The Origins of Judaism

Total Page:16

File Type:pdf, Size:1020Kb

The Origins of Judaism 072-77-0103s4 10/11/02 3:30 PM Page 72 TERMS & NAMES 4 • Palestine The Origins of Judaism • Canaan •Torah • Abraham • monotheism • covenant • Moses MAIN IDEA WHY IT MATTERS NOW • Israel The Hebrews maintained monotheistic From this tradition, Judaism, the • Judah religious beliefs that were unique in religion of the Jews, evolved. Judaism • tribute the ancient world. is one of the world’s major religions. SETTING THE STAGE The Phoenicians lived in a region at the eastern end of the Mediterranean Sea that was later called Palestine. The Phoenicians were not the only ancient people to live in Palestine. Nor were they the only Palestinian people to make a great contribution to world civilization. The area of Palestine called Canaan (KAY•nuhn) was the ancient home of the Hebrews, later called the Jews. Their history, Background legends, and moral laws are a major influence on Western culture, and they began a Many scholars use the name Israelite, tradition also shared by Christianity and Islam. instead of Hebrew. The Search for a Promised Land Ancient Palestine’s location made it a cultural crossroads of the ancient world. By land, it connected Asia and Africa and two great empires, both eager to expand. To the east lay Assyria and Babylonia and to the west Egypt. Palestine’s seaports opened onto the two most important waterways of that time: the Mediterranean, which con- nected to the Atlantic Ocean, and the Red Sea, which flowed into SPOTLIGHTON the Indian Ocean. The Hebrews settled in Canaan, the part of ancient Palestine that lay between the Jordan River and the Mediter- Philistines ranean Sea. In fact, Hebrews often used the word Canaan to refer to The Philistines were another all of ancient Palestine. According to the Bible, Canaan was the land ancient people who settled in God had promised to the Hebrew people. Canaan. The Greeks called the area where they lived “Palestine” after From Ur to Egypt Most of what we know about the early history of Vocabulary the Philistines. Much of what we the Hebrews is contained in the first five books of the Hebrew Bible. Bible: the name know about the Philistines comes given to the sacred Jews call these books the Torah (TAWR•uh) and consider them the from their neighbors, the Hebrews, books of Judaism, as who disliked them and fought with most sacred writings in their tradition. Christians respect them as well as to those of them over control of the land. part of the Old Testament. As in other sacred literatures, the books Christianity. The Philistines enjoyed definite of the Torah describe some events that actually happened. However, military advantages over the those books also contain stories told to teach important lessons. Hebrews. They had a fleet of ships and swift chariots. More import- In the Torah, God chose Abraham (AY•bruh•ham) to be the antly, they knew how to forge iron “father,” or first, of the Hebrew people. God’s first words to Abraham into swords and shields. Over time, expressed a promise of land and a pledge: “Go from your country Hebrews learned the secret of and your kindred and your father’s house to the land that I will show smelting iron and were able to fight the Philistines on more even terms. you. I will make of you a great nation, and I will bless you, and make your name great. .” (Genesis 12:1–2) Background The Torah says that Abraham was a shepherd who lived in the city of The Book of Genesis is the first book of the Ur, in Mesopotamia. The Torah tells that God commanded him to move his people and Bible. Genesis means their flocks to Canaan. This would have occurred around 2000 b.c. The story of how and “beginning.” why he moved to Canaan is told in the Book of Genesis. Abraham, his family, and their herds made their way from the lower Tigris and Euphrates region to Canaan. Then, pos- sibly around 1650 b.c., the descendants of Abraham moved again—this time to Egypt. The God of Abraham The Bible tells how Abraham and his family roamed for many years from Mesopotamia to Canaan to Egypt and back to Canaan. All the while, their 72 Chapter 3 072-77-0103s4 10/11/02 3:31 PM Page 73 Background God, whose name was Yahweh, went with them. Gods The name Yahweh worshiped by other people at that time were often local, later became Jehovah to some Christians. associated with a specific place. Because the God of the Hebrews did not belong to any one place, the