Hebrew Union College Press – serie

A collection of essays that bring new insight into Jewish culture as it is intertwined in Jewish, European, Ottoman, and American history.

Both Werner Weinberg and Lisl, his wife, survived internment at the Bergen-Belsen concentration camp. This collection of essays conveys Weinberg's ongoing struggle to put into words something that might offer understanding to post-Holocaust generations.

The "1007 Anonymous," an imaginative, brief text composed in the third or early fourth decade of the thirteenth century, illustrates the proper relations between Jews and their lay rulers and the pope.

Shaul Bar explores the etymology of key terms for dreams in the Hebrew Bible, presents dozens of examples of biblical dreams and visions, and categorizes them as prophetic, symbolic, or incubation. He studies biblical dreams and visions in the context of similar phenomena in the literature of neighbouring cultures.

Jacob Marcus's The Jews in The Medieval World (1938) has remained an indispensable resource for its comprehensive view of Jewish historical experience from late antiquity through the early modern period using primary source documents in English translation. This new work based on Marcus's book centres the focus squarely on Christian Europe.

On the Surface of Silence offers for the first time in English the final poems of Lea Goldberg, pre-eminent and central poet of modern Hebrew poetry. This bilingual edition, with translations by award-winning translator Rachel Tzvia Back, brings us poems from a singular poetic voice of the 20th century.

Twentieth century Hebrew poetry engages the Bible in an ongoing battle. Modern iconoclastic Hebrew poets fight for their independence from biblical traditions, and they do so by practicing a form of subversive midrash. The ancient rabbis enjoyed developing innovative midrashic methods that would show the reader how the conclusions were drawn from the text. But the modern Hebrew poet uses a new midrashic method that seeks to neutralize the Bible's sway over modern Israeli life. Despite Israel's political secularism, the biblical traditions still have a significant impact on Israeli society. The poet is forced to contend with the Bible. The revival of the Hebrew language itself, which took place in less than a one-hundred year span, drew upon textual models of old. First among them was the Bible. A Zionist ideology steered that decision since the Bible provided the deed for ownership of the land. Biblical language and traditions reverberate through modern writers both intentionally and unintentionally because the language provides so much opportunity for contact. The poets address and sometimes subvert the biblical tradition through puns, playing with the Hebrew morphology, and intertextuality. Kartun-Blum employs historical, rhetorical, and feminist approaches to illuminate these techniques.

David Darshan of Cracow was the first of the itinerant Jewish preachers whose works were published. He was a Renaissance man in a very real sense. Preacher, scholar, artist, healer, scribe, mystic, editor, commentator, and bibliophile (and father of five daughters), he tried in vain to establish an academy but failed because he was on the wrong side of the establishment. He was involved in the reintroduction of the printing of Hebrew books in Poland in 1569. He wrote a commentary on the Jerusalem Talmud, as well as a spirited defense of preaching and the preacher's art, and copied and illustrated a magnificent Kabbalistic manuscript. He wandered through Germany, Bohemia, and Russia; spent time in Italy during the period of the printing of the Zohar and the banning of the Talmud; served as scholar-in-residence at the home of a wealthy Jewish banking family; returned to Cracow to become the town darshan; and set out for Safed to join the community of Kabbalists and await the Messiah. This account of his background and translation of two almost forgotten books, Shir haMa'a lot l'David and Ktav Hitnazzelut l'Darshanim - a collection of sermons, response, poems, model letters to distinguished persons, efforts to fund an academy, a sourcebook for would-be preachers, and a defense of the craft - lifts the curtain on the inner life of the Jewish world in the late Middle Ages. The reproduction of the Hebrew texts of two books that have all but disappeared places a valuable resource in the hands of scholars. The cover illustration for the volume is by David Darshan and appears in the manuscript of Perush hYeri'ah haG'dolah, a commentary on the Ten Spheres, which he copied, illustrated, and signed in Modena in 1556. It depicts Rabbi Akiva, surrounded by the four creatures of Ezekiel's chariot vision, standing between the sketch of the universe and the spherotic tree. The manuscript is evidence of David's skill as scribe and artist.

