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The impact on Jewish communities during World War 2
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The word Diaspora in Greek means dispersion. The Jewish Diaspora had three main periods to it: the Babylonian exile, the Hellenistic dispersion, and the Roman War (R. Sands, 1). The Jewish Diaspora began in 586 BCE when the Jews were deported from their motherland, Judea, as a result of shifts of power and war (R. Sands, 1). After this came the Hellenistic part of the Diaspora which was the voluntary movement of the Jews. In the Roman War, Jews were again forced to leave their homeland after the Romans destroyed their temple again for a second time. Despite these hardships, however, the Jewish people never forgot about God and His promises for His people. They believed that these things had to happen because they had been prophesized. The Diaspora as a whole did change the religion as the traveled, and it also impacted the places they went to. Although the Jewish Diaspora created hardships for the Jews, it was ultimately a beneficial thing for the Jews because they were able to spread throughout the world and grow in numbers. This first Jewish Diaspora happened when the kingdom of Judea was conquered by the Babylonians who destroyed the temple in Jerusalem and exiled the Jewish population to Babylonia ("Jews Around"). Nebuchadnezzar was the king of Babylon at that time, and was the one who had the Jewish temple destroyed. Nebuchadnezzar then had the Jews deported to Babylon and kept captive. The Jews tried hard to keep their culture and religion alive while in Babylon which was when the Torah was created (R. Sands, 1). The Torah is the Jewish Bible. They made it because Jews have a sense of community and connection to each other and to God. Now that they were dispersed, they needed a mean of connecting to God and the Torah could... ... middle of paper ... ... however, held onto Hebrew as their identity. Works Cited "Jews Around the Globe." The Jewish Diaspora - My Jewish Learning. N.p., n.d. Web. 16 May 2014. . Miller, Donald. Holy bible: new king james version, black bonded leather, personal size giant print reference bible. S.l.: Thomas Nelson, 2006. Print. Sands, Raphael . "The Jewish Diaspora." by Rafael Sands. N.p., n.d. Web. 17 May 2014. . "The Destruction of the Second Temple." The Destruction of the Second Temple. N.p., n.d. Web. 16 May 2014. . "The Jewish Diaspora." The Jewish Diaspora. N.p., n.d. Web. 17 May 2014. .
The English Standard Version Bible: Containing the Old and New Testaments with Apocrypha. New York: Oxford UP, 2009. Print.
Oxtoby, Willard Gurdon. "Jewish Traditions." World religions: western traditions. 1996. Reprint. Toronto: Oxford University Press, 2011. 127-157. Print.
I chose to write about Jewish-Americans after my mother, who was raised Christian, chose to identify herself as Jewish. In my reading I examined Jewish culture and how it is in American society. I looked at how Jewish-American culture has become a prominent component of American society. I looked at the historical forces that have shaped Jewish-American experience in the United States. I looked at demographics of where most Jewish-Americans live. I examined how Jewish-Americans have contributed to our culturally pluralistic society in the United States.
The Jewish Community. Publication Society, 1996. http://www. Wiesel, Elie. A.
Maxwell, . "The Jewish Diaspora in the Hellenistic Period." A Jewish Synagogue. N.p., n.d. Web. 9 Mar 2011. .
The Jewish State was a book written by Herzl in 1895, which gave reasons for the Jewish population to move from Europe to either Argentina or Israel and make a new Jewish state of their own. Herzl thought the Jewish people had obtained a solid national identity but lacked a nation with a political system of their own. With their own Jewish State, the Jews could be free to practice their religion and culture without the fear of anti-Semitism. In The Jewish State he wrote. Herzl suggested a plan for political action in which they would acquire the Jewish State. He believed Jews trying to assimilate into European society were wasting their time, because the majority would always decide their role in society. As the anti-Semitism in Europe grew, it became clear that the only way to solve the Jewish problem would be to create their own Jewish sta...
New York: William Morrow. Lipsett, S. M. & Co., P.A. and Ladd, E. C. (1971) The 'Secondary' of the 'Secondary' of the 'Secon "Jewish Academics in the United States: Their Achievements, Culture and Politics." American Jewish Yearbook -. Cited for Zuckerman, Harriet (1977).
The transition of Jews through history is one, which is complex and took place over a long period. There are many factors, which contributed to the change of the status of Jews within their world and changes in their status as well; these changes affected the religious and cultural values of European Jews, which lead to an alteration in their own perception, as well as the surrounding populace. There are several opinions as to how non- Jews perceive the issues that led to Emancipation of Jewish people. Prior to the period of Emancipation there were three main characteristics which defined the traditional Jewish communities of Europe. These three aspects are community, autonomy and torah (religion). In relation to Torah, there is a common yearning to return to their homeland in Eretz Yisrael. As it is known from the Greek era, the purpose of a state or community was to glorify one's own religion and as a result, Jews could not be members of a Christian state. Therefore, they had no choice but to form their own communities within the larger Christian State. A Jew is a member of the Jewish nation and people and religion is what defined your life and place in society. Virtually everything revolved around the community; decisions were made with the impact of the community in mind. An essential aspect of this community was the conceptions of ghettos; Jews lived, worked, and played in these ghettos. These ghettos kept the Jewish community contained, and also provided a sense of separatism from outside influences. "The point can also be made that separation was in fact a contributing factor to healthy relations (between Jews and non- Jews)" with their concern for l...
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.
My Jewish learning. Web. 10 Sep. 2011. Jewish_Family.shtml.>.
Most interpretations of history are to some extend based on an arbitrary selection of events influenced by ideology. Accordingly, they can easily assume a mythical character, which can function to legitimize social and political practices or mobilize action or identification with a cause through anchoring of the present in the past and actualization of the past in the present. Through this mythologization, nations, social groups or set of individuals produce its collective memory and establish their distinctive identity (Wistrich and Ohana 1995: ix). In order to understand how the Zionist movement creates their specific view on the Diaspora, and how Gordon uses this view to establish a distinct identity for the Jewish people, we must understand the mechanics of collective memory.
During the late 1790’s to the early 1800’s the entire notion of Zionism emerged. Zionism is the idea to pursue Judaism, and by doing so they must relocate to the Promise Land, which they chose to be Palestine. It is essential to keep in mind that Zionism is not a matter of judgment because if the Jews did not take such action they would have either had to assimilate to life in Europe (meaning religious views as well) or be killed by Hitler’s forces. The Jewish began migrating to Palestine and residing there and slowly began the process of Zionism with the help of the foolishness of Arabs who owned land in Palestine at the time. The state of Israel was essentially born out of the greed of Arab and Turkish landlords and Zionists plans of coming to existence. The Turkish landlords of Palestine were at the top of the pyramid, ranking as the wealthiest while right below them were the Arab landowners who did not even live on the land but did own villages. The bottom of the...
Holy Bible: the New King James Version, Containing the Old and New Testaments.Nashville, TN: Thomas Nelson Bibles, 1982. Print.
Bibles, Crossway. The Holy Bible: English Standard Version: Containing the Old and New Testaments. Wheaton, IL: Crossway, 2010. Print.
The Holy Bible: giant print ; containing the Old and New Testaments translated out of the original tongues ; and with the former translations diligently compared and revised, by His Majesty's special command, authorized King James version ; words of Chri. Giant print reference ed. Grand Rapids, Mich.: Zondervan Pub. House, 1994.