Wikipedia

Jewish peoplehood

Jewish peoplehood (Hebrew: עמיות יהודית, Amiut Yehudit) is the conception of the awareness of the underlying unity that makes an individual a part of the Jewish people.[1]

The concept of peoplehood has a double meaning. The first is descriptive, as a concept factually describing the existence of the Jews as a people, i.e., a national ethnoreligious indigenous group. The second is normative, as a value that describes the feeling of belonging and commitment to the Jewish people.[2]

The concept of Jewish peoplehood is a paradigm shift for some in Jewish life. Insisting that the mainstream of Jewish life is focused on Jewish nationalism (Zionism), they argue that Jewish life should instead focus on Jewish peoplehood, however the majority of Jews see peoplehood as encompassing both Jews living inside Israel and outside in diaspora.[3]

The concept of peoplehood, or "Klal Yisrael"[4] has permeated Jewish life for millennia, and to focus on it does not constitute a shift from the focus on Jewish nationhood. Jews have been extremely effective in sustaining a sense of joint responsibility towards their people and its members for over 2,000 years, since their displacement by the Romans, subsequent enslavement, dispersal as a refugee community throughout the world, and subsequent return to their homeland in 1948.[5]

The concepts of Jews as a nation and as a peoplehood are not necessarily at odds with one another. The very concept of defining Jews as a nation, people, or civilization is historically accurate, and suggests a wide variety of values within the context of Judaism also.[6]

Jewish writings

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See also: Bnei Israel

The concept of a distinctive Jewish people has been part of Jewish culture since the development of the Hebrew Bible. Throughout the Torah, Prophets and Writings, Jews are variously referred to as a congregation, a nation, children of Israel or even a kingdom, (Eda, Uma, Am, B'nai Israel, Mamlakha respectively) all implying a connection among people.[7]

"And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant, to be a God to you, and to your seed after you". Genesis 17:7/8[8]

"There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people". Esther 3:8[9]

"In each generation every individual should feel as though he or she had actually been redeemed from Egypt". The Haggadah[10]

"Kol yisrael arevim zeh bazeh" – "All Israelites are sureties for one another". Talmud Shevuot 39a[11]

Jewish nationhood

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See also: Jewish national movements

Today, outside Israel, it is not easily apparent, and many diaspora Jews would deny it outright, or use the softer term "the Jewish people." But from ancient times until the French Revolution Jews were conscious of themselves as a nation, a nation dispersed in exile, and were viewed as such by the non Jewish world as well...The seemingly anomalous persistence of a Jewish national self-consciousness for almost two millennia following the loss of its state is a fact that, rather than be dismissed, should elicit astonishment and creatively challenge any conventional definition of what constitutes a nation...In the Jewish case the essential point lies elsewhere, in the myriad ways through which Jews everywhere until modern times fused their collective memory and collective hope and focused both on what they continued to regard as their true home.[12]

— Yosef Hayim Yerushalmi

Goy גוי, in Biblical Hebrew, literally means "nation", and historically Jews are most commonly described with variations of this concept. In Genesis 12:2, God promises Avraham that his descendants will form a goy gadol ("great nation"). In Exodus 19:6, the Jews are referred to as a goy kadosh (גוי קדוש), a "holy nation". One of the more poetic descriptions of the Jewish people in the Hebrew Bible, and popular among Jewish scholarship, is goy ehad b'aretz, or "a unique nation upon the earth!" (2 Samuel 7:23 and 1 Chronicles 17:21). The "nation" concept refers not just to a territorial or political entity, i.e. the Kingdom of Judah, but in the ancient sense meaning a group of people with a common history, a common destiny, and a sense of connection to one another,[13] an ethnos. The nationhood concept adhered to the biblical and religious identification as a chosen people, a holy nation set apart from the other nations in obedience to the One God. This conception of Jewishness helped to preserve the Jewish people during the diaspora, when Jews were "scattered among the nations". It was similarly invoked by the Zionist movement, which sought to Negate the Diaspora (shlilat ha'galut) by Gathering the exiled of Israel (Kibbutz Galuyot) back to their homeland, where they would achieve national self-determination.