Nelson Glueck was born in 1900 to a struggling immigrant Jewish family in Cincinnati. By 1950, he had excavated remains of the civilization of the ancient Nabataeans in Transjordan, described a biblical copper-mining industry at the shore of the Red Sea, and shown how the Negev could support a large population if proper irrigation techniques were used. A personal friend of David Ben-Gurion, Abba Eban, Golda Meir, Henrietta Szold, and Judah Magnes, among other notables worldwide, this pioneer in the burgeoning field of biblical archaeology was known affectionately in the nascent state of Israel as "Ha-Professor" (the Professor). By 1950, Glueck was also well into his long tenure (1947-1971) as president of Hebrew Union College, the institution that had ordained him as a Reform rabbi in 1923 and supported his further studies toward the doctorate he earned in 1927 at the University of Jena in Germany. As president, Glueck oversaw the merger of HUC with the Jewish Institute of Religion. He expanded the Cincinnati-based institution to include schools in New York, Los Angeles, and Jerusalem. He encouraged the creation of the Schools of Jewish Communal Service and Jewish Education in California. And he founded and nurtured the School of Biblical and Archaeological Studies in Jerusalem, which now bears his name. Jonathan Brown and Laurence Kutler describe and document Nelson Glueck's many achievements and also record some of the fascinating adventures of this extraordinary charismatic man whose life straddled two distinct Jewish worlds.

In this volume of essays, eminent Jewish scholars from around the world present introductions to the different parts of the Bible for the wider public. The essays encompass a general introduction to the Torah in Jewish life, and include specific essays on each of the Five Books of Moses, as well as on the Haftarot, Neviim, and Ketuvim. The contributions provide an overview of the core content of each book as well as highlighting central themes and the reception and relevance of these themes in Jewish life and culture past and present. These essays, informed by and based on the profound academic research of their authors, together provide an invaluable bridge between high-level academic insight and the study of the Bible both in synagogues and in homes.

Many scholars have focused on contemporary sources pertaining to the Nazi persecution and mass murder of Jews between 1933 and 1945--citing dated documents, newspapers, diaries, and letters--but the sermons delivered by rabbis describing and protesting against the ever-growing oppression of European Jews have been largely neglected. Agony in the Pulpit is a response to this neglect, and to the accusations made by respected figures that Jewish leaders remained silent in the wake of catastrophe. The passages from sermons reproduced in this volume--delivered by 135 rabbis in fifteen countries, mainly from the United States and England--provide important evidence of how these rabbis communicated the ever-worsening news to their congregants, especially on important religious occasions when they had peak attendance and peak receptivity. A central theme is how the preachers related the contemporary horrors to ancient examples of persecution. Did they present what was occurring under Hitler as a reenactment of the murderous oppressions by Pharaoh, Amalek, Haman, Ahasuerus, the Crusaders, the Spanish Inquisition, the Russian Pogroms? When did they begin to recognize and articulate from their pulpits an awareness that current events were fundamentally unprecedented? Was the developing cataclysm consistent with traditional beliefs about God's control of what happened on earth? No other book-length study has presented such abundant evidence of rabbis in all streams of Jewish religious life seeking to rouse and inspire their congregants to full awareness of the catastrophic realities that were taking shape in the world beyond their synagogues.

Defining Israel: The Jewish State, Democracy, and the Law is the first book in any language devoted to the controversial passage of Israel's nation-state law. Israel has no constitution, and though it calls itself the Jewish state there is no agreement among Israelis on how that fact should be reflected in the government's laws or by its courts. Since the 1990s a number of civil society groups and legislators have drafted constitutions and proposed Basic Laws with constitutional standing that would clarify what it means for Israel to be a "Jewish and democratic state." Are these bills liberal or chauvinist? Are they a defense of the Knesset or an attack on the independence of the courts? Is their intention democratic or anti-democratic? The fight over the nation-state law-whether to have one and what should be in it-toppled the 19th Knesset's governing coalition and, even after its passage on July 29, 2018, remains a point of contention among Israel's lawmakers and increasingly the Israeli public. Defining Israel brings together influential scholars, journalists, and politicians, observers and participants, opponents and proponents, Jews and Arabs, all debating the merits and meaning of Israel's nation-state law. Together with translations of each draft law, the final law, and other key documents, the essays and sources in Defining Israel are essential to understand the ongoing debate over what it means for Israel to be a Jewish and democratic state.

