It is one of the curiosities of history that the most remarkable novel about Jews and Judaism, predicting the establishment of the Jewish state, should have been written in 1876 by a non-Jew - a Victorian woman and a formidable intellectual, who is generally regarded as one of the greatest of English novelists. And it is still more curious that Daniel Deronda , George Eliot's last novel, should have been dismissed, by many of her admirers at the time and by some critics since, as something of an anomaly, an inexplicable and unfortunate turn in her life and work. Yet Eliot herself was passionately committed to that novel, having prepared herself for it by an extraordinary feat of scholarly research in five languages (including Hebrew), exploring the ancient, medieval, and modern sources of Jewish history. Three years later, to reenforce that commitment, she wrote an essay, the very last of her writing, reaffirming the heritage of the Jewish "nation" and the desirability of a Jewish state - this well before the founders of Zionism had conceived of that mission. Why did this Victorian novelist, born a Christian and an early convert to agnosticism, write a book so respectful of Judaism and so prescient about Zionism? And why at a time when there were no pogroms or persecutions to provoke her? What was the general conception of the "Jewish question," and how did Eliot reinterpret that "question," for her time as well as ours? Gertrude Himmelfarb, a leading Victorian scholar, has undertaken to unravel the mysteries of Daniel Deronda . And the mysteries of Eliot herself: a novelist who deliberately wrote a book she knew would bewilder many of her readers, a distinguished woman who opposed the enfranchisement of women, a moralist who flouted the most venerable of marital conventions - above all, the author of a novel that is still an inspiration or provocation to readers and critics alike.

Jean-Paul Sartre and the Jewish Question examines the image of "the Jew" in Sartre's work to rethink not only his oeuvre but also the role of the intellectual in France and the politics and ethics of existentialism. It explores more broadly how French identity is defined through the abstraction and allegorization of "the Jew" and examines the role anti-antisemitic intellectuals play in this process. Jonathan Judaken reconsiders the origins of the intellectual in France in the context of the Dreyfus affair and Sartre's interventions in the parallel Franco-French conflicts in the 1930s and during the Vichy regime. He considers what it was possible to say on behalf of Jews and Judaism during the German occupation, Sartre's contribution after the war to the Vichy syndrome, his positions on the Arab-Israeli conflict, and the ways Sartre's reflections on the Jewish Question served as a template for his shift toward Marxism, his resistance to colonialism, and for the defining of debates about Jews and Judaism in postwar France by both Jewish and non-Jewish intellectuals. Judaken analyzes the texts that Sartre devoted to these issues and argues that "the Jew" constituted a foil Sartre consistently referenced in reflecting on politics in general and on the role of the intellectual in particular.

In this sparkling debut, a young critic offers an original, passionate, and erudite account of what it means to feel Jewish--even when you're not. Self-hatred. Guilt. Resentment. Paranoia. Hysteria. Overbearing Mother-Love. In this witty, insightful, and poignant book, Devorah Baum delves into fiction, film, memoir, and psychoanalysis to present a dazzlingly original exploration of a series of feelings famously associated with modern Jews. Reflecting on why Jews have so often been depicted, both by others and by themselves, as prone to "negative" feelings, she queries how negative these feelings really are. And as the pace of globalization leaves countless people feeling more marginalized, uprooted, and existentially threatened, she argues that such "Jewish" feelings are becoming increasingly common to us all. Ranging from Franz Kafka to Philip Roth, Sarah Bernhardt to Woody Allen, Anne Frank to Nathan Englander, Feeling Jewish bridges the usual fault lines between left and right, insider and outsider, Jew and Gentile, and even Semite and anti-Semite, to offer an indispensable guide for our divisive times.

The Jewish King Lear , written by the Russian-Jewish writer Jacob Gordin, was first performed on the New York stage in 1892, during the height of a massive emigration of Jews from eastern Europe to America. This book presents the original play to the English-speaking reader for the first time in its history, along with substantive essays on the play’s literary and social context, Gordin’s life and influence on Yiddish theater, and the anomalous position of Yiddish culture vis-à-vis the treasures of the Western literary tradition. Gordin’s play was not a literal translation of Shakespeare’s play, but a modern evocation in which a Jewish merchant, rather than a king, plans to divide his fortune among his three daughters. Created to resonate with an audience of Jews making their way in America, Gordin’s King Lear reflects his confidence in rational secularism and ends on a note of joyful celebration.

