Rabbi Moses Hagiz, one of the most prominent and influential Jewish leaders of seventeenth-century Amsterdam, devoted his career to restoring rabbinic authority. His most prominent talent was as a polemicist, and he campaigned ceaselessly against Jewish heresy in an attempt to unify the rabbinate. During Hagiz's lifetime there was an overall decline in rabbinic authority, which the author argues was the result of migration and assimilation. Elisheva Carlebach focuses on three of the most important episodes in Hagiz's organized campaigns against heresy: the Haylon controversy in Amsterdam, 1713-1715; a campaign against Sabbatian emissaries in 1725-1726; and the Luzzato controversy of 1730-1736. Each episode, Carlebach argues, illuminates the struggle for control of the Jewish community between rabbinate and lay leaders.

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.

Junior Biography

Rabbi Joseph B. Soloveitchik, born in 1903 and scion of a preeminent Lithuanian Orthodox family, was one of the most towering intellectual figures of American Orthodoxy in the twentieth century. After receiving rabbinic ordination and completing his studies toward a Ph.D., he immigrated to America where he served as the Rosh Yeshiva at the Rabbi Isaac Elchanan Theological Seminary of Yeshiva University. As the leader of centrist Orthodoxy in America for more than fifty years, his many accomplishments included his founding of the Maimonides School in Boston in 1937. Rabbi Soloveitchik served as the intellectual and spiritual force behind the Maimonides School from its founding and was responsible for its innovative curriculum. Synthesizing American educational methodologies and European Orthodox approaches to education, the Maimonides School became a prototype for an American Orthodox educational institution. Unique among contemporary Orthodox day schools, the coeducational nature of the classes at Maimonides, and to some extent the curriculum, was groundbreaking. Characterized by academic excellence in both Judaic studies and other subjects, the school offered boys and girls exactly the same education. Rabbi Soloveitchik’s school was particularly innovative by offering Talmud classes to girls on the same level as boys. The Maimonides School became a paradigm for the fledgling Orthodox Jewish day school movement nationwide. The character of the education there influenced later developments in the Orthodox community, such as the emphasis on higher level Torah study for women. By articulating a philosophy that advocated both traditional Orthodoxy as well as modernism and Americanism, the school gradually affected Boston’s Orthodox community, which came to be guided by its principles. As Seth Farber points out, the school, once rejected by the Jewish establishment in Boston, was eventually embraced by it. A community that saw no contradiction between democratic values and traditional Orthodox lifestyle emerged in Boston. This modern Orthodox community ultimately represented a significant voice in Boston’s Jewish and America's Orthodox cultures.

The profoundly moving family history of one of America's greatest newspapermen. As his father lies dying, Joseph Lelyveld finds himself in the basement of the Cleveland synagogue where Arthur Lelyveld was the celebrated rabbi. Nicknamed "the memory boy" by his parents, the fifty-nine-year-old son begins to revisit the portion of his father's life recorded in letters, newspaper clippings, and mementos stored in a dusty camp trunk. In an excursion into an unsettled and shakily recalled period of his boyhood, Lelyveld uses these artifacts, and the journalistic reporting techniques of his career as an author and editor, to investigate memories that have haunted him in adult life.. With equal measures of candor and tenderness, Lelyveld unravels the tangled story of his father and his mother, a Shakespeare scholar whose passion for independence led her to recoil from her roles as a clergyman's wife and, for a time, as a mother. This reacquired history of his sometimes troubled family becomes the framework for the author's story; in particular, his discovery in early adolescence of the way personal emotions cue political choices, when he is forced to choose sides between his father and his own closest adult friend, a colleague of his father's who is suddenly dismissed for concealing Communist ties. Lelyveld's offort to recapture his family history takes him on an unforeseen journey past disparate landmarks of the last century, including the Scottsboro trials, the Zionist movement, the Hollywood blacklist, McCarthyism, and Mississippi's "freedom summer" of 1964. His excursion becomes both a meditation on the selectivity and unreliability of memory and a testimony to thepossibilities, even late in life, for understanding and healing. As Lelyveld seeks out the truth of his life story, he evokes a remarkable moment in our national story with unforgettable poignancy.

As the leader and National Director of Torah Umesorah, the National Association for Hebrew Day Schools, Dr. Joseph Kaminetsky was instrumental in creating the Day School movement. Here, he looks back on an excitement-studded life, and his memorable encounters'' with Torah leaders and influential personalities. A Shaar Press Publication.

Pp. 98-179, "The Nazi Years", present an account by Rabbi Prinz (1902-1988) of his spiritual leadership in the Jewish community of Berlin under Nazi rule. His outspoken Zionism and advocacy of Jewish emigration expressed a minority opinion among German Jews. The popular sermons of Prinz, who was under Nazi surveillance, offered spiritual resistance, and his educational activities with youth and adults helped assimilated German Jews discover their Jewish identity. A farewell meeting for him held by the community was attended by Eichmann, whose report of the event apparently advanced his career. Prinz was expelled from Germany in 1937 and emigrated to the U.S. The editor occasionally corrects errors, such as dating, in Prinz's account, especially in regard to events affecting German Jews after Prinz emigrated.

