he most famous play in the Yiddish repertoire, S. Ansky’s The Dybbuk has been made into two films and three operas and has been staged all over the world. As an extraordinary product of the Yiddish imagination, however, its literary and religious roots have never been thoroughly explored. With a new translation of Ansky’s play that conveys its brilliant supernatural poetry, this anthology comprises thirty highly diverse literary masterpieces dating from the sixteenth to the twentieth century. Beginning with the first Yiddish tale about a possession (1602), these works influenced Ansky or formed a cultural and spiritual network that shows us how the era and tradition precipitated the drama. The result is a literary mosaic that shows a vast array of styles, from the earthy simplicity of homespun folk tales to the delicacy and elegance of polished literary expression. Joachim Neugroschel brings together a wide variety of stories, verse narratives, and even modern melodrama—many never before translated into English.

A little over 100 years ago, the first production of An-sky’s The Dybbuk, a play about the possession of a young woman by a dislocated spirit, opened in Warsaw. In the century that followed, The Dybbuk became a theatrical conduit for a wide range of discourses about Jews, belonging, and modernity. This timeless Yiddish play about spiritual possession beyond the grave would go on to exert a remarkable and unforgettable impact on modern theater, film, literature, music, and culture. The Dybbuk Century collects essays from an interdisciplinary group of scholars who explore the play’s original Yiddish and Hebrew productions and offer critical reflections on the play’s enduring influence. The collection will appeal to scholars, students, and theater practitioners, as well as general readers.

As a linguistic carrier of a thousand years of European Jewish civilization, the Yiddish language is closely tied to immigrant pasts and sites of Holocaust memory. In The Yiddish Supernatural on Screen, Rebecca Margolis investigates how translated and subtitled Yiddish dialogue reimagines Jewish lore and tells new stories where the supernatural looms over the narrative. The book traces the transformation of the figure of the dybbuk—a soul of the dead possessing the living—from folklore to 1930s Polish Yiddish cinema and on to global contemporary media. Margolis examines the association of spoken Yiddish with spectral elements adapted from Jewish legends within the horror genre. She explores how all-Yiddish prologues to comedy film and television depict magic located in an immigrant or pre-immigrant past that informs the present. Framing spoken Yiddish on screen as an ancestral language associated with trauma and dispossession, Margolis shows how it reconstructs haunted and mystical elements of the Jewish experience.

In this book, Jonah Corne and Monika Vrečar offer a conceptually innovative reexamination of Yiddish cinema, a crucial yet little-known diasporic phenomenon that enjoyed its "golden age" in the mid- to late 1930s. Yiddish cinema, they argue, exhibits a distinctive fascination with media forms, technologies, and institutions, and with relationality writ large. What stands behind this communication obsession, as it might be understood, is the films' engagement both with Judaic ideals and with a series of Jewish sociohistorical predicaments of troubled communication (immigration, displacement, the breakdown of tradition, and so on) that the films seek to reflect. Accordingly, the authors create a resonant conversation between Yiddish cinema, populated by an endless procession of disconnected characters ardently striving to rejoin the world of communication, and the brilliant yet underappreciated ideas of pioneering Czech-Jewish media theorist Vilém Flusser (1920–1991), who escaped Nazi persecution and built the first part of his intellectual career in Brazil. Indeed, the authors claim that the popular art of Yiddish cinema articulates in dramatic terms a version of the central Flusserian hypothesis that "the structure of communication is the infrastructure of human reality" and, by doing so, embodies a remarkable Jewish media theory "from below." Films discussed include The Wandering Jew (1933), The Dybbuk (1937), Where is My Child? (1937), A Little Letter to Mother (1938), Kol Nidre (1939), Motel the Operator (1939), Tevye (1939), The Living Orphan (1939), and Long Is the Road (1948).

Offering snapshots of a pivotal era in which the Jews of Europe made the transition from a traditional to a more modern world, the Yiddish plays translated and collected here wrestle with issues that continue to concern us today: changing gender roles, generational conflict, class divisions, and religious persecution. In their introduction to the volume, Joel Berkowitz and Jeremy Dauber place the plays in the context of the development of modern drama and Yiddish drama and examine their treatment of social, political, and religious issues. The many ways in which the plays address these issues make them transcend their own time, exciting a new generation of readers and theatergoers.

These new essays explore the ways in which contemporary dramatists have retold or otherwise made use of myths, fairy tales and legends from a variety of cultures, including Greek, West African, North American, Japanese, and various parts of Europe. The dramatists discussed range from well-established playwrights such as Tony Kushner, Caryl Churchill, and Timberlake Wertenbaker to new theatrical stars such as Sarah Ruhl and Tarell Alvin McCraney. The book contributes to the current discussion of adaptation theory by examining the different ways, and for what purposes, plays revise mythic stories and characters. The essays contribute to studies of literary uses of myth by focusing on how recent dramatists have used myths, fairy tales and legends to address contemporary concerns, especially changing representations of women and the politics of gender relations but also topics such as damage to the environment and political violence.

The man who would become S. An-sky—ethnographer, war correspondent, author of the best-known Yiddish play, The Dybbuk—was born Shloyme-Zanvl Rapoport in 1863, in Russia’s Pale of Settlement. His journey from the streets of Vitebsk to the center of modern Yiddish and Hebrew theater, by way of St. Petersburg, Paris, and war-torn Austria-Hungry, was both extraordinary and in some ways typical: Marc Chagall, another child of Vitebsk, would make a similar transit a generation later. Like Chagall, An-sky was loyal to multiple, conflicting Jewish, Russian, and European identities. And like Chagall, An-sky made his physical and cultural transience manifest as he drew on Jewish folk culture to create art that defied nationality. Leaving Vitebsk at seventeen, An-sky forged a number of apparently contradictory paths. A witness to peasant poverty, pogroms, and war, he tried to rescue the vestiges of disappearing communities even while fighting for reform. A loner addicted to reinventing himself—at times a Russian laborer, a radical orator, a Jewish activist, an ethnographer of Hasidism, a wartime relief worker—An-sky saw himself as a savior of the people’s culture and its artifacts. What united the disparate strands of his life was his eagerness to speak to and for as many people as possible, regardless of their language or national origin. In this first full-length biography in English, Gabriella Safran, using Russian, Yiddish, Hebrew, and French sources, recreates this neglected protean figure who, with his passions, struggles, and art, anticipated the complicated identities of the European Jews who would follow him.

Looks at Dogen’s writings on meditation and thinking.

One of the great Yiddish scholars of the twentieth century, S.A. Birnbaum (1891–1989) published Yiddish: A Survey and a Grammar in 1979 towards the end of a long and prolific career. Unlike other grammars and study guides for English speakers, Yiddish: A Survey and a Grammar fully describes the Southern Yiddish dialect and pronunciation used today by most native speakers, while also taking into account Northern Yiddish and Standard Yiddish, associated with secularist and academic circles. The book also includes specimens of Yiddish prose and poetic texts spanning eight centuries, sampling Yiddish literature from the medieval to modern eras across its vast European geographic expanse. The second edition of Yiddish: A Survey and a Grammar makes this classic text available again to students, teachers, and Yiddish-speakers alike. Featuring three new introductory essays by noted Yiddish scholars, a corrected version of the text, and an expanded and updated bibliography, this book is essential reading for any serious student of Yiddish and its culture.