An examination of the development of the non-Zionist Jewish socialist Bund in Russia, Labour Zionism, and the American Jewish Labour movement, portraying their often bitter struggles with each other and with non-Jewish socialist movements, especially in Russia.

Mendelssohn wrote "Jerusalem" in Prussia on the eve of the French Revolution. When he published "Jerusalem", he risked a lot, not only in front of the Prussian authority, but also in front of religious authorities - including Orthodox Rabbis. Because it deals with social contract and political theory (especially concerning the question of the separation between religion and state). The "Jerusalem" is still underestimated as a contribution to philosophy - probably because it was directly connected with the historical situation and the social conditions of the author's life. On the other hand, a lot of historians concerned about Haskalah criticized the heroic image about Moses Mendelssohn in which he appears as the starting point of Jewish enlightenment without any respect to earlier attempts around the beginning of the 18th century. The "Jerusalem" consisted of two parts and each one was paged separately and the first one treated clearly the contemporary conflicts of the state and the second those of religion. In the first the author developed his political theory towards a utopia of a just and tolerant democracy, which he identified with the political attempt of the Mosaic Law: therefore the title "Jerusalem". In the second part he worked out a new pedagogic charge which every religion has to fulfill in the private sector. It was reduced to it, because the tolerant state should be separated from any religion. Hence the Mosaic law and the traditional practice of jurisdiction was no longer the business of Judaism, if there would be a tolerant state. Instead the new charge of religion would be the education of just and tolerant citizens. The book as a whole summarizes Moses Mendelssohn's critic concerning the contemporary conditions of the Prussian Monarchy and the legal status of the different religions, which finally means the civil status of its inhabitants according to their faith. Jew refusing both proselytism and the abandonment of his own religious beliefs, Moses Mendelssohn opens the way for a dialogue of ideas between the Occident and jusaisme. According to the French philosopher Emmanuel Levinas, "The work of Mendelssohn is in actuality and stimulates Judaism today. In effect, it heralds a new era in Jewish history. It demonstrates that a Judaism's longing to make a symblotic relationship with non-Jewish human world beyond the mythical universalism of being-for-others, which has always been familiar to him."

More Unfinished Business is a companion to the first volume of Rabbi Plaut?s 1981 memoir, Unfinished Business, offering readers his reflections on the unfolding of his life and work, and of events that touched him, during the past two decades. In some of these events ? for instance, in the case of his report on refugee policy and his role in shaping the direction of the Reform movement in Judaism, his reach has touched the lives of many thousands of people. This is a book of doings and musings rather than a detailed analysis of events. Rabbi Plaut considers how the events and issues he was involved with forced him to confront and reassess his life?s work, his religious, institutional, and political commitments. To understand this process, the reader is invited to consider something of the private man behind the events. It is this effort to reveal himself as a person, rather than as an actor in history, that gives added meaning to his reminiscences and his discussion of his concerns, involvements, and disappointments ? wrestling with prayer, the future of Judaism, ageing and mortality, parting with material possessions, even his passion for tennis. Rabbi Plaut is an exceptional writer and story-teller. This is a remarkable book by a remarkable man.