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This eleventh edition was developed during the encyclopaedia's transition from a British to an American publication. Some of its articles were written by the best-known scholars of the time and it is considered to be a landmark encyclopaedia for scholarship and literary style.
The scholarly quest to answer the question of Jewish origins The Jews have one of the longest continuously recorded histories of any people in the world, but what do we actually know about their origins? While many think the answer to this question can be found in the Bible, others look to archaeology or genetics. Some skeptics have even sought to debunk the very idea that the Jews have a common origin. Steven Weitzman takes a learned and lively look at what we know—or think we know—about where the Jews came from, when they arose, and how they came to be. He sheds new light on the assumptions and biases of those seeking answers—and the religious and political agendas that have made finding answers so elusive. Introducing many approaches and theories, The Origin of the Jews brings needed clarity and historical context to this enduring and divisive topic.
Can someone be considered Jewish if he or she never goes to synagogue, doesn't keep kosher, and for whom the only connection to his or her ancestral past is attending an annual Passover seder? In Religion or Ethnicity? fifteen leading scholars trace the evolution of Jewish identity. The book examines Judaism from the Greco-Roman age, through medieval times, modern western and eastern Europe, to today. Jewish identity has been defined as an ethnicity, a nation, a culture, and even a race. Religion or Ethnicity? questions what it means to be Jewish. The contributors show how the Jewish people have evolved over time in different ethnic, religious, and political movements. In his closing essay, Gitelman questions the viability of secular Jewishness outside Israel but suggests that the continued interest in exploring the relationship between Judaism's secular and religious forms will keep the heritage alive for generations to come.
Explores the full diversity of Black Jews, including bi-racial Jews of both matrilineal and patrilineal descent; adoptees; black converts to Judaism; and Black Hebrews and Israelites, who trace their Jewish roots to Africa and challenge the dominant western paradigm of Jews as white and of European descent. The book showcases the lives of Black Jews, demonstrating that racial ascription has been shaping Jewish selfhood for centuries. It reassesses the boundaries between race and ethnicity, offering insight into how ethnicity can be understood only in relation to racialization and the one-drop rule. Within this context, Black Jewish individuals strive to assert their dual identities and find acceptance within their communities. Putting to rest the notion that Jews are white and the Black Jews are therefore a contradiction, the volume argues that we cannot pigeonhole Black Hebrews and Israelites as exotic, militant, and nationalistic sects outside the boundaries of mainstream Jewish thought and community life. it spurs us to consider the significance of the growing population of self-identified Black Jews and its implications for the future of American Jewry.
A new approach to understanding Jewish thought since the eighteenth century Is Judaism a religion, a culture, a nationality—or a mixture of all of these? In How Judaism Became a Religion, Leora Batnitzky boldly argues that this question more than any other has driven modern Jewish thought since the eighteenth century. This wide-ranging and lucid introduction tells the story of how Judaism came to be defined as a religion in the modern period—and why Jewish thinkers have fought as well as championed this idea. Ever since the Enlightenment, Jewish thinkers have debated whether and how Judaism—largely a religion of practice and public adherence to law—can fit into a modern, Protestant conception of religion as an individual and private matter of belief or faith. Batnitzky makes the novel argument that it is this clash between the modern category of religion and Judaism that is responsible for much of the creative tension in modern Jewish thought. Tracing how the idea of Jewish religion has been defended and resisted from the eighteenth century to today, the book discusses many of the major Jewish thinkers of the past three centuries, including Moses Mendelssohn, Abraham Geiger, Hermann Cohen, Martin Buber, Zvi Yehuda Kook, Theodor Herzl, and Mordecai Kaplan. At the same time, it tells the story of modern orthodoxy, the German-Jewish renaissance, Jewish religion after the Holocaust, the emergence of the Jewish individual, the birth of Jewish nationalism, and Jewish religion in America. More than an introduction, How Judaism Became a Religion presents a compelling new perspective on the history of modern Jewish thought.
