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Cover -- Half Title -- Title Page -- Copyright Page -- Table of Contents -- Preface -- Introduction -- 1. POVERTY AMONG JEWS -- The Culture of Poverty -- The Invisible Jewish Poor -- Jews Without Money, Revisited -- The Hasidic Poor in New York City -- 2. THE JEWISH RESPONSE TO THE JEWISH POOR -- Some Aspects of the Jewish Attitude Toward the Welfare State -- Concept of Tzedakah in Contemporary Jewish Life -- Our Jewish Poor: How Can They Be Served? -- Problems in Serving Chicago's Jewish Poor -- 3. THE JEWISH POOR AND THE WAR AGAINST POVERTY -- Why Jews Get Less: A Study of Jewish Participation in the Poverty Program -- Memorandum of Inspection Division Office of Economic Opportunity -- Re: Jewish Poverty -- 4. ON ENDING JEWISH POVERTY -- The Jewish Hospital and the Jewish Community -- A Systematic Approach to Poverty Policy -- Postscript: Elder's Lib New York Times -- Contributors -- Index
The popular image of the Jewish community is that it consists primarily of members of the middle and upper middle classes. But this image is far from true. Poor Jews: An American Awakening shatters, once and for all, the stereotype of Jewish affluence. Citing national data and descriptions of the life-styles of the Jewish poor, the authors reveal unique social characteristics of the Jewish poor—including the surprising statistic that over two-thirds of the members of this group are past the age of sixty, thus experiencing the compounded disadvantage of being poor, elderly, and deserted by the young, mobile Jewish community. Reasons for the "invisibility" of Jewish poverty are examined, as well as how the Jewish community has responded to poverty within its own ethnic group and Jewish attitudes toward the welfare state and charity. The lack of Jewish participation in antipoverty programs is cited, along with measures which will bring them fully into this and other federal and state programs.
The popular image of the Jewish community is that it consists primarily of members of the middle and upper middle classes. But this image is far from true. Poor Jews: An American Awakening shatters, once and for all, the stereotype of Jewish affluence. Citing national data and descriptions of the life-styles of the Jewish poor, the authors reveal unique social characteristics of the Jewish poor--including the surprising statistic that over two-thirds of the members of this group are past the age of sixty, thus experiencing the compounded disadvantage of being poor, elderly, and deserted by the young, mobile Jewish community. Reasons for the "invisibility" of Jewish poverty are examined, as well as how the Jewish community has responded to poverty within its own ethnic group and Jewish attitudes toward the welfare state and charity. The lack of Jewish participation in antipoverty programs is cited, along with measures which will bring them fully into this and other federal and state programs.
What was it like to be poor in the Middle Ages? In the past, the answer to this question came only from institutions and individuals who gave relief to the less fortunate. This book, by one of the top scholars in the field, is the first comprehensive book to study poverty in a premodern Jewish community--from the viewpoint of both the poor and those who provided for them. Mark Cohen mines the richest body of documents available on the matter: the papers of the Cairo Geniza. These documents, located in the Geniza, a hidden chamber for discarded papers situated in a medieval synagogue in Old Cairo, were preserved largely unharmed for more than nine centuries due to an ancient custom in Judaism that prohibited the destruction of pages of sacred writing. Based on these papers, the book provides abundant testimony about how one large and important medieval Jewish community dealt with the constant presence of poverty in its midst. Building on S. D. Goitein's Mediterranean Society and inspired also by research on poverty and charity in medieval and early modern Europe, it provides a clear window onto the daily lives of the poor. It also illuminates private charity, a subject that has long been elusive to the medieval historian. In addition, Cohen's work functions as a detailed case study of an important phenomenon in human history. Cohen concludes that the relatively narrow gap between the poor and rich, and the precariousness of wealth in general, combined to make charity "one of the major agglutinates of Jewish associational life" during the medieval period.
Economic inequity is an issue of worldwide concern in the twenty-first century. Although these issues have not troubled all people at all times, they are nonetheless not new. Thus, it is not surprising that Judaism has developed many perspectives, theoretical and practical, to explain and ameliorate the circumstances that produce serious economic disparity. This volume offers an accessible collection of articles that deal comprehensively with this phenomenon from a variety of approaches and perspectives. Within this framework, the fourteen authors who contributed to Wealth and Poverty in Jewish Tradition bring a formidable array of experience and insight to uncover interconnected threads of conversation and activities that characterize Jewish thought and action. Among the questions raised, for which there are frequently multiple responses: Is the giving of tzedakah (generally, although imprecisely, translated as charity) a command or an impulse? Does the Jewish tradition give priority to the donor or to the recipient? To what degree is charity a communal responsibility? Is there something inherently ennobling or, conversely, debasing about being poor? How have basic concepts about wealth and poverty evolved from biblical through rabbinic and medieval sources until the modern period? What are some specific historical events that demonstrate either marked success or bitter failure? And finally, are there some relevant concepts and practices that are distinctively, if not uniquely, Jewish? It is a singular strength of this collection that appropriate attention is given, in a style that is both accessible and authoritative, to the vast and multiform conversations that are recorded in the Talmud and other foundational documents of rabbinic Judaism. Moreover, perceptive analysis is not limited to the past, but also helps us to comprehend circumstances among todays Jews. It is equally valuable that these authors are attuned to the differences between aspirations and the realities in which actual people have lived.
Maristella Botticini and Zvi Eckstein show that, contrary to previous explanations, this transformation was driven not by anti-Jewish persecution and legal restrictions, but rather by changes within Judaism itself after 70 CE--most importantly, the rise of a new norm that required every Jewish male to read and study the Torah and to send his sons to school. Over the next six centuries, those Jews who found the norms of Judaism too costly to obey converted to other religions, making world Jewry shrink. Later, when urbanization and commercial expansion in the newly established Muslim Caliphates increased the demand for occupations in which literacy was an advantage, the Jews found themselves literate in a world of almost universal illiteracy. From then forward, almost all Jews entered crafts and trade, and many of them began moving in search of business opportunities, creating a worldwide Diaspora in the process.
Building on contemporary efforts to theorize conflicts related to borders, migration, and belonging, this book transforms existing analyses in order to propose critical interventions. The chapters are written from multiple disciplinary perspectives and present rigorous empirical and theoretical analyses to advocate progressive transformation.
Confront the most pressing issues of twenty-first-century America in this fascinating book, which brings together classical Jewish sources, contemporary policy debate and real-life stories.