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.

"In August 1970, David Biale, a 21-year-old American Jewish student, arrived at Kibbutz Kfar Ruppin in Israel's Bet She'an Valley as a volunteer. There, he met Rachel Korati, nine days shy of her eighteenth birthday. They began an intense dialogue about how a secular Jew might be Jewish and what the role of Israel and kibbutz ought to be in modern Jewish life. They also found a common language in the counter-culture of the 1960s to which both were drawn. Upon David's return to university studies in Berkeley and Rachel's first steps into independent adulthood - living in a town near Tel Aviv and working as a youth movement counselor -- the two commenced a correspondence in which they continued their intellectual and ideological discussions from the summer, engaging Jewish sources on the one hand, and contemporary events on the other. Gradually, the letters became more intimate and so began an epistolary romance, which one might associate more with the nineteenth century and which would be inconceivable in today's world of texting and email. Over the next two years, the correspondence continued, often on a daily basis. Twice, David's plans to come to Israel were dashed. The two struggled to hold onto a relationship composed primarily of written words. In the fall of 1971, Rachel was drafted into the Israeli Army and David had his own brush with the American draft in the last phase of the Vietnam War. Aerograms Across the Ocean: A Love Story in Letters opens a rare window into the lives and thoughts of two passionate young people, trying to find their identities and life trajectories in the tumultuous early 1970s. By turns philosophical and playful, poetic and prosaic, idealistic and uncertain, pensive and erotic, this jointly-written memoir is a coming-of-age story in Israel after the Six Day War and in America in the shadow of the Vietnam War. The book is organized around the 258 letters the authors exchanged, a correspondence that takes readers back into a different age, half a century ago." --

Examines the political aspects of the rescue of Ethiopian Jewry in the 1980s-90s, focusing on the factors at work in the U.S. and in Israel. In the 1970s, Israel was reluctant to accept Ethiopian refugees, but changed its policy due to a large extent to a group of Jewish activists in the U.S. who prodded Israel to take action. The American Association for Ethiopian Jews (AAEJ) was founded in 1974 and became the principal American organization advocating on behalf of the Beta Israel. Relates the suffering of Ethiopian Jews, which is attributed to a combination of discrimination, hostility on the part of local Christians, and the Jews being caught in a crossfire between the government and the rebels. Jews were persecuted for attempting to flee the country in order to reach Israel. Ch. 10 (177-188), "The Holocaust Analogy", discusses how the AAEJ compared the situation of Jews in Ethiopia with that of Jews facing the Holocaust in order to stir Israel and America to action.

The Universal Jew analyzes literary images of the Jewish nation and the Jewish national subject at Zionism’s formative moment. In a series of original readings of late nineteenth-century texts—from George Eliot’s Daniel Deronda to Theodor Herzl’s Altneuland to the bildungsromane of Russian Hebrew and Yiddish writers—Mikhal Dekel demonstrates the aesthetic and political function of literary works in the making of early Zionist consciousness. More than half a century before the foundation of the State of Israel and prior to the establishment of the Zionist political movement, Zionism emerges as an imaginary concept in literary texts that create, facilitate, and naturalize the transition from Jewish-minority to Jewish-majority culture. The transition occurs, Dekel argues, mainly through the invention of male literary characters and narrators who come to represent "exemplary" persons or "man in general" for the emergent, still unformed national community. Such prototypical characters transform the symbol of the Jew from a racially or religiously defined minority subject to a "post-Jewish," particularuniversal, and fundamentally liberal majority subject. The Universal Jew situates the "Zionist moment" horizontally, within the various intellectual currents that make up the turn of the twentieth century: the discourse on modernity, the crisis in liberalism, Nietzsche’s critique of the Enlightenment, psychoanalysis, early feminism, and fin de siècle interrogation of sexual identities. The book examines the symbolic roles that Jews are assigned within these discourses and traces the ways in which Jewish literary citizens are shaped, both out of and in response to them. Beginning with an analysis of George Eliot’s construction of the character Deronda and its reception in Zionist circles, the Universal Jew ends with the self-fashioning of male citizens in fin de siècle and post-statehood Hebrew works, through the aesthetics oftragedy. Throughout her readings, Dekel analyzes the political meaning of these nascent images of citizens, uncovering in particular the gendered arrangements out of which they are born.

