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• Jewish). ...
• 9 The Jewish community today.
• " In the Biblical narrative, Judah was vouch-safed the Jewish monarchy, as the Israelite kings David and Solomon derived their lineage from Judah, and so thus eventually his descendants and subjects were known by his name as well. ...
• In one place in the Talmud, the word Israel(ite) refers to somebody who is Jewish but does not necessarily practice Judaism as a religion: "An Israel(ite) even though he has sinned is still an Israel(ite). ...
• Halakha, Jewish law, defines a Jew as someone who is either .
• the child of a Jewish mother, known as matrilineal descent .
• a person who converts to Judaism in accord with Jewish law, known as a ger or ger tzedek ("righteous convert") and whom the Bible commands be accepted and loved by the Jewish community. ...
• This standard is mandated by the Talmud, the record of Oral Law that explicates the Torah, the text on which Jewish law is based. ... Non-Orthodox Jewish historians claim that this standard has been followed only for the last 2,000 years. ...
• Similarly, non-adherence by one who is Jewish to Jewish principles of faith does not make one lose one's Jewish status. ...
• In the last half of the 20th century, two theologically liberal (primarily American) Jewish groups Reform Judaism and Reconstructionist Judaism have allowed people who do not meet these criteria to define themselves as Jews. They no longer require converts to follow traditional Jewish procedures of conversion, and they accept a person as a Jew even if their mother is non-Jewish, so long as the father is a Jew. ...
• This has thus resulted in a serious schism among the Jewish people; today many Reform Jewish and secular Jewish-Americans born from originally gentile mothers consider themselves Jews, although they are not considered Jewish by Orthodox Jews, Conservative Jews, and even by many Reform Jews outside of the United States. ...
• In this view, those who leave Judaism by converting to another religion are still seen as Jewish people; however, they are seen as apostates who by their actions have chosen to remove themselves from the Judaic religion. ...
• According to Jewish law, Jewishness is determined by the mother; thus the immediate male descendants of a female Jewish apostate are still considered Jewish; all her female descendants, but only in an unbroken female line of descent, and their immediate male children are also considered Jewish. ... As such, all Jewish denominations welcome the return of any of these people back to the Jewish community; such people would be considered Jews in good standing without the need for a formal conversion. Generally, people who have been raised as non-Jews would be expected to make some sort of public sign that they are returning to Judaism, for instance engaging in a course in Jewish Torah education, joining a synagogue , observing the Jewish Shabbat (Sabbath), the Jewish Festivals , keeping kosher, having an adult "Bar Mitzvah" ceremony, and anything else they should try to observe. ...

• Many Palestinians fled from their country and some were expelled by Jewish militias; some surrounding Arab countries expelled their Jewish populations or they were compelled to flee due to anti-Jewish sentiment. ... Jewish refugees were absorbed by Israel; Palestinians were neglected by most Arab nations which by some were blamed for the poverty and hatred prevailing in some Palestinian camps. ...
• As opposed to this, most Israelis see the predominant Palestinian views of the peace process that do not recognize Israel's right to exist, and indicate, in their opinion, that the only real long-term Arab goal is the complete destruction of the Jewish state. ...
• A majority of Israelis sees Zionism as merely the desire of Jewish people to live as a free people in the land of Israel. ...
• Zionism is limited solely to allowing Jewish people to have a state in one small area. ...
• Israelis regard many of the Arab criticisms against the state of Israel as threats to the state's existence, and point out that against the multitude and power of the Arab states, there is only one Jewish state, which, as they feel, should behave vigilantly, and in particular never give up if bullied. ...
• They believe furthermore that this destruction is too high a price to pay to find a solution to the Palestinian refugees, and in addition to creating millions of Jewish refugees, it would not necessarily solve the problems of the Palestinians. ...
• Israelis point out that this proposal is an act of good will, as there was also a huge number of Jewish refugees from Arab nations that were forced from their homes between 1947 and 1967, totaling over 1,200,000, who were not, and do not expect to be compensated. ...
• Palestinians feel that the Jewish state of Israel was established under conditions that were deeply unfair to them. Some do not oppose a Jewish state as such, and all Palestinians feel that it is should not be established at the expense of another people. They argue that after World War II, the world allowed a state for Jewish people in Palestine to be made without much concern for the existing Arab population. Many Palestinians were forcibly expelled from Jewish-controlled areas before, during, and after the 1948 Arab-Israeli war. ...
• They further support the statement made by Count Bernadotte concerning the right of return of refugees: "It would be an offense against the principles of elemental justice if these innocent victims of the conflict were denied the right to return to their homes, while Jewish immigrants flow into Palestine" (UN Doc Al 648, 1948). ...
• Many Arabs deny that historical grounds can justify the existence of a Jewish nation today. ...
• Some Arabs maintain that there is nothing wrong with Jewish immigration into Palestine, in itself, any more than there is with Jewish immigration into any other part of the world. But most of the Jews arriving in Palestine did so with the intention of taking it over and establishing a Jewish majority state. ...

