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Artist and illustrator Arthur Szyk was a Polish Jew whose work was overwhelmingly Jewish in theme and content. The mission he set himself was to use his artistic talents to serve humanity and the Jewish people. His work as a political artist went well beyond a narrow definition of the Jewish cause. He is best known among Jews for his illustrated Haggadah, but the majority of his work deals with contemporary political themes and social causes. In Poland, Szyk promoted the causes of freedom, toleration, and human dignity. He believed that as a Jewish artist he had a responsibility to speak for all minorities. He worked for years on behalf of the Polish government in an effort to strengthen the Jews' position. Szyk left Europe in 1940 and arrived in the United States later the same year. Determined to use his art for political purposes, he crusaded against the Nazis. Convinced that Hitler would not stop with the Jews but would suppress all freedom-loving people, he supported the war effort through his striking propaganda images of the German and Japanese armies, to great effect. After the war he turned his efforts to promoting the idea of a Jewish homeland in Israel. In every phase of his career, one finds Szyk looking to the past but hoping for the future; he believed that art could make a difference in the world, politically and socially. This biography makes a singular contribution to the history of Jewish art and of Polish–Jewish relations in the first half of the twentieth century.

According to this book, the Hellenistic tradition played a role as a model for Jewish modernisers to draw upon as they perceived a lack in Jewish culture. The book claims that Greek and Hellenistic concepts are now internalised by the Jewish people. The book begins with the question of a dichotomy between Athens and Jerusalem and approaches the issue by considering how Athens, with its associations of classical antiquity and Hellenism, might have any impact on modern Jewish culture. The book considers what makes Hellenism and Hebraism conceptual twins. Further, it seeks to address why it was also necessary to place the Greek ideal in opposition to Hebraism (Judaism). In conclusion, the book explores the complex reality of the modern Jerusalem as it has been irrevocably influenced by Athens. It considers that, given Athens and Jerusalem are two antipodal entities, can these hostile and contradicting spiritual and cultural entities exist together? It reveals that modern Judaism, namely secular Judaism, inspired by Athens and shaped by the heritage of classical antiquity (and Western values), is a different type of Judaism from the Judaism of previous generations; therefore, the conflict between Athens and Jerusalem in Jerusalem was and is inevitable. This conflict is the core of the struggle over the identity and content of modern Judaism in Palestine.

The span of Rabbi Jehiel Jacob Weinberg's life (1884–1966) illuminates the religious and intellectual dilemmas that traditional Jewry has faced over the past century. Rabbi Weinberg became a central ideologue of modern Orthodoxy because of his positive attitude to secular studies and Zionism and his willingness to respond to social change in interpreting the halakhah. But Weinberg was an unusual man: even at a time when he was defending the traditional yeshiva against all attempts at reform, he always maintained an interest in the wider world. He left Lithuania for Germany at the beginning of the First World War, attended the University of Giessen, and increasingly identified with the Berlin school of German Orthodoxy. He was soon recognized as German Orthodoxy's most eminent halakhic authority in its efforts to maintain religious tradition in the face of Nazi persecution. His approach derived from the conviction that the attempt to shore up Orthodoxy by increased religious stringency would only reduce its popular appeal. This book discusses many aspects of Weinberg's life. It elucidates many institutional and intellectual phenomena of the Jewish world: the yeshivas of Lithuania; the state of the Lithuanian rabbinate; the musar movement; the Jews of eastern Europe in Weimar Germany; the Torah im Derekh Eretz movement and its variants; Orthodox Jewish attitudes towards Wissenschaft des Judentums; and the special problems of Orthodox Jews in Nazi Germany. Throughout, the book shows the complex nature of Weinberg's character and the inner struggles of a man being pulled in different directions.

