Jillian Rubin
Has this course significantly changed your view of Jewish history, and if so in what way?
Yes, this class has changed my view of Jewish history. The reason for that is that through this class I have learned a great amount of Jewish history that I did not know about before. In class we learned about Jews during the Middle Ages, and that was really the first time I had learned about Jews during that time. From this class I also learned about Sephardic and Ashkenazic Jews and their different beliefs. Although I knew some of this before I learned a great amount from class and the readings for class. This class therefore has changed my view on Jewish history because I have learned a lot from this class that I definitely did not know about before. There are many aspects of Jewish life that I did not ever learn about before taking this class that I now have a better understanding of.
Tuesday, December 16, 2008
Saturday, December 13, 2008
Jillian Rubin
What is (or should be) the role of the Holocaust in American Jewish identity?
I think that the Holocaust had a very big impact on American Jews. Many American Jews, including myself had relatives who were in the Holocaust. I have also learned about the Holocaust a little in High School, in Hebrew school and in a Holocaust course I took here at Ithaca College last year, and also in this class. I think that there should be more emphasis placed on the Holocaust in High School Social Studies classes because so many students, including Jewish students do not know that much about what happened during the Holocaust. I therefore think it would be beneficial if High Schools taught students more about the Holocaust.
By having places such as the Holocaust Museum in Washington D.C., it allows American Jews (and other Americans as well) to go to a place to remember what happened. Although going to this museum is very sad I think it is very important that we have this in America because it allows Jewish Americans to better understand what happened to their relatives if they were in the Holocaust.
What is (or should be) the role of the Holocaust in American Jewish identity?
I think that the Holocaust had a very big impact on American Jews. Many American Jews, including myself had relatives who were in the Holocaust. I have also learned about the Holocaust a little in High School, in Hebrew school and in a Holocaust course I took here at Ithaca College last year, and also in this class. I think that there should be more emphasis placed on the Holocaust in High School Social Studies classes because so many students, including Jewish students do not know that much about what happened during the Holocaust. I therefore think it would be beneficial if High Schools taught students more about the Holocaust.
By having places such as the Holocaust Museum in Washington D.C., it allows American Jews (and other Americans as well) to go to a place to remember what happened. Although going to this museum is very sad I think it is very important that we have this in America because it allows Jewish Americans to better understand what happened to their relatives if they were in the Holocaust.
Jillian Rubin
What is (or should be) the role of Israel in American Jewish identity? Should all Jews emigrate to Israel, as David- Ben-Gurion (first prime minister of Israel) argued they should?
Israel should have an important role in American Jewish identity. However all Jews should not emigrate to Israel because then there would not be any Jews here in America. It is therefore important for Jews in America to fully support Israel and help support Israel in any way that they can. However, I do not think that it is necessary for everyone here to go immigrate to Israel. However, I do think that every American Jew definitely should at some point in their lives go to Israel. I think it is very important for Jews to see the homeland. It should also be necessary that all Jewish Americans have a background and knowledge of Israel and how it became a country however again it is not necessary for all Jews to emigrate to Israel.
What is (or should be) the role of Israel in American Jewish identity? Should all Jews emigrate to Israel, as David- Ben-Gurion (first prime minister of Israel) argued they should?
Israel should have an important role in American Jewish identity. However all Jews should not emigrate to Israel because then there would not be any Jews here in America. It is therefore important for Jews in America to fully support Israel and help support Israel in any way that they can. However, I do not think that it is necessary for everyone here to go immigrate to Israel. However, I do think that every American Jew definitely should at some point in their lives go to Israel. I think it is very important for Jews to see the homeland. It should also be necessary that all Jewish Americans have a background and knowledge of Israel and how it became a country however again it is not necessary for all Jews to emigrate to Israel.
Tuesday, December 2, 2008
Jillian Rubin
Jews in the Modern World
Professor Lesses
December 2, 2008
Founding of Israel
The foundation of Israel as a state was a very long process that took a long time to complete. Different countries had different perspectives as to what should happen to the Jewish survivors of the war. Britain was anti-Zionist, the prime minister of Britain did believe that it would be best for Jewish people to have their own state. Britain’s White Paper of May 1939 was a policy statement whose purpose was to decrease and ultimately end Jewish immigration to Palestine. However, Ben-Gurion planned that the Jewish Agency should adopt a policy of civil unrest against the British. There was a militant group called the Lech’i that launched an underground campaign against British immigration policy.
The U.S. played an important role in the foundation of Israel as a state. Later in 1945, General Dwight D. Eisenhower ordered that the refugees had to be returned to their countries of origin (573). This had to be very difficult for the Jewish refugees because they probably had no intention for the most part of going back to their countries of origin. For the most part they wanted a complete exit from Europe.
Ernest Bevin thought that the thousands of Jewish people who had been displaced from the war should not go to Palestine but instead they should go to the United States. Franklin Roosevelt had doubts about a Jewish commonwealth in Palestine; however he outwardly expressed comradeship for the Zionist cause. The Prime Minister believed that there should be an Anglo-American committee to investigate the problem of refugees and then come up with a solution; the committee was made up of six American and six British members. London was rejecting the Anglo-American committee.
In May 1948, it was announced that Israel was now open to all Jews everywhere in the world and would “extend full equality to all its citizens without distinctions of religion, race, or gender” (594). This was a huge event because it took such a long time for Israel to become a state. The Arab states did not have a favorable reaction to Israel becoming a state. Right away there was an invasion by armies of five Arab nations (594). The Jews had to face the possibility of genocide because of the hatred that the Arab nations surrounding Israel had towards Jewish people.
Jews in the Modern World
Professor Lesses
December 2, 2008
Founding of Israel
The foundation of Israel as a state was a very long process that took a long time to complete. Different countries had different perspectives as to what should happen to the Jewish survivors of the war. Britain was anti-Zionist, the prime minister of Britain did believe that it would be best for Jewish people to have their own state. Britain’s White Paper of May 1939 was a policy statement whose purpose was to decrease and ultimately end Jewish immigration to Palestine. However, Ben-Gurion planned that the Jewish Agency should adopt a policy of civil unrest against the British. There was a militant group called the Lech’i that launched an underground campaign against British immigration policy.
