The Transformation Of The Jews

Examines how Jewish society, politics, and culture have changed during the past two centuries and describes how modernization and widespread emigration affected the Jewish community

Spiritual transformation is the process of changing one's beliefs, values, attitudes, and everyday behaviors related to a transcendent experience or higher power. Jewish adults who adopt Orthodoxy provide a clear example of spiritual transformation within a religious context. With little prior exposure to traditional practice, these baalei teshuvah (literally, "masters of return" in Hebrew) turn away from their former way of life, take on strict religious obligations, and intensify their spiritual commitment. This book examines the process of adopting Orthodox Judaism and the extensive life changes that are required. Based on forty-eight individual interviews as well as focus groups and interviews with community outreach leaders, it uses psychological developmental theory and the concept of socialization to understand this journey. Roberta G. Sands examines the study participants' family backgrounds, initial explorations, decisions to make a commitment, spiritual struggles, and psychological and social integration. The process is at first exciting, as baalei teshuvah make new discoveries and learn new practices. Yet after commitment and immersion in an Orthodox community, they face challenges furthering their education, gaining cultural knowledge, and raising a family without parental role models. By showing how baalei teshuvah integrate their new understandings of Judaism into their identities, Sands provides fresh insight into a significant aspect of contemporary Orthodoxy.

The concept of the Jews as a chosen people is a key element of the Jewish faith and identity. This book explores the idea of chosenness from the ancient world, through modernity and into the Post-Holocaust era. Analysing a vast corpus of biblical, ancient, rabbinic and modern Jewish literature, the author seeks to give a better understanding of this central doctrine of the Jewish religion. She shows that although the idea of chosenness has been central to Judaism and Jewish self-definition, it has not been carried to the present day in the same form. Instead it has gone through constant change, depending on who is employing it, against what sort of background, and for what purpose. Surveying the different and sometimes conflicting interpretations of the doctrine of chosenness that appear in Ancient, Modern, and Post-Holocaust periods, the dominant themes of ‘Holiness’, ‘Mission’, and ‘Survival’ are identified in each respective period. The theological, philosophical, and sociological dimensions of the question of Jewish chosenness are thus examined in their historical context, as responses to the challenges of Christianity, Modernity, and the Holocaust in particular. This book will be of interest to scholars and students of Jewish Studies, the Holocaust, religion and theology.

According to a commonplace narrative, the rise of modern political thought in the West resulted from secularization—the exclusion of religious arguments from political discourse. But in this pathbreaking work, Eric Nelson argues that this familiar story is wrong. Instead, he contends, political thought in early-modern Europe became less, not more, secular with time, and it was the Christian encounter with Hebrew sources that provoked this radical transformation. During the sixteenth and seventeenth centuries, Christian scholars began to regard the Hebrew Bible as a political constitution designed by God for the children of Israel. Newly available rabbinic materials became authoritative guides to the institutions and practices of the perfect republic. This thinking resulted in a sweeping reorientation of political commitments. In the book’s central chapters, Nelson identifies three transformative claims introduced into European political theory by the Hebrew revival: the argument that republics are the only legitimate regimes; the idea that the state should coercively maintain an egalitarian distribution of property; and the belief that a godly republic would tolerate religious diversity. One major consequence of Nelson’s work is that the revolutionary politics of John Milton, James Harrington, and Thomas Hobbes appear in a brand-new light. Nelson demonstrates that central features of modern political thought emerged from an attempt to emulate a constitution designed by God. This paradox, a reminder that while we may live in a secular age, we owe our politics to an age of religious fervor, in turn illuminates fault lines in contemporary political discourse.

Demonstates through different essays Jewish Womens movement rides the fine line between tradition and transformation.

Lerner maintains that there are two voices in the Torah that have contended with each other throughout Jewish history: the voice of accumulated pain and cruelty that is passed from generation to generation and that masquerades as a patriarchal god, and the voice of God, whose massage of healing and compassion insists the world can be fundamentally transformed. Neoconservatives and some right-wing Israelis have used the Holocaust to justify a Judaism that is cynically "realistic" and demeaning of non-Jews. But that tendency to do unto others what was done to us can be overcome, Lerner says, and Jewish renewal attunes us to the voice of God and strengthens our ability to recognize the image of the divine in every human being.

Maristella Botticini and Zvi Eckstein show that, contrary to previous explanations, this transformation was driven not by anti-Jewish persecution and legal restrictions, but rather by changes within Judaism itself after 70 CE--most importantly, the rise of a new norm that required every Jewish male to read and study the Torah and to send his sons to school. Over the next six centuries, those Jews who found the norms of Judaism too costly to obey converted to other religions, making world Jewry shrink. Later, when urbanization and commercial expansion in the newly established Muslim Caliphates increased the demand for occupations in which literacy was an advantage, the Jews found themselves literate in a world of almost universal illiteracy. From then forward, almost all Jews entered crafts and trade, and many of them began moving in search of business opportunities, creating a worldwide Diaspora in the process.