Robert Eisenberg
Upon admitting only the most passing familiarity with the ultra-Orthodox Hasidim, and indeed with many strains of modern Judaism, a friend recommended Boychiks in the Hood to me as a lighthearted, casual introduction to a growing facet of modern Jewish life. It fulfilled on both fronts, which can hardly be surprising from the immensely clever title, but lacked a strong editing eye from either the author or his own editors and is disappointing in aggregate despite some excellent moments. Boychiks in the Hood is, despite its singularity of purpose, oddly disjointed and often distracted, providing a haphazard and often confusing introduction to Hasidism and its many facets where Eisenberg promises simplicity. Indeed, there is a strange paradoxical feel to the book, at once simple and complex, straightforward and taking the most twisted of turns only to return to the point of origin with almost nothing gained of the temporary distraction. It certainly is not beyond the capability of a travelogue to entertain, but this book often seems confused as to what kind of narrative it is actually providing: one moment, Eisenberg is enjoying the company of a Hasidic family on the Sabbath, only to elaborate on the history of that sect's leaders. Fair enough, but all of this is accomplished in a fine frenzy, with nary a line break in sight. Paragraphs and topics materialize out of thin air, only to be absorbed the prematurely aborted narrative as if nothing ever happened; surely Eisenberg could have conjured the slightest of transitions, either thematic or visual?
It is this kind of schizophrenia which far too often characterizes the book both within page-sized chunks and on aggregate; it would hardly be surprising if the bulk of the contextual and historical information within this book is actually lost because of its poor and shortsighted organization. Despite some witty and wry observations (which occasionally become overbearing, shouting, "I'm so clever!" far too often), the book fails to capitalize on a built-in organizational scheme and instead languishes in a kind of purgatory. The good intentions inherent in the book's intuitive, geographically-based chapter divisions go to waste as Eisenberg cannot sit still long enough to tell one simple story without a barrage of confusing and ill-placed details. A crucial element of understanding Hasidic culture is recognizing some of the major differences that distinguish particular branches of Hasidim, but the pinball nature of description, elaboration, and comparison in Boychiks in the Hood makes it almost impossible to separate one sect from another. Instead of building logically based on the communities the reader has already been introduced to, Eisenberg focuses on groups yet to come, returning to previous information as erratically as he adds new points. This Frogger-type deluge is accompanied by some fervently reiterated points that make Boychiks in the Hood occasionally read like an ill-defended dissertation. Eisenberg seems almost obsessed with the population explosion of Hasidim, particularly in relation to secular Judaism (though he never makes it clear whether 'nonreligious Jews' are secular in the traditional sense or include those who practice within the more mainstream Reform and Conservative branches), but his repeated assertions that nonreligious Judaism is dying become distracting after the fourth or fifth feverish repetition.
These stylistic flaws and distractions are almost tragic, for Boys in the Hood begins with a noble purpose and does have a talented writer, if not a fully fledged author, behind it. There is, as I have noted, a lot of valuable information in this book, which takes a compassionate look inside a heretofore mysterious alternate lifestyle and does much to demystify its ways. Eisenberg makes his own views on religion clear throughout the book, but always disagrees respectfully and draws equal attention to shared cultural and historical elements of Jewishness as to the differences between the ultra-Orthodox and the completely secular. Cultural tidbits that linger long enough to make an impact are intriguing and do much to explain certain well-known elements of Jewish cultural and religious practices in further depth. While the history of and differences between Hasidic sects may be almost as elusive as a useful definition of Hasidism, shared practices across different Hasidic communities are clearly defined and explained as Eisenberg draws the reader into his own learning experiences. His biographical and descriptive portrayals of yeshiva students and Talmudic scholars may occasionally trend toward the dismissive, but the author's representations of their arguments may be taken at face value and provide interesting points for reader rumination.
