On October 27, 2018, a gunman killed eleven Jews who were worshipping at the Tree of Life synagogue in Squirrel Hill--the most deadly anti-Semitic attack in American history.Many neighborhoods would be understandably subsumed by despair and recrimination after such an event, but not this one. Mark Oppenheimer poignantly shifts the focus away from the criminal and his crime, and instead presents the historic, spirited community at the center of this heartbreak. He speaks with residents and nonresidents, Jews and gentiles, survivors and witnesses, teenagers and seniors, activists and historians.Together, these stories provide a kaleidoscopic and nuanced account of collective grief, love, support, and revival. But Oppenheimer also details the difficult dialogue and messy confrontations that Squirrel Hill had to face in the process of healing, and that are a necessary part of true growth and understanding in any community. He has reverently captured the vibrancy and caring that still characterize Squirrel Hill, and it is this phenomenal resilience that can provide inspiration to any place burdened with discrimination and hate.

    Mayhew aimed simply to report the realities of the poor from a compassionate and practical outlook. This penetrating selection shows how well he succeeded: the underprivileged of London become extraordinarily and often shockingly alive.

    But this book is not about the success stories. It's a paean to the bunglers, the blockheads, and the just plain weird-Jews who were flung from small, impoverished eastern European towns into the urban shtetls of New York and Warsaw, where, as they say in Yiddish, their bread landed butter side down in the dirt. These marginal Jews may have found their way into the history books far less frequently than their more socially upstanding neighbors, but there's one place you can find them in force: in the Yiddish newspapers that had their heyday from the 1880s to the 1930s. Disaster, misery, and misfortune: you will find no better chronicle of the daily ignominies of urban Jewish life than in the pages of the Yiddish press.An underground history of downwardly mobile Jews, Bad Rabbi exposes the seamy underbelly of pre-WWII New York and Warsaw, the two major centers of Yiddish culture in the late nineteenth and early twentieth centuries. With true stories plucked from the pages of the Yiddish papers, Eddy Portnoy introduces us to the drunks, thieves, murderers, wrestlers, poets, and beauty queens whose misadventures were immortalized in print. There's the Polish rabbi blackmailed by an American widow, mass brawls at weddings and funerals, a psychic who specialized in locating missing husbands, and violent gangs of Jewish mothers on the prowl-in short, not quite the Jews you'd expect. One part Isaac Bashevis Singer, one part Jerry Springer, this irreverent, unvarnished, and frequently hilarious compendium of stories provides a window into an unknown Yiddish world that was.

    Struck by how different the standard Israeli and Palestinian textbook histories of the same events were from one another, they began to explore how to “disarm” the teaching of the history of the Middle East in Israeli and Palestinian classrooms.The result is a riveting “dual narrative” of Israeli and Palestinian history. Side by Side comprises the history of two peoples, in separate narratives set literally side-by-side, so that readers can track each against the other, noting both where they differ as well as where they correspond. The unique and fascinating presentation has been translated into English and is now available to American audiences for the first time.An eye-opening—and inspiring—new approach to thinking about one of the world’s most deeply entrenched conflicts, Side by Side is a breakthrough book that will spark a new public discussion about the bridge to peace in the Middle East.

    They have been a vital presence in North America since the 16th century. Muslims in America unearths their history, documenting the lives of African, Middle Eastern, South Asian, European, black, white, Hispanic and other Americans who have been followers of Islam. The book begins with the tale of Job Ben Solomon, a 18th century African American Muslim slave, and goes on to chart the stories of sodbusters in North Dakota, African American converts to Islam in the 1920s, Muslim barkeepers in Toledo, the post-1965 wave of professional immigrants from Asia and Africa, and Muslim Americans after 9/11. The book reveals the richness of Sunni, Shi'a, Sufi and other forms of Islamic theology, ethics, and rituals in the United States by illustrating the way Islamic faith has been imagined and practiced in the everyday lives of individuals. Muslims in America recovers the place of Muslims in the larger American story, too. Showing how Muslim American men and women participated in each era of U.S. history, the book explores how they have both shaped and have been shaped by larger historical trends such as the abolition movement, Gilded Age immigration, the Great Migration of African Americans, urbanization, religious revivalism, the feminist movement, and the current war on terror. It also shows how, from the very beginning of American history, Muslim Americans have been at once a part of their local communities, their nation, and the worldwide community of Muslims. The first single-author history of Muslims in America from colonial times to the present, this book fills a huge gap and provides invaluable background on one of the most poorly understood groups in the United States.

