By Professor of Sociology Eliezer Ben-Rafael
Who and what's a Jew? Is there any universal denominator among an ultra-Orthodox rabbi of an Israeli North African group and a Berkeley educational of the circulation for an earthly and Humanistic Judaism? Do Jews across the world convergre and emphasize their harmony or do they percentage contrasting thoughts of collective identification? half I of this e-book provides a scientific dialogue of Jewish identities during this period of (post)modernity. the chance is out there via a collection of worthy texts, which seem partly II. those texts approximately Jewish identification have been invited, in 1958, through Ben-Gurion from 50 intellectuals - rabbis, writers, scientists and legal professionals -, from the Diaspora and Israel, consultant of the central streams of latest Jewish concept. This e-book is additionally on hand in paperback.
Read or Download Jewish Identities: Fifty Intellectuals Answer Ben Gurion (Jewish Identities in a Changing World Jewish Identities in a) PDF
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Extra resources for Jewish Identities: Fifty Intellectuals Answer Ben Gurion (Jewish Identities in a Changing World Jewish Identities in a)
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7. Man as the sole purpose of the Creation, subject to Divine Providence. 8. The concept of “Torah” as including both the written and the oral law. 9. Prophecy as a warning that the nation is not righteous. 10. The principle of the Jews as the Chosen People, signifying that they await redemption and return to the Holy Land. * Following Urbach (1971) Bible. Without religion and Talmudic law—halakha—Israel is no different from any other nation, and thus denies its own unique right to exist. Although the particular diagnosis and prognosis for Jewish reality may be subject to different interpretations by the various schools of Hassidim and Mitnaggedim, they all subscribe to the same religious law, that is, to the idea that Judaism and religion are one and the same thing (Urbach, 1971).
In 1912, Agudat Israel was founded in Katowice, Poland. Rather than being a typical political party, it represented the aspiration to reinvent the concept of the “Jewish People” to suit a modern reality that championed individualism (Mittleman, 1996). The founders of Agudat Israel included “modern-traditional” German Jews as well as Jews from Eastern Europe who were more traditional and less modern, among them Mitnaggedim from Lithuania and members of the Gur and Habad Hassidic movements. In essence, the new political framework was a reflection of the blow to traditional Judaism in the modern era, and sought to respond both to the secularization of social life that was increasingly pushing religious observance to the sidelines, and to the new ethos that gave fresh meaning to Ben-Rafael2/f3/8-30 6/18/2002 1:51 AM Page 15 15 work, social achievements, and education.
Its leading thinker was Samson Raphael Hirsch (1808–1888), who believed that the Torah represented the truth even in modern times, and that the Jews continued to be a nation with a unique mission. Modernism itself, he claimed, came from God. In Nineteen Letters on Judaism (1836), he held that Jews should be encouraged to undertake secular learning and not devote themselves solely to religious studies, as there was no conflict between dedication to the commandments and acquiring a general education.
