Judaism and Jewish Life

Since the founding of the Zionist movement until today, the question of the relationship between “Church” and the state remains unresolved. This book is the historical and contemporary story of this conflict. It is impossible to understand the State of Israel properly without reading it.

The Ḥayei Adam, an abridged code of Jewish law, was written by Rabbi Avraham Danzig (1748-1820) and was first published in 1810. This code spread quickly throughout Europe, and the demand for it required a second publishing which the author printed in 1818. Beyond a Code of Jewish Law attempts to understand the implicit message of its author and discuss various approaches of its writer to both Judaism and Jewish law. While the Ḥayei Adam without any doubt unveils Rabbi Danzig to be a brilliant rabbinic scholar, with a comprehensive knowledge of Jewish law as well as a coherent and concise system of presentation, it also expresses his great concern for the Jewish community and each individual Jew. Aspects of this concern such as Hasidism, musar, kabbalah, are explored.

A series of principles can be extracted from the Jewish intellectual tradition that have broad implications for individual and societal achievement. This book explores the development of these principles and demonstrates how their application can lead to greater intellectual productivity, a more fulfilling existence, and a more advanced society.

This book discusses the development of practices associated with customs and artifacts used in Jewish ceremonies when viewed from the vantage of anthropological studies. It can also function as a guide to practical halakhah. The author examines topics such as Torah Scrolls, ceremonial use of fire, Purim customs, the festival of Shavuot, magic and superstition. This investigation, at times, compares some Jewish observances with the wider cultural observances or notions of the broader, gentile societies in which Jews were located when these customs originated. It is found that the time and location of a practice’s origin is often critical to appreciating a shared context. In all cases the Jewish practice becomes reinterpreted within a specifically Jewish narrative and legal structure.

Kleczew is a small locality in Eastern Greater Poland, in Greater Poland Province (Wielkopolska), Konin County. At present, it is known as the headquarters of Konin Lignite Mine S.A., the biggest indus¬trial enterprise in the province. Kleczew’s industrial history, however, is quite recent. For centuries, the town was a local administrative, trade, and service center for the surrounding agricultural region. Until World War II, it remained multi-religious and multi-ethnic. The Jewish community was one of the groups that considerably influenced Kleczew’s develop¬ment. The present current study elaborates on their role.

The literature on the Jews of Kleczew is relatively scanty, especially in regard to the old Polish period and the partitions era. The informa¬tion that can be found about its earliest history is provided by Zenon Guldon and Jacek Wijaczka. Information on the later period, often inexact, comes mainly from publications of an encyclopedic nature. Tomasz Kawski and Monika Opioła provide works based on twentieth-century sources.

Literature on Jewish communities elsewhere in Eastern Greater Poland is also relatively scarce in comparison with that on other regions. Separate monographs, in addition to community records and memorial books, were published about several Jewish communities such as those in Kalisz and Błaszki. Some localities, such as Izbica Kujawska, are described in several worthy but exiguous works. The authors of these works, much like those who wrote about Kleczew, concentrate mainly on the twentieth century. Dzieje Kleczewa proved to be a valuable source of information about Kleczew itself.

The information gaps were filled in by archival research. For the sixteenth to eighteenth centuries, we examined: the Kleczew town books; the Konin county books; the Kalisz county books; and the records of the Royal Treasury, found in the Central Archive of Historical Records and the State Archive of Poznań. (An example of a draft register page from cities and towns in Greater Poland in 1579 is presented as Document 1 in Annex 1.) Information about the nineteenth and twentieth centu¬ries was harvested mainly from the Kleczew town books for 1807–1950, which are kept in the Konin Division of the State Archive in Poznań. The following archival sources were also consulted, although with fewer results: the Central Denomination Authorities of the Kingdom of Poland (Main Archive of Old Records in Warsaw); Records of the Emperor’s Civil Administration in Konin 1915–1918; and Registry Records of the Syna¬gogue District in Kleczew 1808–1905. For the interwar period (1918–1939), the most significant were documents produced by the county and town or state administration authorities and local administration authorities (Kleczew town records 1807–1950, County Local Adminis-tration Office in Słupca 1918–1933, County Local Administration Office in Konin 1918–1939, County Police Station in Słupca 1918-1932), found in the Konin Archive. The province administration records were also of some help. Chief among them were the documentations from the Provin¬cial Office in Łódź 1918-1939 and the Provincial Office in Poznań 1919-1939, deposited with the Łódź and Poznań branches of the State Archives. As for the World War II era, the main sources of information were found in the archive of the Jewish Historical Institute in Warsaw, especially the archival sources: the American [Jewish] Joint Distribution Committee; the so-called Ringelblum Archive and Reports; and the Yad Vashem Archives. The Main Archive of Old Records in Warsaw (AGAD) was a valuable source as well. For the post-1945 period, the Central Committee of Polish Jews submitted some interesting information.

