European Judaism

When Bryan Cheyette approached the Editorial Board with the proposal of putting together a selection of studies on Israel Zangwill, we were delighted to accept and welcome him as a guest editor. Zangwill fits into the topic of British-Jewish literature that has been featured from time to time from the early days of the journal but has had greater coverage in recent years.¹ Bryan uses his introduction to give an overview of the contributors and their articles while discussing the influence of Zangwill's writings in France, America and Israel and his continuing significance.

Israel Zangwill (1864–1926) was the best-known Jewish anglophone writer and public intellectual during his lifetime. There has been a contemporary resurgence of interest in Zangwill's life and work in Britain, France, America and Israel, which will be discussed in the introduction and is illustrated by the articles in the special issue. I focus on the legacies of Zangwill both locally and globally. At the heart of the introduction is the way that Zangwill's legacy varies in different national cultures. It explores how Zangwill reuses the idea of the ghetto from the German tradition of ghetto literature; radicalises Herzl's political Zionism in the form of Jewish territorialism; and refashions President Roosevelt's idea of the melting-pot for popular consumption.

This article charts the historical and literary origins of the schnorrer, a Yiddish term for ‘proud beggar’ and a character of Eastern European Jewish culture. It aims to shed light on the schnorrer's entrance as a protagonist in British popular literature in the work of Israel Zangwill, and to show its originality. To do so, it focuses mainly on the novella The King of Schnorrers (1894), in which the schnorrer holds the leading role, and on Children of the Ghetto (1892), in which the schnorrer is a secondary and yet essential character. By locating the schnorrer outside of the Ashkenazi ethno-social context, Zangwill carries out a refashioning of this figure and grounds him in a wider social and literary lineage. He turns him into a literary character who challenges Western capitalist societies, thanks to a multi-layered identity, conflicting contexts and plural literary genres.

This article explores Israel Zangwill's posthumous presence in Israeli culture, as reflected in various media and discursive arenas: press coverage of his death and Yahrzeits; trends in the translation, publication and staging of his works; the inauguration of streets bearing his name; and references to his views and legacy in various political debates. Demonstrating how the tensions and contradictions so typical of Zangwill's persona were interpreted by cultural commentators or appropriated by opposing political camps, the first part of the article traces and contextualises Zangwill's gradual disappearance from the Israeli cultural mainstream. The second part then moves on to consider Zangwill's unexpected comeback in 2021, when a musical production of The King of Schnorrers, adapted by Nati Brooks, was staged in Tel Aviv. While the renewed interest in Zangwill's work is rooted specifically in the playwright's Anglo-Jewish background, the production employs Zangwill's 1790s Jewish London to consider ethnic tensions in present-day Israel.

Israel Zangwill's diverse and changing political outlooks and activities have often led to scholarly confusion as to how to understand his contributions to Jewish politics. The efforts of Zionist historians, such as Benzion Netanyahu, have reduced the nuances of Zangwill's various political endeavours to a purely Zionist narrative. Departing from the premise that an intellectual-biographical lens offers the best approach to make sense of the seeming inconsistencies that appear during an individual's lifetime, this article employs a deep reading of some of Zangwill's political writings and correspondence. I identify and explore three inter-related thematic frameworks in which the Anglo-Jewish writer has been often understood most reductively: his changing position vis-à-vis Zionism; his engagement with issues of race and indigeneity in both a Western and a colonial/imperial context; and his presumed advocacy of the transfer of Arab Palestinians.

This article examines Israel Zangwill's 1908 play The Melting-Pot as a document in American immigration history, and the role of its most contested tropes – interfaith marriage and the melting-pot itself – in his efforts to rescue suffering Jews of Europe. Through close readings of the play and with reference to other works by Zangwill in the early twentieth century, the article looks at the play as a pragmatic work in a time of international upheaval and American nativism. A discussion of the play's reception by critics and audiences indicates that what was most controversial at the time of its production was not necessarily what Zangwill was most desirous to convey. But a look at its varied meanings over time reveals the persistence of the melting-pot metaphor in discussions of immigration, identity, ethnicity and nationhood, especially in the American imaginary.

