Islamic antisemitism is as old as Islam itself, and is not a mere borrowing from non-Muslim sources, as has been claimed. The Legacy of Islamic Antisemitism provides comprehensive, meticulously documented evidence that a readily discernible, uniquely Islamic antisemitism—specific Muslim hatred of Jews—has been expressed continuously since the advent of Islam. Writing in 1971, S.D. Goitein, the pre-eminent scholar of Muslim-Jewish relations as revealed in the Geniza documentary record of the high Middle Ages (950-1250 C.E.), employed the term antisemitism, “…in order to differentiate animosity against Jews from the discrimination practiced by Islam against non-Muslims in general. Our scrutiny of the Geniza material has proved the existence of ‘antisemitism’ in the time and the area considered here…”. Goitein cited as concrete proof of his assertion that a unique strain of Islamic Jew hatred was extant at that time (i.e., up to a millennium ago)—exploding the common assumption of its absence—the fact that letters from the Geniza material, “…have a special word for it and, most significantly, one not found in the Bible or in Talmudic literature…but one much used and obviously coined in the Geniza period.” Important examples of antisemitic motifs in the foundational Muslim texts are presented: from the Koran and Koranic exegesis by the greatest classical and modern Muslim commentators; the hadith (words and deeds of the Muslim prophet Muhammad as recorded by pious Muslim transmitters), the sira (earliest Muslim biographies of Muhammad), as well as the writings of influential Muslim jurists, theologians, and scholars, from the Middle Ages through the contemporary era. These primary sources, and seminal secondary analyses translated here for the first time into English such as Hartwig Hirschfeld’s mid 1880s essays on Muhammad’s subjugation of the Jews of Medina, and George Vajda’s elegant, comprehensive 1937 study of the hadith—detail the sacralized rationale for Islam’s anti-Jewish bigotry. Numerous complementary historical accounts illustrate the resulting the plight of Jewish communities in the Muslim world across space and time, culminating in the genocidal threat posed to the Jews of Israel today. The Legacy of Islamic Antisemitism debunks the conventional wisdom which continues to assert that Muslim Jew hatred is entirely a 20th century phenomenon, a loose amalgam of re-cycled medieval Christian Judeophobic motifs, calumnies from the Czarist Russia “Protocols of the Elders of Zion”, and standard Nazi propaganda, that only arose after the advent of the Zionist movement and the protracted Arab-Jewish conflict over all of the lands comprising the original 1922 Mandate for historical Palestine. Scholars, educators, and interested lay readers will find this collection an invaluable resource for understanding the phenomenon of Muslim antisemitism, past and present. An updated Author’s Preface for this new edition—which includes materials through January 3, 2020—elucidates the current global pandemic of Muslim Antisemitism, and its resulting violent manifestations, in Israel, Western Europe, and the United States. Doctrinal drivers of this hatred, as espoused by iconic Muslim religious leaders representing the pinnacles of institutional Islamic religious education—both Sunni and Shiite—are introduced. This compendious, timely exposé rivets upon freshly translated samples of modern, seminal Koranic glosses—rife with Jew-hatred—which shape current understandings of Islam’s holy book, and Islam itself, by the Muslim masses. The new Preface concludes with a focused discussion about why non-Muslim religious leaders, especially Jews, must admonish institutional Islam to begin its own process, akin to Vatican II/Nostre Aetate, of expunging at least the most virulent Jew-hating motifs from Islam’s core theology.