The music of clarinetists Naftule Brandwein and Dave Tarras is iconic of American klezmer music. Their legacy has had an enduring impact on the development of the popular world music genre. Since the 1970s, klezmer music has become one of the most popular world music genres, at the same time influencing musical styles as diverse as indie rock, avant-garde jazz, and contemporary art music. Klezmer is the celebratory instrumental music that developed in the Jewish communities of eastern Europe over the course of centuries and was performed especially at weddings. Brought to North America in the immigration wave in the late nineteenth century, klezmer thrived and developed in the Yiddish-speaking communities of New York and other cities during the period 1880-1950. No two musicians represent New York klezmer more than clarinetists Naftule Brandwein (1884-1963)and Dave Tarras (1897-1989). Born in eastern Europe to respected klezmer families, both musicians had successful careers as performers and recording artists in New York. Their legacy has had an enduring impact and helped to spurthe revival of klezmer since the 1970s. Using their iconic recordings as a case study, New York Klezmer in the Early Twentieth Century looks at the inner workings of klezmer dance music, from its compositional aspects to the minutiae of style. Making use of historical and ethnographic sources, the book places the music within a larger social and cultural context stretching from eastern Europe of the nineteenth century to the United Statesof the present. JOEL E. RUBIN is Associate Professor of Music at the University of Virginia and an acclaimed performer of traditional klezmer music.

Identity Papers argues that contemporary Jewish American literature revises our understanding of Jewishness and Jewish difference. Moving beyond the reductive labeling of texts and authors as “too Jewish” or “not Jewish enough,” and focusing instead on narratives that portray Jewish regeneration through feminist Orthodoxy, queerness, off-whiteness, and intermarriage, Helene Meyers resists a lachrymose view of contemporary Jewish American life. She argues that such gendered, sexed, and raced debates about Jewish identity become opportunities rather than crises, signs of creative potential rather than symptoms of assimilation and deracination. Thus, feminist debates within Orthodoxy are allied to Jewish continuity by Rebecca Goldstein, Allegra Goodman, and Tova Mirvis; the geography of Jewish identity is racialized by Alfred Uhry, Tony Kushner, and Philip Roth; and the works of Jyl Lynn Felman, Judith Katz, Lev Raphael, and Michael Lowenthal queer the Jewish family as they reveal homophobia to be an abomination. Even as Identity Papers expands Jewish literary horizons and offers much-needed alternatives to the culture wars between liberal and traditional Jews, it argues that Jewish difference productively troubles dominant narratives of feminist, queer, and whiteness studies. Meyers demonstrates that the evolving Jewish American literary renaissance is anything but provincial; rather, it is engaged with categories of difference central to contemporary academic discourses and our national life.

This book places the city of Hartford, Connecticut within the larger contexts of American social, urban, ethnic, and Jewish Histroy by comparing its unique Histroy to those of New England and other American Jewish communities

At the turn of the twenty-first century, in spite of growing globalization there remains in the world a split between the West and the rest. The manner in which this split has been imagined and represented in Western civilization has been the subject of intense cross-disciplinary scrutiny, much of it under the rubric of “orientalism.” This debate, sparked by the 1978 publication of Edward Said’s Orientalism identifies the “Orient” as the Islamic world and to a lesser extent Hindu India. “Orientalism” signifies the way the West imagined this terrain. Going beyond Said’s framework, in their introduction to the volume, Kalmar and Penslar argue that orientalism is based on the Christian West’s attempts to understand and manage its relations with both of its monotheistic Others—Muslims and Jews. According to the editors, Jews have almost always been present whenever occidentals talked about or imagined the East; and the Western image of the Muslim Orient has been formed and continues to be formed in inextricable conjunction with Western perceptions of the Jewish people. Bringing together essays by an array of international scholars in a wide range of disciplines, Orientalism and the Jews demonstrates that, since the Middle Ages, Jews have been seen in the Western world as both occidental and oriental. Jews formed the model for medieval depictions of Muslim warriors. Representations of biblical Jews in early modern Europe provided essential sustenance for Western fictions about the Muslim world. And many of the Western protagonists of imperialism “discovered” real or imaginary Jews wherever their expeditions took them. Today orientalist attitudes by Israelis target not only Arabs but also the mizrahi (“oriental”) Israelis with roots in the Arab world as Others.

