This book examines how some modern and contemporary Jewish thinkers and writers have imagined a Judaism without the boundaries and restrictions that go by the name of "religion.
Author: S. Daniel Breslauer
Publisher: University Press of America
This book examines how some modern and contemporary Jewish thinkers and writers have imagined a Judaism without the boundaries and restrictions that go by the name of "religion." The book offers scholarly insights into some Jewish thinkers-notably Martin Buber and Eugene Borowitz, some Jewish writers-in particular the poet Hayyim Nahman Bialik and the Yiddish author I.L. Peretz. The study also introduces more contemporary thinkers and writers such as the postmodernist Jacques Derrida, the contemporary Israeli novelist David Grossman, and the young Israeli poet Ilan Sheinfeld. While of scholarly interest, the ten chapter work has more general appeal as a way of conceiving Jewish living outside the restrictions of religion. One third of the book suggests a way of looking at God and theology as part of the process of living rather than as fixed realities. Another third explores how Jewish culture can be liberated from the restrictions of nationalism and parochialism. The final third focuses on a postmodern ethics of the self that emerges from face to face meetings with others. The author contends that the future Judaism has created will be pluralistic, diverse, and oriented toward the future.
This book responds to a question that came to the author from Professor Maren Niehoff of the Hebrew University of Jerusalem: 'Have you written a simple introduction to your documentary theory and method, which can serve as a starting point for my students?' In this book are gathered eight of the more fundamental items of documentary theory and practice_three in theory, five in practice_for Professor Neihoff's students and anyone else who takes an interest in the formative history of Judaism. The documentary thesis of Rabbinic literature holds that the document_the Mishnah, Sifra, Lamentations, Rabbah, the Bavli, for example_forms the basic building block of the Rabbinic tradition. Excluded by that definition are sayings attributed to, and stories told about, named sages. These cannot serve in the reconstruction of the Rabbinic tradition, its literature, history, religion, and theology.
There is no better way of our strengthening democratic Italy and making her an
impregnable bulwark of democracy and ... There is nothing in the Bible or
elsewhere giving the Jews any religious or political right to set up a nation in this
Author: United States. Congress
The Congressional Record is the official record of the proceedings and debates of the United States Congress. It is published daily when Congress is in session. The Congressional Record began publication in 1873. Debates for sessions prior to 1873 are recorded in The Debates and Proceedings in the Congress of the United States (1789-1824), the Register of Debates in Congress (1824-1837), and the Congressional Globe (1833-1873)
... not account for lower religious service attendance among Jews than among
non-Jews, since non-Jewish young adults are ... Social identity theory views
group membership as creating biased intergroup comparisons that bolster self-
Author: Herbert Frank Weisberg
Uses extensive data to show that everything we think we know about the voting behavior of American Jews is wrong.
The belief in the sanctity of the traditions created a vibrant Jewish life .
unchanging ideals of our faith in an human ... ity of the one living God . must do
here in America today — de - brought our people to these shores But Jews without Judaism ...
It is told, for example, that Rabbi Eliezer could not convince the majority of his
fellows on some point of law and, in order ... Its starting point was the problem of creation: how God, an infinite, spiritual being, could create the finite, material
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Religion and Mobility in Nineteenth-Century America Shari Rabin. of established
authorities, Jewish leaders were concerned about “those who make proselytes
for money,” and those who declared themselves converted without having ...