Biographies of Rabbi Aharon Kotler, Rabbi Yosef Shlomo Kahanemann and Sarah Schneirer.

Rabbi Ben Kamin has written a definitive personal expression about race, coming of age in the 1960s, a forbidden friendship, and his personal love for Dr. Martin Luther King Jr. This is a story that spans a four-decade search for a lost high school chum, a deep misunderstanding, and a coming to terms with an America painfully evolving from the blood of MLK to the promise of Barack Obama. The book is a remembrance of Kamin's life at Cincinnati's notorious Woodward High School, a microcosm of the 1960s and of America itself.

The autobiography of Rabbi Jacob Emden (1697-1776), now available for the first time in English translation. Translated directly from the original manuscript with notes.

"Jacob Neusner (born 1932) is one of the most important figures in the shaping of modern American Judaism. He was pivotal in transforming the study of Judaism from an insular project only conducted by--and of interest to--religious adherents to one which now flourishes in the secular setting of the university. He is also one of the most colorful, creative, and difficult figures in the American academy. But even those who disagree with Neusner's academic approach to ancient rabbinic texts have to engage with his pioneering methods. In this comprehensive biography, Aaron Hughes shows Neusner to be much more than a scholar of rabbinics. He is a social commentator, a post-Holocaust theologian, and was an outspoken political figure during the height of the cultural wars of the 1980s. Neusner's life reflects the story of what happened as Jews migrated to the suburbs in the late 1940s, daring to imagine new lives for themselves as they successfully integrated into the fabric of American society. It is also the story of how American Jews tried to make sense of the world in the aftermath of the extermination of European Jewry and the subsequent creation of the State of Israel in 1948, and how they sought to define what it meant to be an American Jew. Unlike other great American Jewish thinkers, Neusner was born in the U.S., and his Judaism was informed by an American ethos. His Judaism is open, informed by and informing the world. It is an American Judaism, one that has enabled American Jews--the freest in history--to be fully American and fully Jewish."--Publisher's description

A biography of the leading halakhic authority Jehiel Jacob Weinberg, born in Ciechanowiecz, Poland. He was the last rector of the Berlin Rabbinical Seminary. Ch. 5 (pp. 110-134), "Response to the New Nazi Government (1933-1934), " characterizes the early reaction of Weinberg to the Nazis as naive and apologetic. Weinberg helped the Orthodox Jews deal with problems of daily life under the Nazis (e.g. the ban on ritual slaughter). Ch. 6 (pp. 135-171), "The Nazi Era (1933-1945), " notes that Orthodox German Jews first adopted a policy of appeasement with the regime. With Jews excluded from general education and other aspects of German life, the role of the Seminary became more important. Weinberg had opposed Jewish emigration, and the "Kristallnacht" pogrom came as a tremendous shock to him; the Seminary was closed and most of the students and faculty emigrated. At the outbreak of the war he was in Warsaw, where he helped with communal affairs. As a Soviet citizen, Weinberg suffered less than others; in October 1941 he was transferred from the Warsaw ghetto to a detention camp in Wuelzburg, Germany, possibly in order to trade him for German citizens held captive in the USSR. He remained there until April 1945. Most of his family was murdered in the Holocaust. After the war he became head of a yeshiva in Montreux, Switzerland.

Discusses the career and works of the 19th-century German Jewish reformer and scholar of religion. His treatment of the relationship between the Jesus of the New Testament and early Judaism challenged many antisemitic assumptions and conclusions of contemporary and subsequent Christian scholars, including liberal Protestant theologians. Geiger saw Jesus as a Pharisaic Jew, but this view totally destabilized Christian perspectives. Geiger was the first Jew to be thoroughly versed in Christian scholarship and to be armed with an array of rabbinic textual evidence unknown to his Christian counterparts. Yet as much as Geiger railed against Christian anti-Judaism, his own anti-Christian attitudes remined equally tenacious. Christian reactions to his writings frequently intensified the negative depiction of Judaism, particularly of the Pharisees, and insisted upon the opposition between Jesus and Judaism.

"A heartfelt account of how Rabbi Weinblatt confronts cancer after receiving this devastating diagnosis, this memoir traces his journey from beginning to end. It deals with his emotions, fears, and treatment and offers comfort, encouragement, and inspiration from a Jewish perspective. Using humor and coupling it with the wisdom of Jewish and Biblical sources as reflected in his sermons and other communications and writings, his words are a vehicle for sharing his experience and insights as he battles this disease. As a comforter to others, as well as a recipient of comfort, support, and love from family, friends, and members of his congregation, this book is also a valuable tool for clergy and health care professionals who interact with and counsel individuals in similar situations"--

"Eugenio Zolli is a prophet for our time, charged with asking a single question: Why? This question was a grace from God that set him off on his course as a scholar and a mystic. In trying to explore the missing link between the Old and New Testament, he discovered the love of God for all humanity. In this way, his life experience led him to an accomplishment in Jesus Christ, in itself a prophecy of the New World mentioned in the Holy Scripture"--