Hebrews could carry their worship of him wherever they went. Unlike the other groups around them, who were poly- theists, the Hebrews were monotheists. They prayed only to one God. Monotheism (MAHN•uh•thee•ihz•uhm), a belief in a single god, comes from the Greek words mono, meaning “one” and theism, meaning “god-worship.” The Hebrews had made a startling leap. They proclaimed Yahweh as the one and only God. In their eyes, Yahweh had power not only over the Hebrews, but over all peo- ples, everywhere. To the Hebrews, God was not a physical being, and no physical images were to be made of him. The Hebrews asked Yahweh for protection from their enemies, just as other people prayed to their gods to defend them. According to the Bible, Yahweh looked after the Hebrews not so much because of ritual ceremonies and sacrifices, but because Abraham had promised to obey him. In return, Yahweh had promised to protect Abraham and his descendants. This On Moses’ return mutual promise between God and the founder of the Hebrew people is called a from Mount Sinai, he saw the Hebrews covenant (KUHV•uh•nuhnt). This was the first of a series of covenants that Yahweh worshiping a and the Hebrews would make together. golden calf and angrily broke the Background “Let My People Go.” The Bible says the Hebrews migrated to Egypt because of a tablets of the Law. In the Book of Exodus, drought and threat of a famine. At first, the Hebrews were given places of honor in The 17th-century God strikes down the Egyptian kingdom. Later, however, they were forced into slavery, their lives made Italian painter the first-born of the Guido Reni depicts Egyptians, but he “bitter with hard service, in mortar and brick, and in all kinds of work in the field.” this dramatic “passes over” the (Exodus 1:14) moment. homes of the Hebrews. B C Passover celebrates The Hebrews fled Egypt—perhaps between 1300 and 1200 . Jews call this event this episode. “the Exodus,” and they remember it every year during the festival of Passover. The Torah says that the man who led the Hebrews out of slavery was named Moses. At Passover, it is told that at the time of Moses’ birth, the Egyptian A 35°N I C I pharaoh felt threatened by the number of Hebrews in Egypt. E N CYPRUS ° SYRIA E 35 O He thus ordered all Hebrew male babies to be killed. Moses’ H P Damascus Mediterranean Sidon Sea Tyre ISRAEL Samaria Jordan Jerusalem Raamses River Canaan, the Crossroads, Dead Sea 2000–600 B.C. E Black Sea ° C a JUDAH ° 40 . 30 N s R p Kingdom of Judah, 980 B.C. i Ezion-geber a e l n Kingdom of Israel, 980 B.C. i Mt. Sinai 0 100 Miles 40°N N S e Assyrian Empire, 650 B.C. ANATOLIA a 0 ° 200 Kilometers Babylonian Empire, 600 B.C. 0 Nineveh M Wanderings of Abraham e Ashur T d E i Route of Hebrews out of Egypt i u g t e p r ASSYRIA r h i r a ra s n tes R e . AFRICA a n R S CANAAN . ASIA e a Babylon Jerusalem Raamses BABYLONIA Uruk 0 500 Miles Ur GEOGRAPHY SKILLBUILDER: Memphis Ezion-geber P 0 1,000 Kilometers e Interpreting Maps r s ia 1. Movement Along what waterway did Abraham N n i R G le e ARABIA u begin his wanderings away from his native city? EGYPT R d lf . Thebes 2. Location How did Canaan’s location make it a S e a true crossroads of the eastern Mediterranean? Tropic of Cancer 73 20°N 072-77-0103s4 10/11/02 3:31 PM Page 74 mother hid her baby in the reeds along the banks of the Nile. There, an Egyptian princess found and adopted him. Though raised in luxury, he did not forget his Hebrew birth. When God commanded him to lead the Jews out of Egypt, he obeyed. From that time on, Moses has been considered the greatest figure in Jewish history. A New Covenant While the Hebrews were The Ten Commandments* traveling across the Sinai (SY•ny) Peninsula, Moses climbed to the top of a mountain—Mount The first four commandments The last six commandments concerned the Hebrews’ rela- concerned the Hebrews’ rela- Sinai—to pray. The Bible says he spoke with tionship with God: tionship with one another: God. When Moses came down from Mount •I am the Lord thy God. • Honor thy father and thy Sinai, he brought down two stone tablets on Thou shalt have no other mother. which Yahweh had written ten laws, the Ten gods before me. • Thou shalt not kill. Commandments of the Bible. Background • Thou shalt not make unto • Thou shalt not commit These commandments and the other teachings The Hebrew word for thee any graven image. adultery. these ten laws, • Thou shalt not take the name • Thou shalt not steal.
