Based on memoirs of former Cantonists and their contemporaries, describes the fate of Jewish servicemen in the Russian army during the rule of Nicholas I, before 1855. Discusses the introduction of the Cantonist system in 1827, the abduction of Jewish children, and the role played in this by Jewish community leaders. Dwells on the conversion of the Jewish conscripts to Christianity; in many cases the conversions were forced. Presents stories of some former Cantonists, adapted from memoirs published in Russian or Yiddish or found in manuscripts in archives.

The Holocaust in the Soviet Union is the most complete account to date of the Soviet Jews during the World War II and the Holocaust (1941?45). Reports, records, documents, and research previously unavailable in English enable Yitzhak Arad to trace the Holocaust in the German-occupied territories of the Soviet Union through three separate periods in which German political and military goals in the occupied territories dictated the treatment of the Jews. Arad?s examination of the differences between the Holocaust in the Soviet Union compared to other European nations reveals how Nazi ideological.

This book makes accessibleÑfor the first time in EnglishÑdeclassified archival documents from the former Soviet Union, rabbinic sources, and previously untranslated memoirs, illuminating everyday Jewish life as the site of interaction and negotiation among and between neighbors, society, and the Russian state, from the beginning of the nineteenth century to World War I. Focusing on religion, family, health, sexuality, work, and politics, these documents provide an intimate portrait of the rich diversity of Jewish life. By personalizing collective experience through individual life storiesÑreflecting not only the typical but also the extraordinaryÑthe sources reveal the tensions and ruptures in a vanished society. An introductory survey of Russian Jewish history from the Polish partitions (1772Ð1795) to World War I combines with prefatory remarks, textual annotations, and a bibliography of suggested readings to provide a new perspective on the history of the Jews of Russia.

"Olga Litvak has written a book of astonishing originality and intellectual force.... In vivid prose, she takes the reader on a journey through the Russian-Jewish literary imagination." -- Benjamin Nathans Russian Jews were first conscripted into the Imperial Russian army during the reign of Nicholas I in an effort to integrate them into the population of the Russian Empire. Conscripted minors were to serve, in practical terms, for life. Although this system was abandoned by his successor, the conscription experience remained traumatic in the popular memory and gave rise to a large and continuing literature that often depicted Jewish soldiers as heroes. This imaginative and intellectually ambitious book traces the conscription theme in novels and stories by some of the best-known Russian Jewish writers such as Osip Rabinovich, Judah-Leib Gordon, and Mendele Mokher Seforim, as well as by relatively unknown writers. Published with the generous support of the Koret Foundation.

Contains a report by George McClellan regarding troops of European and Asian nations.

The ultra-orthodox Jewish world divides the world into two distinct realities; the sphere within and the sphere without. The internal sphere, which I refer to as the Sphere of Holiness is maintained in a sacrosanct manner so that the Sphere of Secularity does not intrude and contaminate the other sphere. The range of figurative walls maintaining these two spheres affects the consciousness and reality of every ultra-orthodox Jew so that this construct is continually brought to conscious awareness. Every member of those who maintain this lifestyle is urged to continually be reminded and reinvigorated in this awareness. Examples of such awareness begin with ultra-orthodox schooling. A child begins religious studies that are exclusive with secular studies either ignored or completed in a way that denies credence or importance. In New York State, the education law contains vague language regarding how a child is to be educated. This vagueness allows those in charge of that school to largely circumvent traditional pedagogy. As the child advances in religious studies, the lack of external exposure coupled with the intensity of study requirements ensures the young man does not stray into forbidden areas that might endanger his sacred standing in the community and be enticed by the larger world. Such study intensifies with each passing grade and year until he is fully conversant with ancient Jewish law and traditions after nearly twenty years of such study. At the same time, however, he will a functional illiterate in the lingua franca of his home country. His female counterpart will not be exposed to such traditional studies because her role is to be the mother and home caretaker, not the scholar. The Jewish tradition not to teach girls and women similar to men derives from the Talmud and the legal determination of Maimonides. This mindset has continued for hundreds of years and is unlikely to change. Despite this limitation on women's education, through Jewish history, exceptional women achieved a high scholarship to the acclaim of their entire community, including men. In fact, one woman, a singular exception, became a Chassidic Rebbe amidst fierce opposition. A modern exception to such a study curriculum is Chabad. Because it has a messianic outreach program, the Chabad couple who establish a Chabad House in diverse cities and countries and are often the only ones running the program, the woman must have the training to lead and know the deeper aspects of Judaism. This book is not only about women's education, but it represents the larger dynamics in how the ultra-orthodox Jewish world bifurcates the reality of its members so that any intrusion from that external world remains in place. An example of such limitation is the ultra-orthodox public denunciations against the use of the internet, use of computers, as against the smartphone unless these devices are programmed so that 'surfing' is not possible. The future of these communities, on a trajectory of high fertility, ensures their future growth. As they populate the United States and other countries, replenishing the numbers lost in the Holocaust, their exposure to and awareness of the world at large will remain extremely limited.