This extraordinary history of the Bruderhof shows how its commitment to religion, family, and community has enabled it to maintain its way of life since its inception over ninety years ago. Although Yaacov Oved identifies social tensions in the movement, he still considers it to be a shining example of communal stability.After the horrors of World War I, German adolescents sought new directions in the form of youth movements. Young people from bourgeois families rejected materialism, celebrated nature, and longed for a simpler life. Eberhard and Emmy Arnold, a couple from an affluent background who identified fully with radical pacifist youth circles, fused the German Christian socialist youth into a new movement. They settled a commune in Sannerz known as "The First Bruderhof," whose members shaped their lives according to their faith.The Bruderhof supported itself by publishing, printing, and providing reliable child care services. In 1937, responding to Nazi harassment, and to escape conscription, they fled to Liechtenstein and England where they provided shelter for many Jewish refugees. World War II forced them to emigrate further afield. They went to Paraguay and, eventually, to the United States. Sociologists, theologians, anthropologists, and psychologists alike will find The Witness of the Brothers to be a valuable resource.
This extraordinary history of the Bruderhof shows how its commitment to religion, family, and community has enabled it to maintain its way of life since its inception over ninety years ago. Although Yaacov Oved identifies social tensions in the movement, he still considers it to be a shining example of communal stability.After the horrors of World War I, German adolescents sought new directions in the form of youth movements. Young people from bourgeois families rejected materialism, celebrated nature, and longed for a simpler life. Eberhard and Emmy Arnold, a couple from an affluent background who identified fully with radical pacifist youth circles, fused the German Christian socialist youth into a new movement. They settled a commune in Sannerz known as "The First Bruderhof," whose members shaped their lives according to their faith.The Bruderhof supported itself by publishing, printing, and providing reliable child care services. In 1937, responding to Nazi harassment, and to escape conscription, they fled to Liechtenstein and England where they provided shelter for many Jewish refugees. World War II forced them to emigrate further afield. They went to Paraguay and, eventually, to the United States. Sociologists, theologians, anthropologists, and psychologists alike will find The Witness of the Brothers to be a valuable resource.
After World War II, communes and cooperative communities became internationally oriented in their membership and networking began to develop. Unlike earlier such enterprises, these groups shared an openness to international relationships. This was evident both in the groups' social composition, and in the extension of networks beyond their own country. Such globalization opened up the possibility of comparative analysis, which has become a trend in research since the 1950s. The dynamism and speed with which voluntary communities have spread throughout the world is impressive. In the 1950s there were only a few hundred such societies, but by the end of the last century there were thousands. These have taken a variety of forms. There are religious and secular communes, intentional communities, ecological communities, co-housing projects, various types of Christian communities, communities of Eastern religions, and spiritual communities inspired by New Age thought. Yaacov Oved shows that such societies maintain a community based on cooperation and expand their influence through newspapers, television, and the Internet. Their chief characteristic is their openness to the outside world, and their search for a way to move beyond a world of individualism and competitiveness. To accomplish this, they embrace all the tools of the modern world. Oved observes that those who predicted the failure of communes and intentional communities failed to appreciate the extent to which people in today's society aspire to communal life. This book answers the doubters and does so with a sense of deep historical understanding.
The United States is the only modern nation in which communes have continuously existed for the past two hundred years. This definitive history of communes in America examines the major factors that have supported the existence and growth of communes throughout American history. The most impressive survey of the communal experience since the works of Noyes and Nordhoff, it is informed by a deep respect for the human subjects and organizational forms of American communes. The findings in the analytical chapters are of considerably theoretical import beyond the historical narrative.Oved details the founding, growth, development, and sometimes failure of alternative societies from 1735 to 1939: Icaria, Ephrata, Oneida, Shaker, religious, secular, and socialist communes. Extensive reference material cited will assure this work a special place in the archives of the literature on communes.
It was 1933 when Yissakhar Ben-Yaacov left Hamburg, the city of his birth. His traditional Jewish family made its way to the Land of Israel, fleeing the impending disaster. In the next few years, the young pupil succeeded in making his way within his new society. After joining Ha-No ar Ha-Oved youth movement and the Haganah, Ben-Yaacov entered Israel s nascent Foreign Ministry in 1948. His service took him around the world to Munich, Cologne, Philadelphia, Lagos, Vienna, and Canberra. In A Lasting Reward, the author describes his life in detail, covering myriad exciting events both well-known and not so well-known events that span many decades and continents. He offers insightful descriptions of the inner workings of the Foreign Ministry and the calling of an Israeli diplomat. Yissakhar Ben-Yaacov s memoirs are an outstanding example of an Israeli autobiography that bears witness to the events that have shaped the history of the Jewish people in the last century.