• 1 Jewish responses to Zionism.
• Many Israelis also hold these views, as do many Jewish and other supporters of Israel outside Israel. ...
• Since the support and defence of Israel has become a central focus of Jewish life in all countries since 1948, it is natural that Jews should see attacks on the existence of Israel as inherently anti-Semitic. ...
• In pre-war Germany and Poland, for example, some anti-Semitic politicians advocated the emigration or expulsion of the Jews to Palestine as a solution to the "Jewish question. ...
• Jewish anti-Zionism exists mainly among socialist or radical Jewish intellectuals outside Israel. ...
• A distinction also needs to be drawn between the anti-Zionism of those who actively seek the physical destruction of Israel and the death or expulsion of its Jewish inhabitants, and the anti-Zionism of those who argue that Israel ought to be voluntarily transformed into a state in which Jews and Palestinians live together as equals. ...
• These advocates maintain that such a settlement must be arrived at voluntarily and by peaceful means, and argue that it would be in the best interests of the Jewish inhabitants of Israel as well as the Palestinians for a non-Zionist state to be created. ...
• Jewish responses to Zionism.
• Before the 1930s the majority of the world's Jews who were in a position to express an opinion could loosely be considered anti-Zionist, in the sense that they did not actively support the Zionist project for the creation of a Jewish state in Palestine or elsewhere. ...
• But Reform Jews did not reject the right of Jews to move to Palestine and reconstitute a Jewish nation within its borders. ...
• Before the 1930s, the majority of Western European and American Jews, whether religious or secular, took the view that since Jews could live in conditions of safety and freedom in countries such as the United States, Britain, Germany, and France, there was no need for a Jewish state, and that for Jews to campaign for one would be harmful because it would create the impression that Jews were not loyal to the countries in which they lived. Many Jews also felt that the Jewish "mission" had evolved to become universalistic and identified themselves as citizens of their country who happened to practise the Jewish faith. ...
• Many 19th century and early 20th century Orthodox Jews used the word "Zionism" to refer to secular and atheist attempts to build a secular and socialist Jewish state in Palestine. However, Orthodox Jews in this group did not reject the right of Jews to move to Palestine and reconstitute a Jewish nation within its borders. ... Instead, they hoped that if any such state were to be created, it would follow to some extent Jewish law and tradition, and that its leaders would be religious Jews. ...
• Some 19th century Jews Orthodox Jews used the word "Zionism" to refer to any attempt to build a Jewish nation in Palestine without the arrival of the messiah. ... Ultra-Orthodox Jews in this group do not reject the right of Jews to move to Palestine, rather they view attempts to reconstitute a Jewish nation as illegitimate without the arrival of the Messiah. ...

