apocalypse, " appeared in "Studies in American Jewish Literature" 9 (1990).

Originally published in 1964, this volume aims to convey global perspectives on the Jewish situation in the late 20th Century by discussing research in Jewish social structure and social problems. Historians and social scientists from around the world contributed to the volume to discuss subjects as diverse as oral history, communal organizing and Jewish education.

The Rise of Modern Yiddish Culture explores the transformation of Yiddish from a low-status vernacular to the medium of a complex modern culture. David Fishman examines the efforts of east European Jews to establish their linguistic distinctiveness as part of their struggle for national survival in the diaspora. Fishman considers the roots of modern Yiddish culture in social and political conditions in Imperial Tsarist and inter-war Poland, and its relationship to Zionism and Bundism. In so doing, Fishman argues that Yiddish culture enveloped all socioeconomic classes, not just the proletarian base, and considers the emergence, at the turn of the century, of a pro-Yiddish intelligentsia and a Yiddishist movement. As Fishman points out, the rise of Yiddishism was not without controversy. Some believed that the rise of Yiddish represented a shift away from a religious-dominated culture to a completely secular, European one; a Jewish nation held together by language, rather than by land or religious content. Others hoped that Yiddish culture would inherit the moral and national values of the Jewish religious tradition, and that to achieve this result, the Bible and Midrash would need to exist in modern Yiddish translation. Modern Yiddish culture developed in the midst of these opposing concepts. Fishman follows the rise of the culture to its apex, the founding of the Yiddish Scientific Institute (YIVO) in Vilna in 1925, and concludes with the dramatic story of the individual efforts that preserved the books and papers of YIVO during the destruction and annihilation of World War II and in postwar Soviet Lithuania. The Rise of Modern Yiddish Culture , like those efforts, preserves the cultural heritage of east European Jews with thorough research and fresh insights.

David Ellenson prefaces this fascinating collection of twenty-three essays with a remarkably candid account of his intellectual journey from boyhood in Virginia to the scholarly immersions in the history, thought, and literature of the Jewish people that have informed his research interests in a long and distinguished academic career. Ellenson, President of the Hebrew Union College-Jewish Institute of Religion, has been particularly intrigued by the attempts of religious leaders in all denominations of Judaism, from Liberal to Neo-Orthodox, to redefine and reconceptualize themselves and their traditions in the modern period as both the Jewish community and individual Jews entered radically new realms of possibility and change. The essays are grouped into five sections. In the first, Ellenson reflects upon the expression of Jewish values and Jewish identity in contemporary America, explains his debt to Jacob Katz's socio-religious approach to Jewish history, and shows how the works of non-Jewish social historian Max Weber highlight the tensions between the universalism of western thought and Jewish demands for a particularistic identity. In the second section, "The Challenge of Emanicpation," he indicates how Jewish religious leaders in nineteenth-century Europe labored to demonstrate that the Jewish religion and Jewish culture were worthy of respect by the larger gentile world. In a third section, "Denominational Responses," Ellenson shows how the leaders of Liberal and Orthodox branches of Judaism in Central Europe constructed novel parameters for their communities through prayer books, legal writings, sermons, and journal articles. The fourth section, "Modern Responsa," takes a close look at twentieth-century Jewish legal decisions on new issues such as the status of woemn, fertility treatments, and even the obligations of the Israeli government towards its minority populations. Finally, review essays in the last section analyze a few landmark contemporary works of legal and liturgical creativity: the new Israeli Masorti prayer book, David Hartman's works on covenantal theology, and Marcia Falk's Book of Blessings. As Ellenson demonstrates, "The reality of Jewish cultural and social integration into the larger world after Emancipation did not signal the demise of Judaism. Instead, the modern setting has provided a challenging context where the ongoing creativity and adaptability of Jewish religious leaders of all stripes has been tested and displayed."

Edgar Morin, one of France's greatest living intellectuals, tells the story of his father, Vidal Nahoum, but also the story of Sephardic Jews, and of Europe. In this 'holographic history' Vidal's story, and that of his family, carries within it the flowering, decline, and death of Jewish culture in Spain, the passage from Empires to Nation States, the complex relations between Jews and Gentiles, between East and West, and, ultimately, the history of the twentieth century itself. Morin's work ranges from the great sweep of global historical events to the everyday details of individual lives, letters, feelings, reflections, and experiences. Vidal was born in 1894 in the Ottoman Empire's great Macedonian port. His great-grandfather came from Tuscany and spoke Italian. His mother tongue was fifteenth-century Spanish. He learned French and German as a child. When he was an adolescent, he dreamed of living in France; he was deported there as a prisoner, and then liberated by the French Prime Minister. He lived through the Balkan wars, the collapse of the Ottoman Empire, and two World Wars. Vidal cannot be isolated from his family. And as Edgar Morin explains, "this book also tells the stories of the men and women in his immediate family When, as his son, I inevitably come into his story... I describe him as objectively as possible. The reverence that inspired me did not call for a work of edification; it implied that I should attempt to write a truthful book. For this reason, the book is not in the least respectful, or at least not in the usual sense of the word. Vidal felt that loving someone meant being able to tease him. The author of these lines, who has inherited something of this trait, does not think it disrespectful to tease or make fun of the people he loves."