Judaism and Jewish life reflect a diversity of identity after the past two centuries of modernization. This work examines how the early reformers of the 19th century and their legacy into the 20th century created a livable, liberal Jewish identity that allowed a reinvention of what it meant to be Jewish—a process that continues today. Many scholars of the modern Jewish identity focus on the ways in which the past two centuries have resulted in the loss of Jewishness: through "assimilation," intermarriage, conversion to other faiths, genocide (in the Holocaust), and decline in religious observance. In this work, author Frederick S. Roden presents a decidedly different perspective: that the changes in Judaism throughout the 19th and 20th centuries resulted in a malleable, welcoming, and expanded Jewish identity—one that has benefited from intermarriage and converts to Judaism. The book examines key issues in the modern definition of Jewish identity: who is and is not considered a Jew, and why; issues of Jewish "authenticity"; and the recent history of the debate. Attention is paid to the experiences of individuals who came to Judaism from outside the tradition: through marrying into Jewish families and/or choosing Judaism as a religion. In his consideration of the tragedy of the Holocaust, the author examines how a totalitarian regime's racial policing of Jewish identity served to awaken a connection with and reconfiguration of what that Jewish identity meant for those who retrospectively realized their Jewishness in the postwar era.

When Christians Were Jews tells the story of identity rediscovered. Narrating recent biblical scholarship as a story of family strife, Berard recounts how early Christians dissociated from their Jewish origins and reflects on the spiritual loss suffered by Christianity because of this division. He calls Christians to explore “with open mind and heart . . . the Jewishness not only of Jesus but of themselves.”

Judith Butler follows Edward Said's late suggestion that through a consideration of Palestinian dispossession in relation to Jewish diasporic traditions a new ethos can be forged for a one-state solution. Butler engages Jewish philosophical positions to articulate a critique of political Zionism and its practices of illegitimate state violence, nationalism, and state-sponsored racism. At the same time, she moves beyond communitarian frameworks, including Jewish ones, that fail to arrive at a radical democratic notion of political cohabitation. Butler engages thinkers such as Edward Said, Emmanuel Levinas, Hannah Arendt, Primo Levi, Martin Buber, Walter Benjamin, and Mahmoud Darwish as she articulates a new political ethic. In her view, it is as important to dispute Israel's claim to represent the Jewish people as it is to show that a narrowly Jewish framework cannot suffice as a basis for an ultimate critique of Zionism. She promotes an ethical position in which the obligations of cohabitation do not derive from cultural sameness but from the unchosen character of social plurality. Recovering the arguments of Jewish thinkers who offered criticisms of Zionism or whose work could be used for such a purpose, Butler disputes the specific charge of anti-Semitic self-hatred often leveled against Jewish critiques of Israel. Her political ethic relies on a vision of cohabitation that thinks anew about binationalism and exposes the limits of a communitarian framework to overcome the colonial legacy of Zionism. Her own engagements with Edward Said and Mahmoud Darwish form an important point of departure and conclusion for her engagement with some key forms of thought derived in part from Jewish resources, but always in relation to the non-Jew. Butler considers the rights of the dispossessed, the necessity of plural cohabitation, and the dangers of arbitrary state violence, showing how they can be extended to a critique of Zionism, even when that is not their explicit aim. She revisits and affirms Edward Said's late proposals for a one-state solution within the ethos of binationalism. Butler's startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.

Today Jews face a choice. We can be loyal to the ethical imperatives at the heart of Judaism—love the stranger, pursue justice, and repair the world. Or we can give our unconditional support to the state of Israel. It is a choice between Judaism as a religion and the nationalist ideology of Zionism, which is usurping that religion. In this powerful collection of personal narratives, thirty-nine Jews of diverse backgrounds tell a wide range of stories about the roads they have traveled from a Zionist world view to activism in solidarity with Palestinians and Israelis striving to build an inclusive society founded on justice, equality, and peaceful coexistence. Reclaiming Judaism from Zionism will be controversial. Its contributors welcome the long overdue public debate. They want to demolish stereotypes of dissenting Jews as “self-hating,” traitorous, and anti-Semitic. They want to introduce readers to the large and growing community of Jewish activists who have created organizations such as Jewish Voice for Peace, IfNotNow, and Open Hillel. They want to strengthen alliances with progressives of all faiths. Above all, they want to nurture models of Jewish identity that replace ethnic exclusiveness with solidarity, Zionism with a Judaism once again nourished by a transcendent ethical vision. An introduction and afterword by Carolyn L. Karcher set the narratives in historical context. Contributors include: Joel Beinin • Sami Shalom Chetrit • Ilise Benshushan Cohen • Marjorie Cohn • Rabbi and Cantor Michael Davis • Hasia R. Diner • Marjorie N. Feld • Chris Godshall • Ariel Gold • Noah Habeeb • Claris Harbon • Linda Hess • Rabbi Linda Holtzman • Yael Horowitz • Carolyn L. Karcher • Mira Klein • Sydney Levy • Ben Lorber • Shoshana Madmoni-Gerber • Carly Manes • Moriah Ella Mason • Seth Morrison • Eliza Rose Moss-Horwitz • Hilton Obenzinger • Henri Picciotto • Ned Rosch • Rabbi Brant Rosen • Alice Rothchild • Tali Ruskin • Cathy Lisa Schneider • Natalia Dubno Shevin • Ella Shohat • Emily Siegel • Rebecca Subar • Cecilie Surasky • Rebecca Vilkomerson • Rachel Winsberg • Rabbi Alissa Wise • Charlie Wood

The renewed perception of Judaism's influenceJudaism today is too often thought to represent a religious backwater, a highly particularistic, religion with its own esoteric tales and traditions, practices and norms. First Christians, then Jews themselves, have succumbed to this characterization, resulting in dismissal of Judaism's universal religious significance. Bereft of its religious import, Judaism is increasingly thought merely an ethnic designationand a quickly dissipating one at that. Neusner pleas for vindication of "the universal character and appeal of Judaic monotheism in the mainstream of humanity." Of the three great monotheistic religions, only Judaism has survived without political power, military might, or great numbers of adherents and has done so because its method and message aim to persuade the world of God's dominion and the marks of God's rule.

The burgeoning film industry in the Weimar Republic was, among other things, a major site of German-Jewish experience, one that provided a sphere for Jewish “outsiders” to shape mainstream culture. The chapters collected in this volume deploy new historical, theoretical, and methodological approaches to understanding the significant involvement of German Jews in Weimar cinema. Reflecting upon different conceptions of Jewishness – as religion, ethnicity, social role, cultural code, or text – these studies offer a wide-ranging exploration of an often overlooked aspect of German film history.

This book examines the ways modern Jewish thinkers, writers, and artists appropriated the figure of Jesus as part of the process of creating modern Jewish culture.