Although the ideas of ""tradition"" and ""modernity"" may seem to be directly opposed, David Ellenson, a leading contemporary scholar of modern Jewish thought, understood that these concepts can also enjoy a more fluid relationship. In honor of Ellenson, editors Michael A. Meyer and David N. Myers have gathered contributors for Between Jewish Tradition and Modernity: Rethinking an Old Opposition to examine the permutations and adaptations of these intertwined forms of Jewish expression. Contributions draw from a range of disciplines and scholarly interests and range in subject from the theological to the liturgical, sociological, and literary. The geographic and historical focus of the volume is on the United States and the State of Israel, both of which have been major sites of inquiry in Ellenson's work. In twenty-two essays, contributors demonstrate that modernity did not simply replace tradition in Judaism but rather entered into a variety of relationships with it: adopting or adapting certain elements, repossessing rituals that had once been abandoned, or struggling with its continuing influence. In four parts - Law, Ritual, Thought, and Culture - contributors explore a variety of subjects, including the role of reform in Israeli Orthodoxy, traditions of twentieth-century bar/bat mitzvah, end-of-life ethics, tensions between Zionism and American Jewry, and the rise of a 1960s New York Jewish countrerculture. An introductory essay also presents an appreciation of Ellenson's scholarly contribution. Bringing together leading Jewish historians, anthropologists, sociologists, philosophers and liturgists, Between Jewish Tradition and Modernity offers a collective view of a historically and culturally significant issue that will be of interest to Jewish scholars of many discplines. Contributors Include: Adam S. Ferziger, Jack Wertheimer, Jonathan D. Sarna, Deborah E. Lipstadt, Michael A. Meyer, Steven M. Lowenstein, William Cutter, Riv-Ellen Prell, Carole B. Balin, Arnold J. Band, Paula E. Hyman, Zvi Zohar, Elliot N. Dorff, Isa Aron, Dalia Marx, Arnold M. Eisen, Michael Marmur, Rachel Adler, Lewis M. Barth, Lawrence A. Hoffman, Wendy I. Zierler.

A collection of essays that explore the effects of modernization on Jewish self-understanding. Over the last three centurles, the Jewish experience has been profoundly affected by modernity, which Meyer defines as not only technological advance, cultural innovation, and reliance upon human reason but also as the adaptation of Jews to a modern framework within non-Jewish economies, societies, and cultures. Judaism within Modernity begins with an exploration of Jewish historiography and the problems of periodization in modern Jewish history. In these beginning essays we see the range of Meyer's thinking about what constitutes modernization and how to determine its beginning. He discusses the role of history in defining identity among Jews and suggests that finding an adequate paradigm of continuity is essential to the historian's task. The essays in the second section focus on the Jews of Germany. Here Meyer writes about the influence of German Jews on Jews in the United States, comparing the historical experience of the two communities. These essays also address the intersection of religion, scholarship, and history with politics in nineteenth- and twentiety-century Germany. A third section deals with the European Reform movement, which brought a liberal Judaism to the majority of German Jews. Here Meyer likewise presents a fresh perspective on the way the Reform movement was viewed by those outside of it, especially by non-Jews. The essays in the final section explore Judaism in the United States. In particular, they show how reform Judaism and Zionism were able to recondle their initial differences. Judaism within Modernity is an impressive collection of essays written by a renowned Jewish historian and will be a standard volume for students and scholars of the modern Jewish experience.

Rabbi, educator, intellectual, and community leader, Leo Baeck (1873-1956) was one of the most important Jewish figures of prewar Germany. The publication of his 1905 Das Wesen des Judentums (The Essence of Judaism) established him as a major voice for liberal Judaism. He served as a chaplain to the German army during the First World War and in the years following, resisting the call of political Zionism, he expressed his commitment to the belief in a vibrant place for Jews in a new Germany. This hope was dashed with the rise of Nazism, and from 1933 on, and continuing even after his deportation to Theresienstadt, he worked tirelessly in his capacity as a leader of the German Jewish community to offer his coreligionists whatever practical, intellectual, and spiritual support remained possible. While others after the war worked to rebuild German Jewish life from the ashes, a disillusioned Baeck pronounced the effort misguided and spent the rest of his life in England. Yet his name is perhaps best-known today from the Leo Baeck Institutes in New York, London, Berlin, and Jerusalem dedicated to the preservation of the cultural heritage of German-speaking Jewry. Michael A. Meyer has written a biography that gives equal consideration to Leo Baeck's place as a courageous community leader and as one of the most significant Jewish religious thinkers of the twentieth century, comparable to such better-known figures as Martin Buber, Franz Rosenzweig, and Abraham Joshua Heschel. According to Meyer, to understand Baeck fully, one must probe not only his thought and public activity but also his personality. Generally described as gentle and kind, he could also be combative when necessary, and a streak of puritanism and an outsized veneration for martyrdom ran through his psychological makeup. Drawing on a broad variety of sources, some coming to light only in recent years, but especially turning to Baeck's own writings, Meyer presents a complex and nuanced image of one of the most noteworthy personalities in the Jewish history of our age.