Asserts that Zionism modified the self-image of the Jewish people, associating the national ethos with activism and power and abolishing its traditional emphasis on defense. Follows and interprets the impact of the modification from the end of the 19th century and up to 1948, mainly of the Zionists in Palestine. Pp. 433-462, "Holocaust and Power" (appeared also in "Massuah" 20, 1992), relate to the changes in the national ethos as observed in the reactions of the Yishuv to the Holocaust.

"The year is 1895, Jaffa. Salah Rajani, a troubled Muslim boy living in a dilapidated mansion surrounded by orange groves, suffers from peculiar visions about a disaster which is set to befall his people. His life is changed by the arrival of a handsome young man, a dynamic Jewish settler, new to the city, by the name of Isaac Luminsky. Luminsky covets both the fertile lands of the Rajani estate and Salah's beautiful mother Afifa, and his friendship with the boy is destined to lead to violence and tragedy." "This rich and colourful novel is made up of the two opposing journals of Hilu's intriguing and extraordinary protagonists as they negotiate love, honour and betrayal in the changing world of nineteenth-century Palestine." --Book Jacket.

"To me, hard times are like hide-and-seek: where is the solution, where is the hope? We can never give up looking for these things because they are just waiting to be found." Gidon Lev, an 89-year-old Holocaust survivor, has lived an extraordinary life. At the age of six, he was imprisoned in the concentration camp of Theresienstadt. Liberated when he was ten, he lost at least 26 members of his family, including his father and grandfather. But Gidon's life is extraordinary not only because he is one of the few living survivors remaining but because of his lessons learned over nearly a century. His enduring message is of hope and opportunity - to make things better. By sharing his timeless simple belief and truths, Gidon reminds us that we have the power to incrementally improve what is in front of us and leave something better behind us. His life is a lesson of how to do it, even in the face of astonishing adversity, and Let's Make Things Better is the calling card of an indomitable spirit. 'By sharing his inspiring life story, Holocaust survivor Gidon Lev reminds us that the human spirit is larger than even the most severe and unjust trauma. Through one of history's darkest nights, he preserved his brightness and warmth ' - David Von Drehle, author of the New York Times bestseller The Book of Charlie

This book is the first to evaluate the development of feminist scholarship in various fields within Jewish studies. Eminent scholars in biblical studies, rabbinics, theology, history, literature, sociology, anthropology, philosophy, and film studies assess the state of knowledge about women in each field, analyze how this knowledge has affected the mainstream of the discipline, and propose new questions and concepts to pursue. The authors - Joyce Antler, Lynn Davidman, Tikva Frymer-Kensky, Judith Hauptman, Paula E. Hyman, Sonya Michel, Judith Plaskow, Susan Starr Sered, Naomi Sokoloff, Shelly Tenenbaum, and Hava Tirosh-Rothschild - consider a range of fascinating issues.Among them are: whether Jewish culture is as patriarchal as is typically assumed; how gender arrangements in Jewish life are shaped by the structures and culture of the larger societies in which Jews live; the different ways in which changes in Jewish families over time and place are experienced by women and by men; whether women or men have been more reluctant to assimilate; and how segregation of the sexes has affected women's autonomy in different periods and locations in Jewish history. Together, the articles present a strong argument for the inclusion of gender as a category of analysis in all fields of Jewish studies.

