Jews and Heretics in Catholic Poland takes issue with historians' common contention that the Catholic Church triumphed in Counter-reformation Poland. In fact, the Church's own sources show that the story is far more complex. From the rise of the Reformation and the rapid dissemination of these new ideas through printing, the Catholic Church was overcome with a strong sense of insecurity. The 'infidel Jews, enemies of Christianity' became symbols of the Church's weakness and, simultaneously, instruments of its defence against all of its other adversaries. This process helped form a Polish identity that led, in the case of Jews, to racial anti-Semitism and to the exclusion of Jews from the category of Poles. This book portrays Jews not only as victims of Church persecution but as active participants in Polish society who as allies of the nobles, placed in positions of power, had more influence than has been recognised.

A very readable and comprehensive overview that examines the realities of Jewish life while setting them in their political, economic, and social contexts.

Widespread anti-Jewish pogroms accompanied the rebirth of Polish statehood out of World War I and Polish–Soviet War. William W. Hagen offers the pogroms' first scholarly account, revealing how they served as brutal stagings by ordinary people of scenarios dramatizing popular anti-Jewish fears and resentments. While scholarship on modern anti-Semitism has stressed its ideological inspiration ('print anti-Semitism'), this study shows that anti-Jewish violence by perpetrators among civilians and soldiers expressed magic-infused anxieties and longings for redemption from present threats and suffering ('folk anti-Semitism'). Illustrated with contemporary photographs and constructed from extensive, newly discovered archival sources from three continents, this is an innovative work in east European history. Using extensive first-person testimonies, it reveals gaps - but also correspondences - between popular attitudes and those of the political elite. The pogroms raged against the conscious will of new Poland's governors whilst Christians high and low sometimes sought, even successfully, to block them.

A comprehensive survey—socio-political, economic, and religious—of Jewish life in Poland and Russia. Wherever possible, contemporary Jewish writings are used to illustrate how Jews felt and reacted to new situations and ideas.

A new investigation that shows how conversionary preaching to Jews was essential to the early modern Catholic Church and the Roman religious landscape Starting in the sixteenth century, Jews in Rome were forced, every Saturday, to attend a hostile sermon aimed at their conversion. Harshly policed, they were made to march en masse toward the sermon and sit through it, all the while scrutinized by local Christians, foreign visitors, and potential converts. In Catholic Spectacle and Rome’s Jews, Emily Michelson demonstrates how this display was vital to the development of early modern Catholicism. Drawing from a trove of overlooked manuscripts, Michelson reconstructs the dynamics of weekly forced preaching in Rome. As the Catholic Church began to embark on worldwide missions, sermons to Jews offered a unique opportunity to define and defend its new triumphalist, global outlook. They became a point of prestige in Rome. The city’s most important organizations invested in maintaining these spectacles, and foreign tourists eagerly attended them. The title of “Preacher to the Jews” could make a man’s career. The presence of Christian spectators, Roman and foreign, was integral to these sermons, and preachers played to the gallery. Conversionary sermons also provided an intellectual veneer to mask ongoing anti-Jewish aggressions. In response, Jews mounted a campaign of resistance, using any means available. Examining the history and content of sermons to Jews over two and a half centuries, Catholic Spectacle and Rome’s Jews argues that conversionary preaching to Jews played a fundamental role in forming early modern Catholic identity.

A landmark history of the antisemitic blood libel myth—how it took root in Europe, spread with the invention of the printing press, and persists today. Accusations that Jews ritually killed Christian children emerged in the mid-twelfth century, following the death of twelve-year-old William of Norwich, England, in 1144. Later, continental Europeans added a destructive twist: Jews murdered Christian children to use their blood. While charges that Jews poisoned wells and desecrated the communion host waned over the years, the blood libel survived. Initially blood libel stories were confined to monastic chronicles and local lore. But the development of the printing press in the mid-fifteenth century expanded the audience and crystallized the vocabulary, images, and “facts” of the blood libel, providing a lasting template for hate. Tales of Jews killing Christians—notably Simon of Trent, a toddler whose body was found under a Jewish house in 1475—were widely disseminated using the new technology. Following the paper trail across Europe, from England to Italy to Poland, Magda Teter shows how the blood libel was internalized and how Jews and Christians dealt with the repercussions. The pattern established in early modern Europe still plays out today. In 2014 the Anti-Defamation League appealed to Facebook to take down a page titled “Jewish Ritual Murder.” The following year white supremacists gathered in England to honor Little Hugh of Lincoln as a sacrificial victim of the Jews. Based on sources in eight countries and ten languages, Blood Libel captures the long shadow of a pernicious myth.

Up to 1939, when Poland came under German domination, it was the center of the European Jewish world, filled with a large Jewish population that had lived on Polish soil for over nine centuries, and developed a vibrant self-sustaining social and religious community culture. During the German occupation of World War II, close to 3 million Polish Jews were exterminated. Poland was where the Nazis established most of their ghettos and all death camps. It was where the railroad tracks converged, bringing hundreds of thousand Jews from the remotest corners of Europe to feed the Nazi death machine. Thousands of Poles risked their lives to save Jews by mostly sheltering them, while most others were passive onlookers, fearful for their lives to get involved, and too many others collaborated with the hated enemy in eliminating Jews. Mordecai Paldiel, a historian of the Holocaust, examines the important role Jews played in Poland in the years before Germans occupied the country. He also examines the antisemitism that existed in Poland before the Nazis arrived. Just as important, he highlights the various responses of Poles as witnesses of the German extermination of Jews, including the thousands who, in spite of the dangers to themselves, did their utmost to save Jews from the German-orchestrated Holocaust.