The Three Oaths of Jewish History R
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THE APOCALYPTIC WAR AGAINST GOG of MAGOG. MARTIN BUBER VERSUS MEIR KAHANE Por: Rico Sneller
EL CONFLICTO PALESTINO-ISRAELI: SOLUCIONES Y DERIVAS Profesor David Noel Ramírez Padilla Rector del Tecnológico de Monterrey Lic. Héctor Núñez de Cáceres Rector de la Zona Occidente Ing. Salvador Coutiño Audiffred Dr. Ricardo Romero Gerbaud Director General del Campus Querétaro Dirección Dr. Ricardo Romero Gerbaud Mtro. José Manuel Velázquez Hurtado Director de Profesional y Graduados en María José Juárez Becerra Administración y Ciencias Sociales Edición Mtra. Angélica Camacho Aranda Natalia Fernández, Alicia Hernández, Rodrigo Directora del Departamento de Relaciones Pesce Internacionales y Formación Humanística Asistentes de Edición Mtro. Kacper Przyborowski Director de la Licenciatura en Relaciones Internacionales Dr. Tomás Pérez Vejo Dra. Marisol Reyes Soto Escuela Nacional de Antropología e Historia INAH University of Queens, Ireland Dra. Avital Bloch Dr. Tamir Bar-On Universidad de Colima Tecnológico de Monterrey Dra. Marie-Joelle Zahar Université de Montréal Dra. Claudia Barona Castañeda Universidad de Las Américas Puebla Dr. Thomas Wolfe University of Minnesota, Twin-Cities Dr. Janusz Mucha AGH, Cracovia GRUPO FORUM Retos Internacionales, ISSN: 2007-8390. Año 5, No. 11, Agosto-Diciembre 2014, publicación semestral. Editada por el Instituto Tecnológico y de Estudios Superiores de Monterrey, Campus Querétaro, a través de la División de Administración y Ciencias Sociales, bajo la dirección del Departamento deRelaciones Internacionales y Humanidades, domicilio Av. Eugenio Garza Sada No. 2501, Col. Tecnológico, C.P. 64849, Monterrey, N.L. Editor responsable: Dr. Ricardo Romero Gerbaud. Datos de contacto: [email protected], http://retosinternacionales.com, teléfono y fax: 52 (442) 238 32 34. Impresa por FORUM arte y comunicación S.A. de C.V., domicilio Av. del 57, número 12, Colonia Centro, C.P. -
Zionism - a Successor to Rabbinical Judaism?
Zionism - A Successor to Rabbinical Judaism? By Gol Kalev Outline I) Introduction II) Historical Background -Judaism to Zionism -Zionism as a Successor to Rabbinical Judaism? Why It Has Not Happened So Far: -Israel-Related Hurdles -America-Related Hurdles III) Transformation of Judaism: Why Now Might Be a Ripe Time: -Changing Circumstances in Israel -New Threats (Post-Zionism) -Enablers of Jewish Transformation -Changing Circumstances in America -New Threats (End of Jewish Glues, Israel-Bashing, Dispersal of Jewish Capital) -Enablers of Jewish Transformation IV) Judaism 3.0 2 INTRODUCTION “Palestine for the Jews!” That was the headline of The London Times on November 9, 1917, the week after the British government issued the Balfour Declaration. A mere 30 years later, the headline turned into reality with the establishment of the State of Israel, homeland of the Jewish People. The return of the Jews to their ancestral homeland has driven Rabbinical Judaism, the form of Judaism practiced for the last 1900 years, to a unique challenge. After all, Rabbinical Judaism’s formation coincided with the Jews’ exit to the Diaspora, and to a large extent was developed to accommodate the state of exile. Much of its core is based on the yearning for the return to Israel. The propensity of its rituals, prayers and customs are centered on the Land of Israel, from having synagogues face Jerusalem to reciting a prayer for return three times a day. A question arose: Now that the Jews are allowed to return to the Land of Israel, how will Judaism evolve? During the 20th century, the Jewish people re-domiciled and concentrated in two core centers: Israel and the United States. -
Longing for the Land: Understanding the Dream and Challenges of the Modern State of Israel