The U.S. played an important role in the foundation of Israel as a state. Later in 1945, General Dwight D. Eisenhower ordered that the refugees had to be returned to their countries of origin (573). This had to be very difficult for the Jewish refugees because they probably had no intention for the most part of going back to their countries of origin. For the most part they wanted a complete exit from Europe.
Ernest Bevin thought that the thousands of Jewish people who had been displaced from the war should not go to Palestine but instead they should go to the United States. Franklin Roosevelt had doubts about a Jewish commonwealth in Palestine; however he outwardly expressed comradeship for the Zionist cause. The Prime Minister believed that there should be an Anglo-American committee to investigate the problem of refugees and then come up with a solution; the committee was made up of six American and six British members. London was rejecting the Anglo-American committee.
In May 1948, it was announced that Israel was now open to all Jews everywhere in the world and would “extend full equality to all its citizens without distinctions of religion, race, or gender” (594). This was a huge event because it took such a long time for Israel to become a state. The Arab states did not have a favorable reaction to Israel becoming a state. Right away there was an invasion by armies of five Arab nations (594). The Jews had to face the possibility of genocide because of the hatred that the Arab nations surrounding Israel had towards Jewish people.
Monday, November 17, 2008
Jillian Rubin
Jews in the Modern World
Professor Lesses
November 17, 2008
1. There are many myths that are the basis of Christian anti-semitism in the ancient and medieval worlds. Medieval art, poetry, drama, and sermons identified Jews with the Devil. Also, in plays, Jews were being portrayed as evil demons with horns and tails. Christians believed the myth that Jews were evil. During the Middle Ages, there was an idea that the Jew was “the seed of Satan”. Christians believed that Jews played a role in the Black Death that took place in Europe in 1348 and 1349. The Christians in the Middle Ages believed that Jews had kidnapped and murdered Christian children, there were books written during this time to “prove” this.
During this time, Jews were associated with the devil in medieval thinking. The reason Jews were associated with the devil is because the devil was terrifying to early Medieval Christians, therefore they associated the devil with Jews because they had such a hatred of the Jewish people.
Martin Luther at first had the same hatred towards Jews that the rest of the Christian people during this time had. Soon after the start of the Reformation, he called for a gentler attitude toward Jews. By doing this he was hoping that the Jewish people would convert to Christianity. In a treatise that was written by Martin Luther that was titled Concerning the Jews and Their Lies, he wrote about his ideas for the “final solution” to the Jewish question. In the beginning of this treatise he wrote “What shall we Christians do with this rejected and condemned people, the Jews”? (81). This shows that he wrote about the Jews in a very poor manner. He continued to write other extremes about what he wanted done to the Jews including having their houses destroyed and to set fire to their synagogues. He continues to write that he wants their prayer books taken away from them. All of this shows that Martin Luther was hated the Jews very much because he wrote about them so negatively.
Jews in the Modern World
Professor Lesses
November 17, 2008
1. There are many myths that are the basis of Christian anti-semitism in the ancient and medieval worlds. Medieval art, poetry, drama, and sermons identified Jews with the Devil. Also, in plays, Jews were being portrayed as evil demons with horns and tails. Christians believed the myth that Jews were evil. During the Middle Ages, there was an idea that the Jew was “the seed of Satan”. Christians believed that Jews played a role in the Black Death that took place in Europe in 1348 and 1349. The Christians in the Middle Ages believed that Jews had kidnapped and murdered Christian children, there were books written during this time to “prove” this.
During this time, Jews were associated with the devil in medieval thinking. The reason Jews were associated with the devil is because the devil was terrifying to early Medieval Christians, therefore they associated the devil with Jews because they had such a hatred of the Jewish people.
Martin Luther at first had the same hatred towards Jews that the rest of the Christian people during this time had. Soon after the start of the Reformation, he called for a gentler attitude toward Jews. By doing this he was hoping that the Jewish people would convert to Christianity. In a treatise that was written by Martin Luther that was titled Concerning the Jews and Their Lies, he wrote about his ideas for the “final solution” to the Jewish question. In the beginning of this treatise he wrote “What shall we Christians do with this rejected and condemned people, the Jews”? (81). This shows that he wrote about the Jews in a very poor manner. He continued to write other extremes about what he wanted done to the Jews including having their houses destroyed and to set fire to their synagogues. He continues to write that he wants their prayer books taken away from them. All of this shows that Martin Luther was hated the Jews very much because he wrote about them so negatively.
Thursday, November 13, 2008
Jillian Rubin
The effect of the First World War upon Jews living in Western Europe was that about 100,000 Jews were serving in Germany’s armed forces, 12,000 died in combat (315). During World War I in Western Europe, Jews were being recruited for important public positions. One the war was in a stalemate during 1915-1916 there began to be a great amount of national frustrations towards the Jews. Germans believed that Jews were “taking over” national institutions. There were a lot of problems for Jews living in Russia during World War I. As soon as World War one started the Jews in Russia were seen as being untrustworthy, as many as 45,000 Jewish civilians in Europe were serving in the army however they could not receive officer’s ranking, this shows that they were seen as a separate population in Europe (317). In Russia, Yiddish was now seen as a foreign language, and Jews were no longer allowed to use it in public. In addition, there were rumors going around that Jews in Russia were giving aid to the enemy that the Russians were fighting. This shows that World War I had a very negative effect on the Jewish population in Western Europe because there were rumors circulating about them, and they were not allowed to practice parts of their lifestyle (speaking Yiddish) that made them comfortable.
In Eastern Europe such as Poland, Russia, and the Ukraine the War had effects on Jews as well. In Ukraine the War had negative effects on the Jewish population. Under the May Laws the Jewish population which was around 1.927 million, were now considered town-dwellers. They no longer counted as being part of the population of Ukraine. This is very bad for the Jews living in Ukraine during this time because they are no longer going to feel like they belong in their own country.
