The widespread assumption that Jewish religious tradition is mediated through words, not pictures, has left Jewish art with no significant role to play in Jewish theology and ethics. Judaism and the Visual Image argues for a Jewish theology of image that, among other things, helps us re-read the creation story in Genesis 1 and to question why images of Jewish women as religious subjects appear to be doubly suppressed by the Second Commandment, when images of observant male Jews have become legitimate, even iconic, representations of Jewish holiness. Raphael further suggests that 'devout beholding' of images of the Holocaust is a corrective to post-Holocaust theologies of divine absence from suffering that are infused by a sub-theological aesthetic of the sublime. Raphael concludes by proposing that the relationship between God and Israel composes itself into a unitary dance or moving image by which each generation participates in a processive revelation that is itself the ultimate work of Jewish art.

An examination of Rudolf Otto's 20th-century concept of holiness. This volume analyzes the scholarly context that shaped Otto's idea of holiness, and discusses the relation of the numinous and the holy to the divine personality, morality, religious experience and emancipatory theology.

Surveys Jewish visual culture in the Late Roman and Byzantine eras, including expression via figural images, biblical scenes and religious symbols.

A fascinating look at key aspects of visual culture in modern Jewish history

“Thanks to Carol Zemel’s provocative study, we are invited to look at Jewish art in new ways . . . provides a deeper understanding of the ordeal of diaspora.” —Studies in American Jewish Literature Jewish art and visual culture—art made by Jews about Jews—in modern diasporic settings is the subject of Looking Jewish. Carol Zemel focuses on particular artists and cultural figures in interwar Eastern Europe and postwar America who blended Jewishness and mainstream modernism to create a diasporic art, one that transcends dominant national traditions. She begins with a painting by Ken Aptekar entitled Albert: Used to Be Abraham, a double portrait of a man, which serves to illustrate Zemel’s conception of the doubleness of Jewish diasporic art. She considers two interwar photographers, Alter Kacyzne and Moshe Vorobeichic; images by the Polish writer Bruno Schulz; the pre- and postwar photographs of Roman Vishniac; the figure of the Jewish mother in postwar popular culture (Molly Goldberg); and works by R. B. Kitaj, Ben Katchor, and Vera Frenkel that explore Jewish identity in a postmodern environment.

Born over a fifty-year period, the artists in this volume represent several generations of twentieth-century artists. Examining the work of such influential artists as Mark Rothko, Max Weber, and Ruth Weisberg, Baigell directly confronts their Jewish identity—as a religious, cultural, and psychological component of their lives—and explores the way in which this influence is reflected in their art. Drawing upon their common heritage, Baigell reveals the different ways these artists responded to the Great Immigration, the Depression, the Holocaust, the founding of the state of Israel, and the rise of feminism. Each artist’s varied Jewish experiences have contributed to the creation of a visual language and subject matter that reflect both Jewish assimilation and Jewish continuity in ways that inform modern Jewish history and changes in present-day America. Offering a fresh examination of well-known artists as well as long overdue attention to lesser-known artists, Baigell’s incisive observations are indispensable to our understanding of the Jewish themes in these artists' work. Written in a lively and spirited prose, this book is compulsory reading for those interested in modern American art and Jewish studies.

Contemporary Jewish art is a growing field that includes traditional as well as new creative practices, yet criticism of it is almost exclusively reliant on the Second Commandment’s prohibition of graven images. Arguing that this disregards the corpus of Jewish thought and a century of criticism and interpretation, Ben Schachter advocates instead a new approach focused on action and process. Departing from the traditional interpretation of the Second Commandment, Schachter addresses abstraction, conceptual art, performance art, and other styles that do not rely on imagery for meaning. He examines Jewish art through the concept of melachot—work-like “creative activities” as defined by the medieval Jewish philosopher Maimonides. Showing the similarity between art and melachot in the active processes of contemporary Jewish artists such as Ruth Weisberg, Allan Wexler, Archie Rand, and Nechama Golan, he explores the relationship between these artists’ methods and Judaism’s demanding attention to procedure. A compellingly written challenge to traditionalism, Image, Action, and Idea in Contemporary Jewish Art makes a well-argued case for artistic production, interpretation, and criticism that revels in the dual foundation of Judaism and art history.