A pivotal figure in American anti-Zionism.

A new history of the American Jewish relationship with Israel focused on its most urgent and sensitive issue: the question of Palestinian rights American Jews began debating Palestinian rights issues even before Israel’s founding in 1948. Geoffrey Levin recovers the voices of American Jews who, in the early decades of Israel’s existence, called for an honest reckoning with the moral and political plight of Palestinians. These now‑forgotten voices, which include an aid‑worker‑turned‑academic with Palestinian Sephardic roots, a former Yiddish journalist, anti‑Zionist Reform rabbis, and young left‑wing Zionist activists, felt drawn to support Palestinian rights by their understanding of Jewish history, identity, and ethics. They sometimes worked with mainstream American Jewish leaders who feared that ignoring Palestinian rights could foster antisemitism, leading them to press Israeli officials for reform. But Israeli diplomats viewed any American Jewish interest in Palestinian affairs with deep suspicion, provoking a series of quiet confrontations that ultimately kept Palestinian rights off the American Jewish agenda up to the present era. In reconstructing this hidden history, Levin lays the groundwork for more forthright debates over Palestinian rights issues, American Jewish identity, and the U.S.‑Israel relationship more broadly.

An eloquent, controversial argument that says, for the first time in their long history, Jews are free to live in a Jewish state—or lead secure and productive lives outside it Since the beginnings of Zionism in the twentieth century, many Jewish thinkers have considered it close to heresy to validate life in the Diaspora. Jews in Europe and America faced “a life of pointless struggle and futile suffering, of ambivalence, confusion, and eternal impotence,” as one early Zionist philosopher wrote, echoing a widespread and vehement disdain for Jews living outside Israel. This thinking, in a more understated but still pernicious form, continues to the present: the Holocaust tried to kill all of us, many Jews believe, and only statehood offers safety. But what if the Diaspora is a blessing in disguise? In At Home in Exile, renowned scholar and public intellectual Alan Wolfe, writing for the first time about his Jewish heritage, makes an impassioned, eloquent, and controversial argument that Jews should take pride in their Diasporic tradition. It is true that Jews have experienced more than their fair share of discrimination and destruction in exile, and there can be no doubt that anti-Semitism persists throughout the world and often rears its ugly head. Yet for the first time in history, Wolfe shows, it is possible for Jews to lead vibrant, successful, and, above all else, secure lives in states in which they are a minority. Drawing on centuries of Jewish thinking and writing, from Maimonides to Philip Roth, David Ben Gurion to Hannah Arendt, Wolfe makes a compelling case that life in the Diaspora can be good for the Jews no matter where they live, Israel very much included—as well as for the non-Jews with whom they live, Israel once again included. Not only can the Diaspora offer Jews the opportunity to reach a deep appreciation of pluralism and a commitment to fighting prejudice, but in an era of rising inequalities and global instability, the whole world can benefit from Jews’ passion for justice and human dignity. Wolfe moves beyond the usual polemical arguments and celebrates a universalistic Judaism that is desperately needed if Israel is to survive. Turning our attention away from the Jewish state, where half of world Jewry lives, toward the pluralistic and vibrant places the other half have made their home, At Home in Exile is an inspiring call for a Judaism that isn’t defensive and insecure but is instead open and inquiring.

Dramatic changes have taken place in the last decade with respect to the views of the American Jewish community toward Israel and Zionism. Since the beginning of the Second Intifada in 2000, the involvement of the Israel lobby in precipitating the Iraq War and promoting war on Iran, and Israel's widely condemned wars in Lebanon and Gaza, large swaths of the American Jewish community have been disenchanted with Israel and Zionism as at no other time since the founding of the State of Israel. However, anti-Zionism in America has a long history. Elmer Berger was undoubtedly the best-known Jewish anti-Zionist during most of his lifetime, particularly from World War II through the 1967 Six-Day War and its aftermath. A Reform rabbi, Berger served throughout that period as the executive director of the American Council for Judaism, an anti-Zionist organization founded by leading Reform rabbis. Author Jack Ross places liberal Jewish anti-Zionism (as opposed to that of Orthodox or revolutionary socialist Jews) in historical perspective. That brand of anti-Zionism was virtually embodied by Rabbi Berger and his predecessors in the Reform rabbinate. He advocated forcefully for his position, much to the chagrin of his Zionist detractors. The growing renaissance of liberal Jewish anti-Zionism, combined with the forgotten work of Rabbi Berger and the American Council for Judaism, makes a compelling case for revisiting his work in this full-length, definitive biography.