Before the Enlightenment, before Spinoza had rejected traditional beliefs about the Bible, came the humanistic sceptics of the Renaissance. Alongside oft-cited Christian thinkers, Eliezer Eilburg now takes his rightful place. Comparable in view to Christopher Marlowe or Noël Journet, Eilburg perhaps uniquely represents the possibilities of Jewish scepticism in his day. Eliezer Eilburg: The Ten Questions and Memoir of a Renaissance Jewish Skeptic makes available for the first time a bilingual edition of two key works by the Jewish rationalist sceptic, kabbalist, and memoirist, Eliezer Eilburg. The text of the two works by Eilburg is presented in English translation and in the original Hebrew. The Ten Questions--addressed to the Maharal of Prague and two of his colleagues--is one of the most radical statements of Jewish scepticism written in the sixteenth century. Published here in its entirety, this text is especially remarkable for its critical approach to the Bible, foreshadowing later intellectual trends. Although many of his opinions were considered heretical by Jewish authorities, Eilburg argued that his doubts were innocent, and that there was room within Judaism for his scepticism. He presented himself as a penitent whose eyes had been opened through the study of medicine and philosophy and who had merited angelic visions and kabbalistic dreams. The second text, Eilburg's experimental memoir, is one of the very first modern Jewish efforts at autobiography. Put together from many smaller pieces, this patchwork of brag and bile is a unique document of sixteenth-century Jewish life. It is a testimony, if not to the "emergence of the individual" in this period, then at least to the emergence of new Jewish ways of imagining and writing about the self. Eilburg was an enigmatic man, a unique and as yet mostly unstudied Jewish thinker. Though his works are directed to audiences of Jews, and argue for the improvement of Judaism, this volume will appeal to historians and scholars of intellectual traditions both in and outside of Jewish studies.

Minhag (custom) played a far greater and far more important role in medieval Ashkenazic society than in any other Jewish community. In upholding the authority of a custom, halakhic authorities frequently asserted that "custom prevails over halakhah." Furthermore, Ashkenazic authorities asserted that Ashkenazic custom is more authentic than the customs of other Jewish communities, including those of Sepharad (Spain). Given the importance attributed to minhag and the influence of the siddur commentaries of the circle of Hassidei Ashkenaz, which emphasize the precise formulation of liturgical texts, one might assume that Ashkenazic Jewry was committed to preserving ancestral custom and opposed to liturgical change. However, the reality is that the liturgy of Ashkenaz was never static. From a very early time, new liturgies and liturgical practices were incorporated into the service, the inclusion of various prayers was challenged, and variant readings of prayers became standard. Tradition, Interpretation, and Change focuses on developments in the Ashkenazic rite, the liturgical rite of most of central and eastern European Jewry, from the eleventh century through the seventeenth. Kenneth Berger argues that how a prayer or practice was understood, or the rationale for its recitation or performance, often had a profound effect on whether and when it was to be recited, as well as on the specific wording of the prayer. In some cases, the formulation of new interpretations served a conservative function, as when rabbinic authorities sought to find new, alternative explanations which would justify the continued performance of practices whose original rationale no longer applied. In other cases, new understandings of a liturgical practice led to changes in that practice, and even to the development of new liturgies expressive of those interpretations. In Tradition, Interpretation, and Change, Berger draws upon a wide body of primary sources, including classical rabbinic and geonic works, liturgical documents found in the Cairo genizah, medieval codes, responsa, and siddur commentaries, minhag books, medieval siddur manuscripts, and early printed siddurim, as well as a wealth of secondary sources, to provide the reader with an in-depth account of the history and history of interpretation of many familiar and not-so-familiar prayers and liturgical practices. While emphasizing the role that the interpretation ascribed to various prayers and practices had in shaping the liturgy of medieval and early modern Ashkenaz, Berger illustrates the degree to which Sephardic and kabbalistic influences, concern for the fate of the dead, the fear of demons, and the desire for healing and divine protection from a variety of dangers shaped both liturgical practice and the way in which those practices were understood.

