Marc Chagall (1887-1985) traversed a long route from a boy in the Jewish Pale of Settlement, to a commissar of art in revolutionary Russia, to the position of a world-famous French artist. This book presents for the first time a comprehensive collection of Chagall's public statements on art and culture. The documents and interviews shed light on his rich, versatile, and enigmatic art from within his own mental world. The book raises the problems of a multi-cultural artist with several intersecting identities and the tensions between modernist form and cultural representation in twentieth-century art. It reveals the travails and achievements of his life as a Jew in the twentieth century and his perennial concerns with Jewish identity and destiny, Yiddish literature, and the state of Israel. This collection includes annotations and introductions of the Chagall texts by the renowned scholar Benjamin Harshav that elucidate the texts and convey the changing cultural contexts of Chagall's life. Also featured is the translation by Benjamin and Barbara Harshav of the first book about Chagall's work, the 1918 Russian The Art of Marc Chagall.

Renowned Israeli-American scholar Harshav presents the first comprehensive investigation of Marc Chagall's life and consciousness after the classic 1961 biography by Chagall's son-in-law Franz Meyer.

Part of the Jewish Encounter series Novelist and critic Jonathan Wilson clears away the sentimental mists surrounding an artist whose career spanned two world wars, the Russian Revolution, the Holocaust, and the birth of the State of Israel. Marc Chagall’s work addresses these transforming events, but his ambivalence about his role as a Jewish artist adds an intriguing wrinkle to common assumptions about his life. Drawn to sacred subject matter, Chagall remains defiantly secular in outlook; determined to “narrate” the miraculous and tragic events of the Jewish past, he frequently chooses Jesus as a symbol of martyrdom and sacrifice. Wilson brilliantly demonstrates how Marc Chagall’s life constitutes a grand canvas on which much of twentieth-century Jewish history is vividly portrayed. Chagall left Belorussia for Paris in 1910, at the dawn of modernism, looking back dreamily on the world he abandoned. After his marriage to Bella Rosenfeld in 1915, he moved to Petrograd, but eventually returned to Paris after a stint as a Soviet commissar for art. Fleeing Paris steps ahead of the Nazis, Chagall arrived in New York in 1941. Drawn to Israel, but not enough to live there, Chagall grappled endlessly with both a nostalgic attachment to a vanished past and the magnetic pull of an uninhibited secular present. Wilson’s portrait of Chagall is altogether more historical, more political, and edgier than conventional wisdom would have us believe–showing us how Chagall is the emblematic Jewish artist of the twentieth century. Visit nextbook.org/chagall for a virtual museum of Chagall images.

“When Matisse dies,” Pablo Picasso remarked in the 1950s, “Chagall will be the only painter left who understands what color really is.” As a pioneer of modernism and one of the greatest figurative artists of the twentieth century, Marc Chagall achieved fame and fortune, and over the course of a long career created some of the best-known and most-loved paintings of our time. Yet behind this triumph lay struggle, heartbreak, bitterness, frustration, lost love, exile—and above all the miracle of survival. Born into near poverty in Russia in 1887, the son of a Jewish herring merchant, Chagall fled the repressive “potato-colored” tsarist empire in 1911 for Paris. There he worked alongside Modigliani and Léger in the tumbledown tenement called La Ruche, where “one either died or came out famous.” But turmoil lay ahead—war and revolution; a period as an improbable artistic commissar in the young Soviet Union; a difficult existence in Weimar Germany, occupied France, and eventually the United States. Throughout, as Jackie Wullschlager makes plain in this groundbreaking biography, he never ceased giving form on canvas to his dreams, longings, and memories. His subject, more often than not, was the shtetl life of his childhood, the wooden huts and synagogues, the goatherds, rabbis, and violinists—the whole lost world of Eastern European Jewry. Wullschlager brilliantly describes this world and evokes the characters who peopled it: Chagall’s passionate, energetic mother, Feiga-Ita; his eccentric fellow painter and teacher Bakst; his clever, intense first wife, Bella; their glamorous daughter, Ida; his tough-minded final companion and wife, Vava; and the colorful, tragic array of artist, actor, and writer friends who perished under the Stalinist regime. Wullschlager explores in detail Chagall’s complex relationship with Russia and makes clear the Russian dimension he brought to Western modernism. She shows how, as André Breton put it, “under his sole impulse, metaphor made its triumphal entry into modern painting,” and helped shape the new surrealist movement. As art critic of the Financial Times, she provides a breadth of knowledge on Chagall’s work, and at the same time as an experienced biographer she brings Chagall the man fully to life—ambitious, charming, suspicious, funny, contradictory, dependent, but above all obsessively determined to produce art of singular beauty and emotional depth. Drawing upon hitherto unseen archival material, including numerous letters from the family collection in Paris, and illustrated with nearly two hundred paintings, drawings, and photographs, Chagall is a landmark biography to rank with Hilary Spurling’s Matisse and John Richardson’s Picasso.

