cohen jews

In September 1930, the New York Times published a list of the clergy whom Rabbi Stephen Wise considered “the ten foremost religious leaders in this country.” The list included nine Christians and Rabbi Henry Cohen of Galveston, Texas. Little-known today, Henry Cohen was a rabbi to be reckoned with, a man Woodrow Wilson called “the foremost citizen of Texas” who also impressed the likes of William Howard Taft and Clarence Darrow. Cohen’s fleeting fame, however, was built not on powerful friendships but on a lifetime of service to needy Jews–as well as gentiles–in London, South Africa, Jamaica, and, for the last sixty-four years of his life, Galveston, Texas. More than 10,000 Jews, mostly from Eastern Europe, arrived in Galveston in the early twentieth century. Rabbi Cohen greeted many of the new arrivals in Yiddish, then helped them find jobs through a network that extended throughout the Southwest and Midwest United States. The “Galveston Movement,” along with Cohen’s pioneering work reforming Texas prisons and fighting the Ku Klux Klan, made the rabbi a legend in his time. As this portrait shows, however, he was also a lovable mensch to his grandson. Rabbi Henry Cohen II reminisces about his grandfather’s jokes while placing the legendary rabbi in historical context, creating the best picture yet of this important Texan, a man perhaps best summarized by Rabbi Wise in the New York Times as “a soul who touches and kindles souls.”

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Ten contemporary plays that dramatize the volatile relationships between Blacks and Jews in American society.

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In Living Letters of the Law, Jeremy Cohen investigates the images of Jews and Judaism in the works of medieval Christian theologians from Augustine to Thomas Aquinas. He reveals how–and why–medieval Christianity fashioned a Jew on the basis of its reading of the Bible, and how this hermeneutically crafted Jew assumed distinctive character and power in Christian thought and culture.
Augustine’s doctrine of Jewish witness, which constructed the Jews so as to mandate their survival in a properly ordered Christian world, is the starting point for this illuminating study. Cohen demonstrates how adaptations of this doctrine reflected change in the self-consciousness of early medieval civilization. After exploring the effect of twelfth-century Europe’s encounter with Islam on the value of Augustine’s Jewish witnesses, he concludes with a new assessment of the reception of Augustine’s ideas among thirteenth-century popes and friars.
Consistently linking the medieval idea of the Jew with broader issues of textual criticism, anthropology, and the philosophy of history, this book demonstrates the complex significance of Christianity’s “hermeneutical Jew” not only in the history of antisemitism but also in the broad scope of Western intellectual history.

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During two days in May 1986 some fifty scholars, graduate students, and other interested individuals gathered at Princeton University for a colloquium entitled ‘Jews Among Arabs: Contacts and Boundaries’. The conference was organised in awareness of the controversial tone in which the subject of ‘Jews and Arabs’ has been discussed in recent years. Against the backdrop of the Arab-Israeli conflict, the Jewish-Arab relationship of the past has come under new and intense scrutiny, with historical questions often masking political predilections. The six papers of this book comprise the fruits of the colloquium and, it is hoped, make a qualitative though small contribution to a different kind of study of Jewish-Arab relations in the modern world, one that might be relevant for other minorities as well.

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Separation of church and state has become a veritable creed in the American Jewish community. Focusing on the way in which Jewish actions have contributed to the development of separation, this book examines how American Jews have contended with living in a fundamentally Christian state. In the first part, Cohen covers this history hronologically from colonial times to the Second World War. Throughout this period, Jewish community leaders focused on legislation and judicial opinions that in any way bespoke established Christianity. They were principally concerned with test oaths, Sunday laws, religion in public schools, and Christianity in federal treaties–issues that in one form or another have lasted well into the twentieth century. Dealing with the period after World War II, the second part of the book consists of an in-depth analysis of Jewish participation in, and responses to, litigation on such issues as released time, prayer and bible readings in public schools, Sunday laws, and religious decorations in public places. Cohen also considers how separationism evoked differences of opinion among Jews and how it affected Jewish-Christian relations.

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First published in 1973, this book traces the history of Luis de Carvajal the Younger and his family in Spain, their migration to the New World, their religious practices, and their adventures in New Spain until one by one they were put to flight or indicted by the Inquisition. Luis himself was burned at the stake in 1596 at the age of thirty. He left behind not only his legacy as an exemplary secret Jew but also valuable literary documents–his memoirs, his last will and testament, and his letters to his mother and sisters in the inquisitorial prison.

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What was it like to be poor in the Middle Ages? In the past, the answer to this question came only from institutions and individuals who gave relief to the less fortunate. This book, by one of the top scholars in the field, is the first comprehensive book to study poverty in a premodern Jewish community–from the viewpoint of both the poor and those who provided for them.

Mark Cohen mines the richest body of documents available on the matter: the papers of the Cairo Geniza. These documents, located in the Geniza, a hidden chamber for discarded papers situated in a medieval synagogue in Old Cairo, were preserved largely unharmed for more than nine centuries due to an ancient custom in Judaism that prohibited the destruction of pages of sacred writing. Based on these papers, the book provides abundant testimony about how one large and important medieval Jewish community dealt with the constant presence of poverty in its midst.

Building on S. D. Goitein’s Mediterranean Society and inspired also by research on poverty and charity in medieval and early modern Europe, it provides a clear window onto the daily lives of the poor. It also illuminates private charity, a subject that has long been elusive to the medieval historian. In addition, Cohen’s work functions as a detailed case study of an important phenomenon in human history. Cohen concludes that the relatively narrow gap between the poor and rich, and the precariousness of wealth in general, combined to make charity “one of the major agglutinates of Jewish associational life” during the medieval period.

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Recent nation-wide surveys of the Jews of France yielded a detailed picture of this community, one of the largest Jewish Diaspora populations, with a long and rich history. This book presents results and analyses of this survey for the first time in English. Key issues explored include demographics, representations of Jewish identity, expressions of community solidarity, social issues, and values. Data was analyzed using multi-dimensional techniques, revealing underlying structural relationships and an axiological typology. The translation of the French edition was expanded for accessibility to an English-speaking audience, including a background on history, socio-political climate and related philosophical works. The cumulative result is the most up-to-date and comprehensive look at the Jews of France at the turn of the third millennium.

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Hellenistic Egypt was the setting for perhaps the first Jewish Golden Age, a time “golden” in Jewish memory as an era of vibrant cultural interaction between the Jews and their gentile hosts. This is the story of the adventures and misadventures of the people of Israel in the land of Egypt the years shrouded in the mists of biblical history under the Pharaohs; the strange intermezzo of the Jewish mercenary detachment on the island of Elephantine on the upper Nile; the apogee of Jewish culture under Ptolemies; and finally, the Jewish community’s rapid decline and catastrophic disappearance under Roman rule. Joseph Mlze Modrzejewski uses scientific analysis to illuminate the reality underlying our image of the past. The biblical accounts and Jewish and pagan literary texts are juxtaposed with discoveries of a century of archaeological and papyrological research that has unearthed the edicts of emperors as well as the humble correspondence of common people. In a tantalizing epilogue, Modrzejewski probes a turning point in Western civilization: the brief but crucial episode when budding Christianity and the Alexandrian Jews parted company.

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