This volume contains the lectures delivered at an international conference in Israel devoted to the topic of Franz Kafka (1883-1924) and Zionism. Kafka's interests in Hebrew, Yiddish, and Jewish Nationalism and his various relationships to his Zionist friends and his participation in Jewish national and Zionist-related activity are explored from a number of different critical vantage points. Likewise, his writings are considered within the specific framework of Jewish nationalism and Zionism.
From the acclaimed author of The Jew in the Lotus comes an "engrossing and wonderful book" (The Washington Times) about the unexpected connections between Franz Kafka and Hasidic master Rabbi Nachman of Bratslav—and the significant role played by the imagination in the Jewish spiritual experience. Rodger Kamenetz has long been fascinated by the mystical tales of the Hasidic master Rabbi Nachman of Bratslav. And for many years he has taught a course in Prague on Franz Kafka. The more he thought about their lives and writings, the more aware he became of unexpected connections between them. Kafka was a secular artist fascinated by Jewish mysticism, and Rabbi Nachman was a religious mystic who used storytelling to reach out to secular Jews. Both men died close to age forty of tuberculosis. Both invented new forms of storytelling that explore the search for meaning in an illogical, unjust world. Both gained prominence with the posthumous publication of their writing. And both left strict instructions at the end of their lives that their unpublished books be burnt. Kamenetz takes his ideas on the road, traveling to Kafka’s birthplace in Prague and participating in the pilgrimage to Uman, the burial site of Rabbi Nachman visited by thousands of Jews every Jewish new year. He discusses the hallucinatory intensity of their visions and offers a rich analysis of Nachman’s and Kafka’s major works, revealing uncanny similarities in the inner lives of these two troubled and beloved figures, whose creative and religious struggles have much to teach us about the Jewish spiritual experience.
Was Einstein a Zionist? Albert Einstein was initially skeptical and even disdainful of the Zionist movement, yet he affiliated himself with this controversial political ideology and today is widely seen as an outspoken advocate for a modern Jewish homeland in Palestine. What enticed this renowned scientist and humanitarian, who repeatedly condemned nationalism of all forms, to radically change his views? Was he in fact a Zionist? Einstein Before Israel traces Einstein's involvement with Zionism from his initial contacts with the movement at the end of World War I to his emigration from Germany in 1933 in the wake of Hitler's rise to power. Drawing on a wealth of rare archival evidence—much of it never before published—this book offers the most nuanced picture yet of Einstein's complex and sometimes stormy relationship with Jewish nationalism. Ze'ev Rosenkranz sheds new light on Einstein's encounters with prominent Zionist leaders, and reveals exactly what Einstein did and didn't like about Zionist beliefs, objectives, and methods. He looks at the personal, cultural, and political factors that led Einstein to support certain goals of Jewish nationalism; his role in the birth of the Hebrew University; his impressions of the emerging Jewish settlements in Palestine; and his reaction to mounting violence in the Arab-Jewish conflict. Rosenkranz explores a host of fascinating questions, such as whether Zionists sought to silence Einstein's criticism of their movement, whether Einstein was the real manipulator, and whether this Zionist icon was indeed a committed believer in Zionism or an iconoclast beholden to no one.
Winner of the 2020 Sami Rohr Prize for Jewish Literature "Dramatic and illuminating…[R]aises momentous questions about nationality, religion, literature, and even the Holocaust." —Adam Kirsch, The Atlantic When Franz Kafka died in 1924, his loyal friend Max Brod could not bring himself to fulfill Kafka’s last instruction: to burn his remaining manuscripts. Instead, Brod devoted his life to championing Kafka’s work, rescuing his legacy from both obscurity and physical destruction. Nearly a century later, an international legal battle erupted to determine which country could claim ownership: the Jewish state, where Kafka dreamed of living, or Germany, where Kafka’s three sisters perished in the Holocaust? Benjamin Balint offers a gripping account of the controversial trial in Israeli courts—brimming with dilemmas legal, ethical, and political—that determined the fate of Kafka’s manuscripts.
In 2016, the Israeli Supreme Court ruled that Max Brod’s posthumous papers which included a collection of Kafka’s manuscripts be transferred to the National Library of Israel in Jerusalem. If Kafka’s writings may be seen to belong to Jewish national culture and if they may be considered part of Israel’s heritage, then their analysis within a Jewish framework should be both viable and valuable. This volume is dedicated to the research of Franz Kafka’s late narrative “The Burrow” and its autobiographical and theological significance. Research is extended to incorporate many fields of study (architecture, sound studies, philosophy, cultural studies, Jewish studies, literary studies) to illustrate the dynamics at work within the text which reveal the Jewish aspects implicitly thematicized. Examination of the structure created, the nature of sound perceived, the atmosphere experienced and the acts performed by the protagonist serve as the foundation of this analysis and offer new access to Kafka’s work by presenting an interpretive, space-semantic approach. “Der Bau” is presented as a life concept given the task of constituting identity, highlighting the critical link between the literary and biographical Kafka and demonstrating the necessity of understanding the author as a Jewish writer to understand his late narrative. For her outstanding research project, Andrea Newsom Ebarb was awarded the “Forschungsförderpreis der Vereinigung der Freunde der Universität Mainz e.V.” in 2023.
David A. Brenner examines how Jews in Central Europe developed one of the first "ethnic" or "minority" cultures in modernity. Not exclusively "German" or "Jewish," the experiences of German-speaking Jewry in the decades prior to the Third Reich and the Holocaust were also negotiated in encounters with popular culture, particularly the novel, the drama and mass media. Despite recent scholarship, the misconception persists that Jewish Germans were bent on assimilation. Although subject to compulsion, they did not become solely "German," much less "European." Yet their behavior and values were by no means exclusively "Jewish," as the Nazis or other anti-Semites would have it. Rather, the German Jews achieved a peculiar synthesis between 1890 and 1933, developing a culture that was not only "middle-class" but also "ethnic." In particular, they reinvented Judaic traditions by way of a hybridized culture. Based on research in German, Israeli and American archives, German-Jewish Popular Culture before the Holocaust addresses many of the genres in which a specifically German-Jewish identity was performed, from the Yiddish theatre and Zionist humour all the way to sensationalist memoirs and Kafka’s own kitsch. This middle-class ethnic identity encompassed and went beyond religious confession and identity politics. In focusing principally on German-Jewish popular culture, this groundbreaking book introduces the beginnings of "ethnicity" as we know it and live it today.
As a Jew, Kafka received nothing in inheritance from his father. Nevertheless, throughout his œuvre, subtly, remnants of Jewish words can be deciphered. Hence, the question at the heart of this book: what remains when what’s left is a "nothing of Judaism" (Letter to the Father)? This question necessitates a philosophical and Jewish reading of his work, prompting a reconsideration of the intricate relationships between the Jew and the West and the Jew and modernity. Thus, this book proposes an examination of Kafka's oeuvre to uncover what remains Jewish therein – at the heart of Europe, amidst modernity – where nothing remains: the enigma of the Letter.
