Jewish community life in Buffalo began in 1847 with the founding of Temple Beth El. A dominantly German Jewish community transformed in the 1880s as Eastern European Jews settled around William Street. Intense religious and commercial vibrancy emerged with new synagogues alongside Jewish grocery stores, kosher butchers, clothiers, and more. From this east side milieu, lyricist Jack Yellen (Happy Days are Here Again) and composer Harold Arlen (Over the Rainbow) emerged as part of a new generation shaping local and national American life. On the west side, Temple Beth Zion, the Jewish Federation, Jewish Community Center, Jewish Family Service, and Rosa Coplon Jewish Old Folks Home built institutions on and around Delaware Avenue. Jewish areas in Humboldt, North Buffalo, Kenmore, Amherst, Getzville, and Williamsville developed over time. Camp Lakeland continued earlier traditions of summer camping. Throughout the 20th century, Jewish Buffalonians made their marks as entrepreneurs, distinguished lawyers, award-winning writers, and Nobel Prize scientists, among other careers. The Jewish Community of Greater Buffalo showcases Buffalo and Niagara Falls Jewry over the last two centuries.

"Only a century and a half has passed since the first contacts between a handful of Jews and the frontier outpost that eventually grew into the city of Buffalo; yet their subsequent relationship exemplifies every significant facet of Jewish life in America. The story begins with the attempt by the colorful Moredcai M. Noah to found his Jewish asylum, Ararat, in western New York, and it concludes with a description of a populous, self-aware, unified community striking out for the suburbs. The authors, themselves citizens of Buffalo, have succeeded in making their story alive, vibrant, panoramic. Perhaps this is due to the grandstand seat from which they have witnessed the energy and vision that have characterized the ultimate development of the community. It is also likely that their success in bringing the Buffalo Jewish story so vividly to life is a direct result of their method. For these professors chose to describe the community by describing the men and women who created it, against the background of the national and international socio-religious forces that shaped its growth. Its Geist is evoked by introducing the reader to the inner qualities of the people who shaped it. This history of the Jews of Buffalo thus differs substantially from virtually all similar accounts of other American-Jewish communities. More than any of the others it is written as a synthesis: between the American environment and the world-wide Jewish heritage of the successive waves of immigrants, among the various institutions as step by step they combined to create a sense of community, and, above all, among the leaders and personalities whom the book describes in considerable detail. From Ararat to Suburbia is filled with interesting and sharply-drawn vignettes Each of these pen portraits, emerging out of the subject's origin and New World status, lays bare his hopes, his strivings and his manner of expressing them. In one sense, of course, this is a success story. American-Jewish history altogether, and especially the history of its medium-sized communities, records the rapid advances made by individual men and women who thereupon displayed remarkable community consciousness and a characteristically Jewish sense of common destiny. The Jews of both Buffalo and the United States have been portrayed as largely the subjects, rather than the objects, of modern historical forces. This volume stresses the serious social, religious and cultural problems that Jews have had to face on the Niagara Frontier. Our authors make these clear, and Buffalo's experience forms a prototype for Jewish communities elsewhere. Hence, the treatment in this volume transcends provincial narrowness. It is not just another account of another American-Jewish community. It is the epic of the Jew in American civilization." --

Jewish community life in Buffalo began in 1847 with the founding of Temple Beth El. A dominantly German Jewish community transformed in the 1880s as Eastern European Jews settled around William Street. Intense religious and commercial vibrancy emerged with new synagogues alongside Jewish grocery stores, kosher butchers, clothiers, and more. From this east side milieu, lyricist Jack Yellen ("Happy Days are Here Again") and composer Harold Arlen ("Over the Rainbow") emerged as part of a new generation shaping local and national American life. On the west side, Temple Beth Zion, the Jewish Federation, Jewish Community Center, Jewish Family Service, and Rosa Coplon Jewish Old Folks Home built institutions on and around Delaware Avenue. Jewish areas in Humboldt, North Buffalo, Kenmore, Amherst, Getzville, and Williamsville developed over time. Camp Lakeland continued earlier traditions of summer camping. Throughout the 20th century, Jewish Buffalonians made their marks as entrepreneurs, distinguished lawyers, award-winning writers, and Nobel Prize scientists, among other careers. The Jewish Community of Greater Buffalo showcases Buffalo and Niagara Falls Jewry over the last two centuries.

