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
Vol. 1 No. 1 Summer 1966
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.
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
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
entities. Behind them stand two other and greater beings – Judaism and Islam. It is possible that the goodness inherent in them can achieve what the politicians cannot. Unfortunately neither is spiritually efficient, as all religion has been perverted in
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
Jewish Museums in Britain
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.
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
The Shared Space between Athens and Jerusalem
In The Essence of Judaism , Leo Baeck declares that ‘Judaism is separated from the attitude of antiquity, and especially from that of the Greeks’. 1 He enumerates the ways: Judaism is optimistic, 2 ethical, 3 concerned with infinity, 4 anti
A Personal Footnote
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