For nearly half a century, until his death in October 1948, Judah Magnes occupied a singular place in Jewish public life. He won fame early as a preacher and communal leader, but abandoned these pursuits at the height of his influence for the roles of political dissenter and moral gadfly. During World War I he became an outspoken pacifist and supporter of radical causes. Settling permanently in Palestine in 1922, he was a founder and the first president of the Hebrew University.
Increasingly, he viewed rapprochement with the Arabs as the practical and moral test of Zionism, and the formation of a bi-national state of Arabs and Jews became his chief political goal. His life interests thus focused on the core issues that confronted and still confront the Jewish people: group survival in democratic America, the direction and character of the return to Zion, and thereconciliation of universal ideals with Jewish aspirations and needs.
Dissenter in Zion draws upon a rich corpus of private letters, personal journals, and diaries to offer a moving account of an eloquent and sensitive person grappling with the great questions of the day and of an activist striving to translate private moral feelings into public deeds through politics and diplomacy. We see Magnes disagreeing with Brandeis over the leadership and direction of American Zionism and with Weizmann and Ben-Gurion over ways to achieve peaceful relations with the Arabs; defending himself against charges by Einstein that he was mismanaging the affairs of the Hebrew University; and persistently negotiating with Arab leaders, trying to reach a compromise on the eve of the establishment of the State of Israel.
Dissenter in Zion also contains a biographical essay on Magnes by Arthur Goren, assessing his ideas and motives and placing him in the context of his times. It shows Magnes's profundity without covering up his weaknesses, his lifelong tactic for courting repeated defeat in favor of long-term goals that could not come to pass in his lifetime.
Don Isaac Abravanel (1437–1508) was one of the great inventors of Jewish modernity. A merchant, banker, and court financier, a scholar versed in both Jewish and Christian writings, a preacher and exegete, a prominent political actor in royal entourages and Jewish communities, Abravanel was one of the greatest leaders and thinkers of Iberian Jewry in the aftermath of the expulsion of 1492. This book, the first new intellectual biography of Abravanel in twenty years, depicts his life in three cultural milieus—Portugal, Castile, and post-expulsion Italy—and analyzes his major literary accomplishments in each period. Abravanel was a traditionalist with innovative ideas, a man with one foot in the Middle Ages and the other in the Renaissance. An erudite scholar, author of a monumental exegetical opus that is still studied today, and an avid book collector, he was a transitional figure, defined by an age of contradictions. Yet, it is these very contradictions that make him such an important personality for understanding the dawn of Jewish modernity.
An intellectual biography that critically engages Adolf Jellinek’s scholarship and communal activities
Adolf Jellinek (1821–1893), the Czech-born, German-educated, liberal chief rabbi of Vienna, was the most famous Jewish preacher in Central Europe in the second half of the nineteenth century. As an innovative rhetorician, Jellinek helped mold and define the modern synagogue sermon into an instrument for expressing Jewish religious and ethical values for a new era. As a historian, he made groundbreaking contributions to the study of the Zohar and medieval Jewish mysticism. Jellinek was emblematic of rabbi-as-scholar-preacher during the earliest, formative years of communal synagogues as urban religious space. In a world that was rapidly losing the felt and remembered past of premodern Jewish society, the rabbi, with Jellinek as prime exemplar, took hold of the Sabbath sermon as an instrument to define and mold Judaism and Jewish values for a new world.
Winner of the 2019 Agha Shahid Ali Prize in Poetry
Zachary Asher’s second collection, gone bird in the glass hours, is a play in verse, featuring seven voices. It begins with a rabbi, bewildered and bent by personal grief, guided and beguiled by elusive Blue Postman into the world of “the glass hours” and its inhabitants.
Rooted in magical realism, gone bird in the glass hours experiments with multiple forms from epistles to centos, from fractals to prayers. These poems are brave in their excavations of grief and solace, wonder and rage, collective trauma and, ultimately, transcendence.
This study of the sometimes stormy career of a brilliant and colorful talmudist offers a broad picture of medieval Hispano-Jewish culture.
Meir Abulafia (ca. 1165-1244), commonly called Ramah, was born into the old Jewish aristocracy of Muslim Spain and educated in the best Judeo-Arabic tradition, but lived his whole life under the new political and cultural realities of Christian Spain. Mr. Septimus portrays Ramah's career as a lawyer, exegete, poet, and theologian in an age of rapid cultural change. His book describes the intellectual cross-fertilization and conflict that resulted from new connections with European Jewish communities to the north. It focuses, in particular, on the great controversy over the philosophical rationalism of Maimonides, which Ramah initiated and in which he played a major role. This clash dominated Jewish intellectual history for three centuries and parallels important developments in Latin Christendom.
