A biography of Rabbi Menachem Mendel Schneerson that discusses his childhood in Russia, education in Germany and Paris, messianic conviction, religious leadership, legacy, and other related topics.
Thomas Kuhn and Karl Popper are believed by many who study science to be the two key thinkers of the twentieth century. Each addressed the question of how scientific theories change, but they came to different conclusions. By turning our attention to ambiguity and indecision in science, Menachem Fisch, in Creatively Undecided, offers a new way to look at how scientific understandings change. Following Kuhn, Fisch argues that scientific practice depends on the framework in which it is conducted, but he also shows that those frameworks can be understood as the possible outcomes of the rational deliberation that Popper viewed as central to theory change. How can a scientist subject her standards to rational appraisal if that very act requires the use of those standards? The way out, Fisch argues, is by looking at the incentives scientists have to create alternative frameworks in the first place. Fisch argues that while science can only be transformed from within, by people who have standing in the field, criticism from the outside is essential. We may not be able to be sufficiently self-critical on our own, but trusted criticism from outside, even if resisted, can begin to change our perspective—at which point transformative self-criticism becomes a real option.
Beginning with the informal establishment of Jewish Orthodoxy by a Hungarian rabbi in the early nineteenth century, this book traces the history and legacy of Jewish Hungarian Orthodoxy over the course of the last 200 years. To date, no single book has provided a comprehensive overview of the history of Hungarian Orthodoxy, a singularly zealous, fundamental, and separatist faction within Jewish circles. This book describes and explains the impact of this strand of Jewish Orthodoxy – developed in Hungary in the second half of the nineteenth century – across the Jewish world. The author traces the development of Hungarian Orthodoxy in the “new” Jewish territories created in the wake of Hungary’s dismantlement following its defeat in World War I. The book also focuses on Hungarian Orthodoxy in the two spheres where it continued to develop after the Holocaust, namely Israel and the United States. The book concludes with a review of Hungarian Orthodoxy’s legacy in contemporary communities worldwide, most of which are known for their radical anti-Zionist and anti-modernistic strands. The book will prove vital reading for students and academics interested in religious fundamentalism, Hungarian history, and Jewish studies generally.
The first critical study of how Maimonides has been read by leading Orthodox rabbis in our time shows that some have tried to liberate themselves from his influence, others have built on his ideas generating vibrant controversy, and yet others have sought to recreate Maimonides in their own image.
This landmark volume presents vivid and intimate portraits of Palestinian Presidents Yasser Arafat and Mahmoud Abbas, revealing the impact these different personalities have had on the struggle for national self-determination. Arafat and Abbas lived in Palestine as young children. Uprooted by the 1948 war, they returned in 1994 to serve as the first and second presidents of the Palestinian Authority, the establishment of which has been the Palestine Liberation Organization's greatest step towards self-determination for the Palestinian nation. Both Arafat and Abbas were shaped by earlier careers in the PLO, and each adopted their own controversial leadership methods and decision-making styles. Drawing on primary sources in Arabic, Hebrew and English, Klein gives special attention to the lesser known Abbas: his beliefs and his disagreements with Israeli and American counterparts. The book uncovers new details about Abbas' peace talks and US foreign policy towards Palestine, and analyses the political evolution of Hamas and Abbas' succession struggle. Klein also highlights the tension between the ageing leader and his society. Arafat and Abbas offers a comprehensive and balanced account of the Palestinian Authority's achievements and failures over its twenty- five years of existence. What emerges is a Palestinian nationalism that refuses to disappear.
Menachem Mautner offers a compelling account of Israeli law as a site for the struggle over the shaping of Israeli culture. On the one hand, a secular, liberal group wishes to associate Israel with Western culture and to link Israeli law to Anglo-American liberalism. On the other hand, a religious group wishes to associate Israeli culture with traditional Jewish culture, and to found Israeli law on traditional Jewish law. The struggle between secular and religious Jews has been part of the life of the Jewish people in the past 300 years. It resurged in the 1970s with the rise of religious fundamentalism and the decline of the political and cultural hegemony of the Labor movement. The secular group reacted by shifting much of its political action to the Supreme Court which since the establishment of the state has been the state organ most identified with entrenching liberal values in the country's political culture. In a short span of time in the early 1980s the Court effected extensive changes in its jurisprudence, most strikingly adoption of sweeping judicial activism which is widely regarded as the most far-reaching in the world. The Court's activism provided the secular group with the means for intervening in decisions of the state branches over which the group had lost control. With Arabs being a fifth of the country's population, an additional divide in Israel is that between Jews and Arabs. Drawing on notions of multiculturalism, political liberalism and republicanism, the book offers fresh insights as to how to manage Israel's divisive situation.
