For the most part, modern Jewish history deals with the political,
social and economic advancements achieved by the Ashkenazi communities
in Europe, America, and later -- Palestine. Because of it's relatively
small size and involvement in the affairs of "civilized" countries of
Europe and America, the Sephardi branch of Judaism is rerely dealt with in
the context of modern Jewish history. Their developement is however, though
not as influential upon the flow of the "mainstream" history as that of the
Ashkenazi jewry, is nevertheless an area of interest to anyone undertaking
a serious study of Jewish history.
The theological difference between the two movements, the Sefardi and
the Ashekenazi, lies in the traditional laws more than in written ones.
Both take an Orthodoxal approach to the written law of the Torah, and the
differences in its interpretation are subtle enough to be dismissed.
However the traditions aquired, and at times given the power of laws, in
the course of the long centuries of diaspora differ considerably from one
branch of Judaism to another. Just as the worldwide language of the
Ashekenazim, Yiddish, is a mixture of Hebrew with German, the common
language used by the Sephardim Ladino, still in use in some parts of the
world, is a dialect formed by combining Hebrew with Spanish. The Sephardim
who have historically been more involved into the lives of the gentile
societies where they settled don't have as strict a set of observances as
do the Ashkenazis who have been contained in closed ghettos up until two
centuries ago. The official doctrine of the Sephardis does not for example
prohibit polygomy, whereas it hasn't been allowed in the Ashkenazi law
since Middle Ages.
Although the Ashkenazi traditions are somewhat stricter than those
of the Sephardim, a greater percentage of Ashkenazi Jews have over the past
century and a half stopped observing these traditions, becoming either
"secular Jews", atheists, like the American Freethinkers, or simply
converting. An even greater part have chosen to follow only a part of the
traditional, or "oral", laws, forming widely popular Reform and
Conservative movements. This phenomenon, if present within the Sephardic
community exists on such a small scale that it can be discounted. The
reason for this difference in the adherence of...
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...ht of self-rule. This
raises problems that the Jews in other times, and even the Jews outside of
Israel today do not have to deal with. Throughout Israel's brief history, a
debate as to the extent to which the secular laws should follow the
religious doctrine of Judaism had been an ongoing one. Such debates are
naturally meaningless in the rest of the world, where the Jews are to
follow the laws of the land.
The different historical background of the two movements of Judaism has
created a noticable gap in their culture, their traditional laws and their
adherence of those laws. It has shaped the manner of their developement and
the final result of it. The history itself was shaped by the environment in
which the exiled Jews found themselves, and the attitude of the people who
surrounded them. This attitude was in turn based around their religious
doctrine.
(1) Bernard Lewis, "The Jews of Islam"
(2) Harvey Goldberg, "Sephardi and Middle Eastern Jewries", introductoin
p15
(3) Norman Stillman, "Sephardi and Middle Eastern Jewries"
Essay 1, "Middle-Eastern and North African Jewries"
p67
1996, Lev Epshteyn, SUNY Binghamton.
Israel was created as a haven for persecuted Jew as a result of the Holocaust, however, it was soon run by the military. “The new Israel seemed to be a nation where the military ruled ignoring the will of the countr...
Throughout history, Jews have been persecuted in just about every place they have settled. Here I have provided just a small ...
Benjamin Harshav’s “Language in Time of Revolution” teaches the reader that social factors, historical factors, willpower, and accidents of history brought back and revived the Hebrew and Yiddish language. This was important because it created the base for a new, secular Jewish society and culture to emerge again with their own language and a new social identity. This new social identity meant that there was a nationalistic movement toward having a common language, literature, and cultural heritage. However, the reason why the Hebrew and Yiddish language lagged in the first place was due to Nazism and Stalinism. These two totalitarian empires wiped out the Yiddish culture since the Jews were not the majority population in places such as Austro-Hungarian and Russian Empires. Since only one language of government and education was imposed on various ethnic groups, it is not a surprise that the Yiddish language became irrelevant. Stalinists argued that Jews can’t be a nation because they do not have a territory and a common language; the Zionists, however, tried to help by enforcing the Hebrew language on immigrants from all countries and languages because they believed in “national power and sovereignty rather than mere cultural autonomy.”
Hasidic Judaism is a branch of Orthodox Judaism established in Eastern Europe during the 1800’s that put spirituality and a connection with God through mysticism at the forefront of its beliefs. In order to understand Hasidic Judaism, one must understand that Judaism is not only a religion; it is also a philosophy and a way of life for the Jewish people. One of the oldest monotheistic religions, Judaism has evolved over the years since the time of the founding fathers. Like any culture or religion, however, Jews have never been without conflict or disagreement amongst its people. Schisms amongst Jews over long periods of time have led to a branching out of sects and Jewish institutions. What led to the separation of denominations within was a fundamental disagreement on the interpretation and implementation of Halakah (Jewish religious law). Before the 18th century there was little differentiation between sects of Judaism; Jewry was based on Talmudic and Halakhic study and knowledge. Constructed as an overly legalistic religion before the 18th century, the Hasidic movement popularized by Rabbi Israel Ben Eliezer sought to spread Judaism through the common man’s love of and devotion to God.
Jews in the 19th Century During the 19th the status and position of European Jews changed
The rise of conventional antisemitism occurred in places like Germany, France, and Austria between 1817 and 1914. In Germany, it was because the Jews profited from the industrial revolution unlike most of the native population. In France, the Jews were blamed for the French downfall in World War II, and in Austria they merely blamed Jews for any problems they had. Because of this, these countries began to have new national ideas. They believed nations were culturally exclusive, meaning it should be one ethnic group, and one culture, and no other group should contaminate it. They believed Jews would deteriorate the race and weaken the ethnicity. Antisemitism then became a secular idea rather than a religious one. Gentiles hated Jews simply because they were Jewish, not because of their religion. Once the idea began, it spread rapidly. In Germany, they had antisemi...