This article discusses Israel Zangwill's play The Melting Pot (1908) and Horace M. Kallen's essay ‘Democracy versus the Melting Pot’ (1915) as two different visions of future Jewish inclusion. Zangwill's play and Kallen's response reflect social changes at the time, and both visions consider Jewish history exemplary for the world-to-come. Both show how conceptions of Jewishness were turned into universalist teleologies, but of different kinds. Zangwill's play opened in Washington at the height of immigration, urbanisation and social change, and it swiftly exemplified a vision of the American nation in the making, emphasising concepts of amalgamation more than old historical identities. In opposition, Kallen's response in 1915 emphasised historical identities and rejected the metal melting metaphors, replacing them with a Darwin-inspired spontaneous ‘symphony’. Zangwill and Kallen both imagined the future world as profoundly shaped by Jewishness, albeit with different consequences.

9½ Mystics: The Kabbala Today by Rabbi Herbert Weiner introduced the idea of mystical search to a generation of American Jews who were turned off by traditional synagogue Judaism and unsure of how to relate to the emerging counterculture. He met with a number of mystics to find out if their life-secrets can have meaning even for those who do not share the full intensity of their experience. Weiner's search relied in large part on Gershom Scholem's idea that there was a dramatic contrast between rabbinic Judaism and Kabbalistic Judaism. Kabbalah was like an underground stream moving through the heart of Judaism, bringing with it transformative mythic ideas, providing inspiration and spiritual excitement. Weiner's book successfully popularised Scholem's theories of what Kabbalah was, as well as the mystical thought of previously unknown mystics such as Rav Kook. 9½ Mystics transformed the American Jewish religious landscape, especially in the Reform movement.

This article was a memorial lecture to the author's father, Rabbi Harry Jacobi, and begins with a tribute to his commitment to justice. It traces the concept of justice and its application from Leviticus to the Talmud to Lily Montagu. It suggests three models of approaching justice. In Leviticus, the principle of justice is clear and its application radical, especially in the concept of the Jubilee year. In the Talmud, the complexity of justice is addressed. Examples are given of debates about disputed possession, compensation and taxation. Finally, a biography of Lily Montagu and examples of her work are presented to show how she put the theory of justice into practice. It is suggested that a threefold approach to building justice is needed: a strong sense of justice, an acknowledgement of the complexities and a commitment to actively working for justice.

This is a tribute to the Jewish literary critic Professor Leon Yudkin, who died in 2013. He was a prolific writer: the author of more than a dozen works and editor and co-editor of another five books. The range of his interests was prodigious, from individual writers like Shmuel Agnon, Joseph Roth and Else Lasker-Schüler to the Prague Circle, French feminist writers, German Expressionism and, above all, a series of authoritative surveys of Hebrew, Yiddish and Israeli literature. Much of this article focuses on his last book, posthumously published, Fiction Derailed: Form for the Modern (2020), an exploration of the modern novel. His greatest legacy was as a pioneer, someone who opened up the study of Jewish and especially Hebrew and Yiddish literature in the academy.

It was just four days after the botched, amateurish and poorly executed sabotage attack on the anti-Soviet and anti-Semitic ‘Soviet Paradise’ mass exhibition in Berlin's Lustgarten (18 May 1942) that the Gestapo began arresting members of the Herbert Baum group. Resistance historiography has basically ignored the important role that resistance-Gestapo interaction has played within Nazi Germany. This article uses Robert Gellately's important 1991 essay as a starting point in order to begin correcting that omission. Post-war interrogation reports and other primary source material on leading Gestapo figures provide insights into Gestapo interactions with and attitudes towards the German resistance. Primary sources are interpreted in order to recreate an interrogation session at the hands of the Gestapo. Torture methods used by the Gestapo on Baum group members are discussed.

Abram Leon, The Jewish Question: A Marxist Interpretation, Pathfinder Press, 2020, £15.00