Around the beginning of the twentieth century, Jewish writers and artists across Europe began depicting fellow Jews as savages or "primitive" tribesmen. Primitivism—the European appreciation of and fascination with so-called "primitive," non-Western peoples who were also subjugated and denigrated—was a powerful artistic critique of the modern world and was adopted by Jewish writers and artists to explore the urgent questions surrounding their own identity and status in Europe as insiders and outsiders. Jewish primitivism found expression in a variety of forms in Yiddish, Hebrew, and German literature, photography, and graphic art, including in the work of figures such as Franz Kafka, Y.L. Peretz, S. An-sky, Uri Zvi Greenberg, Else Lasker-Schüler, and Moï Ver. In Jewish Primitivism, Samuel J. Spinner argues that these and other Jewish modernists developed a distinct primitivist aesthetic that, by locating the savage present within Europe, challenged the idea of the threatening savage other from outside Europe on which much primitivism relied: in Jewish primitivism, the savage is already there. This book offers a new assessment of modern Jewish art and literature and shows how Jewish primitivism troubles the boundary between observer and observed, cultured and "primitive," colonizer and colonized.
While many non-Jews from Desmond Tutu to Jimmy Carter have advocated a single state of Israel, and Israel itself continues to aggressively defend its borders, very few practising Jews have publicly supported this position. Marc Ellis, director of the Jewish Studies Center at Baylor University, here offers a courageous argument for progressive Jews to reconcile their religious beliefs with a progressive political stance and makes a convincing case for a secular, one-state solution in which Israelis and Palestinians can live together peacefully.
People from a Jewish background face difficult choices when they trust in Jesus as the Jewish Messiah. Baruch Maoz, the leader of a Christian Church in Israel, believes that to be Jewish is a blessing from God. The strong Jewish cultural identity impacts on worship and life so how does a Jewish Christian worship with his Gentile brothers and sisters? If they join churches will they be assimilated? If they establish synagogues will their fellow Christians feel excluded? The response that some Jewish Christians have decided upon is to establish a fourth branch of Judaism called Messianic Judaism (the others are Orthodox, Conservative and Reform). Baruch accepts there are fine Christians within the movement but shows how Jewish life is not the same as synagogue life. He enables Jewish Christians to retain a cultural identity without losing fellowship with other Christians.
A PopMatters Best Book of the Year A perceptive study of how Israel’s actions, which run counter to the traditional historical values of Judaism, are putting Jewish people worldwide in an increasingly untenable position, now with a new introduction. More than a decade ago, the historian Tony Judt considered whether the behavior of Israel was becoming not only “bad for Israel itself” but also, on a wider scale, “bad for the Jews.” Under the leadership of Benjamin Netanyahu, this issue has grown ever more urgent. In The State of Israel vs. the Jews, veteran journalist Sylvain Cypel addresses it in depth, exploring Israel’s rightward shift on the international scene and with regard to the diaspora. Cypel reviews the little-known details of the military occupation of Palestinian territory, the mindset of ethnic superiority that reigns throughout an Israeli “colonial camp” that is largely in the majority, and the adoption of new laws, the most serious of which establishes two-tier citizenship between Jews and non-Jews. He shows how Israel has aligned itself with authoritarian regimes and adopted the practices of a security state, including the use of technologies such as the software that enabled the tracking and, ultimately, the assassination of Saudi Arabian journalist Jamal Khashoggi. Lastly, The State of Israel vs. the Jews examines the impact of Israel’s evolution in recent years on the two main communities of the Jewish diaspora, in France and the United States, considering how and why public figures in each differ in their approaches.
In the Second-Temple period non-Jews were attracted to Judaism's communal life, religious observance and theological imagination. On the Jewish side, this was matched by the development of several discrete "patterns of universalism"-ways in which Jews were able to conceive of a positive place for Gentiles within their symbolic world. In this book Terence Donaldson collects and comments on all of the texts (to the end of the second Jewish rebellion in 135 CE) that deal with Gentile sympathizers, proselytes, ethical monotheists and participants in end-time redemption. In impressive detail, Donaldson identifies, defines, and describes these "patterns of universalism."