It is a tale of heroism and resistance, of friendship and romance, and of unwavering devotion—including the readiness to risk one’s life—to literature and art. And it is entirely true. Based on Jewish, German, and Soviet documents, including diaries, letters, memoirs, and the author’s interviews with several of the story’s participants, The Book Smugglers chronicles the daring activities of a group of poets turned partisans and scholars turned smugglers in Vilna, “The Jerusalem of Lithuania.” The rescuers were pitted against Johannes Pohl, a Nazi “expert” on the Jews, who had been dispatched to Vilna by the Nazi looting agency, Einsatzstab Reichsleiter Rosenberg, to organize the seizure of the city’s great collections of Jewish books. Pohl and his Einsatzstab staff planned to ship the most valuable materials to Germany and incinerate the rest. The Germans used forty ghetto inmates as slave-laborers to sort, select, pack, and transport the materials, either to Germany or to nearby paper mills. This group, nicknamed “the Paper Brigade,” and informally led by poet Shmerke Kaczerginski, a garrulous, street-smart adventurer and master of deception, smuggled thousands of books and manuscripts past German guards. If caught, the men would have faced death by firing squad at Ponar, the mass-murder site outside of Vilna. To store the rescued manuscripts, poet Abraham Sutzkever helped build an underground book-bunker sixty feet beneath the Vilna ghetto. Kaczerginski smuggled weapons as well, using the group’s worksite, the former building of the Yiddish Scientific Institute, to purchase arms for the ghetto’s secret partisan organization. All the while, both men wrote poetry that was recited and sung by the fast-dwindling population of ghetto inhabitants. With the Soviet “liberation” of Vilna (now known as Vilnius), the Paper Brigade thought themselves and their precious cultural treasures saved—only to learn that their new masters were no more welcoming toward Jewish culture than the old, and the books must now be smuggled out of the USSR. Thoroughly researched by the foremost scholar of the Vilna Ghetto—a writer of exceptional daring, style, and reach—The Book Smugglers is an epic story of human heroism, a little-known tale from the blackest days of the war.