"Nothing short of amazing." —Entertainment Weekly A million-dollar Chagall is stolen from a museum during a singles' cocktail hour. The unlikely thief, former child prodigy Benjamin Ziskind, is convinced that the painting once hung in his parents' living room. This work of art opens a door through which we discover his family's startling history—from an orphanage in Soviet Russia where Chagall taught to suburban New Jersey and the jungles of Vietnam.

It is an odd thing: a desire comes to me to write, and to write in my faltering mother tongue, which, as it happens, I have not spoken since I left the home of my parents. Far as my childhood years have receded from me, I now suddenly find them coming back to me, closer and closer to me, so near, they could be breathing into my mouth. I see myself so clearly a plump little thing, a tiny girl running all over the place, pushing my way from one door through another, hiding like a curled-up little worm with my feet up on our broad window sills. My father, my mother, the two grandmothers, my handsome grandfather, my own and outside families, the comfortable and the needy, weddings and funerals, our streets and gardens all this streams before my eyes like the deep waters of our Dvina. My old home is not there any more. Everything is gone, even dead. My father, may his prayers help us, has died. My mother is living and God alone knows whether she still lives in an un-Jewish city that Is quite alien to her. The children are scattered In this world and the other, some here, some there. But each of them, in place of his vanished inheritance, has taken with him, like a piece of his father's shroud, the breath of the parental home. I am unfolding my piece of heritage, and at once there rise to my nose the odours of my old home. My ears begin to sound with the clamour of the shop and the melodies that the rabbi sang on holidays. From every corner a shadow thrusts out, and no sooner do I touch it than it pulls me Into a dancing circle with other shadows. They jostle one another, prod me in the back, grasp me by the hands, the feet, until all of them together fall upon me like a host of humming flies on a hot day. I do not know where to take refuge from them. And so, just once, I want very much to wrest from the darkness a day, an hour, a moment belonging to my vanished home. But how does one bring back to life such a moment? Dear God, it is so hard to draw out a fragment of bygone life from fleshless memories! And what if they should flicker out, my lean memories, and die away together with me? I want to rescue them. I recall that you, my faithful friend, have often in affection begged me to tell you about my life in the time before you knew me. So I am writing for you.

Partners in life and on canvas, Marc and Bella are immortalised as the picture of romance. But whilst on canvas they flew, in life they walked through some of the most devastating times in history. The Flying Lovers of Vitebsk traces this young couple as they navigate the Pogroms, the Russian Revolution, and each other. Woven throughout with music and dance inspired by Russian Jewish tradition. Winner of the 2017 Carol Tambor Best of Edinburgh Award, the highest honour at the Edinburgh Festival Fringe.

For a couple of decades before World War II, a group of immigrant painters and sculptors, including Amedeo Modigliani, Marc Chagall, Chaim Soutine and Jules Pascin dominated the new art scene of Montparnasse in Paris. Art critics gave them the name "the School of Paris" to set them apart from the French-born (and less talented) young artists of the period. Modigliani and Chagall eventually attained enormous worldwide popularity, but in those earlier days most School of Paris painters looked on Soutine as their most talented contemporary. Willem de Kooning proclaimed Soutine his favorite painter, and Jackson Pollack hailed him as a major influence. Soutine arrived in Paris while many painters were experimenting with cubism, but he had no time for trends and fashions; like his art, Soutine was intense, demonic, and fierce. After the defeat of France by Hitler's Germany, the East European Jewish immigrants who had made their way to France for sanctuary were no longer safe. In constant fear of the French police and the German Gestapo, plagued by poor health and bouts of depression, Soutine was the epitome of the tortured artist. Rich in period detail, Stanley Meisler's Shocking Paris explores the short, dramatic life of one of the most influential artists of the twentieth century.

On the Spirit and the Self: The Religious Art of Marc Chagall compliments and extends the scholarship surrounding Chagall’s place in the History of 20th Century Art as a Religious artist. Central to this study is the psychic process of individuation and the ways in which images appear to depict the deeper changes in our collective human existence. A new perspective on Chagall’s creative output is presented through the application of Jungian theory: Jung identifies a separation between the cultural and historical underpinnings of natal faith, or creed, and the presence of an internal, personal spirituality, or religious attitude. This theoretical approach helps to define Chagall’s creative connection to his own natal Hasidic faith whilst clarifying the interiority of his religious experiences on a universal level. That creative development may be explored through the visual patterns of sacred transformative imagery is a new approach in Chagallian scholarship, elevating two key concepts: the Chagallian sacred-secular binary, and the Chagallian temenos sites. Primary source materials reflecting the Artist’s voice are illuminated by more than seventy colour reproductions to support the perspective that, like Jung, Chagall was among the most prolific and significant religious communicators of the 20th Century.