The Martyrs’ Museum in Żabikowo, the National Digital Archive in Warsaw, the Federal Archives in Germany, and the Yad Vashem Archives in Jerusalem provided valuable photographs. The last-mentioned was a partic¬ularly useful source in many aspects of the research, including as it does written testimonies of survivors and the video collection of the Spielberg Foundation.

The structure of this study is chronological and topical. The first section acquaints the reader with the development of the Jewish community in Kleczew from the old Polish period (fifteenth to the late eighteenth centuries), through the partition and foreign occupation period in Poland (late eighteenth to early twentieth centuries) and the interwar period (1918–1939). The second describes the situation of Jews in occupied Kleczew and the Reichsgau Wartheland, often referred to as the Warthegau, during the first period of the occupation. Part three describes the beginning of organized mass extermination. It depicts a process that might be considered the “pilot program” for the orga¬nized mass extermination of Jews which took place in several sites in the Reichsgau Wartheland, including in the surroundings of Kleczew. It follows this depiction with a description of the establishment and opera¬tion of the first extermination camp in Chełmno on the Ner. This section of the book illustrates the tragic fate of Jewish Kleczew specifically, as well as the Jewish communities of other localities of the Warthegau in general, during World War II. Part four concludes the study, focusing on the postwar period. It includes, among other things, rare informa¬tion about the few Jews who showed up in Kleczew and its vicinity after World War II and the traces of the material culture that the original Jewish inhabitants left behind.

All of the chapters of this book set the data within a wider context than that of Kleczew itself, the context of Greater Poland in the pre-partition period and Eastern Greater Poland after 1815. The shaping of the latter region was influenced by the partitioning of Greater Poland between Prussia (Germany) and Russia in 1815, with the eastern part of the region falling under the sway of the Russian Empire. The results of this division remain visible.

Although the Holocaust period was very short in world history, its tragic consequences brought about the annihilation of the Jewish commu¬nity of Kleczew and most of its counterparts in the Poznań area, Poland at large, and all of central Eastern Europe. Therefore, the chapter dealing with the Holocaust is the largest in this book, copious enough to present many personal stories and an inside view of what happened to the Jews of Kleczew and its vicinity.

Although this book is the outcome of extensive historical research, it also gives special attention to the commemoration of the Jewish community of Kleczew. It includes copious data and extensive tables in the annexes in which names, occupations, and other details illustrate the everyday lives of the Jews of Kleczew and honor their memory. The names are spelled as they appear in each source. To be true to the sources, we did not try to correct or standardize spellings even when we knew that different sources were making varied references to the same person.

The destruction of Jewish Kleczew and other communities in the area (Golina, Słupca, Wilczyn, etc.) marked the beginning of the systematic mass murder of Jews on Polish soil, only a few months after it commenced in Soviet-annexed territory at the hands of special death squads (Einsatzgruppen). The executions of Jews deported from Kleczew to a collective village ghetto in Zagórów in the Kazimierz Biskupi forests in autumn 1941 also marked the beginning of a pilot mass-murder oper¬ation performed by Kommando Lange, the unit that had established and activated the death center in Chełmno only a few weeks later. Chełmno, as we know, served as an experimental center and a place where some death-camp commanders came to learn how to better and faster kill thousands of Jews every day. Thus, in a very early stage after the German invasion, the small and distant Jewish community of Kleczew found itself in the eye of the storm of hatred and destruction that would annihilate most of European Jewry. The tragic story of this community, as well as other communities in the area, may be considered the first milestone in what would evolve into the mass murder of Jews in the occupied Polish lands by Nazi Germany: a central part of the Final Solution.

