Judaism Viewed From Within And From Without

Judaism Viewed from Within and from Without presents three themes. The first applies anthropological analyses to classic textual material in Judaism, the second presents studies of different expressions of Jewish life in America, while the third portrays varieties of Judaism among different cultural groups in contemporary Israel.

"There's a crack in everything, that's how the light gets in." These words by the poet Leonard Cohen could aptly describe this book, which takes history as a witness to the exceptional nature of Zionism in Jewish history. It explains many points of discord between the political ideology of Zionism and what most people consider Judaism. It also shows how Jewish traditional conscience offers a hope for the solution of the Middle East crisis. The conflicts in Israel/Palestine acquire a different meaning when seen in the context of Jewish opposition to Zionism. This book has attracted Jewish and non-Jewish readers alike who find this story inspiring in today's world of mobile identities.

Shlomo Sand was born in 1946, in a displaced person’s camp in Austria, to Jewish parents; the family later migrated to Palestine. As a young man, Sand came to question his Jewish identity, even that of a “secular Jew.” With this meditative and thoughtful mixture of essay and personal recollection, he articulates the problems at the center of modern Jewish identity. How I Stopped Being a Jew discusses the negative effects of the Israeli exploitation of the “chosen people” myth and its “holocaust industry.” Sand criticizes the fact that, in the current context, what “Jewish” means is, above all, not being Arab and reflects on the possibility of a secular, non-exclusive Israeli identity, beyond the legends of Zionism.

A magisterial history, ranging from antiquity to the present, that reveals anti-Judaism to be a mode of thought deeply embedded in the Western tradition. There is a widespread tendency to regard anti-Judaism – whether expressed in a casual remark or implemented through pogrom or extermination campaign – as somehow exceptional: an unfortunate indicator of personal prejudice or the shocking outcome of an extremist ideology married to power. But, as David Nirenberg argues in this ground-breaking study, to confine anit-Judaism to the margins of our culture is to be dangerously complacent. Anti-Judaism is not an irrational closet in the vast edifice of Western thought, but rather one of the basic tools with which that edifice was constructed.

In Bringing Heaven Down To Earth, Tzvi Freeman explored an original means to deliver the wisdom of a great sage of our times, Rabbi Menachem M. Schneerson, known universally as simply "the Rebbe." Using pithy yet highly readable, brief meditations, that book unveiled for us a deeper meaning to life and provided practical guidance to weather its waves and storms. It is a book that changed tens of thousands of lives. Now, in Wisdom to Heal the Earth, Freeman continues with that winning format, this time along with complementary brief essays. But now he takes us yet further, peering toward the Rebbe's vision of a world towards which all humanity is headed, and demonstrating how the details of our everyday lives are vital, crucial, and today especially urgent in reaching that grand and ultimate destiny. In Jewish parlance we call this Tikun Olam"€"the notion that we all enter this world with a mission to accomplish: to repair and perfect our assigned share of the world, so that it can become the world its Creator meant it to be.

What Does It Mean to Be "Chosen"? Why Did God Have to Choose? “To be chosen can have a range of meaning from the mundane to the holy, but in all cases it means to be singled out and preferred over others. In a deep sense that permeates much or most of Western culture, having been chosen communicates a sense of something that is extraordinary, is transcendent, and entitles a reward. What is assumed in this sense of the term is that God has done the choosing and the reward is something that is unequaled, for what could possibly equal divinely ordained eternal happiness?” —from the Introduction Religious people who define themselves as monotheists have often advanced the idea that their relationship with God is unique and superior to all others. Theirs supersedes those who came before, and is superior to those who have followed. This phenomenon tends to be expressed in terms not only of supersessionism, but also “chosenness,” or “election.” Who is most beloved by God? What expression of the divine will is the most perfect? Which relationship reflects God's ultimate demands or desire? In this fascinating examination of the religious phenomenon of chosenness, Reuven Firestone explores the idea of covenant, and the expressions of supersessionism as articulated through the scriptures of the three major monotheistic religions: Judaism, Christianity and Islam. He explores how and why the ongoing competition and friction between these religions came about, and offers thoughts about how to overcome it.

This book charts the shifting boundaries of Judaism from antiquity to the modern period in order to bring clarity to what scholars mean when they claim that ancient texts or groups are “within Judaism,” as well as exploring how rabbinic Jews, Christians, and Muslims have negotiated and renegotiated what Judaism is and is not in order to form their own identities. Belief in Jesus as the Messiah was seen as part of first-century Judaism, but by the fourth or fifth century, the boundaries had shifted and adherence to Jesus came to be seen as outside of Judaism. Resituating New Testament texts within first- or second-century Judaism is an historical exercise that may broaden our view of what Judaism looked like in the early centuries CE, but normatively these texts remain within Christianity because of their reception history. The historical “within Judaism” perspective, however, has the potential to challenge and reshape the theology of contemporary Christianity while at the same time the long-held consensus that belief in Jesus cannot belong within Judaism is again challenged by the modern Messianic Jewish movement.