Viewing the Jewish history of eastern Europe through the prism of the lives of ordinary people produces findings that are sometimes surprising but always stimulating.
Joseph Reimer uses his experience and talent as an ethnographer to bring to life the drama of one synagogue’s struggle to make Jewish education work. Reimer spent more than two years as an observer within the synagogue, studying the afternoon religious education programs for children, families, and adults. As a result of his observations and discussions with rabbis, teachers, and parents, Reimer came away with the important insights into what makes Jewish education succeed, which form the basis for this book.
The Habsburg province of Moravia straddled a complicated linguistic, cultural, and national space, where German, Slavic, and Jewish spheres overlapped, intermingled, and sometimes clashed. Situated in the heart of Central Europe, Moravia was exposed to major Jewish movements from the East and West, including Haskalah (Jewish enlightenment), Hasidism, and religious reform. Moravia's rooted and thriving rabbinic culture helped moderate these movements and, in the case of Hasidism, keep it at bay. During the Revolution of 1848, Moravia's Jews took an active part in the prolonged and ultimately successful struggle for Jewish emancipation in the Habsburg lands. The revolution ushered in a new age of freedom, but it also precipitated demographic, financial, and social transformations, disrupting entrenched patterns that had characterized Moravian Jewish life since the Middle Ages. These changes emerged precisely when the Czech-German conflict began to dominate public life, throwing Moravia's Jews into the middle of the increasingly virulent nationality conflict. For some, a cautious embrace of Zionism represented a way out of this conflict, but it also represented a continuation of Moravian Jewry's distinctive role as mediator—and often tamer—of the major ideological movements that pervaded Central Europe in the Age of Emancipation.
Combining age-old texts, fresh insights, inspiring poetry, new translations, and breathtaking art, Mishkan HaSeder sets a new standard in Passover Haggadot. Using the beloved format of Mishkan T'filah and Mishkan HaNefesh, this Haggadah offers beautiful new translations by Rabbis Janet and Sheldon Marder in conversation with an extraordinary collection of poetry from a diverse array of poets. The running commentary by Rabbis Oren Hayon, Seth Limmer, and Amy Scheinerman draws out the historic background of the seder rituals, builds on the social justice issues of our day, and offers contemporary connections to Passover. The text is complemented by full-color works from acclaimed artist Tobi Kahn that will enhance any seder experience. Mishkan HaSeder features poetry by Yehuda Amichai, Ellen Bass, Lucille Clifton, Edward Hirsch, Ross Gay, Emma Lazarus, Denise Levertov, Ada Limon, Grace Paley, Dan Pagis, Adrienne Rich, and many more. Equally suited to home and community celebrations, this is a Haggadah for today and tomorrow. Mishkan HaSeder has the depth to stimulate experienced seder leaders while its accessible explanations will make those joining our tables for the first time feel welcome. "In this brilliant new Reform Haggadah, the old is made new in a spiritual depth that is dazzling. The felicitous translation of traditional and modern sources, the insightful commentary and questions, the moving poetry, the aesthetically evocative depth of the art, and the beautiful and accessible layout of the text all combine to make this Haggadah a genuine treasure that will enrich Passover and the experience of the seder for this generation of religious seekers. We are all indebted to the CCAR for making this publication possible." -Rabbi David Ellenson, Chancellor Emeritus, Hebrew Union College-Jewish Institute of Religion "Finally, a Haggadah that is gorgeous, creative, serious, egalitarian, poetic, and inspiring! With so many layers of meaning and beauty, this new liturgy for the seder will nourish the skeptics, the seekers, and the scholars in your midst. This is the Haggadah my family and yours have been waiting for." -Rabbi Rick Jacobs, President, Union for Reform Judaism "Mishkan HaSeder is a gorgeous new Haggadah, with powerful feminist commentary that illuminates the moral and ethical underpinnings of the Passover seder and opens new doors of understanding, as well as inspiring poetry that deepens the experience. This is the new gold standard for every seder table." -Sheila Katz, CEO, National Council of Jewish Women "From poetry that lifts the heart to colorful artwork that deepens our vision, from the Talmud's wisdom to the insights of contemporary Jewish teachers, from ancient practice to the urgent call for justice in our own day, Mishkan HaSeder will enrich the Passover seder for experienced participants and newcomers alike. Like the seder itself, this new Haggadah is a gathering, a blessing, a feast." -Rabbi David Stern, Senior Rabbi, Temple Emanu-El Dallas and Past President, Central Conference of American Rabbis "This is the Haggadah you have to own. An amazing weaving together of the service we all know, in Hebrew and English, with astounding works of art--poems from many different sources, exceptional page design, and beautiful, meditative color images by the brilliant Tobi Kahn--and with thoughtful commentary that explicates the tradition and orients us to the work yet to be done. There are many Haggadot with various themes, but this is one for the ages, allowing each user to pull out favorite poems, highlight specific directives, open up thoughtful seder table discussions, and become truly immersed in the holiday." -Ruth Messinger, Global Ambassador and Past President, American Jewish World Service
In The Spiritual Child, psychologist Lisa Miller presents the next big idea in psychology: the science and the power of spirituality. She explains the clear, scientific link between spirituality and health and shows that children who have a positive, active relationship to spirituality: * are 40% less likely to use and abuse substances * are 60% less likely to be depressed as teenagers * are 80% less likely to have dangerous or unprotected sex * have significantly more positive markers for thriving including an increased sense of meaning and purpose, and high levels of academic success. Combining cutting-edge research with broad anecdotal evidence from her work as a clinical psychologist to illustrate just how invaluable spirituality is to a child's mental and physical health, Miller translates these findings into practical advice for parents, giving them concrete ways to develop and encourage their children's—as well as their own—well-being. In this provocative, conversation-starting book, Dr. Miller presents us with a pioneering new way to think about parenting our modern youth.
