Abraham A. Fraenkel was a world-renowned mathematician in pre–Second World War Germany, whose work on set theory was fundamental to the development of modern mathematics. A friend of Albert Einstein, he knew many of the era’s acclaimed mathematicians personally. He moved to Israel (then Palestine under the British Mandate) in the early 1930s. In his autobiography Fraenkel describes his early years growing up as an Orthodox Jew in Germany and his development as a mathematician at the beginning of the twentieth century. ​This memoir, originally written in German in the 1960s, has now been translated into English, with an additional chapter covering the period from 1933 until his death in 1965 written by the editor, Jiska Cohen-Mansfield. Fraenkel describes the world of mathematics in Germany in the first half of the twentieth century, its origins and development, the systems influencing it, and its demise. He also paints a unique picture of the complex struggles within the world of Orthodox Jewry in Germany. In his personal life, Fraenkel merged these two worlds during periods of turmoil including the two world wars and the establishment of the state of Israel. Including a new foreword by Menachem Magidor Foreword to the 1967 German edition by Yehoshua Bar-Hillel

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.

Henri Bergson’s Laughter, An Essay on the Meaning of the Comicis an essential read for scholars, academics, and students of philosophy. Through an examination of the psychological and physiological effects of laughter, Bergson argues that the comic arises from the perception of incongruity and mechanical inelasticity in the human world. Drawing on a range of sources, including philosophy, science, and literature, Bergson’s work offers a comprehensive and compelling exploration of the nature of comedy. Laughter, An Essay on the Meaning of the Comic is an invaluable resource for those interested in the philosophical, psychological, and sociological implications of humor. This edition is based on the 1911 translations by Cloudesley Brereton (1863-1937) and Fred Rothwell (1869-1934). Henri Bergson (18 October 1859 – 4 January 1941) was a French philosopher who was one of the most influential thinkers of the early 20th century. His work focused on the nature of time and memory and how they influence the human experience. He developed a unique philosophical approach, combining elements of philosophical idealism, realism, and pragmatism. Although his ideas were initially met with skepticism, they gained wide acceptance throughout the philosophical community. Bergson is best known for his two major works, Matter and Memory (1896) and Creative Evolution (1907). He was awarded the Nobel Prize in Literature in 1927 for his contributions to philosophy. Bergson was born in Paris, France, to an affluent Jewish family. He was educated at the Lycee Condorcet and the Ecole Normale Superieure. After graduating, he began teaching philosophy at the University of Paris, where he quickly developed a reputation as an innovative and influential thinker. He argued that time and memory could not be understood through the traditional methods of scientific analysis and proposed a new approach to understanding the human experience. Bergson's philosophy was based on the concept of durée, or "duration," which argued that time and memory are inseparable, and that time is experienced differently by each individual. He also argued that memory is a creative force, allowing individuals to make choices based on their past experiences. His theories have had a lasting impact on the fields of psychology and philosophy, particularly in the areas of phenomenology and existentialism. Bergson's work has been the subject of numerous books and essays, and his influence has been felt across a variety of disciplines, including literature, film, and anthropology.

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.

"A stunning novel about childhood, marriage, and divorce by one of the most interesting minds of the 20th century, now back in print for the first time since 1969. Sophie Blind is starting a new life. She has left her husband Ezra and taken her three children to Paris. She has lovers there and another in New York. She is lecturing and writing. And she is compulsively reviewing her own history, having resumed the "lifelong struggle" of "coming into consciousness." The task of reclaiming her existence is all the more urgent because, even as Sophie Blind undertakes this necessary transformation-Sophie Blind is dead. Dream and reality overlap in Divorcing, a book in which divorcing is not just a matter of marital collapse but names a rift that runs right through the inner and outer worlds of its brilliant but desperate protagonist. Can the rift be mended? Perhaps in the form of a novel, one that goes back from present day New York to her childhood in pre-World War II Budapest, that revisits the divorce between her Freudian father and her fickle mother, and finds a place for a host of further tensions and contradictions of Sophie's life now. The question that haunts Divorcing, however, is whether any novel can be fleet and bitter and true and light enough to gather up all the darkness of a given life. Susan Taubes's startlingly original novel was published in 1969 but largely ignored; after the author's tragic early death, it was forgotten. Its republication presents a chance to rediscover a dazzling intense and inventive writer whose work in many ways anticipates the fragmentary, glancing, lyrical novels that Renata Adler and Elizabeth Hardwick would write in the 1970s"--

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" --

The Figured Wheel fully collects the first four books of poetry, as well as twenty-one new poems, by Robert Pinsky, the former U.S. Poet Laureate. Critic Hugh Kenner, writing about Pinsky's first volume, described this poet's work as "nothing less than the recovery for language of a whole domain of mute and familiar experience." Both the transformation of the familiar and the uttering of what has been hitherto mute or implicit in our culture continue to be central to Pinsky's art. New poems like "Avenue" and "The City Elegies" envision the urban landscape's mysterious epitome of human pain and imagination, forces that recur in "Ginza Samba," an astonishing history of the saxophone, and "Impossible to Tell," a jazz-like work that intertwines elegy with both the Japanese custom of linking-poems and the American tradition of ethnic jokes. A final section of translations includes Pinsky's renderings of poems by Czeslaw Milosz, Paul Celan, and others, as well as the last canto of his award-winning version of the Inferno .

