After World War II, German scientist Nikolaus Riehl and his family were held captive in the Soviet Union from 1945 to 1955. His story is uniquely interesting in part because of its historical content, in part because he was bilingual in German and Russian, having grown up in St. Petersburg as the son of a German father and a Russian mother, and as a result of his warm human interest in the Russian people. He tells his story in Ten Years in a Golden Cage. Frederick Seitz has written a detailed introduction that provides a historical context for his translation (from German) of Riehl's book.

An unabridged edition translated by J. H. Connelly and L. Landsberg from Nicolas Notovitch's 1887 Discovery -

John F. Kennedy was the first American president to go bareheaded and he ruined the hat business. Or so it is popularly believed. In Hatless Jack, Neil Steinberg examines why Kennedy was so reluctant to wear a hat in public - was it really because Khrushchev always did? He charts the attempts of the hat-makers of America to persuade their new, charismatic leader to save their declining industry. Along the way, he uncovers the now nearly-forgotten rituals of hat-wearing, with hat-check girls, straw-hat riots and ways of stopping the wind from blowing your hat off. Hats were tipped, raised, checked, waved and eaten (metaphorically, at least) and then they disappeared for ever. Hatless Jack is a fascinating and funny explanation of why hats went and what we all lost when they did.

Book by Davis, Moshe

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

By Miriam Kochan - 7x10" 224 pages profusely & historically photo illustrated. Copyright 1976, stated First American Edition, cover price $15.95, by Macmillan Publishing.

This book is A thoughtful meditation on the values of Judaism and the ideals of the Declaration of Independence. As he makes clear, there is such a thing as the American-Hebraic idea, which is manifested in the ideals of human dignity, the Rule of Law, the democratic ideal, the rights of conscience, and the pursuit of happiness. It is certain to appeal to American Jews who are seeking identity as Americans and as Jews, and to any reader interesting in understanding why Jews feel rooted in modern America -- from AbeBooks website.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Maintaining that the trial and public execution of Louis XVI was an absolutely essential part of the French Revolution, Walzer discusses two types of regicide: the first, committed by would-be kings or their agents, left the monarchy's mystique and divine right intact, while the second was a revolutionary act intended to destroy it completely. Walzer defends the trial and execution of Louis XVI as necessary, since it not only tried to destroy the monarchy's mystique and divine right, but also required the deputies to fully explain their guiding philosophies and applied the rules of judicial process to establish equality before the law. New to this edition is an appendix containing "Revolutionary Justice," Ferenc Feher's classic rebuttal to Walzer's thesis, and Walzer's response, "The King's Trial and the Political Culture of the Revolution."

Michael Roemer's groundbreaking work argues that every story, be it ancient myth or documentary film, is completed before we read or watch it. He explores why a society like ours — predicated on free will — is addicted to tales that neither we, nor the heroes, can control. Roemer argues that, contrary to both formalist and postmodern aesthetic theories, traditional stories do not create order out of chaos but challenge our order with chaos, undermining the structures we have built to protect ourselves. He finds that stories are both radical and conservative, invalidating our freedom while centering on heroes or heroines who are obliged to act alone; their adventures remove them from the sheltering community. Moreover, their attempt to escape the plot is mandated by the plot itself. Predicated on contradiction, ambiguity, and uncertainty, stories affirm what they deny — just as society both affirms and denies our existence as individuals.

This book is the first comprehensive treatment and analysis of the pheno-menon of textual interpretation in ancient Israel. It is shown that the Old Testament is the repository of and witness to a rich tradition of exegesis considerably prior to the development of biblical interpretation in early classical Judaism and in the earli-est Christian communities. The subject-matter is explored under four major cate-gories: (1) scribal exegesis (lexical, philo-logical, and euphemistic interpretations); (2) legal exegesis (additions, analogies, etc., in the legal corpora); (3) aggadic exegesis (theological, homiletical, and his-toriographical interpretations); (4) manto-logical exegesis (omens, dreams, and oracles). Particular attention is paid to the types and techniques of exegesis within the Old Testament and to the continuity of this exegetical tradition in later hermeneutical writings. In the end it emerges that the Hebrew Bible is not only the foundation document for the exegetical culture of Judaism and Christianity but is an exe-getical corpus in its own right. --cover flap.

A group of distinguished historians makes the first systematic attempt to compare the experiences of French and German Jews in the modern era. The cases of France and Germany have often been depicted as the dominant paradigms for understanding the processes of Jewish emancipation and acculturation in Western and Central Europe. In the French case, emancipation was achieved during the French Revolution, and it remained in place until 1940, when the Vichy regime came to power. In Germany, emancipation was a far more gradual and piecemeal process, and even after it was achieved in 1871, popular and governmental antisemitism persisted. The essays in this volume, while buttressing many traditional assumptions regarding these two paths of emancipation, simultaneously challenge many others, and thus force us to reconsider the larger processes of Jewish integration and acculturation.