This is the dramatic story of the rescue of Jews from Europe after World War II by North American Jewish volunteers who smashed through the British blockade and brought thousands of refugees to safe haven in Palestine through the illegal Aliyah Bet. Film director Alan Rosenthal was inspired by this book to create his documentary film Waves of Freedom, released in 2008. Packed with photos, and enhanced by the eminent historian Sir Martin Gilbert's introduction, this meticulously researched book is the definitive word on a little-known chapter of Jewish history. ABOUT THE AUTHOR: Murray S. Greenfield was one of the volunteer sailors in the Aliyah Bet operations. He has served as executive director of the Association of Americans and Canadians in Israel (AACI) and as volunteer director of the American Association for Ethiopian Jewry (AAEJ). He lives in Israel with his wife Hana.

he time between the conquests of Alexander the Great and the Maccabaean wars is one of the obscurest periods of Jewish history. Yet it is vitally important for our understanding of Judaism in the period up to and including the New Testament era because it was then that the foundations of first-century Judaism were being laid.In his now classic — and encyclopaedic — study/tic/aim and Hellenism, Martin Hengel demonstrated how Greek influence on Judaism at this stage was far greater than has usually been supposed, and painted a fascinating picture of a hitherto unexplored culture. Here, in a much slimmer book, he summarizes the results of that larger volume and in some aspects takes it further. First he outlines the history of Palestine from Alexander's expedition to the death of Antiochus III in 187 BC. He then shows the political, social and cultural features of the Hellenistic world, asking in particular how it was possible for a non-Greek to become accepted in it. Finally, he explores the development of Judaism in the various countries of the Diaspora and in Palestine itself.

"[Shukman] explores a little-known piece of Jewish history, in a sequence of poems that forms the centrepiece of this book. In 1917 several thousand Jewish tailors were deported from London and shipped back to Archangel and the Russian Empire they had recently fled, ostensibly to fight on the Eastern Front. They arrived just as the Revolution was unfolding and the old regime was collapsing into chaos. Among them were Shukman's grandfather and great-uncle, and these poems chronicle their four-year struggle to return to their wives and children in London. ..."--Book flap.

This book's provocative treatment is a welcome contribution to an understanding of the origins of socialist and Zionist thought. This is a compact, lucid study of a notable thinker of the nineteenth century whose insight reached into the twentieth. This intellectual biography is for students of modern Jewish history and European history who have long been interested in this enigmatic figure. Avineri provides a subtle and interesting interpretation.

What started out as a mutual affinity for kitschy Jewish album covers-think Neil Diamond baring his chest hair on the cover of "Hot August Night "or Barbra Streisand in hot pants on the cover of "Streisand Superman"-soon became a quest for identity, history, and culture between the grooves of LPs. Together, Roger Bennett and Josh Kun embarked on a thrilling journey, scouring the world to collect thousands of vinyl LPs from attics, garage sales, and dusty archives. Pieced together, these scratched, once-loved and now-forgotten audio gems tell a vibrant tale: the story of Jews in America. "And You Shall Know Us by the Trail of Our Vinyl" spans the history of Jewish recorded music from the 1940s to the 1980s, weaving an account that begins with sacred songs and ends with the holy trinity of Neil, Barbra, and Barry. The LPs found here are also a love letter to forgotten moments in Jewish American pop history, celebrating well-dressed cantors singing Christmas tunes, Long Island suburbanites dancing the mambo, and Chassidic prog-rockers. The music, much of which is no longer available in any format, is brought to life through commentary from writers Aimee Bender, Etgar Keret, Michael Wex, and Shalom Auslander; performers Sandra Bernhard and Motown legend Lamont Dozier; music critics Oliver Wang and Anne Powers; and TV pioneer Norman Lear. A gateway to a forgotten kingdom of sound, the good, the bad, and the ugly of Jewish vinyl gives this aspect of Jewish culture the attention it so richly deserves.

This volume is a documented history of the Jewish people in North America from the late 16th century. It chronicles the evolving domestic, religious and political experiences of Jews in the American colonies and later the United States.