This is a story of discovery. Like many kids in immigrant families, I avoided dealing with "old country" family history--and like many of us, I was later moved to go on a quest to discover my roots. This book, Searching for Butsnevits: A Shtetl Tale, is part autobiography, part social history, and part detective story--where the search is for a missing community rather than a missing person. The book is an encounter with the past, with the history of my family in Ukraine in the early 1900s, and includes information about Jewish life in the area and what's happened since to the place and the people, as well as a rare firsthand account of the flight of my family from Ukraine in 1920 in the wake of the pogroms that swept the country following the Russian Revolution.

Theology is, by definition, rational discourse about God and, by extension, the rational discourse about religious matters in general. Humans are rational--though not only rational--creatures and, as such, they are ever striving to verbalize, to rationalize, and to systematize. But, if theology is rational discourse about a primary experience rather than experience itself, we are faced with the problem of whether theology can really do full justice to the primary experience. Theologians have often list sight of the fact that theology is an interpretive discipline, that the primary source of religious knowledge is human experience, and that we have in our experience only hints and intimations of God. The images and nuances of poetry may be better suited than logical discourse for capturing these hints and intimations. Alongside its technical theological tractates, Judaism has always had its prayerbook, and the language of prayer is the language of poetry. Theological systems may come and go, but the theology that is translatable into liturgy remains. Liturgical poems expressing the unconventional and the idiosyncratic share the same prayerbook pages with conventional theology, just as conflicting ideas had always shared the same pages of Talmud and Midrash, where no uniformity of theological positions was ever enforced. Ibn Ezra's advice to "pray only in a literalist manner" was hardly the advice by which Jews let themselves be guided. The poetry of the synagogue proves it. The traditional Jewish liturgy contains not only the standard prayers ordained in the Talmud and the ritual codes, but also poetic embellishments of all kinds. Such poetic embellishments, or piyyutim, take the form of hymns to be sung in conjunction with the standard prayers, and of poetic inserts in the standard prayers themselves. Jakob Petuchowski presents ten such poems in pointed Hebrew, with translation, commentary, and introduction to the theological theme of each poem. The poems-ranging from the sixth to the fourteenth centuries and hailing Palestine, Spain, France, Germany, and Italy-introduce the reader to innovative poetic expressions of unconventional and daring theological ideas that have been incorporated into the standard liturgy. This reprint edition is an indispensible introduction to piyyut (medieval liturgical poetry) for all students of Jewish thought and culture.

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2020 Reprint of the 1957 Edition. Full facsimile of the original edition and not reproduced with Optical Recognition Software. Howard Fast (1914-2003) was one of the most prolific American writers of the twentieth century. He was a bestselling author of more than eighty works of fiction, nonfiction, poetry, and screenplays. The son of immigrants, Fast grew up in New York City and published his first novel upon finishing high school in 1933. In 1950, his refusal to provide the United States Congress with a list of possible Communist associates earned him a three-month prison sentence. During his incarceration, Fast wrote one of his best-known novels, Spartacus (1951). Throughout his long career, Fast matched his commitment to championing social justice in his writing with a deft, lively storytelling style. In The Naked God the well-known author tells of his disillusionment with Communism and his subsequent break with the Party. The book is Howard Fast's public repudiation of the Communist Party, of which he was a devoted member for thirteen years until reading about the full scope of atrocities committed by the Soviet Union under Stalin. As the bestselling author of Spartacus and Citizen Tom Paine, Howard Fast lent his writing talents and celebrity to the communist cause as a steadfast advocate and public figure. However, he felt increasingly ill at ease with the superior manner Party leaders took with rank-and-file members and with rumors of Soviet anti-Semitism. In The Naked God, his first book after officially leaving the Party in 1956, Howard Fast explores the reasons he joined and his long inner struggle with a political movement in which he never felt he truly belonged.

Cover worn, signed by the author. Shipped from the U.K. All orders received before 3pm sent that weekday.

My China is a memoir and informal history of the little known community of Russian Jews who lived in the remote eastern Chinese cities of Harbin, Shanghai and Tientsin.

Much as he considered himself a philosopher, Morris Raphael Cohen was also immersed in the machinery of social life. From his first years of "engagement" as a volunteer teacher in Thomas Davidson's school for working-class people, to his last as professor of philosophy at New York's City College and at the University of Chicago, he constantly sought to understand the underlying assumptions of human behavior. The studies Cohen gathered together for Reflections of a Wondering Jew are an indication of representative achievements of his life. He was deeply involved in the experience of the American Jewish community, and much of his work here consists of an inquiry into and analysis of specifically Jewish affairs. Some of his most valuable contributions to American thought and maturity are those that were never included in standard philosophical efforts. His work and scholarship provide foundations for the field of human problems and the history of ideas. These lectures illuminated the way forward in so many of our crisis years. There is a certain tragedy to the fact that for many decades Morris Raphael Cohen had hoped to organize and put into systematic form his literary reflections on Jewish problems and American liberalism. Towards the end of his life, he faced the realization that many of his intended writings would never reach fruition. Though this volume may not be quite what Cohen intended, it is a product of a mature giant in American intellectual history.

This volume deals with the modern fate of the traditional conception of Jews as a covenanted people chosen to receive the Law, whose ultimate purpose is contributing to the universal salvation of mankind. The author shows how, under the influence of liberalism, rationalism, relativism, and other Enlightenment ideologies, this idea was distorted, denied, inverted, yet never entirely obliterated. In his discussions of modern Jewish thinkers and writers and the ideological and political struggles of Zionism and the state of Israel against enemies from without and from within, Alexander shows that the ancient idea of covenant is still alive today, if only in the assumption that Jewish life can lead somewhere so long as Jews remember that it began somewhere. Ranging from literary criticism and the history of ideas to journalism and politics, the book is unified by a point of view unabashedly espousing the Jewish idea and challenging its enemies.

This volume contains Rifat Bali's study of the Jewish place in Istanbul's nineteenth-century sex trade as well as three contemporary accounts of the practice.