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Ian S. Lustick
MIDDLE EAST POLICY, VOL. XV, NO. 3, FALL 2008 ABANDONING THE IRON WALL: ISRAEL AND “THE MIDDLE EASTERN MUCK” Ian S. Lustick Dr. Lustick is the Bess W. Heyman Chair of Political Science at the University of Pennsylvania and the author of Trapped in the War on Terror. ionists arrived in Palestine in the the question of whether Israel and Israelis 1880s, and within several de- can remain in the Middle East without cades the movement’s leadership becoming part of it. Zrealized it faced a terrible pre- At first, Zionist settlers, land buyers, dicament. To create a permanent Jewish propagandists and emissaries negotiating political presence in the Middle East, with the Great Powers sought to avoid the Zionism needed peace. But day-to-day intractable and demoralizing subject of experience and their own nationalist Arab opposition to Zionism. Publicly, ideology gave Zionist leaders no reason to movement representatives promulgated expect Muslim Middle Easterners, and false images of Arab acceptance of especially the inhabitants of Palestine, to Zionism or of Palestinian Arab opportuni- greet the building of the Jewish National ties to secure a better life thanks to the Home with anything but intransigent and creation of the Jewish National Home. violent opposition. The solution to this Privately, they recognized the unbridgeable predicament was the Iron Wall — the gulf between their image of the country’s systematic but calibrated use of force to future and the images and interests of the teach Arabs that Israel, the Jewish “state- overwhelming majority of its inhabitants.1 on-the-way,” was ineradicable, regardless With no solution of their own to the “Arab of whether it was perceived by them to be problem,” they demanded that Britain and just. -
May 27, 2020 Submission from B'nai B'rith International to Dr
May 27, 2020 Submission from B’nai B’rith International to Dr. Ahmed Shaheed, United Nations Special Rapporteur on Freedom of Religion or Belief, for inclusion in the report to the General Assembly on religious discrimination: B’nai B’rith International is the world’s oldest Jewish humanitarian, advocacy and social action organization, with a grassroots presence around the world. B’nai B’rith has been active at the UN since the founding of the world body in San Francisco in 1945. The organization has had ECOSOC accreditation since 1947 as lead agency of the Coordinating Board of Jewish Organizations (CBJO), and has an engaged presence in New York at UN Headquarters, Geneva at the Human Rights Council and Paris at UNESCO, amongst other UN duty stations. We are pleased to offer the following submission on issues facing the global Jewish community for the upcoming report of the Special Rapporteur on Freedom of Religion or Belief. Iran’s policies are of profoundly grave concern. The country, which is led by a radical clerical regime bent on the destruction of Israel, has within its borders a remnant Jewish population. Iranian Jewish history goes back to the time of King Cyrus in the 6th century BCE, but sadly the great majority of this Jewish community has been forced to leave Iran in modern times. Most Persian Jews fled to Israel or the United States. Those that remain live under a regime that openly uses genocidal rhetoric towards Israel, the nation-state of the Jewish people, often employing anti-Semitic tropes. The regime engages repeatedly, and appallingly, in Holocaust denial or trivialization. -
Antisemitism and Jewish Middle Eastern- Americans Theme: Identity
Sample Lesson: Antisemitism and Jewish Middle Eastern- Americans Theme: Identity Disciplinary Area: Asian American and Pacific Islander Studies Ethnic Studies Values and Principles Alignment: 1, 3, 4, 6 Standards Alignment: CA HSS Analysis Skills (9–12): Chronological and Spatial Thinking 1; Historical Interpretation 1, 3, 4 CCSS.ELA-LITERACY.W.9-10.7 10.4 CCSS.ELA-LITERACY.W.11-12.7 CCSS.ELA- LITERACY.W.11-12.8 CCSS.ELA-LITERACY.W.11-12.9 Lesson Purpose and Overview: This lesson introduces students to antisemitism and its manifestations through the lens of Jewish Middle Eastern Americans, also known as Mizrahi and Sephardic Jews, whose contemporary