Recommended publications
  • Marketing Fragment 6 X 10.5.T65
    Cambridge University Press 978-0-521-60628-8 - The Origins of Judaism: From Canaan to the Rise of Islam Robert Goldenberg Excerpt More information A Note of Introduction this book tells the story of the emergence of judaism out of its biblical roots, a story that took well over a thousand years to run its course. When this book begins there is no “Judaism” and there is no “Jewish people.” By the end, the Jews and Judaism are everywhere in the Roman Empire and beyond, more or less adjusted to the rise of Christianity and ready to absorb the sudden appearance of yet another new religion called Islam. It may be useful to provide a few words of introduction about the name Judaism itself. This book will begin with the religious beliefs and practices of a set of ancient tribes that eventually combined to form a nation called the Children of Israel. Each tribe lived in a territory that was called by its tribal name: the land of Benjamin, the land of Judah, and so on. According to the biblical narrative, these tribes organized and maintained a unified kingdom for most of the tenth century BCE, but then the single tribe of Judah was separated from the others in a kingdom of its own, called the Kingdom of Judah (in Hebrew yehudah) to distinguish it from the larger Kingdom of Israel to its north. Thus the name Israel was essentially a national or ethnic designation, while the name Judah simultaneously meant a smaller ethnic entity, included within the larger one, and the land where that group dwelt for hundreds of years.
    [Show full text]
  • The Struggle to Preserve Judaism 12.1 Introduction in the Last Chapter, You Read About the Origins of Judaism
    CHAPTER 4 Roman soldiers destroy theTemple of Jerusalem and carry off sacred treasures. The Struggle to Preserve Judaism 12.1 Introduction In the last chapter, you read about the origins of Judaism. In this chapter, you will discover how Judaism was preserved even after the Hebrews lost their homeland. As you have learned, the Hebrew kingdom split in two after the death of King Solomon. Weakened by this division, the Hebrews were less able to fight off invaders. The northern kingdom of Israel was the first to fall. In 722 B.C.E., the Assyrians conquered Israel. The kingdom's leaders were carried off to Mesopotamia. In 597 B.C.E., the kingdom of Judah was invaded by another Meso- potamian power, Babylon. King Nebuchadrezzar of Babylon laid siege to the city of Jerusalem. The Hebrews fought off the siege until their food ran out. With the people starving, the Babylonians broke through the walls and captured the city. In 586 B.C.E., Nebuchadrezzar burned down Solomon's great Temple of Jerusalem and all the houses in the city. Most of the people of Judah were taken as captives to Babylon. The captivity in Babylon was the begin- ning of the Jewish Diaspora. The word diaspora means "a scattering." Never again would most of the followers of Judaism be together in a single homeland. Yet the Jews, as they came to be known, were able to keep Judaism alive. In this chapter, you will first learn about four important Jewish beliefs. Then you will read about the Jews' struggle to preserve Judaism after they had been forced to settle in many lands.