The Soviet Union executed an apparent about-face in its traditional anti-Zionist position when the Palestine issue came before the United Nations in 1947. In addition to political support at the UN from May 1947 to May 1949, important military assistance was rendered to the Jewish Palestinian Yishuv throughout 1948 by the Eastern bloc. Toward the end of that year, however, indications of change became apparent, and the Soviet Union began criticizing Israel. This book studies the USSR's attitude toward the establishment of a Jewish state in Palestine in the immediate post-World War II period and toward Israel in the first years of its existence, and it investigates the complex of considerations that caused the initial apparent reversal of traditional Soviet anti-Zionism. The author contends that this support for Israel contributed considerably to the evoking of Soviet Jewry's enthusiastic reaction to the establishment of the State. But this very reaction resulted in turn in Moscow changing its tactics again, since it could not allow its Jewish citizens to identify with a state outside the Soviet Union and the Communist orbit. During the few years after the Israeli War for Independence, in which the Arab-Israeli conflict was relatively low key, the USSR adopted a position of seeming neutrality between two sides—while quietly wooing the Arab nations. Ro'i examines how toward the end of the Stalin period the Jewish problem again intervened with the infamous' 'Doctor's Plot," and how early in 1953 the Soviet Union severed diplomatic relations with Israel. One year later the USSR cast its first two pro-Arab vetoes in the UN Security Council, and from this point on Soviet-Israeli relations openly became a function of the increasingly cordial Soviet friendship with the Arab world.
This book explores the nature of the severe conflict over immigration in Palestine during the British Mandate (1922-1948). It considers the perspectives of the British authorities, the Palestinian Jewish community, and the Palestinian Arabs in their permanent opposition to Jewish immigration, expressed through strikes, demonstrations, and revolt towards the Jewish community in Palestine, as well as the British authorities. It serves to contribute to a debate in the history of Palestine, whilst seeping into other disciplines such as economics, sociology, law, and maritime history.
Staging and Stagers in Modern Jewish Palestine sheds important light on the stagers of modern Jewish Palestine and on the processes and mechanisms that created the performative lore in other cultures, in ancient as well as modern times.
Common discourse on Jewish identity in Israel is dominated by the view that Jewish Israelis can, and should, be either religious or secular. Moving away from this conventional framework, this book examines the role of secularism and religion in Jewish society and politics. With a focus on the ‘traditionists’ (masortim) who comprise over a third of the Jewish-Israeli population, the author examines issues of religion, tradition and secularism in Israel, giving a fresh approach to the widening theoretical discussion regarding the thesis of secularisation and modernity and exploring the wider implications of this identity. Yadgar’s conclusions have significant social, cultural and political implications, serving not only as a new contribution to the academic discourse on Jewish-Israeli identity, but as a platform upon which traditionist positions on central issues of Israeli politics can be heard. Offering a detailed investigation into a central and important Jewish-Israeli identity construct, the book is relevant not only to the study of Jewish identity in Israel but also within the wider social-theoretical issues of religion, tradition, modernity and secularization. The book will be of great interest to students of Israeli society and to anyone looking into the issues of Jewish identity, Israeli nationalism and ethnicity, religion and politics in Israel, and the sociology of religion.
For many, the name of Adolf Eichmann is synonymous with the Nazi murder of six million Jews. As a perpetuator of the Final Solution he stands alongside Adolf Hitler and Heinrich Himmler as one of history's most notorious murderers, yet ever since Hannah Arendt's seminal book, "Eichmann in Jerusalem: A Report on the Banality of Evil", there has been disagreement about the essence of Eichmann and by extension, about the definition of evil action. Was he a human monster or a petty bureaucrat? To what degree did the totalitarian organization to which he belonged absolve him and his staff from individual choice and responsibility for atrocities? This title looks at the words and actions of Eichmann and the bureaucrats he worked with in Berlin and throughout the more significant Gestapo offices in Western Europe. It claims that Hannah Arendt's thesis about the banality of evil was wrong. In chilling detail, it presents a group of people completely aware of what they were doing, people with high ideological motivation, people of initiative and dexterity who contributed far beyond what was necessary. While most of these bureaucrats sat behind desks rather than behind machine guns, there was nothing banal about the role they played in the destruction of European Jewry
The question of Jewish sovereignty shapes Jewish identity in Israel, the status of non-Jews, and relations between Israeli and Diaspora Jews, yet its consequences remain enigmatic. In Sovereign Jews, Yaacov Yadgar highlights the shortcomings of mainstream discourse and offers a novel explanation of Zionist ideology and the Israeli polity. Yadgar argues that secularism's presumed binary pitting religion against politics is illusory. He shows that the key to understanding this alleged dichotomy is Israel's interest in maintaining its sovereignty as the nation-state of Jews. This creates a need to mark a majority of the population as Jews and to distinguish them from non-Jews. Coupled with the failure to formulate a viable alternative national identity (either "Hebrew" or "Israeli"), it leads the ostensibly secular state to apply a narrow interpretation of Jewish religion as a political tool for maintaining a Jewish majority.