The postwar “minorities treaties” were made up of twelve articles. One part of the treaty was that there was now going to be full civil, religious, and political rights granted to every citizen of the new Poland, there were also linguistic rights which allowed minorities in Poland the right to use their language in areas such as commerce, courts of law, and also for children in primary schools. This treaty that was first signed by the Polish Prime Minister at the time was extremely important because very similar documents were signed in countries such as Armenia, Greece, Romania, Serbia, and Czechoslovakia. Therefore, the original signing allowed these other countries to do the same thing and grant more freedom to their Jewish citizens.
The effect of the First World War upon Jews living in Western Europe was that about 100,000 Jews were serving in Germany’s armed forces, 12,000 died in combat (315). During World War I in Western Europe, Jews were being recruited for important public positions. One the war was in a stalemate during 1915-1916 there began to be a great amount of national frustrations towards the Jews. Germans believed that Jews were “taking over” national institutions. There were a lot of problems for Jews living in Russia during World War I. As soon as World War one started the Jews in Russia were seen as being untrustworthy, as many as 45,000 Jewish civilians in Europe were serving in the army however they could not receive officer’s ranking, this shows that they were seen as a separate population in Europe (317). In Russia, Yiddish was now seen as a foreign language, and Jews were no longer allowed to use it in public. In addition, there were rumors going around that Jews in Russia were giving aid to the enemy that the Russians were fighting. This shows that World War I had a very negative effect on the Jewish population in Western Europe because there were rumors circulating about them, and they were not allowed to practice parts of their lifestyle (speaking Yiddish) that made them comfortable.
In Eastern Europe such as Poland, Russia, and the Ukraine the War had effects on Jews as well. In Ukraine the War had negative effects on the Jewish population. Under the May Laws the Jewish population which was around 1.927 million, were now considered town-dwellers. They no longer counted as being part of the population of Ukraine. This is very bad for the Jews living in Ukraine during this time because they are no longer going to feel like they belong in their own country.
The postwar “minorities treaties” were made up of twelve articles. One part of the treaty was that there was now going to be full civil, religious, and political rights granted to every citizen of the new Poland, there were also linguistic rights which allowed minorities in Poland the right to use their language in areas such as commerce, courts of law, and also for children in primary schools. This treaty that was first signed by the Polish Prime Minister at the time was extremely important because very similar documents were signed in countries such as Armenia, Greece, Romania, Serbia, and Czechoslovakia. Therefore, the original signing allowed these other countries to do the same thing and grant more freedom to their Jewish citizens.
Monday, November 10, 2008
Jillian Rubin
Jews in the Modern World
Professor Lesses
November 9, 2008
What is the “Jewish Question” that Herzl wants to solve? Why should Jews accept his solution?
The Jewish question is something that still exists (534). According to Herzl it is in existence wherever Jews are in large numbers. He believes that Jews will move to places where they are not being persecuted against, and once the Jews have moved there they will be persecuted. The Jewish question according to Herzl, is why does anti-Semitism exist? He says that he understands anti-Semitism, which Herzl explains is a very complex movement (534).
He believes that the Temple should be rebuilt in order to remember the faith of our fathers (535). He believes that there should be a “gestor” that will help to direst the political cause. Jews should accept this solution because they are in such great distress throughout the world that a “gestor” might help to solve this problem. Herzl says that the “gestor” should not just be one person, it should be a few. He is trying to stop Jews from being persecuted wherever they migrate to. He believes that a Society of Jews should be set up in order to do this. This society will be able to find out of the Jewish people really want to go to the Promised Land of Palestine. Jews should accept his solution because it is of benefit to them if they are not being persecuted against; he is looking out for the Jewish people.
Jews in the Modern World
Professor Lesses
November 9, 2008
What is the “Jewish Question” that Herzl wants to solve? Why should Jews accept his solution?
The Jewish question is something that still exists (534). According to Herzl it is in existence wherever Jews are in large numbers. He believes that Jews will move to places where they are not being persecuted against, and once the Jews have moved there they will be persecuted. The Jewish question according to Herzl, is why does anti-Semitism exist? He says that he understands anti-Semitism, which Herzl explains is a very complex movement (534).
He believes that the Temple should be rebuilt in order to remember the faith of our fathers (535). He believes that there should be a “gestor” that will help to direst the political cause. Jews should accept this solution because they are in such great distress throughout the world that a “gestor” might help to solve this problem. Herzl says that the “gestor” should not just be one person, it should be a few. He is trying to stop Jews from being persecuted wherever they migrate to. He believes that a Society of Jews should be set up in order to do this. This society will be able to find out of the Jewish people really want to go to the Promised Land of Palestine. Jews should accept his solution because it is of benefit to them if they are not being persecuted against; he is looking out for the Jewish people.
Jillian Rubin
Jews in the Modern World
Professor Lesses
November 9, 2008
What is the “Jewish Question” that Herzl wants to solve? Why should Jews accept his solution?
The Jewish question is something that still exists (534). According to Herzl it is in existence wherever Jews are in large numbers. He believes that Jews will move to places where they are not being persecuted against, and once the Jews have moved there they will be persecuted. The Jewish question according to Herzl, is why does anti-Semitism exist? He says that he understands anti-Semitism, which Herzl explains is a very complex movement (534).
He believes that the Temple should be rebuilt in order to remember the faith of our fathers (535). He believes that there should be a “gestor” that will help to direst the political cause. Jews should accept this solution because they are in such great distress throughout the world that a “gestor” might help to solve this problem. Herzl says that the “gestor” should not just be one person, it should be a few. He is trying to stop Jews from being persecuted wherever they migrate to. He believes that a Society of Jews should be set up in order to do this. This society will be able to find out of the Jewish people really want to go to the Promised Land of Palestine. Jews should accept his solution because it is of benefit to them if they are not being persecuted against; he is looking out for the Jewish people.
Jews in the Modern World
Professor Lesses
November 9, 2008
What is the “Jewish Question” that Herzl wants to solve? Why should Jews accept his solution?