Wallace Stevens' "dark rabbi", from his poem "Le Monocle de Mon Oncle", provides a title for this collection of essays on the "lordly study" of modern Jewish poetry in English. Including chapters on such poets as Charles Reznikoff, Allen Grossman, Chana Bloch, and Michael Heller, this volume explores the tensions between religious and secular worldviews in recent Jewish poetry, the often conflicted linguistic and cultural matrix from which this poetry arises, and the complicated ways in which Jewish tradition shapes the sensibilities of not only Jewish, but also non-Jewish, poets. Finkelstein, described as "one of American poetry's indispensable makers" (Lawrence Joseph), whose previous critical work has been called "the exemplary study of the religious aspect of the works of contemporary American poets" (Peter O'Leary), considers large literary and cultural trends while never losing sight of the particular formal powers of individual poems. In Like a Dark Rabbi he offers a passionate argument for the importance of Jewish-American poetry to modern Jewish culture—and to American poetry—as it engages with the contradictions of contemporary life.

In late 2013, preeminent Hebrew poet Tuvia Ruebner published his fifteenth poetry collection, which he titled Last Ones. But it was not his last; he continued writing and publishing, even into the summer of his death in 2019. The translated poems in Now at the Threshold: The Late Poems of Tuvia Ruebner are from Ruebner's final three collections, poems all written from 2014 onward, after the poet's 90th birthday. Translated into English by award-winning translator Rachel Tzvia Back, these late and last poems both celebrate life's enduring small graces and converse quietly-even negotiate- with death. With love and loss ever intertwined, and a protesting voice still fierce, this collection offers the reader illuminating and beautiful poetry from a great humanist and a great poet.

The Spanish and Portuguese Jews of seventeenth-century Amsterdam cultivated a remarkable culture centred on the Bible: school children studied the Bible systematically, while rabbinic literature was pushed to levels reached by few students; adults met in confraternities to study Scripture; and families listened to Scripture-based sermons in synagogue, and to help pass the long, cold winter nights of northwest Europe. The community's rabbis produced creative, and often unprecedented scholarship on the Jewish Bible as well as the New Testament. Amsterdam's People of the Book shows that this unique, Bible-centred culture resulted from the confluence of the Jewish community's Catholic and converso past with the Protestant world in which they came to live. Studying Amsterdam's Jews offers an early window into the prioritization of the Bible over rabbinic literature -- a trend that continues through modernity in western Europe. It allows us to see how Amsterdam's rabbis experimented with new historical methods for understanding the Bible, and how they grappled with doubts about the authority and truth of the Bible that were growing in the world around them. Amsterdam's People of the Book allows us to appreciate how Benedict Spinoza's ideas were in fact shaped by the approaches to reading the Bible in the community where he was born, raised, and educated. After all, as Spinoza himself remarked, before becoming Amsterdam's most famous heretic and one of Europe's leading philosophers and biblical critics, he was "steeped in the common beliefs about the Bible from childhood on."