The words ‘hasid’ and ‘hasidism’ have become so familiar to people interested in the Jewish world that little thought is given to understanding exactly what hasidism is or considering its spiritual and social consequences. What, for example, are the distinguishing features of hasidism? What innovations does it embody? How did its founders see it? Why did it arouse opposition? What is the essential nature of hasidic thought? What is its spiritual essence? What does its literature consist of? What typifies its leadership? What is the secret of its persistence through the centuries? How have scholars explained its origins? Is hasidism an expression of mystical ideas, or a response to changing social circumstances? What is its connection to kabbalah? To Shabateanism? To messianism? What is its relationship to the traditional structures of authority in the Jewish world? This book aims to answer all these questions in a lucid and accessible manner. Rachel Elior focuses on the fundamental positions and the factors of primary importance: the substantial issues that recur in the hasidic texts, including how hasidim have seen themselves over the centuries, how they have constructed a new spiritual and social ideal, and how that ideal has stood the test of reality. The goal is to present the main characteristics of the hasidic movement and to examine the social implications of its mystical ideas. The text is fully supported by references to the relevant hasidic sources and academic literature. The book concludes with a list of the hasidic texts on which the discussion is based and a comprehensive bibliography of scholarly works on kabbalah and hasidism.

The failed attempt on Hitler's life in July 1944 was the work of members of Germany's conservative elite, who sought to save their country from the disaster brought about by Hitler and the Nazis. Examines the ideals and motives of German resisters, many of whom were army officers, upper-level civil servants, or religious leaders. Ch. 4 (pp. 65-79), "That Perennial 'Jewish Question', " contends that most of the resisters supported racial antisemitism and believed that it was necessary to reduce Jewish influence in Germany. The most vocal antisemites among them were the Protestant clergy, and especially Otto Dibelius. The Catholic clergy were less hostile toward Jews, since they also suffered from discrimination, but they would not support the Jews for fear of endangering the Catholic community. Dietrich Bonhoeffer was the only resister who condemned Nazi antisemitism, but even he felt that there was a need to solve the "Jewish question." Most of the resisters were repelled by the Nazis' brutal treatment of the Jews, but their primary concern was for the future of Germany.

This book is a study of the roots of present day Israeli policy towards the Arabs. The point of departure is that Israeli olitical thinking was moulded during the pre-state period and in its crystallisation made a ritual of several basic concepts: gradual build-up of an economic and military potential as the basis for achievement of political aims: alliance with a great power external to the Middle East: noon-recognition of the existence of a Palestine national entity: Zionism's civilising mission in an undeveloped area: economic, social and cultural regregation as prerequisited for the renaissance of Jewish national life; the concept of 'peace for strength'. Part one of the bood describes the attitudes of the Zionist leaders in the pre-state period of 1917-48 towards the Arab national movement in general and towards the Palestinian Arabs in particular. Part two deals with the application of these attitudes in a number of critical situations which constituted turning points in Jewish-Arab relations: the Arab Revolt and the Zionist struggle for partition in 1936-8; the "White Paper' policy 1939-45 and the 1948 war in Palestine.

"Piety and Rebellion examines the span of the Hasidic textual tradition from its earliest phases to the 20th century. The essays collected in this volume focus on the tension between Hasidic fidelity to tradition and its rebellious attempt to push the devotional life beyond the borders of conventional religious practice. Many of the essays exhibit a comparative perspective deployed to better articulate the innovative spirit, and traditional challenges, Hasidism presents to the traditional Jewish world. Piety and Rebellion is an attempt to present Hasidism as one case whereby maximalist religion can yield a rebellious challenge to conventional conceptions of religious thought and practice" --

A study of the 12th-century evolution of innovative anti-Jewish stereotypes and their impact on subsequent Western thought. The 12th century was a period of significant change and dislocation in the West; it witnessed the interaction of new societal circumstances and a prior ideational legacy, similar to events in the 19th-20th centuries. This interaction produced an innovative view of Jews which was fated to influence anti-Jewish perceptions up to the present. In the period of societal change, persecutory patterns emerged, directed at diverse societal outgroups, among them the Jews. The 12th-century stereotypes were permanently absorbed into the historic legacy of Christian anti-Jewish thinking. These stereotypes were based on a perception of Jewish hatred of Christianity and Christians, and that Jews commit acts of anti-Christian violence generated by this purported hatred (e.g. ritual murder, abuse of Christian symbols, moneylending abuses). The most pernicious anti-Jewish imagery involves stereotypes alleging mortal threats posed by Jews. States that every new stage in the evolution of anti-Jewish thinking is marked by dialectical interplay between a prior legacy of negative stereotypes and the realities of a new social context.

