Yahudi dalam Zionisme dan Israel
This paper traces theJudaism teachings as basic of Jewis movements. The Judaism has two meaning as its identity. Firstly, Judaism is a religion. Secondly, it is an ethnic or nation. According to Jacob Neusner, Judaism is a religion that Scripture’s account of Israel as holy people whose life encompasses the experience of exile and return. In this paper, author tried to explore three streams of the Jewish religion movements-- i.e. Reformers, Conservatives, and Orthodoxs-- which influenced the Jewish emancipation’s Europe in 19th century untill Holocaust tragedy on the Second World War. Zionism has raised as a respond to political crissis which fallen to emancipate the Jewish people from the oppressed as long as diaspora periode in Europe. Its purpose created the homeland for Israel when Jewish people returned from diaspora.
Wartime Orthodox Jewish Thought about the Holocaust: Christian Implications
In the last decade, historians of modern Jewish religious thought have embarked upon a new area of research: wartime religious thought vis-a-vis the Holocaust and its continuity with earlier and later developments. The literature (archival, periodical, monograph) and numerous major thinkers have been identified, and a methodology has been implemented. Dominant schools of thought have been delineated: Mizrahi (religious-national), Agudat Israel (the worldwide Halakha-based rabbinical movement), Musar (moralistic), Hasidic (Habad, Belz, Munkacz), and Kabbalistic. The roots of wartime thought (including the Gaon of Vilna, Nahman Krokhmal, Samson Raphael Hirsch, Nathan Birnbaum, and Rav Kook) have been identified. As the research continues to be published, "post-Holocaust" theology - a misnomer if it implies that thought about the Holocaust began after the catastrophe may well be entirely recast. These sources suggest a new path for deliberation for scholars of religious thought (both Jewish and Christian) about the Holocaust. The fact that wartime Orthodox Jewish thinkers presumed an ontic-level dualism between Israel and the rest of the world has already been indicated in published research.(1) According to it, Christianity belonged categorically to the other, polluted (Tuma) world. Here I wish to qualify the duality in two respects: first, by the fact that some exceptional wartime Orthodox thinkers spoke of a positive relationship with Christianity; second, by the fact that wartime Orthodox views of suffering seem to have drawn from the same universe as Christianity in terms of vicarious suffering, the suffering of God, and devaluation of the flesh in the name of spiritual sanctity. It is as if the same religious consciousness about suffering was there for both. Thus, while Orthodox Jewish thinkers generally posited Christianity in the realm of anti-Torah, both Judaism and Christianity drew from a common source to cope with tragedy. It follows that, if in the Holocaust context Judaism and Christianity did, indeed, share on this very deep level, the catastrophe may turn out to be not only a basis for antithetical concerns (for example, the Holocaust was Israel's punishment for the crucifixion on the one extreme or the by-product of a Christian Antisemitism that must be radically removed on the other) but also for theological synthesis. Categorical Dualism In general, wartime Orthodox Jewish thinkers accepted the premise that the world was split into two antagonistic realms, Israel and the nations. The position had already been "canonized" in the medieval period, insofar as it appeared in Maimonides' Epistle to Yemen of 1172. Because Israel was made unique and preeminent by God in terms of divine precepts (Dt. 4:8), Maimonides wrote, the jealous nations rose up against Israel and persecuted it out of injustice and enmity-all in a vain attempt to thwart God. In the era of the Holocaust, this premise was tailored according to the respective schools of thought cited above.(2) First are the representative Mizrahi views. Bentsion Firer (1914-88) of Rymanow, Poland, who wandered through Siberia during the war to end up in the Ulm displaced-persons camp after liberation, then went on to Palestine to become a national rabbinical figure, brought forth the Talmudic explanation of Sinai as a source for hatred: "What is the meaning of Mt. Sinai? That upon it there descended hatred (Sina) upon the idolators" (Shabbat 89b). Among Eastern European Orthodox Jewish thinkers, including Firer, the phrase was taken to mean - apparently following the En Ya'akov commentary by Ya'akov ibn Habib (1460-1516) - not that the idolatrous nations were hated, for then God would have destroyed them, but that Israel was hated by the nations and that it was hated because of its Torah and Mitsvot. Firer pointed out that the alienation could be traced even further back to the conflict between Jacob and Esau that already started in Rebecca's womb (Midrash Bereshith Rabba 63). …
Recovering the frontier state : war, ethnicity, and state in Afghanistan
Chapter 1 Table of Contents Chapter 2 1 Introduction Chapter 3 2 Ethnicity, Political Power, and Fragmentation Chapter 4 3 Rise of the Taliban and Civil War Chapter 5 4 The United States and War on Terrorism Chapter 6 5 Restructuring the Afghan State Chapter 7 6 Political Economy of Drugs and Warlordism Chapter 8 7 Afghanistan and Neighboring States Chapter 9 8 Conclusion Chapter 10 Bibliography