history is defined by recent struggles as targets of discrimination, prejudice and hate crimes in the United States and globally. Students will analyze and research narratives, primary, and secondary sources about Mizrahi Jews. The source analysis contextualizes the experience of Jewish Middle Eastern Americans within the larger framework of systems of power (economic, political, social). Key Terms and Concepts: Mizrahi, antisemitism, indigeneity, ethnicity, prejudice, refugees, diaspora, immigration, intersectionality Lesson Objective (students will be able to...): 1 1. Develop an understanding of Jewish Middle Eastern Americans (who are also referred to as Arab Jews, Mizrahi Jews, Sephardic Jews, and Persian Jews) and differentiate the various identities, nationalities, and subethnicities that make up the Jewish American community. 2. Develop an understanding of contemporary antisemitism and identify how the Jewish Middle Eastern American community today is impacted by prejudice and discrimination against them, as intersectional refugees, immigrants, and racialized Jewish Americans. 3. Students will construct a visual, written, and oral summary of antisemitism in the United States using multiple written and digital texts. -
Letters to My Palestinian Neighbor Ebook Free Download
LETTERS TO MY PALESTINIAN NEIGHBOR PDF, EPUB, EBOOK Yossi Klein Halevi | 224 pages | 24 Sep 2019 | HarperCollins Publishers Inc | 9780062844927 | English | New York, United States Letters to My Palestinian Neighbor PDF Book And we were at stages that actually drafted solutions. In lyrical, evocative language, he unravels the complex strands of faith, pride, anger and anguish he feels as a Jew living in Israel, using history and personal experience as his guide. And that will hopefully trigger a different kind of conversation-- an internal Israeli conversation, which is badly needed on the Palestinian issue, because even today, on the left, there is an avoidance of a real conversation about the future of our relationship with the Palestinians. I know of no other occupation, certainly in memory, where the occupying power not only worried that in ceding territory it would be diminished, but actually worries that in ceding territory it may not be able to adequately defend itself, which is an acute worry among many Israeli Jews, a worry that I share. And we we're engaged in this for the last at least 1, years, since Islam came into the picture-- competing over identity and competing over the position of the victim. You know, in America, there used to be a saying. And so what I've tried to do is create a language for Israeli Jews like myself who don't come from the left-- I come from the center, from the political center-- and for whom the subject of peace leaves many of us tongue-tied. English and Hebrew options are available for purchase wherever you can buy books. -
The Effects of Lori Dialect (Borujerdi) on the Jew's Dialect of Borujerd
The effects of Lori dialect (Borujerdi) on the Jew’s dialect of Borujerd Shiva Piryaee Center for the Great Islamic Encylopaedia, Tehran, Iran [email protected] The Borujerd city is located between Loristan, Markazi and Hamadan province. IRAN Caspian Sea Tehran Lorestan Province • Persian Jews have lived in the territories of today's Iran for over 2,700 years, since the first Jewish diaspora. when the Assyrian king Shalmaneser V conquered the (Northern) Kingdom of Israel (722 BC) and sent the Israelites (the Ten Lost Tribes) into captivity at Khorasan. In 586 BC, the Babylonians expelled large populations of Jews from Judea to the Babylonian captivity. • During the peak of the Persian Empire, Jews are thought to have comprised as much as 20% of the population. • there are some cities having the major population of Jews in Iran like Isfahan, Kashan, Hamadan, Nehavand and so forth. The city of Borujerd which is the main subject of our research is in this area, in a short distance from Nehavand (58 km). The Jews of Persia 500 BC-1960 AD (the Routledge atlas of Jewish history) the major cities of Jews settlement including Borujerd in Loristan province. • According to the encyclopaedia Judaica, The earliest report of a Jewish population in Iran goes back to the 12th century. It was *Benjamin of Tudela who claimed that there was a population of about 600,000 Jews. This number was later reduced to just 100,000 in the Safavid period (1501–1736), and it further diminished to 50,000 at the beginning of the 20th century, as reported by the *Alliance Israélite Universelle (AIU) emissaries in Iran. -
