By turns philosophical, suspenseful, and passionate, this debut novel transports readers into a mystical world and takes them on a journey they won't soon forget.

    . . . A rewarding close-up of Rothko’s . . . experience as a Jewish immigrant.”—Publishers Weekly, Starred Review Mark Rothko, one of the greatest painters of the twentieth century, was born in the Jewish Pale of Settlement in 1903. He immigrated to the United States at age ten, taking with him his Talmudic education and his memories of pogroms and persecutions in Russia. His integration into American society began with a series of painful experiences, especially as a student at Yale, where he felt marginalized for his origins and ultimately left the school. The decision to become an artist led him to a new phase in his life. Early in his career, Annie Cohen-Solal writes, “he became a major player in the social struggle of American artists, and his own metamorphosis benefited from the unique transformation of the U.S. art world during this time.” Within a few decades, he had forged his definitive artistic signature, and most critics hailed him as a pioneer. The numerous museum shows that followed in major U.S. and European institutions ensured his celebrity. But this was not enough for Rothko, who continued to innovate. Ever faithful to his habit of confronting the establishment, he devoted the last decade of his life to cultivating his new conception of art as an experience, thanks to the commission of a radical project, the Rothko Chapel in Houston, Texas. Cohen-Solal’s fascinating biography, based on considerable archival research, tells the unlikely story of how a young immigrant from Dvinsk became a crucial transforming agent of the art world—one whose legacy prevails to this day.About Jewish Lives: Jewish Lives is a prizewinning series of interpretative biography designed to explore the many facets of Jewish identity. Individual volumes illuminate the imprint of Jewish figures upon literature, religion, philosophy, politics, cultural and economic life, and the arts and sciences. Subjects are paired with authors to elicit lively, deeply informed books that explore the range and depth of the Jewish experience from antiquity to the present. In 2014, the Jewish Book Council named Jewish Lives the winner of its Jewish Book of the Year Award, the first series ever to receive this award.More praise for Jewish Lives: “Excellent.” – New York times “Exemplary.” – Wall St. Journal “Distinguished.” – New Yorker “Superb.” – The Guardian

    This biography, the first in English in nearly two decades, undertakes to answer central questions about Jabotinsky as a writer, a political thinker, and a leader. Hillel Halkin sets aside the stereotypes to which Jabotinsky has been reduced by his would-be followers and detractors alike.   Halkin explains the importance of Odessa, Jabotinsky’s native city, in molding his character and outlook; discusses his novels and short stories, showing the sometimes hidden connections between them and Jabotinsky’s political thought, and studies a political career that ended in tragic failure. Halkin also addresses Jabotinsky’s position, unique among the great figures of Zionist history, as both a territorial maximalist and a principled believer in democracy. The author inquires why Jabotinsky was often accused of fascist tendencies though he abhorred authoritarian and totalitarian politics, and investigates the many opposed aspects of his personality and conduct while asking whether or not they had an ultimate coherence. Few figures in twentieth-century Jewish life were quite so admired and loathed, and Halkin’s splendid, subtle book explores him with empathy and lucidity.About Jewish Lives:  Jewish Lives is a prizewinning series of interpretative biography designed to explore the many facets of Jewish identity. Individual volumes illuminate the imprint of Jewish figures upon literature, religion, philosophy, politics, cultural and economic life, and the arts and sciences. Subjects are paired with authors to elicit lively, deeply informed books that explore the range and depth of the Jewish experience from antiquity to the present. In 2014, the Jewish Book Council named Jewish Lives the winner of its Jewish Book of the Year Award, the first series ever to receive this award.More praise for Jewish Lives: "Excellent" –New York Times "Exemplary" –Wall Street Journal "Distinguished" –New Yorker "Superb" –The Guardian

