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As the creator of the Seagram whiskey empire Sam Bronfman became a mythic figure in the business world, and in the years after his death the legend has developed further and further away from the life. Now for the first time the complete story of the man and the business he built is available. Sam Bronfman was according to Business Week "a volatile, shrewd, and highly individualistic leader [whose] technical knowledge and financial acumen remain unchallenged." For over twenty years, Forbes noted, Sam judged the U.S. market correctly -- as virtually no one else did. The story includes the passing on of the vast Seagram enterprise to the leadership of his sons, Edgar and Charles. Samuel Bronfman's father failed as a wheat farmer and then found success selling frozen fish, firewood and horses. At this point young Sam observed to his father, "The bar makes more profits than we do. Instead of selling horses, we should be selling the drinks." And thus began what was to become the Seagram whiskey empire. Sam's insight and timing were right as Canada, and especially the United States, were coming under the influence of the temperance movement. While legend often places Sam in the thick of Prohibition era bootlegging and rum running, in fact he built for the long term and kept his operations within both the law and its loopholes as he supplied American bootleggers. Sam demonstrated his marketing genius by insisting on quality in a business notorious for cutting corners and thereby set the standard for the industry in the decades to follow. Sam's success in penetrating the American market was such that after Prohibition his competitors lobbied the federal government for his protection. While Samuel Bronfman is a classic rags to riches tale, it is also the story of a Jew who remained in many ways outside business and social establishments even after becoming internationally famous. Commuting every week between his Montreal and New York office, his was a private life centered on his family and their home in Montreal and summer places such as Tarrytown, New York. In the 1950s Sam, under instructions from his daughter Phyllis Lambert, commissioned Mies van der Rohe to design a new corporate headquarters, the Seagram building at 375 Park Avenue, a landmark on the New York City skyline. As a leader of the Jewish community Sam was elected president of the Canadian Jewish Congress in 1939, and went on to organize financial aid to the fledgling state of Israel, beginning decades long involvement in Jewish affairs and support for the Jewish state. Sam was an intuitive leader and manager who knew his industry inside out and set the highest standards for his products and himself. His life makes a fascinating tale of business, power, wealth, and ethnic politics.

This collection of essays examines an important and under-studied topic in early modern Jewish social history”—the family life of Sephardi Jewish families in the Ottoman Empire as well as in communities in Western Europe. At the height of its power in the sixteenth and seventeenth centuries, the Ottoman Empire spanned three continents, controlling much of southeastern Europe, western Asia, and North Africa. Thousands of Jewish families that had been expelled from Spain and Portugal at the end of the fifteenth century created communities in these far-flung locations. Later emigrants from Iberia, who converted to Christianity at the time of the expulsion or before, created communities in Western European cities such as Amsterdam, Hamburg, and Livorno. Sephardi communities were very different from those of Ashkenazi Jews in the same period. The authors of these essays use the lens of domestic life to illuminate the diversity of the post-Inquisition Sephardi Jewish experience, enabling readers to enter into little-known and little-studied Jewish historical episodes. Contributors include: Tirtsah Levie Bernfeld, Hannah Davidson, Cristina Galasso, David Graizbord, Ruth Lamdan, and Julia Lieberman

Long a bastion of Jewish labor power, garment unions provided financial and political aid essential to founding and building the nation of Israel. Throughout the project, Jewish labor often operated outside of official channels as non-governmental organizations. Adam Howard explores the untold story of how three influential garment unions worked alone and with other Jewish labor organizations in support of a new Jewish state. Sewing the Fabric of Statehood reveals a coalition at work on multiple fronts. Sustained efforts convinced the AFL and CIO to support Jewish development in Palestine through land purchases for Jewish workers and encouraged the construction of trade schools and cultural centers. Other activists, meanwhile, directed massive economic aid to Histadrut, the General Federation of Jewish Workers in Palestine, or pressured the British and American governments to recognize Israel's independence. What emerges is a powerful account of the motivations and ideals that led American labor to forge its own foreign policy and reshape both the postwar world and Jewish history.

Using testimonies, Nazi documents, memoirs, and artistic representations, this volume broadens and deepens comprehension of Jewish women’s experiences of rape and other forms of sexual violence during the Holocaust. The book goes beyond previous studies, and challenges claims that Jewish women were not sexually violated during the Holocaust. This anthology by an interdisciplinary and international group of scholars addresses topics such as rape, forced prostitution, assaults on childbearing, artistic representations of sexual violence, and psychological insights into survivor trauma. These subjects have been relegated to the edges or completely left out of Holocaust history, and this book aims to shift perceptions and promote new discourse.