This book shows how Israel Mattuck was probably the most influential figure in the development of the Liberal Jewish Synagogue in the UK and the wider Liberal Jewish movement through his involvement with the World Union for Progressive Judaism, which he chaired from its foundation in 1926 until his death in 1954. His authority was partly the result of his personality and intelligence, but also his thorough Jewish education, which in England only Israel Abrahams could equal, together with his first-hand exposure to the American Reform Movement. At the time of his death, Israel Mattuck was hailed as a 'Jewish Archbishop of Canterbury' and the magnitude of his achievements is undeniable: he led the LJS and the Liberal Jewish movement through two world wars, he produced prayer books that provided the liturgy for the Liberal Jewish movement for over 40 years, and he was one of the prime instigators in setting up the London Society of Jews and Christians, which he co-chaired for many years and which provided the model for the foundation of the Council of Christians and Jews in 1942.

In developing the Liberal Jewish Synagogue (LJS) and the wider Liberal Jewish movement, Israel Mattuck did not work alone, but alongside Claude Montefiore and Lily Montagu. However, of the three, Israel Mattuck appears to have been the most influential. His authority was partly the result of his personality and intelligence, but also his thorough Jewish education, which in England only Israel Abrahams could equal, together with his first-hand exposure to the American Reform Movement. This is a biography of his life.

Joachim Prinz (1902 1988) was one of the most extraordinary and innovative figures in modern Jewish history. Never one for conformity, Prinz developed and modeled a new rabbinical role that set him apart from his colleagues in Weimar Germany. Provocative, strikingly informal and determinedly anti-establishment, he repeatedly stirred up controversy. During the Hitler years, Prinz strove to preserve the self-respect and dignity of a Jewish community that was vilified on a daily basis by Nazi propaganda. After immigrating to the United States in 1937, he soon became a prominent rabbi in New Jersey, drawing thousands to his unpredictable sermons. Prinz's autobiography, superbly introduced and annotated by Michael A. Meyer, offers a fascinating glimpse into the life and personality of this unconventional and influential rabbi."

The movement for religious reform in modern Judaism represents one of the most significant phenomena in Jewish history during the last two hundred years. It introduced new theological conceptions and innovations in liturgy and religious practice that affected millions of Jews, first in central and Western Europe and later in the United States. Today Reform Judaism is one of the three major branches of Jewish faith. Bringing to life the ideas, issues, and personalities that have helped to shape modern Jewry, Response to Modernity offers a comprehensive and balanced history of the Reform Movement, tracing its changing configuration and self-understanding from the beginnings of modernization in late 18th century Jewish thought and practice through Reform's American renewal in the 1970s.

Despite the vicissitudes of their anomalous historical experience, the Jews survive as am identifiable entity. They have withstood one challenge after another -- both physical and intellectual -- somehow maintaining an historical continuity. How Jewish writers have dealt with this enigma serves as the subject of this volume. With these words from the Preface, Michael A. Meyer characterizes the scope of his Ideas of Jewish History. As the only volume of readings in the area of Jewish historiography and the philosophy of Jewish history, Ideas of Jewish History acquaints the reader with both the universal and the particular challenges inherent in the writing of Jewish history.

Until the 18th century Jews lived in Christian Europe, spiritually and often physically removed form the stream of European culture. During the Enlightenment intellectual Europe accepted a philosophy which, by the universality of its ideals, reached out to embrace the Jew within the greater community of man. The Jew began to feel European, and his traditional identity became a problem for the first time. the response of the Jewish intellectual leadership in Germany to this crisis is the subject of this book. Chief among those men who struggled with the problems of Jewish consciousness were Moses Mendelssohn, David Friedlander, Leopold Zunz, Eduard Gans, and Heinrich Heine. By 1824, liberal Judaism had not yet produced a vision of it future as a separate entity within European society, but it had been exposed to and grappled with all the significant problems that still confront the Jew in the West.

Studienarbeit aus dem Jahr 2013 im Fachbereich Physik - Quantenphysik, Note: 2,3, Universitat Flensburg (Physik und ihre Didaktik), Veranstaltung: Experimentalpraktikum, Sprache: Deutsch, Abstract: Die zu Beginn des letzten Jahrhunderts kristallisierte sich in der Physik ein neues Teilgebiet heraus, welches bis zu jener Zeit wenig bekannt und erforscht war, die Quantenphysik. Nach der Geburt" der Quantenphysik im Jahr 1900 mit der durch Max Plank veroffentlichten Theorie der Hohlraumstrahlung, sind daruber hinaus der Millikan Versuch 1909 zu nennen, sowie das Rutherfordsche Atommodell von 1911. 1913 fuhrten James Franck und Gustav Hertz ein Experiment zum Nachweis diskreter Energiestufen in Atomen durch. Zu jenem Zeitpunkt nahmen die Experimentatoren jedoch an, dass sie die Ionisierungsenergie des Quecksilberdampfes bestimmt hatten. Was sie wirklich mit ihrem Versuch bewiesen bzw. erreicht hatten, wurde ihnen erst spater bewusst. Dieser Franck-Hertz-Versuch" wurde 1914 veroffentlicht und 1925 mit dem Nobelpreis ausgezeichnet. Er galt als Nachweis bzw. Bestatigung des Bohrschen Atommodells, welches ebenfalls 1913 von Niels Bohr entwickelt wurde. ...]