The Experts below are selected from a list of 5142 Experts worldwide ranked by ideXlab platform
Menachem Kerenkratz - One of the best experts on this subject based on the ideXlab platform.
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rabbi yoel teitelbaum the satmar rebbe and the rise of anti Zionism in american orthodoxy
Contemporary Jewry, 2017Co-Authors: Menachem KerenkratzAbstract:Since the late 19th century American Orthodox Jews presented an almost united front in support of the Zionist cause. This state of affairs lasted until the late 1930s. Since then, and especially after the establishment of the state of Israel in 1948, a growing number of rabbis and lay Orthodox openly expressed anti-Zionist opinions. Although there are several possible sociological, demographic and religious explanations of this historical paradox, this article focuses on what many, I included, consider the most significant factor, namely Rabbi Yoel Teitelbaum (1887–1979) - the Satmar Rebbe. Rabbi Yoel arrived in the USA in 1946, and two years later decided to settle there and to establish his own congregation. In order to mark his unique Extreme Orthodox philosophy, and to set it apart from America’s mainstream Orthodoxy, he promoted a distinctive anti-Zionist and anti-Israeli ideology that was based on religious arguments. Although he initially encountered overwhelming opposition, over time the number of his supporters grew to unimaginable proportions. As the Israeli government began legislating laws that reflected the will of its secular majority, the conflicts that arose between it and the Haredi society escalated. This drove other American religious leaders to become more critical of what they considered Israel’s anti-religious policy. In time, American Orthodoxy began to view anti-Zionism as a legitimate, halacha-based religious position.
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hast thou escaped and also taken possession the responses of the satmar rebbe rabbi yoel teitelbaum and his followers to criticism of his conduct during and after the holocaust
Dapim: Studies on the Holocaust, 2014Co-Authors: Menachem KerenkratzAbstract:Rabbi Yoel Teitelbaum – the Satmar Rebbe was among the most known rabbinical figures after the Holocaust. He became known for establishing a large and prosperous Hasidic court while at the same time maintaining ultra-conservative, extreme orthodox and anti-Zionist views. His unique theological interpretation of the Holocaust asserted that the severe sins committed by Zionism forced God to punish the People of Israel by the harshest of punishments – the Holocaust. This article will explore the assumption that Rabbi Yoel's views on that matter were influenced by his own experiences and by his need to explain his acts, or lack of them, before, during and after the Holocaust. The first section will describe the Rabbi's life and actions during the Holocaust, both at personal and public levels, as reflected in his biographies, the local press, memoirs written by his Hasidim and archival sources. The second section will evaluate Rabbi Yoel's dubious conduct, both as an individual person and in his capacity as a ...
Mazza Roberto - One of the best experts on this subject based on the ideXlab platform.
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An honest broker? The American consul in Jerusalem, Otis A. Glazebrook (1914–20)
Institute for Palestine Studies, 2020Co-Authors: Mazza RobertoAbstract:U.S. humanitarian activity in Jerusalem, and Palestine as a whole, from the early nineteenth century onward challenges the traditional view that the United States played a relatively marginal role in the region until the end of World War II. This article argues that American aid, initially understood as a religious duty of individuals, was transformed into an organized form of aid that served as a form of soft power in the region. The agency of U.S. consul Otis Glazebrook is under scrutiny in this article and its analysis shows the fundamental role he played in this shift. Individual aid was superseded by institutional help and the shift was embodied in the aid and relief sent to the Jews. Eventually U.S. institutional aid during the war paved the way for formal support for Zionism and the notion that only Jews (and especially American Jews, who thought of themselves as agents of innovation) could lead Palestine into modernity. While Glazebrook was arguably not a supporter of political Zionism, his agency led America and Zionism to meet each other and initiate a lasting relationship
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An honest broker? The American consul in Jerusalem, Otis A. Glazebrook (1914–20)
Institute for Palestine Studies, 2020Co-Authors: Mazza RobertoAbstract:peer-reviewedU.S. humanitarian activity in Jerusalem, and Palestine as a whole, from the early nineteenth century onward challenges the traditional view that the United States played a relatively marginal role in the region until the end of World War II. This article argues that American aid, initially understood as a religious duty of individuals, was transformed into an organized form of aid that served as a form of soft power in the region. The agency of U.S. consul Otis Glazebrook is under scrutiny in this article and its analysis shows the fundamental role he played in this shift. Individual aid was superseded by institutional help and the shift was embodied in the aid and relief sent to the Jews. Eventually U.S. institutional aid during the war paved the way for formal support for Zionism and the notion that only Jews (and especially American Jews, who thought of themselves as agents of innovation) could lead Palestine into modernity. While Glazebrook was arguably not a supporter of political Zionism, his agency led America and Zionism to meet each other and initiate a lasting relationship
Abigail Green - One of the best experts on this subject based on the ideXlab platform.