In Yiddish, shtetl simply means “town.” How does such an unassuming word come to loom so large in modern Jewish culture, with a proliferation of uses and connotations? By examining the meaning of shtetl, Jeffrey Shandler asks how Jewish life in provincial towns in Eastern Europe has become the subject of extensive creativity, memory, and scholarship from the early modern era in European history to the present.

In the post-Holocaust era, the shtetl looms large in public culture as the epitome of a bygone traditional Jewish communal life. People now encounter the Jewish history of these towns through an array of cultural practices, including fiction, documentary photography, film, memoirs, art, heritage tourism, and political activism. At the same time, the shtetl attracts growing scholarly interest, as historians, social scientists, literary critics, and others seek to understand both the complex reality of life in provincial towns and the nature of its wide-ranging remembrance.

Shtetl: A Vernacular Intellectual History traces the trajectory of writing about these towns—by Jews and non-Jews, residents and visitors, researchers, novelists, memoirists, journalists and others—to demonstrate how the Yiddish word for “town” emerged as a key word in Jewish culture and studies. Shandler proposes that the intellectual history of the shtetl is best approached as an exemplar of engaging Jewish vernacularity, and that the variable nature of this engagement, far from being a drawback, is central to the subject’s enduring interest.

Modern Jews tend to relate to the past through “history,” which relies on empirical demonstration and rational thought, rather than through “memory,” which relies on the non-rational architectures of mythology. By now “history” has surpassed “memory” as a means of relating to the past—a development that falls short in building identity and creates disconnection between Jews and their collective history. Kurtzer seeks to mend this breach. Drawing on key classical texts, he shows that “history” and “memory” are not exclusive and that the perceived dissonance between them can be healed by a selective reclamation of the past and a translation of that past into purposefulness.

This innovative collection of essays on the upsurge of antisemitism across Europe in the decades around 1900 shifts the focus away from intellectuals and well-known incidents to less-familiar events, actors, and locations, including smaller towns and villages. This “from below” perspective offers a new look at a much-studied phenomenon: essays link provincial violence and antisemitic politics with regional, state, and even transnational trends. Featuring a diverse array of geographies that include Great Britain, France, Austria-Hungary, Romania, Italy, Greece, and the Russian Empire, the book demonstrates the complex interplay of many factors—economic, religious, political, and personal—that led people to attack their Jewish neighbors.

From 1989 through 2002 there was an unprecedented surge in American sitcoms featuring explicitly Jewish lead characters, thirty-two compared to seven in the previous forty years.  Several of these—Mad About You, The Nanny, and Friends—were among the most popular and influential of all shows over this period; one program—Seinfeld—has been singled out as the “defining” series of the nineties.  In addition, scriptwriters have increasingly created “Jewish” characters, although they may not be perceived to be by the show’s audience, Rachel Green on Friends being only one example.

In Something Ain’t Kosher Here, Vincent Brook asks two key questions: Why has this trend appeared at this particular historical moment and what is the significance of this phenomenon for Jews and non-Jews alike?  He takes readers through three key phases of the Jewish sitcom trend: The early years of television before and after the first Jewish sitcom, The Goldbergs’, appeared; the second phase in which America found itself “Under the Sign of Seinfeld”; and the current era of what Brook calls “Post- Jewishness.”

Interviews with key writers, producers, and “showrunners” such as David Kohan, (Will and Grace), Marta Kauffman (Friends and Dream On), Bill Prady (Dharma and Greg), Peter Mehlman and Carol Leifer (Seinfeld), and close readings of individual episodes and series provoke the inescapable conclusion that we have entered uncharted “post-Jewish” territory.  Brook reveals that the acceptance of Jews in mainstream white America at the very time when identity politics have put a premium on celebrating difference reinforces and threatens the historically unique insider/outsider status of Jews in American society. This paradox upsets a delicate balance that has been a defining component of American Jewish identity.