    [Show full text]
  • Name: Date: H.W.#: ___My World History Chapter 5 – “Judaism and The
    Name: _____________________________ Date: __________________ H.W.#: ______ My World History Chapter 5 – “Judaism and the Jewish People” Section 1 – The Origins of Judaism ! Terms to understand when reading: 1. Jews – a group of people who share the same religious and cultural beliefs in God and worship following an ancient text known as the Torah. In ancient days, Jews were also known as the Hebrews and Israelites. Many Hebrews traveled from Canaan to Egypt to escape poverty, only to be enslaved by the Pharaohs. One of their leaders named Moses helped to free them from captivity in Egypt and led them back into Canaan (see the map) to an area that was to become known as the Jewish Promised Land. This land would later be called Judah, and much later known as Israel. In modern times, the ancient land of Canaan is now divided between Lebanon, Israel, Syria, and Palestine. 2. monotheism - belief in one God. Jews, along with several other religions, believe that there is only one divine spirit who can be worshiped. In ancient times, the Hebrew God was sometimes referred to as Jehovah or Yahweh. Judaism, as a faith, is one of the world’s oldest religions and it said to date back at least 3000 years. (Some theologians place the religion’s date of origin closer to 4000 years.) 3. ethics - Simply put, ethics help to guide individuals from understanding right from wrong. The teaching of ethical principals is the foundation for most religions, including Judaism. In Judaism, as well as Christianity, the ethics of the religion and culture are clearly mapped out in the commandments.
    [Show full text]
  • Judaism: a Supplemental Resource for Grade 12 World of Religions: A
    Change and Evolution Stages in the Development of Judaism: A Historical Perspective As the timeline chart presented earlier demonstrates, the development of the Jewish faith and tradition which occurred over thousands of years was affected by a number of developments and events that took place over that period. As with other faiths, the scriptures or oral historical records of the development of the religion may not be supported by the contemporary archaeological, historical, or scientific theories and available data or artifacts. The historical development of the Jewish religion and beliefs is subject to debate between archeologists, historians, and biblical scholars. Scholars have developed ideas and theories about the development of Jewish history and religion. The reason for this diversity of opinion and perspectives is rooted in the lack of historical materials, and the illusive nature, ambiguity, and ambivalence of the relevant data. Generally, there is limited information about Jewish history before the time of King David (1010–970 BCE) and almost no reliable biblical evidence regarding what religious beliefs and behaviour were before those reflected in the Torah. As the Torah was only finalized in the early Persian period (late 6th–5th centuries BCE), the evidence of the Torah is most relevant to early Second Temple Judaism. As well, the Judaism reflected in the Torah would seem to be generally similar to that later practiced by the Sadducees and Samaritans. By drawing on archeological information and the analysis of Jewish Scriptures, scholars have developed theories about the origins and development of Judaism. Over time, there have been many different views regarding the key periods of the development of Judaism.
    [Show full text]
  • Scripturalization and the Aaronide Dynasties
    Journal of Hebrew Scriptures Volume 13, Article 6 DOI:10.5508/jhs.2013.v13.a6 Scripturalization and the Aaronide Dynasties JAMES W. WATTS Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada. ISSN 1203–1542 http://www.jhsonline.org and http://purl.org/jhs SCRIPTURALIZATION AND THE AARONIDE DYNASTIES JAMES W. WATTS SYRACUSE UNIVERSITY Evidence for the history of the Second Temple priesthood is very fragmentary and incomplete. To the best of our knowledge, how- ever, worship at the temple site in Jerusalem was controlled from ca. 535 to 172 B.C.E. by a single family, the descendants of Jeshua ben Jehozadak, the first post-exilic high priest (the family is often called the Oniads). After disruptions caused by civil wars and the Maccabean Revolt, they were replaced by another family, the Hasmoneans, who controlled the high priesthood from at least 152 until 37 B.C.E. Sources from the Second Temple period indicate that both families claimed descent from Israel’s first high priest, Aaron.1 1 For the Oniads’ genealogical claims, see 1 Chr 6:3–15; Ezra 2:36; 3:2. For the Hasmoneans’ claims, see 1 Macc 2:1; cf. 1 Chr 24:7. No ancient source challenges these claims, but many modern historians have been skeptical of them (e.g., J. Wellhausen, Prolegomena to the History of Israel [trans.