• BOSTON (JTA) -- Barb Watters is not only the new mayor of Casper, Wyoming, she's also the savior of the city's Jewish community. ...
• The Super Sunday kick-off for the Jewish Community Federation of Cleveland's 2004 Campaign for Jewish Needs raised $1,106,613 on Sunday, February 8, 2004, to feed the hungry, care for the elderly, help the disadvantaged, and educate Jews in Cleveland, Israel and around the world. ...
• Margi Herwald, Cleveland Jewish News Staff Reporter.
• This is Super Sunday, the flagship event of the Jewish Community Federation's annual Campaign for Jewish Needs. ...
• The Jewish Community Federation of Cleveland has published a Russian-language literary journal of poetry, prose, essays and social journalism written by immigrants from the former Soviet Union. ...
• Points of Pride is a dynamic centennial video portrait of what makes Cleveland a great Jewish community.

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• The Jewish Ghetto of Venice is the worlds oldest Jewish Ghetto! It was established by the Venice' Ruling Council in 1516.
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• The laws of Kashrut ("keeping kosher") are the Jewish dietary laws. Food in accord with Jewish law is termed kosher, from the Hebrew term kasher, meaning "fit" (in this context, fit for human consumption). Food not in accord with Jewish law is termed treif or treifah, i. ...
• In addition, this hypothesis does not explain the following parts of the Jewish dietary laws: Fruit from trees may not be eaten before the tree turns four years old; one must remove all blood from the meat; fruits and vegetables may be eaten without prohibition (even though there are many poisonous herbs, seeds, berries and fruits). ...
• This hypothesis has long since been rejected by both Jewish and Christian scholars. ...
• "Some Jewish scholars have held that these dietary laws should simply be categorized with a group of laws that are considered irrational in that there is no particular explanation for their existence. ...
• This view has been rejected by the majority of classical and modern Jewish rabbis, and by modern biblical scholars. ...
• " These laws had the added effect of preventing socialization and intermarriage with non-Jews, helping the Jewish community maintain its identity. Wenham writes that "circumcision was a private matter, but the food laws made one's Jewish faith a public affair. Observance of the food laws was one of the outward marks of a practising Jew, and this in turn enhanced Jewish attachment to them as a reminder of their special status. ...
• Jewish law states that kosher animals must be slaughtered according to a strict set of guidelines, the slaughter (shechita) being designed to minimize the pain inflicted. ...
• Large blood vessels must be removed, and all blood must be removed from the meat, as Jewish law prohibits the consumption of the blood of any animal. ... An interesting fact, little-known outside of Jewish communities, is that the hindquarters of a mammal are not kosher unless the sciatic nerve and the fat surrounding it are removed (Gen. ... This is a very time-consuming process demanding a great deal of special training, and is rarely done outside Israel, where there is a greater demand for kosher meat, since all meat sold in Jewish towns is required to be kosher by law. ...
• Jewish law thus mandates a set of fence laws that prevent this from happening. Jewish homes have two sets of silverware, cookware, cups, and dishes. ...

• Jewish mythology.
• The stories about God and biblical characters according to Jewish tradition. ...

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• Jewish ethics.
• Jewish ethics is based on the fundamental concepts of Judaism, which holds that ethical duties of mankind are derived from the Hebrew Bible. ...
• 3 Jewish family ethics.
• The Hebrew term mussar, while literally derived from a word meaning "tradition," usually refers to Jewish ethics in general, or (and more commonly) refers to the Jewish ethics education movement that developed in the 19th century Orthodox Jewish European community. ...
• The classical rabbinic Jewish works of ethics and moral instruction, still studied today, include: .
• Jewish family ethics .
• Hillel formulated the Golden Rule of Jewish ethics "What is painful to you, do not do unto others". ...
• Jewish ethics denies self-abasement. ...
• The Jewish idea of righteousness ("tzedakah") includes benevolence and charity. ...
• Jewish bioethicists are usually rabbis who have been trained in medical science and philosophy, but may also be Jewish laypeople experts in medicine and ethics who have received traning in Jewish texts. The goal of Jewish bioethics is to use Jewish law and tradition and Jewish ethical literature to determine which medical treatments or technological innovations are moral, when treatments may or may not be used, etc. ...
• Contemporary Jewish Ethics: a Bibliographical Survey, S. ...
• Modern Jewish Morality: a Bibliographical Survey, S. ...
• Werblowsky, in: Annual of Jewish Studies, 1 (1964), 95-139; .
• Contemporary Jewish Ethics and Morality: A Reader, Ed. ...
• The Business Bible: 10 New Commandments for Bringing Spirituality & ethical values into the workplace, Wayne Dosick, Jewish Lights Publishing .

