From the Kingdom of David to the Oslo Accords, Ruth Wisse offers a radical new way to think about the Jewish relationship to power. Traditional Jews believed that upholding the covenant with God constituted a treaty with the most powerful force in the universe; this later transformed itself into a belief that, unburdened by a military, Jews could pursue their religious mission on a purely moral plain. Wisse, an eminent professor of comparative literature at Harvard, demonstrates how Jewish political weakness both increased Jewish vulnerability to scapegoating and violence, and unwittingly goaded power-seeking nations to cast Jews as perpetual targets. Although she sees hope in the State of Israel, Wisse questions the way the strategies of the Diaspora continue to drive the Jewish state, echoing Abba Eban's observation that Israel was the only nation to win a war and then sue for peace. And then she draws a persuasive parallel to the United States today, as it struggles to figure out how a liberal democracy can face off against enemies who view Western morality as weakness. This deeply provocative book is sure to stir debate both inside and outside the Jewish world. Wisse's narrative offers a compelling argument that is rich with history and bristling with contemporary urgency.

Discusses Jewish identity in America as reflected in the culture of immigrants and descendants of immigrants. Self-hatred or, at least, ambivalence about oneself in the face of native American values is one theme. Ch. 5 (pp. 98-125), "To Make 'a Jew': Projecting Antisemitism in Post-War America", analyzes two novels - Arthur Miller's "Focus" and Saul Bellow's "The Victim" - that explore the psychosocial dimensions of postwar antisemitism. They raise the question whether possibilities of Jewish-Gentile relations might lead to personal and social renovation. In "Focus", a crypto-fascist antisemite who has internalized racist stereotypes finally identifies symbolically as a Jew. In "The Victim", both Jew and Gentile partially overcome their mutual stereotyping. The main Jewish protagonist also overcomes some negative aspects of his self-image.

"This volume assembles twenty-three essays by Erich S. Gruen, who has written extensively on the literature and history of early Judaism and the experience of the Jews in the Greco-Roman world. Twenty-two of the articles have previously been published, and one new one was composed for the volume"--Back cover.

Over ten years ago, Benjamin Fain, a physicist now living in Tel Aviv, attempted to hold a conference on Jewish culture in Moscow, an effort that was foiled by the KGB. Many of the participants were eventually able to flee, most emigrating to Israel. In this book, these distinguished scholars and others from around the world present their personal and professional views of Jewish culture in the Soviet Union. The book explores a wide range of topics, including underground literature, religious revival, and the rise of a national Jewish consciousness. Some writers claim that the refuseniks are not the leaders of the Soviet Jews but rather an isolated minority, with most Jews being assimilated, acculturated, and uninterested in fleeing. Other essayists look at the ambivalent role traditionally played by the Soviet Union in both allowing some forms of cultural expression and suppressing any efforts at individual religious practice. Others explore the revival of Jewish culture as instanced by underground teaching of Hebrew. A major debate involves the Nature of Jewish emigration, whether the Jews will go to Israel or to America.

David Ellenson prefaces this fascinating collection of twenty-three essays with a remarkably candid account of his intellectual journey from boyhood in Virginia to the scholarly immersions in the history, thought, and literature of the Jewish people that have informed his research interests in a long and distinguished academic career. Ellenson, President of the Hebrew Union College-Jewish Institute of Religion, has been particularly intrigued by the attempts of religious leaders in all denominations of Judaism, from Liberal to Neo-Orthodox, to redefine and reconceptualize themselves and their traditions in the modern period as both the Jewish community and individual Jews entered radically new realms of possibility and change. The essays are grouped into five sections. In the first, Ellenson reflects upon the expression of Jewish values and Jewish identity in contemporary America, explains his debt to Jacob Katz's socio-religious approach to Jewish history, and shows how the works of non-Jewish social historian Max Weber highlight the tensions between the universalism of western thought and Jewish demands for a particularistic identity. In the second section, "The Challenge of Emanicpation," he indicates how Jewish religious leaders in nineteenth-century Europe labored to demonstrate that the Jewish religion and Jewish culture were worthy of respect by the larger gentile world. In a third section, "Denominational Responses," Ellenson shows how the leaders of Liberal and Orthodox branches of Judaism in Central Europe constructed novel parameters for their communities through prayer books, legal writings, sermons, and journal articles. The fourth section, "Modern Responsa," takes a close look at twentieth-century Jewish legal decisions on new issues such as the status of woemn, fertility treatments, and even the obligations of the Israeli government towards its minority populations. Finally, review essays in the last section analyze a few landmark contemporary works of legal and liturgical creativity: the new Israeli Masorti prayer book, David Hartman's works on covenantal theology, and Marcia Falk's Book of Blessings. As Ellenson demonstrates, "The reality of Jewish cultural and social integration into the larger world after Emancipation did not signal the demise of Judaism. Instead, the modern setting has provided a challenging context where the ongoing creativity and adaptability of Jewish religious leaders of all stripes has been tested and displayed."