They are voices that have been silent for centuries: those of captives and refugees, widows and orphans, the blind and infirm, and the underclass of the "working poor." Now, for the first time, the voices of the poor in the Middle Ages come to life in this moving book by historian Mark Cohen. A companion to Cohen's other volume, Poverty and Charity in the Jewish Community of Medieval Egypt , the book presents more than ninety letters, alms lists, donor lists, and other related documents from the Geniza, a hidden chamber for discarded papers, situated inside a wall in a Cairo synagogue. Cohen has translated these documents, providing the historical context for each. In the past, most of what we knew of the poor in the Middle Ages came from records and observations compiled by their literate social superiors, from tax collectors to the inquisitor's clerk, from criminal judges to the benefactors of the helpless, from makers of Islamic waqf deeds to authors of Arabic chronicles, and in Judaism, from Rabbis who wrote responsa to compilers of Jewish-law codes. What distinguishes this book is that it contains the voices of the poor themselves, found in documents heretofore largely ignored. Because an ancient custom in Judaism prohibited the destruction of pages of sacred writing, the documents were preserved, largely unharmed, for as many as nine centuries. The Voice of the Poor in the Middle Ages provides access to the attitudes and philanthropic activities of the charitable, alongside the dramatic writings of the poor themselves, whether penned in their own hands or dictated to a scribe or family member. The book also allows a rare glimpse into the women of the Middle Ages, as well as into the world of private charity--an area long elusive to the medieval historian. For researchers and students alike, this book will be an invaluable social history source for years to come.

"Across almost the entire expanse of Jewish history, Jews have had to adjust to being ruled by empires. In antiquity alone Jews lived under a succession of imperial powers - Assyrian, Babylonian, Persian, and Seleucid - before having to deal with the Romans. Judaism (of course) was shaped by each successive encounter with an imperial power. But as Katell Berthelot argues in this book, Rome and Roman imperialism presented Jews with unique ideological challenges, and compelled Jews to rethink key aspects of their own self-definition. Long before Rome became Christian, Jews recognized pagan Romans as unprecedented rivals because of some striking similarities between the two peoples. Previously Jews were ruled by empires associated with kingdoms and kings. By contrast, "Rome" was first and foremost a city and a people - and Romans thought of their city and themselves as a people in ways uncomfortably close to the ways Jews defined themselves: as an Israelite people tied to a capital city, Jerusalem. Moreover both Romans and Jews conceived of themselves as a pious people with a divine calling; both thought they possessed the most perfect laws ever written; and both believed themselves to be entrusted with a universal mission that implied bringing peace to the world. This was too close for comfort. The disturbingly close parallels led some Jews to feel that Rome was in fact trying to take Israel's place in God's plan for the world. Revealingly, the ancient rabbis depicted this rivalry by turning to the famous biblical story of the sibling rivals Jacob and Esau, associating the Jews with the former and the Romans with the latter. The perceived rivalry led to a series of innovations in Jewish self-perceptions in late antiquity in several areas that Berthelot will discuss in a series of book chapters: innovations in Jewish understandings of power, citizenship (or membership in a people), and law. Berthelot argues that in some cases the Jewish sources imitate or mimic Roman representations (of, e.g. legal thinking and practice), and in other cases propose a countermodel"--

The dynamics and achievements of organized Jewish rescue in the modern period are assessed in this volume, which includes essays and case studies. These studies illuminate and evaluate the efforts of Jews to defend and preserve communities separated by vast distances and diverse cultural and political systems.