Presents an overview of a life's work by a preeminent scholar and brings new insight to the challenge of American Jewish continuity
Jews have historically lived within a paradox of faith and fear: faith that they are an eternal people and fear that their generation may be the last. In the United States, the Jewish community has faced to a heightened degree the enduring question of identity and assimilation: How does the Jewish community in this free, open, pluralistic society discover or create factors-both ideological and existential-that make group survival beneficial to the larger society and rewarding to the individual Jew?
Abraham J. Karp's Jewish Continuity in America focuses on the three major sources of American Judaism's continuing vitality: the synagogue, the rabbinate, and Jewish religious pluralism. Particularly illuminating is Karp's examination of the coexistence and unity-in-diversity of American religious Jewry's three divisions-Orthodox, Reform, and Conservative-and of how this Jewish religious pluralism fits into the larger picture of American religious pluralism.
Informing the larger enterprise through sharp and full delineation of discrete endeavors, the essays collected in Jewish Continuity in America-some already acknowledged as classics, some appearing here for the first time-describe creative individual and communal responses to the challenge of Jewish survival. As the title suggests, this book argues that continuity in a free and open society demands a high order of creativity, a creativity that, to be viable, must be anchored in institutions wholly pledged to continuity.
Winner, 2019 Booker Worthen Prize from the Central Arkansas Library System.
A dedicated advocate for social justice long before the term entered everyday usage, Rabbi Ira Sanders began striving against the Jim Crow system soon after he arrived in Little Rock from New York in 1926. Sanders, who led Little Rock’s Temple B’nai Israel for nearly forty years, was a trained social worker as well as a rabbi and his career as a dynamic religious and community leader in Little Rock spanned the traumas of the Great Depression, World War II and the Holocaust, and the social and racial struggles of the 1950s and 1960s.
Just and Righteous Causes—a full biographical study of this bold social-activist rabbi—examines how Sanders expertly navigated the intersections of race, religion, and gender to advocate for a more just society. It joins a growing body of literature about the lives and histories of Southern rabbis, deftly balancing scholarly and narrative tones to provide a personal look into the complicated position of the Southern rabbi and the Jewish community throughout the political struggles of the twentieth-century South.
In September 1930, the New York Times published a list of the clergy whom Rabbi Stephen Wise considered "the ten foremost religious leaders in this country." The list included nine Christians and Rabbi Henry Cohen of Galveston, Texas. Little-known today, Henry Cohen was a rabbi to be reckoned with, a man Woodrow Wilson called "the foremost citizen of Texas" who also impressed the likes of William Howard Taft and Clarence Darrow. Cohen's fleeting fame, however, was built not on powerful friendships but on a lifetime of service to needy Jews—as well as gentiles—in London, South Africa, Jamaica, and, for the last sixty-four years of his life, Galveston, Texas.
More than 10,000 Jews, mostly from Eastern Europe, arrived in Galveston in the early twentieth century. Rabbi Cohen greeted many of the new arrivals in Yiddish, then helped them find jobs through a network that extended throughout the Southwest and Midwest United States. The "Galveston Movement," along with Cohen's pioneering work reforming Texas prisons and fighting the Ku Klux Klan, made the rabbi a legend in his time. As this portrait shows, however, he was also a lovable mensch to his grandson. Rabbi Henry Cohen II reminisces about his grandfather's jokes while placing the legendary rabbi in historical context, creating the best picture yet of this important Texan, a man perhaps best summarized by Rabbi Wise in the New York Times as "a soul who touches and kindles souls."
Rabbi Ben Kamin has written a definitive personal expression about race, coming of age in the 1960s, a forbidden friendship, and his personal love for Dr. Martin Luther King Jr. This is a story that spans a four-decade search for a lost high school chum, a deep misunderstanding, and a coming to terms with an America painfully evolving from the blood of MLK to the promise of Barack Obama.
The book is a remembrance of Kamin's life at Cincinnati's notorious Woodward High School, a microcosm of the 1960s and of America itself, as well as detailing Kamin's search-for Clifton, for America, for the key to understanding what race relations really are in the United States. Simultaneously, it is the story of the emerging rabbi's search for the legacy of his spiritual mentor, Dr. Martin Luther King Jr., taking Kamin from Cincinnati to Cleveland to Memphis to New Orleans and other points, and constantly bringing him home to his friend Clifton and "the heaving hallways" of that high school.
These wide-ranging essays reveal the various roles played by southern rabbis in the struggle for black civil rights since Reconstruction
The study of black-Jewish relations has become a hotbed of controversy, especially with regard to the role played by Jewish leaders during the Civil Rights movement. Did these leaders play a pivotal role, or did many of them, especially in the South, succumb to societal pressure and strive to be accepted rather than risk being persecuted? If some of these leaders did choose a quieter path, were their reasons valid? And were their methods successful?