An entertaining and accessible introduction to the radical philosopher of freedom of thought and religion is the only biography of Spinoza for young adults. The second title in the Philosophy for Young People series. A brilliant schoolboy in 17th-century Amsterdam, Bento Spinoza -- formally Baruch and later Benedict de Spinoza -- quickly learns to keep his ideas to himself. When he is 23, those ideas prove so scandalous to his own Jewish community that he is cast out, cursed, and effectively erased from their communal life. The scandal shows no sign of waning as his ideas spread throughout Europe. At the center of the storm, he lives the simplest of lives, quietly devoted to his work as a lens grinder and to his steadfast search for truth, striving to embody a philosophy of tolerance and benevolence. Spinoza does not live to see his ideas change the world. What caused such an uproar? Spinoza challenged age-old ideas about God, the Bible, and religion. His God was the sum total of nature, not a father-figure who created the world and takes care of humankind. His bible was a book like any other, not a holy text to be interpreted only by religious authorities. His religion was a commitment to basic moral behavior, not a collection of superstitions or rituals. For such ideas, Spinoza was reviled, but he emerged from his experience as one of history's most articulate voices for freedom of thought, freedom of expression, and freedom of religion. Those of us who enjoy the fundamental rights of modern democracies are the beneficiaries of Spinoza's quiet bravery. Spinoza: The Outcast Thinker is the second book in the new Philosophy for Young People series, introducing readers to seminal philosophers from ancient times up through the present day.

Haroun Soussan, narrator of Outcast and a Jewish convert to Islam, is a civil engineer and historian who's just completed his life's work, The Jews and History. The book opens with him getting an award from Saddam Hussein during the time of the Iran-Iraq War. Written in the form of an autobiography, the narrative moves in and out of the present, the recent and more distant past, providing a unique and intimate chronicle of Iraq's contemporary political history.

Explores the long history of anti-Zionist and non-Zionist American Jews Throughout the twentieth century, American Jewish communal leaders projected a unified position of unconditional support for Israel, cementing it as a cornerstone of American Jewish identity. This unwavering position served to marginalize and label dissenters as antisemitic, systematically limiting the threshold of acceptable criticism. In pursuit of this forced consensus, these leaders entered Cold War alliances, distanced themselves from progressive civil rights and anti-colonial movements, and turned a blind eye to human rights abuses in Israel. In The Threshold of Dissent, Marjorie N. Feld instead shows that today’s vociferous arguments among American Jews over Israel and Zionism are but the newest chapter in a fraught history that stretches from the nineteenth century. Drawing on rich archival research and examining wide-ranging intellectual currents—from the Reform movement and the Yiddish left to anti-colonialism and Jewish feminism—Feld explores American Jewish critics of Zionism and Israel from the 1880s to the 1980s. The book argues that the tireless policing of contrary perspectives led each generation of dissenters to believe that it was the first to question unqualified support for Israel. The Threshold of Dissent positions contemporary critics within a century-long debate about the priorities of the American Jewish community, one which holds profound implications for inclusion in American Jewish communal life and for American Jews’ participation in coalitions working for justice. At a time when American Jewish support for Israel has been diminishing, The Threshold of Dissent uncovers a deeper—and deeply contested—history of intracommunal debate over Zionism among American Jews.