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In the urban communities of medieval Germany and northern France, the beliefs, observances, and practices of Jews allowed them to create and define their communities on their own terms as well as in relation to the surrounding Christian society. Although medieval Jewish texts were written by a learned elite, the laity also observed many religious rituals as part of their everyday life. InPracticing Piety in Medieval Ashkenaz, Elisheva Baumgarten asks how Jews, especially those who were not learned, expressed their belonging to a minority community and how their convictions and deeds were made apparent to both their Jewish peers and the Christian majority. Practicing Piety in Medieval Ashkenazprovides a social history of religious practice in context, particularly with regard to the ways Jews and Christians, separately and jointly, treated their male and female members. Medieval Jews often shared practices and beliefs with their Christian neighbors, and numerous notions and norms were appropriated by one community from the other. By depicting a dynamic interfaith landscape and a diverse representation of believers, Baumgarten offers a fresh assessment of Jewish practice and the shared elements that composed the piety of Jews in relation to their Christian neighbors.

When the rabbis composed the Mishnah in the late second or early third century C.E., the Jerusalem Temple had been destroyed for more then a century. Why, then, do the Temple and its ritual feature so prominently in the Mishnah? Against the view that the rabbis were reacting directly to the destruction and asserting that nothing had changed, Naftali S. Cohn argues that the memory of the Temple served a political function for the rabbis in their own time. They described the Temple and its ritual in a unique way that helped to establish their authority within the context of Roman dominance. At the time the Mishnah was created, the rabbis were not the only ones talking extensively about the Temple: other Judaeans (including followers of Jesus), Christians, and even Roman emperors produced texts and other cultural artifacts centered on the Jerusalem Temple. Looking back at the procedures of Temple ritual, the rabbis created in the Mishnah a past and a Temple in their own image, which lent legitimacy to their claim to be the only authentic purveyors of Jewish tradition and the traditional Jewish way of life. Seizing on the Temple, they sought to establish and consolidate their own position of importance within the complex social and religious landscape of Jewish society in Roman Palestine.

InNarrating the LawBarry Scott Wimpfheimer creates a new theoretical framework for considering the relationship between law and narrative and models a new method for studying talmudic law in particular. Works of law, including the Talmud, are animated by a desire to create clear usable precedent. This animating impulse toward clarity is generally absent in narratives, the form of which is better able to capture the subtleties of lived life. Wimpfheimer proposes to make these different forms compatible by constructing a narrative-based law that considers law as one of several \"languages,\" along with politics, ethics, psychology, and others that together compose culture. A narrative-based law is capable of recognizing the limitations of theoretical statutes and the degree to which other cultural languages interact with legal discourse, complicating any attempts to actualize a hypothetical set of rules. This way of considering law strongly resists the divide in traditional Jewish learning between legal literature (Halakhah) and nonlegal literature (Aggadah) by suggesting the possibility of a discourse broad enough to capture both.Narrating the Lawactivates this mode of reading by looking at the Talmud's legal stories, a set of texts that sits uncomfortably on the divide between Halakhah and Aggadah. After noticing that such stories invite an expansive definition of law that includes other cultural voices,Narrating the Lawalso mines the stories for the rich descriptions of rabbinic culture that they encapsulate.

Throughout the eighteenth century, an ever-sharper distinction emerged between Jews of the old order and those who were self-consciously of a new world. As aspirations for liberation clashed with adherence to tradition, as national, ethnic, cultural, and other alternatives emerged and a long, circuitous search for identity began, it was no longer evident that the definition of Jewishness would be based on the beliefs and practices surrounding the study of the Torah. InThe Origins of Jewish Secularization in Eighteenth-Century EuropeShmuel Feiner reconstructs this evolution by listening to the voices of those who participated in the process and by deciphering its cultural codes and meanings. On the one hand, a great majority of observant Jews still accepted the authority of the Talmud and the leadership of the rabbis; on the other, there was a gradually more conspicuous minority of \"Epicureans\" and \"freethinkers.\" As the ground shifted, each individual was marked according to his or her place on the path between faith and heresy, between devoutness and permissiveness or indifference. Building on his award-winningJewish Enlightenment, Feiner unfolds the story of critics of religion, mostly Ashkenazic Jews, who did not take active part in the secular intellectual revival known as the Haskalah. In open or concealed rebellion, Feiner's subjects lived primarily in the cities of western and central Europe-Altona-Hamburg, Amsterdam, London, Berlin, Breslau, and Prague. They participated as \"fashionable\" Jews adopting the habits and clothing of the surrounding Gentile society. Several also adopted the deist worldview of Enlightenment Europe, rejecting faith in revelation, the authority of Scripture, and the obligation to observe the commandments. Peering into the synagogue, observing individuals in the coffeehouse or strolling the boulevards, and peeking into the bedroom, Feiner recovers forgotten critics of religion from both the margins and the center of Jewish discourse. His is a pioneering work on the origins of one of the most significant transformations of modern Jewish history.