Vygotsky & Bernstein in the Light of Jewish Tradition examines the role that Jewish cultural tradition played in the work of the Russian psychologist Lev S. Vygotsky and the British sociologist Basil Bernstein by highlighting aspects of their respective lives and theories revealing significant influences of Jewish thoughts and beliefs. The authors demonstrate that theories and human life are dialectically interconnected: what research can reveal about a man can also provide a better understanding of the very nature of his theory. This book is a valuable resource for psychologists, sociologists and students interested in the sociocultural formation of mind.

Do Not Provoke Providence: Orthodoxy in the Grip of Nationalism deals with the whole complex of relations between the Land of Israel, the Jewish Torah, and the People of Israel from the Pre-Zionist Period until the establishment of the State of Israel. The book examines the dynamics of those relations through the modernization of Jewish society, and the problem of Jewish Identity vis-a-vis modernity. The discussion follows historical events in both philosophy and everyday life. It explores the anti-Zionist sphere and also discusses the attitudes toward the conflict of religion and nationalism in the world of Religious Zionism. The dispute between advocates of a religious concept of the community and proponents of a secular nation revolved primarily around perceptions of the ideal relationship between the religious and national entities. One group sought to make religion a tool of the nation; the other sought to make the nation a tool of religion.

Prior to the latest Chief Rabbinical selection process, seven eminent rabbis were appointed to British Jewry’s highest ecclesiastical post, although only six were installed and saw out their terms of office. The manner of their appointment was invariably coloured by intrigue, in-fighting and a host of other influences, not least an increasingly potent input by the dayanim of the London Beth Din, themselves not immune to strategic self-interest. Meir Persoff’s scholarly yet accessible account of these seven appointments draws on a wealth of hitherto unaccessed and unpublished material, and on the stories of many of the protagonists involved, including in fascinating detail those who, by fair means and foul, failed to gain (or chose to reject) the coveted prize.

Rabbi Shimon ben Zemach Duran (1361-1444) was a colorful rabbinic authority in Algiers. In his book, Zohar Harakia, on methods of enumerating the 613 commandments, he summarizes the work of previous authorities on this subject, especially Maimonides and Nachmanides. He also presents his own system of enumeration. Thus, his work is a compact introduction to this fundamental subject. The text, first printed in 1515, is written clearly and arranged as a commentary on ibn Gabirol’s poetic version of the 613 commandments, which is chanted on Shavuot. This English translation and notes make it accessible to lay readers as well as students of Jewish law, liturgy, and medieval Jewish history.

Development, Learning, and Community uses data drawn from a study of pluralistic Jewish high schools to illustrate the complex and often challenging interplay between the cognitive and socio-aff ective elements of education. Throughout, Kress grapples with questions such as: How can the balance between community cohesion and group diff erences be achieved in diverse settings? What are the educational implications of an approach to identity development rooted in contemporary developmental theories that posit the interaction among cognition, aff ect, and behavior? How can the “formal” and “informal” off erings of a school coalesce to address these broadly conceived identity outcomes, and what are the challenges in doing so?

Jewish custom and ritual, or their Hebrew equivalent, minhag, has intrigued rabbis and scholars for generations. The majority of the rabbinical works devoted to minhag primarily encompass lists of sources and reporting of old and new customs. Some have explored the historical development of the minhag. Here, Simcha Fishbane treats minhag from a socio-anthropological perspective. The Shtiebelization of Modern Jewry discusses the theory and model of minhagim using the Mishnah Berurah and the Arukh Hashulkhan, analyzes rabbinic texts concerned with custom, and describes current rituals from a socio-anthropological viewpoint, enabling both scholars and general readers to come to a better understanding of minhagim in Jewish culture.