    Consider the following:Although Judaism is defined by its worship of one God, it was not always a pure monotheism. In I Kings 8, King Solomon addresses the Lord by saying, "There is no God like You," suggesting that the Israelites recognized the existence of other gods.The practice of Judaism was focused on animal sacrifice until the destruction of the Second Temple by the Romans in the 1st century, which forced a radically new approach to worship.The political emancipation of the Jews in 18th-century Europe transformed a 1,000-year-old style of Jewish life. "You can’t find an expression of Judaism today that is just like [the way] Jews lived 300 years ago," says Professor Shai Cherry.Yet for all it has changed, Judaism has maintained unbroken ties to a foundation text, an ethnicity, a set of rituals and holidays, and a land.A Journey of Religious DiscoveryIn these 24 lectures, Professor Cherry explores the rich religious heritage of Judaism from biblical times to today.He introduces you to the written Torah, and you learn about the oral Torah, called the Mishnah (which was also later written down), and its commentary, the Gemara. And you discover how the Mishnah and Gemara comprise the Talmud, and how they differ from another form of commentary called Midrash.He teaches you about the three pillars of the world defined more than 2,000 years ago by Shimon the Righteous: Torah, worship, and deeds of loving kindness.He takes you through the calendar of Jewish holidays, from the most important, the Sabbath, to the key holidays of Rosh Hashanah, Yom Kippur, Passover, and Pentecost (Shavuot); and to historically minor celebrations such as Channukah, which is now a more visible holiday.You also learn about the origins and attributes of the different Jewish movements that formed in the wake of Emancipation in the late 1700s and the resulting full emergence of Judaism into Western society. These include the Reform, Conservative, Modern Orthodox, and Reconstructionist movements."Although Jewish history is not one long tale of travails," says Professor Cherry, "there have been several catastrophes that powerfully shaped the Jewish consciousness." He includes discussions of the impact on Jewish thought of the Babylonian exile and the destruction of the Second Temple in antiquity, and the Holocaust in the 20th century."We will see that for every topic that we cover we have a multiplicity of responses and a multiplicity of answers," says Professor Cherry, noting that this course could just as easily be called "An Introduction to Judaisms."What’s in a Name?Judaism’s sacred text is the Bible, also called the TaNaKH, the Torah, the Hebrew Bible, and, by Christians, the Old Testament. As Professor Cherry points out, these terms have different implications:TaNaKH: This is the Hebrew acronym for the three sections of the Bible—the Torah (the first five books, known as the Pentateuch), Nevi’im (Prophets), and Ketuvim (Writings).Torah: The word torah means "a teaching," and it can refer to the Pentateuch, the entire TaNaKH, or even the whole corpus of Jewish thought.Hebrew Bible: This is a religiously neutral term used by scholars for the TaNaKH. Professor Cherry notes that his expertise is in the TaNaKH, not the Hebrew Bible, since he approaches the text from the Jewish interpretive tradition.Old Testament: Christians refer to the TaNaKH as the Old Testament, since in their eyes it has been superseded by the New Testament. For Catholics, the Old Testament has a number of books that are not included in the TaNaKH.Interpreting the ScripturesJews and Christians not only have different names for the Bible, they understand it very differently. For example, Christianity takes an episode that is relatively minor in Jewish tradition—the temptation of Adam and Eve—and extracts from it the doctrine of original sin.Similarly, early rabbis took the repeated phrase, "And there was evening and there was morning," in the enumeration of the six days of creation and concluded that the day begins in the evening, which is why Jews start the celebration of their holidays at sundown.As a case study in interpretation, Professor Cherry delves deeply into the prohibition against seething (boiling) a kid in its mother’s milk, mentioned in Exodus and Deuteronomy, which led to the kosher practice of strict separation of meat and milk products. Recently, a scholar pointed out that the original Hebrew could be interpreted to mean fat instead of milk.A prohibition against seething a kid in its mother’s fat makes more sense, because it is another way of saying that the mother and offspring should not be slaughtered on the same day, in accord with the biblical injunction against killing two generations of the same species on the same day.But the rabbis had very good reasons to read the passage as they did, says Professor Cherry, who shows the theological logic that has resulted in the dietary separation of meat and milk, a practice observed by traditional Jews today.Unlocking Mysteries of Jewish Thought and Ritual"Let’s unpack this," Professor Cherry says often during these lectures, as he takes a concept, a biblical passage, or an episode from history and explores its meaning