Reprint of 1938 edition. The Rape of Palestine is a scathing indictment of the British administration in Palestine. It is well documented and makes full use of quotations from the writings of non-Jewish persons who served under that administration and themselves complained of the anti-Semitism shown by government officials. Among them was Douglas V. Duff, who complained that "it did not pay for one's seniors to think that one had any undue sympathy for the returning Jews". Even if only one-half of the evidence amassed by the author were true, he would have proved that nearly all the persons sent out to administer Palestine were anti-Semitic and determined to evade the Mandate and destroy the Jewish national home.

As the title Jar Jar Binks Must Die indicates, Daniel M. Kimmel is not only a film critic with strong opinions, he's also a fan. In this collection of essays, he covers movies from Metropolis (1927), answering the absurd claim that the restoration of this silent classic negated its status as a science fiction film, to how Star Trek, Avatar, Moon, and District 9 may have made 2009 a "miracle year" for the genre. Along the way he looks at neglected works like Things to Come (1936), explains why remakes aren't always bad, and how seeing E.T. in an empty screening room changed his mind about Steven Spielberg. Whether to rediscover old favorites or add new titles to your Netflix queue, this is a must-have for lovers of SF movies. Author Bio Daniel M. Kimmel is a past president of the Boston Society of Film Critics. When it was discovered he is also a science fiction fan he started getting invitations to participate at a number of SF conventions, which he continues to do. He reviewed for the Worcester Telegram and Gazette and now writes for Northshoremovies.net. He is a correspondent for Variety, the "Movie Maven" for the Jewish Advocate and teaches film--including a course on SF and horror--at Suffolk University. His essays on classic science films have appeared in several publications including Clarkesworld, Space and Time, and the Internet Review of Science Fiction. He is the author of a history of FOX TV, The Fourth Network (2004) which received the Cable Center Book Award. His other books include a history of DreamWorks, The Dream Team (2006) and I'll Have What She's Having: Behind the Scenes of the Great Romantic Comedies (2008). He is also the author of three novels: Shh! It's a Secret: a novel about Aliens, Hollywood, and the Bartender's Guide (2013) Time On My Hands: My Misadventures In Time Travel (2017), and Father of the Bride of Frankenstein (2019).

Literary Nonfiction. Poetry. Film. Jewish Studies. Edited by Julian Kabza. Translated by Ian Thompson, Anna O'Meara, Julian Kabza, Nadege LeJeune, and Charles Penwarden. Introduction by Adrian Martin. Forward by Frédérique Devaux. Interview with Isou by Roland Sabatier. Afterword by Erik Bullot. "Who is Isou? Some may know that he was the founder and leader of a movement in art and thought named Lettrism. Some may know the remarkable film he made a year before he wrote his manifesto, the Treatise on Slime and Eternity, a breakthrough work of feature-length experimentation that was to win fans including Stan Brakhage--Isou himself would coldly remark, many years later, that Jean-Luc Godard and Guy Debord (to name only two luminaries whom he considered his mortal enemies) stole everything from it. Some might have come to the legend of Isou through the fond passage devoted to him in Greil Marcus' book on the distant origins of punk, Lipstick Traces--a book whose subtitle evokes 'a secret history of the 20th century.' In that book, Marcus tells the fine story of his teenage niece stumbling upon the photos on his desk of a young Isou in the late 1940s, and mistaking the artist for a contemporary pop star. And Isou did indeed look the part--especially in a self-portrait which was an example of what the Lettrists called hypergraphics, a work mixing the media of photography, painting, drawing, and Lettrist poetry."--Adrian Martin, from the introduction "Isou chipped language down to the bone that it might build its flesh up again, fresh and new. It is one of the grand aesthetic visions of the late twentieth century. His cinema, in particular, is a marvelous document of the secret history of our times. Here at last is the book that, for Anglophone readers and beyond, cements his fleeting presence for all time."--McKenzie Wark "Long-overdue, this translation of Isou's masterpiece--together with its contextual essays and interviews by Martin, Devaux, Sabatier, and Bullot--will be a monumental resource for international research into the origins of the Lettrist movement along with postwar Experimental Film and Media Art."--Andrew V. Uroskie