Klein (political science, Bar-Ilan U.) is a board member of B'tselem, the Israeli Information Center for Human Rights in the Occupied Territories. He draws on a number of disciplines to detail the political history of Jerusalem in Arab-Israel, relations since the 1960s, a relationship of unequal partners that became the focus of classes again in late 2000. c. Book News Inc.
Most books dealing with the Israeli-Palestinian conflict see events through the eyes of policy-makers, generals or diplomats. Menachem Klein offers an illuminating alternative by telling the intertwined histories, from street level upwards, of three cities-Jerusalem, Jaffa, and Hebron-and their intermingled Jewish, Muslim and Christian inhabitants, from the nineteenth century to the present. Each of them was and still is a mixed city. Jerusalem and Hebron are holy places, while Jaffa till 1948 was Palestine's principal city and main port of entry. Klein portrays a society in the late Ottoman period in which Jewish-Arab interactions were intense, frequent, and meaningful, before the onset of segregation and separation gradually occurred in the Mandate era. The unequal power relations and increasing violence between Jews and Arabs from 1948 onwards are also scrutinised. Throughout, Klein bases his writing not on the official record but rather on a hitherto hidden private world of Jewish-Arab encounters, including marriages and squabbles, kindnesses and cruelties, as set out in dozens of memoirs, diaries, biographies and testimonies. Lives in Common brings together the voices of Jews and Arabs in a mosaic of fascinating stories, of lived experiences and of the major personalities that shaped them over the last 150 years. Most books dealing with the Israeli-Palestinian conflict see events through the eyes of policy-makers, generals or diplomats. Menachem Klein offers an illuminating alternative by telling the intertwined histories, from street level upwards, of three cities-Jerusalem, Jaffa, and Hebron-and their intermingled Jewish, Muslim and Christian inhabitants, from the nineteenth century to the present. Each of them was and still is a mixed city. Jerusalem and Hebron are holy places, while Jaffa till 1948 was Palestine's principal city and main port of entry. Klein portrays a society in the late Ottoman period in which Jewish-Arab interactions were intense, frequent, and meaningful, before the onset of segregation and separation gradually occurred in the Mandate era. The unequal power relations and increasing violence between Jews and Arabs from 1948 onwards are also scrutinised. Throughout, Klein bases his writing not on the official record but rather on a hitherto hidden private world of Jewish-Arab encounters, including marriages and squabbles, kindnesses and cruelties, as set out in dozens of memoirs, diaries, biographies and testimonies. Lives in Common brings together the voices of Jews and Arabs in a mosaic of fascinating stories, of lived experiences and of the major personalities that shaped them over the last 150 years.
Maimonides’ Mishneh torah presents not only a system of Jewish law, but also a system of values. This study focuses on the moral and philosophical meditations that close each volume of his code. The authors analyse these concluding passages to uncover the universalist outlook underlying Maimonides’ halakhic thought.
In 2003, after two years of negotiations, a group of prominent Israelis and Palestinians signed a model peace treaty. The document, popularly called the Geneva Initiative, contained detailed provisions resolving all outstanding issues between Israel and the Palestinian people, including drawing a border between Israel and Palestine, dividing Jerusalem, and determining the status of the Palestinian refugees. The negotiators presented this citizens' initiative to the Israeli and Palestinian peoples and urged them to accept it. One of the Israeli negotiators was Menachem Klein, a political scientist who has written extensively about the Jerusalem issue in the context of peace negotiations. Although the Geneva Initiative was not endorsed by the governments of either side, it became a fundamental term of reference for solving the Middle East conflict. In this firsthand account, Klein explains how and why these groups were able to achieve agreement. He directly addresses the formation of the Israeli and Palestinian teams, how they managed their negotiations, and their communications with both governments. He also discusses the role of third-party facilitators and the strategy behind marketing the Geneva Initiative to the public. A scholar and participant in the Geneva negotiations, Klein is able to provide both an inside perspective and an impartial analysis of the diplomatic efforts behind this historic compromise. He compares the negotiations to previous Israeli-Palestinian talks both formal and informal and the resolution of conflicts in South Africa and Algeria. Klein hopes that by treating the event as a case study we can learn a tremendous amount about the needs and approaches of both parties and the necessary shape peace must take between them.
