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Now remembered primarily as Franz Kafta's friend and literary executor, Max Brod was an accomplishered thinker and writer in his own right. In this volume, he considers the nature and differences between Judaism and Christianity, addressing some of the most perplexing questions at the heart of human existence.

“One of the most famous and widely discussed books of the 1920’s, Max Brod’s Paganism—Christianity—Judaism, has at last found its way into English translation to confront a new generation of readers. Max Brod is best remembered today as the literary editor and friend of Franz Kafka. In his day, however, he was the more famous of the two by far. A major novelist, playwright, poet, essayist, and composer, he was also, as this book demonstrates, a serious thinker on the perennial questions that are at the heart of human existence. . . .Some of his judgments are open to question. Still, with all its limitations, this is a forthright and passionate proclamation of the uniqueness of Judaism. Paganism—Christianity—Judaism was an intellectual and spiritual event when it was first published and it remains a valuable document even now.” —Rabbi Jack Riemer, Hadassah
 

In the annals of American Jewish history, synagogue financial records have been largely overlooked. But as Daniel Judson shows in his examination of synagogue ledgers from 1728 to the present, these records provide an array of new insights into the development of American synagogues and the values of the Jews who worshipped in them. Looking at the history of American synagogues through an economic lens, Judson examines how synagogues raised funds, financed buildings, and paid clergy. By “following the money,” he reveals the priorities of the Jewish community at a given time. Throughout the book, Judson traces the history of capital campaigns and expenditures for buildings. He also explores synagogue competition and debates over previously sold seats, what to do about wealthy widows, the breaking down of gender norms, the hazan “bubble” (which saw dozens of overpaid cantors come to the United States from Europe), the successful move to outlaw “mushroom synagogues,” and the nascent synagogue-sharing economy of the twenty-first century. Judson shows as well the ongoing relationship of synagogue and church financing as well as the ways in which the American embrace of the free market in all things meant that the basic rules of supply and demand ultimately prevailed in the religious as well as the commercial realm.

In this volume, eminent scholar Berel Lang brings the perspective of philosophical analysis to bear on issues related to the Holocaust. Setting out from a conception of philosophical “witnessing” that expands and illuminates the standard view of the witness, he confronts the question of what philosophy can add to the views of the Holocaust provided in other disciplines. Drawing on the philosophical areas of political theory, ethics, aesthetics, and the philosophy of history, he draws attention especially to the post-Holocaust emphasis on the concepts of genocide and “group rights.” Lang’s study, which emphasizes the moral choices that now face post-Holocaust thought, inspires the reader to think of the Holocaust in new ways, showing how its continued presence in contemporary consciousness affects areas of thought and practice not directly associated with that event.

Thought necessarily reflects the times. Following the tragedy of the Holocaust, this fact became ever more clear. And it may be the reason postwar philosophical texts are so difficult to understand, since they confront incomprehensibly traumatic experiences. In this first English-language translation of any of his books, Miroslav Petříček—one of the most influential and erudite Czech philosophers, and a student of Jan Patočka—argues that to exist in the second half of the twentieth century and beyond, Western philosophy has had to rewrite its tradition and its discourse, radically transforming itself. Should philosophy be capable of bearing witness to the time, Petříček contends, this metamorphosis in philosophy is necessary. Offering an original Central European perspective on postwar philosophical discourse that reflects upon the historical underpinnings of pop culture phenomena and complex philosophical schools—including Adorno, Agamben, Benjamin, Derrida, Husserl, Kracauer, and many others—Philosophy en noir is a record of this transformation.

This volume, an amazing act of historical recovery and reconstruction, offers a comprehensive examination of Jewish women in Europe during the High Middle Ages (1000–1300). Avraham Grossman covers multiple aspects of women’s lives in medieval Jewish society, including the image of woman, the structure of the family unit, age at marriage, position in family and society, her place in economic and religious life, her education, her role in family ceremonies, violence against women, and the position of the divorcée and the widow in society. Grossman shows that the High Middle Ages saw a distinct improvement in the status of Jewish women in Europe relative to their status during the Talmudic period and in Muslim countries. If, during the twelfth century, rabbis applauded women as "pious and pure" because of their major role in the martyrdom of the Crusades of 1096, then by the end of the thirteenth century, rabbis complained that women were becoming bold and rebellious. Two main factors fostered this change: first, the transformation of Jewish society from agrarian to "bourgeois," with women performing an increasingly important function in the family economy; and second, the openness toward women in Christian Europe, where women were not subjected to strict limitations based upon conceptions of modesty, as was the case in Muslim countries. The heart of Grossman’s book concerns the improvement of Jewish women’s lot, and the efforts of secular and religious authorities to impede their new-found status. Bringing together a variety of sources including halakhic literature, biblical and talmudic exegesis, ethical literature and philosophy, love songs, folklore and popular literature, gravestones, and drawings, Grossman’s book reconstructs the hitherto unrecorded lives of Jewish women during the Middle Ages.