Discusses the Russian Jewish poet (born Eduard Dzyubin, 1895-1934), including the role that antisemitism played in regard to the publication (or non-publication) of his works and to their interpretation. Mentions, in particular, the Russian ultra-nationalist Stanislav Kunyayev, who viewed Bagritskii both as an "alien trespasser in the fields of Russian poetry" and as a self-hating Jew. Focuses on the poems "Origin" and "February" and their relation to the poet's Jewishness, which contemporary and later Soviet criticism minimized. Examines the Jewish trauma of rejection depicted in "February" and the protagonist's reactions to it. Denies the antisemitic view that the Jew in the poem rapes a Russian woman. Rejects the image of Bagritskii as a self-hating Jew, as well as the allegation that he has no place in Russian culture. Bagritskii was hoping for a synthesis, a utopia where a Russian-Jewish identity was possible and welcome. The fate of his works, as well as those of Soviet Jews who outlived him, proved otherwise.

"Inspired by a search for the origin of his Lithuanian-immigrant grandfather's unlikely name - Charles Beresford Price - Stanley Price sets out to assemble his own identity from a multitude of fragments: rugby-playing, patriotic Irish; rebellious orthodox Jewish; Cambridge, anti-Establishment British; 1960s immigrant to America; not to mention, eventually, successful novelist and playwright." "Price introduces us to a varied, Woody Allen-esque cast: the eccentric grandfather who was once famously asked by a Dublin policeman whether he was 'a Catholic Jew or a Protestant Jew'; the ageing spinster aunts Minnie and Hilda, aka 'The Girls'; a wind-obsessed rabbi; and guest appearances from Elizabeth Taylor, Richard Burton and Marilyn Monroe." "Criss-crossing both the Irish Sea and the North Atlantic, this perfectly paced and witty memoir also tells a little-known story: that of the Jews of Ireland - their history, culture and contribution."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

Born in the United States, Shirley Kaufman has lived for the past 20 years in Jerusalem, a city split by cultural and religious fault lines. In direct, sensitive language, Kaufman's poems occupy the shifting border between ordinary life and violence, Palestinian and Jew, young love and aging companionship. They grapple with the meaning of routine, of family, and of life among a daily existence punctured with bombs. Sometimes I need to be nowhere. A place without history. "Kaufman's poems flourish in the spaces between what is familiar and unfamiliar, between life in Israel and life in the U.S., and in those moments when the differences between Palestinians and Jews, mothers and daughters, history and the immediate moment play themselves out." -- American Book Review "Kaufman is adept at revealing the human face behind politics, carefully accumulating familiar details to make a large portrait." -- Publishers Weekly Shirley Kaufman is the author of seven books of poetry and several translations from the Hebrew. Her awards include the Shelley Memorial Award from the Poetry Society of America and the Alice Fay di Castagnola Award. A native of Seattle, Kaufman now lives in Jerusalem.

The State of the Jews examines the current predicament of the Jewish people and the land of Israel, both of which still stand at the storm center of history, because Jews can never take the right to live as a natural right. The volume comprises celebrations and attacks. Edward Alexander celebrates writers like Abba Kovner, Cynthia Ozick, Ruth Wisse, and Hillel Halkin, who recognized in the foundation of Israel shortly after the destruction of European Jewry one of the few redeeming events in a century of blood and shame. He attacks Israel's external enemies�busy planners of boycotts, brazen advocates of politicide, professorial apologists for suicide bombing�and also its internal enemies. These are "anti-Zionist" Jews, devotees of lost causes willfully blind to the fact that Israel's creation was an event of biblical magnitude. Indifference to Jewish survival during World War II was the admitted moral failure of earlier American-Jewish intellectuals, but today's "progressives" and "New Diasporists" call indifference virtue, and mistake cowardice for courage. Because the new anti-Semitism, tightening the noose around Israel's throat, emanates mainly from liberals, Alexander analyzes both antisemitic and philosemitic strains in three prominent Victorian liberals: Thomas Arnold, his son Matthew, and John Stuart Mill. The main body of Alexander's book is divided generically into history, politics, and literature. At a deeper level, its chapters are integrated by the book's pervasive concern: the interconnectedness between the state of Israel and the spiritual state of contemporary Jewry.

