7 edition of The case for Jewish peoplehood found in the catalog.
The case for Jewish peoplehood
Includes bibliographical references.
|Statement||Erica Brown and Misha Galperin ; foreword by Joseph Telushkin.|
|LC Classifications||DS143 .B8637 2009|
|The Physical Object|
|LC Control Number||2008033840|
Each community had its own set of bylaws administered by laypersons who, among other things, elected a rabbi for the community. The term peoplehood had limited currency in Jewish communal publications and initiatives in the last decades of the twentieth century. The concern is with common elements and frameworks that enable Jews to connect with one another both emotionally and socially. This is followed by rules of clean and unclean Leviticus 11—15which includes the laws of slaughter and animals permissible to eat see also: Kashrutthe Day of Atonement Leviticus 16and various moral and ritual laws sometimes called the Holiness Code Leviticus 17—
It is about focusing on what should bring us together as opposed to what pulls us apart. The book ends with the new generation of Israelites in the Plain of Moab ready for the crossing of the Jordan River. Rejection of any dominant ideology, which over emphasizes one dimension of Jewishness - Strong ideological frameworks that over-emphasize one dimension of the larger Jewish experience are not an acceptable starting point for understanding how individuals connect to the Jewish People. Peoplehood as a shared kinship and mutual responsibility. Yes, it has. This presentation of peoplehood stands in direct contrast to the actual development of the term Jewish peoplehood, which, as we have seen, emerged in the last century as a rupture from premodern conceptions of collectivity, and was inspired by and drew on concepts taken from nationalism.
We turn in this chapter to examine these three approaches to peoplehood—Jewish communal, general scholarly, and Jewish studies— and the clash between these different perspectives over key aspects of the nationalist paradigm. Though it evokes a sense of timelessness, the term actually emerged in the United States in the s, where it was introduced by American Jewish leaders, most notably Rabbi Stephen Wise and Rabbi Mordecai Kaplan, with close ties to the Zionist movement. It was similarly invoked by the Zionist movement, which sought to Negate the Diaspora shlilat ha'galut by Gathering the exiled of Israel Kibbutz Galuyot back to their homeland, where they would achieve national self-determination. Indeed, Jewish peoplehood has eclipsed religion—as well as ethnicity and nationality—as the essence of what binds Jews around the globe to one another.
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Jewish peoplehood demands the redefinition of our identity as Jews in light of the times in which we live. We turn in this chapter to examine these three approaches to peoplehood—Jewish communal, general scholarly, and Jewish studies— and the clash between these different perspectives over key aspects of the nationalist paradigm.
For all these reasons, it simply was not possible in a pre-modern context to conceive of Jewish religion, nationality, and what we now call culture as distinct from one another. We also need more people to join this conversation about our future, to cry and to celebrate together.
In hopes of sparking a productive conversation about the meaning of Jewish collectivity, rather than offer the new key word I propose to explore the term as one alternate model to peoplehood—one that respects the critical nature of groupness within Jewish tradition and Jewish life, without privileging the nationalist paradigm as the default and outdated model for the ties that bind Jews to one another.
Portals into Jewish commitment require a lot of short and long-term immersive experiences, especially experiences with Israel at their heart. The first significant use of the "peoplehood" concept was by Mordecai Kaplanco-founder of the Reconstructionist School of Judaism, who was searching for a term that would enable him to describe the complex nature of Jewish belonging.
Yet still we try: over the past two decades, the number of American Jews who define themselves as secular has nearly doubled; in Israel, a country founded on secular and nationalistic notions of Judaism, the religious population has risen dramatically.
The work of some scholars of Jewish studies—especially historians and cultural theorists—takes seriously the construction over time and contextual nature of Jewishness and Jewish groupness. For these acts, God destroys approximately 15, of them through various means. The book ends with the new generation of Israelites in the Plain of Moab ready for the crossing of the Jordan River.
Preserving a sense of shared past and future—across such starkly different realities as nationality in a political homeland and minority religious community in the diaspora—demands that both communities acknowledge and debate fundamental differences.
For us to give up existence as a separate people and forsake our unique tradition would deprive not only us but everyone else in the world of something precious that only we can provide. If you would like to authenticate using a different subscribed institution that supports Shibboleth authentication or have your own login and password to Project MUSE.
Without God, he wondered, from where does this ethical imperative arise? In the past, it stemmed from persecution and external events that led the Jews to remain united. Outside rulers gave the Jewish community responsibility to maintain law and order, and the right to punish its members in a variety of ways, including exacting fines, imprisonment and corporal punishment.
Most radically, peoplehood in a new key will not necessarily include people at all. I am not celebrating either.
I am not crying because we are living in a time of immense Jewish affluence and influence. A thousand times No. I answer in all truth and sincerity: No! These trends pose a number of normative and practical challenges to precisely those assumptions about the Jewish people that were solidified by the modern turn to the nationalist paradigm in the twentieth century.
I am not crying because I see the influence that Diaspora Jews have in literature, politics, science — to name but a few areas. The supplementary hypothesisone potential successor to the documentary hypothesis. The book tells how the ancient Israelites leave slavery in Egypt through the strength of Yahwehthe god who has chosen Israel as his people.
With the prophet Moses as their leader, they journey through the wilderness to biblical Mount Sinaiwhere Yahweh promises them the land of Canaan the " Promised Land " in return for their faithfulness.
If you would like to authenticate using a different subscribed institution that supports Shibboleth authentication or have your own login and password to Project MUSE. Israel enters into a covenant with Yahweh who gives them their laws and instructions to build the Tabernaclethe means by which he will come from heaven and dwell with them and lead them in a holy war to possess the land, and then give them peace.Dr.
Erica Brown is an associate professor at George Washington University and the director of its Mayberg Center for Jewish Education and Leadership. She is the author of twelve books on leadership, the Hebrew Bible and spirituality; her forthcoming commentary is The Book of Esther: Power, Fate and Fragility in Exile (Koren/OU).
He was born in Odessa, Ukraine, and immigrated to the United States in with his family at age eighteen. He is author of Reimagining Leadership in Jewish Organizations: Ten Practical Lessons to Help You Implement Change and Achieve Your Goals and coauthor of The Case for Jewish Peoplehood: Can We Be One?
(both Jewish Lights). Dec 18, · The Case for Jewish Peoplehood: Can We Be One? by Erica Brown in CHM, DJVU, TXT download e-book.
Practical Approaches to Building Strong Communities, a finalist for the National Jewish Book Award, and Spiritual Boredom: Rediscovering the Wonder of Judaism; and co-author of The Case for Jewish Peoplehood: Can We Be One?
(all Jewish Lights)%(). Jewish peoplehood (Hebrew: עמיות יהודית, Amiut Yehudit) is the conception of the awareness of the underlying unity that makes an individual a part of the Jewish people. The concept of peoplehood has a double meaning.
The first is descriptive, as a concept factually describing the existence of the Jews as a people. The second is normative, as a value that describes the feeling of. Nevzlin Center for Jewish Peoplehood Studies. We, as Jews, have a complex identity, whether we live in Israel or another part of the world.
We are part of the Jewish people and aspire to. Mar 27, · She is author of Confronting Scandal: How Jews Can Respond When Jews Do Bad Things; Inspired Jewish Leadership: Practical Approaches to Building Strong Communities, a finalist for the National Jewish Book Award, and Spiritual Boredom: Rediscovering the Wonder of Judaism and coauthor of The Case for Jewish Peoplehood: Can We Be One?3/5(1).