The place was called Birobidzhan.The idea of an autonomous Jewish region was championed by Jewish Communists, Yiddishists, and intellectuals, who envisioned a haven of post-oppression Jewish culture. By the mid-1930s tens of thousands of Soviet Jews, as well as about a thousand Jews from abroad, had moved there. The state-building ended quickly, in the late 1930s, with arrests and purges instigated by Stalin. But after the Second World War, Birobidzhan received another influx of Jews--those who had been dispossessed by the war. In the late 1940s a second wave of arrests and imprisonments swept through the area, traumatizing Birobidzhan's Jews into silence and effectively shutting down most of the Jewish cultural enterprises that had been created. Where the Jews Aren't is a haunting account of the dream of Birobidzhan--and how it became the cracked and crooked mirror in which we can see the true story of the Jews in twentieth-century Russia.(Part of the Jewish Encounters series)

    This book complements the exhibition The Americans and the Holocaust that is now on view at the United States Holocaust Memorial Museum in Washington, DCIn October 1940 the Gestapo expelled 6,504 Jews from southwest Germany, creating the first official "Jewish free zone" in the Third Reich. Interned in concentration camps in Vichy France, the deportees set out on a multi-year quest to acquire American visas. One in four eventually managed to gain entry to the U.S. or to other foreign countries; the remainder perished in French camps or, later, in Auschwitz.Among these "unwanted" refugees were Jews from the village of Kippenheim, whose stories are at the heart of this book. Drawing on previously unpublished letters, diaries, and visa records, Michael Dobbs provides a vivid picture of what it was like to live among increasingly hostile neighbors, waiting for "the piece of paper with a stamp" that meant the difference between life and death. And he recounts the debates over the fate of these refugees occurring simultaneously at the highest levels of the American government at a time when the public was deeply isolationist, xenophobic and antisemitic. Here is the riveting narrative of a small community struggling to survive amid tumultuous events and reach a safe haven despite the odds stacked against them.

    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.

    The film, shot long ago by his grandfather on a sightseeing trip to Europe, includes shaky footage of Paris and the Swiss Alps, with someone inevitably waving at the camera. Astonishingly, David Kurtz also captured on color 16mm film the only known moving images of the thriving, predominantly Jewish town of Nasielsk, Poland, shortly before the community's destruction. "Blissfully unaware of the catastrophe that lay just ahead," he just happened to visit his birthplace in 1938, a year before the Nazi occupation. Of the town's three thousand Jewish inhabitants, fewer than one hundred would survive.Glenn Kurtz quickly recognizes the brief footage as a crucial link in a lost history. "The longer I spent with my grandfather's film," he writes, "the richer and more fragmentary its images became." Every image, every face, was a mystery that might be solved. Soon he is swept up in a remarkable journey to learn everything he can about these people. After restoring the film, which had shrunk and propelled across the United States; to Canada, England, Poland, and Israel; and into archives, basements, cemeteries, and even an irrigation ditch at an abandoned Luftwaffe airfield as he looks for shards of Nasielsk's Jewish history.One day, Kurtz hears from a young woman who had watched the video on the Holocaust Museum's website. As the camera panned across the faces of children, she recognized her grandfather as a thirteen-year-old boy. Moszek Tuchendler of Nasielsk was now eighty-six-year-old Maurice Chandler of Florida, and when Kurtz meets him, the lost history of Nasielsk comes into view. Chandler's laser-sharp recollections create a bridge between two worlds, and he helps Kurtz eventually locate six more survivors, including a ninety-six-year-old woman who also appears in the film, standing next to the man she would later marry.Painstakingly assembled from interviews, photographs, documents, and artifacts, Three Minutes in Poland tells the rich, harrowing, and surprisingly intertwined stories of these seven survivors and their Polish hometown. "I began to catch fleeting glimpses of the living town," Kurtz writes, "a cruelly narrow sample of its relationships, contradictions, scandals." Originally a travel souvenir, David Kurtz's home movie became the most important record of a vibrant town on the brink of extinction. From this brief film, Glenn Kurtz creates a poignant yet unsentimental exploration of memory, loss, and improbable survival--a monument to a lost world.

    With understanding and sensitivity, Shtetl limns the culture that influenced Christian villagers' decisions to conceal or betray Jewish neighbors when the Nazis invaded. A New York Times Notable Book.