"Israeli writer Shaham explores the beams and pilings of a special mode of Zionist life--that of the kibbutz--and, especially in the first and third novellas here, lays out the psychologies of some of the pioneers with almost case-file (if undramatic) precision. In "S/S Cairo City," a delegate to a 1939 Geneva Zionist convention writes a series of letters to a lover, another delegate, who has left (disastrously) to return to Poland. As Hitler throws shadows which many of the Zionists are not yet ready to accept, they are nevertheless grateful to jam aboard a Palestine-bound Egyptian ship out of Marseilles; on the ship, Shaham probes the skepticisms of men-ideologues being turned into plain victims by what they're fleeing. ("Kuperberg spoke about the congress. He was not at all impressed with certain speeches that I found deeply moving. He said Zionism tends to be like manna. It gives the Western Jew a taste of Yiddishkeit, while to the Eastern Jew it holds forth a promise of Europe.") The last novella--"The Salt of the Earth"--is about an old kibbutznik's first trip to America--and seems like an ironic variation on the opening story; New York literally kills, the old man, hostile to every vision of social life for which he's striven back at home (and knows he's losing there, too). And the central, title novella is where Shaham shows his hand at deeper narrative: a bookish young kibbutz woman becomes erotic guardian over her married neighbor's clandestine love life--as the situation of universal daily sharing builds up such an edifice of public virtue that private weakness becomes downfall, destruction. Like Amos Oz, whose subject matter is similar, Shaham is delicate, historical, unillusioned, undogmatic; Oz's poetry is lacking here, but Shaham may have the edge in social perspicacity."-- Kirkus

THE HARVEST is the great, definitive novel of the creation of the Jewish state and the triumphant efforts of the Jewish people to survive and become a nation. In 1972, the Los Angeles Times called Meyer Levin "the most significant American Jewish writer of his time." Norman Mailer referred to him as "one of the best American writers working in the realistic tradition." In addition, Ernest Hemingway called Levin's book CITIZENS "a fine American novel -- one of the best I ever read." Is it any wonder then that the work of Meyer Levin is considered to be among the finest and most important of any twentieth century writer? In the historical novels THE SETTLERS (1972) and THE HARVEST (1978), Levin wove an epic tale of pioneering life in the early Palestine settlements. The works were the culmination of decades of research, and reviewers hailed the duo as the author's masterwork, a Jewish WAR AND PEACE.

At the turn of the 20th century, the Jewish population density in some streets on New York's east side was greater than Calcutta's slums. Today, American Jews are the wealthiest and best-educated ethnic or religious community in the USA. This is a study of the transformation of a community.

Czernowitz at 100 represents a collection based on the proceedings of a 2008 international conference convened at York University in Toronto. Each chapter looks back at a portion over a long century, one marked with the mass migration of Ashkenazi Jews across the globe, two world wars, the Holocaust, the birth of Israel, and the rise and fall of the Soviet bloc. They assess the achievements and fate of those who participated in the 1908 Yiddish Language Conference that was held at Czernowitz, now known as Chernivtsi, Ukraine. Featuring contributions from a new generation of scholars re-examining eastern European Jewish life, the successes and failures of the Yiddishist movement are examined. The contributors discuss how Yiddishism-a fascinating example of language-based nationalism-shaped the political and cultural landscape of territorially dispersed Jews across Eastern Europe and the world during the twentieth century.