Preface to Iranian Jews Part II
Preface to Iranian Jews Part II Hooray and thanks to the Myerberg Staff for facilitating an online class for Iranian Jews #1. So let’s preview what’s to come in part #2. Persian / Iranian Jewish history is ancient. Ashkenazic Jews (like myself and wife) cannot claim that our ancestors were in Poland or Russian before the Common Era. Persian Jews can make that claim. As far as a paragon of survival of our nation, they are quite a prime example. To a degree, the attitudes of the Persian nation at large, influenced the Jews to hold on to tradition. To a degree that is. Unlike many other Middle Eastern people (actually the real name is Near Eastern), Persians always had a strong feeling of heritage and identity. At some level, they could appreciate the Jews and their traditions. This climate would nurture the many years of Jewish community and observance. (Not all of the time though.) Thus, for most of their 2000 ++ years, the Persian Jews could maintain their religion and its institutions. Yet nothing lasts forever. The Ayatollah regime would put the writing on the wall. They would do that with both rhetoric and violence. There are still several thousand Jews in Iran (maybe 8,000), but nowhere near the numbers before the revolution of 80,000. The Jews were barely a quarter percent of Iran’s population of 35 million. Nevertheless, the tiny population of Jews would be of great influence and import. Eventually some of that would work against them. In our online course, we will examine what life was like before with the Shah, then during the Islamic Revolution. -
Halevi Thursday, November 2 3:00 – 5:00 Pm Cross-Cultural Center – Communidad Room Yossi Klein Halevi Is a Senior Fellow at the Shalom Hartman Institute in Jerusalem
University of California, San Diego STUDENTS are cordially invited to attend What Muslims and Jews Need From Each Other Coffee, cookies, and conversation with Yossi Klein Halevi Thursday, November 2 3:00 – 5:00 pm Cross-Cultural Center – Communidad Room Yossi Klein Halevi is a senior fellow at the Shalom Hartman Institute in Jerusalem. Together with Imam Abdullah Antepli of Duke University, he Co- direCts the Institute’s Muslim Leadership Initiative. Yossi is the author of Like Dreamers: The Story of the Israeli Paratroopers Who Reunited Jerusalem and Divided a Nation, published by HarperCollins in 2013, whiCh won the Jewish Book CounCil's Everett Family Foundation Jewish Book of the Year Award. He is also author of the 2001 book, At the Entrance to the Garden of Eden: A Jew's Search for God with Christians and Muslims in the Holy Land. The novelist Cynthia OziCk Called At the Entrance "a permanent masterwork." The former ArChbishop of Canterbury, Dr. Rowan Williams, called it “extraordinary and heartbreaking…a book full of wonders.” Yossi's first book, Memoirs of a Jewish Extremist, told the story of his teenage attraction to, and subsequent disillusionment with Jewish militanCy. The New York Times called it “a book of burning importance.” Yossi has been aCtive in Middle East reConciliation work, and serves as chairman of Open House, an Arab Israeli-Jewish Israeli Center in the town of Ramle, near Tel Aviv. Yossi was one of the founders of the now-defunct Israeli- Palestinian Media Forum, whiCh brought together Israeli and Palestinian journalists. He was a senior fellow at the Shalem Center in Jerusalem from 2003-2009. -
The Iranian Jewish Family in Transition