Pole/Jew brings together a group of scholars—about half of them Jewish, about half of them ethnic Poles—from the United States, Poland, the United Kingdom, and Canada and enlists their diverse methodological and generational perspectives to push debates over Polish-Jewish relations beyond entrenched and reductive positions. At the core of the volume are the following questions:

–What impact has the Holocaust had on Polish history and Polish literature?

–How has the Holocaust affected Polish-Jewish—and Polish—identity?

–What future is there for relations between Poland’s small Jewish minority and the country’s overwhelming ethnic Polish majority? Between Poland and Israel? Between Jews of the diaspora and ethnic Poles abroad?

–Which research areas have yet to be addressed or revisited and reexamined?

–Are there ways to move beyond the reductive notion of 1989 (i.e., the fall of the communist regime in Poland) as wall and fulcrum?

By addressing these compelling questions, this volume offers fresh perspectives and encourages a nuanced understanding of Polish-Jewish relations.

Contributors:

M. B. B. Biskupski
Robert Blobaum
John J. Bukowczyk
Patrice M. Dabrowski
Halina Filipowicz
Agnieszka Jezyk
Bozena Karwowska
Kamil Kijek
Kate Korycki
Elzbieta Kossewska
Grazyna J. Kozaczka
Stanislaw Krajewski
Adam Lipszyc
Wiktor Marzec
Alina Molisak
Stanislaw Obirek
Benjamin Paloff
Antony Polonsky
Brian Porter-Szucs
Piotr Puchalski
Roma Sendyka
Dariusz Stola
Katarzyna Zechenter
Joshua D. Zimmerman
Geneviève Zubrzycki
Slawomir Zurek

Over the years, Karl Marx's tangled relation with Judaism has provoked heated debate among followers and critics alike. Can the Jewish tradition better help us understand Marx's political theory? Which themes in Marx's writings become clearer when read in a Jewish context? This book argues that Marx's work, from his doctoral dissertation to Capital, resounds with characteristic concerns of Jewish thought, identifying three key elements that Marx's theory shares with Judaism - its ontology, its use of texts, and its conception of liberation as a return from exile.

In Popular Trauma Culture, Anne Rothe argues that American Holocaust discourse has a particular plot structure—characterized by a melodramatic conflict between good and evil and embodied in the core characters of victim/survivor and perpetrator—and that it provides the paradigm for representing personal experiences of pain and suffering in the mass media. The book begins with an analysis of Holocaust clichés, including its political appropriation, the notion of vicarious victimhood, the so-called victim talk rhetoric, and the infusion of the composite survivor figure with Social Darwinism. Readers then explore the embodiment of popular trauma culture in two core mass media genres: daytime TV talk shows and misery memoirs.

Rothe conveys how victimhood and suffering are cast as trauma kitsch on talk shows like Oprah and as trauma camp on modern-day freak shows like Springer. The discussion also encompasses the first scholarly analysis of misery memoirs, the popular literary genre that has been widely critiqued in journalism as pornographic depictions of extreme violence. Currently considered the largest growth sector in book publishing worldwide, many of these works are also fabricated. And since forgeries reflect the cultural entities that are most revered, the book concludes with an examination of fake misery memoirs.

Accounts of Jewish immigrants usually describe the role of education in helping youngsters earn a higher social position than their parents. Melissa F. Weiner argues that New York City schools did not serve as pathways to mobility for Jewish or African American students. Instead, at different points in the city's history, politicians and administrators erected similar racial barriers to social advancement by marginalizing and denying resources that other students enjoyed. Power, Protest, and the Public Schools explores how activists, particularly parents and children, responded to inequality; the short-term effects of their involvement; and the long-term benefits that would spearhead future activism. Weiner concludes by considering how today's Hispanic and Arab children face similar inequalities within public schools.

This vibrant anthology showcases new, unpublished short stories by a rapidly growing crop of highly talented young Jewish American fiction writers. Cohering around the core Jewish theme of the Promised Land, all the stories were written especially for this volume. With the kind of depth and imagination that only fiction allows, they offer striking variations on the multivalent theme of the Promised Land and how it continues to shape the collective consciousness of contemporary American Jews. This anthology provides a rich reading experience and a unique window onto Jewish American life and culture at the beginning of the twenty-first century. A scholarly introduction by Derek Rubin provides literary context, discusses the organization of the volume, and illuminates expected and unexpected connections among the stories. Promised Lands features 23 stories by Elisa Albert, Melvin Jules Bukiet, Janice Eidus, Rebecca Newberger Goldstein, Lauren Grodstein, Aaron Hamburger, Dara Horn, Rachel Kadish, Binnie Kirshenbaum, Joan Leegant, Yael Goldstein Love, Rivka Lovett, Tova Mirvis, Lev Raphael, Nessa Rapoport, Jonathan Rosen, Thane Rosenbaum, Joey Rubin, Edward Schwarzschild, Steve Stern, Lara Vapnyar, Adam Wilson, and Jonathan Wilson.