cerkalo
» » After Emancipation: Jewish Religious Responses To Modernity

After Emancipation: Jewish Religious Responses To Modernity download ebook

by David Ellenson

After Emancipation: Jewish Religious Responses To Modernity download ebook
ISBN:
0878202234
ISBN13:
978-0878202232
Author:
David Ellenson
Publisher:
Hebrew Union College; First Edition edition (September 30, 2004)
Language:
Pages:
547 pages
ePUB:
1531 kb
Fb2:
1156 kb
Other formats:
mbr lrf lrf txt
Category:
Humanities
Subcategory:
Rating:
4.1

4 Emancipation and the Directions of Modern Judaism The Lessons of. .

4 Emancipation and the Directions of Modern Judaism The Lessons of Melitz Yosher.

After Emancipation book. Start by marking After Emancipation: Jewish Religious Responses to Modernity as Want to Read

After Emancipation book. Start by marking After Emancipation: Jewish Religious Responses to Modernity as Want to Read: Want to Read savin. ant to Read.

Jewish Book Council, founded in 1944, is the longest-running organization . In this book of 23 fascinating essays, the scholar David Ellenson finds that rather than stifle Judaism, as some had feared, Emancipation has provided a context for creativity and adaptability.

Jewish Book Council, founded in 1944, is the longest-running organization devoted exclusively to the support and celebration of Jewish literature. Through an erudite examination of legal writings, prayer books, sermons and journal articles, Ellenson looks at a wide range of issues including liturgical innovation, the status of women, fertility treatments and the Jewish responsibility toward non-Jews. Discussion Questions.

After Emancipation opens with an exploration of American Judaism . Here, Ellenson is at his best synthesizing the historiographic contributions of Oscar Handlin, Irving Howe, Arthur Hertzberg, and Charles Liebman to the evolving condition of American Jewry. In the second section of his book, "The Challenge of Emancipation," Ellenson introduces a wide and versatile set of source materials for study. Denominational Responses" comprises five chapters detailing the philosophical approaches of Abraham Geiger, Isaac Meyer Wise, Nehemiah Anton Nobel, and Isak Unna.

Semantic Scholar extracted view of "After Emancipation: Jewish Religious Responses to.oceedings{EJ, title {After Emancipation: Jewish Religious Responses to Modernity}, author {Ken Koltun-Fromm}, year {2007} }.

Semantic Scholar extracted view of "After Emancipation: Jewish Religious Responses to Modernity" by Ken Koltun-Fromm.

Excellent history of evolution of Reform Judaism from Haskalah (Jewish Enlightenment) to mid 20th century, but is dense and not an easy read

Customers who bought this item also bought. Excellent history of evolution of Reform Judaism from Haskalah (Jewish Enlightenment) to mid 20th century, but is dense and not an easy read. Because the topic is important to me, I read in 20-30 page doses. Can't say how you'll feel, but I didn't want to read on without some time to reflect.

After Emanopation : Jewish Religious Responses to Modernity.

Ellenson was first appointed a member of the faculty in Jewish Religious Thought at Hebrew Union College in 1979. After Emancipation: Jewish Religious Responses to Modernity. For two decades Ellenson served as head of the Louchheim School of Judaic Studies, the undergraduate program in Jewish Studies at the University of Southern California conducted under the aegis of HUC-JIR. In 1988, Ellenson was appointed the . and Anna Grancell Professor of Jewish Religious Thought at HUC-JIR. Winner of National Jewish Book Award 2006.

Professor David Ellenson in his office at Brandeis University. David Ellenson is an American rabbi and academic who is known as a leader of the Reform movement in Judaism. Ellenson was inaugurated as HUC's eighth president in October 2002, succeeding Rabbi Sheldon Zimmerman. Upon his retirement and assumption of the role of HUC-JIR's first Chancellor, he was succeeded as president by Rabbi Aaron Panken.

Book by Ellenson, David Harry
Reviews:
  • Painwind
This book is a collection of essays discussing how traditional and liberal Judaism dealt with the social changes of the 19th and early 20th centuries. The first half of the essays focus mostly on the 19th century and on Germany, the later essays on the 20th century and on Israel or America. Some essays focus more on traditional and Orthodox Judaism, others on more liberal streams. Generally I thought the essays were mildly interesting, but could have used more direct and extensive quotes so readers could understand arguments in more detail. (Especially since the author is a Reform rabbi, so some Orthodox readers may instinctively be skeptical of anything he says).

Some of the issues Ellenson addresses include:

*What changed in the 19th century? Before then, a Jewish community was essentially a state within a state; it could levy taxes and enforce communal standards through the threat of excommunication. If you wanted to avoid these difficulties you typically had to leave the community and convert to Christianity. Later, the state took over many of the religious community's functions, and Judaism as a result became more of a matter of personal choice.

*Why (and how) did Orthodox Jews set boundaries between themselves and the new Reform movement. Ellenson suggests that Reform Jews were so radical (some even proposing an end to circumcision) that their agenda was bound to frighten Orthodox Jews. Sometimes, boundaries were set around lines that seem less important today; for example, in Germany the presence or absence of an organ was a key dividing line between Orthodox and Reform congregations, so much so that one seminary's degrees provided that if a rabbi officiated at a congregation that used on, his ordination would be null and voice.