THE IRANIAN JEWISH FAMILY IN TRANSITION BRUCE A. PHILLIPS, PH.D. Professor of Jewish Communal Studies, Hebrew Union College, Los Angeles, California and MiTRA KAHRIZI KHALILI, M.S.W., M.A.J.C.S. U.C. Irvine Medical Center, Los Angeles, California The Iranian family in America is in transition between the traditional and American models offamily life, and the difficulties of coping with this transition will remain a reality for Iranian Jews. Iranian young people want more independence and envy the open com munication and fi-eedom of American families, yet they still value the support and close in volvement of the traditional Iranian family. n the introduction to her influential col- and even some important monographs have Iection of studies. Ethnicity and Family been published on Israelis and Russians Therapy, Monica McGoldrick called atten (Gold, 1992; Shokeid, 1988; Simon, 1985). tion to the importance of understanding eth About Iranian Jews, however, little research nic background when doing therapy with has been published. families: "Ethnicity relates family pro In a Jewish community such as Los An cesses to the broader context in which it geles, research on Iranian Jews is particu evolves" (McGoldrick, 1982, p. 9). Differ larly important. "Irangeles," as it is nick ent ethnic groups have different values and named by Iranians, is a major Jewish and styles, and ethnic differences can persist for non-Jewish Iranian population center several generations beyond the initial mi (Bozorgmehr & Sabagh, 1988, 1989). In gration (p. 10). Thus, she argues (p. 4): this article we make a modest contribution to understanding Iranian Jews by examin Just as family therapy itself grew out of the ing the impact of migration on what is ar myopia of the intrapsychic view and con guably the most important institution in the cluded that human behavior could not be un Iranian Jewish community: the family. -
Audacious Hospitality Jews of Color Educational Resource Module a Supplement to the Audacious Hospitality Toolkit
Audacious Hospitality Jews Of Color Educational Resource Module A Supplement to the Audacious Hospitality Toolkit Building Communities. Pilot Edition Reimagining Jewish Life. Audacious HospitalityJews of Color (JOC) Educational Resource Module An Educational Resource to Help Congregations, Communities, and Groups to be Proactively Inclusive of Jews of Color and Their Loved Ones Executive Editor Cantor Shira Stanford-Asiyo Union for Reform Judaism | Audacious Hospitality | Jews of Color Educational Resource Module• 3 Audacious Hospitality Jews of Color (JOC) Table of Contents Introduction Welcome 9 Jewish Identity and Community 11 Jewish Identity and Jewish Diversity 12 Jewish Identity: Terminology FAQ 13 Where Ever You Go: The Diversity of the Global Jewish Diaspora 15 Embracing Diversity in the Jewish Community 18 Awareness and Inclusion Resources 21 Storytelling: A Self-reflection for Deepening Relationships and Engagement 22 White-Ashkenazi Awareness Checklist: Examining Privilege 24 Reconsidering Being Colorblind 26 What Are Microaggressions and How Can We Address Them? 29 Things You Can Do to Embrace Racial Diversity in Our Jewish Communities 31 Black, Jewish, and Avoiding Synagogue on the High Holy Days 33 Literacy Resources 37 Key Terms for Racial Diversity and Justice 38 Book Lists for Inclusion, Diversity, and Racial Justice for Kids and Adults 44 Union for Reform Judaism | Audacious Hospitality | Jews of Color Educational Resource Module• 5 WELCOME Union for Reform Judaism | Audacious Hospitality | Jews of Color Educational Resource Module• 7 Welcome Welcome to the Audacious Hospitality Jews of Color Educational Resource Module. This module builds on the concepts shared in the Audacious Hospitality Pilot Toolkit and focuses specifically on the knowledge base needed to meet the needs of Jews of Color. -
Persian Jews
chapter 10 Persian Jews: Western Contacts and Missions (1811–90s) (1): Historical Perspectives: Early History of the Persian Jews, Persian and Western Intellectual Interaction with European Jews, and Missions to the Jews in Europe and Persia The ancient lands of Persia1 provide the setting for the Books of Esther, Tobit and Daniel of the Hebrew sacred Scriptures and for significant events in the history of the Jewish people. Western Persian cities and towns, preeminently Ecbatana (Hamadan) and Shūsh (Susa) are historically immortalised in Jewish biblical and secular literature. It was at Shūsh in south-western Persia that Esther (in Hebrew her birth-name was Hadassah, signifying myrtle or the myr- tle tree, myrtus in Latin), who became the Jewish Persian queen of Ahasuerus or King