Sharing the Burden analyzes the rich moral traditions of the nineteenth-century Musar movement, an Eastern European Jewish movement focused on the development of moral character. Geoffrey D. Claussen focuses on that movement's leading moral theorist, Rabbi Simḥah Zissel Ziv (1824–1898), the founder of the first Musar movement yeshiva and the first traditionalist institution in Eastern Europe that included general studies in its curriculum. Simḥah Zissel offered a unique and compelling voice within the Musar movement, joining traditionalism with a program for contemplative practice and an interest in non-Jewish philosophy. His thought was also distinguished by its demanding moral vision, oriented around an ideal of compassionately loving one's fellow as oneself and an acknowledgment of the difficulties of moral change. Drawing on Simḥah Zissel's writings and bringing his approach into dialogue with other models of ethics, Claussen explores Simḥah Zissel's Jewish virtue ethics and evaluates its strengths and weaknesses. The result is a volume that will expose readers to a fascinating and important voice in the history of modern Jewish ethics and spirituality.
Diaries, testimonies and memoirs of the Holocaust often include at least as much on the family as on the individual. Victims of the Nazi regime experienced oppression and made decisions embedded within families. Even after the war, sole survivors often described their losses and rebuilt their lives with a distinct focus on family. Yet this perspective is lacking in academic analyses. In this work, scholars from the United States, Israel, and across Europe bring a variety of backgrounds and disciplines to their study of the Holocaust and its aftermath from the family perspective. Drawing on research from Belarus to Great Britain, and examining both Jewish and Romani families, they demonstrate the importance of recognizing how people continued to function within family units—broadly defined—throughout the war and afterward.
A comparative legal history of Jewish sovereignty and religious freedom, illuminating the surprising ways that collective and individual rights have evolved over the past two centuries It is a common assumption that in Israel, Jews have sovereignty, and in most other places where Jews live today, they have religious freedom instead. As Simon Rabinovitch shows in this original work, the situation is much more complicated. Jews today possess different kinds of legal rights in states around the world; some stem from religious freedom protections, and others evolved from a longer history of Jewish autonomy. By comparing conflicts between Jewish collective and individual rights in courts and laws across the globe, from the French Revolution to today, this book provides a nuanced legal history of Jewish sovereignty and religious freedom. Rabinovitch weaves key themes in Jewish legal history with the individual stories of litigants, exploring ideas about citizenship and belonging; who is a Jew; what makes a Jewish family; and how to define Jewish space. He uses recent court cases to explore problems of conflicting rights, and then situates each case in a wider historical context. This unique comparative history creates a global picture of modern legal development in which Jews continue to use the law to carve out surprising forms of sovereignty.
The Spanish and Portuguese Jews of seventeenth-century Amsterdam cultivated a remarkable culture centered 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-centered 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."
Memoirs of Jewish life in the east European shtetl often recall the hekdesh (town poorhouse) and its residents: beggars, madmen and madwomen, disabled people, and poor orphans. Stepchildren of the Shtetl tells the story of these marginalized figures from the dawn of modernity to the eve of the Holocaust. Combining archival research with analysis of literary, cultural, and religious texts, Natan M. Meir recovers the lived experience of Jewish society's outcasts and reveals the central role that they came to play in the drama of modernization. Those on the margins were often made to bear the burden of the nation as a whole, whether as scapegoats in moments of crisis or as symbols of degeneration, ripe for transformation by reformers, philanthropists, and nationalists. Shining a light into the darkest corners of Jewish society in eastern Europe—from the often squalid poorhouse of the shtetl to the slums and insane asylums of Warsaw and Odessa, from the conscription of poor orphans during the reign of Nicholas I to the cholera wedding, a magical ritual in which an epidemic was halted by marrying outcasts to each other in the town cemetery—Stepchildren of the Shtetl reconsiders the place of the lowliest members of an already stigmatized minority.