Longing for the Land: Understanding the Dream and Challenges of the Modern State of Israel COMPETING VISIONS OF ISRAEL?: RAV ABRAHAM ISAAC KOOK AND RAV ZVI YEHUDAH KOOK Sources Compiled by Rabbi Matthew Berkowitz, JTS director of Israel Programs, Jerusalem August 20, 2020 Rav Abraham Isaac Kook (1865-1935) 1. Meir Berlin, Nineteenth Zionist Congress, Lucerne, 1935 Rav Kook loved the Jewish people the way only a father can love his children. Nobody is left after him who will love this nation fiercely . He understood his people, the situation of the generation, and its life conditions, and that is why he forgave them everything. 2. ‘The Land of Israel’ Eretz Yisrael is part of the very essence of our nationhood; it is bound organically to its very life and inner being . To regard Eretz Yisrael as merely a tool for establishing our national unity—or even for sustaining our religion in the Diaspora by preserving its proper character and its faith, piety and observances—is a sterile notion; it is unworthy of the holiness of Eretz Yisrael. A valid strengthening of Judaism in the Diaspora can come only from a deepened attachment to Eretz Yisrael. The hope for the return to the Holy Land is the continuing source of the distinctive nature of Judaism. The hope for the Redemption is the force that sustains Judaism in the Diaspora; the Judaism of Eretz Yisrael is the very Redemption. 1 3. On Israel’s Exile and Return We left world politics under a duress that had an inner will, until that fortunate time when it will be possible to run a polity without evil or barbarity, the time for which we hope . -
Holy War in Modern Judaism? "Mitzvah War" and the Problem of the "Three Vows" Author(S): Reuven Firestone Source: Journal of the American Academy of Religion, Vol
Holy War in Modern Judaism? "Mitzvah War" and the Problem of the "Three Vows" Author(s): Reuven Firestone Source: Journal of the American Academy of Religion, Vol. 74, No. 4 (Dec., 2006), pp. 954- 982 Published by: Oxford University Press Stable URL: https://www.jstor.org/stable/4139958 Accessed: 18-08-2018 15:51 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Oxford University Press is collaborating with JSTOR to digitize, preserve and extend access to Journal of the American Academy of Religion This content downloaded from 128.95.104.66 on Sat, 18 Aug 2018 15:51:16 UTC All use subject to https://about.jstor.org/terms Holy War in Modern Judaism? "Mitzvah War" and the Problem of the "Three Vows" Reuven Firestone "Holy war," sanctioned or even commanded by God, is a common and recurring theme in the Hebrew Bible. Rabbinic Judaism largely avoided discussion of holy war for the simple reason that it became dangerous and self-destructive. The failed "holy wars" of the Great Revolt and the Bar Kokhba Rebellion eliminated enthusiasm for it among the survivors engaged in reconstructing Judaism from ancient biblical religion. The rabbis therefore built a fence around the notion through two basic strat- egies: to define and categorize biblical wars so that they became virtually unthinkable in their contemporary world and to construct a divine con- tract between God, the Jews, and the world of the Gentiles that would establish an equilibrium preserving the Jews from overwhelming Gentile wrath by preventing Jewish actions that could result in war. -
John Hagee, Christian Zionism, Us Foreign Policy and the State of Israel
JOHN HAGEE, CHRISTIAN ZIONISM, U.S. FOREIGN POLICY AND THE STATE OF ISRAEL: AN INTERTWINED RELATIONSHIP Master’s Thesis Presented to the Near Eastern and Judaic Studies department Brandeis University S. Ilan Troen, Advisor In Partial Fulfillment of the Requirements for the Degree Master of Arts By Michael Kupferberg May 2009 Copyright by Michael Kupferberg May, 2009 ABSTRACT John Hagee, Christian Zionism, U.S. Foreign Policy and the State of Israel: An Intertwined Relationship A thesis presented to the Near Eastern and Judaic Studies department Graduate School of Arts and Sciences Brandeis University Waltham, MA By Michael Kupferberg Christian Zionism while originating in England over two centuries ago is currently experiencing a reinvigoration, especially in the political world. Christian Zionists are using politics as a way to fulfill Biblical prophecy, by influencing powerful politicians in all levels of government to support Israel. The most vocal, and prominent leader within the Christian Zionist movement is Pastor John Hagee. Through the establishment of his organization Christians United for