In this book, the late Prof. Yaacov Bar-Siman-Tov argues that the failure of the Israeli-Palestinian peace process so far has been mainly the result of the inability of both sides to reach an agreed formula for linking justice to peace. The issues of justice and injustice are focused mainly on the outcomes of the 1947-1949 first Arab-Israeli War and specifically in the creation of the Palestinian refugee problem. The conflicting historical narratives of the two sides regarding the question of responsibility for the injustice done to the Palestinians turn the Israeli-Palestinian conflict into a classic case of linking the issues of justice and peace.Yaacov Bar-Siman-Tov maintains that the narratives of justice and injustice in the Israeli-Palestinian conflict have proved to be formidable barriers to peace. Hence, he recommends that justice should be compromised for the sake of peace. The link between justice and peace is an important issue requiring both sides’ attention, but, given the wide and currently unbridgeable gap separating the two sides, it should be postponed to the phase of reconciliation rather than being included in the process of conflict resolution. The two-state solution is endorsed as the best and practical solution and as a first step for a "just peace" in this conflict, to be followed by reconciliation. Highly topical, this book is essential reading for scholars and researchers of International Relations, Peace Studies and the Arab-Israeli conflict.
Examines the meaning of Jewish politics in Israel In one of the first books to ask head-on what it means for Israel to be a Jewish state, Yaacov Yadgar delves into what the designation “Jewish” amounts to in the context of the sovereign nation-state, and what it means for the politics of the state to be identified as Jewish. The volume interrogates the tension between the notion of Israel as a Jewish state—one whose very character is informed by Judaism—and the notion of Israel as a “state of the Jews,” with the sole criterion the maintenance of a demographically Jewish majority, whatever the character of that majority’s Jewishness might or might not be. The volume also examines Zionism’s relationship to Judaism. It provocatively questions whether the Christian notion of supersessionism, the idea that the Christian Church has superseded the nation of Israel in God’s eyes and that Christians are now the true People of God, may now be applied to Zionism, with Zionism understood by some to have taken over the place of traditional Judaism, rendering the actual Jewish religion superfluous. To Be a Jewish State deeply informs the democratic crisis in Israel, discussing whether Jewish laws put into effect by the state or political moves made to ensure a Jewish majority can be seen as undermining democracy. In our current era, with nationalism resurging, To Be a Jewish State urges a critical re-assessment of the very meaning of modern Jewish identity.
This volume on "Education towards a Culture of Peace" is a timely undertaking, since the United Nations has proclaimed the years 2001-2010 as the "International Decade for a Culture of Peace and Non-Violence for the Children of the World." A culture of peace as defined by the UN is "a set of values, attitudes, modes of behaviour and ways of life that reject violence and prevent conflicts by tackling their root causes to solve problems through dialogue and negotiation among individuals, groups and nations". (UN Resolutions A/RES/52/13 1998: Culture of Peace and A/RES/53/243, 1999: Declaration and Programme of Action on a Culture of Peace). Most of the chapters in this book are based on lectures that were presented at the International Conference, "Education towards a Culture of Peace". This conference was convened on 1-3 December 2003, by the The Josef Burg Chair in Education for Human Values, Tolerance and Peace - UNESCO Chair on Human Rights, Democracy, Peace and Tolerance School of Education, at Bar Ilan University, Israel. This conference was held under the auspices of Israel National Commission for UNESCO and supported also by the Ministry of Foreign Affairs, Jerusalem, The office of Public Affairs of the US Embassy Tel Aviv, Fulbright – United States – Israel Educational Foundation.
First published in 1988. The focus of this title, the nature and character of the Israeli political Right, gained intensive interest immediately after the Israeli elections of 1977. The author discusses this shift of political power from the Left to the Right as a profound political upheaval and discusses this alongside the prior Labour hegemony of the Yishuv. This book is separated into four parts: The territory and organisation of the right; The intellectual foundation of the right; Ideology, programme and political methods and Contradictory images.
According to the author the Hellenistic tradition played a role as a model for Jewish modernisers to draw upon as they perceived a lack in Jewish culture. The author believes that Greek and Hellenistic concepts are now internalised by the Jewish people.
