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The questions raised by the present volume – including questions of how to acknowledge and emphasize the diversity and particularity of Jewish literatures while at the same time promoting their inclusion in, and recognizing their contribution to, other philologies – are relevant and timely in ways that far exceed the specific context of literature in Jewish languages or by authors identified as Jewish. Arising during a cultural moment when literary studies more broadly, and indeed the humanities and social sciences in general, are grappling with the need for fundamental reorientation and reorganization, they are questions that go right to the heart of how we see the world. Against a backdrop in which the political and cultural upheavals and realignments of the past three decades have prompted literary studies to turn with increased urgency to questions of globalization, cosmopolitanism and transnationalism, “the decentered case of multilingual Jewish writing” has persuasively been put forward as a “counterpoint to available World Literature models” (Levy and Schachter 2017, 3). Two decades into the twenty-first century, the need for such a model appears more pressing than ever in light of the fact that theoretical shifts towards an idiom of hybridity, fluidity and deterritorialization are considerably further removed from being reflected in a corresponding shift in real-world thought and practice than developments at the end of the twentieth century might have given cause to hope for (see e.g. Appadurai 1996). Embedded in a transnational, yet locally particular, multilingual and polyphonic network of linguistic and cultural exchange, Jewish writing across the world stands as a “non-universal global”model of a diasporic or deterritorialized configuration at once cosmopolitan and peripheral (Levy and Schachter 2017). Resistant to efforts to distil from it a unifying common denominator or view it as part of a historical continuum, it is a literary complex whose components are connected by “contiguity” rather than “continuity” (Miron 2010). In this, it gestures towards a “planetary” relational system, to borrow Gayatri Spivak’s term, as a multi-centric, pluralizing and deterritorializing alternative to “the center-periphery model of global literary circulation” (Spivak 2003, 73; Levy and Schachter 2015, 93; see also Gilroy 2005, 70). In this “non-universal global” reading, the term Jewish literature is naturally understood as emerging from “the circuit of modern Jewish languages composed of multiple centers in Asia, Africa, Europe, and North America” (Levy and

Planetarity in the Global? Modern Jewish Literature in English