    Written to help her Gentile husband and others like him who fall for believing a Jewish mother-in-law when she says, "Don't bother driving me, I'll take a cab," Jewish as a Second Language shows how to be one of the family—how to worry, how to interrupt, how to change your hotel room. It's not Yiddish. Though non-Jews can endear themselves by learning how to mis-use words like schmendrick and schmatta—providing both laughs and confirmation of Jewish superiority—this Jewish language is about the complex twists and somersaults of everyday speech, of unexpected nuances, hidden meanings, and swampy thickets of behavior, of wins, losses, and draws in competitions you never knew you entered. It's about the most common OAQs (obsessive anal questions): "This mole looks okay, doesn't it?" "Can Saltines go bad?" "They'll de-ice the wings before takeoff, right?" The Four Basic Shrugs. Acronyms never to use again: NASCAR, STD, and MRSA (Methicillin Resistant Staphylococcus Aureus, the potentially deadly skin virus that’s spread by contact, and also by talking about it casually). The things non-Jews do for fun and what Jews do: Contra dance/Contradict, Read the comics/Read the obituaries, Get your boobs done/Get your taxes done. Stuff never found in a Jewish home (trout flies, a lineoleum knife, a Lay-Z-Boy, a rottweiler) or mouth (Miracle Whip, marshmallow fluff, Bud).So you'll sit, you'll read, you'll laugh until you're nauseous. It's a nice book.

    His source materials are the U.S. government's record of the trials of the Nazi criminals before the Nuremberg Military Tribunal and the transcripts of the Eichmann trial in Jerusalem. Except for the twelve part titles, none of the words here are Reznikoff's own: instead he has created, through selection, arrangement, and the rhythms of the testimony set as verse on the page, a poem of witness by the perpetrators and the survivors of the Holocaust. He lets the terrible history unfold--in history's own words.

    It spans the millennia and the continents - from India to Andalusia and from the bazaars of Cairo to the streets of Oxford. It takes you to unimagined places: to a Jewish kingdom in the mountains of southern Arabia; a Syrian synagogue glowing with radiant wall paintings; the palm groves of the Jewish dead in the Roman catacombs. And its voices ring loud and clear, from the severities and ecstasies of the Bible writers to the love poems of wine bibbers in a garden in Muslim Spain.And a great story unfolds. Not - as often imagined - of a culture apart, but of a Jewish world immersed in and imprinted by the peoples among whom they have dwelled, from the Egyptians to the Greeks, from the Arabs to the Christians. Which makes the story of the Jews everyone's story, too.

    Through personal documents, art, and propaganda, Only What We Could Carry expresses through words, art, and haunting recollections, the fear, confusion and anger of the camp experience. The only anthology of its kind, Only What We Could Carry is an emotional and intellectual testament to the dignity, spirit and strength of the Japanese American internees. A project of the California Civil Liberties Public Education Program

    Intersecting Artur’s tale is that of Suzy Kohn, a Toronto teenager whose seemingly tranquil life is shattered when her uncle’s sudden death tears her family apart, leading her into a troubled relationship with a charismatic musician. Their stories eventually come together in Israel following the Six-Day War, where love and understanding become the threads that bind the two narratives together.

    "When you can feel in your cells that you're coming to the end of your tour of duty," he said, "what is the spiritual work of this time, and how do we prepare for the mystery?"Davidson, who has a seeker's heart and a skeptic's mind, jumped at the chance to spend time with him. She'd long feared that death would be a complete annihilation, while Reb Zalman felt certain that "something continues." He said he didn't want to convince her of anything. "What I want is to loosen your mind." Through their talks, he wanted to help people "not freak out about dying," and enable them to have a more heightened and grateful life.For two years, they met every week, and this is Davidson's memoir of what they learned and how they changed. Interspersed with their talks are sketches from Reb Zalman's extraordinary life. He barely escaped the Nazis, became an Orthodox rabbi in the US, was married four times and had eleven children, one from a sperm donation to a lesbian rabbi, and formed friendships with leaders of other faiths, such as Thomas Merton and the Dalai Lama. Breaking with the Orthodox, he founded the Jewish Renewal Movement to encourage people to have a direct experience of God.During their time together, Davidson was nearly killed by a suicide bomb, and Reb Zalman struggled with a steep decline in health. Together they created strategies to deal with pain and memory loss, and found tools to cultivate simplicity, fearlessness, and joy—at any age. Davidson includes twelve exercises so that readers may experience what she did—a sea change in facing what we all must face: mortality.