Maimonides was one of the greatest Jewish personalities of the Middle Ages: a halakhist par excellence, a great philosopher, a political leader of his community, and a guardian of Jewish rights. In 1180 CE, Maimonides composed his Halakhic magnum opus, the Mishneh Torah, which can be described without exaggeration as the greatest code of Jewish law to be composed in the post-Talmudic era, unique in scope, originality, and language. In addition to dealing with an immense variety of Jewish law, from the laws of Sabbath and festival observances, dietary regulations, and relations between the sexes, to the sacrifi cial system, the construction of the Temple, and the making of priestly garments, the Mishneh Torah represents Maimonides’ conception of Judaism. Maimonides held that the version of Judaism believed in and practiced by many pious Jews of his generation had been infected with pagan notions. In the Mishneh Torah, he aimed at cleansing Judaism from these non-Jewish practices and beliefs and impressing upon readers that Jewish law and ritual are free from irrational and superstitious practices. Without Red Strings or Holy Water explores Maimonides’ views regarding God, the commandments, astrology, medicine, the evil eye, amulets, magic, theurgic practices, omens, communicating with the dead, the messianic era, midrashic literature, and the oral law. Without Red Strings or Holy Water will be of interest to all who are interested in the intellectual history of Judaism.

Both the Babylonian Talmud and the Jerusalem Talmud depict a wide range of sorrowful situations tied to every level of society and to the complexities of human behavior and the human condition. The causes and expressions of sorrow amongst the Sages, however, are different from their counterparts amongst common people or women, with descriptions varying between the Babylonian and the Jerusalem Talmud. In Sorrow and Distress in the Talmud, Valler explores more than 50 stories from both the Babylonian and the Jerusalem Talmuds, focusing on these issues.

A masterful intersection of Bible Studies, Gender Studies, and Rabbinic law, Diane Kriger explores the laws pertaining to female slaves in Jewish law. Comparing Biblical strictures with later Rabbinic interpretations as well as contemporary Greco-Roman and Babylonian codes of law, Kriger establishes a framework whereby a woman’s sexual identity also indicates her legal status. With sensitivity to the nuances in both ancient laws and ancient languages, Kriger adds greatly to our understanding of gender, slave status, and the matrilineal principle of descent in the Ancient Near East.

In Cultures in Collision and Conversation, David Berger addresses three broad themes in Jewish intellectual history: Jewish approaches to cultures external to Judaism and the controversies triggered by this issue in medieval and modern times; the impact of Christian challenges and differing philosophical orientations on Jewish interpretation of the Bible; and Messianic visions, movements, and debates from antiquity to the present. These essays include a monograph-length study of Jewish attitudes toward general culture in medieval and early modern times, analyses of the thought of Maimonides and Nahmanides, an assessment of the reactions to the most recent messianic movement in Jewish history, and reflections on the value of the academic study of Judaism.

A masterful intersection of Bible Studies, Gender Studies, and Rabbinic law, Diane Kriger explores the laws pertaining to female slaves in Jewish law. Comparing Biblical strictures with later Rabbinic interpretations as well as contemporary Greco-Roman and Babylonian codes of law, Kriger establishes a framework whereby a woman’s sexual identity also indicates her legal status. With sensitivity to the nuances in both ancient laws and ancient languages, Kriger adds greatly to our understanding of gender, slave status, and the matrilineal principle of descent in the Ancient Near East.

This extensively-researched collection of essays lucidly explores how members of the ever-beleaguered Jewish people grappled with their identities during the past century in the United States and in Eretz Israel, the new centers of Jewry’s long historical experience. With the pivotal 1903 Kishinev pogrom setting the stage, the author proceeds to examine how the Land of Promise across the Atlantic exerted different influences on Abraham Selmanovitz, Felix Frankfurter, the founders of the American Council for Judaism, and Arthur Hays Sulzberger. Professor Penkower then shows how the prospect of nationalism in the biblical Promised Land engendered other tensions and transformations, ranging from the plight of Hayim Nahman Bialik, to rivalry within the Orthodox Jewish camp, to on-going strife between the political Left and Right over the nature of the emerging Jewish state.

Persecution, Polemic, and Dialogue follows the interaction between Jews and Christians through the ages in all its richness, complexity, and diversity. This collection of essays analyzes anti-Semitism, perceptions of the Other, and religious debates in the Middle Ages and proceeds to consider modern and contemporary interactions, which are marked by both striking continuity and profound difference. These include controversies among historians, the promise and challenge of interfaith dialogue, and the explosive exchanges surrounding Mel Gibson’s film on the passion. This volume will engage scholars, students, and any reader intrigued by one of the longest and most fraught inter-group relationships in history.