in Jewish thought and ritual.In doing so, he is following the footsteps of the acknowledged master of this form of analysis, the medieval Jewish philosopher Moses Maimonides, who figures prominently throughout the course and is treated in depth in Lecture 14.There, Professor Cherry focuses on Maimonides’s Guide of the Perplexed and its discussion of creation, prayer, and the reasons for the commandments. Maimonides is filled with insights into how Judaism evolved as it did, noting, for example, that the practice of ritual animal sacrifice in early Judaism was God’s way of taking a pagan rite that the Israelites had learned from the Egyptians and redirecting it.In a subsequent lecture, Professor Cherry shows how Maimonides’s success at putting Judaism on a logical footing set the stage for a reaction that produced the Jewish mystical system called the Kabbalah.Professor Cherry unlocks other mysteries, such as why the first day of the seventh month (Tishrei) is the Jewish New Year (Rosh Hashanah). It seems likely, he says, that "this was the time of the Babylonian New Year. So when the Jews were exiled to Babylonia, they saw that the Babylonians celebrated their New Year on that day, and said, ‘We’ve got some sacred occasion where we blow the trumpets, so let’s make that our New Year, too.’"He also explores different concepts of the Messiah, profiling two controversial candidates. The first is Shabbatai Tzvi, who was proclaimed Messiah by followers in 1665, and whose travels across Eastern Europe eventually landed him in Turkey, where he converted to Islam to avoid execution by the authorities.The other candidate is Rebbe Menachem Mendel Scheersohn, a charismatic leader of the Lubavitch Chassidim in Brooklyn, who died in 1994. Rebbe Scheersohn’s widely touted messianic credentials created intense debate and division in the Ultra-Orthodox community.From the Decalogue to Fiddler on the RoofFrom the first lecture on the Torah to the last on the Jews as the Chosen People, this course is packed with fascinating information, including:Jews use the term Decalogue, instead of Ten Commandments because there are actually more than 10 commandments in the Decalogue. For instance, "On six days you shall work and the seventh day shall be a Sabbath to you." Usually that counts as one: that you should have a Sabbath on the seventh day. But there is also, "On six days you shall work."The prophets in the biblical period served the same function as today’s free press. They tell the king what he doesn’t want to hear.When people die in the TaNaKH, everyone goes to the same place, Sheol—a shadowy underworld that is neither heaven nor hell.After crushing the Bar Kochvah revolt of the Jews in the 2nd century, the Romans changed the name of the land of Israel and Judaea to echo the Israelites’ ancient enemies, the Philistines. This is how the region came to be called Palestine.Today, the designation "Temple" on a Jewish house of worship is usually a sign that it is a Reform congregation because Reform Jews no longer look toward the dream of rebuilding the Jerusalem Temple.Orthodox Judaism is just as much a product of modernity as is Reform because several varieties of Orthodoxy emerged in the 19th century as a response to Emancipation, the Enlightenment, and the founding of the Reform movement.In addition, Professor Cherry devotes several lectures to complex issues such as the problem of evil and suffering, the Zionist movement, the place of women in the Jewish world, and how Judaism understands Christianity.Throughout, Professor Cherry is articulate, engaging, and passionate, with a gift for making a point by means of a memorable cultural reference. He calls attention to an echo of Jewish mystic Rav Kook in a Joni Mitchell song; to the Kabbalistic nature of "the force" and "the dark side" in George Lucas’s Star Wars; and to the Sabbath lesson given by Gene Wilder as an Old West rabbi in The Frisco Kid, when he dutifully dismounts his horse at sundown, risking capture by bandits.Professor Cherry notes that when he teaches introductory Judaism at Vanderbilt University, he asks his students to see two films: Fiddler on the Roof, for its picture of the breakdown of tradition as Jews confront modernity; and Woody Allen’s Crimes and Misdemeanors, for its treatment of secular Jews grappling with contemporary issues of faith and ethics. Both films repay viewing in light of the lessons you’ll learn in this course.In his final lecture, Professor Cherry sums up: "The Judaisms we’ve examined in this course reflect the ongoing struggles of the Jewish people from their ancient life as a sovereign nation, to the travails of exile, to the opportunities of acculturation in modernity, and finally to the re-establishment of the state of Israel. Hearing God’s words anew—receiving Torah every day—has meant reinterpreting the tradition, creatively rereading the words of the past, whether they relate to core ideas like the notion of evil and the notion of the Chosen People, or mitzvot such as the prohibition of idolatry, or the laws of marriage and divorce. Even the basis for reinterpreting the tradition, the claim that God’s words do not cease, is itself a rereading of Torah."