Israel, Hagee has localized and given a tangible center for Christian Zionist activists. Additionally, the movement has gained membership as it was established in the model of a grassroots organization. Hagee has become a well known figure in the political community, and garners national media attention. While it has become fashionable in recent times to criticize Jewish organizations such as AIPAC, it is the Christian Zionist organizations which yield a large portion of power in Washington. However, it is crucial to realize that while CUFI and groups like it may yield some power in Washington, and account for some of the decision making that goes into U.S. -
The 5 Towns Jewish Times
$1.00 WWW.5TJT.COM VOL. 7 NO. 5 12 CHESHVAN 5767 lk lk ,arp NOVEMBER 3, 2006 INSIDE FROM THE EDITOR’S DESK THE LIGHT AT THE Thanks, Teeth BY LARRY GORDON 26 END OF THE TUNNEL Hannah Reich Berman Talking With Gourmet Glatt MindBiz Esther Mann, LMSW 30 Dean Skelos vs. The Vaad Kashrus Square Rooted Rabbi Yair Hoffman 52 State Senator Dean Skelos At this point, most readers are knows the Five Towns, Long aware that last Friday afternoon Aliyah Chronicle Island, and most of New York the Vaad HaKashrus of the Five Shmuel Katz 55 State better than just about Towns withdrew its certification anyone. Next week he is once of Gourmet Glatt Food IDF Death In Gaza again up for reelection, this Emporium in Cedarhurst. The Amos Harel 76 time against a dynamic Demo- letter delivered to Gourmet Glatt cratic challenger, Lawrence (see page 12) informs the owners resident Odelia Goldberg. of Gourmet Glatt that because of While the polls are pre- a violation of a clause in their Continued on Page 7 Continued on Page 10 WITHOUT HAPPINESS, WE’RE ALL ‘AT RISK’ PhotosByIraThomasCreations Mosholu Rebbe will be in the Five Towns next week. BY RABBI underlying problems, but See Page 50 Top: Rabbi Pesach Lerner delivering the daf shiur aboard the 7:49 a.m. SHAYA COHEN merely devastating symptoms Far Rockaway train to Penn Station. Standing next to him is Rabbi Eliezer of an inherent lack of happi- Cohen; seated are (aisle) Aryeh Markovich and (center) Rabbi Shmuel You’ve seen those aimless, ness—the common denomi- Bloom. -
Messianic Religious Zionism by Aviezer Ravitzky 25/12/07 15:51
"The Revealed End": Messianic Religious Zionism by Aviezer Ravitzky 25/12/07 15:51 "The Revealed End": Messianic Religious Zionism by Aviezer Ravitzky Rabbi Abraham Isaac Kook and his son Zvi Yehudah Kook from Torat Eretz Yisrael: The Teachings of HaRav Tzvi Yehuda HaCohen Kook by Rabbi Shlomo Chaim HaCohen Aviner, translated by Tzvi Fishman, http://www.geocities.com/alabasters_archive/revealed_end.html Page 1 sur 94 "The Revealed End": Messianic Religious Zionism by Aviezer Ravitzky 25/12/07 15:51 by Rabbi Shlomo Chaim HaCohen Aviner, translated by Tzvi Fishman, Torat Eretz Yisrael Publications, Jerusalem, 1991 from the book Messianism, Zionism, and Jewish Religious Radicalism 1996 pages 79-144 Translated by Michael Swirsky and Jonathan Chipman University of Chicago Press Originally published as Kets ha-meguleh u-medinat ha-Yehudim. Am Oved Publishers, Tel Aviv, 1993 Also available from Amazon.com The Table of Contents can be found at the end of this document and also by clicking the section headings. "A Messianic Reality" How is it that the movement for concrete redemption in our time, including the settlement and conquest of the Land [of Israel] and the abandonment and abolition of exilic existence, did not originate with the religious? How is it that some religious spokesmen even withheld their support for Zionism and the movement for redemption? . They failed to recognize that it was not that we mortals were forcing the End, but rather that the Master of the House, the Lord of the http://www.geocities.com/alabasters_archive/revealed_end.html -
Migola-Legeula---Online-Viewing.Pdf