Readers will, despite Eisenberg's repeated efforts at distraction, leave with an increased knowledge and understanding of modern ultra-Orthodoxy throughout the world. The geographic scope of Boychiks in the Hood may be its most important aspect, as far-flung communities illustrate the complex interplay between situational and more specifically Jewish customs. Eisenberg also has a mind for history, using modern communities in two very distinct parts of Europe (Antwerp and rural Ukraine) to illustrate the devastating effects of the Holocaust and to link modern practice to the flourishing pre-catastrophe centers of Jewish life. Indeed, this book's examination of the Holocaust and its effects on Judaism are some of the most insightful I have read, though their offhand nature often belies their subtly profound significance. Boychiks in the Hood is not, then, without many redeeming qualities. The book balances incredible frustration with incredible articulation, creating a singular reading experience that is hard to pin down. As Eisenberg bounces merrily from topic to topic, so the reader is alternately enthralled and maddened by the lively prose and simple editorial oversights, intellecutally provoked by the wry observations but emotionally provoked by moments of condescension that seem out of place given the general congenial tenor. Boychiks in the Hood is, like the modern Hasidic communities it presents, impossible to pin down completely, but represents a mildly rewarding experience for those who want a nonacademic and personal introduction to the Hasidim in most of their modern incarnations.
Grade: B
It is this kind of schizophrenia which far too often characterizes the book both within page-sized chunks and on aggregate; it would hardly be surprising if the bulk of the contextual and historical information within this book is actually lost because of its poor and shortsighted organization. Despite some witty and wry observations (which occasionally become overbearing, shouting, "I'm so clever!" far too often), the book fails to capitalize on a built-in organizational scheme and instead languishes in a kind of purgatory. The good intentions inherent in the book's intuitive, geographically-based chapter divisions go to waste as Eisenberg cannot sit still long enough to tell one simple story without a barrage of confusing and ill-placed details. A crucial element of understanding Hasidic culture is recognizing some of the major differences that distinguish particular branches of Hasidim, but the pinball nature of description, elaboration, and comparison in Boychiks in the Hood makes it almost impossible to separate one sect from another. Instead of building logically based on the communities the reader has already been introduced to, Eisenberg focuses on groups yet to come, returning to previous information as erratically as he adds new points. This Frogger-type deluge is accompanied by some fervently reiterated points that make Boychiks in the Hood occasionally read like an ill-defended dissertation. Eisenberg seems almost obsessed with the population explosion of Hasidim, particularly in relation to secular Judaism (though he never makes it clear whether 'nonreligious Jews' are secular in the traditional sense or include those who practice within the more mainstream Reform and Conservative branches), but his repeated assertions that nonreligious Judaism is dying become distracting after the fourth or fifth feverish repetition.
These stylistic flaws and distractions are almost tragic, for Boys in the Hood begins with a noble purpose and does have a talented writer, if not a fully fledged author, behind it. There is, as I have noted, a lot of valuable information in this book, which takes a compassionate look inside a heretofore mysterious alternate lifestyle and does much to demystify its ways. Eisenberg makes his own views on religion clear throughout the book, but always disagrees respectfully and draws equal attention to shared cultural and historical elements of Jewishness as to the differences between the ultra-Orthodox and the completely secular. Cultural tidbits that linger long enough to make an impact are intriguing and do much to explain certain well-known elements of Jewish cultural and religious practices in further depth. While the history of and differences between Hasidic sects may be almost as elusive as a useful definition of Hasidism, shared practices across different Hasidic communities are clearly defined and explained as Eisenberg draws the reader into his own learning experiences. His biographical and descriptive portrayals of yeshiva students and Talmudic scholars may occasionally trend toward the dismissive, but the author's representations of their arguments may be taken at face value and provide interesting points for reader rumination.
Readers will, despite Eisenberg's repeated efforts at distraction, leave with an increased knowledge and understanding of modern ultra-Orthodoxy throughout the world. The geographic scope of Boychiks in the Hood may be its most important aspect, as far-flung communities illustrate the complex interplay between situational and more specifically Jewish customs. Eisenberg also has a mind for history, using modern communities in two very distinct parts of Europe (Antwerp and rural Ukraine) to illustrate the devastating effects of the Holocaust and to link modern practice to the flourishing pre-catastrophe centers of Jewish life. Indeed, this book's examination of the Holocaust and its effects on Judaism are some of the most insightful I have read, though their offhand nature often belies their subtly profound significance. Boychiks in the Hood is not, then, without many redeeming qualities. The book balances incredible frustration with incredible articulation, creating a singular reading experience that is hard to pin down. As Eisenberg bounces merrily from topic to topic, so the reader is alternately enthralled and maddened by the lively prose and simple editorial oversights, intellecutally provoked by the wry observations but emotionally provoked by moments of condescension that seem out of place given the general congenial tenor. Boychiks in the Hood is, like the modern Hasidic communities it presents, impossible to pin down completely, but represents a mildly rewarding experience for those who want a nonacademic and personal introduction to the Hasidim in most of their modern incarnations.
Grade: B