The seventeenth century not only marks an important era in Jewish history, the arrival of Jews in the New World, but it marks a shift in Jewish ideology as well. Traditionally, in the Old World prior to the Inquisition, Jews did not live as individuals but rather as a part of a social network or community that worshipped together, studied together, at times lived together, and had the same set of beliefs. During, and for sometime after the Inquisition, some secret Jews were part of an underground community but other secret Jews chose not to be part of any Jewish community, secret or not, out of fear. It was not until the seventeenth century that there was a conscious break in the tradition of being part of a community and some Jews chose the path of individualism, because they were dissatisfied with the confines of their current Jewish community or they were forced to abandon their community and worship individually. When Jews began to move from the Old World to the New World they were forced with the challenge of figuring out how they were supposed to practice Judaism when there was no current Jewish framework in place. When Portuguese Jews arrived in the New World they were forced to live outside of the traditional community because there was no Jewish community to greet them in New Amsterdam. In the seventeenth century, it was not the norm for a Jew to live outside of the Jewish community, but it was possible; one’s willingness or necessity to live outside of the community depended upon one’s geographical location, fear, or personal convictions.
History provides several horrible periods of violence, fear and murder. Such horrible acts against humanity have been committed in the name of religion, colonization, and racial superiority. The Holocaust, was one of the most catastrophic and saddest events in history, where about 11 million people, including Jewish children, families, and political dissenters were mass murdered. However, there exists another mournful and cruel period that marked the lives of many Sephardic Jews with secrecy and fear. One hardly hears about the harassment, rejection and humiliation of Sephardic Jewry in Spain, Portugal, and countries like Mexico, at the hands of the Holy Office of the Inquisition, which began in 1492. Due to these events, Sephardic Jews found themselves facing one of the most complex decisions of their lives and those of future generations; conversion, expulsion or death. The reasons for conversion are complex, as many converted by force and others for social or political reasons. As a result, converts became known as Conversos and “marranos /chuetas, and the latter are derogatory terms, as the names imply “swine” (Hordes 6). Another important term is Anusim, referring to those "whose conversion was prompted by violence and fear not sincerity” (Hordes 6). Marranos, were secretive people often, “keeping their children from their Jewish identity, until they reached an age where discretion could be trusted "(Telushkin 195). All of these events, have led to the complex phenomena, of the crypto-Jews in the new world, including Mexico and the American Southwest. Thus, sparking new areas of interest and research of their practices, customs, authenticity, and identification.
The Jews were different from the general population of the countries where they were. They had different customs, had a different religion and dressed different. Because they were grouped in the ghettos these differences were increased. However, when Germany became a nation in 1871, there was a halt in anti-Semitic laws. In 1900, Jews could buy houses, and while they were subject to restrictions, they were more comfortable under Ge...
In the post-doctoral Cohen was in the search of whether or not there was a period of time were Jews, Christians and Muslims lived in peace under the control of the Islamic world. This event was called convivencia and occurred during the Golden Age. The region where this event took place was Spain. The convivencia was a controversial topic due to the differences in religion among the groups. Recent Spanish historians do not take for consideration the event of convivencia due to the disbelief that it actually occurred. Jewish historians have their side of the story where they argue that Jewish-Islamic relations during convivencia were harmonious. There are suggestions that this event of peace among these three groups was impossible based upon religious challenges. Each different version about convivencia has been influence by politics. Cohen was not only able to answer whether convivencia took place, but also demonstrated an extended background about each culture. Cohen emphasizes the roles that each group played during convivencia and the influences and contributions that each one contributed. In Islamic Spain there was a greater tolerance and freedom than anywhere else in that area. Jews and Christians had the option to pay a poll tax to be protected under the same rules as Muslims. Jews were protected from discrimination and had the right to be treated as any other Muslim. In contrast, with Christians-Jew relations there was an immediate social, economic and religious difference. Christians believed that they were superior to Jews. Relations between Christians and Jews were not as engaging as relations between Jews and Muslims. The main idea that kept Jews in a good social position was their influence in local economy. Many Jews...
...s problems in the past. Many religions would have fallen and ceased to exist under this kind of persecution. To the Jewish believer this is perhaps because they are the ‘chosen people.’ This religion continues to prove its strength and resilience even today and will continue to do so.
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Althoughthe two religions share some of the same beliefs, there are vital differences between the two. Judaism is called the religion of the Jews and was the first faith to believe in one God. Christianity then followed that belief. Both religions are based on monotheism (that there is only one God).
Although both religions believe in monotheism, Judaism is based on an absolute deity called Yahweh. The beginning of the Jewish religion and the creation of the world is told throughout the Tanakh or the Hebrew Bible. And the Jewish teachings are known as the Torah. However, the five books of Moses are taught to be the most sacred books of all the scriptures. Just like Muslims, Jews believe that there was prophets that God sent to spread his word, but they do not stand on the belief that just one prophet heard revelations. They belief that all the prophets heard them and there teachings can be found in the Bible. The Jews feel that history begins the same way as the Muslims with the creation of the world by God, but after this they tend to veer off from the Islamic beliefs. They believe that God sent “patria...
The major similarities that all three religions share are that they are all monotheistic. This all means that they believe in one god and that he is the supreme ruler of all things. They also believe that all things are created equal under one God. They all have books of what they believe to be God's word. The Jews have their book known as the Torah.