Our nation's founding document, the Declaration of Independence, confidently declares, "These truths we hold to be self-evident" And yet, America today seems mired in a truth crisis. Postmodern relativism has cast doubt on the Enlightenment notion of shared, self-evident truths held by all; technologies have made the swift proliferation of untruths commonplace; political sensibilities have become so partisan as to tolerate public personalities who brazenly lie. Many Americans, Jews among them, are understandably concerned for the future of truth as we once knew it. With this book, These Truths We Hold: Judaism in an Age of Truthiness, the editors and HUC-JIR have demonstrated a commitment to full engagement in the contemporary moment as well as to our Jewish heritage as a repository of complex and deep truths. We have assembled an impressive list of contributors who address the subject of truth in Jewish tradition and in contemporary Jewish life from several important perspectives: biblical, talmudic, liturgical, scientific, philosophical, satirical, pluralistic, and poetic. The articles are meant to shore up faith and to serve as a bank of resources to orient readers to Judaism's rich, multi-faceted and morally edifying teachings about truth.

Based on the Mason Lectures delivered at the Oxford Centre for Hebrew and Jewish Studies in the winter of 1995, the ten essays in this volume demonstrate the function and dynamic effect Jewish mythologies in social, political, and psychological life. Eli Yassif's introduction illustrates the complex relationship between myth and ritual in modern Jewish culture. In a separate essay, he focuses on the ancient Jewish tale of the Golem, a myth that presents an exemplary test case for the exploration of cultural continuity. Using the testimonies of Jewish immigrants from eastern Europe to Britain and the battle on the plain of Latrun in the Israeli War of Independence, David Cesarani and Anita Shapira demonstrate that the process of creating myth is related in one way or another to attempts by specific social and ethnic groups to shape their collective memory. Along these lines, Milton Shain and Sally Frankental interrogate the view that during the apartheid period in South African history, South African Jewry operated on a higher moral plane than most other white South Africans. And while Nurith Gertz examines the male superhero that dominated the early national Zionist cinema and reflected the center of gravity in the Zionist myth, Dan Urian analyzes two Israeli plays produced in the 1990s that examine the myth of the biblical Sarah, rewritten from a feminist perspective. Other essays examine widely held cultural beliefs of contemporary Western Jewry. Jonathan Webber questions whether memory is an essentially Jewish value and remembrance a Jewish moral duty. Tudor Parfitt explores Western and Israeli perceptions of the Yemenite Jews, and Sylvie Anne Goldberg, in examining the evolving role of the chevrah kaddisha in Prague, discusses changes in perceptions of communal institutions and traditional and modern Jewish attitudes with regard to death. Finally, Matthew Olshan offers an analysis of Kafka's animal fables as parables for the Jewish response to tradition.

The first in a series of Yiddish polemical pamphlets (Diskursn) appeared one week before the elections to the second National Assembly in the Republic of the Netherlands on August 1, 1797. Inspired by the expanded freedom of the press and the satirical and often vulgar Spectatorial writings which were popular at the time, a small but energetic group of enlightened Jews in Amsterdam decided the previous summer to publish a periodical. These Yiddish polemical pamphlets would serve as an informative and propagandistic vehicle through which members of the new community could anonymously persuade the Jews of Amsterdam to choose the party of progress and enlightenment. The author or authors inveighed strongly against the alleged abuses in the established community and those they held responsible, the parnosim (board of directors) and their officials. In order to reach the Jewish masses in a city with about 20,000 Ashkenazic Jewish inhabitants, the reformers chose to write the Diskursn in Amsterdam Yiddish. Their efforts were so successful that the established community thought it necessary to enter the fray by publishing its own version of a thirteenth installment shortly before the thirteenth installment of the original series was due to appear. From then on, two series of Diskursn competed for public favor. Using criticism, salacious gossip, slander, and accusations, the same three or four main characters and a few secondary ones railed against the excesses and foibles of the other community. Both series ended after the parnosim of the old community were deposed in the early spring of 1798. By then, 24 Diskursn from the new community and 11 from the established community had appeared, together more than 500 printed pages. Of course we cannot judge the two communities fairly based on the texts of the Diskursn. Both sought to discredit their opponents with stories of whores, sexual scandals, illegitimate children, hypocrisy, religious violations, bankruptcy, and fraud. Nevertheless, the pamphlets describe the environment of Amsterdam Jewry and reveal what interested those Jews and how they responded to revolutionary changes. All of this is depicted by inventive authors who came up time and again with different, often humorous settings for their volleys of curses and torrents of abuse. These Yiddish polemical pamphlets are a rare phenomenon, not just in the history of Jewish communities in the period of emancipation, but in the histories of Yiddish literature and satirical/polemical periodicals as well. This is the first-ever bilingual edition of a major portion of this collection of documents and the first time any of them have been published in English translation. A lengthy introduction and five appendices help the reader understand and appreciate these colorful Dutch Jews and their often impassioned arguments.