Embarrassment and embracement are two moments in the reading, misreading and re-reading of scriptures, defined broadly to include both canonical and non-canonical texts. Despite what Harold Bloom calls our "belatedness" in this process, every reading community has its way of confronting that moment of embarrassment so as to re-embrace or reject its implications. These implications are especially strong in religious cultures with a nomian tradition. By entering into that very tension between what Fox calls embarrassment and re-embracement, every reader recognizes the anxiety of a narrative's influence upon a community. Papers dealing with different aspects of this phenomenon are part of a festschrift honoring Professor Harry Fox (LeBeit Yoreh) the originator of this seminal idea in the transmission of texts. Contributors include such scholars as Yaakov Elman, Simcha Fishbane, the late Chana Safrai and Tirzah Meacham as well as many students, colleagues and friends of Professor Fox.

British Chief Rabbi Jonathan Sacks – now Baron Sacks of Aldgate in the City of London – launched his tenure of office in 1991 with the aim of an inclusivist Decade of Jewish Renewal. Within a few years, fulfilling his installation prediction that ‘I will have failures, but I will try again, another way, another time,’ he was attracting calls, from opponents and supporters, for his resignation and the abolition of his office. Reviewing Sacks’ early writings and pronouncements on the theme of inclusivism, Another Way, Another Time demonstrates how, repeatedly, the Chief Rabbi said ‘irreconcilable things to different audiences’ and how, in the process, he induced his kingmaker and foremost patron, Lord (Stanley) Kalms, to declare of Anglo-Jewry: ‘We are in a time warp, and fast becoming an irrelevance in terms of world Jewry.’ Citing support from a variety of sources, this study contends that the Chief Rabbinate has indeed reached the end of the road and explores other paths to the leadership of a pluralistic – and, ideally, inclusivist – community.

This carefully crafted collection of essays, Jewish Thought in Dialogue, offers creative interpretations of major Jewish texts and as well as original treatments of significant issues in Jewish theology and ethics. The collection includes philosophical readings of biblical narratives, analyses of topics in the thought of Maimonides, Rabbi Abraham Isaac Kook and Rabbi Joseph B. Soloveitchik, and critical and constructive examinations of divine providence, religious anthropology, free will, 9/11, evil, Halakhah and morality, altruism, autonomy in Jewish medical ethics, and the epistemology of religious belief. The author frequently brings Jewish philosophy and law into dialogue with contemporary Anglo-American philosophy. The book serves scholars and students of Jewish philosophy and law and is suitable for inclusion in syllabi of undergraduate and graduate courses.

Encounters of Consequence provides an introduction to and deeper analysis of the situation of Jewish philosophy beginning in the last century. It charts Jewish philosophy’s engagement with modernity and post-modernity along two overlapping axes—issues and persons—which often intersect. Key issues in modern Jewish philosophy are raised, including: the nature of Judaism and Jewish identity, the quests for meaning and continuity, the value of remaining a Jew, and the relevance of Jewish law, as well as the challenges of secularism, modern history (including the Holocaust), feminism and religious pluralism. Featured are many philosophers of encounter: Franz Rosenzweig, Martin Buber, and Emmanuel Levinas, as well as Joseph Soloveitchik, Gershom Scholem, Arthur Cohen, Eliezer Schweid, Emil Fackenheim, and Irving Greenberg.

Three Jewish Journeys Through an Anthropologist’s Lens provides an overview of the ethnographic works carried out by a leading Israeli anthropologist over the course of his career. It presents Moshe Shokeid’s explorations, discoveries, and feelings about the vicissitudes of social life, which he closely observed in three major arenas of contemporary Jewish life: Moroccan Jews who immigrated from the Atlas Mountains to become farmers in the semi-arid Negev fields; Israeli-born citizens who left their homes to start a new life in America; and, finally, American gay Jews who chose to preserve their cultural heritage and remain involved in synagogue life as part of the mosaic of New York Jews. The panoramic view of Shokeid’s ethnographic journeys ends with a discussion of his methods of research and his personal experiences as a participant observer among his fellow Jews in their unique paths to promote their social and spiritual aspirations.