◆ Shabbat HaGadol Shabbat, April 13: Shabbat HaGadol Drasha Rabbi Brahm Weinberg Dinah and Rav Amnon were both born at Bikur Cholim Over the next 45 years, Rav Haramati led the Bible Rabbi, Kemp Mill Synagogue Hospital in Jerusalem within one year of each other. Dinah department at the Yeshivah of Flatbush and taught Rabbi Weinberg has been the rabbi of KMS since 2015, and also serves is the eldest daughter of Rabbi Shmuel and Bitya (Horowitz) thousands of students, also leading classes in the as the secretary of the Vaad Harabanim of Greater Washington. Rabbi Weinberg received his Semicha from RIETS. Prior to joining KMS, Eliezri. Her father left Russia with the Chafetz Chayim community. While Dinah first elected to Rabbi Weinberg served as rabbi of YI of West Hartford for six years. (Harav Yisrael Meir HaCohen) and came to Eretz Yisrael to In the aftermath teach at the Bialik School in Brooklyn, ◆ Pesach become Rav Kook’s principal student. Rabbi Eliezri served of the Holocaust in 1968 she transferred to the Yeshivah 2nd Day of Pesach, 8:45 Minyan as the first Rabbi of Bayit V’gan (to both Askenazim and and the rebirth of Flatbush to assume duties as chair of Raz Haramati Sefardim), later serving as the first Military Chaplain of the of the State of the Hebrew Department. Rav Amnon Son of Rav Amnon, zt”l & Dinah Haramati IDF in Jerusalem. Dinah’s mother was born a 6th generation Israel, our calling and Dinah also spent many summers A senior vice president at Fi-Tek, Raz is a graduate of the Yeshivah of Israeli, making Dinah a 7th generation sabra. -
The-Balfour-Declaration-Lookstein-Center.Pdf
The Balfour Declaration - November 2, 1917 Celebrating 100 Years There are those who believe that the Balfour Declaration was the most magnanimous (generous) gesture by an imperial nation. Others believe it was the biggest error of judgment that a world power could make. In this unit, we will discover: What was the Balfour Declaration Why the Balfour Declaration was so important How the Balfour Declaration is relevant today 1. Which of the following Declarations have you heard of? a) The United States Declaration of Independence, 1776 b) The Irish Declaration of Independence, 1917 c) The Balfour Declaration, 1917 d) The Israeli Declaration of Independence, 1948 e) The Austrian Declaration of Neutrality, 1955 What was the Balfour Declaration? The Balfour Declaration was a letter written in the name of the British government, by Lord Arthur James Balfour, Britain’s Foreign Secretary, to the leaders of the Zionist Federation. 2. Read the letter: Dear Lord Rothschild, I have much pleasure in conveying to you, on behalf of His Majesty’s Government, the following declaration of sympathy with Jewish Zionist aspirations which has been submitted to, and approved by, the Cabinet. “His Majesty’s Government view with favour the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.” I should be grateful if you would bring this declaration to the knowledge of the Zionist Federation. -
The Revolutionary Potential of Mythology
The Revolutionary Potential of Mythology: Examining the Rise of Nationalism in Judaism and Hinduism in the 20th Century And the Egalitarian, Revolutionary Communities and Thinkers Who Challenge Statism, Nationalism, and Capitalism Within these Traditions Zachary Sager Morgan Thesis Adviser: Vasudha Paramasivan Comparative Literature Department University of California, Berkeley Spring 2017 i Acknowledgements First and foremost, I have to thank the massive amount of support I have received from my close friends and family who have not only encouraged and supported me throughout this project, but have also taken their personal time to give me notes on my work, enriched my interest in the study of politics, religions, and literature, and have all around been a copious wellspring of inspiration, both personally and intellectually. More specifically I would like to thank my thesis adviser Vasudha Paramasivan for working with me closely throughout the semester. Taking her class Religions in Modern India last semester provided me with many of the initial ideas that went into forming this comparative analysis I have created. Our weekly talks were both insightful, encouraging, and allowed me to check my own personal and academic biases throughout this research project. I certainly could not have done this without her expertise in the history of Indian politics and religions. I would also like to thank my professor Gilad Sharvit who’s class in 20th century Jewish philosophy peaked my interest in the subject and made me decide to pursue the examination of nationalist Zionism in this paper, as opposed to another tradition. He also provided support with (strictly informally) editing the introductory section on Judaism. -