Uncompromising exploration of post-Holocaust memory and loss. Pat Goldman is a successful Dublin journalist planning a trip to Israel to report on the Intifada. Before she leaves, her mother tells her of a sister her parents had placed in the care of Christian friends just before she and her husband were deported to a Nazi camp. As Pat becomes involved in the complexities of the Israeli-Palestinian conflict, she meets Daniel, a ruthless member of the renowned Israeli secret service. He, too, is a son of Holocaust survivors. Their meeting inspires Pat to start an investigation into the history of their families' survival.

" . . . scrupulous, fair-minded and richly-detailed study . . . the book charts one of the most remarkable intellectual careers of the 20th century's latter half. . . . What is most heartening about Mr. Alexander's biography is its exemplary civility and nuance in discussing ideas across the lines of political difference." ―Nathan Glick, Washington Times "Anyone interested in Howe's varied career, and the historical context that has given it its particular shape―American radicalism, the Cold War and anticommunism, the New Left, literary modernism, Jewish life―will profit handsomely from reading Alexander's respectful book." ―Wilson Quarterly "Edward Alexander's captivating study of Irving Howe is illuminating and scrupulous; it is also temperate, generous, and deeply fair-minded. If Howe were alive, he would thank the author―and even now, in Paradise, he is surely doing so (while hotly continuing the discussion)." ―Cynthia Ozick " . . . a singular achievement." ―Jerusalem Post " . . . a masterpiece" ―National Jewish Post and Opinion ". . . meticulous scholarship, felicitous writing style and a literate feistiness." ―Chicago Jewish Star "An excellent work of insight and criticism, recommended for academic libraries." ―Library Journal "An insightful, balanced contribution . . ." ―Booklist "Edward Alexander's estimable intellectual biography . . . studiously avoids both undue sentimentality and overly harsh censure." ―Sanford Pinsker, Philadelphia Inquirer "Edward Alexander's well-informed and engaging portrait of Irving Howe does full justice to the complexities of mind and the political passions of one of this country's leading intellectuals. This bracing, perceptive study honors Howe's admirable career by treating it with the same high degree of moral seriousness that characterized Howe's own work at its best." ―Alvin H. Rosenfeld Irving Howe, author of World of Our Fathers, the prize-winning history of American Jewish immigrant culture, and founding editor of the influential magazine Dissent, was for over 50 years a dominant―and controversial―figure in American intellectual life. Through a clear and eloquent study of Howe's politics, writings, and thought, Edward Alexander constructs a sympathetic yet critical intellectual biography of this complex individual.

Essays discuss Washington synagogues, community organizations, Jewish society and culture, and the history of Washington's Jewish community

Analysing the political relations between the Kingdom of Poland and the hasidic movement, this book examines plans formulated by the government and by groups close to government circles regarding hasidim, and describes how a hasidic body politic developed in response. Marcin Wodzinski demonstrates that the rise of hasidism was an important factor in shaping the Jewish policy of both central and provincial authorities and shows how the creation of socio-political conditions that were advantageous to the hasidic movement accelerated its growth. While concentrating on the dynamic that developed in the Kingdom of Poland, the discussion is informed by a consideration of the relationship between the state and the hasidic movement from its inception in the Polish - Lithuanian Commonwealth. The novelty of this study lies in the fact that, whereas most analyses of political culture concentrate on states and societies with well-established electoral systems of representation, Wodzinski focuses on the under-researched area of political relations between a non-democratic state and a low-status community lacking authorized representation. Applying concepts more often associated with cultural history, his analysis draws a distinction between the terms of reference of high-level political debate and the actual implementation of policy middle- and low-level officials. Similarly, in analysing hasidic responses he differentiates between high-level hasidic representations in the state and the grassroots politics of the community. This combination enables a broad contextualization of the whole subject, integrating the social and cultural history of Polish Jewry with that of Polish society in general.

A collection of seven essays on postwar Polish Jewry, most of them published previously as articles or as chapters in books by Gebert and revised for this edition. Partial contents: