The untold life story of All-of-a-Kind Family author Sydney Taylor, highlighting her dramatic influence on American children's literature.

The nine American Jews of whom Milton Konvitz writes are philosophers, jurists, or rabbis, widely known and readily accepted as American Jewish thinkers. Their work reflects all essential Jewish values. Each person in his own way has dedicated his work to the betterment of life and the advancement of human ideals. In this sense, their Jewishness is not defined by religion alone. Americanism permeated all they thought and all they did. Konvitz argues that in the complex modern world, secularists often serve God more handsomely than do members of synagogues or churches. For example, when the Supreme Court in 1954 (with Felix Frankfurter playing a key role behind the scenes) agreed to outlaw segregation of the races in public schools, was the Court's action secular or religious? When Congress passed the statute known as the Americans with Disabilities Act, requiring equal treatment of handicapped persons, was the action secular or religious? Is a minimum wage act secular or religious? Is Medicaid a secular or a religious act? Konvitz believes the distinction is not useful, or even possible. The book is divided into three parts, reflecting Konvitz's range of intellectual interests. The nine essays offer concise intellectual biographies of three American Jewish philosophers, three Supreme Court Justices, and three rabbis. The philosophers-Horace M. Kallen, Morris Raphael Cohen, and Sidney Hook-are world-renowned. The jurists-Louis D. Brandeis, Benjamin N. Cardozo, and Felix Frankfurter-hold prominent places in American legal history. And the three rabbis-Leo Jung, Robert Gordis, and Jacob Agus-are known wherever Jewish thought is studied. By treating with equal seriousness the lives and writings of both religious and secularist thinkers, the author intentionally minimizes the conventional antagonism and frequent conflict between religion and secularism. An unusual feature of the book is the fact that the author was a close friend of six of the persons whose lives and work are examined, allowing him a perceptive insight into their character and thought. Although the book is about serious subjects, its graceful style makes the contents easily accessible to lay persons as well as scholars and students of Judaica.

In 1818, with a single essay of vast scope and stunning detail, Leopold Zunz launched the turn to history in modern Judaism. Despite unending setbacks, he persevered for more than five decades to produce a body of enduring scholarship that would inspire young Jews streaming into German universities and alter forever the understanding of Judaism. By the time of his death in 1886, his vision and labor had given rise to a historical discourse and intellectual movement that devolved into vibrant sub-fields as it expanded to other geographic centers of Jewish life. Yet Zunz was a part-time scholar, at best, in search of employment that would leave him time to study. In addition to his pioneering scholarship, he was as deeply engaged in ending the political tutelage of German Christians as the civil disabilities of German Jews. And to his credit, these commitments did not come at the expense of his loyalty to the Jewish community, which he was ever ready to serve. Zunz once quipped that "those who have read my books are far from knowing me." To complement his books, Zunz left behind a treasure trove of notes, letters and papers, documents that the distinguished scholar of German Jewish culture, Ismar Schorsch, has zealously utilized to write this, the first full-fledged biography of a remarkable man

An informative memoir of kibbutz life that reveal a piece of Israel's early story that should not be forgotten.

"Martha Shelley didn't start out in life wanting to become a gay activist, or an activist of any kind. The daughter of Jewish refugees and undocumented immigrants in New York City, she grew up during the Red Scare of the late 1940s and 1950s, was inspired by the civil rights and anti-Vietnam War movements that followed, and struggled with coming out as a lesbian at a time when being gay made her a criminal. Shelley rose to become a public speaker for the New York chapter of the lesbian rights group the Daughters of Bilitis, organized the first gay march in response to the Stonewall Riots of 1969, and then cofounded the Gay Liberation Front. She coproduced the newspaper Come Out!, worked on the women's takeover of the RAT Subterranean News, and took a central role in the Lavender Menace action to confront homophobia in the women's movement. Martha Shelley's story is a feminist and lesbian document that gives context and adds necessary humanity to the historical record"--Dust jacket flap.

EAST OF TIME is a rendezvous of history and imagination, of realities and dreams, hopes and disenchantments. This extraordinary book, by turns stark and poetic, unfolds in a succession of short reminiscences that weave together into a shimmering tapestry depicting a lost world. The setting is Lodz, Poland, in the years of the author's childhood, when he witnessed the grand belief in a just new world overtaken by the cataclysmic events of the 1930s, imprisoned between the walls of ghettos, and finally silenced at Auschwitz. The book's touchstone is the determination of an entire community to remain human, even at the last frontier of life.

Product Description Despite a historical record that shows sustained involvement of American Jewish women with early Zionism and Palestine, this topic has received scant scholarly attention. A major contribution to Zionist history, women’s history, and American history, American Jewish Women and Zionism offers a much needed clarification to the historical record. Divided thematically, American Jewish Women deals with representative figures, events, and themes of the pre-state era. The essays in the book have three different foci: Several are concerned with significant personalities, such as Golda Meir, Marie Syrkin, Emma Lazarus, and Henrietta Szold, while others are concerned with the pivotal role played by American Zionist women’s organizations including Hadassah, the Pioneer Women’s Organization (later Naamat), the Mizrachi Women’s Organization (later Amit Women), and others. The remaining essays address broad themes and reveal the multidimensionality of the relationship of American Jewish women and Zionism, which includes agricultural and vocational training, religion, ideology, geography, and feminism and femininity. American Jewish Women and Zionism also includes several eyewitness documents and personal testimonies. No less significant than the corpus of memoirs and literature produced by male Zionist leaders, such data throws light on hitherto neglected facets of American Jewish and Zionist history, including the variety of roles played by Zionist women and their self-awareness as participants in one of the most dramatic and consequential episodes in the history of Jewish civilization. The volume includes a glossary of terms, a map of the principal locations referred to in the text, illustrations, and a timeline of American Jewish women and their relationship to Zionism. Each section opens with a prefactory note that places the essays in historical context. It concludes with a bibliographic note and suggestions for further readings. Review "Anyone interested in the significant role of women and Zionism should definitely find this book a must read."--The National Jewish Post & Opinion "Shulamit Reinharz and Mark Raider's magnificent study... challenges us to understand how faith in Zionism and in the American dream nourished and changed both projects. This is a story not of ideologies or, for the most part, of ideologues, but rather of the creators of a new tradition. The essays in this collection bring some of the leaders of Hadassah, Pioneer Women, and of Mizrahi beautifully to life and show how a dedication to the Zionist cause deepened a commitment to American values, and enlarged the Zionist perspective, to preserve a set of liberal principles reaching across the ethnic and national divide in Palestine...In this book Reinharz and Raider assemble essays that chart the rich profusion of movements, institutions, and activities - including aliyah - that Zionism inspired in Jewish women living in the United States."--Israel Studies "The organizations that women created as an expression of their goal are deftly analyzed. There is valuable and intriguing material here which calls for the attention of scholars in the fields of American history, women's history, feminism, and Zionism."--Jewish Book World From the Publisher 6 x 9 trim. 12 illus, 1 map, 3 tables About the Author Mark A. Raider is professor of modern Jewish history in the Department of History and director of the Center for Studies in Jewish Education and Culture at the University of Cincinnati. He is the author, most recently, of The Essential Hayim Greenberg: Essays and Addresses on Jewish Culture, Socialism, and Zionism.

This is an eloquent and deeply felt memoir exploring the author's complex relationship with his Jewish identity. "If I Am Not Myself" is a passionate, thought-provoking exploration of what it means to be Jewish in the twenty-first century. It traces the author's upbringing in 1960s Jewish-American suburbia, his anti-war and pro-Palestinian activism on the British Left, and life as a Jew among Muslims in Pakistan, Morocco, and Britain. Interwoven with this are the experiences of his grandfather's life in Jewish New York of the 1930s and '40s, his struggles with anti-Semitism and the twists and turns that led him from anti-Fascism to Militant Zionism. In the course of this deeply personal story, Marqusee refutes the claims of Israel and Zionism on Jewish loyalty and laments their impact on the Jewish Diaspora. Rather, he argues for a richer, more multi-dimensional understanding of Jewish history and identity, and reclaims vital political and personal space for those castigated as self-haters by the Jewish establishment.

"Al Jolson, born Asa Yoelson, immigrated from his shtetl in Lithuania to the United States in 1894 after his father secured a job as a rabbi in Washington, D.C. A poor, Yiddish-speaking newcomer navigating a racially segregated and antisemitic America, young Jolson dreamed of becoming a star, and he did. Thanks to his immense talent and his knack for assimilating into new environments, by the time he reached his twenties he was the most famous and highly paid entertainer in America, making almost $5,000 a week at a time when the average American made $800 a year. Jolson's public adoration and widespread acceptance as a star marked the beginning of an enriching cultural transformation, a moment when the American mind opened up to ethnic and racial differences, widening the gap of acceptability. And yet Jolson himself, despite being ferociously ambitious and gigantically talented, was crippled by insecurity, often nervous to the point of collapse, prisoner to his many vices. Through Jolson, Bernstein simultaneously breaks open the history and legacy of the cultural sensation The Jazz Singer. Not only was The Jazz Singer the first feature length film with synchronized music and dialogue, but it was also taboo smashing in its content: The Jazz Singer is all about Jews, Orthodox and otherwise. Bernstein expounds on the making of The Jazz Singer, what the film meant then and now, introducing the many individuals involved in its production, including Samson Raphaelson, a young Jewish writer whose short story was the basis for the movie; the four Warner brothers who made a fortune off it; and George Jessel, Jolson's rival and the star of Raphaelson's stage adaptation of his short story. In the background emerges a picture of old Hollywood in the Roaring Twenties: cutthroat and greedy yet visionary and progressive. And while The Jazz Singer represented the future in many ways, it also dredged up the worst of the past, including Jolson's use of blackface, common at the time. At once a tale of the Judaizing of American culture and an acknowledgment of the challenges to come, Only in America is a glistening examination of a man at the center of a watershed moment in the arts"--

The Vienna Paradox is Marjorie Perloff's memoir of growing up in pre-World War II Vienna, her escape to America in 1938 with her upper-middle-class, highly cultured, and largely assimilated Jewish family, and her self-transformation from the German-speaking Gabriele Mintz to the English-speaking Marjorie--who also happened to be the granddaughter of Richard Schüller, the Austrian foreign minister under Chancellor Dollfuss and a special delegate to the League of Nations. Compelling as the story is, this is hardly a conventional memoir. Rather, it interweaves biographical anecdote and family history with speculations on the historical development of early 20th-century Vienna as it was experienced by her parents' generation, and how the loss of their "high" culture affected the lives of these cultivated refugees in a democratic United States that was, and remains, deeply suspicious of perceived "elitism." This is, in other words, an intellectual memoir, both elegant and heartfelt, by one of America's leading critics, a narrative in which literary and philosophical reference is as central as the personal.

"German, Jew, Muslim, Gay offers an astonishing perspective on the history of modern Germany through the vantage point of a man with multiple identities who devoted his life to religious utopias, fought for homosexual rights, wrote gay fiction, converted from Judaism to Islam (one of the few of any faith to do so), and considered himself part of a spiritual elite that held the key to Germany's salvation. Born in Posen in 1880, the son of a Jewish industrialist, Hugo Marcus converted to Islam and chose the name Hamid; he became the most important convert in Germany while retaining his membership in the Jewish community. He was renamed Israel by the Nazis and sent to the Sachsenhausen concentration camp in 1938, where he was in the unique position of Muslim witness to the Holocaust. The imam of his mosque gained his release and he escaped to Switzerland, where he wrote gay fiction under the pen name Hans Alienus. He died in Basel in 1966. The book challenges deeply ingrained perceptions of Muslim-Jewish relations during World War II and illuminates their interconnected histories in modern Europe. It also tells the unknown story of Marcus' orientalized Islam that, in echoing Goethe's, revitalized an essential strand of Germany's spiritual heritage"--