Preface: "The Birds Left Early"--"A Million Superfluous Jews" -- and More -- "The Dream of a Jewish State" -- "The Wailing Wall in Évian" and Kristallnacht -- Funeral March at St. James's Palace: "They Betrayed Czechoslovakia, Why Should They Not Betray Us as Well?" -- A Bridge Over the White Paper? -- The Forgotten Congress (Geneva, August 16-25, 1939) -- Will War Break Out? -- "So early, no one has seen death yet" -- Epilogue
Why did the Soviet Union spark war in 1967 between Israel and the Arab states by falsely informing Syria and Egypt that Israel was massing troops on the Syrian border? Based on newly available archival sources, The Soviet Union and the June 1967 Six Day War answers this controversial question more fully than ever before. Directly opposing the thesis of the recently published Foxbats over Dimona by Isabella Ginor and Gideon Remez, the contributors to this volume argue that Moscow had absolutely no intention of starting a war. The Soviet Union's reason for involvement in the region had more to do with enhancing its own status as a Cold War power than any desire for particular outcomes for Syria and Egypt. In addition to assessing Soviet involvement in the June 1967 Arab-Israeli Six Day War, this book covers the USSR's relations with Syria and Egypt, Soviet aims, U.S. and Israeli perceptions of Soviet involvement, Soviet intervention in the Egyptian-Israeli War of Attrition (1969-70), and the impact of the conflicts on Soviet-Jewish attitudes. This book as a whole demonstrates how the Soviet Union's actions gave little consideration to the long- or mid-term consequences of their policy, and how firing the first shot compelled them to react to events.
It was 1933 when Yissakhar Ben-Yaacov left Hamburg, the city of his birth. His traditional Jewish family made its way to the Land of Israel, fleeing the impending disaster. In the next few years, the young pupil succeeded in making his way within his new society. After joining Ha-No ar Ha-Oved youth movement and the Haganah, Ben-Yaacov entered Israel s nascent Foreign Ministry in 1948. His service took him around the world to Munich, Cologne, Philadelphia, Lagos, Vienna, and Canberra. In A Lasting Reward, the author describes his life in detail, covering myriad exciting events both well-known and not so well-known events that span many decades and continents. He offers insightful descriptions of the inner workings of the Foreign Ministry and the calling of an Israeli diplomat. Yissakhar Ben-Yaacov s memoirs are an outstanding example of an Israeli autobiography that bears witness to the events that have shaped the history of the Jewish people in the last century.
H. Richard Niebuhr's powerful interpretation of Ernst Troeltsch has shaped our view of the man for over seventy years. Troeltsch is one of the most respected and renowned figures in liberal Protestant thought. Yet as Harvard philosopher of religion Cornel West observes in his foreword, Constance Benson "shat-ters certain crucial aspects of Troeltsch's image as a liberal religious thinker" with God and Caesar. Benson reconstructs the historical context in which Troeltsch wrote his landmark The Social Teaching of the Christian Churches, and reinterprets it in relation to that context. She shows that Troeltsch's Christian-ity legitimized class, religious, and gender inequality in response to the challenges of social democracy. Her controversial exploration of why most Troeltsch scholars have remained silent on this deserves seri-ous consideration. Her discovery of Troeltsch's role in the politics and ideological debates of Imperial Germany require a painful reexamina-tion of an entire chapter of Protestant history. Benson exposes Troeltsch's relationship to Paul de Lagarde, a notorious anti-Semite and architect of what later became Nazi ideology. God and Caesaris a needed corrective. Troeltsch is an important figure for the Chris-tian right in Germany and for many mainstream Protestants in the United States. Benson's courageous book is the most challenging critique of Troeltsch's politics we have¿an unsettling perspective that forces us to revise the beloved Troeltsch so many of us had come to admire and cherish. It will be of interest to intellectual historians, theologians and students of religious history, and specialists in German social and political history.
In this book, each chapter is dedicated to a different weekly Torah reading (from the books of B'raishit and Shemot), and is composed of several levels of information, such as rabbinic Interpetation, questions to think about, etc.
The first comprehensive resource for pastoral care in the Jewish tradition—and a vital resource for counselors and caregivers of other faith traditions. The essential reference for rabbis, cantors, and laypeople who are called to spiritually accompany those encountering joy, sorrow, and change—now in paperback. This groundbreaking volume draws upon both Jewish tradition and the classical foundations of pastoral care to provide invaluable guidance. Offering insight on pastoral care technique, theory, and theological implications, the contributors to Jewish Pastoral Care are innovators in their fields, and represent all four contemporary Jewish movements. This comprehensive resource provides you with the latest theological perspectives and tools, along with basic theory and skills for assisting the ill and those who care for them, the aging and dying, those with dementia and other mental disorders, engaged couples, and others, and for responding to issues such as domestic violence, substance abuse, and disasters.
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