I first began to think about my son’s bar mitzvah the day before he was born. Although a long-term Jewish atheist, I reckoned that any extra assistance in getting him safely delivered could only be a bonus. So I made a promise to a god I did not
Yoram Peri, Tamar Hermann, Shlomo Fischer, Asher Cohen, Bernard Susser, Nissim Leon and Yaacov Yadgar
Introduction Yoram Peri
More Jewish than Israeli (and Democratic)? Tamar Hermann
Yes, Israel Is Becoming More Religious Shlomo Fischer
Religious Pressure Will Increase in the Future Asher Cohen and Bernard Susser
Secular Jews: From Proactive Agents to Defensive Players Nissim Leon
The Need for an Epistemological Turn Yaacov Yadgar
I want to begin by expressing my enormous gratitude as a Jew and as a rabbi for Nostra Aetate and the fruit that it has borne and continues to bear. It has been a world-changing document, effective far beyond even Catholic-Jewish relations because
History, Memories and Identities
Canada’s Moroccan Jewish community is the third largest diaspora in the world after Israel and France. This article introduces Sephardi Voices, a project to collect, preserve and archive audio-visually the life stories of Jews displaced from Arab/Islamic lands and in the process sketches an overview of the resettlement of one Sephardi migration community, the Moroccan to Montreal. Featuring scholars like Joseph Levy, Yolande Cohen and Jean-Claude Lasry, the integration experience of Moroccan Jews into the anglophone Ashkenazi community and the francophone Québécois society is presented, along with their efforts to build a French-Sephardi institutional structure to preserve their heritage. The article highlights the role of oral history and the aesthetics of remembrance as important vehicles to depict how memories are imparted and identities formed. Today, the Moroccan Jews of Montreal are transnationals and proud to add Canadian to their identity chain of Jewish, Sephardi, Moroccan and French.
A Complex and Ambivalent Identity
identity in Israel: Jewish secular-believers. People bearing this identity see themselves as secular (i.e., unattached to any particular religion) but also believe in a higher/deeper power dimension, whether or not they use the term ‘God’. At first glance
From Jewish Icons to Jewish Narratives
The first Jewish museums were established in the late nineteenth century. By then, museums were coming into vogue all over Europe, with encouragement from central and local government. Furthermore, while private collections of objects of art had existed for centuries, these collections were now entering the public domain. And, for the first time, this trend also applied to the collection of Jewish ritual objects. As Cohen (1998) notes, art patronage in the form of donations to public museums was a way of displaying patriotism while at the same time seeking legitimacy in society.
This paper is divided into three sections illustrating uses of the Book of Leviticus in three different contexts: Internal Jewish Issues, Jewish-Christian Relations and Social Justice.
Eszter B. Gantner and Jay (Koby) Oppenheim
In 1996 the historian Diana Pinto published her often since quoted and discussed article on ‘A New Jewish Identity for Post-1989 Europe’. She was one of the first Jewish intellectuals to reflect on the fall of the Iron Curtain and the resulting political changes and their possible consequences for Jewish communities in Europe. In her article, she introduced the term ‘Jewish space’ that motivates the focus of this issue, as well as the term ‘voluntarily Jewish’, which describes the construction of identity free of external prescription. Pinto situates Jewish space in the context of the Erinnerungspolitik European democracies engaged in during the 1980s, when Holocaust memorialisation began to assume an institutional form through the establishment of Jewish museums, research institutes and exhibitions.
those who abandon community obligations is to characterize such renegade tendencies as Jewish. Marlowe does this in The Jew of Malta . Barabas declares that material riches, and not God’s covenant, are ‘the blessings promised to the Jews’ (1.1.104). 5
In the post-war period, numerous Jewish schools and other educational institutions emerged throughout Europe. Some of these were recreated from old institutions of learning while others were brand new, catering for a new population in the post-war era. Each country and city grappled with the provision of Jewish education of its young in its own way. The national governments in Europe have different attitudes to funding and controlling religious education, and this has shaped formal Jewish education. Countries like England have incorporated Jewish day schools into their national schooling system, which require certain conditions on governance and curriculum provision to be met, but thereby provide free, accessible Jewish schools to all. Other countries like France and Germany offer a different model where Jewish religious education is handled outside the core curriculum of state schooling. Other factors that influence the differing models are the availability and training of teachers and madrichim as well as the funding possibilities for new schools, kindergartens and youth programming. Often new educational initiatives were sponsored by a single individual or were nurtured by Israeli or international Jewish organisations such as ORT or the Joint. In this last decade we are beginning now to see more systemised attempts to provide Jewish education, including more centralised training and cooperation.