The first anthology of modern Middle Eastern Jewish thought

Rabbinic Creativity in the Modern Middle East provides a window for readers of English around the world into hitherto almost inaccessible halakhic and ideational writings expressing major aspects of the cultural intellectual creativity of Sephardic-Oriental rabbis in modern times. The text has three sections: Iraq, Syria, and Egypt, and each section discusses a range of original sources that reflect and represent the creativity of major rabbinic figures in these countries. The contents of the writings of these Sephardic rabbis challenge many commonly held views regarding Judaism's responses to modern challenges. By bringing an additional, non-Western voice into the intellectual arena, this book enriches the field of contemporary discussions regarding the present and future of Judaism. In addition, it focuses attention on the fact that not only was Judaism a Middle Eastern phenomenon for most of its existence but that also in recent centuries important and interesting aspects of Judaism developed in the Middle East. Both Jews and non-Jews will be enriched and challenged by this non-Eurocentric view of modern Judaic creativity.

During the postwar period of 1948–56, over 400,000 Jews from the Middle East and Asia immigrated to the newly established state of Israel. By the end of the 1950s, Mizrahim, also known as Oriental Jewry, represented the ethnic majority of the Israeli Jewish population. Despite their large numbers, Mizrahim were considered outsiders because of their non-European origins. Viewed as foreigners who came from culturally backward and distant lands, they suffered decades of socioeconomic, political, and educational injustices. In this pioneering work, Roby traces the Mizrahi population’s struggle for equality and civil rights in Israel. Although the daily "bread and work" demonstrations are considered the first political expression of the Mizrahim, Roby demonstrates the myriad ways in which they agitated for change. Drawing upon a wealth of archival sources, many only recently declassified, Roby details the activities of the highly ideological and politicized young Israel. Police reports, court transcripts, and protester accounts document a diverse range of resistance tactics, including sit-ins, tent protests, and hunger strikes. Roby shows how the Mizrahi intellectuals and activists in the 1960s began to take note of the American civil rights movement, gaining inspiration from its development and drawing parallels between their experience and that of other marginalized ethnic groups. The Mizrahi Era of Rebellion shines a light on a largely forgotten part of Israeli social history, one that profoundly shaped the way Jews from African and Asian countries engaged with the newly founded state of Israel.

Describes the situations of the long-established Jewish communities of the Arab world, the forces that led them to immigrate to Israel, and the conditions that shaped their new lives in a Jewish state led by Jews of a different heritage

A groundbreaking account of the Nazi-Islamist alliance that changed the course of World War II and influences the Arab world to this day

A new approach to understanding Jewish thought since the eighteenth century Is Judaism a religion, a culture, a nationality—or a mixture of all of these? In How Judaism Became a Religion, Leora Batnitzky boldly argues that this question more than any other has driven modern Jewish thought since the eighteenth century. This wide-ranging and lucid introduction tells the story of how Judaism came to be defined as a religion in the modern period—and why Jewish thinkers have fought as well as championed this idea. Ever since the Enlightenment, Jewish thinkers have debated whether and how Judaism—largely a religion of practice and public adherence to law—can fit into a modern, Protestant conception of religion as an individual and private matter of belief or faith. Batnitzky makes the novel argument that it is this clash between the modern category of religion and Judaism that is responsible for much of the creative tension in modern Jewish thought. Tracing how the idea of Jewish religion has been defended and resisted from the eighteenth century to today, the book discusses many of the major Jewish thinkers of the past three centuries, including Moses Mendelssohn, Abraham Geiger, Hermann Cohen, Martin Buber, Zvi Yehuda Kook, Theodor Herzl, and Mordecai Kaplan. At the same time, it tells the story of modern orthodoxy, the German-Jewish renaissance, Jewish religion after the Holocaust, the emergence of the Jewish individual, the birth of Jewish nationalism, and Jewish religion in America. More than an introduction, How Judaism Became a Religion presents a compelling new perspective on the history of modern Jewish thought.

How do modern Jews understand virtues such as courage, humility, justice, solidarity, or love? In truth: they have fiercely debated how to interpret them. This groundbreaking anthology of musar (Jewish traditions regarding virtue and character) explores the diverse ways seventy-eight modern Jewish thinkers understand ten virtues: honesty and love of truth; curiosity and inquisitiveness; humility; courage and valor; temperance and self-restraint; gratitude; forgiveness; love, kindness, and compassion; solidarity and social responsibility; and justice and righteousness. These thinkers--from the Musar movement to Hasidism to contemporary Orthodox, Reform, Conservative, Reconstructionist, Renewal, Humanist, and secular Jews--often agree on the importance of these virtues but fundamentally disagree in their conclusions. The juxtaposition of their views, complemented by Geoffrey Claussen's pointed analysis, allows us to see tensions with particular clarity--and sometimes to recognize multiple compelling ways of viewing the same virtue. By expanding the category of musar literature to include not only classic texts and traditional works influenced by them but also the writings of diverse rabbis, scholars, and activists--men and women--who continue to shape Jewish tradition, Modern Musar challenges the fields of modern Jewish thought and ethics to rethink their boundaries--and invites us to weigh and refine our own moral ideals.