    [Show full text]
  • Judaism: a Supplemental Resource for Grade 12 World of Religions: A
    JUDAISM A Supplemental Resource for GRADE 12 World of Religions A CANADIAN PERSPECTIVE JUDAISM A Supplemental Resource for GRADE 12 World of Religions A CANADIAN PERSPECTIVE 2019 Manitoba Education Manitoba Education Cataloguing in Publication Data Judaism : Grade 12 world of religions : a Canadian perspective Includes bibliographical references. This resource is available in print and electronic formats. ISBN: 978-0-7711-7933-4 (pdf) ISBN: 978-0-7711-7935-8 (print) 1. Judaism—Study and teaching (Secondary)—Manitoba. 2. Religion—Study and teaching (Secondary)—Manitoba. 3. Multiculturalism—Study and teaching (Secondary) --Manitoba. 4. Spirituality – Study and teaching (Secondary) – Manitoba. 5. Religion and culture – Study and teaching (Secondary) -- Manitoba. I. Manitoba. Manitoba Education. 379.28 Copyright © 2019, the Government of Manitoba, represented by the Minister of Education. Manitoba Education Winnipeg, Manitoba, Canada Every effort has been made to acknowledge original sources and to comply with copyright law. If cases are identified where this has not been done, please notify Manitoba Education. Errors or omissions will be corrected in a future edition. Sincere thanks to the authors, artists, and publishers who allowed their original material to be used. All images found in this resource are copyright protected and should not be extracted, accessed, or reproduced for any purpose other than for their intended educational use in this resource. Any websites referenced in this resource are subject to change without notice. Educators are advised to preview and evaluate websites and online resources before recommending them for student use. Print copies of this resource (stock number 80750) can be purchased from the Manitoba Learning Resource Centre.
    [Show full text]
  • The Jews: Their Origins, in America, in Connecticut. a Curriculum Guide
    DOCUMENT RESUME ED 217 108 UD 022 286 AUTHOR Klitz, Sally Innis TITLE The Jews: Their Origins, in America, in Connecticut. A Curriculum Guide. The Peoples of Connecticut Multicultural Ethnic Heritage Series No. 3. Second Edition. INSTITUTION Connecticut Univ., Storrs. Thut (I.N.) World Education Center. SPONS AGENCY Aetna Life and Casualty, Hartford, Conn.; Office of Education (DREW), Washington, D.C. REPORT NO ISBN-0-918158-08 PUB DATE 80 NOTE 153p.; Original publication costs supported in part by the Hartford Jewish Federation and the Connecticut State Department of Education. Not available in paper copy due to institution's restrictions. For a related document, see ED 160 487._ AVAILABLE FRO), 'lliversity of Connecticut, The I.N. Thut World Education Center, Box U-32, Storrs, CT 06268 ($4.00 plus $0.80 postage). EDRS PRICE MF01 Plus Postage. PC Not Available from EDRS. DESCRIPTORS Acculturation; *Cultural Background; European History; Immigrants; Instructional Materials; *Jews; *Judaism; *Political Influences; *Religious Cultural Groups; Secondary Education; *Sociocultural Patterns; United States History IDENTIFIERS Connecticut ABSTRACT This curriculum guide explores the Jewish ethnic and religious community in the United States generally, and specifically in Connecticut. Intended as a resource tool for studying the Jewish cultural heritage and traditions, the material may be used among Jews and non-Jews. The guide is divided into three parts. Part one is a detailed account of Jewish religious and political history. Part two contains information on the history of Jewish immigration to the United States; the assimilation of Jews into American society; the impact of Jewish culture and religion in American history; and the development of the Jewish cultural community within a pluralistic society.
