In 1524, a man named David Reubeni appeared in Venice, claiming to be the ambassador of a powerful Jewish kingdom deep in the heart of Arabia. In this era of fierce rivalry between great powers, voyages of fantastic discovery, and brutal conquest of new lands, people throughout the Mediterranean saw the signs of an impending apocalypse and envisioned a coming war that would end with a decisive Christian or Islamic victory. With his army of hardy desert warriors from lost Israelite tribes, Reubeni pledged to deliver the Jews to the Holy Land by force and restore their pride and autonomy. He would spend a decade shuttling between European rulers in Italy, Portugal, Spain, and France, seeking weaponry in exchange for the support of his hitherto unknown but mighty Jewish kingdom. Many, however, believed him to favor the relatively tolerant Ottomans over the persecutorial Christian regimes. Reubeni was hailed as a messiah by many wealthy Jews and Iberia's oppressed conversos, but his grand ambitions were halted in Regensburg when the Holy Roman Emperor, Charles V, turned him over to the Inquisition and, in 1538, he was likely burned at the stake. Diary of a Black Jewish Messiah is the first English translation of Reubeni's Hebrew-language diary, detailing his travels and personal travails. Written in a Hebrew drawn from everyday speech, entirely unlike other literary works of the period, Reubeni's diary reveals both the dramatic desperation of Renaissance Jewish communities and the struggles of the diplomat, trickster, and dreamer who wanted to save them.

This issue of the CCAR Journal focuses on language, including articles on the languages of Diaspora Jewry, the language of lifelong learning, the language of inclusion, and the language of sacred text. Additional articles, book reviews, and poetry are also included.

The heart of this book is the remarkable Civil War diary of the author’s great-grandfather, William Benjamin Gould, an escaped slave who served in the United States Navy from 1862 until the end of the war. The diary vividly records Gould’s activity as part of the North Atlantic Blockading Squadron off the coast of North Carolina and Virginia; his visits to New York and Boston; the pursuit to Nova Scotia of a hijacked Confederate cruiser; and service in European waters pursuing Confederate ships constructed in Great Britain and France. Gould’s diary is one of only three known diaries of African American sailors in the Civil War. It is distinguished not only by its details and eloquent tone (often deliberately understated and sardonic), but also by its reflections on war, on race, on race relations in the Navy, and on what African Americans might expect after the war. The book includes introductory chapters that establish the context of the diary narrative, an annotated version of the diary, a brief account of Gould’s life in Massachusetts after the war, and William B. Gould IV’s thoughts about the legacy of his great-grandfather and his own journey of discovery in learning about this remarkable man.

What ethnicity was Yahushua, Jesus of Nazareth and what race of people did He belong to? Is it important that we know His ethnicity? What colour was Moses, King David and King Solomon? We examine and look at the massive fraud perpetrated upon the western nations by the papal clergy to hide the real identity of the true Hebrew Israelite people and race which are being restored in these Last Days. Yahushua said everything will be restored and that includes both His and His people's ethnicity . Would you like to know? It does affect your eternity because you are missing His true message, if you would like to know then get this book now.

There is an academic cottage industry on the "Jewish Freud," aiming to detect Jewish influences on Freud, his own feelings about being Jewish, and suppressed traces of Jewishness in his thought. This book takes a different approach, turning its gaze not on Freud but rather on those who seek out his concealed Jewishness. What is it that propels the scholarly aim to show Freud in a Jewish light? Naomi Seidman explores attempts to "touch" Freud (and other famous Jews) through Jewish languages, seeking out his Hebrew name or evidence that he knew some Yiddish. Tracing a history of this drive to bring Freud into Jewish range, Seidman also charts Freud's responses to (and jokes about) this desire. More specifically, she reads the reception and translation of Freud in Hebrew and Yiddish as instances of the desire to touch, feel, "rescue," and connect with the famous Professor from Vienna.

The Business of Transition examines how the cosmopolitan bourgeoisie of the Eastern Mediterranean navigated the transition from empire to nation-state in the early twentieth century. In this social and cultural history, Paris Papamichos Chronakis shows how the Jewish and Greek merchants of Salonica (present-day Thessaloniki) skillfully managed the tumultuous shift from Ottoman to Greek rule amidst revolution and war, rising ethnic tensions, and heightened class conflict. Bringing their once powerful voices back into the historical narrative, he traces their entangled trajectories as businessmen, community members, and civic leaders to illustrate how the self-reinvention of a Jewish-led bourgeoisie made a city Greek. Papamichos Chronakis draws on previously untapped local archival material to weave a rich narrative of individual portraits, introducing us to revered philanthropists and committed patriots as well as vilified profiteers and victimized Salonicans. Offering a kaleidoscopic view of a city in transition, this book reveals how the collapse of empire shook all the constitutive elements of Jewish and Greek identities, and how Jews and Greeks reinvented themselves amidst these larger political and economic disruptions.

In the decades directly following the Holocaust, American Jewish leaders anxiously debated how to preserve and produce what they considered authentic Jewish culture, fearful that growing affluence and suburbanization threatened the future of Jewish life. Many communal educators and rabbis contended that without educational interventions, Judaism as they understood it would disappear altogether. They pinned their hopes on residential summer camps for Jewish youth: institutions that sprang up across the U.S. in the postwar decades as places for children and teenagers to socialize, recreate, and experience Jewish culture. Adults' fears, hopes, and dreams about the Jewish future inflected every element of camp life, from the languages they taught to what was encouraged romantically and permitted sexually. But adult plans did not constitute everything that occurred at camp: children and teenagers also shaped these sleepaway camps to mirror their own desires and interests and decided whether to accept or resist the ideas and ideologies their camp leaders promoted. Focusing on the lived experience of campers and camp counselors, The Jews of Summer demonstrates how a cultural crisis birthed a rite of passage that remains a significant influence in American Jewish life.