Quest For Avoda Ii

In this study, Zach Levey provides a comprehensive analysis of the development of Israel's foreign policy during the critical years of the 1950s, focusing particularly on relations between the Jewish state and the three Western powers involved in the Middle East arms race--the United States, Great Britain, and France. Drawing extensively on recently declassified archival materials, Levey challenges traditional accounts of the nature and success of Israel's policy goals. By 1950 Israel's primary foreign policy objective was the creation of a bilateral strategic relationship with the United States. The country's leaders failed to achieve that goal, though, even after the Suez-Sinai campaigns of 1956. According to Levey, it was this failure that motivated Israel to cultivate ties with the West's other leading powers, France and Britain. But cooperation with these countries was not the outgrowth of a gradually developing strategic understanding with either one, he argues. Instead, Israel viewed its French and British connections only as temporary substitutes for the desired eventual arrangement with the United States. Originally published in 1997. A UNC Press Enduring Edition -- UNC Press Enduring Editions use the latest in digital technology to make available again books from our distinguished backlist that were previously out of print. These editions are published unaltered from the original, and are presented in affordable paperback formats, bringing readers both historical and cultural value.

One Land, Two States imagines a new vision for Israel and Palestine in a situation where the peace process has failed to deliver an end of conflict. "If the land cannot be shared by geographical division, and if a one-state solution remains unacceptable," the book asks, "can the land be shared in some other way?" Leading Palestinian and Israeli experts along with international diplomats and scholars answer this timely question by examining a scenario with two parallel state structures, both covering the whole territory between the Mediterranean and the Jordan River, allowing for shared rather than competing claims of sovereignty. Such a political architecture would radically transform the nature and stakes of the Israel-Palestine conflict, open up for Israelis to remain in the West Bank and maintain their security position, enable Palestinians to settle in all of historic Palestine, and transform Jerusalem into a capital for both of full equality and independence—all without disturbing the demographic balance of each state. Exploring themes of security, resistance, diaspora, globalism, and religion, as well as forms of political and economic power that are not dependent on claims of exclusive territorial sovereignty, this pioneering book offers new ideas for the resolution of conflicts worldwide.

Jews often consider Hinduism to be Avoda Zara, idolatry, due to its worship of images and multiple gods. Closer study of Hinduism and of recent Jewish attitudes to it suggests the problem is far more complex. In the process of considering Hinduism's status as Avoda Zara, this book revisits the fundamental definitions of Avoda Zara and asks how we use the category. By appealing to the history of Judaism's view of Christianity, author Alon Goshen-Gottstein seeks to define what Avoda Zara is and how one might recognize the same God in different religions, despite legal definitions. Through a series of leading questions, the discussion moves from a blanket view of Hinduism as idolatry to a recognition that all religions have aspects that are idolatrous and non-idolatrous. Goshen-Gottstein explains how the category of idolatry itself must be viewed with more nuance. Introducing this nuance, he asserts, leads one away from a globalized view of an entire tradition in these terms.

Often the differences between the three Abrahamic religions -- Judaism, Christianity, and Islam -- seem more obvious than their commonalities, leading to the question "Do we worship the same God?" Can the answer be "yes" without denying our differences? This volume brings Jewish, Christian, and Muslim philosophers and theologians together to answer this question, offering rare insight into how representatives of each religion view the other monotheistic faiths. Each of their contributions uniquely approaches the primary question from a philosophical perspective that is informed by the practice of worship and prayer. Concepts covered include "sameness" and "oneness," the nature of God, epistemology, and the Trinity. Do We Worship the Same God? models serious-minded, honest, and respectful interreligious dialogue and gives us new ways to address an ongoing question.

In many respects this book represents a considerable departure from traditional works on international relations in the Middle East. Instead of offering partial explanations based on conventional approaches, this book attempts to incorporate studies with different methodological approaches and with the Middle East. Foreign affairs specialists offer balanced and linguistically neutral commentaries, while marshalling empirical data to support their analyses. The result is a broad synthesis which helps the reader see the larger picture despite its complexity. The Middle East is considered as a subordinate system of the international political system in Part 1. The chapters in this section focus on the nations of the area and their interactions within the subsystem. The papers also examine the implications of these interactions to the nations outside the Middle East. In Part 2 the scope of inquiry is enlarged to treat interactions between the major world powers and the nations of the Middle East. Papers in Part 3 focus upon American foreign policy in the Middle East. This portion examines the roles of various special-interest groups such as the oil companies, Zionists, the United States Congress, newspapers, and religious bodies as they relate to the formation of American policy for the Middle East. In essence, The Middle East is an "international relations" study of the Middle East. Additionally, it has new material--the treatment of religious influences upon the Middle East, the attitudes of some major newspapers towards the middle East conflict, and the domestic position of Israel regarding the Arab-Israeli conflict--seldom discussed in other works.

The Jewish attachment to Zion is many centuries old. Although the modern Zionist movement was organized only a little more than a century ago, the roots of the Zionist idea reach back almost 4,000 years, to the day that the biblical patriarch Abraham left his home in Ur of the Chaldees to settle in the promised land The Historical Dictionary of Zionism is an excellent source of information on Zionism, its founders and leaders, its various strands and organizations, major events in its struggle, and its present status. By showing the movement's strengths and weaknesses, it also acts as a corrective to overly idealistic comments by its supporters and the wilder claims of its opponents. A much more realistic understanding is offered in the Introduction, which presents and explains the movement; the Chronology, which shows its historic progression; the Dictionary, which includes numerous entries on crucial persons, organizations and events; and the Bibliography, which points the way to further reading.