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nationalism and the jewish international religious internationalism in europe and the middle east c 1840 c 1880
Comparative Studies in Society and History, 2008Co-Authors: Abigail GreenAbstract:The author focuses on the development, in the mid-nineteenth century, of a global Jewish public that defined itself and its interests in explicitly religious terms. This religious sphere resembled international Catholic and Protestant movements, in which bodies of believers were being steadily transformed into bodies of opinion. These publics had their unifying causes, their media, their heroes and villains and they were variously opposed to, or strategically aligned with, each other. Green suggests that a new kind of Jewish modernity was worked out in these religious publics before secular variants of Zionism developed ; indeed, these new, international modernities functioned as preconditions for a secular Zionism that could unite Jews in and beyong Europa. That Jewish publics evolved in tandem with Catholic and Protestant publics, Green argues, has implications that are averlooked when historians privilege the secular contexts in which Zionism (and other variants of nationalism) emerged.
Dariusz Stola - One of the best experts on this subject based on the ideXlab platform.
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anti Zionism as a multipurpose policy instrument the anti zionist campaign in poland 1967 1968
Social Science Research Network, 2005Co-Authors: Dariusz StolaAbstract:This article outlines the anti-Zionist campaign in Poland between 1967 and 1968, in particular its evolution from a Cold War anti-Israel policy in reaction to the Six Day War into a domestic anti-Jewish campaign. It focuses on the factors that influenced the top decision makers in launching the campaign, and its images of the enemy. The campaign was a peculiar combination of two patterns of symbolic aggression that belong to historically hostile camps: communist hate campaigns and anti-Semitism of the nationalist right. Notwithstanding its irrational components (i.e. anti-Jewish resentments and prejudices which fed much of its dynamics), the campaign appears to have been an effective policy instrument that achieved desirable results for the decision makers and its instigators.
Dina Porat - One of the best experts on this subject based on the ideXlab platform.
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amalek s accomplices blaming Zionism for the holocaust anti zionist ultra orthodoxy in israel during the 1980s
Journal of Contemporary History, 1992Co-Authors: Dina PoratAbstract:During the late 1970s and early 1980s the ultra-Orthodox anti-Zionist circles in Israel revived with fervour their campaign of accusations against Zionism for its alleged conduct during the Holocaust. This campaign charged the Zionist movement, both in the land of Israel and abroad, with complicity and even initiative in the destruction of European Jewry. 'Amalek's Accomplices' was the title of a series of articles that appeared in the mid1970s.2 The message is just as frank in a pamphlet published in 1988 and entitled, 'The Crimes of Zionism in the Destruction of the Diaspora'.3 Another leaflet describes Zionist leaders as 'Criminals of the Holocaust'.4 Anyone certainly the secular Zionist reader confronting these texts for the first time, is bound to be disturbed by these terrible accusations, especially when they are compared with the poignant and agonizing self-criticism, both public and historiographical, in the Jewish-Zionist world in general and in Israel in particular. Orthodox Jewry, which at present makes up from ten to fifteen per cent of the population of Israel,5 is a house divided against itself, contentious and riddled with factionalism, with different groups pitched in a fierce battle over halachic (religious) law and political questions. It abounds with bitter personal and group power struggles, which occasionally spill over into violence. There is no single religious or political leadership whose authority is accepted by all the various branches. One cannot, therefore, speak about 'the Orthodox' in general.
