Erscheinungsdatum: 10.01.2012, Medium: Taschenbuch, Einband: Kartoniert / Broschiert, Titel: The Liberal Jewish Synagogue, Titelzusatz: Service for Pentecost, 1912, Verlag: HardPress Publishing, Sprache: Englisch, Schlagworte: HISTORY // General, Rubrik: Geschichte, Seiten: 24, Informationen: 23:B&W 6 x 9 in or 229 x 152 mm Perfect Bound on White w/Gloss Lam, Gewicht: 49 gr, Verkäufer: averdo
Conservative Judaism has its roots in the school of thought known as Positive-Historical Judaism, developed in 1850s Germany as a reaction to the more liberal religious positions taken by Reform Judaism. The term conservative was meant to signify that Jews should attempt to conserve Jewish tradition, rather than reform or abandon it, and does not imply the movement's adherents are politically conservative. Because of this potential for confusion, a number of Conservative Rabbis have proposed renaming the movement, and outside of the United States and Canada, in many countries including Israel and the UK, it is today known as Masorti Judaism (Hebrew for "Traditional"). In the United States and Canada, the term Conservative, as applied, does not always indicate that a congregation is affliliated with the United Synagogue of Conservative Judaism, the movement's central institution and the one to which the term, without qualifier, usually refers.
Congregation Beth Elohim, also known as the Garfield Temple and the Eighth Avenue Temple, is a Reform Jewish congregation located at 274 Garfield Place and Eighth Avenue, in the Park Slope neighborhood of Brooklyn, New York, United States. Founded in 1861 as a more liberal breakaway from Congregation Baith Israel, for the first 65 years it attempted four mergers with other congregations, including three with Baith Israel, all of which failed. The congregation completed its current Classical Revival synagogue building in 1910 and its "Jewish Deco" (Romanesque Revival and Art Deco) Temple House in 1929. These two buildings were contributing properties to the Park Slope historic district, listed as a New York City Landmark district and listed on the National Register of Historic Places. The congregation went through difficult times during the Great Depression, and the bank almost foreclosed on its buildings in 1946. Membership dropped significantly in the 1930s because of the Depression, and again in the 1970s as a result of demographic shifts. Programs for young children helped draw Jewish families back into the neighborhood and revitalize the membership.
Please note that the content of this book primarily consists of articles available from Wikipedia or other free sources online. Lord Jonathan Henry Sacks, Baron Sacks, Kt (born 8 March 1948, London) is the Chief Rabbi of the United Hebrew Congregations of the Commonwealth. His Hebrew name is Yaakov Zvi. As the spiritual head of the United Synagogue, the largest synagogue body in the UK, he is the Chief Rabbi of the mainstream British Orthodox synagogues, but not the religious authority for the Federation of Synagogues or the Union of Orthodox Hebrew Congregations or the other movements, Masorti, Reform and Liberal Judaism.
'This acutely argued book will engender a thousand conversations' Cynthia OzickThe prescient New York Times writer delivers an urgent wake-up call exposing the alarming rise of anti-semitism -- and explains what we can do to defeat itOn 27 October 2018 Bari Weiss's childhood synagogue in Pittsburgh became the site of the deadliest attack on Jews in American history. For most of us, the massacre came as a total shock. But to those who have been paying attention, it was only a more violent, extreme expression of the broader trend that has been sweeping Europe and the United States for the past two decades.No longer the exclusive province of the far right and far left, anti-Semitism finds a home in identity politics, in the renewal of 'America first' isolationism and in the rise of one-world socialism. An ancient hatred increasingly allowed into modern political discussion, anti-Semitism has been migrating toward the mainstream in dangerous ways, amplified by social media and a culture of conspiracy that threatens us all.In this urgent book, New York Times writer Bari Weiss makes a powerful case for renewing Jewish and liberal values to guide us through this uncertain moment.