The French Revolution brought the promise of equality to many oppressed groups living in France. French Jews, long persecuted and considered to be a separate nation, sought to benefit from the new freedoms promised by the Revolution. The inspiring story of Jacques Godard, set during the dramatic years of the Revolution, shows how one determined individual can be a catalyst for lasting and meaningful change. Jewish leaders engaged the services of Jacques Godard, a 27-year-old Catholic lawyer, who had previously defended a slave seeking his freedom, a Protestant defending his property rights, and other disadvantaged individuals. As the official lawyer and lobbyist for the Ashkenazi French Jewish community, Godard ultimately persuaded the Paris Municipal Assembly to become an important advocate in favour of equal rights for Jews, and, within two tumultuous years, the campaign for Jewish equality achieved its goal: Jews became equal citizens of France. Gerard Leval has performed an important service by describing the life of a young man who lived more than two hundred years ago and fought for causes for which we still struggle today.

Despite its general absence from the Jewish liturgical cycle and its limited place in Jewish practice, the Book of Job has permeated Jewish culture over the last 2,000 years. Job has not only had to endure the suffering described in the biblical book, but the efforts of countless commentators, interpreters, and creative rewriters whose explanations more often than not challenged the protagonist's righteousness in order to preserve Divine justice. Beginning with five critical essays on the specific efforts of ancient, medieval, and modern Jewish writers to make sense of the biblical book, The Book of Job in Jewish Life and Thought concludes with a detailed survey of the place of Job in the Talmud and Midrashic corpus, in medieval biblical commentary, in ethical, mystical, and philosophical tracts, as well as in poetry and creative writing in a wide variety of Jewish languages from around the world from the second to sixteenth centuries.

Hebrew Union College Annual is the flagship journal of Hebrew Union College Press and the primary face of Hebrew Union College-Jewish Institute of Religion to the academic world. From its inception in 1924, its goal has been to cultivate Jewish learning and facilitate the dissemination of cutting-edge scholarship across the spectrum of Jewish Studies, including Bible, Rabbinics, Language and Literature, History, Philosophy and Religion.

In Ars-Prophetica, Haim O. Rechnitzer uncovers and recovers the theological elements within the poetry of four renowned Hebrew-Israeli poets. First and foremost, Rechnitzer introduces major works of modern Hebrew poetry that are viewed as part of the "secular" heritage of the renewed Hebrew-Israeli culture, demonstrating these works' relevance to general theological discourse and to the canon of Mahshevet Israel (Jewish thought). Rechnitzer's readings illuminate the poems' multiplicity of meanings, contextualizing the works not only within biblical sources—a prevalent practice of modern Hebrew reading-writing—but also within an intricate net of texts that present "theological worldviews," such as Heikhalot literature, kabbalah and Hasidism. Thus, Rechnitzer, as he develops a systematic theological interpretation of Hebrew-Israeli poetry, introduces readers to a "new, vibrant, Hebrew-Jewish-Secular Theology." Rechnitzer's insights, and his method, will illuminate the discussion of all poetry that converses openly, or elusively, with Jewish texts.