My parents always told me I was Mexican. I was Mexican because they were Mexican. This was sometimes modified to ÒMexican American,Ó since I was born in California, and thus automatically a U.S. citizen. But, my parents said, this, too, was once part of Mexico. My father would say this with a sweeping gesture, taking in the smog, the beautiful mountains, the cars and houses and fast-food franchises. When he made that gesture, all was cleared away in my mindÕs eye to leave the hazy impression of a better place. We were here when the white people came, the Spaniards, then the Americans. And we will be here when they go away, he would say, and it will be part of Mexico again. Thus begins a lyrical and entirely absorbing collection of personal essays by esteemed Chicana writer and gifted storyteller Kathleen Alcal‡. Loosely linked by an exploration of the many meanings of Òfamily,Ó these essays move in a broad arc from the stories and experiences of those close to her to those whom she wonders about, like Andrea Yates, a mother who drowned her children. In the process of digging and sifting, she is frequently surprised by what she unearths. Her family, she discovers, were Jewish refugees from the Spanish Inquisition who took on the trappings of Catholicism in order to survive. Although the essays are in many ways personal, they are also universal. When she examines her family history, she is encouraging us to inspect our own families, too. When she investigates a family secret, she is supporting our own search for meaning. And when she writes that being separated from our indigenous culture is Òa form of illiteracy,Ó we know exactly what she means. After reading these essays, we find that we have discovered not only why Kathleen Alcal‡ is a writer but also why we appreciate her so much. She helps us to find ourselves.

Set amidst the political upheaval of the McCarthy trials, the Vietnam War, and the rise of the women's movement, Intimate Politics is a courageous and uncompromising account of one woman's personal and political transformation, and a fascinating portrayal of a key chapter in our nation's history. At eight years old, Bettina Aptheker watched her family's politics play out in countless living rooms across the country when her father, historian and U.S. Communist Party leader Herbert Aptheker, testified on television in front of the House on Un-American Activities Committee in 1953. Born into one of the most influential U.S. Communist families whose friends included W. E. B. Du Bois, Paul Robeson, and Elizabeth Gurley Flynn, Bettina lived her parents' politics witnessing first-hand one of the most dramatic upheavals in American history. She also lived with a terrible secret: incest at the hands of her famous father and a frightening and lonely life lived inside a home wrought with family tensions. A gripping and beautifully rendered memoir, Intimate Politics is at its core the story of one woman's struggle to still the demons of her personal world while becoming a controversial public figure herself. This is the story of childhood sexual abuse, abortion, sexual violence, activism, and the triumph over one's past. It's about FBI harassment and persecution, Jewish heritage, and lesbian identity. It is, finally, about the courage to speak one's truth despite the consequences and to break the sacred silence of family secrets.

"This book tells the largely unknown story behind the rescue activities of several remarkable young Jewish women in Vichy France during World War II and their role in the resistance against Nazi and Vichy France deportation policies. Few studies of Vichy France and the Holocaust have looked at the rescue of Jews by those prepared to risk everything to escort them to safety in the border regions, and even fewer have considered Jewish rescue of Jews, specifically of Jewish children by women. This work will be arguably the first book in which the experiences and efforts of a number of female rescuers—all of whom knew or knew of each other—have been brought together in a single volume, with the object of honoring their memory and showing how the value of human life was sustained through the Holocaust. Focusing on a number of young Jewish women who defied the Nazis, this narrative highlights their courage and sacrifice in their efforts to rescue Jews in France during World War II. Additionally, it shows how these French women responded to Nazi and Vichy France policies of deportation through resistance activities. This is a story that will captivate anyone with an interest in the innate goodness of human beings that can shine even when confronted with the darkest expressions of depravity that occurred during the Holocaust." -- From publisher's website.

A biography of Gertrude van Tijn (1891-1974), born as Gertrud Franzisca Cohn in Braunschweig, Germany. From 1911-15 she lived in London, but was forced to immigrate because of her status as an enemy alien. She then went to Holland, where she became a fervent Zionist. In 1920 she married Jacques van Tijn, a Dutch Jew, and gave birth to two children. As he was a mining engineer, they lived in different countries until 1932 when they returned to Holland; in 1937 they were divorced. Focuses on her life and activities during 1933-45, when she worked for organizations dealing with the resettlement of Jewish refugees from Germany who fled to Holland, as well as with emigration of Dutch Jews, in particular for the Committee for Jewish Refugees. In April-May 1941 van Tijn, with Nazi approval, traveled to Portugal to coordinate, together with Portuguese authorities and the Joint Distribution Committee, the transit of Jewish refugees through Portugal and across the Atlantic. Her task proved to be very difficult, but some Jews got through, including her daughter. Her son served in the Allied army in France and Belgium. Van Tijn became head of the emigration department of the Jewish Council in Amsterdam; however, her achievements in this capacity were modest. In September 1943 she was deported to Westerbork, and in March 1944 to Bergen-Belsen. In the summer of 1944 she was freed with a group of prisoners in exchange for Germans arrested in Palestine. She stayed in Palestine for a few months, traveled back to Europe in 1945, and eventually settled in the USA, living close to her daughter. While in Palestine she wrote a report of what she had witnessed, which is found in the Leo Baeck Archives in New York, but was never published. Soon after the war van Tijn was criticized and censured as a dupe of the Nazis, guilty at the least of false credulity and at the most of collaboration, but she was later exonerated.