The Jewish question is something that still exists (534). According to Herzl it is in existence wherever Jews are in large numbers. He believes that Jews will move to places where they are not being persecuted against, and once the Jews have moved there they will be persecuted. The Jewish question according to Herzl, is why does anti-Semitism exist? He says that he understands anti-Semitism, which Herzl explains is a very complex movement (534).
He believes that the Temple should be rebuilt in order to remember the faith of our fathers (535). He believes that there should be a “gestor” that will help to direst the political cause. Jews should accept this solution because they are in such great distress throughout the world that a “gestor” might help to solve this problem. Herzl says that the “gestor” should not just be one person, it should be a few. He is trying to stop Jews from being persecuted wherever they migrate to. He believes that a Society of Jews should be set up in order to do this. This society will be able to find out of the Jewish people really want to go to the Promised Land of Palestine. Jews should accept his solution because it is of benefit to them if they are not being persecuted against; he is looking out for the Jewish people.
Friday, October 24, 2008
Czarist Russia
Jillian Rubin
Jews in the Modern World
Professor Lesses
October 24, 2008
1. The measures that Czar Alexander I enacted for Jews of Tsarist Russia was that he said that Jewish children are only allowed to study in public schools and in secondary schools in the universities in Russia. He also said regarding their religion, that Jewish children will not have to reject their religion, and they will also not be forced to study topics that are against their religion. Czar Alexander went on to say that if Jews still refuse to send their children to public schools that other schools would have to be made by their expense. There would therefore have to be a special tax. The Jews living in the Russian empire, according to Czar Alexander have to use either Russian, Polish, or the German language.
2. Nicholas I legislated military service for Jews in 1827 by saying that when Jews are called to participate in the military, they have to be able to complete their obligation in the same way that other citizens do. Nicholas I also legislated that Jews in the community that are going to serve in the military have to be not younger that twelve years old and no older than twenty five years old. Nicholas I also said that rabbis do not have to serve in the military. Other individuals, according to Nicholas who would be exempt from serving in the military included youths who were in general schools for at least three years who were performing sufficiently and also individuals who were apprenticed to Gentiles.
3. The boundaries of the pale of settlement was that Jews were allowed to live in the provinces of Vilna, Grodno, Volhynia, Podolia, Minsk, Ekaterinoslav. Also, they were allowed to reside in the following districts: Bialystok and Bessarabia. The Jews were also allowed to live in the province of Kiev, however they could not reside in the capital. Likewise, they were allowed to live in Kherson province, however they could not live in the city of Nikolaev. They were allowed to live in the province of Tavaria however they could not live in Sebastopol. This shows that Jews were allowed to live in a variety of provinces in Russia during this time, however there were many restrictions placed on exactly where these individuals could reside within these provinces. (p.379)
4. The May Laws enacted by Alexander III was that it was not allowed for Jews to settle outside the cities and townships (p. 380). The settlements that had been exempted from this were settlements that were a part of agricultural work. Property and mortgages was stopped temporarily. The May laws also stated that Jews were not allowed to take part in commerce on Christian holidays and on Sundays.
Jews in the Modern World
Professor Lesses
October 24, 2008
1. The measures that Czar Alexander I enacted for Jews of Tsarist Russia was that he said that Jewish children are only allowed to study in public schools and in secondary schools in the universities in Russia. He also said regarding their religion, that Jewish children will not have to reject their religion, and they will also not be forced to study topics that are against their religion. Czar Alexander went on to say that if Jews still refuse to send their children to public schools that other schools would have to be made by their expense. There would therefore have to be a special tax. The Jews living in the Russian empire, according to Czar Alexander have to use either Russian, Polish, or the German language.
2. Nicholas I legislated military service for Jews in 1827 by saying that when Jews are called to participate in the military, they have to be able to complete their obligation in the same way that other citizens do. Nicholas I also legislated that Jews in the community that are going to serve in the military have to be not younger that twelve years old and no older than twenty five years old. Nicholas I also said that rabbis do not have to serve in the military. Other individuals, according to Nicholas who would be exempt from serving in the military included youths who were in general schools for at least three years who were performing sufficiently and also individuals who were apprenticed to Gentiles.
3. The boundaries of the pale of settlement was that Jews were allowed to live in the provinces of Vilna, Grodno, Volhynia, Podolia, Minsk, Ekaterinoslav. Also, they were allowed to reside in the following districts: Bialystok and Bessarabia. The Jews were also allowed to live in the province of Kiev, however they could not reside in the capital. Likewise, they were allowed to live in Kherson province, however they could not live in the city of Nikolaev. They were allowed to live in the province of Tavaria however they could not live in Sebastopol. This shows that Jews were allowed to live in a variety of provinces in Russia during this time, however there were many restrictions placed on exactly where these individuals could reside within these provinces. (p.379)
4. The May Laws enacted by Alexander III was that it was not allowed for Jews to settle outside the cities and townships (p. 380). The settlements that had been exempted from this were settlements that were a part of agricultural work. Property and mortgages was stopped temporarily. The May laws also stated that Jews were not allowed to take part in commerce on Christian holidays and on Sundays.
Tuesday, October 7, 2008
Jillian Rubin
Jews in the Modern World
Professor Lesses
October 7, 2008
Origins of Reform Judaism
1. Katz describes the actions of enlightened Jews to reform both Jewish education and religion in a few ways. He says that the enlightened Jews wanted to change Jewish life by education and religious reform (124). Enlightened Jews were known to believe that human nature was basically good. Naphtali Herz Wessely was an important individual who began an educational program, which led to the division of Jewish society, it separated the proponent from the other individuals. His goals of this new education program was to provide Jewish people with a practical view of the world around them, and also to give these Jews a good understanding of their non-Jewish environment (125). The enlightened tried to achieve these goals by releasing publications for which Jewish individuals could read and get information from. The main educational reason for the start of these periodicals was for the Jewish person to “impart information and knowledge…win the reader for the enlightened ideals of the promoters…” (125). They wanted these people reading the periodical to gain a better sense of enlightened ideas, therefore becoming more educated.