Author: Shari Rabin
Publisher: NYU Press
Winner, 2017 National Jewish Book Award in American Jewish Studies presented by the Jewish Book Council Finalist, 2017 Sami Rohr Prize for Jewish Literature, presented by the Jewish Book Council An engaging history of how Jews forged their own religious culture on the American frontier Jews on the Frontier offers a religious history that begins in an unexpected place: on the road. Shari Rabin recounts the journey of Jewish people as they left Eastern cities and ventured into the American West and South during the nineteenth century. It brings to life the successes and obstacles of these travels, from the unprecedented economic opportunities to the anonymity and loneliness that complicated the many legal obligations of traditional Jewish life. Without government-supported communities or reliable authorities, where could one procure kosher meat? Alone in the American wilderness, how could one find nine co-religionists for a minyan (prayer quorum)? Without identity documents, how could one really know that someone was Jewish? Rabin argues that Jewish mobility during this time was pivotal to the development of American Judaism. In the absence of key institutions like synagogues or charitable organizations which had played such a pivotal role in assimilating East Coast immigrants, ordinary Jews on the frontier created religious life from scratch, expanding and transforming Jewish thought and practice. Jews on the Frontier vividly recounts the story of a neglected era in American Jewish history, offering a new interpretation of American religions, rooted not in congregations or denominations, but in the politics and experiences of being on the move. This book shows that by focusing on everyday people, we gain a more complete view of how American religion has taken shape. This book follows a group of dynamic and diverse individuals as they searched for resources for stability, certainty, and identity in a nation where there was little to be found.
Back in New Amsterdam , now renamed New York , the British , in an effort to
promote tranquility and commerce , scrupulously maintained the religious status
quo , according Jews the same rights ( but no more ) as they had enjoyed under
Author: Karen S. Mittelman
Publisher: Brandeis Univ
A catalog published as an accompaniment to an exhibition of the same name at the National Museum of American Jewish history.
Michael L. Satlow offers a fresh perspective on Judaism that recognizes both its similarities and its immense diversity.
Author: Michael L. Satlow
Publisher: Columbia University Press
How can we define "Judaism," and what are the common threads uniting ancient rabbis, Maimonides, the authors of the Zohar, and modern secular Jews in Israel? Michael L. Satlow offers a fresh perspective on Judaism that recognizes both its similarities and its immense diversity. Presenting snapshots of Judaism from around the globe and throughout history, Satlow explores the links between vastly different communities and their Jewish traditions. He studies the geonim, rabbinical scholars who lived in Iraq from the ninth to twelfth centuries; the intellectual flourishing of Jews in medieval Spain; how the Hasidim of nineteenth-century Eastern Europe confronted modernity; and the post-World War II development of distinct American and Israeli Jewish identities. Satlow pays close attention to how communities define themselves, their relationship to biblical and rabbinic texts, and their ritual practices. His fascinating portraits reveal the amazingly creative ways Jews have adapted over time to social and political challenges and continue to remain a "Jewish family."
However it is not entirely helpful – in the study of the break between Judaism and Christianity - for Maccoby so to ... value in Judaism without belief in Jesus , and
then to attack Paul in the final chapter for having created by his theology the ...
Fis for the Jews , the state decided they were not a nation , but after 1918 insisted
that they are a nationality . ... ( Evsektsii ) tried in the 1920 ' s to create a new Jewish nationality , one without religion , without Hebrew , without a Zionist vision
the fact that without a positive religion , without fear of God and His law , and without a great aim and object of life as ... we make Judaism a great factor of
every day life , a dominant spiritual force , and not merely a social and intellectual
Moses God , invented about a century after Ikhnaton's universal sun - god , was
an unprecedented development in religious history . Men who create ( give form
to ) gods , usually see them as members of a family of gods , relatives of other ...
stressed loyalty to the modern , centralized state and strove to make Jews
productive . Jews were to become citizens ... For him there was nothing in the Jewish faith opposed to reason ; it was not a revealed religion but a revealed
type of program could make the Jewish Thus we neatly evade dealing with
reopie " like all the other nations . ... ( Religion ) and all the im - relevant then
there are two implicaplications which would result there - tions : from — will not
be tenable ...
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MOVEMENT Education to IND places ; there are very primitive tribes that are not religious , who follow the same ... On this basis we can create a form of Jewish
tradition that is bound to change into the tradition of the whole Jewish People .
COMMENTARY There is religious room room in Judaism for an ' afterlife ' dennis
prager GUEST COLUMN Some time ago , I ... If I believed such a thing , I would
either become an atheist or hate this God who had created such a cruelly absurd
The children of Israel constitute a religious brotherhood . Reform Judaism , as the
outgrowth of long ages of religious development , is inseparably bound to Jewish
tradition . ... The Bible did not create Judaism ; Judaism created the Bible .