More than forty years have passed since the author first put forward the argument that traditionally observant Jews have no reason to take issue with the results obtained by the historical critics in their investigation into the Bible and the other classical sources of Judaism. The author has argued that the traditional doctrine which claims that ‘the Torah is from Heaven’ can and should be maintained — provided that the word ‘from’ is understood in a non-fundamentalist way to denote that there is a human as well as a divine element in the Torah: God revealing His will not only to but through the Jewish people in their historical experiences as they reached out to Him. As a result of these views, which were first published in the still-controversial text We Have Reason to Believe, the Anglo-Jewish Orthodox hierarchy banned the author from serving as an Orthodox rabbi. This was the cause of the notorious ‘Jacobs affair’, which culminated in the creation of the New London Synagogue and, eventually, in the establishment of the Masorti movement in the UK with strong affinities with Conservative Judaism in the United States. This book examines afresh all the issues involved. It does so objectively, meeting the objections put forward by critics from the various trends within the Jewish world, both Orthodox and Reform, and inviting readers to follow the argument and make up their own minds.

How did British Jewry respond to the Holocaust, how prominent was it on the communal agenda, and what does this response tell us about the values, politics, and fears of the Anglo-Jewish community? This book studies the priorities of that community, and thereby seeks to analyse the attitudes and philosophies which informed actions. It paints a picture of Anglo-Jewish life and its reactions to a wide range of matters in the non-Jewish world. The book charts the transmission of the news of the European catastrophe and discusses the various theories regarding reactions to these exceptional circumstances. It investigates the structures and political philosophies of Anglo-Jewry during the war years and covers the reactions of Jewish political and religious leaders as well as prominent Jews acting outside the community's institutional framework. Various co-ordinated responses, political and philanthropic, are studied, as are the issues which dominated the community at that time, namely internal conflict and the fear of increased domestic antisemitism: these preoccupations inevitably affected responses to events in Europe. The latter half of the book looks at the ramifications of the community's socio-political philosophies including, most radically, Zionism, and their influence on communal reactions. The book raises major questions about the structures and priorities of the British Jewish community.

This book seeks to expand the horizons of modern Jewish historiography by focusing on 'ordinary' rather than exceptional Jews, arguing that what ordinary people did or felt can do more to deepen our understanding of Jewish history than what a few exceptional individuals thought and wrote. The book makes a strong case for comparative history, showing convincingly that only a comparison across national borders can identify the Germanness of German Jewish history or the Englishness of English Jewish history, and thereby reveal what is unique about each. The book redefines the area under consideration and deftly restates the need for Jewish social history to counterbalance the current focus on cultural studies. The book offers an important examination of the major trends in the writing of modern Jewish history and the assumptions that have guided historians in their narration of the Jewish past. It shows in particular how the two watershed events of twentieth-century Jewish history — the Holocaust and the establishment of the State of Israel — influenced Jewish historiography for decades thereafter. It also demonstrates how progressive integration into the scholarly framework of American academia has shaped both the form and the content of Jewish historical research. Each of the case studies focuses on a largely unknown figure whose career illustrates the often tortuous paths of integration and acceptance that Jews faced. Some achieved fleeting fame but many of the people who populate the volume remain altogether unknown, their histories recoverable only as statistics.

The carved wooden Torah arks found in eastern Europe from the seventeenth to nineteenth centuries were magnificent structures, unparalleled in their beauty and mystical significance. The work of Jewish artisans, they dominated the synagogues of numerous towns both large and small throughout the former Polish–Lithuanian Commonwealth, inspiring worshippers with their monumental scale and intricate motifs. Virtually none of these pieces survived the devastation of the two world wars. This book breathes new life into a lost genre, making it accessible to scholars and students of Jewish art, Jewish heritage, and religious art more generally. Making use of hundreds of pre-war photographs housed in local archives, the author develops a vivid portrait of the history and artistic development of these arks. Analysis of the historical context in which these arks emerged includes a broad survey of the traditions that characterized the local workshops of Lithuania, Belarus, and Ukraine. The author provides a detailed analysis of the motifs carved into the Torah arks and explains their mystical significance, among them representations of Temple imagery and messianic themes — and even daring visual metaphors for God. Fourteen arks are discussed in particular detail, with full supporting documentation; appendices relating to the inscriptions on the arks and to the artisans' names will further facilitate future research. The book throws new light on long-forgotten traditions of Jewish craftsmanship and religious understanding.