Education was another important part of the actions of enlightened Jews. In order for education to be changed, the old institution would have to be reformed. More emphasis was now placed on subjects other than religion. This would allow the Jew to get more of an education, other than about their religion alone. The goal of enlightened Jews was to educate the poor. They believed that this new educational plan would allow these poor Jews to become diligent individuals. Another goal of the enlightened Jews was to
Saul Ascher was an individual with whom not much is known about. Ascher was known for having original ideas and would voice his opinion. He believed that the need for religion was mainly psychological. He also said that Judaism is part of the Jewish community but that it can change. Saul Ascher thought that there should be a re defining of the Jewish religion that would be less of an obligation and more about the faithfulness to the Jewish community. He therefore believed that it is more important to be faithful to Judaism than to actually be very religious in practice.
2. Enlightened Jews thought that the reliability of Judaism should not have to be compromised by an Enlightenment culture. An innovation that the Reforms proposed in practice was the first Israelite Temple Association which was founded in 1817. There were many reforms made in practice at this temple such as a new prayer book. German prayers were now included as well. Also, there was a big importance placed on Saturday morning services. This is very important because previous to the Enlightenment this would not have occurred. During the Enlightenment there were new social and cultural changes that took place over time.
Jews in the Modern World
Professor Lesses
October 7, 2008
Origins of Reform Judaism
1. Katz describes the actions of enlightened Jews to reform both Jewish education and religion in a few ways. He says that the enlightened Jews wanted to change Jewish life by education and religious reform (124). Enlightened Jews were known to believe that human nature was basically good. Naphtali Herz Wessely was an important individual who began an educational program, which led to the division of Jewish society, it separated the proponent from the other individuals. His goals of this new education program was to provide Jewish people with a practical view of the world around them, and also to give these Jews a good understanding of their non-Jewish environment (125). The enlightened tried to achieve these goals by releasing publications for which Jewish individuals could read and get information from. The main educational reason for the start of these periodicals was for the Jewish person to “impart information and knowledge…win the reader for the enlightened ideals of the promoters…” (125). They wanted these people reading the periodical to gain a better sense of enlightened ideas, therefore becoming more educated.
Education was another important part of the actions of enlightened Jews. In order for education to be changed, the old institution would have to be reformed. More emphasis was now placed on subjects other than religion. This would allow the Jew to get more of an education, other than about their religion alone. The goal of enlightened Jews was to educate the poor. They believed that this new educational plan would allow these poor Jews to become diligent individuals. Another goal of the enlightened Jews was to
Saul Ascher was an individual with whom not much is known about. Ascher was known for having original ideas and would voice his opinion. He believed that the need for religion was mainly psychological. He also said that Judaism is part of the Jewish community but that it can change. Saul Ascher thought that there should be a re defining of the Jewish religion that would be less of an obligation and more about the faithfulness to the Jewish community. He therefore believed that it is more important to be faithful to Judaism than to actually be very religious in practice.
2. Enlightened Jews thought that the reliability of Judaism should not have to be compromised by an Enlightenment culture. An innovation that the Reforms proposed in practice was the first Israelite Temple Association which was founded in 1817. There were many reforms made in practice at this temple such as a new prayer book. German prayers were now included as well. Also, there was a big importance placed on Saturday morning services. This is very important because previous to the Enlightenment this would not have occurred. During the Enlightenment there were new social and cultural changes that took place over time.
Sunday, September 28, 2008
Jillian Rubin
Jews in the Modern World
Professor Lesses
September 28, 2008
What are the anonymous author’s arguments against Mendelssohn?
The anonymous author has a few arguments against Menelssohn. The author begins by saying that Mendelssohn has taken away the synagogue of its original power because he has denied it the right of expelling the congregation of the holy from the Faith of the Forefather. The author believes that religion without certainty cannot be possible. Later in the article, the author says “Then good Mr. Mendelssohn, how can you profess attachment to the religion of your forefathers, while you are shaking its fabric, by impugning the ecclesiastical code established by Moses in consequence by divine revelation”?(93). The author believes that Mendelssohn is attaching himself to this religion however he is trying to also change it by “shaking its fabric”. The author also believes that in Judaism, there is a infringe that keeps the nation removed from sharing both public and private aspects of social life. I think that the author is also saying that Mendelssohn is too strict about the Sabbath.
Jews in the Modern World
Professor Lesses
September 28, 2008
What are the anonymous author’s arguments against Mendelssohn?
The anonymous author has a few arguments against Menelssohn. The author begins by saying that Mendelssohn has taken away the synagogue of its original power because he has denied it the right of expelling the congregation of the holy from the Faith of the Forefather. The author believes that religion without certainty cannot be possible. Later in the article, the author says “Then good Mr. Mendelssohn, how can you profess attachment to the religion of your forefathers, while you are shaking its fabric, by impugning the ecclesiastical code established by Moses in consequence by divine revelation”?(93). The author believes that Mendelssohn is attaching himself to this religion however he is trying to also change it by “shaking its fabric”. The author also believes that in Judaism, there is a infringe that keeps the nation removed from sharing both public and private aspects of social life. I think that the author is also saying that Mendelssohn is too strict about the Sabbath.
Tuesday, September 23, 2008
Jillian Rubin
September 23, 2008
Jews in the Modern World
Professor Lesses
September 23, 2008
Jews in the Modern World
Professor Lesses
Sachar
1. The economic changes in the lives of Western European Jews that occur in the early modern period (17th-18th centuries) was that during this period there were major economic changes. The change started when the Continent’s feudal-agricultural economy was busy with a new supply of gold and silver from mines coming from Mexico and Peru. Bullion was made into currency, it was during this time that Europeans became even more dependent on it and began to have a higher standard of living. Money was allowing for luxury in clothing and food for people who lived in the city. Money had a different meaning for peasants who were in the field; money for them gave them the opportunity to own a plot of soil.
These economic changes altered the lives of western European Jews because they were amongst the earliest recipients of this economic practicality. Europeans were beginning to appreciate Jews potential for commercial growth. Jews began to have occupations other than peddler and money lending. The “court Jew” was that during the Absolutist Age there were many different wars and the dynasts were always in need of munitions. The contractors were mostly Jews. Businessmen who were Jewish had developed experience in mobilizing agents. They wanted Jews to have more rights.
