Wisse is a leading scholar of Yiddish and Jewish literary studies and a fearless public intellectual on issues relating to Jewish society and culture. In this celebratory volume, her colleagues pay tribute with a collection of critical essays whose subjects break new ground in Yiddish, Hebrew, Israeli, American, European, and Holocaust literature.
Jewish Book Award Finalist: “Turns the fascinating life of Avrom Goldfaden into a multi-dimensional history of the Yiddish theater’s formative years.” —Jeffery Veidinger, author of Jewish Public Culture in the Late Russian Empire In this book, Alyssa Quint focuses on the early years of the modern Yiddish theater, from roughly 1876 to 1883, through the works of one of its best-known and most colorful figures, Avrom Goldfaden. Goldfaden (né Goldenfaden, 1840-1908) was one of the first playwrights to stage a commercially viable Yiddish-language theater, first in Romania and then in Russia. Goldfaden’s work was rapidly disseminated in print and his plays were performed frequently for Jewish audiences. Sholem Aleichem considered him as a forger of a new language that “breathed the European spirit into our old jargon.” Quint uses Goldfaden’s theatrical works as a way to understand the social life of Jewish theater in Imperial Russia. Through a study of his libretti, she looks at the experiences of Russian Jewish actors, male and female, to explore connections between culture as artistic production and culture in the sense of broader social structures. Quint explores how Jewish actors who played Goldfaden’s work on stage absorbed the theater into their everyday lives. Goldfaden’s theater gives a rich view into the conduct, ideology, religion, and politics of Jews during an important moment in the history of late Imperial Russia.
DIVThe discovery of the Dead Sea Scrolls provides unprecedented insight into the nature of the Hebrew Bible or Old Testament before its fixation. Timothy Lim here presents a complete account of the formation of the canon in Ancient Judaism from the emergence of the Torah in the Persian period to the final acceptance of the list of twenty-two/twenty-four books in the Rabbinic period./divDIV /divDIVUsing the Hebrew Bible, the Scrolls, the Apocrypha, the Letter of Aristeas, the writings of Philo, Josephus, the New Testament, and Rabbinic literature as primary evidence he argues that throughout the post-exilic period up to around 100 CE there was not one official “canon” accepted by all Jews; rather, there existed a plurality of collections of scriptures that were authoritative for different communities. Examining the literary sources and historical circumstances that led to the emergence of authoritative scriptures in ancient Judaism, Lim proposes a theory of the majority canon that posits that the Pharisaic canon became the canon of Rabbinic Judaism in the centuries after the destruction of the Jerusalem Temple./div
Part of the Jewish Encounter series Taking in everything from the Kingdom of David to the Oslo Accords, Ruth Wisse offers a radical new way to think about the Jewish relationship to power. Traditional Jews believed that upholding the covenant with God constituted a treaty with the most powerful force in the universe; this later transformed itself into a belief that, unburdened by a military, Jews could pursue their religious mission on a purely moral plain. Wisse, an eminent professor of comparative literature at Harvard, demonstrates how Jewish political weakness both increased Jewish vulnerability to scapegoating and violence, and unwittingly goaded power-seeking nations to cast Jews as perpetual targets. Although she sees hope in the State of Israel, Wisse questions the way the strategies of the Diaspora continue to drive the Jewish state, echoing Abba Eban's observation that Israel was the only nation to win a war and then sue for peace. And then she draws a persuasive parallel to the United States today, as it struggles to figure out how a liberal democracy can face off against enemies who view Western morality as weakness. This deeply provocative book is sure to stir debate both inside and outside the Jewish world. Wisse's narrative offers a compelling argument that is rich with history and bristling with contemporary urgency.
A 2023 Foreword INDIES Book of the Year Finalist in the Anthologies Category This anthology, the first of this kind in twenty-five years, collects eighteen astounding works of Jewish fiction. This is the first anthology of translated multilingual Jewish fiction in 25 years: a collection of 18 splendid stories, each translated into English from a different language: Albanian, Croatian, Czech, Danish, French, German, Greek, Hebrew, Hungarian, Italian, Ladino, Polish, Portuguese, Romanian, Russian, Spanish, Turkish, and Yiddish. These compelling, humorous, and moving stories, written by eminent authors that include Shmuel Yosef Agnon, Isaac Babel, and Lili Berger, reflect both the diversities and the commonalities within Jewish culture, and will make you laugh, cry, and think. This beautiful book is easily accessible and enjoyable not only for Jewish readers, but for story-lovers of all backgrounds. Authors (in the order they appear in the book) include: Elie Wiesel, Varda Fiszbein, S. Y. Agnon, Gábor T. Szántó, Jasminka Domaš, Augusto Segre, Lili Berger, Peter Sichrovsky, Maciej Płaza, Entela Kasi, Norman Manea, Luize Valente, Eliya Karmona, Birte Kont, Michel Fais, Irena Dousková, Mario Levi, and Isaac Babel.
