This article examines American Zionist leaders' positions on the Jerusalem issue, taking into consideration that from the 1920s until 1948, they acted within the Zionist movement as an independent political force that sought to play an active role in shaping the Yishuv and the State of Israel according to their own worldview. Their position on Jerusalem included recognition of its significance in Jewish history and the necessity of consolidating Jewish nationalism in Palestine. Yet they demonstrated a clear preference for social and economic patterns that, they maintained, had consolidated in Tel Aviv as a counterbalance to Jerusalem.
Efraim Inbar and Ian S. Lustick
A Debate between Efraim Inbar and Ian S. Lustick
Time is on Israel's Side Efraim Inbar
From a realpolitik perspective, the balance of power between Israel and its neighbors is the critical variable in the quest for survival in a bad neighborhood. If Israel’s position is improving over time and the power differential between the Jewish State and its foes is growing, then its capacity to overcome regional security challenges is assured. Moreover, under such circumstances there is less need to make concessions to weaker parties that are in no position to exact a high price from Israel for holding on to important security and national assets such as the Golan Heights, the settlement blocs close to the “Green Line,” the Jordan Rift, and particularly Jerusalem.
With a Bang or a Whimper, Time Is Running Out Ian S. Lustick
Israel’s existence in the Middle East is fundamentally precarious. Twentieth- century Zionism and Israeli statehood is but a brief moment in Jewish history. There is nothing more regular in Jewish history and myth than Jews “returning” to the Land of Israel to build a collective life—nothing more regular, that is, except, for Jews leaving the country and abandoning the project. Abraham came from Mesopotamia, then left for Egypt. Jacob left for Hauran, then returned, then left with his sons for Egypt. The Israelites subsequently left Egypt with Moses and Joshua, and “returned” to the Land. Upper class Jews who did not leave with the Assyrians left with Jeremiah for Babylon, then returned with Ezra and Nehemiah.
The Israeli-Arab-Palestinian Conflict as Reflected in Israeli History Textbooks, 2000-2010
Previous research on the way in which the Arab-Israeli conflict and the image of the Arab have been presented in Jewish history and civics textbooks established that there have been three phases, each typified by its own distinctive textbooks. The shift from the first to the third generation of textbooks saw a gradual improvement in the way the Other has been described, with the elimination of many biases, distortions and omissions. This article explores whether new history textbooks, published from 2000 to 2010, have entrenched or reversed this trend. With the escalation of the Israeli-Palestinian conflict since the early 2000s, one might have expected that the past linear process of improvement would be reversed. However, textbooks written over the last decade do not substantially differ from those written in the 1990s, during the heyday of the peace process. The overall picture is, therefore, that the current textbooks do not constitute a fourth generation.
This article discusses the importance of Yiddish for our understanding of European Jewish histories and highlights some of the particularities of using Yiddish materials in historical research and the problems involved in doing so. There is a wealth of Yiddish materials available for historians yet many sources still need to be catalogued and disclosed. At the same time it is often not easy for historians to acquire the necessary linguistic skills to use Yiddish sources in their research, both because of practical reasons and a lack of awareness of the specific linguistic needs of historians. Opening up the field of Yiddish to historians though is very important to understand the rich and varied histories of Europe's Jews better, particularly before the Holocaust.
Singing in Yiddish about London: 1880-1940 is the story of six Yiddish songs that tell of mainly East End people and places and experiences; these snippets of history give insights into what was happening in London at the time. They tell of poverty and work, of street life and of love. They tell of characters; an old fiddler, a bagel seller, a prostitute. They tell of places, the Pavilion Theatre, Victoria Park, Morgan Street. They sparkle with life, whether deeply moving or comic. This article explores Jewish history through the songs, as well as exploring the history of the songs themselves. The songs were collected in Denmark, Canada, Germany, Liverpool and London. The article describes some of the people who sung them, who collected them and who wrote them. There is a lot unknown about the songs and why they were written, so there is much to conjecture by London Yiddishists and folk collectors. These answers throw more light onto the politics and issues of the day. Today these songs are being performed by Vivi Lachs and Klezmer Klub, a London-based band who are seeking to revive them and imbue in them a sense of their meaning for today.
Engaging German-Jewishness at the Jewish Museum Berlin
Jackie Feldman and Anja Peleikis
The Jewish Museum Berlin (JMB) is a dynamic, performative space that negotiates between representing the Jew as an integral part of German history and as ultimate Other. While this tension has been documented through the political history of the museum (Lackmann 2000; Pieper 2006; Young 2000), we focus on the dynamics of guided tours and special events. We claim that guiding and festival events at JMB marginalise Holocaust memory and present an image of Jews of the past that promotes a multicultural vision of present-day Germany. In guiding performances, the identity of the guide as German/Jewish/Muslim is part of the guiding performance, even when not made explicit. By comparing tour performances for various publics, and the 'storytelling rights' granted by the group, we witness how visitors' scripts and expectations interact with the museum's mission that it serve as a place of encounter (Ort der Begegnung). As German-Jewish history at JMB serves primarily as a cosmopolitan template for intercultural relations, strongly affiliated local Jews may not feel a need for the museum. Organised groups of Jews from abroad, however, visit it as part of the Holocaust memorial landscape of Berlin, while many local Jews with weaker affiliations to the Jewish community may find it an attractive venue for performing their more fluid Jewish identities – for themselves and for others.
Michael Miller, Paul V. Dutton, and Laura Hobson Faure
French Jewish History in the Wake of the Holocaust (Oxford: Oxford University Press, 2015). Review by Laura Hobson Faure, Sorbonne Nouvelle University, Paris With some exception, modern French Jewish history remained in the shadows until the late 1960s
Julia Pascal’s The Yiddish Queen Lear
revive Shakespeare’s play, but rather to offer a political critique of Jewish history in America and Europe. By representing the concerns of a particular group of people, her work engages with the politics of identity. The function of identity politics in
The Looming Absence of the Temple
national significance. This approach to archaeological remains and ancient monuments linked to Jewish history has gradually converted these sites within the diverse landscape into components of a symbolic national landscape, playing a role within a “realm
An American Appreciation
Rabbi Friedlander's contributions to Jewish history, theology, education, community service and much more are substantially unknown in US settings, especially among the post-Vietnam War generation. Instructed by Michael Berkowitz and Frank Dabba