satisfaction of his denouement.

A 1991 study of the cultural, social, political and international context of the movement for Soviet Jewish emigration.

Explores Jewish emigration from Palestine and Israel during the critical period between 1945 and the late 1950s by weaving together the perspectives of governments, aid organizations, Jewish communities and the personal stories of individual migrants.

American Jews' mobilization on behalf of Soviet Jews is typically portrayed as compensation for the community's inability to assist European Jews during World War II. Yet, as Pauline Peretz shows, the role Israel played in setting the agenda for a segment of the American Jewish community was central. Her careful examination of relations between the Jewish state and the Jewish diaspora offers insight into Israel's influence over the American Jewish community and how this influence can be conceptualized.To explain how Jewish emigration moved from a solely Jewish issue to a humanitarian question that required the intervention of the US government during the Cold War, Peretz traces the activities of Israel in securing the immigration of Soviet Jews and promoting awareness in Western countries.Peretz uses mobilization studies to explain a succession of objectives on the part of Israel and the stages in which it mobilized American Jews. Peretz attempts to reintroduce Israel as the missing, yet absolutely decisive actor in the history of the American movement to help Soviet Jews emigrate in difficult circumstances.

This is a collection of Soviet documents relating to the struggle for Jewish emigration. They reveal those aspects of the problem which most preoccupied the leadership and the factors which had the greatest impact on the decision-making process.

Before the USSR collapsed, ethnic identities were imposed by the state. This book analyzes how and why Jews decided what being Jewish meant to them after the state dissolved and describes the historical evolution of Jewish identities. Surveys of more than 6,000 Jews in the early and late 1990s reveal that Russian and Ukrainian Jews have a deep sense of their Jewishness but are uncertain what it means. They see little connection between Judaism and being Jewish. Their attitudes toward Judaism, intermarriage and Jewish nationhood differ dramatically from those of Jews elsewhere. Many think Jews can believe in Christianity and do not condemn marrying non-Jews. This complicates their connections with other Jews, resettlement in Israel, the United States and Germany, and the rebuilding of public Jewish life in Russia and Ukraine. Post-Communist Jews, especially the young, are transforming religious-based practices into ethnic traditions and increasingly manifesting their Jewishness in public.

In 1965 social scientist Charles S. Liebman published a study that boldly declared the vitality of American Jewish Orthodoxy and went on to guide scholarly investigations of the group for the next four decades. As American Orthodoxy continues to grow in geographical, institutional, and political strength, author Adam S. Ferziger argues in Beyond Sectarianism: The Realignment of American Orthodox Judaism that one of Liebman’s principal definitions needs to be updated. While Liebman proposed that the “committed Orthodox” —observant rather than nominally affiliated—could be divided into two main streams: “church,” or Modern Orthodoxy, and “sectarian,” or Haredi Orthodoxy, Ferziger traces a narrowing of the gap between them and ultimately a realignment of American Orthodox Judaism. Ferziger shows that significant elements within Haredi Orthodoxy have abandoned certain strict and seemingly uncontested norms. He begins by offering fresh insight into the division between the American sectarian Orthodox and Modern Orthodox streams that developed in the early twentieth century and highlights New York’s Congregation Kehilath Jeshurun as a pioneering Modern Orthodox synagogue. Ferziger also considers the nuances of American Orthodoxy as reflected in Soviet Jewish activism during the 1960s and early 1970s and educational trips to Poland taken by American Orthodox young adults studying in Israel, and explores the responses of prominent rabbinical authorities to Orthodox feminism and its call for expanded public religious roles for women. Considerable discussion is dedicated to the emergence of outreach to nonobservant Jews as a central priority for Haredi Orthodoxy and how this focus outside its core population reflects fundamental changes. In this context, Ferziger presents evidence for the growing influence of Chabad Hasidism – what he terms the “Chabadization of American Orthodoxy.” Recent studies, including the 2013 Pew Survey of U.S. Jewry, demonstrate that an active and strongly connected American Orthodox Jewish population is poised to grow in the coming decades. Jewish studies scholars and readers interested in history, sociology, and religion will appreciate Ferziger’s reappraisal of this important group.