Abstract:By early 2020, COVID-19 was spreading around the world. In many countries, efforts to stop the proliferation included quarantining sufferers and those around them, and in some cases even locking down entire civilian populations. A pandemic calls for personal responsibility with regard to obeying authorities’ instructions concerning social distancing, the wearing of masks, and self-isolation after exposure to a corona patient. The idea of shaming people who are violating the regulations is spreading, but there have been only a few attempts to find the proper balance between respecting human dignity and concern for public health. This article surveys the Jewish ethical principles that seek to balance concern for public health with the shame of the individual and suggests that sometimes there will be both ethical and religious justifications for shaming, at other times, it will be forbidden, and on occasion, it will be permissible within certain limits.
{"title":"Jewish Ethics of Shaming in the Age of Corona","authors":"Tsuriel Rashi","doi":"10.1093/mj/kjac020","DOIUrl":"https://doi.org/10.1093/mj/kjac020","url":null,"abstract":"Abstract:By early 2020, COVID-19 was spreading around the world. In many countries, efforts to stop the proliferation included quarantining sufferers and those around them, and in some cases even locking down entire civilian populations. A pandemic calls for personal responsibility with regard to obeying authorities’ instructions concerning social distancing, the wearing of masks, and self-isolation after exposure to a corona patient. The idea of shaming people who are violating the regulations is spreading, but there have been only a few attempts to find the proper balance between respecting human dignity and concern for public health. This article surveys the Jewish ethical principles that seek to balance concern for public health with the shame of the individual and suggests that sometimes there will be both ethical and religious justifications for shaming, at other times, it will be forbidden, and on occasion, it will be permissible within certain limits.","PeriodicalId":54089,"journal":{"name":"MODERN JUDAISM","volume":"225 1","pages":"77 - 92"},"PeriodicalIF":0.3,"publicationDate":"2023-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78014785","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:In May 1968, Iran and Israel’s national football teams met in the final match of that year’s Asian Cup. While for the Israelis it was a confrontation in the sports arena, the Iranians saw the game differently: “The general public treats the event as a [national] confrontation, and in its mind are blended elements of a test of force between a Muslim country and Israel,” reported the Israeli delegation in Tehran to Jerusalem. The purpose of the present study is to examine how processes within the inner Iranian arena (the covert level—the competition on the pitch) were expressed in the final game of the Asian Cup (1968) between the teams of Iran and Israel, and how the confrontation on the turf (the overt level—the social arena) affected relations between the two countries and the local population’s attitude toward the Jewish minority in Iran.
{"title":"To Hell and Back: The 1968 Asian Cup Finals as a Test Case for Iran–Israel Relations","authors":"Or Hareuveny, Yehuda Blanga","doi":"10.1093/mj/kjac018","DOIUrl":"https://doi.org/10.1093/mj/kjac018","url":null,"abstract":"Abstract:In May 1968, Iran and Israel’s national football teams met in the final match of that year’s Asian Cup. While for the Israelis it was a confrontation in the sports arena, the Iranians saw the game differently: “The general public treats the event as a [national] confrontation, and in its mind are blended elements of a test of force between a Muslim country and Israel,” reported the Israeli delegation in Tehran to Jerusalem. The purpose of the present study is to examine how processes within the inner Iranian arena (the covert level—the competition on the pitch) were expressed in the final game of the Asian Cup (1968) between the teams of Iran and Israel, and how the confrontation on the turf (the overt level—the social arena) affected relations between the two countries and the local population’s attitude toward the Jewish minority in Iran.","PeriodicalId":54089,"journal":{"name":"MODERN JUDAISM","volume":"36 1","pages":"1 - 20"},"PeriodicalIF":0.3,"publicationDate":"2023-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75829546","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:American Jews’ mass protests against Nazi antisemitism, begun soon after Hitler assumed power, provided a major impetus to, and model for, the post–World War II drive to establish a Jewish state. This postwar agitation had a considerable impact because, after the Holocaust, the Jewish population in the United States far exceeded that of any other country. The mass demonstrations of 1945–1948 were as large as those of the 1930s, even reaching 250,000, and in both periods, it was working- and lower–middle-class Jews who provided the intense commitment and huge numbers that proved critically important. Many speakers who had addressed the anti-Nazi rallies were featured at the postwar demonstrations for a Jewish state. Now promoting Zionist goals, American Jews turned to work stoppages, neighborhood rallies, and boycotts—resuming tactics deployed in the anti-Nazi campaign. Similarly, American Jews’ grassroots 1930s campaign to transport Jewish children from Nazi Germany to Palestine resurfaced after the Holocaust as a drive to generate mass support for the Haganah’s efforts to run Jewish displaced persons through the British blockade of Palestine. To great effect, American Zionists also frequently drew parallels between the Nazis’ actions and the British treatment of Jews in displaced persons camps, on refugee ships, and in the Yishuv.