    Most lived in shtetls—Jewish communities connected to larger towns—images of which are ingrained in popular imagination as the shtetl Anatevka from Fiddler on the Roof. Brimming with life and tradition, family and faith, these shtetls existed in the shadow of their town’s oppressive anti-Jewish laws. Not Trochenbrod.Trochenbrod was the only freestanding, fully realized Jewish town in history. It began with a few Jewish settlers searching for freedom from the Russian Czars' oppressive policies, which included the forced conscriptions of one son from each Jewish family household throughout Russia. At first, Trochenbrod was just a tiny row of houses built on empty marshland in the middle of the Radziwill Forest, yet for the next 130 years it thrived, becoming a bustling marketplace where people from all over the Ukraine and Poland came to do business. But this scene of ethnic harmony was soon shattered, as Trochenbrod vanished in 1941—her residents slaughtered, her homes, buildings, and factories razed to the ground. Yet even the Nazis could not destroy the spirit of Trochenbrod, which has lived on in stories and legends about a little piece of heaven, hidden deep in the forest.Bendavid-Val, himself a descendant of Trochenbrod, masterfully preserves and fosters the memory of this city, celebrating the vibrant lives of her people and her culture, proving true the words of one of Trochenbrod’s greatest poets, Yisrael Beider: I beg you hold fast to these words of mine. After this darkness a light will shine

    Now, in this important work of historical restoration, Amos Elon takes us back to the beginning, chronicling a period of achievement and integration that at its peak produced a golden age second only to the Renaissance.Writing with a novelist's eye, Elon shows how a persecuted clan of cattle dealers and wandering peddlers was transformed into a stunningly successful community of writers, philosophers, scientists, tycoons and activists. He peoples his account with dramatic figures: Moses Mendelssohn, who entered Berlin in 1743 through the gate reserved for Jews and cattle, and went on to become "the German Socrates;" Heinrich Heine, beloved lyric poet who famously referred to baptism as the admission ticket to European culture; Hannah Arendt, whose flight from Berlin signaled the end of the German-Jewish idyll. Elon traces how this minority-never more than one percent of the population-came to be perceived as a deadly threat to national integrity, and he movingly demonstrates that this devastating outcome was uncertain almost until the end.A collective biography, full of depth and compassion, The Pity of It All summons up a splendid world and a dream of integration and tolerance that, despite all, remains the essential ennobling project of modernity.(less)

    She identified with Jewish cultural attitudes, but not with the institutions; she had fond memories of her Jewish grandmothers, but she found their religious practices irrelevant to her life. It wasn't until she entered the kitchen--and world--of her mother-in-law, Miriam, a Holocaust survivor, that Ehrlich began to understand the importance of preserving the traditions of the past. As Ehrlich looks on, Miriam methodically and lovingly prepares countless kosher meals while relating the often painful stories of her life in Poland and her immigration to America. These stories trigger a kind of religious awakening in Ehrlich, who--as she moves tentatively toward reclaiming the heritage she rejected as a young woman--gains a new appreciation of life?s possibilities, choices, and limitations.

    The rapidly growing sect had bought land in rural Upstate New York, populated it solely with members of its faction, and created a village called Kiryas Joel that exerted extraordinary political pressure over both political parties. Marking the first time in American history that a governmental unit was established for a religious group, the legislature’s action prompted years of litigation that eventually went to the US Supreme Court.As today’s Supreme Court signals its willingness to view a religious viewpoint like any other speech and accord it equal protection, the 1994 case, Board of Education of Kiryas Joel Village School District v. Grumet, stands as the most important legal precedent in the fight to uphold the separation of church and state. In The Curious Case of Kiryas Joel, plaintiff Louis Grumet opens a window onto the Satmar Hasidic community, where language, customs, and dress have led to estrangement from and clashes with neighboring communities, and details the inside story of his fight for the First Amendment and against New York’s most powerful politicians.Informed by numerous interviews with key figures such as Governor George Pataki, media accounts, court transcripts, and more, The Curious Case of Kiryas Joel not only tantalizes with a peek at cynical power politics driven by votes and Supreme Court justice squabbling and negotiation; it also provides an important demonstration of how a small, insular, and politically savvy religious group can grasp legal and political power. This story—a blend of politics, religion, cultural clashes, and constitutional tension—is an object lesson in the ongoing debate over freedom of versus freedom from religion.

