When non-Orthodox Jews become frum (religious), they encounter much more than dietary laws and Sabbath prohibitions. They find themselves in the midst of a whole new culture, involving matchmakers, homemade gefilte fish, and Yiddish-influenced grammar. Becoming Frum explains how these newcomers learn Orthodox language and culture through their interactions with community veterans and other newcomers. Some take on as much as they can as quickly as they can, going beyond the norms of those raised in the community. Others maintain aspects of their pre-Orthodox selves, yielding unique combinations, like Matisyahu’s reggae music or Hebrew words and sing-song intonation used with American slang, as in “mamish (really) keepin’ it real.” Sarah Bunin Benor brings insight into the phenomenon of adopting a new identity based on ethnographic and sociolinguistic research among men and women in an American Orthodox community. Her analysis is applicable to other situations of adult language socialization, such as students learning medical jargon or Canadians moving to Australia. Becoming Frum offers a scholarly and accessible look at the linguistic and cultural process of “becoming.”

When non-Orthodox Jews become frum (religious), they encounter much more than dietary laws and Sabbath prohibitions. They find themselves in the midst of a whole new culture, involving matchmakers, homemade gefilte fish, and Yiddish-influenced grammar. Becoming Frum explains how these newcomers learn Orthodox language and culture through their interactions with community veterans and other newcomers. Some take on as much as they can as quickly as they can, going beyond the norms of those raised in the community. Others maintain aspects of their pre-Orthodox selves, yielding unique combinations, like Matisyahu’s reggae music or Hebrew words and sing-song intonation used with American slang, as in “mamish (really) keepin’ it real.” Sarah Bunin Benor brings insight into the phenomenon of adopting a new identity based on ethnographic and sociolinguistic research among men and women in an American Orthodox community. Her analysis is applicable to other situations of adult language socialization, such as students learning medical jargon or Canadians moving to Australia. Becoming Frum offers a scholarly and accessible look at the linguistic and cultural process of “becoming.”

A sensitive explanation of the body's changes and how Jewish tradition views related matters, such as modesty.

The powerful coming-of-age story of an ultra-Orthodox child who was born to become a rabbinic leader and instead became a woman Abby Stein was raised in a Hasidic Jewish community in Brooklyn, isolated in a culture that lives according to the laws and practices of eighteenth-century Eastern Europe, speaking only Yiddish and Hebrew and shunning modern life. Stein was born as the first son in a dynastic rabbinical family, poised to become a leader of the next generation of Hasidic Jews. But Abby felt certain at a young age that she was a girl. She suppressed her desire for a new body while looking for answers wherever she could find them, from forbidden religious texts to smuggled secular examinations of faith. Finally, she orchestrated a personal exodus from ultra-Orthodox manhood to mainstream femininity-a radical choice that forced her to leave her home, her family, her way of life. Powerful in the truths it reveals about biology, culture, faith, and identity, Becoming Eve poses the enduring question: How far will you go to become the person you were meant to be?

"I don't take responsibility at all." Those words of Donald Trump at a March 13, 2020, press conference are likely to be history's epitaph on his presidency. A huge swath of Americans has put their faith in Trump, and Trump only, because they see the rest of the country building a future that doesn’t have a place for them. If they would risk their lives for Trump in a pandemic, they will certainly risk the stability of American democracy. They brought the Trumpocalypse upon the country, and a post-Trumpocalypse country will have to find a way either to reconcile them to democracy - or to protect democracy from them. In Trumpocalypse, David Frum looks at what happens when a third of the electorate refuses to abandon Donald Trump, no matter what he does. Those voters aren’t looking for policy wins. They’re seeking cultural revenge. It is not enough to defeat Donald Trump on election day 2020. Even if Trump peacefully departs office, the trauma he inflicted will distort American and world politics for years to come. Americans must start from where they are, build from what they have, to repair the damage Trump inflicted on the country, to amend the wrongs that, under Trump, they inflicted upon each other. Americans can do better. David Frum shows how—and inspires all readers of all points of view to believe again in the possibilities of American life. Trumpocalypse is both a warning of danger and a guide to reform that will be read and discussed for years to come.

Frumspeak examines the unique linguistic habits of Orthodox, native-born Americans. This book seeks to draw comparisons with parallel phenomena of Jewish linguistic creation including Yiddish and Ladino and reaches into the linguistic consciousness of the American Orthodox community to reveal how that community thinks, communicates, and educates. The Jewish religion molds the character of this community and determines how it works, builds a home life, celebrates, and educates children. By focusing on Jewish education, the community fosters an intimacy with the classic primary texts of Judaism. These texts are replete with memorable linguistic formulations, vivid imagery, and technical terminology, all of which govern the ways in which Orthodox Jews face the challenges of daily life. Orthodox children often gain academic exposure to sophisticated concepts years before they have to undertake the responsibilities of adulthood. With each new encounter a reference to rabbinic literature is drawn upon, and the classical terms become associated with tangible experience. The result is the English, Hebrew, Aramaic, and Yiddish amalgam that this book terms Yeshivish. Yeshivish grows increasingly prevalent as the American Orthodox community continues to grow into a strong, organized body responsible for its own education and welfare. Frumspeak examines the origins of Yeshivish and attempts to determine its place in religious and linguistic thought. As a dictionary, Frumspeak provides definitions for Yeshivish words and suggests an English equivalent for each. Every entry traces the etymology of the original word to the point at which the word enters the language. All definitions include a sentence drawn from actual experience, to exemplify each meaning and to distinguish it from others.

Lynn Davidman offers an in-depth study of defectors from Orthodox Judaism, showing how they negotiate the difficult passage away from their families and communities and reconstruct their identities in new social contexts.

Focusing on nonprofits' growing dependence on public funding, their tendency toward political polarization, their often idiosyncratic missions, and their increasing commercialism, Peter Frumkin argues that the long-term challenges facing nonprofit organizations will be solved only when they achieve greater balance among their four central functions. Probing foundational thinking as well as emergent ideas, the book is an essential guide for nonprofit novices and experts alike who want to understand the issues propelling public debate about the future of their sector.

A moving and revealing exploration of ultra-Orthodox Judaism and one man's loss of faith Shulem Deen was raised to believe that questions are dangerous. As a member of the Skverers, one of the most insular Hasidic sects in the US, he knows little about the outside world—only that it is to be shunned. His marriage at eighteen is arranged and several children soon follow. Deen's first transgression—turning on the radio—is small, but his curiosity leads him to the library, and later the Internet. Soon he begins a feverish inquiry into the tenets of his religious beliefs, until, several years later, his faith unravels entirely. Now a heretic, he fears being discovered and ostracized from the only world he knows. His relationship with his family at stake, he is forced into a life of deception, and begins a long struggle to hold on to those he loves most: his five children. In All Who Go Do Not Return, Deen bravely traces his harrowing loss of faith, while offering an illuminating look at a highly secretive world.

Julius's critically acclaimed study (looking both at the detail of Eliot's deployment of anti-Semitic discourse and at the role it played in his greater literary undertaking) has provoked a reassessment of Eliot's work among poets, scholars, critics and readers, which will invigorate debate for some time to come.