Richly illustrated and meticulously documented, this is the first comprehensive survey of synagogue textiles to be available in English. The book records their evolution from ancient times to the present. It contains a systematic consideration of the mantle, the wrapper, the Torah scroll binder, and the Torah ark curtain and valance, and considers the cultural factors that inspired the evolution of these different items and their motifs. Fabrics, techniques, and modes of production are described in detail; the inscriptions marking the circumstances of donation are similarly subjected to close analysis. Fully annotated plates demonstrate the richness of the styles and traditions in use in different parts of the Jewish diaspora, drawing attention to regional customs. Throughout, emphasis is placed on presenting and explaining all relevant aspects of the Jewish cultural heritage. The concluding section contains transcriptions, translations, and annotations of some 180 inscriptions recording the circumstances in which items were donated, providing a valuable survey of customs of dedication. Together with the comprehensive bibliography, inventory lists, and other relevant documentation, this volume will be an invaluable reference work for the scholarly community, museum curators, and others interested in the Jewish cultural heritage.

Orthodox Jewish women are increasingly seeking new ways to express themselves religiously, and important changes have occurred in consequence in their self-definition and the part they play in the religious life of their communities. Drawing on surveys and interviews across different Orthodox groups in London, as well as on the author's own experience of active participation over many years, this is a study that analyses its findings in the context of related developments in Israel and the USA. Sympathetic attention is given to women's creativity and sophistication as they struggle to develop new modes of expression that will let their voices be heard; at the same time, the inevitable points of conflict with the male-dominated religious establishment are examined and explained. There is a focus, too, on the impact of innovations in ritual: these include not only the creation of women-only spaces and women's participation in public practices traditionally reserved for men, but also new personal practices often acquired on study visits to Israel which are replacing traditions learned from family members. The book is a study of how new norms of lived religion have emerged in London, influenced by both the rise of feminism and the backlash against it, and also by women's new understanding of their religious roles.

Sephardi identity has meant different things at different times, but has always entailed a connection with Spain, from which the Jews were expelled in 1492. While Sephardi Jews have lived in numerous cities and towns throughout history, certain cities had a greater impact on the shaping of their culture. This book focuses on those that may be considered most important, from Cordoba in the tenth century to Toledo, Venice, Safed, Istanbul, Salonica, and Amsterdam at the dawn of the seventeenth century. Each served as a venue in which a particular dimension of Sephardi Jewry either took shape or was expressed in especially intense form. Significantly, these cities were mostly heterogeneous in their population and culture — half of them under Christian rule and half under Muslim rule — and this too shaped the Sephardi worldview and attitude. While Sephardim cultivated a distinctive identity, they felt at home in the cultures of their adopted lands. The book demonstrates that Sephardi history and culture have always been multifaceted. The book's interdisciplinary approach captures the many contexts in which the life of the Jews from Iberia unfolded, without either romanticizing the past or diluting its reality.

Continuing the contribution to medieval Jewish intellectual history, this book's author focuses here on the radical pietist movement of Ḥasidei Ashkenaz and its main literary work, Sefer Ḥasidim, and on the writings and personality of the Provençal commentator Ravad of Posquières. In both areas the author challenges mainstream views to provide a new understanding of medieval Jewish thought. Some of the essays are revised and updated versions of work previously published, and some are entirely new, but in all of them the author challenges reigning views to provide a new understanding of medieval Jewish thought. The section on Sefer Ḥasidim brings together over half a century of the author's writings on German Pietism, many of which originally appeared in obscure publications, and adds two new essays. The first of these is a methodological study of how to read this challenging work and an exposition of what constitutes a valid historical inference, while the second reviews the validity of the sociological and anthropological inferences presented in contemporary historiography. In discussing Ravad's oeuvre, the author questions the widespread notion that Ravad's chief accomplishment was his commentary on Maimonides' Mishneh Torah; his Talmud commentary, he claims, was of far greater importance and was his true masterpiece. He also adds a new study that focuses on the acrimony between Ravad, as the low-born genius of Posquières, and R. Zeraḥyah ha-Levi of Lunel, who belonged to the Jewish aristocracy of Languedoc, and considers the implications of that relationship.