One of the country’s more perceptive younger critics, Louis Rubin is well known for his commentaries on the literature of the South. These essays—selected from his critical works over a period of more than a dozen years—reflect his wider concern with the whole spectrum of American literature. In the title essay Rubin treats “tired literary critics” and the often-heard pronouncement that the novel is dead. He argues that the response of novelists to our difficult and demanding times “will doubtless be what the response of writers to difficult and demanding times always has been: namely, difficult and demanding works of literature.” Another essay, “The Experience Difference: Southerners and Jews,” is a perceptive examination of the parallels in different factors and cultural experiences which brought Southern and Jewish writers to prominence. Rubin explores the potential pitfalls for Southern writers today in an essay called “Getting Out From Under William Faulkner.” Edgar Allan Poe’s position in American literary history and H.L. Mencken’s role as a literary critic and an “artist of destruction” who cleared the way and created an audience for the major American writers of the twenties are dealt with in other essays. The collection includes imaginative studies of Henry James, Mark Twain, Edmund Wilson, and Karl Shapiro. Several Southern writers, including Faulkner, Ellen Glasgow, Robert Penn Warren, Flannery O’Connor, and James Branch Cabell, also come under Rubin’s scrutiny.

Berlin! Berlin! is a satirical selection from the "man with the acid pen and the perfect pitch for hypocrisy," as New York author and Tucholsky-expert Peter Wortsman writes. This book os a complete collection of Tucholsky's news stories, features, satirical pieces, and poems about his hometown Berlin. It depicts Weimar Berlin, its cabarets, its policies, its follies, its ticks, and its celebrities, such as Pola Negri, Gussy Holl, Bert Brecht, Max Reinhardt, or Heinrich Zille. The book contains some of Tucholsky's most famous pieces, among them Berlin! Berlin!, a feature of the stereotypical Berliner on the phone, on vacation or doing "bizness", more than one satirical biography of the author himself, and some of his most famed stories such as where the holes in the cheese come from, or about the lion who escaped the Berlin zoo. Herr Wendriner, the chatty Berlin businessman makes an appearance, as well as Lottchen, the flapper, modelled after one of Tucholsky's real-life gilrfriends. Also Tucholsky's long-term friends Karlchen and Jakopp are part of this book. In Weimar Germany, Tucholsky was big, the most brilliant, prolific and witty cultural journalist of his time. He poured scorn on the reactionary institutions of the old regime, the follies of the Weimar Republic, and the peculiarities of the German character. - William Grimes, The New York Times Imagine a writer with the acid voice of Christopher Hitchens and the satirical whimsy of Jon Stewart. That's Tucholsky in a nutshell. - Anne Nelson, author of "The Red Orchestra" and "The Guys" Kurt Tucholsky was one of the most brilliant German-Jewish writers of his time. Today's Berliners adore him as one of their greatest sons. The world has yet to discover his genius. -Peter Schneider, author of "The Wall Jumper" and "Eduard's Homecoming" A selection from the man with the acid pen and the perfect pitch for hypocrisy, who was as much the voice of 1920s Berlin as Georg Grosz was its face. - Peter Wortsman, author of "Ghost Dance in Berlin" . . . a small, fat Berliner, who wanted to stop a catastrophe with his typewriter. -Erich Kästner, author of "Emil and the Detectives"

Carole Balin introduces us to dozens of Jewish women writers from late nineteenth- and early twentieth- century Tsarist Russia, focusing on five who were among the most prolific. Their extant literary remains include not only fiction, poetry, drama, translations, and essays, but also memoirs, autobiographies, diaries, and letters. Balin contextualizes the works of each within the culture in which she lived and wrote. Miriam Markel-Mosessohn (1839-1920) toiled to advance the goals of the Russian Haskalah (Enlightenment), translated German works into Hebrew, tried her hand at poetry, and became a foreign correspondent for a Hebrew newspaper at the age of 48. Hava Shapiro (1879-1943) published short stories and newspaper articles in Hebrew, earned a doctorate at the University of Berne, and was an active participant in the writing circle convened at the Warsaw home of Y. L. Peretz. Rashel Mironovna Khin (1861-1928) wrote numerous short stories and plays in Russian, two of which were staged at Moscow's Malyi Theater. Feiga Israilevna Kogan (1891-1974) composed books of Symbolist poetry in Russian while harboring a love of Hebrew, which she nurtured at the Society for Lovers of the Hebrew Language. Sofia Dubnova-Erlikh (1885-1986) was the daughter of historian Simon Dubnov, the wife of socialist Genrikh Erlikh, and an accomplished poet, essayist, biographer, and political activist in her own right. The life-like and touching portraits that emerge of these talented writers allow us a penetrating view of Jewish women within their Russian-Jewish milieu that is far more nuanced than the images of housewife and revolutionary currently held in collective Jewish memory. The lives and works of these women help to tell a larger story of Jewish cultural history in the Russian Empire.

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.