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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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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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Stephen Berkowitz

in 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

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Stephen Frosh

crucial in the context of Judaism, the religion of the Jews: being Jewish does not depend on holding any particular beliefs or even really on self-definition, but rather it is a matter of community acknowledgement of one's belongingness and heritage. In

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Beniamino Fortis

anthropological perspective. In order to introduce the subject of this issue of European Judaism , I think therefore that it is particularly appropriate to focus on some key points of Buber's work, in which the capacity to establish relations emerges as an

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Evelyn Adunka

, tempered by the culture of 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

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Lionel Blue

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

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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