The heroes of Beyond the Glory are not the famous rabbis, the heads of the yeshivas, or Hasidic righteous, but rather the "second circle" rabbis - the community rabbis in 19th century Eastern Europe, the backbone of the rabbinical world of the time,those who knew the world of their community members closely and were required to answer a wide range of questions, both daily and existential. Who were these rabbis? What were their training processes? How did they win their positions? Did they win "tenure," or was the threat of dismissal constantly hovering above their heads? How were their working conditions and their financial situation? Were they considered as spiritual shepherds and social leaders of the community? What was their relationship with the local rabbinic scholars and the economic elite? How did they navigate between their duties as halachic rulers and their desire to engage in studying and teaching? This book attempts to answer these questions, and many others, based on examining the world of over a thousand community rabbis.

The heroes of Beyond the Glory are not the famous rabbis, the heads of the yeshivas, or Hasidic righteous, but rather the "second circle" rabbis - the community rabbis in 19th century Eastern Europe, the backbone of the rabbinical world of the time,those who knew the world of their community members closely and were required to answer a wide range of questions, both daily and existential. Who were these rabbis? What were their training processes? How did they win their positions? Did they win "tenure," or was the threat of dismissal constantly hovering above their heads? How were their working conditions and their financial situation? Were they considered as spiritual shepherds and social leaders of the community? What was their relationship with the local rabbinic scholars and the economic elite? How did they navigate between their duties as halachic rulers and their desire to engage in studying and teaching? This book attempts to answer these questions, and many others, based on examining the world of over a thousand community rabbis.

Religious and Intellectual Diversity in the Islamicate World and Beyond is a collection of essays in honor of Sarah Stroumsa, an eminent scholar who through the years has embodied and advanced the possibility of collaboration across borders. The volume is presented to her by scholars working on the study of the intellectual history of the Middle Ages, the intercultural contact and migration of knowledge in the Islamic world, and many other topics. Contributors: Binyamin Abrahamov, Camilla Adang, Anna Ayse Akasoy, Aleida Assmann, Jan Assmann, Meir M. Bar-Asher, José Bellver, Menachem Ben-Sasson, Haggai Ben-Shammai, Glen W. Bowersock, Rémi Brague, Godefroid de Callataÿ, Jonathan Decter, Michael Ebstein, Hussein Fancy, Carlos Fraenkel, Gil Gambash, Robert Gleave, Miriam Goldstein, Frank Griffel, Jaakko Hämeen Anttila, Steven Harvey, Warren Zev Harvey, Meir Hatina, Geoffrey Khan, Gudrun Krämer, Ehud Krinis, Y. Tzvi Langermann, Daniel J. Lasker, Reimund Leicht, Gideon Libson, Menachem Lorberbaum, Maria Mavroudi, Jon McGinnis, Omer Michaelis, Yonatan Moss, David Nirenberg, Sari Nusseibeh, Olaf Pluta, Meira Polliack, James T. Robinson, Marina Rustow, Sabine Schmidtke, Gregor Schwarb, Ahmed El Shamsy, Mark Silk, Uriel Simonsohn, Daniel De Smet, Josef Stern, Guy G. Stroumsa, Sara Sviri, Alexander Treiger, Roy Vilozny, Ronny Vollandt, Elvira Wakelnig, Paul E. Walker, David J. Wasserstein, Tanja Werthmann, Dong Xiuyuan, Arye Zoref.

Agunot (Agunah, sing., meaning anchored in Hebrew) is a Jewish term describing women who cannot remarry because their husband has disappeared. According to Jewish law (Halacha) a woman can get out of the marriage only if the husband releases her by granting a divorce writ (Get), if he dies, or if his whereabouts is not known. Women whose husbands cannot be located, and who have not been granted a Get, are considered Agunot. The Agunah phenomenon was of major concern in East European Jewry and much referred to in Hebrew and Yiddish media and fiction. Most nineteenth-century Agunot cases came from Eastern Europe, where most Jews resided (twentieth-century Agunot were primarily in North America, and will be the subject of a forthcoming book). Seven variations of Agunot have been identified: Deserted wives; women who refused to receive, or were not granted, a Get; widowed women whose brothers-in-law refused to grant them permission to marry someone else (Halitza); women whose husbands remains were not found; improperly or incorrectly written Gets; women whose husbands became mentally ill and were not competent to grant a Get; women refused a Get by husbands who had converted to Christianity or Islam. The book explores the reasons for desertion and the plight of the left-alone wife. Key is the change from a legal issue to a social one, with changing attitudes to philanthropy and public opinion at the fore of explanation. A statistical database of circa 5000 identified Agunot is to be published simultaneously in a separate companion volume (978-1-78976-167-2).

The Great Jewish Cities of Central and Eastern Europe: A Travel Guide and Resource Book to Prague, Warsaw, Cracow, and Budapest is the most comprehensive guidebook covering all aspects of Jewish history and contemporary life in Prague, Warsaw, Cracow, and Budapest. This remarkable book includes detailed histories of the Jews in these cities, walking tours of Jewish districts past and present, intensive descriptions of Jewish sites, fascinating accounts of local Jewish legend and lore, and practical information for Jewish travelers to the region.

This edited volume studies the logic of community formation and the common view of the past to show how various social bonds of communities functioned during the modern national era of East-Central Europe from the late eighteenth century until today and how multifaceted this group-building really was. Through an overview of selected examples of communities in East-Central European urban centres, mainly the territories of the Polish-Lithuanian Commonwealth and its successor empires, the volume shows the potential of re-interpretation or adaptation of the past as a crucial tool for assuring social cohesion and for strengthening the image of group boundaries. It studies not only textual sources but also the cultural construction of local historical writings such as oral tradition and municipal publications, as well as symbolic objects such as epitaphs, plaques, monuments and public edifices. The contributors explore the actual creativity employed by these communities to envision their past and their future in homage to the ideals of centralised nationalism or regionalism and how these strongly ethnically marked historic spaces can be interpreted, celebrated or neglected. This book will be of interest to scholars and students of regional urban history and cultural diversities, memory cultures and community formation.

The study addresses a number of issues, among them the importance that manuscripts and text editing have in our comprehension of fiction; how Agnon composed some of his short works, lending them an indeterminacy and force to serve as comments on the human condition. In addition, the final chapters demonstrate several approaches to the interpretation of A Guest for the Night from thematic, linguistic, and intratextual perspectives.