Jacob Milgrom was a man of deep faith and deep learning. As teacher and scholar he is best known for his work on ancient Israel's religion, especially its cultic expression in tabernacle and temple. His command of this subject is evident in his massive, three-volume commentary on Leviticus (Anchor Bible Commentary) and his commentary on Numbers (JPS Torah Commentary). This provides perfect background for one who seeks to instruct us on the final chapters of Ezekiel. In this volume Milgrom guides us engagingly through Ezekiel's oracle against Gog (chs. 38-39) and his final vision of Israel's physical and spiritual restoration (chs. 40-48). Regrettably Professor Milgrom did not live to see his work on Ezekiel appear in print. Given his influence on biblical scholarship far beyond his native Jewish world, it is fitting that this final form of this project be cast as an interfaith dialogue with Daniel Block, who has himself written a major two-volume commentary on Ezekiel (NICOT). This volume offers a window into how one Jewish scholar engaged with the work of a Christian scholar. It invites readers to listen in on their conversation, in the course of which they will also hear the voices of medieval Jewish rabbis, particularly R. Eliezer of Beaugency and R. Joseph Kara. While Block and Milgrom are free to disagree in their reading of particular texts, readers will find this dialogue illuminating for their own understanding of the last chapters of Ezekiel.

Originally published in Hebrew in 2021, Hillel Cohen's Enemies, a Love Story argues that to understand the ongoing conflict in Palestine/Israel we need to examine the interactions among three identity groups: Mizrahim, Ashkenazim, and Arabs. Refusing to treat Jewish society as a monolith, Cohen shows how the ethnic divide between Ashkenazim (Jews of European descent) and Mizrahim (Jews of Middle Eastern origin) can inform and complicate how we view the wider picture of nationalism, religiosity, and oppression in this part of the world. Cohen considers how and why Ashkenazi-Arab and Mizrahi-Arab relations have metamorphosed over time, from the final decades of the Ottoman Empire into the Mandate period, from the Nakba and its aftermath to the Six Day War of 1967, and from the political upheaval of the 1970s to the rise of the right-wing Likud party and the assassination of Prime Minister Yitzhak Rabin in 1995. The author challenges widespread beliefs that "Mizrahi" is synonymous with rigid nationalism and "Ashkenazi" with progressivism and support for reconciliation, showing how religiosity and socioeconomic status have shaped Israeli attitudes toward Palestinians. Readers interested in Israel, Palestine, and the Middle East should find tremendous value in this timely book on a sensitive issue.

"The extraordinary untold story of how Irish and Jewish immigrants worked together to secure legitimacy in America. Popular belief holds that the various ethnic groups that emigrated to the United States at the turn of the twentieth century regarded one another with open hostility, fiercely competing for limited resources and even coming to blows in the crowded neighborhoods of major cities. One of the most enduring stereotypes is that of rabidly anti-Semitic Irish Catholics, like Father Charles Coughlin of Boston and the sensationalized Gangs of New York trope of Irish street thugs attacking defenseless Jewish immigrants. In Opening Doors, Hasia Diner, one of the world's preeminent historians of immigration, tells a very different story; far from confrontational, the prevailing relationships between Jewish and Irish Americans were overwhelmingly cooperative, and the two groups were dependent upon one another to secure stable and upwardly mobile lives in their new home. The Irish had emigrated to American cities en masse a generation before the first major wave of Jewish immigrants arrived, and had already entrenched themselves in positions of influence in urban governments, public education, and the labor movement. Jewish newcomers recognized the value of aligning themselves with another group of religious outsiders who were able to stand up and demand rights and respect despite widespread discrimination from the Protestant establishment, and the Irish realized that they could protect their political influence by mentoring their new neighbors in the intricacies of American life. Opening Doors draws from a deep well of historical sources to show how Irish and Jewish Americans became steadfast allies in classrooms, picket lines, and political machines, and ultimately helped one another become key power players in shaping America's future. In the wake of rising anti-Semitism and xenophobia today, this informative and accessible work offers an inspiring look at a time when two very different groups were able to find common ground and work together to overcome bigotry, gain representation, and move the country in a more inclusive direction"--