• Its pretext was that Polish troops had committed various "provocations" along the German-Polish border, but the real reason was that the occupation of Poland was a necessary first step in Adolf Hitler's plan to conquer eastern Europe to create "living space" (Lebensraum) for the German people, and to exterminate the large Jewish populations living in Poland and the Soviet Union. ...
• It was German policy that the (non-Jewish) Poles were to be reduced to the status of serfs, and eventually replaced by German colonists. ...
• During this period the Jewish community leadership, which unlike Polish authorities, had an official recognition by the Germans, were able to some extent to bargain with the Germans. ...
• At the Wannsee conference near Berlin on 20 January 1942, Dr Josef Buhler urged Reinhard Heydrich to begin the proposed "final solution to the Jewish question" in the General Government. Accordingly, in 1942 the Germans began the systematic killing of the Jews, beginning with the Jewish population of the General Government. ... Of Poland's prewar Jewish population of 3 million, only about 50,000 survived the war. ...
• Since the fall of Communism in Poland, it has become possible to debate this issue openly, and Polish political parties, the Catholic Church, and Jewish organisations both inside and outside Poland have contributed. ...
• During the German occupation, most Poles were engaged in a desperate struggle for survival: it is estimated that 3 million non-Jewish Poles died during this period. ... There were however many cases of Poles risking death to hide Jewish families and in other ways assist the Jews (Only in Poland death was standard punishment for person and his whole family, sometimes also neighbours, for any help given to Jews). ... It is not known how many Jews were helped by Zegota, but at one point in 1943 it had 2,500 Jewish children under its care in Warsaw alone. ...
• The Polish underground movements, the nationalist Home Army (AK) and the Communist People's Army (AL), opposed collaboration in anti-Jewish persecution and punished it by death. ...
• Here the local population accused the Jews of having collaborated with the Soviets, and also alleged that Jewish Communists had been prominent in the repressions and deportations of Catholic Poles of that period. ...
• The Jewish leaders knew that the rising would be crushed but they preferred to die fighting than wait to be deported to their deaths in the camps. ...

• As Rabbinical sources tell us, even in ancient times the name was pronounced only once a year - on Yom Kippur, the Jewish Day of Atonement, and only by the High Priest of the Temple in Jerusalem. ...
• During his investigations, which employ state of the art decoding methods on the original Hebrew consonantal text - as opposed to the usual, less arduous, practice of employing vocalised translations made by Jewish Masoretes as a base -, he not only found that Biblical locations existed in western Arabia, but that they were logically situated with respect to biblical events. ...
• The total of their objections, since Salibi first published his findings in 1985, are that: as Salibi's theory departs from the accepted Jewish translations of the original Hebrew - which had been a dead language for a thousand years before their translation - they don't like it! Therefore, it is inconceivable to them that it could have the slightest merit. ...
• that used in Jewish synagoues. ... More technically, in the Jewish Bible, vowel marks (nikkud) suggest a spelling "Jahovah" (this was picked up by translators in the Middle Ages, who have introduced this form into English usage). ...
• Thus, for example, Christendom followers believe in the Holy Trinity, while Jewish theologians find that this sort of materialization (and division) of the deity is incompatible with the Jewish religion. ...