Katz
1. These changes are that Jews began to be part of society partially because of the court Jews. The political, social, intellectual, and economic changes affected the court Jews. Emancipation changes were that there was a change in the bound of church and state. Also, there were more Jews who were going away from tradition and appreciating their environment. The emancipation of the Jews was not just based on political attributions. This prepares the way for the entrance of Western European Jews into general society because Jews were beginning to become more of a part of society. The overall structure of society remained more or less the same, with Jews and Gentiles co existing together.
Mendes-Flohr
John Toland argues for the naturalization of the Jews in Great Britain and Ireland by saying that Jews will increase the amount of people that these countries have working for their defense; also Jews will be “brains for invention and contrivance” (13). He continues to say that the numbers of people account for the true power of a country, therefore the more Jews that Great Britain and Ireland have in their countries the more powerful they will be. Toland continues to say that Jews are an obedient and useful group of individuals, he believes that they possess these characteristics more than other groups.
1. The economic changes in the lives of Western European Jews that occur in the early modern period (17th-18th centuries) was that during this period there were major economic changes. The change started when the Continent’s feudal-agricultural economy was busy with a new supply of gold and silver from mines coming from Mexico and Peru. Bullion was made into currency, it was during this time that Europeans became even more dependent on it and began to have a higher standard of living. Money was allowing for luxury in clothing and food for people who lived in the city. Money had a different meaning for peasants who were in the field; money for them gave them the opportunity to own a plot of soil.
These economic changes altered the lives of western European Jews because they were amongst the earliest recipients of this economic practicality. Europeans were beginning to appreciate Jews potential for commercial growth. Jews began to have occupations other than peddler and money lending. The “court Jew” was that during the Absolutist Age there were many different wars and the dynasts were always in need of munitions. The contractors were mostly Jews. Businessmen who were Jewish had developed experience in mobilizing agents. They wanted Jews to have more rights.
Katz
1. These changes are that Jews began to be part of society partially because of the court Jews. The political, social, intellectual, and economic changes affected the court Jews. Emancipation changes were that there was a change in the bound of church and state. Also, there were more Jews who were going away from tradition and appreciating their environment. The emancipation of the Jews was not just based on political attributions. This prepares the way for the entrance of Western European Jews into general society because Jews were beginning to become more of a part of society. The overall structure of society remained more or less the same, with Jews and Gentiles co existing together.
Mendes-Flohr
John Toland argues for the naturalization of the Jews in Great Britain and Ireland by saying that Jews will increase the amount of people that these countries have working for their defense; also Jews will be “brains for invention and contrivance” (13). He continues to say that the numbers of people account for the true power of a country, therefore the more Jews that Great Britain and Ireland have in their countries the more powerful they will be. Toland continues to say that Jews are an obedient and useful group of individuals, he believes that they possess these characteristics more than other groups.
Monday, September 15, 2008
Jillian Rubin
Jews in the Modern World
Professor Lessees
September 14, 2008
The political and religious points of view vary from Howard Sachar’s The Jew as Non-Europeans and Jacob Katz’s “Traditional Jewish society and modern society”. Both people have different ideas regarding Jewish life in Europe and the way in which it should be interpreted. After reading these two articles it was very clear that these two individuals do not agree on the way Jewish life was in Europe.
Howard Sachar spends a great deal on the way Jews were treated in Europe during this time period. He describes the poor conditions in which the Jews had to live. Jews lived in ghettos such as Frankfurt-am-Main and other comparable ghettos in other tows that were found throughout Western Central Europe. In his opinion, ghettos were a main part of Jewish life even into modern times. The Jews who lived in Western Central Europe for the most part were descendents from ancestors who had already lived in Europe. Religiously, the Jews who lived in Europe were seen as being below the Christians who lived there during this time. During the 14th century the bubonic plague occurred. More Jews than gentiles survived the plague, which consequently caused turmoil within the Christian community in Europe during the time. Sachar believes that there were graphic expressions of Jew hatred that dated back to around the 14th century. Politically, the Jews had problems in Europe as well. Local and state governments would limit Jews to vocations that were normally given to gentiles.
Katz has a different idea on Jewish life during this time. He describes in a good amount of detail the difference between traditional and nontraditional society. He says that a traditional society justifies its way of life by the value of tradition, and modern society the past changes from sphere to sphere. From a theoretical perspective, there is no real distinction between spheres of activity. Katz believes that every traditional Jewish community will accept the rabbinic Jewish tradition. In a traditional society, education is an important part of children’s lives because it gives them knowledge of their religion. Education in traditional societies main goal is to convey traditional values from generation to generation.
Both individuals have different ideas about Jewish life in Europe. Sachar believes that Jews had a very terrible life because they had to live in ghettos; therefore they were not given very much freedom. However, Katz spends a great amount of time describing the differences between traditional and modern societies and the Jews role in each of these societies.
Jews in the Modern World
Professor Lessees
September 14, 2008
The political and religious points of view vary from Howard Sachar’s The Jew as Non-Europeans and Jacob Katz’s “Traditional Jewish society and modern society”. Both people have different ideas regarding Jewish life in Europe and the way in which it should be interpreted. After reading these two articles it was very clear that these two individuals do not agree on the way Jewish life was in Europe.
Howard Sachar spends a great deal on the way Jews were treated in Europe during this time period. He describes the poor conditions in which the Jews had to live. Jews lived in ghettos such as Frankfurt-am-Main and other comparable ghettos in other tows that were found throughout Western Central Europe. In his opinion, ghettos were a main part of Jewish life even into modern times. The Jews who lived in Western Central Europe for the most part were descendents from ancestors who had already lived in Europe. Religiously, the Jews who lived in Europe were seen as being below the Christians who lived there during this time. During the 14th century the bubonic plague occurred. More Jews than gentiles survived the plague, which consequently caused turmoil within the Christian community in Europe during the time. Sachar believes that there were graphic expressions of Jew hatred that dated back to around the 14th century. Politically, the Jews had problems in Europe as well. Local and state governments would limit Jews to vocations that were normally given to gentiles.
