The Oxford Handbook of the Jewish Diaspora

The reality of diaspora has shaped Jewish history, its demography, its economic relationships, and the politics that impacted the lives of Jews with each other and with the non-Jews among whom they lived. Jews have moved around the globe since the beginning of their history, maintaining relationships with their former Jewish neighbors, who had chosen other destinations and at the same time forging relationships in their new homes with Jews from widely different places of origin.

Author(s):  
Maristella Botticini ◽  
Zvi Eckstein

Circa 1000, the main occupations of the large Jewish community in Muslim Spain and of the small Jewish communities in southern Italy, France, and Germany were local trade and long-distance commerce, as well as handicrafts. A common view states that the usury ban on Christians segregated European Jews into money lending. A similar view contends that the Jews were forced to become money lenders because they were not permitted to own land, and therefore, they were banned from farming. This article offers an alternative argument which is consistent with the main features that mark the history of the Jews: the Jews in medieval Europe voluntarily selected themselves into money lending because they had the key assets for being successful players in credit markets. After providing an overview of Jewish history during 70–1492, it discusses religious norms and human capital in Jewish European history, Jews in the Talmud era, the massive transition of the Jews from farming to crafts and trade, the golden age of the Jewish diaspora (ca. 800–ca. 1250), and the legacy of Judaism.


Author(s):  
Orit Rozin

This chapter portrays the political and legal regime of Israel in its early years as the product of three factors: the conscious political effort of the Zionist movement; a nation-building process, which was a vast cultural endeavour aimed at constructing a new sovereign Jew; and decolonization in a territory where the British legacy still had significant political and legal influence. The chapter argues that notwithstanding its dependence on great powers and the Jewish Diaspora, and despite its weakness on the international stage, Israel displayed a not insignificant measure of political independence. On the level of intra-Jewish consciousness, the achievement was even greater. Diaspora Jews saw the establishment of the state as a transformative moment in Jewish history; its Jewish citizens felt that they were achieving political liberty.


2012 ◽  
Vol 22 (2) ◽  
pp. 98-124 ◽  
Author(s):  
Roni Gechtman

Simon Dubnow (1860–1941) was a towering intellectual figure in the history of East European Jewry in the half-century before the Second World War. His influence was manifested mostly in two areas: as the preeminent Jewish historian of his generation and as the main theorist of Jewish diaspora nationalism (Folkism) and intellectual leader of the Folkspartey in Russia (1907-1917). This article examines the relation between the two aspects of Dubnow’s career and legacy. As a historian, Dubnow developed a method for the study of Jewish history he called ‘historism’. Politically, Dubnow was an atypical nationalist, in that he did not demand territorial independence for his people but only the recognition of Jews as a nation with autonomous status within the states where they already lived. I show how Dubnow’s Jewish nationalism and his political views derived, to a large extent, from his historical theory and analysis, and in turn, how his historical interpretations were often informed by his ideological preconceptions. By analyzing and juxtaposing his historical and theoretical works, I argue that the writing of history was for Dubnow a means to achieve his more ambitious goal: to change the future of Jewish society and, by extension, the countries where the Jews lived.


2010 ◽  
Vol 62 (4) ◽  
pp. 339-355
Author(s):  
Isaac Kalimi

AbstractAlthough for some reasons the book of Esther is missing from among the biblical manuscripts of the Dead Sea Scrolls, it has a unique place in Judaism and Jewish theology and thought. A large number of exegetes, ballads, poems, essays, arts, etc. have been composed on it, in all times and places, alongside the Jewish history and culture. Esther expresses one of the worst fears of the Jewish people: fear for complete annihilation, which is also well documented in the Hebrew Bible as well as in some extra-biblical sources (e.g., "Israel Stele", Moabite Stone). Esther replies to that fear, and forwards the theological message that God never leaves Israel. He is the faithful God "who maintains covenant loyalty with those who love him and keep his commandments". Yet, the historical reality of the Jewish Diaspora shows differently. The article discusses, therefore, also this theology, history and us, as post-Sho'ah readers of Esther.


Author(s):  
Marc Saperstein

This chapter is a survey of the dynamics of messianic movements over a period of some two millennia. The most dramatic tests of leadership in the history of the Jewish diaspora have come when an individual presented himself as playing a central role in the process that would bring an end to the exile of the diaspora. The messianic figure — whether claiming to be the actual messiah from the line of David or a prophet or forerunner of the messiah — transcended the accepted categories by which authority has been asserted and expressed in post-biblical Jewish life. However, rooted in traditional texts and expectations, the ideology of the incipient movement may have been, for the individual at its core this claim was by its very nature a radical departure from the norms, a revolutionary challenge to the status quo. This placed the more traditional Jewish leadership, especially the rabbinic authorities, who were structurally bound to a conservative position in society, in a difficult situation.


2016 ◽  
Vol 13 (1) ◽  
pp. 1-17 ◽  
Author(s):  
Dabesaki Mac-Ikemenjima

There is growing interest in the development of measures and indexes of youth wellbeing. However, there has been a limited discussion on indicators to measure and select them. This paper reports on the results of a qualitative study on the selection of indicators to measure the wellbeing of young people in South Africa, and reflects on the relevance of the content of their values in choosing indicators for measuring their wellbeing. The data used in this analysis is based on telephone (9) and email (6) interviews conducted with 15 young people (male=5, female=10) aged 22 to 32 from five South African cities during July 2010. In the interviews, participants were asked to identify five issues they considered important to their lives, after which they were asked to rank them in order of importance. The issues indicated by the participants are described and discussed in six dimensions: economic, relationships, spiritual and health, education, time use and material. The indicators developed from this study are discussed in terms of their relevance for use in a measure of youth wellbeing in South Africa.


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