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Relations between Jews and non-Jews in the Hellenistic-Roman period were marked by suspicion and hate, maintain most studies of that topic. But if such conjectures are true, asks Louis Feldman, how did Jews succeed in winning so many adherents, whether full-fledged proselytes or "sympathizers" who adopted one or more Jewish practices? Systematically evaluating attitudes toward Jews from the time of Alexander the Great to the fifth century A.D., Feldman finds that Judaism elicited strongly positive and not merely unfavorable responses from the non-Jewish population. Jews were a vigorous presence in the ancient world, and Judaism was strengthened substantially by the development of the Talmud. Although Jews in the Diaspora were deeply Hellenized, those who remained in Israel were able to resist the cultural inroads of Hellenism and even to initiate intellectual counterattacks. Feldman draws on a wide variety of material, from Philo, Josephus, and other Graeco-Jewish writers through the Apocrypha, the Pseudepigrapha, the Church Councils, Church Fathers, and imperial decrees to Talmudic and Midrashic writings and inscriptions and papyri. What emerges is a rich description of a long era to which conceptions of Jewish history as uninterrupted weakness and suffering do not apply.
Essays on Judaism in the modern world, from philosophy and history to art and politics In these essays Deutscher speaks of the emotional heritage of the European Jew with a calm clear-sightedness. As a historian he writes without religious belief, but with a generous breadth of understanding; as a philosopher he writes of some of the great Jews of Europe: Spinoza, Heine, Marx, Trotsky, Luxemburg, and Freud. He explores the Jewish imagination through the painter Chagall. He writes of the Jews under Stalin and of the “remnants of a race“ after Hitler, as well as of the Zionist ideal, of the establishment of the state of Israel, of the Six-Day War, and of the perils ahead.
Donated by Sydney Harris.
She is feared and desired. She is the symbol of a family's failure and a culture's dissolution. She is a courageous ally, a loyal fellow traveler, and a mother struggling for the survival of the same family and culture whose destruction she supposedly seeks. The gentile woman has been all these things and more to the Jewish people. Her almost mythic status has its roots in the dawn of Jewish history and repercussions that extend beyond our own time to shape the Jewish future. It also entails more baggage than any woman could possibly hope to carry. Shiksa: The Gentile Woman in the Jewish World, unpacks that baggage. Shiksa tells the stories of gentile women and women converts living in the Jewish community today, sharing insights from rabbis, Jewish feminists, educators and therapists. The book explores relationships between Jewish and gentile women, particularly Jewish mothers and their gentile daughters-in-law, as well as those between Jewish men and gentile women. And it looks at some of the fascinating Biblical figures whose stories startle with their relevance to today's most intimate issues of Jewish identity. At a time when the Jewish community is rife with concern over intermarriage, Shiksa offers a fearless examination of the gentile and converted women residing within its gates, occupying embattled yet permanent places as partners, daughters, sisters, mothers, friends.
The untold story of the founding father’s likely Jewish birth and upbringing—and its revolutionary consequences for understanding him and the nation he fought to create In The Jewish World of Alexander Hamilton, Andrew Porwancher debunks a string of myths about the origins of this founding father to arrive at a startling conclusion: Hamilton, in all likelihood, was born and raised Jewish. For more than two centuries, his youth in the Caribbean has remained shrouded in mystery. Hamilton himself wanted it that way, and most biographers have simply assumed he had a Christian boyhood. With a detective’s persistence and a historian’s rigor, Porwancher upends that assumption and revolutionizes our understanding of an American icon. This radical reassessment of Hamilton’s religious upbringing gives us a fresh perspective on both his adult years and the country he helped forge. Although he didn’t identify as a Jew in America, Hamilton cultivated a relationship with the Jewish community that made him unique among the founders. As a lawyer, he advocated for Jewish citizens in court. As a financial visionary, he invigorated sectors of the economy that gave Jews their greatest opportunities. As an alumnus of Columbia, he made his alma mater more welcoming to Jewish people. And his efforts are all the more striking given the pernicious antisemitism of the era. In a new nation torn between democratic promises and discriminatory practices, Hamilton fought for a republic in which Jew and Gentile would stand as equals. By setting Hamilton in the context of his Jewish world for the first time, this fascinating book challenges us to rethink the life and legend of America's most enigmatic founder.
The world-historical antagonist of this narrative, however, has remained hitherto undisclosed: the Jews, or more specifically "world Judaism." As Trawny shows, world Judaism emerges for Heidegger as a racialized, destructive, technological threat to the German homeland, indeed to any homeland. Trawny pinpoints recurrent anti-Semitic themes in the Notebooks, including Heidegger's adoption of crude cultural stereotypes, his assigning of racial reasons to philsophical decisions (even undermining his Jewish teacher, Edmund Husserl), his especially damning endorsement of a Jewish "world conspiracy" (such as that proposed by the Protocols of the Elders of Zion), and his first published remarks on the extermination camps and gas chambers under the troubling aegis of a Jewish "self-annihilation." Trawny concludes with a thoughtful meditation on how Heidegger's achievements might still be valued despite these horrifying facets of his thought.