Katz has a different idea on Jewish life during this time. He describes in a good amount of detail the difference between traditional and nontraditional society. He says that a traditional society justifies its way of life by the value of tradition, and modern society the past changes from sphere to sphere. From a theoretical perspective, there is no real distinction between spheres of activity. Katz believes that every traditional Jewish community will accept the rabbinic Jewish tradition. In a traditional society, education is an important part of children’s lives because it gives them knowledge of their religion. Education in traditional societies main goal is to convey traditional values from generation to generation.
Both individuals have different ideas about Jewish life in Europe. Sachar believes that Jews had a very terrible life because they had to live in ghettos; therefore they were not given very much freedom. However, Katz spends a great amount of time describing the differences between traditional and modern societies and the Jews role in each of these societies.
Thursday, September 11, 2008
"Safed kabbalah and the Sephardic Heritage"
Jillian Rubin
Jews in the modern world
Professor Lesses
September 11, 2008
“Safed kabbalah and the Sephardic Heritage”, Salonica: City of Ghosts
1. The relationship between the rise of Safed Kabbalah and the messianic movement of Shabbetai Zevi a hundred years later is that people were still considering him a messiah even a hundred years after he died.
2. The life story of Shabbetai Zevi was that he was born into a wealthy merchant family. He was given a traditional rabbi education. When he was a young adult he was afflicted with manic-depression. When he was in a manic phase he would violate Jewish religious law. He was seen as mentally unbalanced. He was no longer allowed to be in Smyrna, and spent the following ten years of his life in the Ottoman Empire. A holy man in Gaza was supposed to cure Zevi. Eventually, Zevi was arrested and in February 1666 he was imprisoned.
3. In Salonica he was very well-known. He spent a great deal of time studying in Salonica. He also prayed in the synagogue of the marranos. However, by 1659 he pronounced the divine name and was made to leave Salonica.
4. He was arrested by the ottoman sultan because when he returned to Smyrna in 1665 he was violating parts of Jewish law. During Passover he was convincing many people to do things that were against Jewish law. It was at this time that about 150 people were in a trance because of him, and had thoughts that Zevi was the Messiah. It was because of this that he was arrested. However, just because he was arrested it did not stop his followers.
5. After he converted to Islam, there was a disturbance for his followers. Some people no longer followed his movement; however there were still people who remained part of it after he converted. Although he had become a Muslim, he still practiced Judaism privately and would celebrate Jewish holidays with his followers when they would visit him
6. The Donmeh were radicals who followed Sabbatai Zevi after he converted to Islam. These people secretly still believed in Zevi’s messiahship. This group of individuals practiced Judaism on the basis of teachings of Sabbatean. Originally, this group had about 200 families in it. A few hundred more families were added to the Donmeh in the 1680s after there was another conversion.
7. Jacob Frank was Zevi’s brother-in-law. He received Zevi’s spirit, after that more people began to convert.
Jews in the modern world
Professor Lesses
September 11, 2008
“Safed kabbalah and the Sephardic Heritage”, Salonica: City of Ghosts
1. The relationship between the rise of Safed Kabbalah and the messianic movement of Shabbetai Zevi a hundred years later is that people were still considering him a messiah even a hundred years after he died.
2. The life story of Shabbetai Zevi was that he was born into a wealthy merchant family. He was given a traditional rabbi education. When he was a young adult he was afflicted with manic-depression. When he was in a manic phase he would violate Jewish religious law. He was seen as mentally unbalanced. He was no longer allowed to be in Smyrna, and spent the following ten years of his life in the Ottoman Empire. A holy man in Gaza was supposed to cure Zevi. Eventually, Zevi was arrested and in February 1666 he was imprisoned.
3. In Salonica he was very well-known. He spent a great deal of time studying in Salonica. He also prayed in the synagogue of the marranos. However, by 1659 he pronounced the divine name and was made to leave Salonica.
4. He was arrested by the ottoman sultan because when he returned to Smyrna in 1665 he was violating parts of Jewish law. During Passover he was convincing many people to do things that were against Jewish law. It was at this time that about 150 people were in a trance because of him, and had thoughts that Zevi was the Messiah. It was because of this that he was arrested. However, just because he was arrested it did not stop his followers.
5. After he converted to Islam, there was a disturbance for his followers. Some people no longer followed his movement; however there were still people who remained part of it after he converted. Although he had become a Muslim, he still practiced Judaism privately and would celebrate Jewish holidays with his followers when they would visit him
6. The Donmeh were radicals who followed Sabbatai Zevi after he converted to Islam. These people secretly still believed in Zevi’s messiahship. This group of individuals practiced Judaism on the basis of teachings of Sabbatean. Originally, this group had about 200 families in it. A few hundred more families were added to the Donmeh in the 1680s after there was another conversion.
7. Jacob Frank was Zevi’s brother-in-law. He received Zevi’s spirit, after that more people began to convert.
Tuesday, September 9, 2008
"Sefed Kabbalah and the Sephardic Heritage"
Jillian Rubin
September 9, 2008
Jews in the Modern World
Professor Lesses
Safed Kabbalah and the Sephardic Heritage
1. The rise of a new kind of Kabbalah in Safed in historical terms can be explained by when the Jews were exiled from Spain in 1492, the kabbalists of Spain went to the Ottoman Empire. They were able to create a revolution in Jewish life. As a response to the expulsion of Spain, there was an increased amount of spiritualization of religious modernism. This new spiritual revolution transformed the way Judaism was practiced throughout the world. As early as the 1530s Safed was the most important center of spirituality. Safed was important for Kabbalah because it had an economic base in the wool trade.
2. The most important aspects of Safed kabbalah included not getting angry, being conscientious in prayers and study, living a frugal life, not overindulging in material goods. Other aspects that were important were weeping during their prayers, and confessing sins to equals. This type of kabbalah had communication with spirits and mystical figures as well.