Argues that Jewish writers used depictions of Jews as animals to question prevalent notions of Jewish identity. The Infrahuman explores a little-known aspect in major works of Jewish literature from the period preceding World War II, in which Jewish writers in German, Hebrew, and Yiddish employed figures of animals in pejorative depictions of Jews and Jewish identity. Such depictions are disturbing because they sometimes rival common anti-Semitic stereotypes, and have often been explained away as symptoms of Jewish self-hatred. In this book, Noam Pines shows how animality emerged in Jewish literature not as a biological or conceptual category, but as a theological figure of exclusion from a state of humanity and Christianity alike. By framing the human-animal question in theological terms rather than in racial-biological terms, writers such as Heinrich Heine, S. Y. Abramovitsh, Hayim Nachman Bialik, Uri Zvi Greenberg, Franz Kafka, S. Y. Agnon, and Paul Celan subjected the pejorative designations of Jewish identity to literary elaboration and to philosophical negotiation. “A work of stunning originality. Noam Pines revisits texts across the expanse of European and modern Jewish culture, excavating a preoccupation with Jewish animality that is no less illuminating than it is unsettling.” — Steven J. Zipperstein, author of Pogrom: Kishinev and the Tilt of History “In this scrupulous and subtle book, Noam Pines shines new light on how animality, a well-worn theological figure of exclusion, can be seen afresh as a leitmotif of the intimate dialogue Jewish writers conducted with European literary traditions. With an exceptionally sure touch, Pines tracks this motif from Zionist literature through the postwar responses to Kafka’s legacy. The Infrahuman is a profound and highly commendable achievement.” — Vivian Liska, author of When Kafka Says We: Uncommon Communities in German-Jewish Literature and German-Jewish Thought and Its Afterlife: A Tenuous Legacy “The Infrahuman starts readers on an important journey from a place where we construct identities out of the cultural material that we would invent if that material had not already been provided: dichotomies (animal/human, Christian/Jew), other forms, images, things. Pines’s powerful readings of Heine, Abramovitsh, Bialik, Greenberg, Kafka, Agnon, and Celan may not teach us how to remember other alternatives, but they do call us to be attentive to the identificatory incapacities that have helped us forget how to live.” — David Metzger, coeditor of Chasing Esther: Jewish Expressions of Cultural Difference

Writing about the economic collapse and social unrest of her 1970s childhood in Buffalo, New York, Laura Pedersen was struck by how things were finally improving in her beloved hometown. As 2008 began, Buffalo was poised to become the thriving metropolis it had been a hundred years earlier—only instead of grain and steel, the booming industries now included healthcare and banking, education and technology. Folks who'd moved away due to lack of opportunity in the 1980s talked excitedly about returning home. They mised the small-town friendliness and it wasn't nostalgia for a past that no longer existed—Buffalo has long held the well-deserved nickname the City of Good Neighbors. The diaspora has ended. Preservationists are winning out over demolition crews. The lights are back on in a city that's usually associated with blizzards and blight rather than its treasure trove of art, architecture, and culture.

Examines the relationship between alcohol and the Jewish community throughout the nineteenth century and the period of Prohibition, describing the role of Jews in the liquor industry and the relationship between the anti-alcohol movement and anti-Semitism.

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.

The intimate story of an Italian peasant community’s unique conversion to the Jewish faith, and its links to major changes that swept twentieth-century Europe Not many people know of the utterly extraordinary events that took place in a humble southern Italian town in the first half of the twentieth century—and those who do have struggled to explain them. In the late 1920s, a crippled shoemaker had a vision where God called upon him to bring the Jewish faith to this “dark corner” in the Catholic heartlands, despite his having had no prior contact with Judaism itself. By 1938, about a dozen families had converted at one of the most troubled times for Italy’s Jews. The peasant community came under the watchful eyes of Mussolini’s regime and the Catholic Church, but persisted in their new belief, eventually securing approval of their conversion from the rabbinical authorities, and emigrating to the newly founded State of Israel, where a community still exists today. In this first fully documented examination of the San Nicandro story, John A. Davis explains how and why these incredible events unfolded as they did. Using the converts’ own accounts and a wide range of hitherto unknown sources, Davis uncovers the everyday trials and tribulations within this community, and shows how they intersected with many key contemporary issues, including national identity and popular devotional cults, Fascist and Catholic persecution, Zionist networks and postwar Jewish refugees, and the mass exodus that would bring the Mediterranean peasant world to an end. Vivid and poignant, this book draws fresh and intriguing links between the astonishing San Nicandro affair and the wider transformation of twentieth-century Europe.