How did Jews understand sacred writing before the concepts of "Bible" and "book" emerged? The Literary Imagination in Jewish Antiquity challenges anachronistic categories to reveal new aspects of how ancient Jews imagined written revelation-a wildly varied collection stretching back to the dawn of time, with new discoveries always around the corner.
In 1944, the Yiddish poet Abraham Sutzkever was airlifted to Moscow from the forest where he had spent the winter among partisan fighters. There he was encouraged by Ilya Ehrenburg, the most famous Soviet Jewish writer of his day, to write a memoir of his two years in the Vilna Ghetto. Now, seventy-five years after it appeared in Yiddish in 1946, Justin Cammy provides a full English translation of one of the earliest published memoirs of the destruction of the city known throughout the Jewish world as the Jerusalem of Lithuania. Based on his own experiences, his conversations with survivors, and his consultation with materials hidden in the ghetto and recovered after the liberation of his hometown, Sutzkever’s memoir rests at the intersection of postwar Holocaust literature and history. He grappled with the responsibility to produce a document that would indict the perpetrators and provide an account of both the horrors and the resilience of Jewish life under Nazi rule. Cammy bases his translation on the two extant versions of the full text of the memoir and includes Sutzkever’s diary notes and full testimony at the Nuremberg Trials in 1946. Fascinating reminiscences of leading Soviet Yiddish cultural figures Sutzkever encountered during his time in Moscow – Ehrenburg, Yiddish modernist poet Peretz Markish, and director of the State Yiddish Theatre Shloyme Mikhoels – reveal the constraints of the political environment in which the memoir was composed. Both shocking and moving in its intensity, From the Vilna Ghetto to Nuremberg returns readers to a moment when the scale of the Holocaust was first coming into focus, through the eyes of one survivor who attempted to make sense of daily life, resistance, and death in the ghetto. A Yiddish Book Center Translation
Black Jews in Africa and the Americas tells the fascinating story of how the Ashanti, Tutsi, Igbo, Zulu, Beta Israel, Maasai, and many other African peoples came to think of themselves as descendants of the ancient tribes of Israel. Pursuing medieval and modern European race narratives over a millennium in which not only were Jews cast as black but black Africans were cast as Jews, Tudor Parfitt reveals a complex history of the interaction between religious and racial labels and their political uses. For centuries, colonialists, travelers, and missionaries, in an attempt to explain and understand the strange people they encountered on the colonial frontier, labeled an astonishing array of African tribes, languages, and cultures as Hebrew, Jewish, or Israelite. Africans themselves came to adopt these identities as their own, invoking their shared histories of oppression, imagined blood-lines, and common traditional practices as proof of a racial relationship to Jews. Beginning in the post-slavery era, contacts between black Jews in America and their counterparts in Africa created powerful and ever-growing networks of black Jews who struggled against racism and colonialism. A community whose claims are denied by many, black Jews have developed a strong sense of who they are as a unique people. In Parfitt’s telling, forces of prejudice and the desire for new racial, redemptive identities converge, illuminating Jewish and black history alike in novel and unexplored ways.
He destroys in order to create. In a sweeping critique of the field, Benjamin Schreier resituates Jewish Studies in order to make room for a critical study of identity and identification. Displacing the assumption that Jewish Studies is necessarily the study of Jews, this book aims to break down the walls of the academic ghetto in which the study of Jewish American literature often seems to be contained: alienated from fields like comparative ethnicity studies, American studies, and multicultural studies; suffering from the unwillingness of Jewish Studies to accept critical literary studies as a legitimate part of its project; and so often refusing itself to engage in self-critique. The Impossible Jew interrogates how the concept of identity is critically put to work by identity-based literary study. Through readings of key authors from across the canon of Jewish American literature and culture—including Abraham Cahan, the New York Intellectuals, Philip Roth, and Jonathan Safran Foer—Benjamin Schreier shows how texts resist the historicist expectation that self-evident Jewish populations are represented in and recoverable from them. Through ornate, scabrous, funny polemics, Schreier draws the lines of relation between Jewish American literary study and American studies, multiethnic studies, critical theory, and Jewish Studies formations. He maintains that a Jewish Studies beyond ethnicity is essential for a viable future of Jewish literary study.
What makes a great Jewish book? In fact, what makes a book "Jewish" in the first place? Ruth R. Wisse eloquently fields these questions in The Modern Jewish Canon, her compassionate, insightful guide to the finest Jewish literature of the twentieth century. From Isaac Babel to Isaac Bashevis Singer, Elie Wiesel to Cynthia Ozick, Wisse's The Modern Jewish Canon is a book that every student of Jewish literature, and every reader of great fiction, will enjoy.