'Using ethnographic and historical approaches, the chapters in this book show that [contrary to what is often believed] religious spaces are frequently peacefully shared by different religious groups...and reveal how inter-faith and inter-religious discursive formations are produced..by believers, state officials, and transnational institutions. Thus the volume provides important theoretical and methodological tools for an anthropology of inter-religious relations.' · Journal of the Royal Anthropological Institute '[This volume's] broad range of experience is combined with a wide range of religious and territorial contexts - a welcome corrective to the tendency towards focusing on particular religions and regions...Overall, this is an excellent contribution to the growing literature on shared sacred places. It shows what a carefully constructed edited volume can achieve in an academic world where researchers are under increasing pressure to only seek publication in journals with high global exposure. It also engages with a crucial issue in a world where religion has not retreated to the private sphere - the ability of pilgrims and others to co-exist at the same highly charged place.' · Anthropological Notebook 'This is an excellent book that adds to the anthropological and historical literature on shared sacred sites. The majority of the articles are very well written, present strong arguments that are revealed with important research. The result is that the book adds to and clarifies some of the debates about the sacred sites, how they are shared as well as the role of the various actors involved in the process. The cases are varied, rich and evocative. Furthermore they are of contemporary importance and relevance.' · Karen Barkey, Columbia University 'Shared' sites, where members of distinct, or factionally opposed, religious communities interact-or fail to interact-is the focus of this volume. Chapters based on fieldwork from such diverse sites as India, Nepal, Sri Lanka, China, Turkey, Morocco, Tunisia, and Vietnam demonstrate how sharing and tolerance are both more complex and multifaceted than they are often recognized to be. By including both historical processes (the development of Chinese funerals in late imperial Beijing or the refashioning of memorial commemoration in the wake of the Vietnam war) and particular events (the visit of Pope John Paul II to shared shrines in Sri Lanka or the Al-Qaeda bombing of an ancient Jewish synagogue on the Island of Djerba in Tunisia), the volume demonstrates the importance of understanding the wider contexts within which social interactions take place and shows that tolerance and intercommunalism are simultaneously possible and perpetually under threat. Glenn Bowman is Director of Research at School of Anthropology and Conservation the University of Kent where he is also Programme Convenor for BA Liberal Arts. He has done extensive field research on Jerusalem pilgrimages as well as on intercommunal shrine practices in the Middle East and the Balkans. In addition to this research on holy places he has worked in Jerusalem and the West Bank on issues of nationalism and resistance for nearly thirty years and has carried out fieldwork in the former Yugoslavia on political mobilization and the politics of contemporary art.
Surprisingly little has been written about the origins of Liberal Judaism in England but this book examines why the movement was founded and how it developed. Kessler has selected the key writings of the four founders to demonstrate their understanding of modern Judaism. By bringing their writings together in one work, the reader is able to read about the scholarly contributions of Abrahams, the astute leadership of Montefiore, the organizational abilities of Montagu and the pastoral dynamism of Mattuck. Israel Abrahams was the foremost scholar of his time and with Claude Montefiore established the Jewish Quarterly Review, which was the first English speaking academic Jewish journal. Montefiore's influence is also illustrated by Lily Montagu's contribution to the establishment of Liberal Judaism. Montagu provided the catalyst for creation of Liberal Judaism. Israel Mattuck left a comfortable pulpit in New York and took the reins at the first Liberal synagogue in England in 1912.
The rise of Jewish feminism, a branch of both second-wave feminism and the American counterculture, in the late 1960s had an extraordinary impact on the leadership, practice, and beliefs of American Jews. Women Remaking American Judaism is the first book to fully examine the changes in American Judaism as women fought to practice their religion fully and to ensure that its rituals, texts, and liturgies reflected their lives. In addition to identifying the changes that took place, this volume aims to understand the process of change in ritual, theology, and clergy across the denominations. The essays in Women Remaking American Judaism offer a paradoxical understanding of Jewish feminism as both radical, in the transformational sense, and accomodationist, in the sense that it was thoroughly compatible with liberal Judaism. Essays in the first section, Reenvisioning Judaism, investigate the feminist challenges to traditional understanding of Jewish law, texts, and theology. In Redefining Judaism, the second section, contributors recognize that the changes in American Judaism were ultimately put into place by each denomination, their law committees, seminaries, rabbinic courts, rabbis, and synagogues, and examine the distinct evolution of women's issues in the Orthodox, Conservative, Reform, and Reconstructionist movements. Finally, in the third section, Re-Framing Judaism, essays address feminist innovations that, in some cases, took place outside of the synagogue. An introduction by Riv-Ellen Prell situates the essays in both American and modern Jewish history and offers an analysis of why Jewish feminism was revolutionary. Women Remaking American Judaism raises provocative questions about the changes to Judaism following the feminist movement, at every turn asking what change means in Judaism and other American religions and how the fight for equality between men and women parallels and differs from other changes in Judaism. Women Remaking American Judaism will be of interest to both scholars of Jewish history and women's studies.