Winner of the 2013 National Jewish Book Award, Anthologies and Collections The year 1929 represents a major turning point in interwar Jewish society, proving to be a year when Jews, regardless of where they lived, saw themselves affected by developments that took place around the world, as the crises endured by other Jews became part of the transnational Jewish consciousness. In the United States, the stock market crash brought lasting economic, social, and ideological changes to the Jewish community and limited its ability to support humanitarian and nationalist projects in other countries. In Palestine, the anti-Jewish riots in Hebron and other towns underscored the vulnerability of the Zionist enterprise and ignited heated discussions among various Jewish political groups about the wisdom of establishing a Jewish state on its historical site. At the same time, in the Soviet Union, the consolidation of power in the hands of Stalin created a much more dogmatic climate in the international Communist movement, including its Jewish branches. Featuring a sparkling array of scholars of Jewish history, 1929 surveys the Jewish world in one year offering clear examples of the transnational connections which linked Jews to each other—from politics, diplomacy, and philanthropy to literature, culture, and the fate of Yiddish—regardless of where they lived. Taken together, the essays in 1929 argue that, whether American, Soviet, German, Polish, or Palestinian, Jews throughout the world lived in a global context.

They are voices that have been silent for centuries: those of captives and refugees, widows and orphans, the blind and infirm, and the underclass of the "working poor." Now, for the first time, the voices of the poor in the Middle Ages come to life in this moving book by historian Mark Cohen. A companion to Cohen's other volume, Poverty and Charity in the Jewish Community of Medieval Egypt , the book presents more than ninety letters, alms lists, donor lists, and other related documents from the Geniza, a hidden chamber for discarded papers, situated inside a wall in a Cairo synagogue. Cohen has translated these documents, providing the historical context for each. In the past, most of what we knew of the poor in the Middle Ages came from records and observations compiled by their literate social superiors, from tax collectors to the inquisitor's clerk, from criminal judges to the benefactors of the helpless, from makers of Islamic waqf deeds to authors of Arabic chronicles, and in Judaism, from Rabbis who wrote responsa to compilers of Jewish-law codes. What distinguishes this book is that it contains the voices of the poor themselves, found in documents heretofore largely ignored. Because an ancient custom in Judaism prohibited the destruction of pages of sacred writing, the documents were preserved, largely unharmed, for as many as nine centuries. The Voice of the Poor in the Middle Ages provides access to the attitudes and philanthropic activities of the charitable, alongside the dramatic writings of the poor themselves, whether penned in their own hands or dictated to a scribe or family member. The book also allows a rare glimpse into the women of the Middle Ages, as well as into the world of private charity--an area long elusive to the medieval historian. For researchers and students alike, this book will be an invaluable social history source for years to come.