A Chosen Few: The Resurrection of European Jewry by Mark Kurlansky

A Chosen Few: The Resurrection of European Jewry by Mark Kurlansky

By Mark Kurlansky

A strong, DEEPLY relocating NARRATIVE OF desire REBORN
IN THE SHADOW OF DESPAIR

Fifty years after it used to be bombed to rubble, Berlin is once more a urban during which Jews assemble for the Passover seder. Paris and Antwerp have lately emerged as very important new facilities of Jewish tradition. Small yet proud Jewish groups are revitalizing the traditional facilities of Budapest, Prague, and Amsterdam. those courageous, made up our minds Jewish women and men have selected to settle–or remain–in Europe after the devastation of the Holocaust, yet they've got paid a value. one of the unforeseen hazards, they've got needed to do something about an alarming resurgence of Nazism in Europe, the unfold of Arab terrorism, and the influence of the Jewish country on ecu life.

Delving into the intimate tales of ecu Jews from all walks of existence, Kurlansky weaves jointly a bright tapestry of people maintaining their traditions, and flourishing, within the shadow of heritage. An inspiring tale of a tenacious those who have rebuilt their lives within the face of incomprehensible horror, A selected Few is a testomony to cultural survival and a party of the deep bonds that undergo among Jews and eu civilization.

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Example text

ISRAEL" IN THE FIRST STATEMENT OF JUDAISM imagining that their ideal was to be realized - so far as we can see - by everyone in society. " The received conception found itself transformed in the Mishnaic system, which held out the ideal of sanctification as pertinent not solely to the home and village, the limits of the imagination of the Pharisaic system, let alone to the procedures of certain limited social transactions, such as had occupied the attention of the scribes. E. did not. True, the Mishnaic system carried to the logical conclusion the mode of social thought of both Pharisaism and scribism, bringing to its fulfillment the fundamental direction of the thinking of both groups.

More to the point, if it is not autobiographical, writing for society at large the personal insight of a singular figure, it also is not an account of a whole nation's story. E. never left. And, as is well known, a great many of those who ended up in Babylonia stayed there, with only a minority returning to Jerusalem. Consequently, the story of exile and return to Zion encompasses what happened to only a few families, who identified themselves as the family of Abraham, Isaac, and Jacob, and their genealogy as the history of Israel.

But no political facts in the first and second centuries required the Mishnah's authorities to address matters urgent to Christian authors. The reason was that, before the legalization of Christianity by Constantine at the beginning of the third century, the development of the Christian communities contained nothing of compelling interest to the Mishnah's sages. I cannot point to a single issue critical to Christian writers on which Mishnah's sages laid down a central and definitive doctrine. We shall understand the impact of Christianity's political triumph in the fourth century upon the second phase of the Judaic system of the dual Torah only when we see how utterly remote from the Christian defi was the urgent question and the compelling response of the first phase of that same Judaic system.

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