Nineteenth-century French Jewry was a community struggling to meet the challenges of emancipation and modernity. This struggle, with its origins in the founding of the French nation, constitutes the core of modern Jewish identity. With the Revolution of 1789 came the collapse of the social, political, and philosophical foundations of exclusiveness, forcing French society and the Jews to come to terms with the meaning of emancipation. Over time, the enormous challenge that emancipation posed for traditional Jewish beliefs became evident. In the 1830s, a more comprehensive ideology of regeneration emerged through the efforts of younger Jewish scholars and intellectuals. A response to the social and religious implications of emancipation, it was characterized by the demand for the elimination of rituals that violated the French conceptions of civilization and social integration; a drive for greater administrative centralization; and the quest for inter-communal and ethnic unity. In its various elements, regeneration formed a distinct ideology of emancipation that was designed to mediate Jewish interaction with French society and culture. Jay Berkovitz reveals the complexities inherent in the processes of emancipation and modernization, focusing on the efforts of French Jewish leaders to come to terms with the social and religious implications of modernity. All in all, his emphasis on the intellectual history of French Jewry provides a new perspective on a significant chapter of Jewish history.

This book traces the global, national, and local origins of the conflict between Muslims and Jews in France, challenging the belief that rising anti-Semitism in France is rooted solely in the unfolding crisis in Israel and Palestine. Maud Mandel shows how the conflict in fact emerged from processes internal to French society itself even as it was shaped by affairs elsewhere, particularly in North Africa during the era of decolonization. Mandel examines moments in which conflicts between Muslims and Jews became a matter of concern to French police, the media, and an array of self-appointed spokesmen from both communities: Israel's War of Independence in 1948, France's decolonization of North Africa, the 1967 Arab-Israeli War, the 1968 student riots, and François Mitterrand's experiments with multiculturalism in the 1980s. She takes an in-depth, on-the-ground look at interethnic relations in Marseille, which is home to the country's largest Muslim and Jewish populations outside of Paris. She reveals how Muslims and Jews in France have related to each other in diverse ways throughout this history--as former residents of French North Africa, as immigrants competing for limited resources, as employers and employees, as victims of racist aggression, as religious minorities in a secularizing state, and as French citizens. In Muslims and Jews in France, Mandel traces the way these multiple, complex interactions have been overshadowed and obscured by a reductionist narrative of Muslim-Jewish polarization.