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An advocate for Palestinian human rights offers an insider's view of the Israeli peace movement, drawing on anecdotes, interviews, and letters to raise awareness about the sufferings of political prisoners, the state's increasing tolerance of apartheid-like discrimination, and the growing movement of Israelis who refuse to participate in anti-Palestinian activities.
The author explores what it means to be Jewish in the context of Zionism and the dangers of extremism, Israel, the Diaspora, and the Israel-Palestine treaty. Richler attempts to reclaim a legitimate and vital Jewish identity for himself as a Jew at home in Canada, and for all Diaspora Jews.
Next Year in Jerusalem recognizes that Jews have often experienced or imaged periods of exile and return in their long tradition. The fourteen papers in this collection examine this phenomenon from different approaches, genres, and media. They cover the period from biblical times through today. Among the exiles highlighted are the Babylonian Exile (sixth century BCE), the exile after the destruction of the Jerusalem Temple (70 CE), and the years after the Crusaders (tenth century CE). Events of return include the aftermath of the Babylonian Exile (fifth century BCE), the centuries after the Temple’s destruction (first and second CE), and the years of the establishment of the modern State of Israel (1948 CE). In each instance authors pay close attention to the historical settings, the literature created by Jews and others, and the theological explanations offered (typically, this was seen as divine punishment or reward for Israel’s behavior). The entire volume is written authoritatively and accessibly.
"Rebecca Levine is tired of being a victim, after years of being relentlessly bullied at school and after her loser-outcast image pushed her to a suicide attempt. Home from the hospital and determined to survive, she wants an emotional makeover, and a study-abroad program in Israel seems like the perfect place for it to happen. But when roommate issues crop up, Rebecca is convinced she'll become the school loser again. Can she overcome her issues and make herself over?"--Back cover.
A brutal re-imagining of the Gospel story, Next Year in Jerusalem follows the footsteps of Yeshua Bar-Yosif--an illiterate, epileptic, bastard son of a Roman soldier on his ill-fated life journey through a land racked by terror. As first century Judea bleeds from the oppression of Roman rule and the violent uprisings against it, Yeshua, tormented by familial guilt for abandoning his mother, eventually forms his own family of travelers who preach for peace and compassion in the face of internecine savagery. Their wanderings lead to encounters with false prophets, assassins, and a rapidly growing movement of extremist rebels whose leader Bar-Abbas' mission is to expel the Romans and establish an ethnocentric theocracy. Chance sends both Yeshua and Bar-Abbas to the court of Pontius Pilate--the dipsomaniac Governor obsessed with leaving a name for himself in the scrolls of history--and the outcome of that meeting seals the fate of the world for the next two millennia. With urgent parallels to contemporary issues of religious war, this book is both a lament and a warning. It is also a story about the passage of time, the nature of memory, and of mankind's inherent yearning for life everlasting.
"All that time, life kept putting its face around the door, but never came into the room." When Angel learnt her days were numbered, she viewed a frosted landscape that chilled more than blood and bone. To tell Jude would put a false complexion on their life together. Immersed in the precarious expansion of his business, he little suspected the true cause of her failing health and changed outlook. Events were only too ready to conspire in her silence. The dilemma swiftly wove its web of misunderstanding which prompted Jude's infidelity and Angel's poignant rapport with 'the bookseller of Glenfinnie', reaching a crisis where Jude's own life was imperilled. She was to make an inner journey of discovery, seeing in her condition some analogy with the global unrest of our times. This is a story which prompts haunting reflection on the mystical nature of human 'presence'. Were Life and Death two sides of the same coin?