    [Show full text]
  • Theatretalk: (In)Justice
    Western Washington University Western CEDAR WWU Honors Program Senior Projects WWU Graduate and Undergraduate Scholarship Spring 2020 TheatreTalk: (In)Justice Meghan Baker Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwu_honors Part of the Arts and Humanities Commons Recommended Citation Baker, Meghan, "TheatreTalk: (In)Justice" (2020). WWU Honors Program Senior Projects. 379. https://cedar.wwu.edu/wwu_honors/379 This Project is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Honors Program Senior Projects by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. Theatre Talk: (In)Justice Creating Critical Thinking and Conversation Through Methods of Performance using Fiddler on the Roof as an example Meghan Baker Advisor: John Bower Theatre, Performance, and Activism Art is inherently political and no art, in my opinion, is better suited to activism than performance. I personally believe that theatre is one of the greatest vehicles for developing critical social change and cultivating conversation around issues of injustice. For me, there is something uniquely captivating about the power of people sharing a space and watching a live performance. It has the potential to be an extremely productive way to communicate a message, while also creating a secure space for audience members to critically engage with the subject or material and step into other people’s stories. Fostering a safe environment for children to participate in this process not only allows them to develop compassion and awareness from an early age, but gives them the opportunity to increase artistic, imaginative, social, and problem-solving skills.
    [Show full text]
  • Judaism Intellectual Output 2, Unit III
    Judaism Intellectual Output 2, Unit III The European Commission support for the production of this publication does not constitute an endorsement of the contents which reflects the views only of the authors, and the Commission cannot be held responsible for any use which may be made of the information contained therein. Version No. Author, institution Date/Last Update 2 - Renaud Rochette, Institut européen en sciences des 07/05/2018 religions – Ecole Pratique des Hautes Etudes, PSL IERS Digital Modules on Judaism • Introduction to Judaism I: History of Judaism • Introduction to Judaism II: Themes Judaism is a monotheistic religion, stemming from the covenant established by God with the Hebrews. The origins of Judaism According to the Bible, Abraham acknowledged God as the one true God and rejected idolatry. However, historical studies tend to show that the emergence of monotheism is a much slower process. Nevertheless, the religion of the Hebrews is the first monotheistic religion. More information on: • The origins of Judaism Main doctrinal tenets of Judaism Judaism is sometimes described as an orthopraxy, i.e. practices and observances are more important than belief. It is based on the principles written in the Hebrew Bible (the Tanakh) and its commentaries, such as the Talmud. 1. The scrolls of the Torah contain the Jewish law (see IERS module Judaism II, section 1, source 1) More information on: • The Hebrew Bible and its commentaries 2 Main practices of Judaism Abiding by the religious law is a way of worshipping God and maintaining the Covenant. Two of the most known practices are the day of rest (Shabbat) and the kashrut, a complex set of dietary laws.
    [Show full text]
  • The Ancient Hebrews and the Origins of Judaism 11.1 Introduction in Chapter 10, You Learned About Egypt's Southern Neighbor, the African Kingdom of Kush
    ')! X warn MU f£53MM\3?MJ XI ' ^E? CHAPTER 4 Moses presents theTen Commandments, setting forth the laws of Judaism. The Ancient Hebrews and the Origins of Judaism 11.1 Introduction In Chapter 10, you learned about Egypt's southern neighbor, the African kingdom of Kush. In this chapter, you will learn about a group of people who lived northeast of Egypt: the Hebrews. The Hebrew civilization developed gradually after 1800 B.C.E. and flourished until 70 C.E. The people who became the Hebrews originally lived in Mesopotamia. Around 1950 B.C.E., they moved to the land of Canaan (modern-day Israel). The Hebrews were the founders of Judaism, one of the world's major religions. As you will learn in the next chapter, the Hebrews eventu- ally became known as the Jews. Judaism is the Jewish religion. The origins of Judaism and its basic laws are recorded in its most sacred text, the Torah. The word Torah means "God's teaching." The Torah consists of the first five books of the Jewish Bible. (Christians refer to the Jewish Bible as the Old Testament.) In this chapter, you will read about some of the early history of the Jewish people told in the Bible. You will meet four Hebrew leaders —Abraham, Moses, and kings David and Solomon—and learn about their contributions to the development of Judaism. The Ancient Hebrews and the Origins of Judaism 101 11.2 What We Know About the Ancient Hebrews Historians rely on many artifacts to learn about the ancient Hebrews and their time, including the Torah.
