The idea for this book came to Larry Tye as he traveled overseas as a reporter for the Boston Globe. In each city he visited he was intrigued by a reawakening of practice and spirit of the long repressed Jewish community. And the more communities he saw close-up, the clearer it became to him that the Jewish world was being reshaped and revitalized in ways that were not reflected in what he was reading about the disappearing diaspora and the vanishing Jews of America. The result is Home Lands, an narrative that tells the story of the new Jewish diaspora. Tye picked seven Jewish communities from Boston to Buenos Aires and Dusseldorf to Dnepropetrovsk deep in the Ukraine, and in each he zeroes in on a single family or congregation whose tale reflects the wider community's history and current situation. He met each community's leaders, talked with their scores of young people and old, and went with them to High Holiday services and Sabbath celebrations. The first impression that emerges from his travels is each city's uniqueness. Far more striking than the differences, however, is the unity. Jews all over the world still have enough customs and rituals in common for outsiders to see them as part of the same people, and for them to define themselves that way. It is that new comfort level, that sense of finally feel comfortable in the lands where they are living, that is at the heart of this engrossing book. Readers' eyes will be opened to how Germany, just a generation after the genocide, has the world's fastest-growing Jewish population; how the Jews of Buenos Aires have carved a place for themselves in a land that also gave refuge to Nazi henchmen like Adolph Eichman, and how Ireland is home to a tight-knit Jewish community that, remarkably, has produced Jewish Lord Mayors in Belfast, Cork and, twice from the same family, in Dublin. In Boston, Tye tells the story of his own family, whose roots run deep in the city's Jewish community. Home Lands is a book that is deeply personal even as it sheds light on the larger Jewish experience.

Tudor Parfitt examines a myth which is based on one of the world's oldest mysteries - what happened to the lost tribes of Israel? Christians and Jews alike have attached great importance to the legendary fate of these tribes which has had a remarkable impact on their ideologies throughout history. Each tribe of Israel claimed descent from one of the twelve sons of Jacob and the land of Israel was eventually divided up between them. Following a schism which formed after the death of Solomon, ten of the tribes set up an independent northern kingdom, whilst those of Judah and Levi set up a separate southern kingdom. In 721BC the ten northern tribes were ethnically cleansed by the Assyrians and the Bible states they were placed: 'in Halah and in Habor by the river of Gozan and in the city of Medes.' The Bible also foretold that one day they would be reunited with the southern tribes in the final redemption of the people of Israel. Their subsequent history became a tapestry of legend and hearsay. The belief persisted that they had been 'lost' in some remote part of the world and there were countless suggestions and claims as to where. At a lecture Parfitt gave some years ago in Cape Town he was approached by a group of Africans who claimed to be members of the Lemba tribe from a mysterious lost city of Sena, and of Jewish descent. The final chapter will attempt to reveal, using a combination of linguistics and genetics, what did become of these lost tribes.

"The aftermath of World War II was a period of massive Jewish migration. More than a million Jews came to settle in the new state of Israel; hundreds of thousands moved to North America, Australia, and France, while tens of thousands resettled themselves elsewhere in Europe and the world. Emigration was, in turn, paralled by large-scale movement among second-generation Jews from the great urban centers to the suburbs. Until recently it has seemed as though the Jewish people had, in the words of the Bible, reached a situation of rest and landed inheritance. However, there is considerable evidence that Jews are still moving: from the former Soviet Union, to and from Israel, and within nations where they have been long resident. Still Moving examines the causes and character of contemporary migration in Israel and throughout the Diaspora.The contributors to this volume adopt a cross-cultural comparative approach. Part 1 establishes the context of the new migration globally with specific concentration on its effects on the institutions of Israeli democracy. Part 2 surveys immigration to Israel in the 1990s with particular emphasis on the wave of Russian emigres since the fall of the Soviet Union. Internal migration from rural to urban centers is also explored. Migration to the Diaspora is covered in part 3. The Jewish identity of Soviet Jews is compared to their American and Canadian counterparts. Economic performance and problems of multigenerational families among emigres are also treated, as are the controversies surrounding politically motivated emigration from Israel. Part 4 focuses on the changing nature of the Diaspora and its relations with Israel. Beyond its grounding in Jewish culture and history, Still Moving frames questions that are central to understanding contemporary migration in general: Does immigration accelerate or retard the abilities of host countries to restructure economically? How does greater ethnic diversity affect the social and cultural life of cities? What factors help immigrants integrate into the wider community? Does immigration contribute to the creation of a marginalized underclass? Still Moving will be essential reading for historians, sociologists, Jewish studies specialists, and policy analysts" --

The first comprehensive history of how Jews became citizens in the modern world For all their unquestionable importance, the Holocaust and the founding of the State of Israel now loom so large in modern Jewish history that we have mostly lost sight of the fact that they are only part of—and indeed reactions to—the central event of that history: emancipation. In this book, David Sorkin seeks to reorient Jewish history by offering the first comprehensive account in any language of the process by which Jews became citizens with civil and political rights in the modern world. Ranging from the mid-sixteenth century to the beginning of the twenty-first, Jewish Emancipation tells the ongoing story of how Jews have gained, kept, lost, and recovered rights in Europe, North Africa, the Middle East, the United States, and Israel. Emancipation, Sorkin shows, was not a one-time or linear event that began with the Enlightenment or French Revolution and culminated with Jews' acquisition of rights in Central Europe in 1867–71 or Russia in 1917. Rather, emancipation was and is a complex, multidirectional, and ambiguous process characterized by deflections and reversals, defeats and successes, triumphs and tragedies. For example, American Jews mobilized twice for emancipation: in the nineteenth century for political rights, and in the twentieth for lost civil rights. Similarly, Israel itself has struggled from the start to institute equality among its heterogeneous citizens. By telling the story of this foundational but neglected event, Jewish Emancipation reveals the lost contours of Jewish history over the past half millennium.

The unique duality of Jewish existence, wherein a major Jewish centre in the Land of Israel flourished alongside a large and prosperous diaspora, was one of the outstanding features of Second Temple and post-Temple Jewish life. As in modern times, ongoing Jewish dispersion raised questions that went to the heart of Jewish self-identity, and declarations of allegiance to the ancestral homeland were frequently accompanied by seemingly contrary expressions of 'local-patriotism' on the part of Jewish diaspora communities. The destruction of Jerusalem and its Temple in 70 CE, and the subsequent failure under Bar-Kokhba to revive political independence (135 CE) forced Jews in Judaea as well as in the diaspora to re-evaluate the nature of the bonds that linked Jews throughout the world to 'The Land', and at the same time effected a re-examination of the authority structure that claimed priority for the communal leaders still functioning in Jewish Palestine. The chapters of this book, first delivered in Oxford as the Third Jacobs Lectures in Rabbinic Thought in January 1994, address a broad spectrum of questions relating to the centre-diaspora reality of Jewish life in Late Antiquity.