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- Arguing that exile is not a punishment but is itself part of the Jewish journey to redemption, this chapter addresses (1) the relation between exile and revelation, (2) the condition of the soul in exile, and (3) the traumatic isolation of exile.
Logic and world history tell us that the conquered Jews should have adopted the customs and standards of those among whom they were forced to live. Instead, as Purim instructs, they saved themselves not by “fitting in” with the surrounding populations, but by maintaining their values and way of life.
- Special Sabbaths
Fulfillment of the mitzvah continued even after the Temple...
- Purim Themes and Theology
In its paradoxical style, the Book of Esther does not settle...
- Thriving in The Diaspora
The Jews avoided blind affirmation of the victory and naive...
- The Purim Meal
As a secular meal, it does not include a Kiddush (blessing...
- Purim History
Nonetheless, the Book of Esther does contain many parallels...
- Special Sabbaths
Aug 2, 2024 · Stern, a Polish immigrant who moved to Palestine in the 1920s, advocated for increased Jewish migration and the expulsion of the "foreign" British presence from what he considered Jewish land.
3 days ago · Drawing on a range of Jewish thinkers and traditions, from ultra-Orthodox anti-Zionism to Israeli post-Zionism, from Hannah Arendt to Judith Butler, Magid discusses exile “as both an idea and an ...
For almost as long as the Jewish nation has existed, it has been persecuted and forced to wander from land to land: starting with slavery in Egypt, to the destruction of both temples in Jerusalem, to the Crusades, the pogroms, the Holocaust, and finally, modern day anti-Semitism.
Feb 25, 2015 · This is the meaning of the exile in the last sections of the Old Testament in which Israel in the north is destroyed by the Assyrian empire, and Judah in the south is taken into exile by the Babylonians.
This introductory chapter outlines the entanglement of Jewish intellectuals and others as they confronted exile, migration, and, in some cases, statelessness. These intellectuals include Hannah Arendt, Walter Benjamin, Albert Hirschmann, Varian Fry, Judith Shklar, Carl J. Friedrich, and Isaiah Berlin.
Reconsidering such fundamental concepts as home—heimat—and rethinking basic conceptual beliefs about exile that he and other founders of the field originally held dear, Stern’s piece speaks to and with a community of primarily German-speaking scholars, Jewish and non-Jewish alike.