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• Jewish). ...
• Similarly, non-adherence by one who is Jewish to Jewish principles of faith does not make one lose one's Jewish status. ...
• 8 The Jewish community today.
• Halakha, Jewish law, defines a Jew as someone who is either: .
• the child of a Jewish mother; or .
• A person who converts to Judaism in accord with Jewish law. ...
• This standard is mandated by the Talmud, the record of Oral Law that explicates the Torah, the text on which Jewish law is based. ... Non-Orthodox Jewish historians claim that this standard has been followed only for the last 2,000 years. ...
• In the last half of the 20th century, two theologically liberal (primarily American) Jewish groups Reform Judaism and Reconstructionist Judaism have allowed people who do not meet these criteria to define themselves as Jews. They no longer require converts to follow traditional Jewish procedures of conversion, and they accept a person as a Jew even if their mother is non-Jewish, so long as the father is a Jew. ...
• This has thus resulted in a serious schism among the Jewish people; today many Reform Jewish and secular Jewish-Americans consider themselves Jews, although they are not considered Jewish by Orthodox Jews, Conservative Jews, and even by many Reform Jews outside of the United States. ...
• In this view, those who leave Judaism by converting to another religion are still seen as Jewish people; however, they are seen as apostates who by their actions have chosen to remove themselves from the Judaic religion. ...
• According to Jewish law, Jewishness is determined by the mother; thus the immediate male descendants of a female Jewish apostate are still considered Jewish; all her female descendants, but only in an unbroken female line of descent, and their immediate male children are also considered Jewish. ... As such, all Jewish denominations welcome the return of any of these people back to the Jewish community; such people would be considered Jews in good standing without the need for a formal conversion. Generally, people who have been raised as non-Jews would be expected to make some sort of public sign that they are returning to Judaism, for instance engaging in a course in Jewish education, joining a synagogue, having an adult Bar Mitzvah ceremony, etc. ...
• Jewish peoplehood is not inherited from one's Jewish father alone, even if he were not an apostate from Judaism. ...

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• In Warsaw, vigils are held not only in the Roman Catholic cemeteries, but in the Protestant, Muslim, Jewish and Orthodox cemeteries as well. ...
• The Jewish Cemetery, located on Okopowa Street next to the Protestant Cemetery and near the Powazki necropolis, was established between 1799 and 1806. Some of the prominent Jewish citizens buried here are: .

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• He is seeking the Bush administration's support for his plan to dismantle the Jewish settlements in the Palestinian Gaza Strip, plus the removal of a number of settlements -- but by no means all -- in the West Bank. ...
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• Welcome to our Online Jewish Word Glossary. Inside, you'll find words and phrases of both Hebrew and Yiddish origin, covering the range of the Jewish experience, from annual and lifetime events to ritual objects and Jewish cuisine. ...
• Over 40 young adults attended the Kosher for Passover wine tasting event presented by the Milwaukee Jewish Federation Young Leadership Division's Outreach Committee on April 1 at the New World Wine Company. ...
• Over 230 parents and children from Milwaukee's Jewish community "made a splash" at the Hilton Milwaukee's City Center's Paradise Landing Waterpark on Sunday, March 28. ...
• To read about how your dollars are helping to develop the next generation of knowledgeable, committed Jewish adults, parents, and community leaders, click here. ...

• Halakha (halakhah, halacha, halachah הלכה) is a Hebrew word, commonly used to refer to the collective corpus of Jewish law, custom and tradition. ...
• Unlike secular precedent based systems, halakha is a religious system, whose axiom is that Jewish law represents the will of God. ... If the laws in Jewish law codes are not the word of God per se, they are nonetheless derived from the literal word of God in the Torah, using a set of rules also revealed by God to Moses on Mount Sinai, and have been derived with the utmost accuracy and care. In this world view, one's ancestors are closer to the divine revelation and the later Mishnaic and Talmudic rabbis; as such, the corollary is that one must be extremely conservative changing or adapting Jewish law. ...
• In this view, traditional Jewish law is still seen as binding. Jews who hold by this view generally try to use modern methods of historical study to learn how Jewish law has changed over time, and are more willing to change Jewish law in the present. ...
• 1 Eras of history important in Jewish law.
• 1 The thirteen rules by which Jewish law was derived.
• 5 Sins: Violations of Jewish law.
• 7 Gentiles and Jewish law.
• 8 Codes of Jewish law.
• Eras of history important in Jewish law .
• Generally speaking, a rabbi in any one period of time does not overrule specific laws from earlier eras of Jewish history, unless one can find another rabbi from that era whose ruling can be used to support his view. ...
• The boundaries of Jewish law are determined through the halakhic process; the halakhic process is a religious-ethical system of legal precedents. ... When a rabbi proposes a new interpretation of a law, that interpretation is not normative for the Jewish community until it becomes accepted by other committed and observant members in the community. New legal precedents are based on the standard codes of Jewish law, and the responsa literature. ...

