In an exposition of writer S.Y. Abramovitsh, this work shows the symbolic importance of his central character, Mendele the Bookseller, and explores the history of Yiddish fiction in Russia during the 19th century.

This exposition of writer S. Y. Abramovitsh explores the symbolic importance of his central character, Mendele the Bookseller, and the history of Yiddish fiction in Russia during the nineteenth century.

Yiddish literature, despite its remarkable achievements during an era bounded by Russian reforms in the 1860s and the First World War, has never before been surveyed by a scholarly monograph in English. Classic Yiddish Fiction provides an overview and interprets the Yiddish fiction of S. Y. Abramovitsh, Sholem Aleichem, and I. L. Peretz. While analyzing their works, Frieden situates these three authors in their literary world and in relation to their cultural contexts. Two or three generations ago, Yiddish was the primary language of Jews in Europe and America. Today, following the Nazi genocide and half a century of vigorous assimilation, Yiddish is sinking into oblivion. By providing a bridge to the lost continent of Yiddish literature, Frieden returns to those European traditions. This journey back to Ashkenazic origins also encompasses broader horizons, since the development of Yiddish culture in Europe and America parallels the history of other ethnic traditions.

Benjamin Schreier argues that Jewish American literature's dominant cliché of "breakthrough"—that is, the irruption into the heart of the American cultural scene during the 1950s of Jewish American writers like Bernard Malamud, Philip Roth, Saul Bellow, and Grace Paley—must also be seen as the critically originary moment of Jewish American literary study. According to Schreier, this is the primal scene of the Jewish American literary field, the point that the field cannot avoid repeating and replaying in instantiating itself as the more or less formalized academic study of Jewish American literature. More than sixty years later, the field's legibility, the very condition of its possibility, remains overwhelmingly grounded in a reliance on this single ethnological narrative. In a polemic against what he sees as the unexamined foundations and stagnant state of the field, Schreier interrogates a series of professionally powerful assumptions about Jewish American literary history—how they came into being and how they hardened into cliché. He offers a critical genealogy of breakthrough and other narratives through which Jewish Studies has asserted its compelling self-evidence, not simply under the banner of the historical realities Jewish Studies claims to represent but more fundamentally for the intellectual and institutional structures through which it produces these representations. He shows how a historicist scholarly narrative quickly consolidated and became hegemonic, in part because of its double articulation of a particular American subject and of a transnational historiography that categorically identified that subject as Jewish. The ethnological grounding of the Jewish American literary field is no longer tenable, Schreier asserts, in an argument with broad implications for the reconceptualization of Jewish and other identity-based ethnic studies.

While A Traveler Disguised focused on the rhetoric of the speaking voice or the persona in these classics, the nine essays gathered here concentrate on the artistic reconstruction of the "world" conveyed by that persona. As much as the earlier volume put to rest the conventional understanding of "Mendele the Book-Peddler" as a mere representative of the author, Sh. Y. Abramovitsh, this book invalidates the common views of the literary shtetl as a mere mimetic reflection of the historical Jewish shtetl of Eastern Europe and examines its structure as an autonomous aesthetic construct. These essays dwell particularly on the fictional modalities displayed in some of Sholem Aleichem's major works. They also offer innovative insights into the works of both earlier and later masters such as A. M. Dik, Y. Aksenfeld, Y .Y. Linetski and Sh. Y. Abramovitsh, Y. L. Peretz, I. M. Vaysenberg, Sh. Asch, D. Bergelson, and I. B. Singer.

Sholem Aleichem, whose 150th anniversary was commemorated in March 2009, remains one of the most popular Yiddish authors. But few people today are able to read the original. Since the 1910s, however, Sholem Aleichem's works have been known to a wider international audience through numerous translations, and through film and theatre adaptations, most famouslyFiddler on the Roof. This volume examines those translations published in Europe, with the aim of investigating how the specific European contexts might have shaped translations of Yiddish literature. With the contributions: Olga Litvak- Found in Translation: Sholem Aleichem and the Myth of the Ideal Yiddish Reader Alexander Frenkel- Sholem Aleichem as a Self-Translator Eugenia Prokop-Janiec- Sholem Aleichem and the Polish-Jewish Literary Audience Gennady Estraikh- Soviet Sholem Aleichem Roland Gruschka- 'Du host zikh a denkmol af eybik geshtelt': The Sovietization and Heroization of Sholem Aleichem in the 1939 Jubilee Poems Mikhail Krutikov- A Man for All Seasons: Translating Sholem Aleichem into Soviet Ideological Idiom Gabriella Safran- Four English Pots and the Evolving Translatability of Sholem Aleichem Sabine Koller- On (Un)Translatability: Sholem Aleichem's Ayznban-geshikhtes (Railroad Stories) in German Translation Alexandra Hoffman- Laughing Matters: Translation and Irony in 'Der gliklekhster in Kodne' Kerstin Hoge- Lost in Marienbad: On the Literary Use of the Linguistic Openness of Yiddish Anna Verschik- Sholem Aleichem in Estonian: Creating a Tradition Jan Schwarz- Speaking Tevye der milkhiker in Translation: Performance, Humour, and World Literature

The Reader's Guide to Judaism is a survey of English-language translations of the most important primary texts in the Jewish tradition. The field is assessed in some 470 essays discussing individuals (Martin Buber, Gluckel of Hameln), literature (Genesis, Ladino Literature), thought and beliefs (Holiness, Bioethics), practice (Dietary Laws, Passover), history (Venice, Baghdadi Jews of India), and arts and material culture (Synagogue Architecture, Costume). The emphasis is on Judaism, rather than on Jewish studies more broadly.