    Burg argues that the Jewish nation has been traumatized and has lost the ability to trust itself, its neighbors or the world around it. He shows that this is one of the causes for the growing nationalism and violence that are plaguing Israeli society and reverberating through Jewish communities worldwide. Burg uses his own family history--his parents were Holocaust survivors--to inform his innovative views on what the Jewish people need to do to move on and eventually live in peace with their Arab neighbors and feel comfortable in world at large. Thought-provoking, compelling, and original, this book is bound to spark a heated debate around the world.

    These essays are crucial to the interpretation of Levinas's work more generally, [and] Aronowicz's excellent introduction and occasional notes are very helpful in making this work accessible to those unacquainted with either Talmud or Levinas." --Religious Studies ReviewNine rich and masterful readings of the Talmud by the French Jewish philosopher Emmanuel Levinas translate Jewish thought into the language of modern times. Between 1963 and 1975, Levinas delivered these commentaries at the annual Talmudic colloquia of a group of French Jewish intellectuals in Paris. Here Levinas applies a hermeneutic that simultaneously allows the classic Jewish texts to shed light on contemporary problems and lets modern problems illuminate the texts. Besides being quintessential illustrations of the art of reading, the essays express the deeply ethical vision of the human condition that makes Levinas one of the most important thinkers of our time.

    . . until now.What if there was a town that history missed?For decades, the tiny Jewish shtetl of Kreskol existed in happy isolation, virtually untouched and unchanged. Spared by the Holocaust and the Cold War, its residents enjoyed remarkable peace. It missed out on cars, and electricity, and the internet, and indoor plumbing. But when a marriage dispute spins out of control, the whole town comes crashing into the twenty-first century.Pesha Lindauer, who has just suffered an ugly, acrimonious divorce, suddenly disappears. A day later, her husband goes after her, setting off a panic among the town elders. They send a woefully unprepared outcast named Yankel Lewinkopf out into the wider world to alert the Polish authorities. Venturing beyond the remote safety of Kreskol, Yankel is confronted by the beauty and the ravages of the modern-day outside world – and his reception is met with a confusing mix of disbelief, condescension, and unexpected kindness. When the truth eventually surfaces, his story and the existence of Kreskol make headlines nationwide. Returning Yankel to Kreskol, the Polish government plans to reintegrate the town that time forgot. Yet in doing so, the devious origins of its disappearance come to the light. And what has become of the mystery of Pesha and her former husband? Divided between those embracing change and those clinging to its old world ways, the people of Kreskol will have to find a way to come together . . .  or risk their village disappearing for good.

    Now, drawing on new interviews, current research, and previously inaccessible archives, Ed Sikov offers endlessly entertaining portrait of one of this centurys most influential directors and screenwriters.

    King Ferdinand and Queen Isabella issue an order expelling all Jews who refuse to convert to Christianity. Amalia Cresques, daughter of a Jewish mapmaker whose services were so valuable that his faith had been ignored, can no longer evade the throne. She must leave her beloved atlas, her house, her country, forever. As Amalia remembers her past, living as a converso, hiding her faith, she must decide whether to risk the wrath of the Inquisition or relinquish what''s left of her true life. A mesmerizing saga about faith, family and Jewish identity.

    As a young man in the early 1980s, he left his family’s upscale North Shore Chicago neighborhood for the West Bank city of Hebron, where he joined a group of settlers who were committed to reconstituting the Jewish state within its biblical borders. He carried a gun and, on one occasion, used it. He still doesn’t know if his bullets found their mark.Now, Hirschfield has renounced all such rigid delineations of people into categories of totally right and totally wrong, entirely good and entirely evil. He seeks to build bridges among people of different faiths—and those with no faith at all. He is devoted to teaching inclusiveness, celebrating diversity, and delivering a message of acceptance—not as feel-good pabulum but as forceful and indispensable antidotes to the blind passions and willful ignorance that threaten us all.Grounded in biblical scholarship and interwoven with personal stories, You Don’t Have to Be Wrong for Me to Be Right provides a pragmatic path to peace, understanding, and hope that appeals to the common wisdom of all religions. Pointing the way through the continuum of conflict, Hirschfield addresses:• the ways faith has many faces• how justice can coexist with forgiveness and mercy• how unity does not necessitate uniformity• the ways we can learn to disagree without disconnectingThough conflict is an inevitable part of life—a function of being connected to one another—Hirschfield is a voice of peace and reconciliation, showing us that conflict is also an opportunity to learn and grow and often to grow closer.