In the previous post we looked at Revelation We also looked at how the Zealots and Jewish leaders in the first century followed the same pattern as Satan, who gave his power, throne, and authority to the beast.
Please contact mpub-help umich. Foreword The David W. Belin Lectureship in American Jewish Affairs provides an academic forum for the discussion of contemporary Jewish life in the United States.
It was established in through a generous gift from the late David W. Belin of Des Moines and New York. Belin, a graduate of the College of Literature, Science, and the Arts, the Business School, and the Law School of the University of Michigan, had a distinguished career in law and public service.
A distinguished public servant, Belin served as counsel to the Warren Commission, which investigated President John F. That service reflected his concern for the future of American Jewry and stimulated him to endow this annual lectureship in to provide a forum for the discussion of contemporary Jewish life in the United States.
Since its founding, the Frankel Center has been fortunate to host an illustrious list of scholars and this year continues that tradition.
Unlike Beth Wenger, many of her older colleagues never had the good fortune actually to study American Jewish history. She approaches the history of American Jews with self-conscious and self-critical awareness of how that history gets written.
All of her scholarship engages not just the subject at hand but also interpretations of the subject. Uncertain Promise, which appeared in Yale University Press and won the Salo Baron Prize from the American Academy of Jewish Research for best first book, addressed the question of the significance of ethnicity during the s.
The volume challenged prevalent historical writing that argued for the erosion of ethnic cohesion and distinctiveness under the twin impact of economic hardship and the rise of a commercialized national culture.
With New York City as her case study, Wenger demonstrated the complex intersections of ethnic ties with residential, political, religious, familial, and cultural patterns. It is a foundational study of New York Jews, one that I regularly consult.
Those concerns have taken her into the field of museum practices, and prompted her to co-curate a fascinating exhibit on the Holy Land in the imagination of American Jews.
The catalogue from the exhibit: Similarly, Wenger has been the first to draw attention to the changing historical and imaginative significance of the Lower East Side of New York City, initially in an influential and much-quoted article and then through a conference and subsequent volume of essays, Remembering the Lower East Side: I had the good fortune to participate in the conference upon which the volume of essays drew and I recall how her invitation to speak at the conference instigated a new direction in my own research.
Finally, Beth Wenger has been an early insightful scholar of Jewish women in the United States and her history writing consistently integrates gender. This book draws together documents that express multiple Jewish perspectives.
Wenger frames and contextualizes each cluster of voices in four brilliant essays. It is a great introduction to the fascinating complexities of American Jewish history across three centuries.
Deborah Dash Moore Frederick G. To be sure, Jews who arrived in the United States brought with them the experience of having lived as Jews in states progressing toward greater or lesser paths of modernization.
Yet, they settled in a society devoid of any Jewish past, free from a legacy of medieval expulsions and protracted struggles over Jewish emancipation that had characterized much of European Jewish experience. Unlike most other societies where Jews had lived, the government of the United States exhibited little interest in monitoring Jewish affairs, leaving Jews free to construct Jewish culture and community on their own terms.
In contrast to the strong centralized Jewish communities of Europe whose power was often bolstered by ruling authorities, the only Jewish community that ever took root in America was entirely voluntary.
The result was the creation of a Jewish culture characterized by an unprecedented degree of diversity, creativity and innovation. Just as the United States defined itself as a nation of possibility, so too did American Jews envision multiple options for living as Jews in a free society.
Successive waves of Jewish immigrants gradually built the foundations of a new kind of Jewish community in America, taking full advantage of unparalleled freedom to craft their own religious and ethnic culture as they saw fit.
As they went about constructing this new model of Jewish community, American Jews also encountered the challenge of building a Jewish culture on a blank slate. The United States afforded them unprecedented autonomy and options, but it was also a nation that lacked any coherent Jewish historical narrative.
America was tabula rasa in terms of Jewish history, an outpost far removed from centers of Jewish culture and scholarship, a country where Jews had no past. Individual Jewish immigrants brought with them their understanding of Jewish experience, which varied according their own backgrounds, and non-Jews also held a variety of beliefs and attitudes about Jews.
Indeed, all those who arrived in America across the centuries transported significant cultural baggage, including a sense of their own group histories as well as received notions about other peoples, races and religions. In order to make America home — or more accurately, in the process of making America home — new arrivals needed to derive meanings about their adopted country and weave them together with their sense of personal and collective history.
For Jews, who stood apart from the majority culture in the places where they had lived before coming to the United States, crafting a new historical narrative often meant asserting that Jewish life in America would be different and that the United States opened a new chapter in the long history of the Jews.
In their own writings and public proclamations, Jews often insisted that the freedoms of American life presented an unprecedented opportunity to transform the fundamental nature of Jewish experience.
The attempt to derive collective meaning from American Jewish experience evolved organically as generations of Jews acculturated and adjusted to life in the United States.
The shared history of American Jews emerged in piecemeal fashion, less a coherent or unified whole than a patchwork of Jewish encounters with America and hopes for the promises the nation might offer to Jews.
American Jews gradually manufactured a collective Jewish history in the United States, repeating and refining it on holidays and special occasions, in times of war, during national celebrations and moments of group reflection.
In the process of rehearsing their history and articulating their expectations, American Jews ultimately produced a Jewish heritage in America that defined what the United States meant for Jews as well as what Jews meant to the nation.Reforming Reform Judaism. By Wolf, Arnold Jacob.
Read preview. Article excerpt. IN IN PITTSBURGH, A SMALL GROUP OF REFORM radical rabbis led by David Einhorn and his sons-in-law Emil G. Hirsch and Kaufmann Kohler, produced a document that was to mold American Judaism for decades to come.
By topic. Art and Architecture; Communication. Rabbi Isaac Mayer Wise (–), a German emigrant, was a central figure in the remarkable success of Reform Judaism in the United States, where it had begun in when a congregation in Charleston, S.C., joined the Reform movement.
HOSANNA is a word that we hear frequently in worship services, for it is found in many great old hymns and modern spiritual songs. Indeed, it is a word we should hear often, singing loud "Hosanna's", even "Hosanna's in the highest" to our Lord and Savior Jesus Christ, .
A positive view of Jesus is fairly represented among modern Jews in the currents of Reform (Emil G. Hirsch and Kaufmann Kohler), Conservative (Milton Steinberg and Byron Sherwin), and Jewish Renewal (Zalman Schachter-Shalomi).
This post continues the series, “ The Beast of Revelation Was Zealot-Led Israel.”The introduction and outline to this series can be seen here. In the previous post we looked at Revelation We considered how the beast in John’s day had Babylonian, Persian, and Greek traits.
Kaufmann Kohler (May 10, – January 28, ) was a German-born U.S. reform rabbi and theologian. Life and work Kaufmann Kohler was born into a family of rabbis in Fürth, Bavaria.