Rabbi Tzvi Yisrael Tau & Rabbi Yitzchak Ginsburgh
Unity and opposites in Israel’s settler movement: Rabbi Tzvi Yisrael Tau & Rabbi Yitzchak Ginsburgh Tessa Dawn Satherley Submitted in total fulfilment of the requirements of the degree of Doctor of Philosophy August 2015 School of Historical and Philosophical Studies The University of Melbourne Produced on archival quality paper. 1 Abstract The thesis is motivated by the central question: can deep engagement with the nuances of contemporary settler religious discourse guide a more effective approach to negotiations with and about this group, especially regarding the future of “Judea and Samaria,” or “the occupied territories”? To address this, I investigate two key religious thinkers. The first is Rabbi Tzvi Yisrael Tau, a major religious Zionist intellectual and head of the leading mamlakhti1 yeshiva Har Ha-Mor, known for his calls for restraint in the face of anti-settlement policies. The second is Rabbi Yitzchak Ginsburgh of Od Yosef Chai, often accused of inciting racism and encouraging aggressive protest tactics, and whose students have been at the vanguard of anti-Arab vigilante violence and the “price tag” campaign of recent years. This investigation reveals Tau’s predominantly monistic worldview, anchored in the “unity of opposites” paradigm at the heart of Avraham Kook’s teachings, and Ginsburgh’s relatively dualistic worldview, anchored in a dualistic interpretation of lurianic Kabbalah. These distinct symbolic worlds help explain the divergent political– historical interpretations, ethics, and political tactics among the rabbis’ adherents. Moreover, the analysis indicated which pro-negotiation arguments may be most persuasive among these different sectors—and which may be useless or disastrous. I show how Tau argues that settlements are a mere detail in Gush Emunim’s project, identifies Jewish unity as a supreme value, and calls for educational outreach in lieu of protests. -
Judaism and the Ethics of War
Volume 87 Number 858 June 2005 Judaism and the ethics of war Norman Solomon* Norman Solomon served as rabbi to Orthodox congregations in Britain, and since 1983 has been engaged in interfaith relations and in academic work, most recently at the University of Oxford. He has published several books on Judaism. Abstract The article surveys Jewish sources relating to the justification and conduct of war, from the Bible and rabbinic interpretation to recent times, including special problems of the State of Israel. It concludes with the suggestion that there is convergence between contemporary Jewish teaching, modern human rights doctrine and international law. : : : : : : : The sources and how to read them Judaism, like Christianity, has deep roots in the Hebrew scriptures (“Old Testament”), but it interprets those scriptures along lines classically formulated by the rabbis of the Babylonian Talmud, completed shortly before the rise of Islam. The Talmud is a reference point rather than a definitive statement; Judaism has continued to develop right up to the present day. To get some idea of how Judaism handles the ethics of war, we will review a selection of sources from the earliest scriptures to rabbinic discussion in contemporary Israel, thus over a period of three thousand years. The starting point for rabbinic thinking about war is the biblical legisla- tion set out in Deuteronomy 20. In form this is a military oration, concerned with jus in bello rather than jus ad bellum; it regulates conduct in war, but does not specify conditions under which it is appropriate to engage in war. It distin- guishes between (a) the war directly mandated by God against the Canaanites * For a fuller examination of this subject with bibliography see Norman Solomon, “Th e ethics of war in the Jewish tradition”, in Th e Ethics of War, Rochard Sorabji, David Robin et al.