Edwin Black s latest book, Financing the Flames: How Tax-Exempt and Public Money Fuel a Culture of Confrontation and Terrorism in Israel, pulls the cover off the robust use of US tax-exempt, tax-subsidized, and public monies to foment agitation, systematically destabilize the Israel Defense Forces, and finance terrorists in Israel. In a far-flung investigation in the United States, Israel and the West Bank, human-rights investigative reporter Edwin Black documents that it is actually the highly politicized human rights organizations and NGOs themselves all American taxpayer supported which are financing the flames that make peace in Israel difficult if not impossible. Black spotlights key charitable organizations such as the Ford Foundation, George Soros s Open Society Foundations, the New Israel Fund, and many others, as well as American taxpayers as a group. Instead of promoting peace and reconciliation between Arabs and Israelis, a variety of taxpayer-subsidized organizations have funded a culture where peace does not pay, but warfare and confrontation do. Ironically, several Jewish organizations, scooping up millions in tax-subsidized donations, stand at the forefront of the problem. At the same time, the author details at great length the laudable and helpful activities of such groups as the New Israel Fund; he chronicles a heartbreaking conflict between stated intent and true impact on the ground. In addition to documenting questionable 501(c)(3) activity, Black documents the direct relationship between taxpayer assistance to the Palestinian Authority and individuals engaged in terrorism against civilians.

Set in the early 1900s, Viennese Romance tells the story of Michael Rost, an eighteen-year-old Jewish youth who travels to Vienna, hungry for experience. There, he forms passing relationships with everyone who crosses his path - prostitutes, revolutionaries, paupers, army officers, and rich men alike. With a foreword that explains how this lost novel came to light, Viennese Romance is a seminal work that explores the conflicts faced by many Jewish intellectuals in early-twentieth-century Europe. A compelling portrait of a decadent society, it also lays bare the obsessive-destructive nature of love.

This is a landmark discussion of the effects of The Englightenment (specifically French, here) on the Jewish people as they emerged from non-citizenship to citizenship of modern nation states, even if only second class citizenship. x + 420 pp., 8 7/8" x 5.75".

Kosher pork—an oxymoron? Anna Shternshis's fascinating study traces the creation of a Soviet Jewish identity that disassociated Jewishness from Judaism. The cultural transformation of Soviet Jews between 1917 and 1941 was one of the most ambitious experiments in social engineering of the past century. During this period, Russian Jews went from relative isolation to being highly integrated into the new Soviet culture and society, while retaining a strong ethnic and cultural identity. This identity took shape during the 1920s and 1930s, when the government attempted to create a new Jewish culture, "national in form" and "socialist in content." Soviet and Kosher is the first study of key Yiddish documents that brought these Soviet messages to Jews, notably the "Red Haggadah," a Soviet parody of the traditional Passover manual; songs about Lenin and Stalin; scripts from regional theaters; Socialist Realist fiction; and magazines for children and adults. More than 200 interviews conducted by the author in Russia, Germany, and the United States testify to the reception of these cultural products and provide a unique portrait of the cultural life of the average Soviet Jew.

Analyzes the communal organization, political affiliations, and cultural contributions of Vienna's Jews from 1848 to World War I. After 1848, Jewish emancipation became an issue in party politics. Jews identified with the Austrian Liberal Party, with the Emperor and Germanism, in all of which they saw safeguards of Jewish emancipation. Analyzes the antisemitism of Schönerer's Pan-German Party, which found many adherents at the University of Vienna, and of Lueger's Christian Social Party. Describes the cautious reactions of Jewish officials, who supported the Liberal Party even in defeat and in the face of that party's desertion of the Jewish cause; the more nationalist faction led by Rabbi Joseph Samuel Bloch, a member of the Austrian parliament from 1884-95 and a militant fighter against antisemitism; and the Austrian Israelite Union set up in 1886 to encourage pride in Jewish identity and combat antisemitism. Surveys the role of antisemitism in the rise of Zionism. Suggests that the surge of antisemitism in Vienna, rather than the Dreyfus case, was responsible for Herzl's concern with the "Jewish question". Analyzes the Jewish self-hatred of Karl Kraus and Otto Weininger, and the role of Jewish identity and antisemitism in the life and work of Freud, Schnitzler, and other Austrian Jewish writers.