This book presents a contextualised volume of memoirs penned by the pioneering Polish-Yiddish actor Ester-Rokhl Kaminska. Originally appearing in instalments in Yiddish in the Warsaw Jewish daily 'Der Moment', the memoirs are introduced and translated into English here for the first time. They cover Kaminska's life and work, reflecting on her childhood, how she navigated the move from shtetl to city, and staged underground Yiddish performances, first in the Russian Empire and, after World War One, openly and to great acclaim in independent Poland. The memoirs are little known, despite Kaminska's high standing in the Yiddish theater world, and yet they richly disclose the texture of everyday life for working Jewish women and the benefits and perils of their move from rural shtetls to more urban environments. The introduction offers a concise biographical background to Kaminska and points to further sources for all aspects of her career, her life, and the life of her children and important protégés. The result is the most definitive volume available on this towering figure and a significant contribution to our understanding of this little-known period of Yiddish theater (1890-1920) and the lives of female cultural producers in Russia and Poland at the turn of the 20th century.

A rediscovery. A lost document of theatrical history written more than seven decades ago is now translated for the first time into English -- the autobiography of the great Yiddish actor Jacob Adler. It is, as well, a history of the Yiddish theater -- for which Adler himself was almost single-handedly responsible--in Russia, England, and the United States. "The man's size -- I do not refer to his physique -- imposed a sense of peril," Harold Clurman said of Jacob Adler. "Grandeur always inspires a certain shudder at life's immeasurable mystery and might." Adler's astonishing career as an actor took him from tsarist Russia in the late 1800s to London, and to New York at the turn of the century, where he was applauded and lionized (he was called Nesher Hagodel, "The Great Eagle") in role after role. We see Adler's powerful and revolutionary portrayal of Shylock; his Yiddish King Lear; his Uriel Acosta, from the Yiddish drama set in Spain under the Spanish Inquisition ("A classic dream, a truly great role . . . My soul was full of Uriel"); his great success in Tolstoy's posthumously discovered play, "The Living Corpse. The only son of an Orthodox Jewish wheat dealer, Adler was taught the Talmud by his rabbi grandfather, and introduced to the stage by his theater-loving uncle. We follow Adler from his school days in Odessa to his youthful boxing career, which lifted him out of anonymity, to his apprenticeship with "a hole-and-corner lawyer," to his chance meeting with a group of Yiddish folksingers whom Adler -- now an official of the Department of Weights and Measures -- brings to Odessa, thereby launching the Yiddish theater in Russia. We see their first performance beforea paying audience, their first production in which a woman appears, their first full-length play, called "Schmendrick. And then on to the provinces of Minsk, Vitebsk, and Lodz, playing everywhere and anywhere -- in granaries and stables -- with stowaways who sneak up to the roof to watch between the rafters (as Adler says his lines "Birds in the heaven, tell me, pray, where is my beloved?" he looks up to see hens, roosters, and bearded men peering down at him). We watch as Adler begins to understand the work of the actor, not to imitate but to play the part as he feels it ("The gifted artist will always give it another nuance because he lives it through in himself, in his temperament, in his life experience"). And always, in the background, the large Russian drama -- the assassination of Tsar Alexander II by the revolutionaries; Alexander III's coming to power and overturning the reforms of his father, denying the Jews due process under the law, confiscating their land, shutting down their schools, outlawing their press. Adler recalls the pogroms of his childhood. And, in his adult life, the mobs destroying the synagogues and houses of study, the thousands trying to escape at the railroad station, being pushed back as Adler and the other actors in their fine clothes are taken for Christians, while old men bend low and cry out to them to "save us from death." We see Adler forced to leave Russia, immigrating to London, facing poverty and worse, with no place to perform . . . finding a theater in a Whitechapel club, and remaining for seven years, playing first to Russian immigrants, then to London Jews. And coming to America in 1889, taking over the Union Theatre on LowerBroadway, now embraced by the whole population of the Lower East Side. We watch as Adler is invited twice by the producer Arthur Hopkins to perform his Shylock on Broadway: the cast would be American; Adler would speak in Yiddish (he refused both times until a friend said, "Do it. You owe it to the Gentiles. Let them see how a Jew plays Shylock"). And finally the building of the Grand Theatre at the Bowery and Canal -- the first house specially built as a Yiddish theater for the more than half a million immigrants who came through Ellis Island from 1905 to 1908. We follow Adler's passions, his three marriages to dramatic actresses -- only the last, Sara, his equal on the stage -- his many affairs, the lives of his children, his friendships, scandals, and rivalries. His memoir is a revelation of a man and a world. It is brilliantly translated from the Yiddish with commentary throughout by his granddaughter, Lulla Rosenfeld.