    Born in 1905 to a wealthy family in the oil-boom city of Baku, at the edge of the czarist empire, Lev escaped the Russian Revolution in a camel caravan. He found refuge in Germany, where, writing under the names Essad Bey and Kurban Said, his remarkable books about Islam, desert adventures, and global revolution, became celebrated across fascist Europe. His enduring masterpiece, Ali and Nino–a story of love across ethnic and religious boundaries, published on the eve of the Holocaust–is still in print today.But Lev's life grew wilder than his wildest stories. He married an international heiress who had no idea of his true identity–until she divorced him in a tabloid scandal. His closest friend in New York, George Sylvester Viereck–also a friend of both Freud's and Einstein's–was arrested as the leading Nazi agent in the United States. Lev was invited to be Mussolini's official biographer–until the Fascists discovered his "true" identity. Under house arrest in the Amalfi cliff town of Positano, Lev wrote his last book–discovered in a half a dozen notebooks never before read by anyone–helped by a mysterious half-German salon hostess, an Algerian weapons-smuggler, and the poet Ezra Pound. Tom Reiss spent five years tracking down secret police records, love letters, diaries, and the deathbed notebooks. Beginning with a yearlong investigation for The New Yorker, he pursued Lev's story across ten countries and found himself caught up in encounters as dramatic and surreal, and sometimes as heartbreaking, as his subject's life. Reiss's quest for the truth buffets him from one weird character to the next: from the last heir of the Ottoman throne to a rock opera-composing baroness in an Austrian castle, to an aging starlet in a Hollywood bungalow full of cats and turtles.As he tracks down the pieces of Lev Nussimbaum's deliberately obscured life, Reiss discovers a series of shadowy worlds–of European pan-Islamists, nihilist assassins, anti-Nazi book smugglers, Baku oil barons, Jewish Orientalists–that have also been forgotten. The result is a thoroughly unexpected picture of the twentieth century–of the origins of our ideas about race and religious self-definition, and of the roots of modern fanaticism and terrorism. Written with grace and infused with wonder, The Orientalist is an astonishing book.

    Gabriels transformation from devout Muslim is a powerful reminder of how love can indeed conquer hate. His bold change of heart prompts him to bless the Jewish people rather than curse and hate them.” -Rabbi Yechiel Eckstein “Islam and the Jews reveals the secret agenda that is not being told by the media. I wish U.S. government officials would read this book.” -Sid Roth, President, Messianic Vision

    It is a highly complex, profoundly logical and frequently impenetrable work with a history like no other. In its 1500 year history the Talmud has been banned, censored and burned, dissected by scholars and rabbis, probed by philosophers, poets, republicans and kings. In The Talmud – A Biography, Jewish scholar Harry Freedman recounts the engrossing story of an ancient classic, the legal and mystical pillar of Judaism and recounts the story of a book which, in many ways, parallels the history of the Jewish people. From its origins as a record of discussions amongst scholars in towns and villages close to modern-day Baghdad, Freedman traces the spiralling paths of the Jewish diaspora and explores the story of the Talmud’s early origins in Babylon, its role during the Enlightenment and its influence over traditional Judaism. A compelling fusion of law, storytelling and spirituality, the Talmud’s story is a fascinating insight into the history of Judaism and Harry Freedman’s The Talmud – A Biography is a remarkable account of one of the most important cultural, historical and religious works of our time.

    It has only very recently been published. Although it has been written as a novel, it details events, which were all too tragically true.Edith Hofmann is a survivor of the Holocaust, born in Prague in 1927 as Edith Birkin. In 1941, along with her parents, she was deported to the Lodz Ghetto, where within a year both her parents had died. At 15 she was left to fend forherself.The Lodz Ghetto was the second-largest ghetto to Warsaw, and was established for Jews and Gypsies in German-occupied Poland. Situated in the town of Lodz in Poland and originally intended as a temporary gathering point for Jews, the ghetto was transformed into a major industrial centre, providing much needed supplies for Nazi Germany and especially for the German Army.Because of its remarkable productivity, the ghetto managed to survive until August 1944, when the remaining population, including Edith, was transported to Auschwitz and Chelmno extermination camp in cattle trucks. It was the last ghetto in Poland to be liquidated due to the advancing Russian army. Edith was only 17, and one of the lucky ones.For the majority, it was their final journey. A small group of them were selected for work. With her hair shaved off and deprived of all her possessions, she travelled to Kristianstadt, a labour camp in Silesia, to work in an underground munitions factory.

    At school one day she meets Adolf, who comes from a family of peasant laborers. Tall and sturdy, plainspoken and uncomplicated, Adolf is unlike anyone Blanca has ever met. And Adolf is awestruck by beautiful, brilliant Blanca–even though she is Jewish. When Blanca is asked by school administrators to tutor Adolf, the inevitable happens: they fall in love. And when Adolf asks her to marry him, Blanca abandons her plans to attend university, converts to Christianity, and leaves her family, her friends, and her old life behind.Almost immediately, things begin to go horribly wrong. Told in a series of flashbacks as Blanca and her son flee from their town with the police in hot pursuit, the tragic story of Blanca’s life with Adolf recalls a time and place that are no more but that powerfully reverberate in collective memory.

    A month later, Haim returns alone, on his first leave home. Struggling to come to terms with his experiences he wonders what happened to Dov during those fateful days.