Shalvi has been a pioneer in advancing the status of women in Israel and in religious girls' education. She has been an active participant in peace dialogues and inter-religious initiatives and has been a social activist all her life. Born in Germany in 1926 to Orthodox parents, Shalvi grew up in London and studied English at Cambridge, before moving to Jerusalem in 1949 where she went on to pursue a PhD at Hebrew University, eventually teaching English Literature. In 1950, Shalvi met and married her husband, Moshe Shelkowitz (later Shalvi), who died in 2013. They had six children together. One of Shalvi's greatest accomplishments was the establishment of the Pelech School which she headed from 1975 to 1990. This experimental/ progressive religious high school for girls in Jerusalem has become a model for women's Orthodox education across the country. Shalvi was a co-founder of the Israel Women's Network, established to advance the status of women. In 2007 she was awarded the Israel Prize for Lifetime Achievements in the areas of education, social welfare and human rights.

Danziger's biographical sketches of the primary figures in the ancient rabbinic Judaism continue to hold value and interest for today's readers. Written in engaging narrative style, these essays were among the earliest studies in America to reflect the traditions of German Jewish historical scholarship applied to the formative period of Judaism. His notes reflect a sound reading of Jewish sources. In particular, his chapters on Hillel, Akiva and Judah ha-Nasi illuminate how their sharpness of mind and strength of purpose forged the tools for Jewish survival during the next millennia.

Streaming Video on Love In Black & White now available at Expandedbooks.com Most Americans regard the World War II period as belonging to the "greatest generation," but it was also a time when religious intolerance and racial violence flourished. Shamefully, it was commonplace to see signs that read "Whites Only" or "Jews Not Allowed." It is within this world that this compelling memoir is set. William Cohen, born in Bangor, Maine, was the eldest son of a Jewish father and a Protestant Irish mother. Janet Langhart, an African-American, was raised in Indianapolis, Indiana by her single parent mother, a Southern Baptist. The book draws fascinating parallels between the histories of two people from different regions, races, and religions, as both are witnesses to and targets of the social tensions of the day. Throughout Love in Black and White, readers accompany Bill and Janet in their struggle to overcome to the barriers of ethnic and racial bigotry and hatred. The stories are rich and profound. At times they are amusing. Other times, harrowing. Against impossible odds, Bill would be elected to serve his country as a U.S. Congressman and Senator, and Janet would become a prominent television personality, activist, and highly respected businesswoman and author. Opposites in so many ways―in color, faith and culture―seemingly a bundle of contradictions, they meet in 1974, become friends, and eventually fall in love. They decide to marry on Valentine's Day 1996 in the very place that once harbored some of the nation's most prominent racists-the U.S. Capitol. They receive the surprise of a lifetime when Bill is asked by President Bill Clinton to serve as the nation's 20th Secretary of Defense. It is a calling that proves to be life transforming for both him and Janet, as they lead, inspire and bring comfort to the men and women who defend our nation. It is at the Pentagon where they witness just how powerful our nation ca

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.

The daughter of Oliver Golden, an African American expatriate and agrarian activist of the early 1900's, and Bertha Bialek, youngest daughter of Polish American emigres of Jewish descent, Lily Golden has a special place in history. In this account of her experience, Golden provides a connection between the contemporary and historical relationships of America to Russia. Golden offers a distinctly different and refreshing point of view of the lives and experiences of Russia in her often alluring and romantic, sometimes bitterly painful, yet always vivid and intimate details of her life as a dark-skinned Russian surviving in and struggling against turbulent changes. She brings her tale of a sometimes charmed sometimes challenged existence full circle in her descriptions of her ultimate contact with distant relatives in the United States. Lily Golden allows the reader access into her lifelong revelation that family and community ties are boundless by time and geography.--page 4 of cover.