Suchergebnisse

Common features of sacrifice -- Theories of sacrifice -- Sacrifice in Jewish tradition -- Sacrifice in Christian tradition -- Sacrifice in Islamic tradition

The history of Judaism in the Soviet Union is not a happy one. The Soviet Union, in a policy reminiscent of the premodern age, has persecuted the Jewish religion and not—with the exception of the 1948-53 period—Jews as persons. This does not mean that there was not discrimination. Anti-Jewish discrimination began about 1944 and presumably still continues in spite of Gorbachev's reported attempts to ease it. But we see no clear signs that the purges of the thirties were directed at Jewish party members as such. Recent research also does not credit the once common belief that the liquidation of the "Evsektsiia" (Jewish sections of the Communist party) in 1930 was an anti-Jewish act.

ABSTRACT
Discussions about reparations for American slavery have rippled across the country for decades if not centuries. The question addressed here is how Judaism can contribute to these civilization-building debates. Unlike other treatments of the subject, this project uses an ethical analytical framework that distinguishes imperatives from rationales to critically engage Judaic sources from the Bible to contemporary rabbinic sermons that directly speak about and to reparations. This approach uncovers a consistent and long-standing Judaic endorsement for supplying reparations. Curiously, the nature of such reparations should be expansive and not just monetary.

AbstractThe paper examines the efforts of several Jewish thinkers to cope with the discrepancy between the inherently theocratic principles of their religion and the modern, liberal ideas with which they wished to bring Judaism into harmony. It focuses first on Moses Mendelssohn's attempt at the end of the eighteenth century to provide a rationale for the dissolution of Judaism's coercive, collectivist dimension and to render the Jewish religion fully compatible, in practice, with liberalism. The next major focus is the recent work of David Novak, who has sought in different ways to show how one can proceed from traditional Jewish premises to the endorsement of nonliberal political arrangements that nonetheless preserve the best of liberalism's achievements. The final focus is on the Israeli religious thinker Isaiah Leibowitz's widely celebrated but in principle merely provisional relinquishment of the theocratic idea.

"Why should anyone be a Zionist, a supporter of a Jewish state in the land of Israel? Why should there be a Jewish state in the land of Israel? This book seeks to provide a philosophical answer to these questions. Although a Zionist need not be Jewish, nonetheless this book argues that Zionism is only a coherent political stance when it is intelligently rooted in Judaism, especially in the classical Jewish doctrine of God's election of the people of Israel and the commandment to them to settle the land of Israel. The religious Zionism advocated here is contrasted with secular versions of Zionism that take Zionism to be a replacement of Judaism. It is also contrasted with versions of religious Zionism that ascribe messianic significance to the State of Israel, or which see the main task of religious Zionism to be the establishment of an Israeli theocracy"--

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.

In places like Garfield Hills in Queens, NY, it is had to distinguish one org from another on the basis of activities. The ideological outlook & ambitions of the national Jewish org's are seldom reflected in their local counterparts. As for religion itself, Orthodoxy, Conservatism, & Reform have come to resemble each other more closely than any of them do the Halachic Judaism from which they all are ultimately derived. With the Me identity of US Jews becoming ever stronger, the evolving practices & beliefs are converging into one pattern of nearly uniform observance. J. A. Fishman.

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.