Xerxes i. In the Hebrew Scriptures the Book of Esther records how Queen Esther and her uncle Mordechai pre-empted the slaughter of the Jews of Hamadan and throughout Persia plotted by Haman, the king’s chamberlain. Queen Esther persuaded her husband King Xerxes to permit the Jews to attack their enemies before they were destroyed themselves. Some locations are claimed to be the burial places of Jewish prophets, sacred to Persians, Jews and Muslims alike. The shrine and burial place of the heroine Esther and her uncle Mordechai at Hamadan are still preserved and venerated by a tiny remnant of local Jews, in spite of vicissitudes affecting the Jews of Hamadan and its shrine down the ages. The venerated but long-overlooked shrine-tomb of the prophet Habakkuk is located at Tuyserkan near Hamadan.2 The prophetic visions of Daniel occurred near Shūsh. -
Program Book 11-12 Webversion.Pub
2011-2012 / 5772 Prog ram Book Professional & Administrative Teams Table of Contents Rabbi Neal Gold [email protected] • Temple Shir Tikva Mitzvah Day…………………...4 Rabbi Greg Litcofsky [email protected] • Yossi Klein Halevi…………………………………….5 Cantor Hollis Schachner [email protected] • Meah: Inspired Jewish Learning……………………6 Rabbi Herman Blumberg, Emeritus • Jewish Explorations Weekend– Storahtelling ……..7 [email protected] David Passer , ext. 214 • Congregational Learning: Executive Director Sunday Morning Education Options………….8-9 [email protected] Deena Bloomstone , ext. 201 Monday Education Options……………………..10 Director of Congregational Wednesday Evening Education Options…...10-11 Learning [email protected] • Families With Young Children………………...12-13 Rachel Kest , ext. 203 Director of Elementary • & Family Education Religious School…………………………………14-15 [email protected] • Youth Community……………………………….16-17 Samantha Nidenberg , ext. 202 Youth Educator • [email protected] Worship/Choirs…………………………………..18-19 Karen Edwards, ext. 210 • Assistant to the Rabbis and Cantor Brotherhood and Sisterhood…………………...20-21 [email protected] • Reyim…………………………………………………21 Linda Goldbaum, ext. 211 Office Administrator • [email protected] Tikkun Olam………….……………………………...22 Toni Spitzer, ext.200 • Committees of Temple Shir Tikva………………...23 Office Administrator [email protected] • Board of Trustees & Committee Chairs…………..24 Lucy Dube , ext. 215 Bookkeeper bookkeeper@shirtikva. org Mike Buianowski Custodian -
APPROACHING a CHRISTIAN RE-READING of ESTHER AFTER ESTHER RABBAH: an EXPERIMENT in COMPARATIVE THEOLOGY ANDREW WICKHAM a Thesis
APPROACHING A CHRISTIAN RE-READING OF ESTHER AFTER ESTHER RABBAH: AN EXPERIMENT IN COMPARATIVE THEOLOGY ANDREW WICKHAM A thesis submitted to The University of Gloucestershire in accordance with the requirements of the degree of Masters by Research in the School of Theology and Religious Studies June 2018 Word Count: 32,537 ABSTRACT This thesis is an exercise in comparative theology inspired by Brueggemann’s call for Jewish-Christian ‘co-reading’ of the Old Testament/Tanakh. It re-reads the Book of Esther from a Christian perspective after interreligious engagement with the rabbinic midrash, Esther Rabbah. Using an approach exemplified by Clooney and Moyaert, this thesis engages the midrash through a hermeneutic reader-text conversation where the text ‘speaks’ not only through its academic critical interrogation but also through the reader’s empathy and vulnerability. I suggest that Esther Rabbah interprets Esther through two key themes: exile and redemption which are utilised to bring the biblical text into the rabbis’ experience of life in extended exile, awaiting redemption. Intrinsic to this interpretation are two concepts: election and God. That is, even while living in protracted exile, the Jewish covenantal relationship with God provides them with the necessary hope that God will remain with them until the World to Come when the divine presence will be fully revealed. In the meantime, God is to be sought in the Scriptures, with the great divine acts, primarily the Exodus, remembered, so that, by faithful observance, the final redemption may be ushered in. This study uses Esther Rabbah to re-read Esther in the light of recent discussion of what Beach has called ‘the Church in exile’.