The rise of the Jewish sitcom represents a broader struggle in which American Jews and the TV industry, if not American society as a whole, are increasingly operating at cross-purposes—  torn between the desire to celebrate unique ethnic identities, yet to assimilate: to assert independence, yet also to build a consensus to appeal to the widest possible audience.   No reader of this book will ever be able to watch these television programs in quite the same way again.

Scholars in the humanities have become increasingly interested in questions of how space is produced and perceived—and they have found that this consideration of human geography greatly enriches our understanding of cultural history. This “spatial turn” equally has the potential to revolutionize Jewish Studies, complicating familiar notions of Jews as “people of the Book,” displaced persons with only a common religious tradition and history to unite them.

Space and Place in Jewish Studies embraces these exciting critical developments by investigating what “space” has meant within Jewish culture and tradition—and how notions of “Jewish space,” diaspora, and home continue to resonate within contemporary discourse, bringing space to the foreground as a practical and analytical category. Barbara Mann takes us on a journey from medieval Levantine trade routes to the Eastern European shtetl to the streets of contemporary New York, introducing readers to the variety of ways in which Jews have historically formed communities and created a sense of place for themselves. Combining cutting-edge theory with rabbinics, anthropology, and literary analysis, Mann offers a fresh take on the Jewish experience.

Arguably, no historical thinker has had as varied and fractious a reception within modern Judaism as Baruch (Benedict) Spinoza (1632–77), the seventeenth-century philosopher, pioneering biblical critic, and Jewish heretic from Amsterdam. Revered in many circles as the patron saint of secular Jewishness, he has also been branded as the worst traitor to the Jewish people in modern times. Jewish philosophy has cast Spinoza as marking a turning point between the old and the new, as a radicalizer of the medieval tradition and table setter for the modern. He has served as a perennial landmark and point of reference in the construction of modern Jewish identity. This volume brings together excerpts from central works in the Jewish response to Spinoza. True to the diversity of Spinoza’s Jewish reception, it features a mix of genres, from philosophical criticism to historical fiction, from tributes to diary entries, providing the reader with a sense of the overall historical development of Spinoza’s posthumous legacy.

Stanley Kubrick is generally acknowledged as one of the world’s great directors. Yet few critics or scholars have considered how he emerged from a unique and vibrant cultural milieu: the New York Jewish intelligentsia.
 
Stanley Kubrick reexamines the director’s work in context of his ethnic and cultural origins. Focusing on several of Kubrick’s key themes—including masculinity, ethical responsibility, and the nature of evil—it demonstrates how his films were in conversation with contemporary New York Jewish intellectuals who grappled with the same concerns.  At the same time, it explores Kubrick’s fraught relationship with his Jewish identity and his reluctance to be pegged as an ethnic director, manifest in his removal of Jewish references and characters from stories he adapted.
 
As he digs deep into rare Kubrick archives to reveal insights about the director’s life and times, film scholar Nathan Abrams also provides a nuanced account of Kubrick’s cinematic artistry. Each chapter offers a detailed analysis of one of Kubrick’s major films, including Lolita, Dr. Strangelove, 2001, A Clockwork Orange, Barry Lyndon, The Shining, Full Metal Jacket, and Eyes Wide Shut. Stanley Kubrick thus presents an illuminating look at one of the twentieth century’s most renowned and yet misunderstood directors.  

This readable, insightful, and thought-provoking collection of essays, presents an original and innovative ideology that stirringly affirms the unity of the Jewish people. Rawidowicz's rich themes include the relationship between the State of Israel and the Diaspora; Jewish "difference" and its repercussions; Jewish learning; and Jewish continuity in the post-Holocaust world. In his foreword to the paper edition, Michael A. Meyer writes, "Forty years after his death, [Rawidowicz's] sober analyses, his realism with regard to both the State of Israel and the Diaspora, and his striving to find unities among dichotomies that divide the Jewish people -- all of these make his images and ideas still worthy of our reflection."