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• Moses Mendelssohn (September 6, 1729 - January 4, 1786) was a Jewish philosopher. He was an important Jewish figure of the 18th century, and to him is attributable the renaissance of European jewry. To some he was the third Moses (the other two being the Biblical lawgiver and Moses Maimonides) with whom a new era opens in the history of the Jewish people. ...
• A refugee Pole, Zamosz, taught him mathematics, and a young Jewish physician was his tutor in Latin. ...
• From it, the Jews learned the German language and imbibed culture; with it there came a new desire for German nationality; its popularity resulted in a new system of Jewish education. ... Mendelssohn was the first great champion of Jewish emancipation in the 18th century. ...
• " In the first part of the 19th century, the criticism of Jewish dogmas and traditions was associated with a firm adhesion to the older Jewish mode of living. ...
• 1871) was the last Jewish descendant of the philosopher; Abraham (who married Leah Bartholdy and was the father of Fanny Hensel and J. ...

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• The most basic belief of the ultra-Orthodox community is that it is the latest link in a chain of Jewish continuity extending back to the giving of the Torah to Moses at Mount Sinai. They believe that two guides to laws were given to the Israelites at that time: the first, known as Torah she-bi-khtav, or the "Written Law" is the Tanakh (Jewish Bible) as we know it today; the second, known as Torah she-ba'al peh, is the Mishnah and its exposition as relayed by the scholarly and other religious leaders of each generation. ...
• Jewish law, known as Halakha, includes codes of behavior applicable to virtually every imaginable circumstance (and many hypothetical ones), which have been pored over and developed throughout the generations in a constantly expanding collection of religious literature based on the Talmud. ...
• This began to change with the Enlightenment and calls by European liberals to include the Jewish population in the emerging empires and nation states. ...
• Meanwhile, other Jews argued that the division between Jew and gentile had actually protected the Jews' religious and social culture: abandoning such divisions, they argued, would leave to the eventual abandonment of the Jewish religion through assimilation. This latter group insisted on an even more rigid adherence to traditional Jewish law and custom as a means of preventing the disintegration of the community and ensuring the survival of the Jewish people. ...
• Even as the debate raged, the rate of integration and assimilation grew proportionately to the degree of acceptance of the Jewish population by the host societies. ... This was especially true in the Pale of Settlement, a region along Russia's western border, including most of modern Poland, to which Jewish settlement in Russia was confined. ...
• The traditionalists of Eastern Europe, who fought against the new movements emerging in the Jewish community, were the forebears of the contemporary ultra-Orthodox movement. ...
• During this time, the emerging ultra-Orthodox community was engaged in bitter debates with other developing Jewish communities, most notably those that denied the preeminence of religion in Jewish life. Anecdotes abound: in one case, a reformer sent a leading rabbi a kosher cookie shaped like a pig, knowing that that pork was taboo in the Jewish religion. ...
• Ironically, it was the Holocaust that put a temporary end to the infighting between these different Jewish sectors. ...
• This was coupled with the emergence of Jewish nationalist socialism, or Zionism, as a widely accepted, secular Jewish philosophy. Until that time, the Zionists were a small but vocal minority among the Jewish population of Eastern Europe. ... Now, suddenly, they were in the process of achieving their goal of a Jewish homeland. Meanwhile, unable to return to their old homes in Europe and with quotas on Jewish immigration in America, that Jewish homeland had necessarily become a viable option for ultra-Orthodox Jews. ...

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