This book reflects the author's lifelong interest in the history of halakhah. What stimulated change, and why? What happened when strong forces impinged on halakhic observance and communities had to adapt to new circumstances? The book opens with a brief description of the dramatis personae who figure throughout the essays: Rashi and the Tosafists. Further chapters discuss halakhic commentaries and their authors; usury, moneylending, and pawnbroking; Gentile wine; and the self-image of the Ashkenazic community. Throughout, the book shows that the line between adaptation and deviance is a fine one, and that where a society draws that line is revelatory of its values and its self-perception. Many of the chapters presented here are already well known in the field; two are completely new. Most of those previously published have been updated, and the major chapter on pawnbroking has been significantly expanded.

This book grapples with much-disputed topics in medieval Jewish history and takes issue with a number of reigning views. The book provides a searching analysis of oft-cited halakhic texts of Ashkenaz, frequently with conclusions that differ from the current consensus. Part I questions the scholarly consensus that the roots of Ashkenaz lie deep in Palestinian soil. It challenges the widespread notion that it was immemorial custom that primarily governed Early Ashkenaz. It similarly rejects the theory that it was only towards the middle of the eleventh century that the Babylonian Talmud came to be regarded as fully authoritative. It is shown that the scholars of Early Ashkenaz displayed an astonishing command of the complex corpus of the Babylonian Talmud and viewed it at all times as the touchstone of the permissible and the forbidden. The section concludes with a radical proposal as to the source of Ashkenazi culture and the stamp it left upon the Jews of northern Europe for close to a millennium. Part II treats the issue of martyrdom as perceived and practised by Jews under Islam and Christianity. It claims that Maimonides' problematic Iggeret ha-Shemad is a work of rhetoric, not halakhah. This is followed by a comprehensive study of kiddush ha-shem in Ashkenaz. The book concludes with two chapters on Mishneh torah, which argue that that famed code must also be viewed as a work of art which sustains, as masterpieces do, multiple conflicting interpretations.

How Jews use media to connect with one another has profound consequences for Jewish identity, community, and culture. This volume explores how the use of media can both create communities and divide them because of how different media shape actions and project anxieties, conflicts, and emotions. Taken together, the chapters consider how Jewish use of media at home and in the street, as well as in the synagogue and in school, affects the individual's sense of ethnic and religious affiliation. They include closely observed case studies, in various national contexts, of the role of popular film, television, records, the Internet, and smartphones, as well as the role of print media, now and historically. They raise fascinating questions about how Jews and Jewish institutions harness, tolerate, or resist media to create their sense of social belonging as Jews within the wider society.

Isaac Mayer Wise (1819–1900), founder of the major institutions of Reform Judaism in America, was a man of his time — a pioneer in a pioneer’s world. When he came to America from his childhood Bohemia in 1846, he found fewer than 50,000 Jews and only two ordained rabbis. With his sense of mission and tireless energy, he set himself to tailoring the vehicle of Reform Judaism to meet the needs of the growing Jewish community. Wise strove for unity among American Jews, and for a college to train rabbis to serve them. The establishment of Hebrew Union College (1875) was the crowning achievement of his life. His quest for unity also led him to draw up an American Jewish prayer-book, Minhag America, to found the Central Conference of American Rabbis, and to edit two weeklies; their editorials, breathing fire and energy, were no less important in his quest for leadership. Here as elsewhere, it was his persistence that won him the war where his impetuosity lost him many battles. This book captures the vigour of Wise’s personality and the politics and concerns of contemporary Jewish life and leadership in America. The biography is a lively portrait of a rabbi whose singular efforts in many fields made him a pivotal figure in the naturalization of the Jew and Judaism in the New World.