In the years following the Russian Revolution, a bitter civil war was waged between the Bolsheviks, with their Red Army of Workers and Peasants on the one side, and the various groups that constituted the anti-Bolshevik movement on the other. The major anti-Bolshevik force was the White Army, whose leadership consisted of former officers of the Russian imperial army. In the received-and simplified-version of this history, those Jews who were drawn into the political and military conflict were overwhelmingly affiliated with the Reds, while from the start, the Whites orchestrated campaigns of anti-Jewish violence, leading to the deaths of thousands of Jews in pogroms in the Ukraine and elsewhere. InRussian Jews Between the Reds and the Whites, 1917-1920, Oleg Budnitskii provides the first comprehensive historical account of the role of Jews in the Russian Civil War. According to Budnitskii, Jews were both victims and executioners, and while they were among the founders of the Soviet state, they also played an important role in the establishment of the anti-Bolshevik factions. He offers a far more nuanced picture of the policies of the White leadership toward the Jews than has been previously available, exploring such issues as the role of prominent Jewish politicians in the establishment of the White movement of southern Russia, the \"Jewish Question\" in the White ideology and its international aspects, and the attempts of the Russian Orthodox Church and White diplomacy to forestall the establishment of a Jewish state in Palestine. The relationship between the Jews and the Reds was no less complicated. Nearly all of the Jewish political parties severely disapproved of the Bolshevik coup, and the Red Army was hardly without sin when it came to pogroms against the Jews. Budnitskii offers a fresh assessment of the part played by Jews in the establishment of the Soviet state, of the turn in the policies of Jewish socialist parties after the first wave of mass pogroms and their efforts to attract Jews to the Red Army, of Bolshevik policies concerning the Jewish population, and of how these stances changed radically over the course of the Civil War.

A thirteenth-century text purporting to represent a debate between a Jew and a Christian begins with the latter's exposition of the virgin birth, something the Jew finds incomprehensible at the most basic level, for reasons other than theological: \"Speak to me in French and explain your words!\" he says. \"Gloss for me in French what you are saying in Latin!\" While the Christian and the Jew of the debate both inhabit the so-called Latin Middle Ages, the Jew is no more comfortable with Latin than the Christian would be with Hebrew. Communication between the two is possible only through the vernacular.In Vernacular Voices, Kirsten Fudeman looks at the roles played by language, and especially medieval French and Hebrew, in shaping identity and culture. How did language affect the way Jews thought, how they interacted with one another and with Christians, and who they perceived themselves to be? What circumstances and forces led to the rise of a medieval Jewish tradition in French? Who were the writers, and why did they sometimes choose to write in the vernacular rather than Hebrew? How and in what terms did Jews define their relationship to the larger French-speaking community?Drawing on a variety of texts written in medieval French and Hebrew, including biblical glosses, medical and culinary recipes, incantations, prayers for the dead, wedding songs, and letters, Fudeman challenges readers to open their ears to the everyday voices of medieval French-speaking Jews and to consider French elements in Hebrew manuscripts not as a marginal phenomenon but as reflections of a vibrant and full vernacular existence. Applying analytical strategies from linguistics, literature, and history, she demonstrates that language played a central role in the formation, expression, and maintenance of medieval Jewish identity and that it brought Christians and Jews together even as it set them apart.

Written in Judeo-Arabic in eleventh-century Muslim Spain but quickly translated into Hebrew, Bahya Ibn Paquda'sDuties of the Heartis a profound guidebook of Jewish spirituality that has enjoyed tremendous popularity and influence to the present day. Readers who know the book primarily in its Hebrew version have likely lost sight of the work's original Arabic context and its immersion in Islamic mystical literature. InA Sufi-Jewish Dialogue, Diana Lobel explores the full extent to whichDuties of the Heartmarks the flowering of the \"Jewish-Arab symbiosis,\" the interpenetration of Islamic and Jewish civilizations. Lobel reveals Bahya as a maverick who integrates abstract negative theology, devotion to the inner life, and an intimate relationship with a personal God. Bahya emerges from her analysis as a figure so steeped in Islamic traditions that an Arabic reader could easily think he was a Muslim, yet the traditional Jewish seeker has always looked to him as a fountainhead of Jewish devotion. Indeed, Bahya represents a genuine bridge between religious cultures. He brings together, as well, a rationalist, philosophical approach and a strain of Sufi mysticism, paving the way for the integration of philosophy and spirituality in the thought of Moses Maimonides.A Sufi-Jewish Dialogueis the first scholarly book in English about a tremendously influential work of medieval Jewish thought and will be of interest to readers working in comparative literature, philosophy, and religious studies, particularly as reflected in the interplay of the civilizations of the Middle East. Readers will discover an extraordinary time when Jewish, Christian, and Islamic thinkers participated in a common spiritual quest, across traditions and cultural boundaries.

