“Seeks to further our understanding of the relationship between perceptions of Jews and the reality of their existence in nineteenth-century France.” —H-France Review Orientalizing the Jew shows how French travelers depicted Jews in the Orient and then brought these ideas home to orientalize Jews living in their homeland during the 19th century. Julie Kalman draws on narratives, personal and diplomatic correspondence, novels, and plays to show how the “Jews of the East” featured prominently in the minds of the French and how they challenged ideas of the familiar and the exotic. Portraits of the Jewish community in Jerusalem, romanticized Jewish artists, and the wealthy Sephardi families of Algiers come to life. These accounts incite a necessary conversation about Jewish history, the history of anti-Jewish discourses, French history, and theories of Orientalism in order to broaden understandings about Jews of the day. “A well-argued, beautifully written, and intellectually stimulating investigation of representations of Middle Eastern and North African Jews by French Catholic pilgrims, writers, artists, and bureaucrats over the 19th century.” —Maud Mandel, author of Muslims and Jews in France “Jews of France, nominally full citizens since the French Revolution . . . experienced uncertainty regarding whether their status would be reversed with each change of government . . . Kalman’s work contributes significantly to an understanding of that insecurity, as she fleshes out the stereotypes that others, officials, artists, authors and intellectuals, projected onto the Jews living among them inside France.” —French History

History of the Jews is the first comprehensive history of the Jewish people, written by Jewish historian Heinrich Graetz. This universal history offers an insight in Jewish history, covering the period from the early days to modern times. The work is divided in six volumes: Vol. I: From the Earliest Period to the Death of Simon the Maccabee (135 B. C. E.) Vol. II: From the Reign of Hyrcanus (135 B. C. E.) to the Completion of the Babylonian Talmud (500 C. E.) Vol. III: From the Revolt against the Zendik (511 C. E.) to the Capture of St. Jean d'Acre by the Mahometans (1291 C. E.) Vol. IV: From the Rise of the Kabbala (1270 C. E.) to the Permanent Settlement of the Marranos in Holland (1618 C. E.) Vol. V: From the Chmielnicki Persecution of the Jews in Poland (1648 C. E.) to the Period of Emancipation in Central Europe (c. 1870 C. E.) Vol. VI: Chronological Table of Jewish History.

It was on a spring day that some pastoral tribes passed across the Jordan into a strip of land which can only be regarded as an extended coast-line of the Mediterranean. This was the land of Canaan, subsequently called Palestine. The crossing of the Jordan and the entry into this territory were destined to become of the utmost importance to mankind. The land of which the shepherd tribes possessed themselves became the arena of great events, so enduring and important in their results, that the country in which they took place became known as the Holy Land. Distant nations had no conception that the entry of the Hebrew or Israelite tribes into the land of Canaan would have such momentous consequences. Even the inhabitants of Palestine were far from recognising in this invasion an occurrence fraught with vital significance to themselves. At the time when the Hebrews occupied this territory it was inhabited by tribes and peoples dissimilar in descent and pursuits. The primary place was held by the aborigines, the Anakim andRephaim, a powerful race of giants. Tradition represents them as the descendants of that unruly and overbearing race which, in primæval times, attempted to storm the heavens. For this rebellious attempt they had been doomed to ignominious destruction. Their reputed descendants, the powerful natives of the country—who by some of the ancient nations were called Emim, "terrible men"—were unable to maintain themselves; notwithstanding their imposing figures, they were destroyed by races of inferior stature. The rest were obliged to migrate to the East-Jordanic lands, to the south, and also to the south-west of the West-Jordanic region. This remnant of the Anakim filled the Israelite spies with such abject terror that they made the entire nation despair of ever obtaining possession of the country. This gave rise to the proverb, "Who can stand before the children of Anak?" "We were," said the spies, "in our own eyes as grasshoppers, and so we appeared unto them." These giants were eventually overcome by the Israelite dwarfs. Another group of inhabitants which had settled in the land between the Mediterranean and the Jordan was that of the Canaanites, whom the Greeks called Phœnicians. These Phœnicians appear to have pursued the same employment in their new country as they had followed on the banks of the Red Sea or the Persian Gulf. Their chief pursuits were navigation and commerce. The position which they had selected was eminently favourable to their daring expeditions. The great ocean, forming a strait at the Pillars of Hercules, and separating Europe from Africa, as the Mediterranean Sea, has here its extreme limit. At the foot of the snow-topped Lebanon and its spurs, commodious inlets formed natural harbours that required but little improvement at the hand of man. On this seaboard the Canaanites built the town of Sidon, situated on a prominent crag which overhangs the sea. They afterwards built, on a small rocky island, the port of Tyre (Tor, which subsequently became celebrated); they also built Aradus to the north of Sidon, and Akko (Acre) to the south of Tyre. The neighbouring forests of the Lebanon and the Anti-Lebanon supplied them with lofty cedars and strong cypresses for ships. The Canaanites, who became the first mercantile nation in the world, owed much of their success to the advantage of finding on their coast various species of the murex (Tolaat shani), from the fluid of which was obtained a most brilliant and widely celebrated purple dye. The beautiful white sand of the river Belus, near Acre, supplied fine glass, an article which was likewise in much request in the Old World. The wealth of the country lay in the sands of the sea-shore. The Canaanites, on account of their extensive trade, required and introduced at an early period a convenient form of writing, and their alphabet, the Phœnician, became the model for the alphabets of ancient and modern nations. In a word, the narrow belt of land between the Mediterranean and Mount Lebanon, with its spurs, became one of the most important points on the face of the globe.

