Since their recent dispersion from the former Soviet Union, Russian-speaking Jews (RSJ) have become the vast majority of Germany’s longstanding Jewry. An entity marked by permeable boundaries, they show a solidarity and commitment to world Jewry, including Israel, but feeble identification with their hosts. The identification with the larger Jewish community leads to a wide consensus concerning the importance of offering Jewish education to the young. The study presented here explores the influence of the RSJ community, their relationship with German speaking Jews, and the ways in which the RSJ identification with world Jewry influences Jewish education opportunities for the young. Utilizing surveys of the largest Jewish communities in Germany, interviews of leading public figures, and a comprehensive overview of the Jewish educational framework available in Germany, this book seeks to present a description and analysis of the Jewish population in Germany including its attitudes, activities, expectations, and identify formulations.
This book is about the sociologists' analyses of the newness of our time. It discusses five conceptual perspectives: (1) Multiple modernities; (2) Globalization; (3) Multiculturalism; (4) The declining accountability of the State; (5) Postmodernity. The divergent propositions which surface give this discourse its basic coherence.
In Going Up and Going Down Yitzhak Peleg argues that the story of Jacob's dream (Genesis 28.10-22), functions as a mise en abyme ('as a figure, trope or structure that somehow reflects in compact form, in miniature, the larger structure in which it appears', Greenstein). Close examination reveals that focusing on the vision of Jacob's dream and understanding it as a symbolic dream facilitates an explanation of the dream and its meaning. Scholars have historically classified the dream as theophany, the purpose of which is to explain how Beth-El became a sacred place, and as such the vision in Jacob's dream is generally accepted as merely ornamental, or even lacking a message in itself. Whilst Peleg does not contradict or seek to go against identification of the dream as theophany, he sees a more nuanced purpose behind its presentation. Peleg's proposal is that the description of the vision, and especially that of the movement of the angels, is not embellishment, supplementation or scenic background, of God's message, but that it directly symbolizes the path taken by the Patriarchs to and from the Promised Land. Furthermore, the narrative context and visual description in the dream in which 'Angels of God were going up and down it' appears when Jacob is on his way to Harran, that is to say, when he is about to leave Israel.
Yitzhak Berger advances a distinctive and markedly original interpretation of the biblical book of Jonah that resolves many of the ambiguities in the text. Berger contends that the Jonah text pulls from many inner-biblical connections, especially ones relating to the Garden of Eden. These connections provide a foundation for Berger's reading of the story, which attributes multiple layers of meaning to this carefully crafted biblical book. Focusing on Jonah's futile quest and his profoundly troubled response to God's view of the sins of humanity, Berger shows how the book paints Jonah as a pacifist no less than as a moralist.
The purpose of this book is to elevate stories and storytelling in people's esteem, so they will understand their holiness and appreciate them at their full worth. There are those who enjoy stories and storytelling but in the back of their minds think, 'After all, they're only stories.
In 1943, against utterly hopeless odds, the Jews of the Warsaw Ghetto rose up to defy the Nazi horror machine that had set out to exterminate them. One of the leaders of the Jewish Fighting Organization, which led the uprisings, was Yitzhak Zuckerman, known by his underground pseudonym, Antek. Decades later, living in Israel, Antek dictated his memoirs. The Hebrew publication of Those Seven Years: 1939-1946 was a major event in the historiography of the Holocaust, and now Antek's memoirs are available in English. Unlike Holocaust books that focus on the annihilation of European Jews, Antek's account is of the daily struggle to maintain human dignity under the most dreadful conditions. His passionate, involved testimony, which combines detail, authenticity, and gripping immediacy, has unique historical importance. The memoirs situate the ghetto and the resistance in the social and political context that preceded them, when prewar Zionist and Socialist youth movements were gradually forged into what became the first significant armed resistance against the Nazis in all of occupied Europe. Antek also describes the activities of the resistance after the destruction of the ghetto, when 20,000 Jews hid in "Aryan" Warsaw and then participated in illegal immigration to Palestine after the war. The only extensive document by any Jewish resistance leader in Europe, Antek's book is central to understanding ghetto life and underground activities, Jewish resistance under the Nazis, and Polish-Jewish relations during and after the war. This extraordinary work is a fitting monument to the heroism of a people.
In the context of their recent dispersion, Russian-speaking Jews have become the vast majority of Germany’s longstanding Jewry. An entity marked by permeable boundaries, they show commitment to world Jewry, including Israel, but feeble identification with their hosts. While Jewish singularity is understood here more as “belonging” than “believing”, Jewish education is viewed as a must.
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