    Stein was born as the first son in a dynastic rabbinical family, poised to become a leader of the next generation of Hasidic Jews. But Abby felt certain at a young age that she was a girl. She suppressed her desire for a new body while looking for answers wherever she could find them, from forbidden religious texts to smuggled secular examinations of faith. Finally, she orchestrated a personal exodus from ultra-Orthodox manhood to mainstream femininity-a radical choice that forced her to leave her home, her family, her way of life. Powerful in the truths it reveals about biology, culture, faith, and identity, Becoming Eve poses the enduring question: How far will you go to become the person you were meant to be?

    With deep learning and elegance, David Nirenberg shows how foundational anti-Judaism is to the history of the West. Questions of how we are Jewish and, more critically, how and why we are not have been churning within the Western imagination throughout its history. Ancient Egyptians, Greeks, and Romans; Christians and Muslims of every period; even the secularists of modernity have used Judaism in constructing their visions of the world. The thrust of this tradition construes Judaism as an opposition, a danger often from within, to be criticized, attacked, and eliminated. The intersections of these ideas with the world of power the Roman destruction of the Second Temple, the Spanish Inquisition, the German Holocaust are well known. The ways of thought underlying these tragedies can be found at the very foundation of Western history.

    Personal journeys seldom have a clear beginning, and they rarely have a definite end. If there is an end to our journey, surely it is one that leads to some measure of wisdom, and thence back to its own beginning. But somewhere along the way, we come to realize that we must know where we have been going, why we have been going. Most of all, we come to understand as best we can the One who sends us on our way. --from the Introduction Rabbi Arthur Green leads us on a journey of discovery to seek God, the world, and ourselves. One of the most influential Jewish thinkers of our time, Green has created a roadmap of meaning for our lives in the light of Jewish mysticism, using the Hebrew letters that make up the divine name: Yod-- Reality at the beginning. God as the oneness of being at the outset, before it unfolds into our universe. Heh-- Creation and God's presence in the world. A renewed faith in God as Creator has powerful implications for us today. Vav-- Revelation, the central faith claim of Judaism and the claim it makes on our lives. Heh-- Redemption and our return to God through the life of Torah and by participating in the ongoing repair of the world. A personal and honest framework of understanding for the seeker, this revised and updated edition of a classic sheds new light on our search for the divine presence in our everyday lives.

    A proud artisan, he takes his donkey-drawn cart to the market only to be turned away when the distinctive shop he once sold to now stocks only cheaply manufactured merchandise. As the realities of the marketplace sink in, Mendleman unravels. James Sturm draws a quiet, reflective, and beautiful portrait of eastern Europe in the early 1900s–bringing to life the hustle and bustle of an Old World marketplace on the brink of industrialization. Market Day is an ageless tale of how economic and social forces can affect a single life. An award-winning cartoonist of the books Golem’s Mighty Swing, James Sturm’s America, Satchel Paige: Striking Out Jim Crow, and Adventures in Cartooning, Sturm is a true visionary, having cofounded the Seattle alternative weekly The Stranger and the Center for Cartoon Studies, the country’s premier cartooning school.

    Rooted in an honest, harrowing, but ally ecstatic confrontation of the mother / daughter relationship in all its complexity and intimacy, it is at the same time an affirmation of continuity and identification."The Chuppah" comprises poems actually used in her wedding ceremony with Ira Wood. This section sings with powerfully female love poetry. There is also a sustained and direct use of her Jewish identity and faith in these poems, as there is in a number of other poems throughout the volume.Readers of Piercy's previous collections will not be surprised to encounter her mixture of the personal and the political, her love of animals and the Cape landscape. There are poems about doing housework, about accidents, about dreaming, about bag ladies, about luggage, about children's fears of nuclear holocaust; about tomcats, insects in the rafters, the influence of a name, appleblossoms and blackberries, pollution, and some of the ways women objectify one another. In "Does the light fail us, or do we fail the light?" Piercy writes with lacerating honesty about our relationships with the elderly and about hers with her father.Some of the most moving poems are domestic, as in the final sequence, "Six underrated pleasures," which finds in daily women's tasks both pleasure and mystery, affirmation of serf and connection with the mother.In all, My Mother's Body is one of Piercy's most powerful and balanced collections.

    All the strata of this complex society were populated by powerfully individual personalities, and the whole community pulsated with life and vitality. The affairs of the patriarchal Meshulam Moskat and the unworldly Asa Heshel Bannet provide the center of the book, but its real focus is the civilization that was destroyed forever in the gas chambers of the Second World War.

    

    After a non-life threatening accident as a child, he hasn't quite developed like other boys his age. A group of older classmates take advantage of George's nature and force him into a situation that leads him to discover some interesting things about himself.