The concept of "Jewish nationhood" is deeply rooted in history and has evolved over time. The Jewish people originated from the Israelites and Hebrews of historical Israel and Judah, two related kingdoms that emerged in the Levant during the Iron Age.[14] The earliest mention of Israel is inscribed on the Merneptah Stele around 1213–1203 BCE, but religious literature tells the story of Israelites going back at least as far as c. 1500 BCE.[citation needed]

The Jewish diaspora, or exile, is a significant part of Jewish nationhood. This refers to the dispersion of Israelites or Jews out of their ancient ancestral homeland (the Land of Israel) and their subsequent settlement in other parts of the globe. The first exile was the Assyrian exile, the expulsion from the Kingdom of Israel (Samaria) begun by Tiglath-Pileser III of Assyria in 733 BCE. The next experience of exile was the Babylonian captivity, in which portions of the population of the Kingdom of Judah were deported in 597 BCE and again in 586 BCE by the Neo-Babylonian Empire under the rule of Nebuchadnezzar II.

The concept of Jewish nationhood was also pivotal in the establishment of the State of Israel. The modern political Zionist movement, which called for the establishment of a Jewish state in the land of Eretz Yisrael (lit. land of Israel) in the late 19th century. The calls for Jewish nationhood followed waves of migrations to Palestine. At midnight on May 14, 1948, the Provisional Government of Israel proclaimed a new State of Israel.[15] On that same date, the United States, in the person of President Truman, recognized the provisional Jewish government as the de facto authority of the Jewish state (de jure recognition was extended on January 31, 1949).[15]

Jewish nationhood is not just about a shared history and homeland, but also about a shared culture and common tribal religion. Judaism has played a significant role in the development of Western culture because of its unique relationship with Christianity, the dominant religious force in the West.[16] The Passover sacrifice, for example, has great significance in Jewish culture. Its offering marks the precise moment of Jewish nationhood – over 3,300 years ago.[17]

In summary, Jewish nationhood is a complex and multifaceted concept that encompasses shared history, culture, religion, and a sense of belonging to a community. It has been a driving force in the preservation of Jewish identity throughout history and continues to shape the Jewish experience today.

Jewish peoplehood

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Some modern Jewish leaders in the diaspora, particularly American Jews, found the traditional conception of Jews as a "nation among the nations" problematic, posing a challenge to integration and inviting charges of dual loyalty. The first significant use of the "peoplehood" concept was by Mordecai Kaplan, co-founder of the Reconstructionist School of Judaism, who was searching for a term that would enable him to describe the complex nature of Jewish belonging. Once the State of Israel was founded, he rejected the concept of nationhood, as it had become too closely identified with statehood, and replaced it with the peoplehood concept.[18] In his work Judaism as a Civilization, Kaplan sought to define the Jewish people and religion in socio-cultural terms as well as religious ones.

Kaplan's definition of Judaism as "an evolving religious civilization" illumines his understanding of the centrality of Peoplehood in the Jewish religion. Describing Judaism as a religious civilization emphasizes the idea that Jewish people have sought "to make [their] collective experience yield meaning for the enrichment of the life of the individual Jew and for the spiritual greatness of the Jewish people." The definition as a civilization allows Judaism to accept the principles of unity in diversity and continuity in change. It is a reminder that Judaism consists of much that cannot be put into the category of religion in modern times, "paradoxical as it may sound, the spiritual regeneration of the Jewish people demands that religion cease to be its sole preoccupation."[19] In the sense that existence precedes essence and life takes precedence over thought, Judaism exists for the sake of the Jewish people rather than the Jewish people existing for the sake of Judaism.[6]

Kaplan's purpose in developing the Jewish Peoplehood idea was to create a vision broad enough to include everyone who identified as a Jew regardless of individual approaches to that identity.[20]