Perhaps the most significant development of the Georgian theater was its multiplication of ethnic, colonial, and provincial character types parading across the stage. InTheatrical Nation, Michael Ragussis opens up an archive of neglected plays and performances to examine how this flood of domestic and colonial others showcased England in general and London in particular as the center of an increasingly complex and culturally mixed nation and empire, and in this way illuminated the shifting identity of a newly configured Great Britain. In asking what kinds of ideological work these ethnic figures performed and what forms were invented to accomplish this work, Ragussis concentrates on the most popular of the \"outlandish Englishmen,\" the stage Jew, Scot, and Irishman.Theatrical Nationunderstands these stage figures in the context of the government's controversial attempts to merge different ethnic and national groups through the 1707 Act of Union with Scotland, the Jewish Naturalization Bill of 1753, and the Act of Union with Ireland of 1800. Exploring the significant theatrical innovations that illuminate the central anxieties shared by playhouse and nation, Ragussis considers how ethnic identity was theatricalized, even as it moved from stage to print. By the early nineteenth century, Anglo-Irish and Scottish novelists attempted to deconstruct the theater's ethnic stereotypes while reimagining the theatricality of interactions between English and ethnic characters. An important shift took place as the novel's cross-ethnic love plot replaced the stage's caricatured male stereotypes with the beautiful ethnic heroine pursued by an English hero.

After Franz Kafka died in 1924, his novels and short stories were published in ways that downplayed both their author's roots in Prague and his engagement with Jewish tradition and language, so as to secure their place in the German literary canon. Now, nearly a century after Kafka began to create his fictions, Germany, Israel, and the Czech Republic lay claim to his legacy. Kafka's Jewish Languages brings Kafka's stature as a specifically Jewish writer into focus.David Suchoff explores the Yiddish and modern Hebrew that inspired Kafka's vision of tradition. Citing the Jewish sources crucial to the development of Kafka's style, the book demonstrates the intimate relationship between the author's Jewish modes of expression and the larger literary significance of his works. Suchoff shows how \"The Judgment\" evokes Yiddish as a language of comic curse and examines how Yiddish, African American, and culturally Zionist voices appear in the unfinished novel, Amerika. In his reading of The Trial, Suchoff highlights the black humor Kafka learned from the Yiddish theater, and he interprets The Castle in light of Kafka's involvement with the renewal of the Hebrew language. Finally, he uncovers the Yiddish and Hebrew meanings behind Kafka's \"Josephine the Singer, or the Mouse-Folk\" and considers the recent legal case in Tel Aviv over the possession of Kafka's missing manuscripts as a parable of the transnational meanings of his writing.

Throughout the Middle Ages, the Iberian Peninsula was home to a rich cultural mix of Christians, Jews, and Muslims. At the end of the fifteenth century, however, the last Islamic stronghold fell, and Jews were forced either to convert to Christianity or to face expulsion. Thousands left for other parts of Europe and Asia, eventually establishing Sephardic communities in Amsterdam, Venice, Istanbul, southwestern France, and elsewhere.More than a hundred years after the expulsion, some Judeoconversos-descendants of Spanish and Portuguese Jews who had converted to Christianity-were forced to flee the Iberian Peninsula once again to avoid ethnic and religious persecution. Many of them joined the Sephardic Diaspora and embraced rabbinic Judaism. Later some of these same people or their descendants returned to Iberian lands temporarily or permanently and, in a twist that Jewish authorities considered scandalous, reverted to Catholicism. Among them were some who betrayed their fellow conversos to the Holy Office.In Souls in Dispute, David L. Graizbord unravels this intriguing history of the renegade conversos and constructs a detailed and psychologically acute portrait of their motivations. Through a probing analysis of relevant inquisitorial documents and a wide-ranging investigation into the history of the Sephardic Diaspora and Habsburg Spain, Graizbord shows that, far from being simply reckless and vindictive, the renegades used their double acts of border crossing to negotiate a dangerous and unsteady economic environment: so long as their religious and social ambiguity remained undetected, they were rewarded with the means for material survival. In addition, Graizbord sheds new light on the conflict-ridden transformation of makeshift Jewish colonies of Iberian expatriates-especially in the borderlands of southwestern France-showing that the renegades failed to accommodate fully to a climate of conformity that transformed these Sephardic groups into disciplined communities of Jews.Ultimately, Souls in Dispute explains how and why Judeoconversos built and rebuilt their religious and social identities, and what it meant to them to be both Jewish and Christian given the constraints they faced in their time and place in history.