Rituals provide public solutions to some types of life crises. There are crises which beset individuals in modern and post-modern society which are not easily addressed by traditional rituals. However, rites have not disappeared in contemporary society, but have merely changed their guise. New Rituals - Old Societies examines rituals which were invented by individuals and communities in order to celebrate important turning points. In contemporary Israel a process of innovation of new rituals was introduced, either by the adoption of ritual elements from outside sources or by the transformation of existing Jewish symbols through the infusion of new contents originating in secular ideology. The term "personal definitional rites" coined here refers to rites carried out by individuals undergoing a change in identity. Structural analysis supplies an additional dimension to this collection of studies.

Over fifty years after the Holocaust, Marion Wyse explores interfaith dialogue between the Jewish and Christian communities and attempts to evaluate what goals these communities have reached and where they now stand. While many painful issues have been addressed and Jews and Christians in dialogue have achieved a solid respect for each other, the basic disagreement over the Christian designation of Jesus as the Jewish messiah still stands. Theologians have suggested varying approaches but none convince both parties. This work employs William James’ radical empirical method to show that the original Jewish messianic concept, the Christian shift, and the Jewish repudiation of the shift, can each be seen as valid faith variants.

Two groups were persecuted over the course of four hundred years in what is now the southwestern United States, each dissimulating and disguising who they truly were. Both now declare their true identities, yet raise hostility. The Penitentes are a lay Catholic brotherhood that practices bloody rites of self-flagellation and crucifixion, but claim this is a misrepresentation and that they are a community and a charitable organization. Marranos, an ambiguous and complicated population of Sephardic descendants, claim to be anousim. Both peoples have a complex, shared history. This book disentangles the web, redefines the terms, and creates new contexts in which these groups are viewed with respect and sympathy without idealizing or slandering them. Simms uses rabbinics, literary analyses, psychohistory, and cultural anthropology to consolidate a history of mentalities.

The Wisdom of Love strives to challenge the discrepancy between the way source texts relate to love and the way they are perceived to do so, introducing readers to the extensive, profound, and significant treatment of love in the Jewish canon. This is a book about love, not its repression; it is an opportunity to study the wisdom of love, not those who lack such wisdom and are unlikely to ever acquire it. The Wisdom of Love brings about not only a change in perception—recognizing the existence of the wisdom of love per se—but also the realization that this wisdom is the very foundation of religious wisdom as a whole, rather than a peripheral branch of it. All love derives from a single source: love between man and woman. It is from this source that all other manifestations of love, such as love of God, love of wisdom, and love of one’s fellow, draw their meaning.

A Roadmap to the Heavens challenges readers to rethink prevailing ideas about the social map of Jewish society during the Tannaitic period (70 C.E. – 220 C.E.). New insights were made possible by applying anthropological theories and conceptual tools. In addition, social phenomena were better understood by comparing them to similar social phenomena in other cultures regardless of time and space. The book explores the rich and complex relationships between the Sages, Priests, and laymen who competed for hegemony in social, cultural, and political arenas. The struggle was not simply a case of attempting to displace the priestly elite by a new scholarly elite. Rather, in the process of constituting a counter-hegemony, the attitude of the Sages towards the Priests entailed ambivalent psychological mechanisms, such as attraction – rejection, imitation – denial, and cooperation – confrontation. The book further reveals that to achieve political and social power the Sages used the established hegemonic priestly discourse to undermine the existing social structure. The innovative discovery of this monograph is that while the Sages professed a new social order based on intellectual achievement, they retained elements of the old order, such as family attribution, group nepotism, endogamy, ritual purity and impurity, and secret knowledge. Thus, social mobility based on education was available only to privileged social classes. The conclusion of the book is that even though the Sages resisted the priestly hegemony and attempted to disengage from it, they could not free themselves from the shackles of the priestly discourse and praxis.