In modern Jewish life

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Since 2000, major Jewish organizations have embraced the peoplehood concept and intellectual interest in the topic has increased. Major organizations such as the Jewish Federations of North America, the JFNA New York Federation, the Jewish Agency for Israel, the Israel Ministry for Education, the Diaspora Museum, the Avi Chai Foundation, the American Jewish Committee and many other smaller organizations are either introducing the peoplehood concept as an organizing principle in their organizations or initiating high-profile programming with an explicit focus on Jewish Peoplehood.[21]

Natan Sharansky, the Jewish Agency’s chairman, declared that the agency’s traditional Zionist mission had outlived its usefulness. In his new capacity, he has made Israel education and promoting Jewish Peoplehood a priority, particularly among the young.[22]

Key characteristics

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Alongside the use of the peoplehood concept by Jewish organizations, there is a parallel growth of intellectual interest in the topic since 2000. The intellectual discussion asks: What is "Jewish Peoplehood"? What are the key characteristics that distinguish Jewish Peoplehood from other concepts or other ethnic or religious communities?[23]

Areas of agreement

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The areas of agreement among Jewish intellectuals writing about the concept of Jewish Peoplehood point to three principles:

The three unifying principles of the Jewish Peoplehood theory:

  1. A multidimensional experience of Jewish belonging – The concept of Jewish Peoplehood assumes an understanding of Jewish belonging that is multidimensional.
  2. Rejection of any dominant ideology, which over emphasizes one dimension of Jewishness - Strong ideological frameworks that overemphasize one dimension of the larger Jewish experience are not an acceptable starting point for understanding how individuals connect to the Jewish People.
  3. Focus on the nature of the connection between Jews and not on the Jewish Identity - Those concerned with the Jewish Peoplehood concept do not focus on the identity of individuals, but rather on the nature of connections between Jews. The concern is with common elements and frameworks that enable Jews to connect with one another both emotionally and socially.

In combination, these three principles imbue the Peoplehood concept with coherence and offer an added value to organizations that wish to create programs “that build Jewish Peoplehood” in a sustainable and measurable way.[24]

Different perspectives

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There are several variants of the communitarian position among intellectuals writing about Jewish Peoplehood. The common denominator is the desire to find common ground upon which connections between Jews are built.

The four distinct positions regarding Jewish Peoplehood:

  1. Peoplehood as a common destiny.[25]
  2. Peoplehood as a shared mission with an emphasis on Tikkun Olam.[26][27]
  3. Peoplehood as a shared kinship and mutual responsibility.[28]
  4. Peoplehood as an obligation.[29]

For some critics, Jewish Peoplehood is still an amorphous and abstract concept that presents an optional ideological approach towards the Jewish collective. Others wonder if it is too weak a foundation on which to base Jewish collective identity, especially since the vision of Peoplehood is not necessarily predicated on having any kind of religious or spiritual identity.[22]

