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A major reevaluation of relationships among Blacks, Jews, and Irish in the years between the Irish Famine and the end of World War II, The Colors of Zion argues that the cooperative efforts and sympathies among these three groups, each persecuted and subjugated in its own way, was much greater than often acknowledged today. For the Black, Jewish, and Irish writers, poets, musicians, and politicians at the center of this transatlantic study, a sense of shared wrongs inspired repeated outpourings of sympathy. If what they have to say now surprises us, it is because our current constructions of interracial and ethnic relations have overemphasized conflict and division. As George Bornstein says in his Introduction, he chooses “to let the principals speak for themselves.” While acknowledging past conflicts and tensions, Bornstein insists on recovering the “lost connections” through which these groups frequently defined their plights as well as their aspirations. In doing so, he examines a wide range of materials, including immigration laws, lynching, hostile race theorists, Nazis and Klansmen, discriminatory university practices, and Jewish publishing houses alongside popular plays like The Melting Pot and Abie’s Irish Rose, canonical novels like Ulysses and Daniel Deronda, music from slave spirituals to jazz, poetry, and early films such as The Jazz Singer. The models of brotherhood that extended beyond ethnocentrism a century ago, the author argues, might do so once again today, if only we bear them in mind. He also urges us to move beyond arbitrary and invidious categories of race and ethnicity.
This study of Book III of the Psalter examines evidence for the canonical organization of these seventeen psalms and finds cohesive links that create a consistent and coherent dialogue throughout. Continual laments by a righteous individual on behalf of and in concert with the nation spring from the non-fulfilment of hopes raised in Psalm 72 at the end of Book II. Divine answers give reasons for the continuing desolation but assure the eventual establishment of a kingdom without specifying its time. Book III ends as it began, asking how long God's wrath will smoulder, and in response Book IV opens with Psalm 90 contrasting human and divine perspectives on time.
DIV A wide-ranging exploration of early Americans’ use of the Old Testament for political purposes /div
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"The Protocols of the Elders of Zion" is almost certainly fiction, but its impact was not. Originating in Russia, it landed in the English-speaking world where it caused great consternation. Much is made of German anti-semitism, but there was fertile soil for "The Protocols" across Europe and even in America, thanks to Henry Ford and others.
“The best introduction I know to the Jewish faith presented in the Hebrew Scripture.” —Eugene B. Borowitz, Hebrew Union College-Jewish Institute of Religion A treasury of religious thought and faith—places the symbolic world of the Bible in its original context. “A challenging, exciting work in Jewish theology. Not to be missed.” —Ruth Segal Bernards, Sh’ma “A significant advance in Jewish-Christian understanding could be made if Christians would read Sinai & Zion.” —John Simpson, Provident Book Finder “Beautifully written, theologically sensitive, and ecumenical.” —Richard J. Clifford, S.J., Weston School of Theology “It is a book which has been longed for. It is also a very good book.” —T. R. Hobbs, Biblical Theology Bulletin “In this eminently readable work of biblical scholarship of the highest order, Levenson enables that Bible’s many voices to speak for themselves and yet communicate a coherent religious vision.” —Robert L. Cohn, Journal of Religion
Stephen J. Smith enters the lively field of editorial-criticism of the Hebrew Psalter or Psalterexegese with this detailed investigation into the final form of Psalms 73-83. In the book, he engages scholarly disagreements over this collection's structure, the degree and nature of its literary unity, and the primary theological message(s) it communicates. Smith argues that the sequence of Psalms 73–82 - and possibly 83 – has a deliberate design that reflects a sustained focus on addressing, and resolving, a multidimensional collision between “faith” (i.e., core Israelite beliefs about God) and “experience” (i.e., the individual/community's lived experience of God) that was precipitated by God's prolonged absence in the Temple's destruction (c. 586/587 BCE). Parting ways with previous scholarship, Smith contends that a recursive organizing principle rooted in biblical parallelism structures the collection. Over the book's nine chapters, he makes the case that the editor(s) grouped its psalms into two major blocks (74-78; 79-82) of two sub-groupings each (74-76, 77-78; 79/82, 80-81) in order to develop a single topic in multiple dimensions: the severe threat that God's prolonged absence in the temple's destruction posed to the ongoing viability of various core Israelite beliefs about God, most fundamentally God's goodness. Smith makes the case that the collection is shaped to resolve this crisis by bolstering the reader's confidence in, and commitment to, these beliefs in the face of their apparent failure.
The promotion and vernacularization of Hebrew, traditionally a language of Jewish liturgy and study, was a central accomplishment of the Zionist movement in Palestine. Viewing twentieth-century history through the lens of language, author Liora Halperin questions the accepted scholarly narrative of a Zionist move away from multilingualism during the years following World War I, demonstrating how Jews in Palestine remained connected linguistically by both preference and necessity to a world outside the boundaries of the pro-Hebrew community even as it promoted Hebrew and achieved that language's dominance. The story of language encounters in Jewish Palestine is a fascinating tale of shifting power relationships, both locally and globally. Halperin's absorbing study explores how a young national community was compelled to modify the dictates of Hebrew exclusivity as it negotiated its relationships with its Jewish population, Palestinian Arabs, the British, and others outside the margins of the national project and ultimately came to terms with the limitations of its hegemony in an interconnected world.
Zionism was inspired as a movement--one driven by the search for a homeland for the stateless and persecuted Jewish people. Yet it trampled the rights of the Arabs in Palestine. Today it has become so controversial that it defies understanding and trumps reasoned public debate. So argues prominent British writer Jacqueline Rose, who uses her political and psychoanalytic skills in this book to take an unprecedented look at Zionism--one of the most powerful ideologies of modern times. Rose enters the inner world of the movement and asks a new set of questions. How did Zionism take shape as an identity? And why does it seem so immutable? Analyzing the messianic fervor of Zionism, she argues that it colors Israel's most profound self-image to this day. Rose also explores the message of dissidents, who, while believing themselves the true Zionists, warned at the outset against the dangers of statehood for the Jewish people. She suggests that these dissidents were prescient in their recognition of the legitimate claims of the Palestinian Arabs. In fact, she writes, their thinking holds the knowledge the Jewish state needs today in order to transform itself. In perhaps the most provocative part of her analysis, Rose proposes that the link between the Holocaust and the founding of the Jewish state, so often used to justify Israel's policies, needs to be rethought in terms of the shame felt by the first leaders of the nation toward their own European history. For anyone concerned with the conflict in Israel-Palestine, this timely book offers a unique understanding of Zionism as an unavoidable psychic and historical force.