Based on a medieval extrabiblical Christian legend, the figure of the Wandering Jew has long served as a negative representation of all Jews. Condemned by Christ to endless wandering and everlasting life, the Wandering Jew has lived on ever since in literature and criticism as a legendary and symbolic paradigm, ranging from anti-Jewish stereotype to the generalized cultural Other. While Romanticism took him outside of the Jewish context, nineteenth-century antisemitic racism again adopted the figure in an evolving discourse that culminated in his image in Nazi propaganda as the despicable, racialized cultural Other who needed to be exterminated. The present work takes up this trope in all its complex, intersecting facets and shifts the focus of the inquiry from the perspective of the dominant culture to that of the Jewish Other. Starting with nineteenth-century American popular and mainstream writers, it explores the responses to, and the subversions and reinventions of, the paradigmatic figure in works by a variety of European, Canadian, and American Jewish writers and thinkers. It also opens the discussion to the broader issues of contemporary society and politics, such as pervasive uprootedness, transborder migration, the plight of refugees, and states’ rights versus human rights.

"Beginning at the Beginning, Heym introduces both Ahasverus and Lucifer as angels in free fall, cast out of heaven for their opinions of God's order. The story follows their respective oppositions through the rest of time: Ahasverus defiant through protest rooted in love and a faith in progress, and Lucifer rebellious by means of his biblically familiar methods.

In 1832 Paris, in order to reclaim their fortune, surviving members of the Renneport family are directed to meet at a certain address. Only those present on the given date will divide the inheritance. Drama develops when two Jesuits and a female accomplice devise a plan to keep the Renneports from their inheritance and to claim it for the Society of Jesus.

Rosenberg was more than just a war poet. A general failure to take this into consideration has contributed to the belated recognition of the distinctions of his work. A working-class London Jew, he schooled himself, long before the Great War, to respond to issues of class, culture, art and poetry; a combination of dependency and self-sufficiency which sustains his mature work, and which gave him a sense of himself as an Anglo-Jewish poet. To illuminate Rosenberg, Nayef Al-Joulan considers the conditions of the Jewish community in the East End of London at the turn of the century and examines the writer's attitudes to the Zionism in vogue. He also investigates striking echoes of Freudian psychology in Rosenberg's work. Tracing Rosenberg's working-class literary heritage, Al-Joulan underlines a modern Jewish insight that has parallels with Marx and Freud and therefore uncovers the role class and race played in the critical marginalising of Rosenberg. The book concludes by examining Rosenberg's cognitive ekphrasis, his idea of language as a vehicle for mental essence, a perception rooted into the painter's mind.

Brian Murdoch provides an alternative view of the Middle Ages, showing the anarchy and decadence which lurked below the surface of a devout and conformist society.

This richly illustrated volume illuminates how the arts have helped Jews confront the challenges of modernity. There truly is an art to being Jewish in the modern world—or, alternatively, an art to being modern in the Jewish world—and this collection fully captures its range, diversity, and historical significance.