Surprisingly, historians have not yet carefully examined the introductory pages of the unpublished manuscript Divre binah (Understanding Words) by Dov Ber Birkenthal. Although the evidence of a single witness seldom leads to the revision of historical narratives, the material provided in these introductory pages is quite rich and suggests much about a number of topics that will be of particular interest to students of the eighteenth century. Among these themes are Jewish attitudes to Christianity, to the new Austrian regime in Galicia, to the Enlightenment, and to early Hasidism. The author, an elderly successful businessman, wrote the work in question after retiring to his hometown, Bolechów. His book affords us a glimpse into his way of understanding his society and his time.

The question of the existence of Babylonian rabbinic traditions dating from the mishnaic period (pre-220 CE) has not been thoroughly and methodically addressed in the scholarly literature. Historians have pointed out that several rabbis were active in Babylonia during the mishnaic period; some researchers have even suggested that in this early period, organized rabbinic intellectual activity already existed in cities such as Nisibis, Nehardea, and Husal. However, a systematic examination of halakhot whose provenance was Babylonia in the mishnaic period has yet to be undertaken. Most prior attempts to uncover Babylonian rabbinic activity from this period have focused on a few traditions ascribed to Tannaim who had a known connection to Babylonia, such as R. Judah b. Bathyra, R. Nathan, and R. Hiyya (the “Babylonians,” as they are sometimes called in rabbinic literature). In light of the absence of a systematic study of Babylonian pre-talmudic rabbinic traditions, Gafni came to the following conclusion, one that this paper will support with solid evidence:

Joyous life-cycle events celebrated by American Ashkenazic Jews, especially those belonging to the more liberal denominations, invariably conclude with the singing of the words siman tov u-mazal tov, yehei lanu u-lekhol yisra'eil (May it bring good luck to us and to all Israel). Whether after the long anxious minutes of the berit milah, the struggle of the youngster through the Hebrew text and trope of the haftarah, the calling up of the bridegroom (and the bride as well in most non-Orthodox synagogues) at an aufruf, or the breaking of the glass at a wedding, the spontaneous singing serves as a catharsis to relieve the built-up tensions of the communal ritual event as well as to express an outpouring of joy.

On the occasion of the eighth anniversary of the founding of Czechoslovakia, October 28, 1926, the Neolog Jewish Community of Bratislava (Pozsony, Pressburg) gathered for a commemorative service led by their chief rabbi, Dr. Samuel Funk. They were joined by representatives of the government administration and other religious confessions. Toward the end of his sermon, an increasingly agitated Rabbi Funk turned and pointed with an angry finger at the members of the assimilationist Union of Slovak Jews (Sväz slovenských židov) in attendance from his position behind the podium. He publicly accused them of destroying Jewish unity and making it impossible for the Jewish Party to win a parliamentary mandate. He concluded his sermon by recalling a meeting that he had recently enjoyed with the president of Czechoslovakia, Tomáš Garrigue Masaryk. President Masaryk, Funk related, regarded it as very embarrasing that in spite of the 100,000 votes that the Jewish Party had received in 1925, it was not able to obtain even one parliamentary mandate. Funk reported that Masaryk only respected those Jews who declared Jewish as their nationality.

The Liberating Bride (2001) figures as the most discursive of A. B. Yehoshua's novels. It follows the comings and goings of Yochanan Rivlin, an aging Middle East scholar, as he tries to discover the untold cause of his son's failed marriage and struggles to breathe life into his own moribund study of the causes of internal violence in contemporary Algiers. The novel abounds in the minutiae of everyday life and the often inane nature of human conversation. Its progression is intermittently impeded by eruptions of social comedy and political parody. It dwells on the myriad routines of marital, familial, and social transactions and gives ample scope to arcane academic disputations. But this seemingly sprawling narrative surface generates a carefully crafted deep structure by means of which the novel conducts a wide-ranging exploration of personal and political conundrums. As in many of his previous novels, Yehoshua's practice of constructing analogies between family situations and national issues enables him to engage psychological motivations, moral considerations, and ideological determinants that affect both the private and the public spheres of life.

The publication of the YIVO Encyclopedia of Jews in Eastern Europe is a monumental achievement. It is the type of text that can transform a discipline, providing easily accessible and reasonably accurate answers to common reference questions and summarizing the state of the field in an evenhanded and inclusive manner. As one of the nearly 450 contributors to the encyclopedia, I personally feel a great deal of pride in its outcome. The two-volume, 2,400-page encyclopedia includes more than 1,800 entries, almost 1,200 illustrations, 57 color plates, and 55 maps. Editor in chief Gershon David Hundert of McGill University has succeeded in producing, as YIVO claims, “the definitive reference work on all aspects of the history and culture of Jews in Eastern Europe from the beginnings of their settlement in the region to the present.”