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The author traces series of philosophical and theological ideas that Judaism has created and shows how they are still relevant in our time.
Shlomo Sand was born in 1946, in a displaced person’s camp in Austria, to Jewish parents; the family later migrated to Palestine. As a young man, Sand came to question his Jewish identity, even that of a “secular Jew.” With this meditative and thoughtful mixture of essay and personal recollection, he articulates the problems at the center of modern Jewish identity. How I Stopped Being a Jew discusses the negative effects of the Israeli exploitation of the “chosen people” myth and its “holocaust industry.” Sand criticizes the fact that, in the current context, what “Jewish” means is, above all, not being Arab and reflects on the possibility of a secular, non-exclusive Israeli identity, beyond the legends of Zionism.
What makes someone Jewish? Theodore Ross was nine years old when he moved with his mother from New York City to the Mississippi Gulf Coast. Once there, his mother decided, for both personal and spiritual reasons, to have her family pretend not to be Jewish. He went to an Episcopal school, where he studied the New Testament, sang in the choir, and even took Communion. Later, as an adult, he wondered: Am I still Jewish? Seeking an answer, Ross traveled around the country and to Israel, visiting a wide variety of Jewish communities. From “Crypto-Jews” in New Mexico and secluded ultra-devout Orthodox towns in upstate New York to a rare Classical Reform congregation in Kansas City, Ross tries to understand himself by experiencing the diversity of Judaism. Quirky and self-aware, introspective and impassioned, Am I a Jew? is a story about the universal struggle to define a relationship (or lack thereof) with religion.
Worldwide, the number of people who call themselves Jews is about 14 million.They may all call themselves Jews, but what they mean by that name varies widely. These self−described Jews range from the most Orthodox, who have submitted themselves entirely to the imagined dictates of an imaginary god, to those who practice various forms of Judaism that are so watered down that they scarcely qualify as a religion, to those who observe no part of Judaism at all other than the celebration of a festival that they may call Hanukkah but that is in reality merely a Judaized version of Christmas.In this short book, I focus on the United States, which until recently had the largest Jewish population in the world−−just under six million self−identified Jews. Although it was recently surpassed by Israel, America arguably still has the most politically, socially, and theologically influential Jewish population in the world. According to a survey conducted in 2013 by the respected Pew Research Center, of those almost six million American Jews, 22% "describe themselves as atheist, agnostic or having no particular religion[.]" In the case of the youngest adult American Jews, the so−called Millennial generation, "32% describe themselves as having no religion and identify as Jewish on the basis of ancestry, ethnicity or culture."This large group of Jews, which is a growing percentage of American Jewry, as the above Millennial number shows, is commonly referred to "secular Jews," although some of them prefer the label "atheist Jews." These are the people I want to discuss in this book.I contend that they are not Jews in any meaningful sense of the word. They may wish to call themselves Jews for a number of emotional reasons, but I call upon them to be intellectually honest and accept that they have ceased to be Jews. They are ex−Jews.The contrary argument is based on the idea encapsulated in the phrase "once a Jew, always a Jew." For the anti−Semite, this phrase is used as a slur. It refers to negative character traits supposedly possessed by all Jews.To Jews who think that there can be such a thing as a secular Jew, the phrase refers to some innate quality, entirely apart from religion, that distinguishes Jews from their non−Jewish neighbors.What is that innate quality? That's the crux of the issue. Let's go hunting for it.
Being Jewish. What does it mean—today—and for the future? Listen in as Jews of all backgrounds reflect, argue, and imagine. When Wall Street Journal reporter Daniel Pearl was brutally murdered in Pakistan, many Jews were particularly touched by his last words affirming his Jewish identity. Many were moved to reflect on or analyze their feelings toward their lives as Jews. The saying "two Jews, three opinions" well reflects the Jewish community's broad range of views on any topic. I Am Jewish captures this richness of interpretation and inspires Jewish people of all backgrounds to reflect upon and take pride in their identity. Contributions, ranging from major essays to a paragraph or a sentence, come from adults as well as young people in the form of personal feelings, statements of theology, life stories, and historical reflections. Despite the diversity, common denominators shine through clearly and distinctly. Contributors include: Ehud Barak • Sylvia Boorstein • Edgar M. Bronfman • Alan Colmes • Alan Dershowitz • Kirk Douglas • Richard Dreyfuss • Kitty Dukakis • Dianne Feinstein • Tovah Feldshuh • Debbie Friedman • Milton Friedman • Thomas L. Friedman • Ruth Bader Ginsburg • Nadine Gordimer • David Hartman • Moshe Katsav • Larry King • Francine Klagsbrun • Harold Kushner • Lawrence Kushner • Shia LaBeouf • Norman Lamm • Norman Lear • Julius Lester • Bernard-Henri Lévy • Bernard Lewis • Daniel Libeskind • Joe Lieberman • Deborah E. Lipstadt • Joshua Malina • Michael Medved • Ruth W. Messinger • Amos Oz • Cynthia Ozick • Shimon Peres • Martin Peretz • Dennis Prager • Anne Roiphe • Sandy Eisenberg Sasso • Vidal Sassoon • Zalman M. Schachter-Shalomi • Daniel Schorr • Harold M. Schulweis • Lynn Schusterman • Natan Sharansky • Gary Shteyngart • Sarah Silverman • Michael H. Steinhardt • Kerri Strug • Lawrence H. Summers • Mike Wallace • Elie Wiesel • Leon Wieseltier • Sherwin T. Wine • Ruth R. Wisse • Peter Yarrow • A. B. Yehoshua • Eric H. Yoffie
In the The Misunderstood Jew, scholar Amy-Jill Levine helps Christians and Jews understand the "Jewishness" of Jesus so that their appreciation of him deepens and a greater interfaith dialogue can take place. Levine's humor and informed truth-telling provokes honest conversation and debate about how Christians and Jews should understand Jesus, the New Testament, and each other.
The Chief Rabbi's thesis on the future of British society and the dangers facing liberal democracy. A counterweight to his earlier book, The Dignity of Difference, Sacks makes the case for "integrated diversity" within a framework of shared political values.
A delightful book written from a grandfather to his unborn grandchild about life growing up as a Jewish male in an increasingly secular France. Written with warmth and humor this is a real treat of a book.
Writing with his usual grace and fluency, Jonathan Sacks moves beyond the tired arguments of militant atheists such as Dawkins and Hitchens, to explore how religion has always played a valuable part in human culture and far from being dismissed as redundant, must be allowed to temper and develop scientific understanding in order for us to be fully human. Ranging around the world to draw comparisons from different cultures, and delving deep into the history of language and of western civilisation, Jonathan Sacks shows how the predominance of science-oriented thinking is embedded deeply even in our religious understanding, and calls on us to recognise the centrality of relationship to true religion, and thus to see how this core value of relationship is essential if we are to avoid the natural tendency for science to rule our lives rather than fulfilling its promise to set us free.