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European Judaism Editorial

Vol. 1 No. 1 Summer 1966

European Judaism

Mercifully the destruction of the European Jewish communities was not total, and at the close of the conflict about 20 per cent of the original population remained to face the future. In some countries, such as France, a high proportion of the total population survived, while in Britain the community was totally spared. Russian Jewry, though continuing its prewar isolation and despite losses from the German occupation, still lives on as a numerically substantial part of the Jewish people. The troubles in North Africa and the Middle East have forced an immigration from those areas into the European continent.

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Stephen Berkowitz

Judaism. However, it is in this very same country, home to Europe’s largest Jewish population, that Progressive Judaism remains today relatively underdeveloped. Consider, for example, the striking difference in size between Progressive communities in

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Evelyn Adunka

the society that surrounded him. Up to the current day he symbolizes the renewal of Jewishness and Judaism’. Sulzer was in theory in favour of using an organ. He took part in the Israelitische Synode in Leipzig in 1869; its vice-president was Joseph

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Jonathan Magonet

In 1946 in London was held the first post-war conference of the World Union for Progressive Judaism (WUPJ). Rabbi Dr Leo Baeck, already in his seventies, gave the presidential address. He said: ‘Since the last conference of our World Union a

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Presenting Judaism

Jewish Museums in Britain

Rickie Burman

All religions are practised within a larger social context, but different religions may relate to that context in different ways, posing particular issues for the way that religion is communicated through museum display. Christianity, for example, when displayed within a Christian country, will tend to focus upon the specific arena of religiosity. The Jewish minority within the same country is more likely to employ an integrated approach that sets religion within the context of history and social life. This is partly because Judaism is not only a set of beliefs and practices – it is also a way of life. The representation of Judaism therefore presents particular challenges and opportunities within a museum context. This article will provide a case study, focusing on Jewish museums within Britain.

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Jan Mühlstein

Translator : Lea Muehlstein and Jonathan Magonet

In 2015 the Liberal Jewish community Beth Shalom Munich celebrated its twentieth anniversary alongside many other Liberal Jewish communities across Germany. With a delay of fifty years Liberal Judaism had returned to Germany, the country of its

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Jeffrey Newman

In 1984, WUPJYS – the Youth Section of the World Union for Progressive Judaism – produced for the European Board Meeting in Amsterdam a booklet 1 to celebrate its thirty-year existence (1951–1981). The editors (Mike Hilton and Elaine Sulman

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Lev Taylor

later become known as Liberal Judaism. This movement drew on traditions of reform in the USA and Germany that embraced biblical historicism and gender-egalitarian worship. As in other countries, the Liberals rejected ceremonialism, circumcision and

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Matthew Dimmock

Starting with the observation that there is a failure in an English language of “difference” associated with travel and trade in the late sixteenth century, this article explores the nature and consequences of that failure. Particular emphasis is placed on conversion—the evaluation and acceptance of an “alien” body into the Anglican community—and an analysis of John Foxe's A sermon preached at the christening of a certaine Iew (1578) and Meredith Hanmer's The Baptizing of a Turke (1586). Diplomatic and travel texts are considered to demonstrate the use of an earlier lexicon of heresy alongside contemporary ideas concerning the equivalence of Roman Catholicism, Judaism, and Islam. In the last decade or so many scholars have identified problems with the critical language in which these issues are discussed, in particular the notion of early modern England and its “others”. In evaluating the failure of a language of “difference,” this article suggests an alternative critical vocabulary.

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Maciej ‘Mati’ Kirschenbaum

Progressive Judaism has historically emphasised the belief in God, rather than observance of ritualistic commandments. 1 In line with its policy of inclusivity, Progressive Judaism has been open to receiving converts, including gentile partners