    But it underscores Yuri Slezkine's provocative thesis. Not only have Jews adapted better than many other groups to living in the modern world, they have become the premiere symbol and standard of modern life everywhere.Slezkine argues that the Jews were, in effect, among the world's first free agents. They traditionally belonged to a social and anthropological category known as service nomads, an outsider group specializing in the delivery of goods and services. Their role, Slezkine argues, was part of a broader division of human labor between what he calls Mercurians-entrepreneurial minorities--and Apollonians--food-producing majorities.Since the dawning of the Modern Age, Mercurians have taken center stage. In fact, Slezkine argues, modernity is all about Apollonians becoming Mercurians--urban, mobile, literate, articulate, intellectually intricate, physically fastidious, and occupationally flexible. Since no group has been more adept at Mercurianism than the Jews, he contends, these exemplary ancients are now model moderns.The book concentrates on the drama of the Russian Jews, including �migr�s and their offspring in America, Palestine, and the Soviet Union. But Slezkine has as much to say about the many faces of modernity--nationalism, socialism, capitalism, and liberalism--as he does about Jewry. Marxism and Freudianism, for example, sprang largely from the Jewish predicament, Slezkine notes, and both Soviet Bolshevism and American liberalism were affected in fundamental ways by the Jewish exodus from the Pale of Settlement.Rich in its insight, sweeping in its chronology, and fearless in its analysis, this sure-to-be-controversial work is an important contribution not only to Jewish and Russian history but to the history of Europe and America as well.

    . . Inspiring . . . Important.” —Library Journal, starred review “A marvelous yarn, loaded with near-calamitous adventures and characters as memorable as Singer creations.” —The New York Post      “What began as a quixotic journey was also a picaresque romp, a detective story, a profound history lesson, and a poignant evocation of a bygone world.” —The Boston Globe “Every now and again a book with near-universal appeal comes along: Outwitting History is just such a book.” —The Sunday Oregonian As a twenty-three-year-old graduate student, Aaron Lansky set out to save the world’s abandoned Yiddish books before it was too late. Today, more than a million books later, he has accomplished what has been called “the greatest cultural rescue effort in Jewish history.” In Outwitting History, Lansky shares his adventures as well as the poignant and often laugh-out-loud stories he heard as he traveled the country collecting books. Introducing us to a dazzling array of writers, he shows us how an almost-lost culture is the bridge between the old world and the future—and how the written word can unite everyone who believes in the power of great literature.A Library Journal Best Book A Massachusetts Book Award Winner in Nonfiction An ALA Notable Book

    Looking for a hopeful response to the plague of Holocaust denial sweeping across the Arab and Muslim worlds, Robert Satloff sets off on a quest to find the Arab hero whose story will change the way Arabs view Jews, themselves, and their own history. The story of the Holocaust's long reach into the Arab world is difficult to uncover, covered up by desert sands and desert politics. We follow Satloff over four years, through eleven countries, from the barren wasteland of the Sahara, where thousands of Jews were imprisoned in labor camps; through the archways of the Mosque in Paris, which may once have hidden 1700 Jews; to the living rooms of octogenarians in London, Paris and Tunis. The story is very cinematic; the characters are rich and handsome, brave and cowardly; there are heroes and villains. The most surprising story of all is why, more than sixty years after the end of the war, so few people-- Arab and Jew--want this story told.

    It is powerful, shocking, and primitive, with the kind of appeal primary sources often attain without effort.... it is a strong addition to the literature of women's experience on the frontier." --Lillian Schlissel [asking for approval to use quote]In 1894, eighteen-year-old Rachel Bella Kahn travelled from Russia to the United States for an arranged marriage to Abraham Calof, an immigrant homesteader in North Dakota. Rachel Calof's Story combines her memoir of a hard pioneering life on the prairie with scholarly essays that provide historical and cultural background and show her narrative to be both unique and a representative western tale. Her narrative is riveting and candid, laced with humor and irony.The memoir, written by Rachel Bella Calof in 1936, recounts aspects of her childhood and teenage years in a Jewish community, (shtetl) in Russia, but focuses largely on her life between 1894 and 1904, when she and her husband carved out a life as homesteaders. She recalls her horror at the hardships of pioneer life--especially the crowding of many family members into the 12 x 14' dirt-floored shanties that were their first dewllings. "Of all the privations I knew as a homesteader," says Calof, "the lack of privacy was the hardest to bear." Money, food, and fuel were scarce, and during bitter winters, three Calof households--Abraham and Rachel with their growing children, along with his parents and a brother's family--would pool resources and live together (with livestock) in one shanty.Under harsh and primitive conditions, Rachel Bella Calof bore and raised nine children. The family withstood many dangers, including hailstorms that hammered wheat to the ground and flooded their home; droughts that reduced crops to dust; blinding snowstorms of plains winters. Through it all, however, Calof drew on a humor and resolve that is everywhere apparent in her narrative. Always striving to improve her living conditions, she made lamps from dried mud, scraps of rag, and butter; plastered the cracked wood walls of her home with clay; supplemented meagre supplies with prairie forage--wild mushrooms and garlic for a special supper, dry grass for a hot fire to bake bread. Never sentimental, Caolf's memoir is a vital historical and personal record.J. Sanford Rikoon elaborates on the history of Jewish settlement in the rural heartland and the great tide of immigration from the Russian Pale of Settlement and Eastern Europe from 1880-1910. Elizabeth Jameson examines how Calof "writes from the interior spaces of private life, and from that vantage point, reconfigures more familiar versions of the American West." Jameson also discusses how the Calofs adapted Jewish practices to the new contingencies of North Dakota, maintaining customs that represented the core of their Jewish identity, reconstructing their "Jewishness" in new circumstances.

