Analyzes a recent report on a survey of the religious beliefs and behavior of Israeli Jews, and of the intense public debate that it produced.

A historical tour de force, The Invention of the Jewish People offers a groundbreaking account of Jewish and Israeli history. Exploding the myth that there was a forced Jewish exile in the first century at the hands of the Romans, Israeli historian Shlomo Sand argues that most modern Jews descend from converts, whose native lands were scattered across the Middle East and Eastern Europe. In this iconoclastic work, which spent nineteen weeks on the Israeli bestseller list and won the coveted Aujourd'hui Award in France, Sand provides the intellectual foundations for a new vision of Israel's future.

What is a homeland and when does it become a national territory? Why have so many people been willing to die for such places throughout the twentieth century? What is the essence of the Promised Land? Following the acclaimed and controversial The Invention of the Jewish People, Shlomo Sand examines the mysterious sacred land that has become the site of the longest-running national struggle of the twentieth and twenty-first centuries. The Invention of the Land of Israel deconstructs the age-old legends surrounding the Holy Land and the prejudices that continue to suffocate it. Sand’s account dissects the concept of “historical right” and tracks the creation of the modern concept of the “Land of Israel” by nineteenth-century Evangelical Protestants and Jewish Zionists. This invention, he argues, not only facilitated the colonization of the Middle East and the establishment of the State of Israel; it is also threatening the existence of the Jewish state today.

While many non-Jews from Desmond Tutu to Jimmy Carter have advocated a single state of Israel, and Israel itself continues to aggressively defend its borders, very few practising Jews have publicly supported this position. Marc Ellis, director of the Jewish Studies Center at Baylor University, here offers a courageous argument for progressive Jews to reconcile their religious beliefs with a progressive political stance and makes a convincing case for a secular, one-state solution in which Israelis and Palestinians can live together peacefully.

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.

A fascinating analysis of how Jews fit into scholarly debates about Orientalism.

From National Jewish Book Award Winner and author of Israel, a bold reevaluation of the tensions between American and Israeli Jews that reimagines the past, present, and future of Jewish life Relations between the American Jewish community and Israel are at an all-time nadir. Since Israel’s founding seventy years ago, particularly as memory of the Holocaust and of Israel’s early vulnerability has receded, the divide has grown only wider. Most explanations pin the blame on Israel’s handling of its conflict with the Palestinians, Israel’s attitude toward non-Orthodox Judaism, and Israel’s dismissive attitude toward American Jews in general. In short, the cause for the rupture is not what Israel is; it’s what Israel does. These explanations tell only half the story. We Stand Divided examines the history of the troubled relationship, showing that from the outset, the founders of what are now the world’s two largest Jewish communities were responding to different threats and opportunities, and had very different ideas of how to guarantee a Jewish future. With an even hand, Daniel Gordis takes us beyond the headlines and explains how Israel and America have fundamentally different ideas about issues ranging from democracy and history to religion and identity. He argues that as a first step to healing the breach, the two communities must acknowledge and discuss their profound differences and moral commitments. Only then can they forge a path forward, together.

The long-standing debate about whether the State of Israel can be both Jewish and democratic raises important questions about the rights of Palestinian Arabs. In Israel Has a Jewish Problem, Joyce Dalsheim argues that this debate obscures another issue: Can the Jewish state protect the right to be Jewish, whatever form that “being” might take? Drawing on extensive ethnographic fieldwork, she investigates that question by looking at ways in which Jewish citizens of Israel struggle to be Jewish within the confines of a Jewish state. She focuses on everyday experiences, on public interpretations of the possibilities of being Jewish in the context of state policy, and on media representations of conflicts between Jewish citizens over social, religious, and political issues. Despite Israel's claim that every religious community “is free, by law and in practice, to exercise its faith, observe its holidays ... and administer its internal affairs,” Israel is foundationally a Jewish state. It privileges Orthodox regulation of who will be considered a Jew, of marriage and family law, and of conversion. This arrangement, and the constant tensions it has produced over the years, is often understood as a compromise between secular and religious political factions. But this religious-secular framing conceals broader patterns inherent in nationalist projects more generally. Using insights from Franz Kafka's writing as a theoretical lens through which the ethnographic data can be viewed, Dalsheim interrogates the relationship between nationalism and religion, asking what kinds of liberation have been achieved by Jews in the Jewish State. Ultimately the book argues, in a Kafkaesque reversal of the liberatory promise of national sovereignty, that national self-determination involves collective self-elimination.

The question of Jewish sovereignty shapes Jewish identity in Israel, the status of non-Jews, and relations between Israeli and Diaspora Jews, yet its consequences remain enigmatic. In Sovereign Jews, Yaacov Yadgar highlights the shortcomings of mainstream discourse and offers a novel explanation of Zionist ideology and the Israeli polity. Yadgar argues that secularism's presumed binary pitting religion against politics is illusory. He shows that the key to understanding this alleged dichotomy is Israel's interest in maintaining its sovereignty as the nation-state of Jews. This creates a need to mark a majority of the population as Jews and to distinguish them from non-Jews. Coupled with the failure to formulate a viable alternative national identity (either "Hebrew" or "Israeli"), it leads the ostensibly secular state to apply a narrow interpretation of Jewish religion as a political tool for maintaining a Jewish majority.

“The Israeli Century is one of the most important books of our generation, emphasizing how Israel is becoming the center of the Jewish People’s existence and is laying the solid foundations for its future.” —Isaac Herzog, President of Israel In this important breakthrough work, Yossi Shain takes us on a sweeping and surprising journey through the history of the Jewish people, from the destruction of the First Temple in the sixth century B.C.E. up to the modern era. Over the course of this long history, Jews have moved from a life of Diaspora, which ultimately led to destruction, to a prosperous existence in a thriving, independent nation state. The new power of Jewish sovereignty has echoed around the world and gives Israelis a new and significant role as influential global players. In the Israeli Century, the Jew is reborn, feeling a deep responsibility for his tradition and a natural connection to his homeland. A sense of having a home to return to allows him to travel the wider world and act with ease and confidence. In the Israeli Century, the Israeli Jew can fully express the strengths developed over many generations in the long period of wandering and exile. As a result, Shain argues, the burden of preserving the continuity of the Jewish people and defining its character is no longer the responsibility of Diaspora communities. Instead it now falls squarely on the shoulders of Israelis themselves. The challenges of Israeli sovereignty in turn require farsighted leaders with a clear-eyed understanding of the dangers that confront the Jewish future, as well as the incredible opportunities it offers.