(Applause Books). Jacob Adler, with his performances in the Yiddish King Lear , Uriel Acosta and Shylock in The Merchant of Venice , became first a megastar of the exploding Yiddish theatre, and then all of Broadway. His memoirs, originally written and published in Yiddish and now translated (by his granddaughter) into English provides not only a compelling portrait of one of America's greatest actors but a fascinating social history of his time.

Pesach Bursrein, an old trouper from the Yiddish theater, recalls dramas both onstage and off in this memoir, which he dictated to his wife, Lillian Lux Burstein. The Story of Burstein's successful stage career is played out against the background of political turmoil in Europe, vignettes of life in small towns and big cities, friendships and rivalries among theater folk, family life, emigration to the United States, and tours through Europe, South America, Israel, and South Africa. Every personal anecdote tells the larger history: theater history and also the history of the Yiddish communities who were his audiences. While Burstein is a legend in Yiddish cheater, he was little known outside that world until he was celebrated in Arnon Goldfinger's acclaimed documentary Der Komedia11t. This memoir provides the first window for English readers into the other side of Yiddish culture—the Yiddish burlesque, the traveling Yiddish theater, and the music hall. It will not only delight readers but also reveal a social and cultural history never before described in such detail. Burstein's life is the story of popular Yiddish theater in the first half of the century.

Born of an Anglican mother and a Jewish father who disdained religion, Kaplan knew little of her Judaic roots and less about her famed great-grandfather until beginning her research, more than twenty years ago. Shedding new light on Gordin and his world, Kaplan describes the commune he founded and led in Russia, his meteoric rise among Jewish New York’s literati, the birth of such masterworks as Mirele Efros and The Jewish King Lear, and his seething feud with Abraham Cahan, powerful editor of the Daily Forward. Writing in a graceful and engaging style, she recaptures the Golden Age and colorful actors of Yiddish Theater from 1891-1910. Most significantly she discovers the emotional truth about the man himself, a tireless reformer who left a vital legacy to the theater and Jewish life worldwide.

A remarkable family story and a whirlwind tour of Yiddish culture from 1906 to the present—updated in a second edition. This lively and irreverent memoir explores the settings where Yiddish—a language of song, rebellion, and eternal longing—has thrived: in the cabaret and café, the kitchen and classroom, the literary salon and mystical commune, the partisan brigade and on pilgrimage to Poland. Inspired by his mother’s recitations of their family saga in his youth, author David Roskies uncovers a tale of survival, intrigue, sacrifice, and divided loyalties that began over 4,000 miles away and two generations ago. A careful reconstruction of the details of his parents’ escape from Europe at the outbreak of the Second World War is juxtaposed with his personal odyssey in the postwar center of Yiddish culture that was Montreal. Roskies embarks on a search for other speakers of his mother tongue with very different stories to tell, which takes him on a journey through the upheavals of 1960s America, the struggle for Soviet Jewry, the Six-Day War and Yom Kippur War, the fall of the Iron Curtain, and the revival of Jewish life here, there, and everywhere. Along the way, he encounters great Yiddish poets and their widows, survivors of the Holocaust, artists, actors, scholars, and teachers. Yiddishlands is essential reading for students of the recent Jewish past and the living Yiddish present.

Jewish Book Award Finalist: “Turns the fascinating life of Avrom Goldfaden into a multi-dimensional history of the Yiddish theater’s formative years.” —Jeffery Veidinger, author of Jewish Public Culture in the Late Russian Empire In this book, Alyssa Quint focuses on the early years of the modern Yiddish theater, from roughly 1876 to 1883, through the works of one of its best-known and most colorful figures, Avrom Goldfaden. Goldfaden (né Goldenfaden, 1840-1908) was one of the first playwrights to stage a commercially viable Yiddish-language theater, first in Romania and then in Russia. Goldfaden’s work was rapidly disseminated in print and his plays were performed frequently for Jewish audiences. Sholem Aleichem considered him as a forger of a new language that “breathed the European spirit into our old jargon.” Quint uses Goldfaden’s theatrical works as a way to understand the social life of Jewish theater in Imperial Russia. Through a study of his libretti, she looks at the experiences of Russian Jewish actors, male and female, to explore connections between culture as artistic production and culture in the sense of broader social structures. Quint explores how Jewish actors who played Goldfaden’s work on stage absorbed the theater into their everyday lives. Goldfaden’s theater gives a rich view into the conduct, ideology, religion, and politics of Jews during an important moment in the history of late Imperial Russia.