{"title":"“Judea Declares War on Britain”: The Impact of American Jewish Anti-Nazi Protests on the Struggle for a Jewish State, 1945–1948","authors":"Stephen H. Norwood","doi":"10.1093/mj/kjac019","DOIUrl":"https://doi.org/10.1093/mj/kjac019","url":null,"abstract":"Abstract:American Jews’ mass protests against Nazi antisemitism, begun soon after Hitler assumed power, provided a major impetus to, and model for, the post–World War II drive to establish a Jewish state. This postwar agitation had a considerable impact because, after the Holocaust, the Jewish population in the United States far exceeded that of any other country. The mass demonstrations of 1945–1948 were as large as those of the 1930s, even reaching 250,000, and in both periods, it was working- and lower–middle-class Jews who provided the intense commitment and huge numbers that proved critically important. Many speakers who had addressed the anti-Nazi rallies were featured at the postwar demonstrations for a Jewish state. Now promoting Zionist goals, American Jews turned to work stoppages, neighborhood rallies, and boycotts—resuming tactics deployed in the anti-Nazi campaign. Similarly, American Jews’ grassroots 1930s campaign to transport Jewish children from Nazi Germany to Palestine resurfaced after the Holocaust as a drive to generate mass support for the Haganah’s efforts to run Jewish displaced persons through the British blockade of Palestine. To great effect, American Zionists also frequently drew parallels between the Nazis’ actions and the British treatment of Jews in displaced persons camps, on refugee ships, and in the Yishuv.","PeriodicalId":54089,"journal":{"name":"MODERN JUDAISM","volume":"15 1","pages":"21 - 51"},"PeriodicalIF":0.3,"publicationDate":"2023-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72841414","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Throughout history, many Jewish laymen and rabbis have objected to the collective return of the Jews to the Land of Israel, particularly if it was motivated by nationalistic rather than religious reasons. They did so for many reasons, the most persistent of which relied on a religious rationale. Anti-Zionist stands were voiced by both ends of the religious spectrum: the radical Reform on the one hand, and the ultra-Orthodox on the other. Following the establishment of the State of Israel, expressing anti-Zionist and anti-Israeli stands has become a routine practice among some Reform groups, as well as among several ultra-Orthodox communities among which Satmar is the most influential one. However, Neturei Karta’s position advocating Israel’s annihilation and their open support for Israel’s worst enemies has almost no parallel on the Reform side. During the twenty-first century, Neturei Karta’s anti-Zionist activities have become even more vehement. On top of the ordinary anti-Israel demonstrations side by side with supporters of Hamas, the PLO, or BDS, they have also participated in international conferences which promote Holocaust denial; visited Iran and met with its leaders who threaten to annihilate Israel; and rejected Israel’s raison d’être, claiming that Zionist leaders intentionally caused the Holocaust.
{"title":"Satmar and Neturei Karta: Jews Against Zionism","authors":"M. Keren-Kratz","doi":"10.1093/mj/kjac023","DOIUrl":"https://doi.org/10.1093/mj/kjac023","url":null,"abstract":"Abstract:Throughout history, many Jewish laymen and rabbis have objected to the collective return of the Jews to the Land of Israel, particularly if it was motivated by nationalistic rather than religious reasons. They did so for many reasons, the most persistent of which relied on a religious rationale. Anti-Zionist stands were voiced by both ends of the religious spectrum: the radical Reform on the one hand, and the ultra-Orthodox on the other. Following the establishment of the State of Israel, expressing anti-Zionist and anti-Israeli stands has become a routine practice among some Reform groups, as well as among several ultra-Orthodox communities among which Satmar is the most influential one. However, Neturei Karta’s position advocating Israel’s annihilation and their open support for Israel’s worst enemies has almost no parallel on the Reform side. During the twenty-first century, Neturei Karta’s anti-Zionist activities have become even more vehement. On top of the ordinary anti-Israel demonstrations side by side with supporters of Hamas, the PLO, or BDS, they have also participated in international conferences which promote Holocaust denial; visited Iran and met with its leaders who threaten to annihilate Israel; and rejected Israel’s raison d’être, claiming that Zionist leaders intentionally caused the Holocaust.","PeriodicalId":54089,"journal":{"name":"MODERN JUDAISM","volume":"77 1","pages":"52 - 76"},"PeriodicalIF":0.3,"publicationDate":"2023-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86364986","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Journal Article Contributors Get access Modern Judaism - A Journal of Jewish Ideas and Experience, kjac021, https://doi.org/10.1093/mj/kjac021 Published: 24 February 2023