In the wake of Kristallnacht, November 9, 1938, Sigmund Tobias and his parents fled their home in Germany and relocated to one of the few cities in the world that offered shelter without requiring a visa: the notorious pleasure capital, Shanghai. Seventeen thousand Jewish refugees flocked to Hongkew, a section of Shanghai ruled by the Japanese, and they created an active community that continued to exist through the end of the war. Tobias's coming-of-age story unfolds within his descriptions of Jewish life in the exotic sanctuary of Shanghai. Depleted by disease and hunger, constantly struggling with primitive and crowded conditions, the refugees faced shortages of food, clothing, and medicine. Tobias also observes the underlife of Shanghai: the prostitution and black market profiteering, the brutal lives of the Chinese workers, the tensions between Chinese and Japanese during the war, and the paralyzing inflation and the approach of the communist "liberators" afterward. Richly detailed, Strange Haven opens a little-documented chapter of the Holocaust and provides a fascinating glimpse of life for these foreigners in a foreign land. An epilogue describes the changes Tobias observed when he returned to Shanghai forty years later as a visiting professor.

Hasidism, a Jewish religious movement that originated in Poland in the eighteenth century, today counts over 700,000 adherents, primarily in the U.S., Israel, and the UK. Popular and scholarly interest in Hasidic Judaism and Hasidic Jews is growing, but there is no textbook dedicated to research methods in the field, nor sources for the history of Hasidism have been properly recognized. Studying Hasidism, edited by Marcin Wodziński, an internationally recognized historian of Hasidism, aims to remedy this gap. The work’s thirteen chapters each draws upon a set of different sources, many of them previously untapped, including folklore, music, big data, and material culture to demonstrate what is still to be achieved in the study of Hasidism. Ultimately, this textbook presents research methods that can decentralize the role community leaders play in the current literature and reclaim the everyday lives of Hasidic Jews.

A recent surge of interest in Jewish patronage during the golden years of Vienna has led to the question, Would modernism in Vienna have developed in the same fashion had Jewish patrons not been involved? This book uniquely treats Jewish identification within Viennese modernism as a matter of Jews active fashioning of a new language to convey their aims of emancipation along with their claims of cultural authority. In this provocative reexamination of the roots of Viennese modernism, Elana Shapira analyzes the central role of Jewish businessmen, professionals, and writers in the evolution of the city’s architecture and design from the 1860s to the 1910s. According to Shapira, these patrons negotiated their relationship with their non-Jewish surroundings and clarified their position within Viennese society by inscribing Jewish elements into the buildings, interiors, furniture, and design objects that they financed, produced, and co-designed. In the first book to investigate the cultural contributions of the banker Eduard Todesco, the steel tycoon Karl Wittgenstein, the textile industrialist Fritz Waerndorfer, the author Peter Altenberg, the tailor Leopold Goldman, and many others, Shapira reconsiders theories identifying the crisis of Jewish assimilation as a primary creative stimulus for the Jewish contribution to Viennese modernism. Instead, she argues that creative tensions between Jews and non-Jews—patrons and designers who cooperated and arranged well-choreographed social encounters with one another—offer more convincing explanations for the formation of a new semantics of modern Viennese architecture and design than do theories based on assimilation. This thoroughly researched and richly illustrated book will interest scholars and students of Jewish studies, Vienna and Viennese culture, and modernism.

One woman learned on the eve of her Roman Catholic wedding. One man as he was studying for the priesthood. Madeleine Albright famously learned from the Washington Post when she was named Secretary of State. "What is it like to find out you are not who you thought you were?" asks Barbara Kessel in this compelling volume, based on interviews with over 160 people who were raised as non-Jews only to learn at some point in their lives that they are of Jewish descent. With humor, candor, and deep emotion, Kessel's subjects discuss the emotional upheaval of refashioning their self-image and, for many, coming to terms with deliberate deception on the part of parents and family. Responses to the discovery of a Jewish heritage ranged from outright rejection to wholehearted embrace. For many, Kessel reports, the discovery of Jewish roots confirmed long-held suspicions or even, more mysteriously, conformed to a long-felt attraction toward Judaism. For some crypto-Jews in the southwest United States (descendants of Jews who fled the Spanish Inquisition), the only clues to their heritage are certain practices and traditions handed down through the generations, whose significance may be long since lost. In Poland and other parts of eastern Europe, many Jews who were adopted as infants to save them from the Holocaust are now learning of their heritage through the deathbed confessions of their adoptive parents. The varied responses of these disparate people to a similar experience, presented in their own words, offer compelling insights into the nature of self-knowledge. Whether they had always suspected or were taken by surprise, Kessel's respondents report that confirmation of their Jewish heritage affected their sense of self and of their place in the world in profound ways. Fascinating, poignant, and often very funny, Suddenly Jewish speaks to crucial issues of identity, selfhood, and spiritual community.