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.

From 1955 to 1987, the year of his suicide, Primo Levi wrote a series of articles that appeared in newspapers and journals. This volume contains a selection of these writings which shows at once the range of his interests and the skill, thoughtfulness and sensitivity he brought to his subjects, whether writing from the point of view of an eye-witness of the holocaust, of an author of novels and short stories, or of a chemist. The first part of this collection brings together Levi's articles about the holocaust and the concentration camp. In With Anne Frank history spoke, Levi rails intelligently and eloquently against what he saw as the yearly assault on the veracity and moral weight of the testimonies of Holocaust survivors. The second part contains a representative selection of Levi's essays on his own status as a writer and his profession of Chemist, and the many prefaces he wrote to others' histories and novels.

"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.

"As child, Meryl Frank was the chosen inheritor of family remembrance. Her aunt Mollie, a formidable and cultured woman, insisted that Meryl never forget who they were, where they came from, and the hate that nearly destroyed them. Over long afternoons, Mollie told her about the city, the theater, and, above all else, Meryl's cousin, the radiant Franya Winter. Franya was the leading light of Vilna's Yiddish theater, a remarkable and precocious woman who cast off the restrictions of her Hasidic family and community to play roles as prostitutes and bellhops, lovers and nuns. Yet there was one thing her aunt Mollie would never tell Meryl: how Franya died. Before Mollie passed away, she gave Meryl a Yiddish book containing the terrible answer, but forbade her to read it. And for years, Meryl obeyed. Unearthed is the story of Meryl's search for Franya and a timely history of hatred and resistance. Through archives across four continents, by way of chance encounters and miraculous discoveries, and eventually, guided by the shocking truth recorded in the pages of the forbidden book, Meryl conjures the rogue spirit of her cousin-her beauty and her tragedy. Meryl's search reveals a lost world destroyed by hatred, illuminating the cultural haven of Vilna and its resistance during World War II. As she seeks to find her lost family legacy, Meryl looks for answers to the questions that have defined her life: what is our duty to the past? How do we honor such memories while keeping them from consuming us? And what do we teach our children about tragedy?"--

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.

Product Description Journeys beyond the Pale is the first book to examine how Yiddish writers, from Mendele Moycher Sforim to Der Nister to the famed Sholem Aleichem, used motifs of travel to express their complicated relationship with modernization. The story of the Jews of the Pale of settlement encompasses current-day Russia, the Ukraine, Belarus, and Poland. Review "This book is deliciously subversive. Garrett demonstrates that the major writers in Yiddish, a language without its own territory, wrote as if their Jewish subjects lived and traveled freely at the center of the world; not on its margins, not in a ghetto, not in a valorized state of exile."—David G. Roskies, Jewish Theological Seminary "Garrett’s work goes a long way towards conceptualizing and analyzing a phenomenon omnipresent in Yiddish short stories, novels, poetry, and drama, combining theoretical considerations of the journey in general and specific, nuanced readings of Jewish journeys in particular."—Jeremy Dauber, Columbia University "This kind of scholarship is vital for the further progress in Yiddish studies and its integration into the mainstream humanities."—Mikhail Krutikov, Oxford Centre for Hebrew and Jewish Studies and author of Yiddish Fiction and the Crisis of Modernity, 1905–1914 From the Back Cover "This book is deliciously subversive. Garrett demonstrates that the major writers in Yiddish, a language without its own territory, wrote as if their Jewish subjects lived and traveled freely at the center of the world; not on its margins, not in a ghetto, not in a valorized state of exile."-David G. Roskies, Jewish Theological Seminary "Garrett's work goes a long way towards conceptualizing and analyzing a phenomenon omnipresent in Yiddish short stories, novels, poetry, and drama, combining theoretical considerations of the journey in general and specific, nuanced readings of Jewish journeys in particular."-Jeremy Dauber, Columbia University "This kind of scholarship is vital for the further progress in Yiddish studies and its integration into the mainstream humanities."-Mikhail Krutikov, Oxford Centre for Hebrew and Jewish Studies and author of Yiddish Fiction and the Crisis of Modernity, 1905-1914 About the Author Leah V. Garrett is assistant professor of Judaic studies and English literature at the University of Denver, Colorado.

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.

A history of the influential labor Zionist youth movement Habonim. the movement's history is recounted in its members' words, including those of Golda Meir, Mordecai Richler and Leonard Fein. the afterword is provided by Chaim Herzog, a founder of habonim in ireland