Suchergebnisse

The present volume contains the proceedings of a conference held in October 2018 at Humboldt University Berlin. The articles reflect the different categories of describing Judaism of the Second Temple Period in view of their sustainability in characterising an ancient religious community in different historical situations and discuss relevant (re)constructions of ancient Judaism in the history of scholarship. Since the Persian period, ancient Judaism existed in a world which was in constant flux regarding its political, social, and religious contexts. Consequently, Judaism was subject to permanent processes of change in its self-perception as well as its external perception. In all complexity, however, the Torah, the Temple(s) as a place where heaven meets the earth, and the 'holy' or 'promised' land as the dwelling place of God's people can be regarded as institutions to which all kinds of Judaism in the Babylonian and Egyptian dispora as well in Israel/Palestine were related in some way or another.

Today, law is no longer homogenous or unquestioned. Different overlapping legal systems constantly interfere with one another, both on an international level, in complex transnational contexts such as the European Union or human rights law, but also in the context of cultural diversity or conflicts between religious norms and civil institutions, between minorities and the power of the state. On the other hand, the neutrality of law is also under growing pressure, be it from different global transnational players, or from within nation states where calls are made to adapt law to the will of "the people." The heated European debate on the "refugee crisis" has made it manifest that law is more necessary than ever and yet fundamentally contested, perhaps even caught in contradictions and self-limitations. At the same time, the current perspective on legal problems allows us to address issues of diversity and the role of Europe in the globalized world more clearly. The articles of this book take these recent developments and debates as a starting point to discuss from the perspective of different disciplines the pressing question of how to live together in the new millennium and how to figure the long history of law before, besides, and after the dominant paradigm of state law

"Decolonial Judaism: Triumphal Failures of Barbaric Thinking" explores the relationship among geopolitics, religion and social theory. It argues that during the postcolonial and post-Holocaust era, Jewish thinkers in different parts of the world were influenced by Global South thought and mobilized this rich set of intellectual resources to confront the assimilation of normative Judaism by various incipient neo-colonial powers. By tracing the historical and conceptual lineage of this overlooked conversation, this book explores not only its epistemological opportunities, but also the internal contradictions that led to their ultimate unraveling, especially in the post-9/11 world

1. Introduction : belonging and identity in modern Judaism / Larry Ray and Maria Diemling -- 2. Homeland, exile and the boundaries of Jewish identity / David Biale -- 3. Varieties of Jewish political identity : notes on Hannah Arendt's Jewish writings / Robert Fine -- 4. Identity and negotiation of boundaries among young Polish Jews / Joanna Cukras-Stelagowska -- 5. Shades of closeness : belonging and becoming in a contemporary Polish-Jewish Community / Jan Lorenz -- 6. Mimicry, translation and boundaries of Jewishness in the Soviet Union / Klavdia Smola -- 7. 'Which self?' : Jewish identity in the child-centered Holocaust novel / Lia Deromedi -- 8. Reality gaps : negotiating the boundaries of British-Jewish identities in contemporary fiction / Ruth Gilbert -- 9. Deviance, polyvalence and musical 'third space' : negotiating boundaries of Jewishness at Palestinian Hip Hop performances in the Tel Aviv-Yafo underground / Miranda Crowdus -- 10. 'Don't be a stranger' : Giyur as a theologisation of the boundaries of (Jewish) identity / Nechama Hadari -- 11. 'Hands across the tea' : re-negotiating Jewish identity and belonging in post-war suburban Britain / Hannah Ewence -- 12. 'I always felt on the edge of things and not really part of it' : fuzzy boundaries in an extended Scottish-Jewish family / Fiona Frank -- 13. Probing the boundaries of Jewishness and Israeli identity : the situation of non-Jewish partners and spouses of Israeli Jews / Dani Kranz -- 14. Pushing the boundaries : contemporary Jewish critics of Israel and Zionism / Dashiel Lawrence -- 15. Conjuring crypto-Jews in New Mexico : violating ethnic, scholarly and ethical boundaries / Judith Neulander.

Rather than being divided into a secular & a religious sector, Israeli Jews would be more appropriately divided into three population groups: (1) religiously observant Jews, who subscribe to a religiopolitical culture & who represent roughly 20% of the population; (2) a radical secular public, representing about 10%, sometimes called post-Zionists, who define themselves as totally nonobservant religiously & favor not only separation of religion & state, but dejudaization of the state; & (3) the vast majority of the Jewish population, who are somewhat observant of religious custom & continue to favor a Zionist -- ie, a Jewish -- state. This segment lacks political & cultural leadership, is subdivided into ethnic & political segments, & appears far weaker than it is in practice. Adapted from the source document.

In the time of Maimonedes & for cent's thereafter, the universal acceptance of Jewish Law, even more than the identity of shared beliefs & certainly more than any org'al aspects of Jewish life,made the Jews in all corners of their dispersion members of a `holy community'. In the West, the absolute rule of Jewish Law began to break down with the Emancipation. Of `community', on the other hand, at least in its external org'al aspects, there has been no lack. The most striking aspect of present-day US Jewish life is the multiplicity of its communal org. However, whereas in the past the essential communal unit was the active local congregation, US Jewry has projected its `community' onto the national scale. A return to local units consisting of committed individuals may yet be the lasting contribution of US Judaism. J. A. Fishman.

Cover -- Half Title -- Title Page -- Copyright Page -- Dedication -- Table of Contents -- List of figures -- Acknowledgement -- Abbreviations -- 1. Introduction -- Notes -- References -- 2. Early Christians -- Notes -- References -- 3. Rebuilding the Temple -- The interpreted Temple -- scriptural sources -- Entering the Temple, observing its rituals, going up in holiness -- Implied meanings, explicit interpretations -- Notes -- References -- 4. Mapping the sacred land: Fields and their boundaries (Kilayim and Peah) -- Notes -- References -- 5. Sabbath maps -- Rabbinic eruv law -- Rabbinic Sabbath boundaries -- Mapping objects -- Notes -- References -- 6. Real mythical space: The sukkah -- Notes -- References -- 7. The other rabbinic spatiality: Ohalot ("death-tents") -- 1 An opening of a squared handbreadth suffices for the passage of corpse uncleanness -- 2 A space of a minimum cubic handbreadth in size constitutes a "tent" for purposes of this law -- corpse-impurity seeps out but does not come in -- 3 Utensils may serve as walls for purposes of the law of "tents," and the spaces they define may both spread and block corpse impurity, depending upon the precise quality of the dividing vessel -- 4 Men and utensils serve as tents to spread contamination but not to block it -- 5 Walls serving more than one space are judged half and half for purposes of the law of "tents" -- 6 Actual tents, including the spaces under their sloping sides, count as Tents -- 7 If one opening is used-or is designated to be used-for the exiting of impurity, all of the other openings are clean -- 8 Rules concerning things that block and spread uncleanness -- 9 A hole in the roof allows corpse-impurity to rise through it -- what are the consequences? -- 10 The impurity of corpse matter swallowed by living creatures does not spread, but within dead creatures, it might spread.