{"title":"Contributors","authors":"","doi":"10.1093/mj/kjac021","DOIUrl":"https://doi.org/10.1093/mj/kjac021","url":null,"abstract":"Journal Article Contributors Get access Modern Judaism - A Journal of Jewish Ideas and Experience, kjac021, https://doi.org/10.1093/mj/kjac021 Published: 24 February 2023","PeriodicalId":54089,"journal":{"name":"MODERN JUDAISM","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-02-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136147000","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Correction to: A Synagogue Center Grows in Tel Aviv: On Glocalization, Consumerism and Religion","authors":"","doi":"10.1093/mj/kjac017","DOIUrl":"https://doi.org/10.1093/mj/kjac017","url":null,"abstract":"","PeriodicalId":54089,"journal":{"name":"MODERN JUDAISM","volume":"57 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136251992","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Correction to: Rabbi Shlomo Mashiah and His “Shirah”: Modern Immigration and Mystic Redemption","authors":"","doi":"10.1093/mj/kjac016","DOIUrl":"https://doi.org/10.1093/mj/kjac016","url":null,"abstract":"","PeriodicalId":54089,"journal":{"name":"MODERN JUDAISM","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136251990","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
abstract:This article considers the ways traditional love of Zion was expressed through immigration in the Mashhadi community due to encounters with new phenomena like the Bukharan Jews' immigration to the land of Israel, Russian and British imperialism, and early stirrings of Iranian nationalism and constitutionalism, as well as early Zionist activity in Palestine. It is viewed through the prism of a piyyut written by Rabbi Shlomo Mashiah, one of the prominent Kabbalists in Jerusalem at the beginning of the twentieth century, and a member of one of the earliest groups of immigrants from Iran. I analyze the piyyut, written in messianic traditional language, and show that some of the terms may have had a political meaning, or at least were used a few decades later in political Zionist contexts. Thus, although Zionism is not supposed to be a characteristic of Iranian Jewish immigration before 1917, and the piyyut is messianic in language, I argue that it carries new, modern overtones, and shows the transformation of traditional language.
{"title":"Rabbi Shlomo Mashiah and His \"Shirah\": Modern Immigration and Mystic Redemption","authors":"Hilda Nissimi","doi":"10.1093/mj/kjac012","DOIUrl":"https://doi.org/10.1093/mj/kjac012","url":null,"abstract":"abstract:This article considers the ways traditional love of Zion was expressed through immigration in the Mashhadi community due to encounters with new phenomena like the Bukharan Jews' immigration to the land of Israel, Russian and British imperialism, and early stirrings of Iranian nationalism and constitutionalism, as well as early Zionist activity in Palestine. It is viewed through the prism of a piyyut written by Rabbi Shlomo Mashiah, one of the prominent Kabbalists in Jerusalem at the beginning of the twentieth century, and a member of one of the earliest groups of immigrants from Iran. I analyze the piyyut, written in messianic traditional language, and show that some of the terms may have had a political meaning, or at least were used a few decades later in political Zionist contexts. Thus, although Zionism is not supposed to be a characteristic of Iranian Jewish immigration before 1917, and the piyyut is messianic in language, I argue that it carries new, modern overtones, and shows the transformation of traditional language.","PeriodicalId":54089,"journal":{"name":"MODERN JUDAISM","volume":"158 1","pages":"305 - 339"},"PeriodicalIF":0.3,"publicationDate":"2022-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77898974","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
abstract:The actions of the Japanese government and military before and during the Holocaust saved tens of thousands of Jews in Shanghai from murder by Japan's Nazi allies. Because the Japanese were brutal aggressors in East Asia, because their treatment of the Chinese population was genocidal, because the details and organization of Japanese sexual abuse of Korean women are still matters of international dispute, approaches to the Japanese treatment of European Jewish refugees begin from a negative standpoint. Japanese authorities have not investigated or revealed these actions, and Japanese academics have only just begun to consider this issue worthy of study. Discussion of Japanese policy in Shanghai is often dominated by evidence of antisemitism in Japan, the creation of the Designated Area in 1943 to confine Jewish refugees, and the brutally officious behavior of Kanoh Ghoya. The issuance of life-saving visas by Chiune Sugihara, Japanese Vice-Consul in Kovno, is treated as exceptional humanitarianism. This study focuses on the decisions and behavior of Japanese authorities toward European Jewish refugees in Japan and in Shanghai which allowed them to survive.