    [Show full text]
  • Reading List for Teaching an Introductory Course on the Emergence of Judaism Christine Hayes
    Reading List for Teaching an Introductory Course on The Emergence of Judaism Christine Hayes In compiling this reading list I have chosen to focus on books that provide more than a good introduction to the history, society, culture, literature and major ideas of biblical Israel and rabbinic Judaism in their broader context. I have also included works that deal in a relatively self-conscious way with the transition from biblical Israel to rabbinic Judaism. It is almost inevitable that a reading list of this sort will be somewhat idiosyncratic. Nevertheless, these works are particularly complementary to The Emergence of Judaism and serve non-specialists in the field. The list ends with reference works that the non-specialist can consult as the need might arise. Overviews of Jewish History, Judaism and/or classic Jewish texts: Holtz, Barry. Back to the Sources: Reading the Classic Jewish Texts. New York: Summit Books, 1984. An essential and superb introduction to the classic texts of Jewish tradition: the Hebrew Bible, Rabbinic literature, medieval Bible commentaries, medieval philosophical works, Kabbalistic texts, Hasidic writings and the prayer book. Aimed at the non-expert with excellent suggestions for future study. Scheindlin, Raymond P. A Short History of the Jewish People: From Legendary Times to Modern Statehood. New York: Oxford University Press, 2000. An overview of Jewish history that focuses on the major geographical, cultural and political forces that have shaped Jewish history and emphasizes the interaction of Jews with the nations and cultures among whom they have lived. Seltzer, Robert. Jewish People, Jewish Thought: The Jewish Experience in History.
    [Show full text]
  • Judaic Studies 1
    Judaic Studies 1 perspective on Judaic Studies as an interdisciplinary/multidisciplinary field Judaic Studies of study concerned with Jews and Judaism over three millennia of history. 4a. Historical breadth requirement: Students primarily studying the premodern period must enroll in at least one course in the modern Director period, and students whose primary focus is the modern period must enroll in at least one class in the premodern period. Saul Olyan Some examples of recent courses that focus on the modern period The Program in Judaic Studies is dedicated to the study of Jewish history, literature, language, politics and religions. Offering an interdisciplinary • JUDS 0050H Israel's Wars undergraduate concentration, the program provides students with the • JUDS 0066 The Lower East Side and Beyond: American opportunity to explore Jewish culture and civilization across the ages. Jewish History 1880-2000 Since Christianity and Islam have deep roots in Judaism, and the Western • JUDS 0902 History of the Holocaust world has been profoundly shaped by a deep and abiding tension with • JUDS 1753 Blacks and Jews in American History and both Jewish religious tradition and the Jewish communities in its midst, Culture the concentration puts particular importance on studying the interactions Some examples of recent courses that focus on the pre-modern of Jews and non-Jews in both ancient and modern periods. The history period: and culture of the State of Israel and its place in the Middle East is also a major focus of study. These are all issues with significant contemporary • JUDS 0670 War and Peace in the Hebrew Bible and its resonance, so the concentration offers its students many new insights on Environment the world in which we live.
    [Show full text]