Investigating Jewish spatial practices by exploring the symbol of the house in Judaism, this book examines two groups of houses: ritual objects based on the iconology of the house (ritual houses) and house metaphors (the text, community and the covenant with god as house). This unique pairing is explored as place-making tools which exist in a constant state of tension between diaspora and belonging. Containing many photographs of historical and contemporary artefacts from Europe, Israel and the United States, this book maps out the intersection of architecture, Jewish studies, cultural and gender studies and opens up the discussion of distinctly Jewish objects and metaphors to discourses taking place outside explicitly Jewish contexts.
Drawing from both traditional and contemporary Jewish sources this book explores Jewish life-cycle passages such as birth bar/bat mitzvah conversion marriage illness and the end of life.
How have Jews experienced their environments and how have they engaged with specific places? How do Jewish spaces emerge, how are they contested, performed and used? With these questions in mind, this anthology focuses on the production of Jewish space and lived Jewish spaces and sheds light on their diversity, inter-connectedness and multi-dimensionality. By exploring historical and contemporary case studies from around the world, the essays collected here shift the temporal focus generally applied to Jewish civilization to a spatially oriented perspective. The reader encounters sites such as the gardens cultivated in the Ghettos during World War II, the Israeli development town of Netivot, Thornhill, an Orthodox suburb of Toronto, or new virtual sites of Jewish (Second) Life on the Internet, and learns about the Jewish landkentenish movement in Interwar Poland, the Jewish connection to the sea and the culinary landscapes of Russian Jews in New York. Employing an interdisciplinary approach, with a strong foothold in cultural history and cultural anthropology, this anthology introduces new methodological and conceptual approaches to the study of the spatial aspects of Jewish civilization.
This book is a collection of letters from a religious Jew in Israel to a Christian friend in Barcelona on life as an Orthodox Jew. Equal parts lighthearted and insightful, it's a thorough and entertaining introduction to the basic concepts of Judaism.
Filled with practical advice as well as history, Blu Greenberg's book is a comprehensive guide to the joys and complexities of running a modern Jewish home. How to Run a Traditional Jewish Household is a modern, comprehensive guide covering virtually every aspect of Jewish home life. It provides practical advice on how to manage a Jewish home in the traditional way and offers fascinating accounts of the history behind the tradition. In a warm, personal style, Blu Greenberg shows that, contrary to popular belief, the home, and not the synagogue, is the most important institution in Jewish life. Divided into three large sections—"The Jewish Way," "Special Stages of Life," and "Celebration and Remembering"—this book educates the uninitiated and reminds the already observant Jew of how Judaism approaches daily life. Topics include prayer, dress, holidays, food preparation, marriage, birth, death, parenthood, and many others. This description of the modern-yet-traditional Jewish household will earn special regard among the many American Jews who are re-exploring their ties to Jewish tradition. Such Jews will find this book a flexible guide that provides a knowledge of the requirements of traditional Judaism without advocating immediate and complete compliance. How to Run a Traditional Jewish Household will also appeal to observant Jews, providing them with helpful tips on how to manage their homes and special insights into the most minute details and procedures in a traditional household. Herself a traditional Jew, Blu Greenberg is nevertheless quite sympathetic to feminist views on the role of women in Jewish observance. How to Run a Traditional Jewish Household therefore speaks intimately to women who are struggling to reconcile their identities as modern women with their commitments to traditional Judaism.
New York Times Bestseller • Finalist for the National Book Award • Winner of the Anisfield-Wolf Book Award • A Best Book of the Year as chosen by the New York Times (Notable), Seattle Times, San Francisco Chronicle, The Atlantic, St. Louis Post Dispatch, The Oregonian, and Book Page. "Masterful…Evocative and moving." —NPR For twenty-five years, a reclusive American novelist has been writing at the desk she inherited from a young Chilean poet who disappeared at the hands of Pinochet’s secret police; one day a girl claiming to be the poet’s daughter arrives to take it away, sending the writer’s life reeling. Across the ocean, in the leafy suburbs of London, a man caring for his dying wife discovers, among her papers, a lock of hair that unravels a terrible secret. In Jerusalem, an antiques dealer slowly reassembles his father’s study, plundered by the Nazis in Budapest in 1944. Connecting these stories is a desk of many drawers that exerts a power over those who possess it or have given it away. As the narrators of Great House make their confessions, the desk takes on more and more meaning, and comes finally to stand for all that has been taken from them, and all that binds them to what has disappeared. Great House is a story haunted by questions: What do we pass on to our children and how do they absorb our dreams and losses? How do we respond to disappearance, destruction, and change? Nicole Krauss has written a soaring, powerful novel about memory struggling to create a meaningful permanence in the face of inevitable loss. "This is a novel about the long journey of a magnificent desk as it travels through the twentieth century from one owner to the next. It is also a novel about love, exile, the defilements of war, and the restorative power of language." —National Book Award citation
An Introduction to Jewish home observance displayed in a question answer format covering traditional and modern observances and customs relating to Jewish life cycle and Jewish calendar.
Contemporary Jewish art is a growing field that includes traditional as well as new creative practices, yet criticism of it is almost exclusively reliant on the Second Commandment’s prohibition of graven images. Arguing that this disregards the corpus of Jewish thought and a century of criticism and interpretation, Ben Schachter advocates instead a new approach focused on action and process. Departing from the traditional interpretation of the Second Commandment, Schachter addresses abstraction, conceptual art, performance art, and other styles that do not rely on imagery for meaning. He examines Jewish art through the concept of melachot—work-like “creative activities” as defined by the medieval Jewish philosopher Maimonides. Showing the similarity between art and melachot in the active processes of contemporary Jewish artists such as Ruth Weisberg, Allan Wexler, Archie Rand, and Nechama Golan, he explores the relationship between these artists’ methods and Judaism’s demanding attention to procedure. A compellingly written challenge to traditionalism, Image, Action, and Idea in Contemporary Jewish Art makes a well-argued case for artistic production, interpretation, and criticism that revels in the dual foundation of Judaism and art history.
This volume contains essays dealing with complex relationships between Judaism and Christianity, taking a bold step, assuming that no historical period can be excluded from the interactive process between Judaism and Christianity, conscious or unconscious, as either rejection or appropriation
What makes a space Jewish? This wide-ranging volume revisits literal as well as metaphorical spaces in modern German history to examine the ways in which Jewishness has been attributed to them both within and outside of Jewish communities, and what the implications have been across different eras and social contexts. Working from an expansive concept of “the spatial,” these contributions look not only at physical sites but at professional, political, institutional, and imaginative realms, as well as historical Jewish experiences of spacelessness. Together, they encompass spaces as varied as early modern print shops and Weimar cinema, always pointing to the complex intertwining of German and Jewish identity.