See also

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• Jewish culture

References

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  1. ^ Peoplehood Now, sponsored by the NADAV Foundation, editors: Shlomi Ravid, Shelley Kedar, Research: Ari Engelberg, Elana Sztokman, Varda Rafaeli, p.11
  2. ^ The Peoplehood Papers IV, edited by Ravid S., United Jewish Communities, Kol Dor, The Jewish Peoplehood HUB, Tel Aviv, 2009, p.37
  3. ^ The Peoplehood Papers III, edited by Ravid S., Serkin T., United Jewish Communities, The International School for Jewish Peoplehood Studies at Beit Hatfutsot, Tel Aviv, 2008, p.20
  4. ^ Perlberger, Hanna (January 11, 2020). "Sharing the Secret to Jewish Unity". Chabad.org. Retrieved May 3, 2024.
  5. ^ Making Peoplehood Work: The Institutional Challenge, Dr. Shlomi Ravid, The Peoplehood Papers II, edited by Serkin D,. Kol Dor, The International School for Jewish Peoplehood Studies at Beit Hatfutsot, Tel Aviv, 2008 , p.27
  6. ^ a b *Emanuel S. Goldsmith, "Salvational Zionism and Religious Naturalism in the Thought of Mordecai M. Kaplan" Archived 2010-06-20 at the Wayback Machine
  7. ^ The Peoplehood Papers I, edited by Corbin K., Fram Plotkin A., Levine E., Most G., United Jewish Communities, New York, 2007, p.38
  8. ^ *Genesis 17:7/8
  9. ^ *Esther 3:8
  10. ^ *The Haggadah
  11. ^ *Talmud Shevuot 39a
  12. ^ Myers, David N.; Kaye, Alexander (2013-12-03). The Faith of Fallen Jews: Yosef Hayim Yerushalmi and the Writing of Jewish History. UPNE. ISBN 978-1-61168-413-1.
  13. ^ Judaism 101 Are the Jews a Nation?
  14. ^ Spielvogel, Jackson J. (2008). Western Civilization: Volume A: To 1500. Wadsworth Publishing. p. 36. ISBN 9780495502883. What is generally agreed, however, is that between 1200 and 1000 B.C., the Israelites emerged as a distinct group of people, possibly organized into tribes or a league of tribes ... the establishment of two separate kingdoms---the kingdom of Israel, composed of the ten northern tribes, with its capital eventually at Samaria, and the southern kingdom of Judah, consisting of two tribes, with its capital at Jerusalem. ... The people of Judah survived, eventually becoming known as the Jews and giving their name to Judaism, the religion of Yahweh, the Israelite God.
  15. ^ a b "U.S. Recognition of the State of Israel". National Archives. 2016-08-15. Retrieved 2023-11-27.
  16. ^ "Judaism - Religion, Monotheism, Culture | Britannica". www.britannica.com. Retrieved 2023-11-27.
  17. ^ Tzvi (2012-09-10). "Pesach Offering". Aish.com. Retrieved 2023-11-27.
  18. ^ A Framework for the Strategic Thinking about Jewish Peoplehood, Kopelowitz, E. and Engelberg A., Platforma, Jerusalem, 2007, p. 4
  19. ^ Mordecai M. Kaplan, Judaism as a Civilization, New York: Macmillan, 1934, p.345
  20. ^ Peoplehood Now, p.13
  21. ^ A Framework for Strategic Thinking about Jewish Peoplehood, p. 4
  22. ^ a b Embattled Jewish Agency To Promote Identity Over Aliyah, Gal Beckerman
  23. ^ A Framework for Strategic Thinking about Jewish Peoplehood, p. 7
  24. ^ A Framework for Strategic Thinking about Jewish Peoplehood, p.9-10
  25. ^ The Ministry for Diaspora Affairs and Combating Antisemitism (27 September 2020). "Our Common Destiny". www.gov.il. Retrieved May 3, 2024.
  26. ^ "Tikkun olam and tikkun Yisrael: Notion that Jewish people should help each other". The Jerusalem Post | JPost.com. 2023-03-19. Retrieved 2024-05-03.
  27. ^ Palvanov, Efraim (2023-08-24). "The Real Meaning of Tikkun Olam". Mayim Achronim. Retrieved 2024-05-03.
  28. ^ "ahavas yisroel - Jewish English Lexicon". jel.jewish-languages.org. Retrieved 2024-05-03.
  29. ^ A Framework for Strategic Thinking about Jewish Peoplehood, p.13-14

Works cited

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Further reading

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  • The Case for Jewish Peoplehood: Can We Be One?, by Erica Brown, Misha Galperin, and Joseph Telushkin, 2009
  • Jewish Peoplehood: Change and Challenge, (Reference Library of Jewish Intellectual History) by Ezra Kopelowitz and Menachem Reviv, 2008
  • The Future of Jewish Peoplehood, by Arthur Waskow (1977)
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