Maimonides’ vision of Judaism was deeply elitist, but at the same time profoundly universalistic. He was highly critical of the regnant Jewish culture of his day, which he perceived as so heavily influenced by ancient Jewish mysticism as to be debased. While focusing on that critique, Menachem Kellner skilfully and accessibly demonstrates how Maimonides used philosophy to purify a corrupted and paganized religion, and to present distinctions fundamental to Judaism as institutional, sociological, and historical, rather than ontological. In Maimonides’ hands, metaphysical distinctions are translated into moral challenges.
First Published in 1990. With the publication of this book, the author inaugurates a new series at the Institute of Jewish Law. In recent years there has been a growing interest in Jewish law in American law schools. In turn, this casts an obligation on those involved in Jewish law to make available in the English language publications which focus on contemporary issues and their analysis in traditional Jewish sources. Jewish Law in Context will attempt to do precisely this by presenting Jewish law in its own context as well as in the context of our milieu. This is Volume I.
How do you define the precise moment of death? Should "pulling the plug" and mercy killings be allowed by law? Is it necessary to control the birth of "test tube babies"? Should abortions be legal and freely available? What are the social implications of sex-change operations? Should research on cloning and genetic engineering be allowed and encouraged? Should doctors be permitted to perform medical experiments on human subjects?
In Pirke Avot: Timeless Wisdom for Modern Life, William Berkson provides a fresh, insightful, and exciting approach to this central and compelling classical Jewish ethical text. He, with the assistance of Menachem Fisch, provides a clear and comprehensible translation of the tractate, and his historical commentary draws insightfully on the sources of Jewish tradition for its explication of its sayings. Most significantly, Berkson brings the ideas found in Avot into conversation with a wide variety of philosophical, psychological, and religious perspectives so that the reader can drink deeply from the wellsprings of wisdom that Avot offers for contemporary persons – Jews and non-Jews alike. This book is a most important contribution to Jewish conversation in our time! "-- Rabbi David Ellenson, President Hebrew Union College-Jewish Institute of Religon
Maimonides’ Guide of the Perplexed addressed Jews of his day who felt challenged by apparent contradictions between Torah and science. We Are Not Alone: A Maimonidean Theology of the Other uses Maimonides’ writings to address Jews of today who are perplexed by apparent contradictions between the morality of the Torah and their conviction that all human beings are created in the image of God and are the object of divine concern, that other religions have value, that genocide is never justified, and that slavery is evil. Individuals who choose to emphasize the moral and universalist elements of Jewish tradition can often find support in positions explicitly held by Maimonides or implied by his teachings. We Are Not Alone offers an ethical and universalist vision of traditionalist Judaism.
Flammability has been recognized as an increasingly important social and scientific problem. Fire statistics in the United States (Report on the National Commission on Fire Prevention and Control, "America Burning," 1973) emphasized the vast devastation to life and property-12,000 lives lost annually due to fire and these deaths are usually caused by inhaling smoke or toxic gases; 300,000 fire injuries; 11. 4 billion dollars in fire cost of which 2. 7 billion dollars is related to property loss; a billion dollars to burn injury treatment; and 3. 3 billion dollars in productivity loss. It is obvious that much human and economic misery can be attributed to fire situations. In relation to this, polymer flammability has been recognized as an increasingly important social and scientific problem. The development of flame-retardant polymeric materials is a current example where the initiative for major scientific and technological developments is motivated by sociological pressure and legisla tion. This is part of the important trend toward a safer environment and sets a pattern for future example. Flame retardancy deals with our basic everyday life situations-housing, work areas, transportation, clothing and so forth the "macroenvironment" capsule within which "homosapiens" live. As a result, flame-retardant polymers are now emerging as a specific class of materials leading to new and diversified scientific and technological ventures.
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