he concept of Jewish identity in Israel would seem to be as self-evident as European identity in ... more he concept of Jewish identity in Israel would seem to be as self-evident as European identity in Belgium. Modern Israel was conceived as a beacon for the world' s Jews, inspired by Jewish philosophy and informed by a desire to chart the next stage in Jewish consciousness. One would expect Jewishness to be its lifeblood. Things turned out differently. In fact, it was partly the desire to forge a "New Jew" that left Jewish identity in a sort of limbo in the nascent state. The negation of the Diaspora, central to classical Zionist thought, allowed little room for an identity perceived as antiquated and destined for disappearance. In the religious sphere, the ceding of authority to an ultra-Orthodox rabbinate fostered negative attitudes towards the religion among Israel' s non-Orthodox majority, as well as an assumption that one cannot express Jewish religious identity outside of Orthodox strictures. To be sure, a new Jewish cultural archetype has emerged in Israel. But it is Israeli first and foremost. For most Israelis, it has not embodied uniquely Jewish forms of expressions and religious possibility. Many Israelis feel ambivalent to this day about the Jewish aspects of their national identity-their relationship to Jewish wisdom, history, tradition and philosophy. Recently, there have been promising signs of change. New generations have begun to explore expressions of Jewish identity that reject the longstanding religious-secular divide. They are discovering different ways of being Jewish-in some cases inspired by global Jewish communal trends, and in others informed by uniquely Israeli sensibilities. The articles in this issue of CONTACT explore these new vistas of Jewish identity in Israel. Taken together, they paint a picture of an evolving spiritual, intellectual and cultural landscape that is giving new energy to Jewish life in Israel and beyond.
The UJA-Federation of New York cares for those in need, rescues those in harm’s way and renews an... more The UJA-Federation of New York cares for those in need, rescues those in harm’s way and renews and strengthens the Jewish people in New York in Israel and around the world. The Commission on the Jewish People is dedicated to building connections among the diverse elements of the Jewish People and develops and supports efforts to forge linkages among Jews wherever they may live and support Israel as a vibrant, democratic and pluralistic Jewish state.
What is Amichai telling us? He is telling us that being part of the Jewish People transcends time... more What is Amichai telling us? He is telling us that being part of the Jewish People transcends time and personal acquaintance. We are connected whether we know each other or not, regardless of our knowledge of Judaism or degree of faith, and even without the consciousness of being part of the collective. But more than that, if we, a rather random sample (we do not even know each other), are "The People," we both represent it and are responsible for it. This is Amichai's Peoplehood definition.
he concept of Jewish identity in Israel would seem to be as self-evident as European identity in ... more he concept of Jewish identity in Israel would seem to be as self-evident as European identity in Belgium. Modern Israel was conceived as a beacon for the world' s Jews, inspired by Jewish philosophy and informed by a desire to chart the next stage in Jewish consciousness. One would expect Jewishness to be its lifeblood. Things turned out differently. In fact, it was partly the desire to forge a "New Jew" that left Jewish identity in a sort of limbo in the nascent state. The negation of the Diaspora, central to classical Zionist thought, allowed little room for an identity perceived as antiquated and destined for disappearance. In the religious sphere, the ceding of authority to an ultra-Orthodox rabbinate fostered negative attitudes towards the religion among Israel' s non-Orthodox majority, as well as an assumption that one cannot express Jewish religious identity outside of Orthodox strictures. To be sure, a new Jewish cultural archetype has emerged in Israel. But it is Israeli first and foremost. For most Israelis, it has not embodied uniquely Jewish forms of expressions and religious possibility. Many Israelis feel ambivalent to this day about the Jewish aspects of their national identity-their relationship to Jewish wisdom, history, tradition and philosophy. Recently, there have been promising signs of change. New generations have begun to explore expressions of Jewish identity that reject the longstanding religious-secular divide. They are discovering different ways of being Jewish-in some cases inspired by global Jewish communal trends, and in others informed by uniquely Israeli sensibilities. The articles in this issue of CONTACT explore these new vistas of Jewish identity in Israel. Taken together, they paint a picture of an evolving spiritual, intellectual and cultural landscape that is giving new energy to Jewish life in Israel and beyond.
The UJA-Federation of New York cares for those in need, rescues those in harm’s way and renews an... more The UJA-Federation of New York cares for those in need, rescues those in harm’s way and renews and strengthens the Jewish people in New York in Israel and around the world. The Commission on the Jewish People is dedicated to building connections among the diverse elements of the Jewish People and develops and supports efforts to forge linkages among Jews wherever they may live and support Israel as a vibrant, democratic and pluralistic Jewish state.
What is Amichai telling us? He is telling us that being part of the Jewish People transcends time... more What is Amichai telling us? He is telling us that being part of the Jewish People transcends time and personal acquaintance. We are connected whether we know each other or not, regardless of our knowledge of Judaism or degree of faith, and even without the consciousness of being part of the collective. But more than that, if we, a rather random sample (we do not even know each other), are "The People," we both represent it and are responsible for it. This is Amichai's Peoplehood definition.
Uploads
Papers by Shlomi Ravid