The translation of the Bible into the vernacular is a venerable Jewish tradition, more than two thousand years old. Ashkenazi Jewish culture was a latecomer to the vernacular Bible, and it was only in the sixteenth century that the Yiddish Bible made its appearance in print. Almost one hundred years ago, Wilhelm Staerk and Albert Leitzmann's survey of Early Modern Yiddish Bible translations was the first attempt to define this genre of Early Modern Yiddish literature. In the intervening century there has been relatively little scholarly interest in these texts. The purpose of the present study is to survey the present state of research in this field and place these works in the context of the popular religious culture of Ashkenazi Jewry, which is defined by its use of Yiddish as a means of both oral communication and literary production. The subject of this study is every Yiddish work from the sixteenth and seventeenth centuries that is directly or indirectly related to the Bible. The survey begins with the Mirkevet ha-Mishneh, the first published Yiddish book, which is a biblical concordance, published in Cracow, 1534-36, and concludes with the two competing translations of the entire Bible into Yiddish by Yekutiel Blitz and Joseph Witzenhausen, published in Amsterdam, 1676-86. (These were translations without any accompanying commentaries, and were modeled on Protestant Bibles, like the English King James, or the German Luther Bible.) The study includes not only translations of biblical books, but also adaptations, reworkings, and paraphrases of biblical texts, appearing in diverse literary styles, by a wide variety of authors. King David, for example, is presented in the Shmuel Bukh as a combination of medieval chivalric hero and rabbinic scholar who is careful to observe the strictures of Halakhah. The story of Jonah is retold through a Midrashic lens, and concludes with a kabbalistic parable that analogizes Jonah's journey to that of the soul from conception through life, death, and return to its heavenly source. Some authors take great liberties with the biblical text. The author of the paraphrase of Isaiah only includes what he considers to be prophetic utterances and disregards the rest of the book. Another author decides that the second half of the Torah is too legalistic and not worth retelling, so he ends his commentary after the giving of the Torah on Mount Sinai. As for the Five Scrolls, Lamentations is too depressing so he ignores it. There are also surprising inclusions in these volumes, such as the books of Judith and Susanna from the Apocrypha, and the very colourful medieval version of the Book of Ben Sira, which is considered by modern scholars to be a parody.

The Faces of Israel: a Conversation by Larry Roberts incorporates images taken between 1980 and 2015, from all of Israel's diverse communities, depicting people living their daily lives. These photographs of Jews, Christians, Muslims, Druze, and tourists, of the religious and the secular, illustrate personal worlds distant from the constant conflict and hate splashed in headlines.‘Conversations with myself about Israel’, from the introductory section of The Faces of Israel: “Israel is also the place where you confront your beliefs and your past. [ . . . ] For all my chatter about family in Israel, for the longest time I thought we had none. No Rabinowitzes, no Rabinoviches, no Starkmans, no Glanzrocks, no Graffs, no Gelenters and no Steinhauses. My grandfather did tell us a story about family in Israel but referred only to a Shoshana Steinhaus, who showed up needing help in the 1950s after arriving in Brooklyn. He thought she moved to California. [ . . . ] what I learned, is that your past may not line up with your present. Turns out that I, more-or- less a left-leaning secular Jew, am related to one of the men who, under orders from Lehi, a right-wing organization, helped kill Lord Moyne, a British official in Cairo, before the birth of the State. Perhaps, someday, I will meet my relatives face-to- face and learn how a family from Minsk, named Steinhaus, ended up in Israel with the name of Beit Zuri—when some of the brothers turned West and landed in North America."

This anthology includes seventy-seven poems of modern Hebrew poetry, from the 1930s to 2023, spanning approximately ninety years. Forty-one poets are represented, some with a single poem and some with more. Of the forty-one poets, all but one are Jewish, with Hebrew as their primary language of composition; the exception is the Arab poet Salman Masalha, who writes in both Arabic and Hebrew. Vigorous efforts were made to represent women's voices and Sephardic voices in the collection. Many of the poets included here live (or lived) their entire lives in Jerusalem (i.e., Zelda, Amichai, Mossel-Eiezerov, Rivka Miriam, Meiri), while many others come (or came) to Jerusalem as visitors (i.e., Raab, Ruebner, Kovner, Ravikovitch, Chalfi, Biton). Some of the poets ended up in Jerusalem at a significant juncture in their lives, and stayed (Goldberg, Gouri, Pinhas-Cohen, Behar). In choosing which Jerusalem poems to include, Rachel Back has sought to represent the great range of relationships with and perspectives on the city the different poets have. The poems are arranged in sections of chronological ordering, with their year of publication attached; as Jerusalem lives also in specific historical moments, so too must her poems. As a religious and political epicenter charged with the continuing, ever worsening, conflicts of our modern day, Jerusalem is unavoidable. She has always been unavoidable. Mythic and real, she pulls the poet toward her and insists on yet one more imagining, one more poetic crafting.Hebrew original text with facing-page English translation

