What do George and Laura Bush have in common with Dick and Jane? Well, both hail from prototypical WASP families. And, perhaps more to the point, both exhibit a natural resistance to moral complexity (i.e., reality). That's the premise of this hilarious new primer-style book in which George, Laura, and the entire Bush family communicate with uncharacteristic expressiveness, conveying shades of of feeling and nuances of meaning that plain old English can't deliver -- by peppering their conversatuon with Yiddishisms. See George's mother. Her name is Bar. She wears a lot of pearls and is a farbisseneh. "You are late, George," Bar says. "Of course I am late," George says. "I am the President of the United States. I am a big macher." Like all good primers, Yiddish with George and Laura tells a simple story -- and, in the end, important life lessons are imparted.

"Oy vey"--this is a primer like no other. In an inspired parodic twist, the two least Jewish characters in American literature spout some of the edgy, ironic Yiddishisms that have become part of the American vernacular. 35 full-color drawings.

From the authors of the bestselling Yiddish with Dick and Jane and Yiddish with George and Laura, this essential "guide" is sure to be a complete howl. Questions to Ask a Breeder: 1. What kind of job is this, growing dogs? 2. Are these dogs nice? I mean of course they are. But if not, is this refundable? 3. Is this a stable business? Do you make a decent living? 4. Does the insurance kill you or is it okay? 5. Dogs are animals, does this mean you qualify for some kind of Federal ranch subsidies? 6. What do I say to people who want to know how I can spend $1500 and up on a dog when there are so many dogs to be rescued from the pound? The (make-believe) Rabbis of the (fictional) Boca Raton Theological Seminary have developed the essential dog training program for raising a Jewish dog. For the first time, the same dynamic blend of passive-aggressiveness and smothering indulgence, that unique alloy of infantilization and disingenuous manipulation that created generations of high-achieving Jewish boys and girls, can be applied to create a generation of high-achieving Jewish doggies.

A probing reading of leftist Jewish poets who, during the interwar period, drew on the trauma of pogroms to depict the suffering of other marginalized peoples. Between the world wars, a generation of Jewish leftist poets reached out to other embattled peoples of the earth—Palestinian Arabs, African Americans, Spanish Republicans—in Yiddish verse. Songs in Dark Times examines the richly layered meanings of this project, grounded in Jewish collective trauma but embracing a global community of the oppressed. The long 1930s, Amelia M. Glaser proposes, gave rise to a genre of internationalist modernism in which tropes of national collective memory were rewritten as the shared experiences of many national groups. The utopian Jews of Songs in Dark Times effectively globalized the pogroms in a bold and sometimes fraught literary move that asserted continuity with anti-Arab violence and black lynching. As communists and fellow travelers, the writers also sought to integrate particular experiences of suffering into a borderless narrative of class struggle. Glaser resurrects their poems from the pages of forgotten Yiddish communist periodicals, particularly the New York–based Morgn Frayhayt (Morning Freedom) and the Soviet literary journal Royte Velt (Red World). Alongside compelling analysis, Glaser includes her own translations of ten poems previously unavailable in English, including Malka Lee’s “God’s Black Lamb,” Moyshe Nadir’s “Closer,” and Esther Shumiatsher’s “At the Border of China.” These poets dreamed of a moment when “we” could mean “we workers” rather than “we Jews.” Songs in Dark Times takes on the beauty and difficulty of that dream, in the minds of Yiddish writers who sought to heal the world by translating pain.

In a compelling history of the Jewish community in New York during four decades of mass immigration, Tony Michels examines the defining role of the Yiddish socialist movement in the American Jewish experience. The movement, founded in the 1880s, was dominated by Russian-speaking intellectuals, including Abraham Cahan, Mikhail Zametkin, and Chaim Zhitlovsky. Socialist leaders quickly found Yiddish essential to convey their message to the Jewish immigrant community, and they developed a remarkable public culture through lectures and social events, workers' education societies, Yiddish schools, and a press that found its strongest voice in the mass-circulation newspaper Forverts. Arguing against the view that socialism and Yiddish culture arrived as Old World holdovers, Michels demonstrates that they arose in New York in response to local conditions and thrived not despite Americanization, but because of it. And the influence of the movement swirled far beyond the Lower East Side, to a transnational culture in which individuals, ideas, and institutions crossed the Atlantic. New York Jews, in the beginning, exported Yiddish socialism to Russia, not the other way around. The Yiddish socialist movement shaped Jewish communities across the United States well into the twentieth century and left an important political legacy that extends to the rise of neoconservatism. A story of hopeful successes and bitter disappointments, A Fire in Their Hearts brings to vivid life this formative period for American Jews and the American left.

Everybody knows that the schools of the Ivy League -- universally touted as the pinnacle of American higher education -- have graduated countless political leaders, corporate titans, and global power brokers. But did you know these schools have also produced murderers, warmongers, traitors, plagiarists, slave traders, pederasts, and every other variety of moral reprobate? Whether you're a high school student grinding away in the hope of gaining admission to one of these institutions, a parent propelling a child toward Ivy glory, a current Ivy League undergraduate wondering "What the hell is this place?" -- or even an Ivy League alum, professor, administrator, or dropout -- this book was written specifically for you. As a warning. Because there are certain things -- monstrous things -- that go unmentioned in the catalog, campus tour, or employment package. And if your Ivy League application was rejected, here's compelling and consoling evidence of how lucky you are.

In post-1917 Russian and Yiddish literature, films, and reportage, Sasha Senderovich finds a new cultural figure: the Soviet Jew. Suddenly mobile after more than a century of restrictions under the tsars, Jewish authors created characters who traversed space and history, carrying with them the dislodged practices and archetypes of a lost world.