{"title":"Japanese and Jews in Shanghai","authors":"S. Hochstadt","doi":"10.1093/mj/kjac013","DOIUrl":"https://doi.org/10.1093/mj/kjac013","url":null,"abstract":"abstract:The actions of the Japanese government and military before and during the Holocaust saved tens of thousands of Jews in Shanghai from murder by Japan's Nazi allies. Because the Japanese were brutal aggressors in East Asia, because their treatment of the Chinese population was genocidal, because the details and organization of Japanese sexual abuse of Korean women are still matters of international dispute, approaches to the Japanese treatment of European Jewish refugees begin from a negative standpoint. Japanese authorities have not investigated or revealed these actions, and Japanese academics have only just begun to consider this issue worthy of study. Discussion of Japanese policy in Shanghai is often dominated by evidence of antisemitism in Japan, the creation of the Designated Area in 1943 to confine Jewish refugees, and the brutally officious behavior of Kanoh Ghoya. The issuance of life-saving visas by Chiune Sugihara, Japanese Vice-Consul in Kovno, is treated as exceptional humanitarianism. This study focuses on the decisions and behavior of Japanese authorities toward European Jewish refugees in Japan and in Shanghai which allowed them to survive.","PeriodicalId":54089,"journal":{"name":"MODERN JUDAISM","volume":"19 1","pages":"211 - 243"},"PeriodicalIF":0.3,"publicationDate":"2022-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74339101","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
abstract:Alongside the ongoing dominance of Orthodox Judaism in Israel, novel liberal religious frameworks have emerged that seek to address the needs of various constituencies through innovative approaches to synagogue life. One of the most active and successful is the Reform "Beit-Daniel" in Tel-Aviv, Israel's urban epicenter. In this article, the institutional structure that emerged in Beit-Daniel is compared with another neighboring synagogue, the Conservative/Masorti, Tiferet Shalom. Both adapted two well-established elements of the American Jewish experience—the synagogue-center and the "Rabbi as CEO"—and applied them to the Tel-Aviv environment. Yet Beit-Daniel has been more impactful. We examine its unique formula in the context of broader trends relating to religion in Israeli society since the late twentieth century, along with the particular features of Tel Aviv's urban environment. Tel-Aviv is a predominantly secular milieu with a strong consumerist orientation. By homing in on these features, Beit-Daniel's leadership facilitated a novel Israeli framework that operates as a religious, educational, and cultural service provider for a heterogeneous spectrum of target populations, a "community of communities" grounded on its diverse network. The data provided in this article was collected during four years of ethnographic fieldwork at Tel-Aviv's liberal congregations.
{"title":"A Synagogue Center Grows in Tel Aviv: On Glocalization, Consumerism and Religion","authors":"Einat Libel-Hass, Adam S. Ferziger","doi":"10.1093/mj/kjac009","DOIUrl":"https://doi.org/10.1093/mj/kjac009","url":null,"abstract":"abstract:Alongside the ongoing dominance of Orthodox Judaism in Israel, novel liberal religious frameworks have emerged that seek to address the needs of various constituencies through innovative approaches to synagogue life. One of the most active and successful is the Reform \"Beit-Daniel\" in Tel-Aviv, Israel's urban epicenter. In this article, the institutional structure that emerged in Beit-Daniel is compared with another neighboring synagogue, the Conservative/Masorti, Tiferet Shalom. Both adapted two well-established elements of the American Jewish experience—the synagogue-center and the \"Rabbi as CEO\"—and applied them to the Tel-Aviv environment. Yet Beit-Daniel has been more impactful. We examine its unique formula in the context of broader trends relating to religion in Israeli society since the late twentieth century, along with the particular features of Tel Aviv's urban environment. Tel-Aviv is a predominantly secular milieu with a strong consumerist orientation. By homing in on these features, Beit-Daniel's leadership facilitated a novel Israeli framework that operates as a religious, educational, and cultural service provider for a heterogeneous spectrum of target populations, a \"community of communities\" grounded on its diverse network. The data provided in this article was collected during four years of ethnographic fieldwork at Tel-Aviv's liberal congregations.","PeriodicalId":54089,"journal":{"name":"MODERN JUDAISM","volume":"110 1","pages":"273 - 304"},"PeriodicalIF":0.3,"publicationDate":"2022-09-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74482874","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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