The Jewish struggle for survival as a spiritual entity after the cohesiveness of Jewish communal life began to disintegrate in the latter decades of the nineteenth century spawned a new tradition-a modern secular Hebraic cultural tradition. These seventeen essays by Israel's esteemed literary critic, Gershon Shaked, explore the evolution of that new tradition, tracing its major processes and identifying central stages in the development of new canonical texts. After introductory essays in which he defines Israeli secularism, explores the historical consciousness of the Israeli sensibility both in Israel and in the Diaspora, and comments on major trends in the development of Hebrew literature, Shaked describes the mythopoeic creativity of the Hebrew poet laureate Hayyim Nahman Bialik and of the major Hebrew playwright Mattityahu Shoham. He then explores the early literary associations of Yehuda Amichai, who transformed the exalted poetic idiom of the pre-state years into a sober, sensitive, accessible language. Three essays each treat Medele Mosher Seforim and Shmuel Yosef Agnon. As the voice of the limping shlemazels of the shtetl, Mendele foretold the destruction of the eastern European Jewish community but offered no constructive alternative to its dismal prophecy. Agnon's characters seek redemption by immigrating to Eretz Israel. His two works discussed here, "Agunot" (Forsaken Wives) and Shevu'at emunim (The Betrothed) suggest that, while it may be possible to take neurotic Jews out of the Diaspora, taking the Diaspora out of them is another matter. A second set of essays is dedicated to Joseph Hayyim Brenner, an immigrant in the Second Aliyah who also wrote of displaced strangers trying to set down roots in a foreign environment, and Yitzhak Shami, an "Arab-Jew" who wrote about the mentality and lifestyle of the oriental Jewish communities of Palestine and Syria. The last chapter analyzes the work of an outsider, David Vogel. Although Vogel's novel Hayyei nissu'im (Married Life) was written in Hebrew, its plot and characters are strongly reminiscent of the German-Jewish literary tradition. Shaked's analysis of the cultural processes underlying Hebrew literature's major achievements in the late nineteenth and twentieth centuries not only sheds important light upon the major concerns of this new and secular literary tradition but also illuminates key aspects of modern Jewish culture.

In the 1660s, Jews of Iberian ancestry, many of them fleeing Inquisitorial persecution, established an agrarian settlement in the midst of the Surinamese tropics. The heart of this community-Jodensavanne, or Jews' Savannah-became an autonomous village with its own Jewish institutions, including a majestic synagogue consecrated in 1685. Situated along the Suriname River, some fifty kilometers south of the capital city of Paramaribo, Jodensavanne was by the mid-eighteenth century surrounded by dozens of Jewish plantations sprawling north- and southward and dominating the stretch of the river. These Sephardi-owned plots, mostly devoted to the cultivation and processing of sugar, carried out primarily by enslaved Africans, collectively formed the largest Jewish agricultural community in the world at the time and the only Jewish settlement in the Americas granted virtual self-rule. Sephardi settlement paved the way for the influx of hundreds of Ashkenazi Jews, who began to emigrate in the late seventeenth century from western and central Europe. Generally banned from Jodensavanne, these newcomers settled in Paramaribo, where they established their own cemeteries and historic synagogue. Meanwhile, slave rebellions, Maroon attacks, the general collapse of Suriname's economy, soil depletion, absentee land ownership, and a ravaging fire all contributed to the demise of the old Savannah settlement beginning in the second half of the eighteenth century..