Examines the role of the image of "Jewish criminality" in the rise of Nazism, in the Holocaust, and in the perception of Jews in postwar Germany. The conception of Jews as born criminals, and of Nazism as a force which rose to put an end to "lawlessness", occupied a larger role in Nazi anti-Jewish ideology and practices than has heretofore been acknowledged in the historiography of the Holocaust. Nazi racism as such was not sufficient to convince the German masses of the "Jewish danger": the centuries-long stereotype of the "Jewish criminal" influenced the population's internalization of Nazi dogma and served as a rationalization and excuse for Nazi anti-Jewish measures - from boycott to mass murder. However, it was the Nazi system itself that promoted criminality and moral corruption, both amongst the victims and the perpetrators. For instance, the Nazi-invented ghetto, in 1940-43, became a hotbed of criminality. Dwells on the Jewish police in the ghettos as a manifestaion of this moral decay. In the Nazi camps, it was the criminals who took the top positions in the prisoners' hierarchy. Focuses, in particular, on a shift in Nazi ideology in 1944-45: the attitude toward Zionism, which had been ambivalent before then, changed to a view of Zionism as a great danger and as the foremost enemy. The Nazis depicted Zionism as the greatest incarnation of Jewish criminality. The stereotype of Jews as criminals persisted in postwar Germany, and affected the perception of the DPs on the part of both the Germans and the U.S. Army.

Maimonides' vision of Judaism was deeply elitist, but at the same time profoundly universalistic. He was highly critical of the regnant Jewish culture of his day, which he perceived as so heavily influenced by ancient Jewish mysticism as to be debased. While focusing on that critique, Kellner skilfully and accessibly demonstrates how Maimonides used philosophy in order to purify a corrupted and paganized religion and to present distinctions fundamental to Judaism as institutional, sociological, and historical, rather than ontological. In Maimonides' hands, metaphysical distinctions are translated into moral challenges.

William Whewell was one of the more prolific and influential writers of early Victorian England. This study reconstructs the historical origins of his two major works and evaluates their philosophical claims, and critically appraises Whewell's mature philosophical position.

Rabbi Meir Kahane is a member of the Israeli Knesset. According to public opinion polls, the movement he heads is gaining enormous power among Israelis, and particularly among the young. Kahane has long been a thorn in the buttocks of the wealthy and entrenched Jewish leadership. His founding of the Jewish Defense League, his demands for Jewish defense of poor and elderly Jews in the inner cities, his taking to the streets in the late '60s and his use of violence to draw international attention to the Soviet Jewish problem, have all gained him the hostility of so-called Jewish leaders. In Uncomfortable Questions for Comfortable Jews, Meir Kahane touches the most painful nerves and psyches of those Jewish liberals who would prefer to believe that Judaism and Zionism arc compatible with liberal concepts. He challenges us all with such agonizing questions as: If a Jewish and Zionist state was created in Israel to guarantee a homeland for Jews with a guaranteed permanent Jewish majority and Jewish sovereignty, will Arabs be allowed to peacefully and democratically become a majority and turn Israel into an Arab nation? * If the answer is "No," isn't that a contradiction of the western democratic thesis: "one person, one vote"'? * Is Zionism, which calls for a Jewish majority, not in total conflict with Western democracy, which insists on majority rule, no matter who constitutes the majority? * Can any Jewish leader or even an average Jew offer a young Jew any logical reason not to marry a non-Jew? Or even the slightest logical reason to insist on being a Jew rather than a "human being"? * Is Israel a Jewish state or is it a Hebrew-speaking gentilized one whose secular youth haven't the slightest idea of what Jewishness is and who dream of living in the fleshpots of the West? * How many Arabs will sit in the Knesset in ten years? In twenty years? Will they become a majority and vote Israel out of existence? * Does that matter? * Does anyone care? These are but a few of the challenging questions Kahane asks and it is the reason Jewish leaders have tried to build mountains of antagonism against him to insure that this book is buried and that Jews do not read it. Uncomfortable questions indeed-and Rabbi Kahane offers Jewish answers. The language and the ideas are not "polite" and "temperate." He isn't following the doctrine of phoniness to "be nice" because, in the end, he is talking about a single issue: Jewish survival.

This seven volume collection is the definitive anthology of the writings of Rabbi Meir Kahane, selected from the columns in the Jewish Press and other publications. Spanning a period of thirty years, it contains a wealth of topics: Judaism, Zionism, Israel, the Holocaust, assimilation, territorial concessions, violence and peace.Rabbi Meir Kahane was a master of the both the deed and the word. These writings will inspire, teach, and chastise, as they did when they first appeared. It is impossible to remain indifferent to the fiery words of this modern-day Jewish prophet.Generations of former Soviet Jews will forever thank Rabbi Kahane for helping them obtain freedom. Future generations of Israelis, for their part, may well be grateful for his inspired vision that can enable peaceful Jewish life in the Land of Israel.This collection is published in the hope that it will serve as a guide to every thinking person for whom the destiny of the Jewish people is important. Beyond Words will surely take its place in the library of outstanding Jewish literature.

Everyone knows that in socialism private companies are replaced by state enterprises which employ wage-workers in order to produce profits which accrue to the state. 'Not so!' say the authors of this book. In the nineteenth century, socialists as different as Marx and Kropotkin were agreed that socialism means a marketless, moneyless, wageless, classless, stateless world society. Subsequently this vision of non-market socialism has been developed by currents such as the Anarcho-Communists, Impossibilists, Council Communists, Bordigists and Situationists. By tracing this development, this book challenges the assumptions of both supporters and opponents of what is conventionally regarded as socialism.