This is a book on history of ideas which traces the development of creed formation in Judaism from its inception with Moses Maimonides (1138–1204) to the beginning of the sixteenth century when systematic attention to the problem disappeared from the agenda of Jewish intellectuals. The dogmatic systems of Maimonides, Duran, Crescas, Albo, Bibago, Abravanel, and a dozen lesser-known figures are described, analysed, and compared. Relevant texts are presented in English translation. For the most part these are texts which have never been critically edited and translated before. Among the theses defended in the book are the following: that systematic attention to dogma qua dogma was a new feature in Jewish theology introduced by Maimonides (for reasons examined at length in the book); that the subject languished for the two centuries after Maimonides’ death until it was revived in fifteenth-century Spain in response to Christian attacks on Judaism; that the differing systems of dogma offered by medieval Jewish thinkers reflect not different conceptions of what Judaism is, but different conceptions of what a principle of Judaism is; and that the very project of creed formation reflects an essentially Greek as opposed to a biblical/rabbinic view of the nature of religious faith and that this accounts for much of the resistance which Maimonides’ innovation aroused.

This survey history of Jewish life and culture in early modern Europe is the first to focus on the sixteenth and seventeenth centuries as a radically new phase in Jewish history. The book lays particular emphasis on the reversal of trends in western and central Europe in the late sixteenth century, which was followed by a rapid increase in Jewish numbers and activity, and far-reaching reorganization of Jewish society and institutions. A major consequence of these changes was a much expanded and more varied Jewish role in European civilization as a whole. The first edition of this book was the joint winner of the Wolfson Literary Prize for History in 1986. For this third edition, the book has been updated and includes a new introduction.

The realities of Jewish life in eastern Europe that concerned the average Jew meant the way their children grew up, the way they studied, how they married, and all the subsequent stages of the life cycle. The family and the community were the core institutions of east European Jewish society. These realities were always dynamic and evolving but in the nineteenth century, the pace of change in almost every area of life was exceptionally rapid. This book deals with these social realities. The result is a picture that is far from the stereotyped view of the past that is common today, but a more honest and more comprehensive one. Topics covered consider the learning experiences of both males and females of different ages. They also deal with and distinguish between study among the well off and learned and study among the poorer masses. A number of chapters are devoted to aspects of educating the elite. Several chapters deal with aspects of marriage, a key element in the life of most Jews. The attempt to understand the rabbinate in its social and historical context is no less revealing than the studies in other areas. The realities of rabbinical life are presented in a way that explains rabbinic behaviour and the complex relations between communities, ideologies, and modernization. The chapters look at the past through the prism of the lives of ordinary people, with some surprising.

Through a detailed analysis of ghost tales in the Ashkenazi pietistic work Sefer ḥasidim, this book documents a major transformation in Jewish attitudes and practices regarding the dead and the afterlife that took place between the rabbinic period and medieval times. The book reveals that a huge influx of Germano-Christian beliefs, customs, and fears relating to the dead and the afterlife seeped into medieval Ashkenazi society among both elite and popular groups. In matters of sin, penance, and posthumous punishment, the infiltration of Christian notions was so strong as to effect a radical departure in Pietist thinking from rabbinic thought and to spur outright contradiction of talmudic principles regarding the realm of the hereafter. Although it is primarily a study of the culture of a medieval Jewish enclave, this book demonstrates how seminal beliefs of medieval Christendom and monastic ideals could take root in a society with contrary religious values — even in the realm of doctrinal belief.

The Ba’al Shem Tov is an elusive subject for historians because documentary evidence about his life is scanty and equivocal. Until now, much of what was known about him was based on stories compiled more than a generation after his death, many of which serve more to mythologize him than to describe him. The portrait that this book provides is drawn from life instead of from myth. The book goes further than any previous work in uncovering the historical Ba’al Shem Tov. Additionally, documents in Polish and Hebrew discovered by the author during research for the book enable a detailed description of the cultural, social, economic, and political context of the Besht’s life to be given.The book supplies the history behind the legend. It presents the most convincing description that can be drawn from the existing documentary evidence, changing our understanding of the Besht and with it the master-narrative of hasidism. A new introduction considers what has changed in the study of hasidism since the influential first edition was published. New approaches, new sources, and new interpretations have been introduced, and these are critically assessed. Criticisms of the original edition are answered and key issues reconsidered, including the authenticity of the various versions of the Holy Epistle; the ways in which Jacob Joseph of Polonne’s books can be utilized as historical sources; and the relationship to history of the stories about the Ba’al Shem Tov in the hagiographical collection Shivhei Ha-Besht.