Set in Morocco, this sweet story of friendship and shared customs between a Jewish family and their Muslim neighbors provides a great introduction to the Moroccan Jewish holiday of Mimouna. It’s Mimouna — the Moroccan Jewish holiday that marks the end of Passover, and when blessings are given for a year of prosperity and good luck. Miriam wants to help her mother make the sweet moufletot pancakes they always eat at their Mimouna party, but after following the rules of Passover, they don’t have any flour in the house! So Miriam’s mother takes her to visit their Muslim neighbors, who are happy to share. The women drink tea together, and Miriam makes friends with a young girl named Jasmine. Miriam almost drops the bag of flour when she and Jasmine go to fetch it from the storeroom — but luckily Jasmine is there to catch it! Jasmine and her family then join Miriam’s family and friends to celebrate Mimouna. This sweet story of friendship and shared customs will introduce North American readers to the Mimouna holiday. The book concludes with an author’s note and a recipe for making moufletot, the sweet, paper-thin pancakes featured in the story, so that readers can enjoy, too. Key Text Features recipes author’s note Correlates to the Common Core State Standards in English Language Arts: CCSS.ELA-LITERACY.RL.2.2 Recount stories, including fables and folktales from diverse cultures, and determine their central message, lesson, or moral. CCSS.ELA-LITERACY.RL.2.6 Acknowledge differences in the points of view of characters, including by speaking in a different voice for each character when reading dialogue aloud.
How the rabbis of late antiquity used time to define the boundaries of Jewish identity The rabbinic corpus begins with a question–“when?”—and is brimming with discussions about time and the relationship between people, God, and the hour. Time and Difference in Rabbinic Judaism explores the rhythms of time that animated the rabbinic world of late antiquity, revealing how rabbis conceptualized time as a way of constructing difference between themselves and imperial Rome, Jews and Christians, men and women, and human and divine. In each chapter, Sarit Kattan Gribetz explores a unique aspect of rabbinic discourse on time. She shows how the ancient rabbinic texts artfully subvert Roman imperialism by offering "rabbinic time" as an alternative to "Roman time." She examines rabbinic discourse about the Sabbath, demonstrating how the weekly day of rest marked "Jewish time" from "Christian time." Gribetz looks at gendered daily rituals, showing how rabbis created "men's time" and "women's time" by mandating certain rituals for men and others for women. She delves into rabbinic writings that reflect on how God spends time and how God's use of time relates to human beings, merging "divine time" with "human time." Finally, she traces the legacies of rabbinic constructions of time in the medieval and modern periods. Time and Difference in Rabbinic Judaism sheds new light on the central role that time played in the construction of Jewish identity, subjectivity, and theology during this transformative period in the history of Judaism.
An eloquent, controversial argument that says, for the first time in their long history, Jews are free to live in a Jewish state—or lead secure and productive lives outside it Since the beginnings of Zionism in the twentieth century, many Jewish thinkers have considered it close to heresy to validate life in the Diaspora. Jews in Europe and America faced “a life of pointless struggle and futile suffering, of ambivalence, confusion, and eternal impotence,” as one early Zionist philosopher wrote, echoing a widespread and vehement disdain for Jews living outside Israel. This thinking, in a more understated but still pernicious form, continues to the present: the Holocaust tried to kill all of us, many Jews believe, and only statehood offers safety. But what if the Diaspora is a blessing in disguise? In At Home in Exile, renowned scholar and public intellectual Alan Wolfe, writing for the first time about his Jewish heritage, makes an impassioned, eloquent, and controversial argument that Jews should take pride in their Diasporic tradition. It is true that Jews have experienced more than their fair share of discrimination and destruction in exile, and there can be no doubt that anti-Semitism persists throughout the world and often rears its ugly head. Yet for the first time in history, Wolfe shows, it is possible for Jews to lead vibrant, successful, and, above all else, secure lives in states in which they are a minority. Drawing on centuries of Jewish thinking and writing, from Maimonides to Philip Roth, David Ben Gurion to Hannah Arendt, Wolfe makes a compelling case that life in the Diaspora can be good for the Jews no matter where they live, Israel very much included—as well as for the non-Jews with whom they live, Israel once again included. Not only can the Diaspora offer Jews the opportunity to reach a deep appreciation of pluralism and a commitment to fighting prejudice, but in an era of rising inequalities and global instability, the whole world can benefit from Jews’ passion for justice and human dignity. Wolfe moves beyond the usual polemical arguments and celebrates a universalistic Judaism that is desperately needed if Israel is to survive. Turning our attention away from the Jewish state, where half of world Jewry lives, toward the pluralistic and vibrant places the other half have made their home, At Home in Exile is an inspiring call for a Judaism that isn’t defensive and insecure but is instead open and inquiring.