In 1936, Joseph Margoshes (1866-1955), a writer for the New York Yiddish daily Morgen Journal, published a memoir of his youth in Austro-Hungarian Galicia entitled Erinerungen fun mayn leben. In this autobiography, he evoked a world that had been changed almost beyond recognition as a result of the First World War and was shortly to be completely obliterated by the Holocaust. In telling his story, Margoshes gives the reader important insights into the many-faceted Jewish life of Austro-Hungarian Galicia.We read of the Orthodox and the Enlightened, urban and rural life, Jews and their gentile neighbors, and much more. This book is an important evocation of an entire Jewish society and civilization and bears comparison with Yehiel Yeshaia Trunk's masterful evocation of Jewish life in Poland, Poyln.

Professor Geoffrey Alderman is the acknowledged authority on the history of the Jews in modern Britain. During an academic career spanning forty years he has produced some of the most authoritative and controversial studies in this field, lighting up the dark corners of the Jewish existence in Great Britain and revealing secrets the Anglo-Jewish communities would rather have kept from public view. In Controversy and Crisis, Alderman presents sixteen of these essays, covering fields as disparate as the history of the Jewish vote in the UK, the true story of the British Chief Rabbinate, and the uneasy tenure of Sir Jonathan Sacks in that office. He also considers the role of the historian in Anglo-Jewish life, and the troubled careers of some of its leaders and scholars.

Divided into three sections, this work explains how the concepts and practices of traditional European Judaism were adapted to North American culture beginning in the late nineteenth century. Part I focuses on the ideas and activities of Cyrus Adler (1863-1940), one of the most prominent leaders of the traditionalist United States Jewish community in his era. The issues in these essays include the origins of American Jewish history as a field of study, the Kehilla experiments of the early twentieth century, and the relationship between the Jewish Theological Seminary and Orthodox Judaism. Part II deals with the beginnings of Hasidic Judaism in North America prior to the Second World War. It also includes several studies investigating the shaping of the worldview of Orthodox Judaism in contemporary North America. Part III examines the issue of contemporary American Jewish attitudes toward evolution and intelligent design.

Classical Judaism imagined the situation of the people of Israel to be unique among the nations of the earth in three aspects. The nations lived in unclean lands, contaminated by corpses and redolent of death. They themselves were destined to die without hope of renewed life after the grave. They were prisoners of secular time, subject to the movement and laws of history in its inexorable logic. Heaven did not pay attention to what they did and did not care about their conduct, so long as they observed the basic decencies mandated by the commandments that applied to the heirs of Noah, seven fundamental rules in all. That is not how Israel the holy people was conceived. The Israel contemplated by Rabbinic Judaism lived in sacred space and in enchanted time, all the while subject to the constant surveillance of an eye that sees all, an ear that hears all, and a sentient being that recalls all. Why the divine obsession with Israel? God yearned for Israel’s love and constantly contemplated its conduct. The world imagined by the Rabbis situated Israel in an enchanted kingdom, a never-never land, and conceived of God as omniscient and ubiquitous. Here Neusner shows that in its generative theology, Rabbinic Judaism in its formative age invoked the perpetual presence of God overseeing all that Israelites said and did. It conceived of Israel as transcending the movement of history and living in a perpetual present tense. Israel located itself in a Land like no other, and it organized its social order in a hierarchical structure ascending to the one God situated at the climax and head of all being.

Focusing on the concepts of time and the life cycle, this collection of articles examines Jewish life in the Talmudic period through the lens of Jewish law and custom of the time. The essays are the work of Nissan Rubin (one of them written in collaboration with Admiel Kosman) and come together to present the cultural perspective of the sages and scholars who produced the stepping-stones of Jewish life and custom. By using a structural approach, Rubin is able to identify processes of long-term change in a society that remains largely traditional and stable. Symbolic analysis supplies an additional dimension to these studies, enabling the reader to experience the cultural subtexts.

The Boldness of a Halakhist analyzes the writings of Rabbi Yechiel Mechel Halevi Epstein (1829–1908), author of the Arukh Hashulkhan, a bold and unusual approach to Jewish law. Based primarily on the original text of Rabbi Epstein's legal codes and homilies, this work covers topics such as women, modernity, customs, and secular studies. It analyzes the rabbi's approach to Jewish law and Jewish life, designed to promote the spiritual welfare of Jews under the pressures of growing secularization and Russification. Although based upon the principles of the traditional judicial process, the rabbi’s rulings demonstrate a profound understanding of the contemporary social and historical reality facing the Jews of Russia at the turn of the century.