*The divisions between Orthodox Jews- not just over willingness to interact with modern secular society, but over relations with Reform Jews. Even within the relatively modern wing of Orthodoxy, some rabbis opposed all cooperation with Reform Jews, believing that Orthodoxy could not survive contact with Reform. Others favored cooperation on humanitarian projects such as Jewish orphanages, seeing Judaism as more of a people and less of a religion.

*Orthodox views of women's rights. Ellenson focuses on three very different responses by Israel chief rabbis on women's suffrage. One (by Rabbi Abraham Kook, Ashkenazic Chief Rabbi in the first third of the 20th century) opposed votes for women on the ground that women would inevitability either follow their husbands in order to create peace in the house, or vote their own consciences and create martial discord. Because of the absence of halachic precedent on the subject, the Sephardic Chief Rabbi disagree, as did Kook's successor as Askenazic chief.
  • Foxanayn
Not Central Europe, but the German Lands
mezzo-soprano:
the cello's end pin wrinkles
the carpet roses

Elie Wiesel Center for Jewish Studies is hosting Rabbi David Ellenson who directs the Shusterman Center for Israel Studies at Brandeis University.
He delivers the third annual Leo Trepp lecture “How Germany Produced Modern Judaism—Lessons for Today.”
The story of Leo Trepp proves my earlier point on the Holocaust gradient in Europe where the French and German Jews in the west were decimated but the Jews of Poland, Lithuania, Belarus and Ukraine were annihilated.
The Elie Wiesel Center Director Michael Zank was given my flyers 3 or 4 years ago and since then he has preferred to ignore me and my stance on Jewish Palestine. Mr. Zank brought Admiral Amichai Ayalon in the fall 2014. The former head of Shin Bet delivered the annual Yitzhaq Rabin Memorial Lecture, ''offering a rousing admonition for peace'' in Palestine and blaming Jews that they did not do enough for the Muslim Arabs in the Holy Land in order to pacify and empower them.
Rabbi Ellenson cracks a couple of jokes: ''Let me say a couple of words before I speak'' and ''Jews and anti-Semites got much in common: they put Jews in the center of everything.''
Rabbi's lecture is available in its podcast.
To my amazement, Mr. Zank eliminates Q&A session and I have to come up and to check on Mr. Ellenson who used such unacceptable terms ''modernity,'' ''Western'' and ''acculturated.''
After a short preamble on Germanity and the Germanic big leap into the world dominancy in the last ~400 years I inquire him why the Germanic people (the Angles, the Dutch, the Alsatians, etc.) excelled so much and what was the role of the Askenazi Jews who chose Bavaria as a birthplace for their new Jewish language Yiddish a thousand years ago. While the Germanic territory was in the Dark Ages the Jews were literate and enterprising; the Germans were the students of Judeans.
I note that everything in our magnificent building was Germanic and Mr. Ellenson's clothes and language was Germanic too. Yet Rabbi Ellenson remarks that my clothes was American.
I realize that the further discussion is pointless since the USA is a Germanic derivative too.
Yet the evening leaves me with the question about the role of ethnic Jews in Germanic lands and their admixture in the genetic pool of Northern Italy (Padania), Austria and Bohemia. How did it happen that the Jews ennobled the Germans and the Germans enhanced the Ashkenazim? The embrace of Jews was also extended not only from the First Rome but through Spain—the Sephardic Jews did move to the Netherlands and Britain.
The entire argument of the esteemed Rabbi Ellenson about the advanced Germany producing the Modern Judaism is wrong; he sees only the tip of an iceberg. He doesn't see or recall the centuries of togetherness on the Rhine. The last names of many Ahkenazim are German-like. I have seen the Semitic faces among the Spaniards in Aragon and among Austrians in Vienna. After the Holocaust, mind you.
The true picture is that Judahites and Alemanni continued to elevate the Holy Roman Empire together but the small group of Faithful Israelites (Gush Emunim) continued their ''archaic'' ways... However, this ghettoized society—in order to survive and survive splendidly— was susceptible to meltdown and/or mimicry and assimilationist trends.

Haibun for the Glickmans.

As I was opening my papers at the copy place she materialized in all her splendor.
I said to her, “I am ready to die. Suicide, suicide...”
Let's not do it.
I continue, “We can enjoy each other's company in eternity. Can you believe it? I have prepared the books (I open my bag) for you and you show up without any appointment right here and the very minute you pop up, the very minute.”

Oh, this painting. It is hanging above my bed.
My father is coming here.
“Are you digging in to expand your basement? So many books...”
I got a storage space.
“Here, in Brighton?”
My father suggests the entresol, a mezzanine of sorts, and a walk-up shelf.
Someday I shall have a huge house for all my books.
“You are so attractive.”
No, it is not me. Too much weight.
“Not too much.
If you lose it, you lose your Frenchness, you lose your Mopassanness...”

Her rather full breasts and a good rump...
early dusk
the distant city sounds get
steadily softened by snow
  • Arashilkis
The best word to describe this book is scholarly,and will probably most interest Jewish religious scholars, academics and others already intimately familiar with the religious Jewish life and culture. The presentation may create a rather dry reading experience for a secular audience. This book is a collection of essays, grouped into five sections, examining different aspects of Jewish life and identity in modern America. The collection is impressive and well-thought out, and this book is an essential addition to any library that wants to enrich their Judaica collection.