    As the 3rd Reich embarked upon its plan of conquest & genocide, IBM & its subsidiaries helped create enabling technologies, step-by-step, from the identification & cataloging programs of the 30s to the selections of the 40s. Only after Jews were identified--a massively complex task Hitler wanted done immediately--could they be targeted for efficient asset confiscation, ghettoization, deportation, enslaved labor & annihilation. It was a cross-tabulation & organizational challenge so monumental, it called for a computer. Of course, in the 30s no computer existed. But IBM's Hollerith punch card technology did exist. Aided by the company's custom-designed & constantly updated Hollerith systems, Hitler was able to automate the persecution of the Jews.Historians were amazed at the speed & accuracy with which the Nazis were able to identify & locate European Jewry. Until now, the pieces of this puzzle have never been fully assembled. The fact is, IBM technology was used to organize nearly everything in Germany & then Nazi Europe, from the identification of the Jews in censuses, registrations & ancestral tracing programs to the running of railroads & organizing of concentration camp slave labor. IBM & its German subsidiary custom-designed complex solutions, anticipating the Reich's needs. They didn't merely sell the machines & walk away. Instead, IBM leased these machines for high fees & became the sole source of the billions of punch cards needed. IBM & the Holocaust details the carefully crafted corporate collusion with the 3rd Reich, as well as the structured deniability of oral agreements, undated letters & the Geneva intermediaries--all undertaken as the newspapers blazed with accounts of persecution & destruction. Just as compelling is the human drama of one of our century's greatest minds, IBM founder Thomas Watson, who cooperated with the Nazis for the sake of profit. Only with IBM's technologic assistance was Hitler able to achieve the staggering numbers of the Holocaust. Edwin Black has now uncovered one of the last great mysteries of Germany's war against the Jews: how Hitler got the names.

    Collins & Lapierre weave a tapestry of shattered hopes, valor & fierce pride as the Arabs, Jews & British collide in their fight for control of Jerusalem. O Jerusalem! meticulously recreates this historic struggle. It penetrates the battle from the inside, exploring each party's interests, intentions & concessions as the city of their dreams teeters on the brink of destruction. From the Jewish fighters & their heroic commanders to the Arab chieftain whose death in battle doomed his cause along with the Mufti of Jerusalem's support for Hitler and the extermination of the Jews, but inspired a generation of Palestinians, O Jerusalem! tells the 3-dimensional story of this high-stakes, emotional conflict.

    

    Based on decades of scholarship, documentation newly available from the opening of Soviet archives, declassification of Western intelligence service records, as well as diaries and reports written in the camps, Cesarani provides a sweeping reappraisal that challenges accepted explanations for the anti-Jewish politics of Nazi Germany and the inevitability of the “final solution.” The persecution of the Jews, as Cesarani sees it, was not always the Nazis’ central preoccupation, nor was it inevitable. He shows how, in German-occupied countries, it unfolded erratically, often due to local initiatives. For Cesarani, war was critical to the Jewish fate. Military failure denied the Germans opportunities to expel Jews into a distant territory and created a crisis of resources that led to the starvation of the ghettos and intensified anti-Jewish measures. Looking at the historical record, he disputes the iconic role of railways and deportation trains. From prisoner diaries, he exposes the extent of sexual violence and abuse of Jewish women and follows the journey of some Jewish prisoners to displaced persons camps. David Cesarani’s Final Solution is the new standard chronicle of the fate of a heroic people caught in the hell that was Hitler’s Germany.

    When a Nazi death squad raided his village at the outset of World War II, Jewish five-year-old Alex Kurzem escaped. After surviving the Russian winter by foraging for food and stealing clothes off dead soldiers, he was discovered by a Nazi-led Latvian police brigade that later became an SS unit. Not knowing he was Jewish, they made him their mascot, dressing the little ?corporal? in uniform and toting him from massacre to massacre. Terrified, the resourceful Alex charmed the highest echelons of the Latvian Third Reich, eventually starring in a Nazi propaganda film. When the war ended he was sent to Australia with a family of Latvian refugees. Fearful of being discovered?as either a Jew or a Nazi?Alex kept the secret of his childhood, even from his loving wife and children. But he grew increasingly tormented and became determined to uncover his Jewish roots and the story of his past. Shunned by a local Holocaust organization, he reached out to his son Mark for help in reclaiming his identity. A survival story, a grim fairy-tale, and a psychological drama, this remarkable memoir asks provocative questions about identity, complicity, and forgiveness.