    Crumb, the legendary illustrator, reveals here the story of Genesis in a profoundly honest and deeply moving way. Originally thinking that he would do a take off of Adam and Eve, Crumb became so fascinated by the Bible’s language, “a text so great and so strange that it lends itself readily to graphic depictions,” that he decided instead to do a literal interpretation using the text word for word in a version primarily assembled from the translations of Robert Alter and the King James bible.As Crumb writes in his introduction, “the stories of these people, the Hebrews, were something more than just stories. They were the foundation, the source, in writing of religious and political power, handed down by God himself.” Crumb’s Book of Genesis, the culmination of 5 years of painstaking work, is a tapestry of detail and storytelling.

      Since the Victorian period, it has been understood that the story of Noah, iconic in the Book of Genesis, and a central motif in Judaism, Christianity and Islam, derives from a much older story that existed centuries before in ancient Babylon. But the relationship between the Babylonian and biblical traditions was shrouded in mystery. Then, in 2009, Irving Finkel, a curator at the British Museum and a world authority on ancient Mesopotamia, found himself playing detective when a member of the public arrived at the museum with an intriguing cuneiform tablet from a family collection. Not only did the tablet reveal a new version of the Babylonian Flood Story; the ancient poet described the size and completely unexpected shape of the ark, and gave detailed boat building specifications. Decoding this ancient message wedge by cuneiform wedge, Dr. Finkel discovered where the Babylonians believed the ark came to rest and developed a new explanation of how the old story ultimately found its way into the Bible. In The Ark Before Noah, Dr. Finkel takes us on an adventurous voyage of discovery, opening the door to an enthralling world of ancient voices and new meanings.

    There is a sudden rise of anti-Israel and anti-Semitic sentiment among Christians today. At gatherings such as the pro-Palestinian Christ at the Checkpoint conference in Bethlehem to the Boycott, Divestment, Sanctions movement on university campuses around the world, a new generation of Christians are not only turning away from traditional support for Israel, but from the very belief that there yet remains any ongoing calling and election upon the Jewish people. As this portentous shift is seen on a growing number of evangelical seminaries, and even on Facebook, are Scripturally-grounded Christians prepared to provide solid responses? In this seminal and hard-hitting work, Joel Richardson exposes the dangers and theological bankruptcy of this growing trend. When a Jew Rules the World sets the record straight regarding the New Covenant, the millennium, eschatology, and what every Christian must know about Israel.Is the Abrahamic Covenant relevant today?Has the Old Testament been replaced?How should gentile believers relate to unbelieving Jews?What exactly is Islamic Supersessionism? Richardson answers these questions and more as he carefully walks the reader through the most essential passages of the Bible that must be understood if one desires to combat the growing Christian anti-Semitism. As the rage and resistance of Satan to God’s plans with Israel continues to spread throughout the earth, now is the hour for discerning Christians everywhere to arm themselves with a clear understanding of these profoundly foundational matters.

    Wade, which legalized abortion, but the 1971 decision in Green v. Connally, which threatened the tax-exempt status of religious institutions that discriminated on the basis of race. Evangelicals emerged as a political force in the 1970s after decades of retreat from secular society following the 1925 Scopes trial, according to Balmer, who details how opposition to state interference in "segregation academies" such as Jerry Falwell's Lynchburg Christian Academy and Bob Jones University (which had its tax-exempt status revoked in 1976) sparked the formation of the "religious right." Paul Weyrich and other political activists then "brilliantly shifted public perception of the movement away from racism toward a more high-minded defense of religious freedom," setting the stage for conservative Christians, further galvanized by the abortion issue and fears of "secular humanism," to turn against Jimmy Carter in the 1980 presidential election.

    Ever since the first Roman, Saxon, Jute and Dane leaped off a boat we have been a mongrel nation. Our roots are a tangled web. From Huguenot weavers fleeing French Catholic persecution in the 18th century to South African dentists to Indian shopkeepers; from Jews in York in the 12th century (who had to wear a yellow star to distinguish them and who were shamefully expelled by Edward I in 1272) to the Jamaican who came on board the Windrush in 1947. The first Indian MP was elected in 1892, Walter Tull, the first black football player played (for Spurs and Northampton) before WW1 (and died heroically fighting for the allies in the last months of the war); in 1768 there were 20,000 black people in London (out of a population of 600,000 - a similar percentage to today). The 19th century brought huge numbers of Italians, Irish, Jews (from Russia and Poland mainly), Germans and Poles. This book draws all their stories together in a compelling narrative.

    Thomas Sowell sees what has happened not as a series of isolated mistakes but as a logical consequence of a vision whose defects have led to disasters in education, crime, family disintegration, and other social pathology. In this book, "politically correct" theory is repeatedly confronted with facts -- and sharp contradictions between the two are explained in terms of a whole set of self-congratulatory assumptions held by political and intellectual elites. These elites -- the anointed -- often consider themselves "thinking people," but much of what they call thinking turns out, on examination, to be rhetorical assertion, followed by evasions of mounting evidence against those assertions.