Sephardic and Ashkenazic Judaism have long been studied separately. Yet, scholars are becoming ever more aware of the need to merge them into a single field of Jewish Studies. This volume opens new perspectives and bridges traditional gaps. The authors are not simply contributing to their respective fields of Sephardic or Ashkenazic Studies. Rather, they all include both Sephardic and Ashkenazic perspectives as they reflect on different aspects of encounters and reconsider traditional narratives. Subjects range from medieval and early modern Sephardic and Ashkenazic constructions of identities, influences, and entanglements in the fields of religious art, halakhah, kabbalah, messianism, and charity to modern Ashkenazic Sephardism and Sephardic admiration for Ashkenazic culture. For reasons of coherency, the contributions all focus on European contexts between the fourteenth and the nineteenth centuries.

Finalist for the Book Club category of the 2016 National Jewish Book Awards. The #1 International Best Seller, The Beauty Queen of Jerusalem is a dazzling novel of mothers and daughters, stories told and untold, and the ties that bind four generations of women. Gabriela's mother Luna is the most beautiful woman in all of Jerusalem, though her famed beauty and charm seem to be reserved for everyone but her daughter. Ever since Gabriela can remember, she and Luna have struggled to connect. But when tragedy strikes, Gabriela senses there's more to her mother than painted nails and lips. Desperate to understand their relationship, Gabriela pieces together the stories of her family's previous generations—from Great-Grandmother Mercada the renowned healer, to Grandma Rosa who cleaned houses for the English, to Luna who had the nicest legs in Jerusalem. But as she uncovers shocking secrets, forbidden romances, and the family curse that links the women together, Gabriela must face a past and present far more complex than she ever imagined. Set against the Golden Age of Hollywood, the dark days of World War II, and the swinging '70s, The Beauty Queen of Jerusalem follows generations of unforgettable women as they forge their own paths through times of dramatic change. With great humor and heart, Sarit Yishai-Levi has given us a powerful story of love and forgiveness—and the unexpected and enchanting places we find each.

As the rabbi of a Sephardic synagogue for over twenty years who is himself of Ashkenazic descent and trained in Ashkenazic yeshivot, Rabbi Haim Jachter has a unique vantage point from which to observe the differences in customs and halachot between Ashkenazim and Sephardim. In Bridging Traditions, Rabbi Jachter applies his wide-ranging expertise to explicating an encyclopedic array of divergences between Ashkenazic and Sephardic halachic practice, while also capturing the diversity within different Sephardic communities. Bridging Traditions is essential reading for Jews of all origins who are interested in understanding their own practices and appreciating those of their brethren, and in seeing the kaleidoscope of halachic observance as a multi-faceted expression of an inner divine unity.

The volume is about culture and language of the two largest Jewish Diaspora groups, Sephardim and Ashkenazim. Analyzing the latest European research tendencies, questions concern the historical, social and cultural contact with non-Jewish environment, problems of Jewish identity, the condition of languages in both groups and Jewish anthroponymy.

A significant number of Sephardic Jews, tracing their remote origins to Spain and Portugal, immigrated to the United States from Turkey, Greece, and the Balkans from 1880 through the 1920s, joined by a smaller number of Mizrahi Jews arriving from Arab lands. Most Sephardim settled in New York, establishing the leading Judeo-Spanish community outside the Ottoman Empire. With their distinct languages, cultures, and rituals, Sephardim and Arab-speaking Mizrahim were not readily recognized as Jews by their Ashkenazic coreligionists. At the same time, they forged alliances outside Jewish circles with Hispanics and Arabs, with whom they shared significant cultural and linguistic ties. The failure among Ashkenazic Jews to recognize Sephardim and Mizrahim as fellow Jews continues today. More often than not, these Jewish communities are simply absent from portrayals of American Jewry. Drawing on primary sources such as the Ladino (Judeo-Spanish) press, archival documents, and oral histories, Sephardic Jews in America offers the first book-length academic treatment of their history in the United States, from 1654 to the present, focusing on the age of mass immigration.

In the eighteenth and nineteenth centuries, as German Jews struggled for legal emancipation and social acceptance, they also embarked on a program of cultural renewal, two key dimensions of which were distancing themselves from their fellow Ashkenazim in Poland and giving a special place to the Sephardim of medieval Spain. Where they saw Ashkenazic Jewry as insular and backward, a result of Christian persecution, they depicted the Sephardim as worldly, morally and intellectually superior, and beautiful, products of the tolerant Muslim environment in which they lived. In this elegantly written book, John Efron looks in depth at the special allure Sephardic aesthetics held for German Jewry. Efron examines how German Jews idealized the sound of Sephardic Hebrew and the Sephardim's physical and moral beauty, and shows how the allure of the Sephardic found expression in neo-Moorish synagogue architecture, historical novels, and romanticized depictions of Sephardic history. He argues that the shapers of German-Jewish culture imagined medieval Iberian Jewry as an exemplary Jewish community, bound by tradition yet fully at home in the dominant culture of Muslim Spain. Efron argues that the myth of Sephardic superiority was actually an expression of withering self-critique by German Jews who, by seeking to transform Ashkenazic culture and win the acceptance of German society, hoped to enter their own golden age. Stimulating and provocative, this book demonstrates how the goal of this aesthetic self-refashioning was not assimilation but rather the creation of a new form of German-Jewish identity inspired by Sephardic beauty.