In a century full of social dreams and abhorrent calamities, the survival of a small cultural ethnic group is no small story. Ashkenazi and Sephardic Jews arrived in Mexico in the early years of this century. The vast majority of these 40,000 Jews live in Mexico City and have done so for most of the eighty years of this communal experiment. Arriving with few resources, the Ashkenazi created a network of organizations to sustain their cultural survival in a country that had its own complex cultural context. This community chose its own survival path; while successful in confronting some issues, it faced problems of identity and social cohesion that mirror contemporary dilemmas everywhere. The author examines the particular exchanges that took place between minority and majority, and reflects on the challenges for multicultural living shaped by pluralism, democracy, and socio-political tolerance.

Praiseworthy and complete scholarship make this the definitive work on the subject.

This meticulously edited collection contains the essential books of the Jewish faith, the most sacred text of Judaism, history books, as well as philosophical and theological writings concerning Jewish faith. Contents: Religious Texts: "Tanakh" – The Hebrew Bible "Talmud" – The Central Text of Rabbinic Judaism "Torah – Bilingual (English/Hebrew)" – Five Books of Moses "Tales and Maxims from the Midrash" – Biblical exegesis by ancient Judaic authorities "The Kabbalah Unveiled" – Translations and commentaries of the Books of Zohar "The Sepher Ha-Zohar" – Zohar, or Splendor is the most important text of Kabbalah. "Siddur – The Standard Prayer Book" – The Authorized Daily Prayer Book of the United Hebrew Congregations "The Union Haggadah" – Jewish text that sets forth the order of the Passover Seder. History: The Jewish Wars (Flavius Josephus) Antiquities of the Jews (Flavius Josephus) History of the Jews (Heinrich Graetz) The Legends of the Jews (Louis Ginzberg) Philosophical Works: Kitab al Khazari (Kuzari) (Judah Halevi) The Guide for the Perplexed (Moses Maimonides) Ancient Jewish Proverbs (Abraham Cohen)

In German Idealism and the Jew, Michael Mack uncovers the deep roots of anti-Semitism in the German philosophical tradition. While many have read German anti-Semitism as a reaction against Enlightenment philosophy, Mack instead contends that the redefinition of the Jews as irrational, oriental Others forms the very cornerstone of German idealism, including Kant's conception of universal reason. Offering the first analytical account of the connection between anti-Semitism and philosophy, Mack begins his exploration by showing how the fundamental thinkers in the German idealist tradition—Kant, Hegel, and, through them, Feuerbach and Wagner—argued that the human world should perform and enact the promises held out by a conception of an otherworldly heaven. But their respective philosophies all ran aground on the belief that the worldly proved incapable of transforming itself into this otherworldly ideal. To reconcile this incommensurability, Mack argues, philosophers created a construction of Jews as symbolic of the "worldliness" that hindered the development of a body politic and that served as a foil to Kantian autonomy and rationality. In the second part, Mack examines how Moses Mendelssohn, Heinrich Heine, Franz Rosenzweig, and Freud, among others, grappled with being both German and Jewish. Each thinker accepted the philosophies of Kant and Hegel, in varying degrees, while simultaneously critiquing anti-Semitism in order to develop the modern Jewish notion of what it meant to be enlightened—a concept that differed substantially from that of Kant, Hegel, Feuerbach, and Wagner. By speaking the unspoken in German philosophy, this book profoundly reshapes our understanding of it.