The story of modern Orthodox Judaism is usually told only from the perspective of Rabbi Samson Raphael Hirsch. Ellenson’s work, a thorough examination of the life and work of one of Hirsch’s contemporaries, Rabbi Esriel Hildesheimer, reveals another important contributor to the creation of a modern Jewish Orthodoxy during the late 1800s. like Hirsch, Hildesheirmer felt the need to continue certain traditions while at the same time introducing certain innovations to meet the demands of a modern society. This original study of an Orthodox rabbinic leader shows how Hildesheirmer’s flexible and pragmatic approach to these problems continues to be relevant to modern Judaism. The way in which this book draws upon response literature for its comprehension of Hildesheimer makes it a distinctive work in modern Jewish historiography and sociology.
An account of how Rabbi Samson Raphael Hirsch promulgated an inclusive vision of Judaism in the context of advancing the civic equality of German Jews in the nineteenth century
In Samson Raphael Hirsch’s Religious Universalism and the German-Jewish Quest for Emancipation, Moshe Miller contends that nineteenth-century German Jews of all denominations actively sought acceptance within German society and aspired to achieve full emancipation from the many legal strictures on their status as citizens and residents. While non-Orthodox Jews sought a large measure of cultural assimilation, Orthodox Jews were content with more delimited acculturation, but they were no less enthusiastic about achieving emancipation and acceptance in German society. There was one issue, though, which was seen by non-Jewish critics of emancipation as a barrier to granting civic rights to Jews: namely, the alleged tribalism of Judaism and the supposedly chauvinistic notion of Jews as “the Chosen People.”
These charges could not go unanswered, and in the writings of Rabbi Samson Raphael Hirsch (1808–1888), the leading thinker of the Orthodox camp, they did not. Hirsch stressed the universalism of the Jewish ethic and the humanistic concern for the welfare of all mankind, which he believed was one of the core teachings of Judaism. His colleagues in the German Orthodox rabbinate largely concurred with Hirsch’s assessment. Samson Raphael Hirsch’s Religious Universalism and the German-Jewish Quest for Emancipation places Hirsch’s views in their historical context and provides a detailed account of his attitude toward non-Jews and the Christianity practiced by the vast majority of nineteenth-century Europeans.
To Come to the Land makes available in English a vast body of research,
previously available only in Hebrew, on the early history of the land now
known as Israel.
Abraham David here focuses on the Spanish and Portuguese Jews who fled
the Iberian Peninsula during the 16th century, tracing the beginnings of
Sephardic influence in the land of Israel.
After the Ottoman Turks conquered Syria, Palestine, and Egypt in 1516,
the Ottoman regime, unlike their Mamluk predecessors, encouraged economic
development and settlement throughout the region. This openness to immigration
offered a solution to the crisis Iberian Jews were undergoing as a result
of their expulsion from Spain and the forced conversions in Portugal. Within
a few years of the Ottoman conquest, Jews of Spanish extraction, many of
them clustered in urban areas, dominated the Jewish communities of Eretz-Israel.
In this carefully researched study, David examines the lasting impression
made by these enterprising Jewish settlers on the commercial, social, and
intellectual life of the area under early Ottoman rule. Of particular interest
is his examination of the cities of Jerusalem and Safed and David's succinct
biographies of leading Jewish personalities throughout the region.
This first English translation of a ground-breaking Hebrew work provides
a comprehensive overview of a significant chapter in the history of Israel
and explores some of the factors that brought to it the best minds of the
age. Essential for scholars of late Medieval Jewish history, To Come to
the Land will also be an important resource for scholars of intellectual
history, as it provides background crucial to an understanding of the intellectual
flourishing of the period.
“If Hasidism begins in the life-enhancing spirituality of the Baal Shem Tov, it concludes in the tortuous, elitist and utterly fascinating career of Nahman of Bratslav (1722–1810) whose biography and teaching Arthur Green has set forth in his comprehensive, moving, and subtle study, Tormented Master.
“Arthur Green has managed to lead us through the thickets of the Bratslaver discourse with a grace and facility thus far unequaled in the English language literature on Hasidism. Tormented Master is a model of clarity and percipience, balancing awed respect and honor for its subject with a ruthless pursuit of documented truth. . . . Tormented Master is sufficiently open to the agonies of religion in general and the issues of modern religion in particular to make Nahman a thinker utterly relevant to our time.
“Nahman of Bratslav is unique in the history of Judaism, Green emphasizes, for having made the individual’s quest for intimacy with God the center of the religious way. He was a Kierkegaard before his time, believing in the utter abandon of the life of faith and the risk of paradoxicality. . . . He was, more than all others, the predecessor of Kafka, whose tales, like Nahman’s, have no explicit key and rankle, flush and irritate the spirit, compelling us—even in our failure to understand—to acknowledge their potency and challenge.”
—New York Times
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