In recent years, a lively debate has developed in Poland on the question of what responsibility the Poles share for the mass murder of the Jews, which took place largely on Polish soil. This debate was sparked off by the showing in Poland of Claude Lanzmann's film, Shoah , which revealed how deeply-rooted anti-Jewish prejudice could still be found in the Polish countryside. Anti-semitism is something which Poland has preferred to forget. But before the Second World War hostility to the Jews was widespread and this climate of pervasive anti-semitism may have facilitated the Nazis' murderous plans. But Poles now, with great courage, are facing this dark side of their past. This book, translated and edited by a leading British historian of Poland, Antony Polonsky, is a major contribution to the history of the Holocaust. It gathers together the most important contribution to the current debate, revealing the agony many Poles feel about their lack of action during the war.

Deals with attitudes of the white population of South Africa towards Jews between 1885-1940. Contends that antisemitism in South Africa in that period did not come from Europe, nor was it a result of Nazi propaganda. White South Africa had anti-Jewish stereotypes of its own. Popular aversion was directed primarily against the Eastern European immigrant, who was depicted as a dirty peddler, shunning menial work and trying to outwit farmers and city workers. Later, this image was supplemented by stereotypes of cosmopolitan financiers, and was characterized by a sense of "otherness" on both the physical and cultural levels; in a later period Jews were cast in an essentially racial mold. The 1930s added to this kind of antisemitism a new, programmatic one, whose exponents were the extremist Malan wing of the National Party and some extremist organizations. In the 1940s-50s antisemitism in South Africa subsided; it never played a significant role in the country's inner life and politics.

"A young Jewish boy strolls through Vienna and witnesses acts of anti-Semitism during the Jewish holiday of Hanukkah. At night he dreams of a superhero, Judah Maccabee, who appears to defend Vienna's Jews. When he awakes, he knows there will be no Maccabean rescue and he weeps. Years pass, the boy, now an old man, returns to Vienna and sees the Jewish community and the Temple have been restored. He looks for the eternal light in his Temple and can't find it. Then suddenly it becomes clear to him: The light was there all the time; it was in his own heart"--

The Black Death of 1348-50 devastated Europe. With mortality estimates ranging from thirty to sixty percent of the population, it was arguably the most significant event of the fourteenth century. Nonetheless, its force varied across the continent, and so did the ways people responded to it. Surprisingly, there is little Jewish writing extant that directly addresses the impact of the plague, or even of the violence that sometimes accompanied it. This absence is particularly notable for Provence and the Iberian Peninsula, despite rich sources on Jewish life throughout the century. In After the Black Death , Susan L. Einbinder uncovers Jewish responses to plague and violence in fourteenth-century Iberia and Provence. Einbinder's original research reveals a wide, heterogeneous series of Jewish literary responses to the plague, including Sephardic liturgical poetry; a medical tractate written by the Jewish physician Abraham Caslari; epitaphs inscribed on the tombstones of twenty-eight Jewish plague victims once buried in Toledo; and a heretofore unstudied liturgical lament written by Moses Nathan, a survivor of an anti-Jewish massacre that occurred in Tàrrega, Catalonia, in 1348. Through elegant translations and masterful readings, After the Black Death exposes the great diversity in Jewish experiences of the plague, shaped as they were by convention, geography, epidemiology, and politics. Most critically, Einbinder traces the continuity of faith, language, and meaning through the years of the plague and its aftermath. Both before and after the Black Death, Jewish texts that deal with tragedy privilege the communal over the personal and affirm resilience over victimhood. Combined with archival and archaeological testimony, these texts ask us to think deeply about the men and women, sometimes perpetrators as well as victims, who confronted the Black Death. As devastating as the Black Death was, it did not shatter the modes of expression and explanation of those who survived it--a discovery that challenges the applicability of modern trauma theory to the medieval context.

A new translation of a forgotten masterpiece of German World War I literature, based on the author's own first-hand experiences of combat The war, an operation instigated by men, still felt to him like a storm decreed by fate, an unleashing of powerful elements, unaccountable and beyond criticism. Arnold Zweig's novel was first published in 1933 and is based on his own experiences in the German army during World War I. Following the unlawful killing of his younger brother by his own superiors, Lieutenant Kroysing swears revenge, using his influence to arrange for his brother's unit, normally safely behind the lines, to be reassigned to the fortress at Douaument, in the very heart of the battle for France. Bertin, a lowly but educated Jewish sapper through whose eyes the story unfolds, is the innocent man caught in the cross-fire. The book not only explores the heart-breaking tragedy of one individual trapped in a nightmare of industrialized warfare but also reveals the iniquities of German society in microcosm, with all its injustice, brutality, anti-Semitism, and incompetence. A brilliant translation captures all the subtleties, cadences, and detachment of Zweig's masterful prose.

"In the third volume of Milton Shain's history of antisemitism in South Africa, he traces and unpacks hostile attitudes towards Jews and irrational fantasies that accompany them in apartheid and post-apartheid South Africa."

"Tearing down stereotypes about Jews, Richard Marceau tells us about himself, using his own story to convey Jewish history and culture. He draws an original portrait of the State of Israel, the role it plays in today's Jewish identity, and helps us discover Quebec's Jewish community. Denouncing prejudices and intellectual dishonesty, identifying himself as a pro-Palestinian Zionist, Richard Marceau calls for a respectful dialogue, promoting both the legitimacy of the Jewish State of Israel and the creation of an independent Palestinian state."--Pub. desc.

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: