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periods of migration. Most of the Jews who were born in Cuba arrived in the 1960s or moved to Miami after living in other regions of Latin America or the U.S. Their migration was motivated by the Castro revolution that national- ized private business and implemented a Communist regime. The Cuban Jews
essentially entails the irrelevance of national affinity, its emphasis on living locally while belonging on a global level. This marks an Israeli resident as unremarkable in comparison to any other newcomer. Alternatively, Israelis in such cities may provide a reflection of the enduring historical pattern of
Jewry—the broad swath of the popula- tion who embraced a non-halakhic approach to Jewish religious and cultural life—in ways no seminary to date had done. As the first students embarked upon their course of study at jir, seismic forces across the globe were bringing unalterable change to Jewish life
, beneficial relationship. Both countries boast a strong economy and high life standard, although the expensive migration process must be taken into account. Their governments are seen as supporting policy friendly to Israel and as allies against anti-Semitism. However, this may also be motivated by memories
community and possibly of other religious 174 chapter eight groups. the dichotomy of aspiring to become spiritual and get closer to divine god while living within a human and earthly body is but one of many instances in which fundamental tensions are repressed through intense rhetoric. as i showed in
book: not only Judaism as a Civilization, but Toward a Reconstruction of American Jewish Life. Kaplan’s concepts, published in 1934, became even more important in the wake of the Holocaust and the murder of six million European Jews, because, as a consequence of this disaster, American Jews had
alienated from Judaism, and motivated them to fight against what they described as the “mechanising, soul-destroying, godless expedience” of their times. Heroic deeds, changing one’s life, “Zionist living” in the Jewish community—with these programmatic demands, in his 1913 essay “Theodor Herzl und wir
decisions over the past century to build a life and raise a family in Israel. Some of these youth come from families who have been in Israel for generations; others are chil- dren of immigrants, or are immigrants themselves. They are unique as the only Jewish population that is the majority in their home
followers; communities might engage in almost constant ideological work to keep their common vision alive among their members. among the more prevalent commitment mechanisms, Wittberg mentions “the fostering of a commonality of background and experiences in the mem- bers. communal sharing and living
creatures”. I was delayed in New York only a few days but had no interest in seeing it. I had seen American technology on tours of the big factories near Pittsburgh. I was even familiar with the life of the Jews in the United States: those that grew rich and those that labored hard for their living