3. Safed Kabbalah views the redemption of the Jewish people as something that had to be done. They felt like it was their right to help the Jewish people.
4. New rituals that Safed Kabbalah created included ideas and concepts that was abstract before. The two kinds of tikkunim were new rituals. One of them made up the night vigils on holidays such as Passover and Hoshanah Rabah. The other one is a night vigil having to do with the exile and redemption of the Shekhinah.
September 9, 2008
Jews in the Modern World
Professor Lesses
Safed Kabbalah and the Sephardic Heritage
1. The rise of a new kind of Kabbalah in Safed in historical terms can be explained by when the Jews were exiled from Spain in 1492, the kabbalists of Spain went to the Ottoman Empire. They were able to create a revolution in Jewish life. As a response to the expulsion of Spain, there was an increased amount of spiritualization of religious modernism. This new spiritual revolution transformed the way Judaism was practiced throughout the world. As early as the 1530s Safed was the most important center of spirituality. Safed was important for Kabbalah because it had an economic base in the wool trade.
2. The most important aspects of Safed kabbalah included not getting angry, being conscientious in prayers and study, living a frugal life, not overindulging in material goods. Other aspects that were important were weeping during their prayers, and confessing sins to equals. This type of kabbalah had communication with spirits and mystical figures as well.
3. Safed Kabbalah views the redemption of the Jewish people as something that had to be done. They felt like it was their right to help the Jewish people.
4. New rituals that Safed Kabbalah created included ideas and concepts that was abstract before. The two kinds of tikkunim were new rituals. One of them made up the night vigils on holidays such as Passover and Hoshanah Rabah. The other one is a night vigil having to do with the exile and redemption of the Shekhinah.
Tuesday, September 2, 2008
The Origins of Spehardic Jewry in the Medieval Arab World
Jillian Rubin
September 2, 2008
Jews in the Modern World
Professor Lesses
The Origins of Sephardic Jewry in the Medieval Arab World
1. Jewish life under Muslim rule is generally easier than under Christian rule because the way in which Muslims treated Jews was much more favorable than the Christian rule. Jewish people of Islam were integrated very nicely into the economic life of Islamic society. This allowed the Jews under Muslim rule to feel more integrated and more like part of their society. There was an overall lack of any form of economic discrimination against Jews. Another reason why life under Muslim rule was easier is because under Muslim rule Jews were placed in the social hierarchy. They were never excluded in the Muslim world during this time period. Overall, the Jews who were living under Muslim rule went through no period of persecution. As opposed to life under Christian rule which was full of anti-Semitism particularly from the nobility. Many Jews during this time left Christian rule. There were also some who converted to Christianity. Jewish life was easier under Muslim rule because the Jews had a greater feeling of secutiry.
2. The legal status of Jews living under Muslim rule was that they felt safe and trusted the process of Islamic Law. It was legal for Jews to study in a situation with Muslims. Jews under Muslim rule were allowed to have positions such as clerks, and physicians.
3. The differences in the economic roles of Jews in Muslim and Christian lands in the Middle Ages was that in the Muslim world there was a lack of economic discrimination against Jews. Another economic role of Jews in the Muslim world was that they borrowed money from Muslim moneylenders. Economically in the Christian lands in the middle Ages, the Jews gained economic advantages.
4. The downfall of Jews in Christian Spain happened during the thirteenth and fourteenth centuries during the Reconquista. During this time the Christians attitudes toward Jews changed in Spain. Anti-Semitism began in Spain, mostly in the beginning from the nobles. Anti-Jewish pogroms occurred in cities around Spain. Many Jews during this time left Spain and fled to North Africa, many others fled to go to North Africa. The Jews were exiled from Spain in 1492.
5. After the expulsion the Spanish Jews went to Muslim Spain and Muslim Egypt. In addition, many went to North Africa. After 1492 Jews did not have many options for migrating. They were expelled from England in 1290 and also expelled from France and from many cities in Germany.
September 2, 2008
Jews in the Modern World
Professor Lesses
The Origins of Sephardic Jewry in the Medieval Arab World
1. Jewish life under Muslim rule is generally easier than under Christian rule because the way in which Muslims treated Jews was much more favorable than the Christian rule. Jewish people of Islam were integrated very nicely into the economic life of Islamic society. This allowed the Jews under Muslim rule to feel more integrated and more like part of their society. There was an overall lack of any form of economic discrimination against Jews. Another reason why life under Muslim rule was easier is because under Muslim rule Jews were placed in the social hierarchy. They were never excluded in the Muslim world during this time period. Overall, the Jews who were living under Muslim rule went through no period of persecution. As opposed to life under Christian rule which was full of anti-Semitism particularly from the nobility. Many Jews during this time left Christian rule. There were also some who converted to Christianity. Jewish life was easier under Muslim rule because the Jews had a greater feeling of secutiry.
2. The legal status of Jews living under Muslim rule was that they felt safe and trusted the process of Islamic Law. It was legal for Jews to study in a situation with Muslims. Jews under Muslim rule were allowed to have positions such as clerks, and physicians.
3. The differences in the economic roles of Jews in Muslim and Christian lands in the Middle Ages was that in the Muslim world there was a lack of economic discrimination against Jews. Another economic role of Jews in the Muslim world was that they borrowed money from Muslim moneylenders. Economically in the Christian lands in the middle Ages, the Jews gained economic advantages.
4. The downfall of Jews in Christian Spain happened during the thirteenth and fourteenth centuries during the Reconquista. During this time the Christians attitudes toward Jews changed in Spain. Anti-Semitism began in Spain, mostly in the beginning from the nobles. Anti-Jewish pogroms occurred in cities around Spain. Many Jews during this time left Spain and fled to North Africa, many others fled to go to North Africa. The Jews were exiled from Spain in 1492.
5. After the expulsion the Spanish Jews went to Muslim Spain and Muslim Egypt. In addition, many went to North Africa. After 1492 Jews did not have many options for migrating. They were expelled from England in 1290 and also expelled from France and from many cities in Germany.
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