Search

This research was entitled “Intentionality in Zionist Religious Thought, Fatwas of the Rabbis as a Model” This research applies Intentionality, Intent criterion means starting what the ideas and information the auther implies in the text. In this research, I presented The Book of Torat HaMelech==. It is one of the books that represent the thoughts of Jewish theologians and it discusses Jewish religious thought and contains rabbinic instructions and ideas from The Old Testament and The Talmoud and other books that reject the other. The researcher made a connection between the fatwas mentioned by the rabbis, whether in the Old Testament, the Talmud, or the Book of the Law of the King, and the extent of its application to Palestine now. [ABSTRACT FROM AUTHOR]

In this essay, I examine the intersection between the concepts of freedom, the self, God, and creativity in the works of one of the most prominent twentieth-century Jewish thinkers, Rabbi Abraham Isaac HaCohen Kook (1865–1935), exploring his use of these concepts through the lens of the Lebensphilosophie of the French philosopher Henri Bergson (1859–1941). I first draw a historical and thematic parallel between Bergson's and Kook's philosophies that to date has not been considered extensively. I then argue that five different interpretative puzzles related to the topic of freedom in Kook's teachings can be explained against the background of Bergson's thought. This Bergsonian interpretation enables the reader to appreciate in what way different aspects of Kook's thought—the metaphysical, ethical, epistemological, and theological—are interconnected and can be understood as an organic whole. I thereby show that the Bergsonian philosophical and systematic models are an important, and yet unexplored, interpretative tool for the study of Kook's theological and philosophical thought. [ABSTRACT FROM AUTHOR]

This article discusses Tzvi Avni's Second Piano Sonata, Epitaph, a sonic commentary on one of the inner tales in Rabbi Nachman's "The Seven Beggars". Written between 1974 and 1979, Epitaph not only marks the composer's act of translation (from words into music and from a textual tale into a wordless and semantically unmarked piano sonata) but also his very turn to ethnographic sources that defied their negative function in a national territorial culture that vilified otherness while separating art from ethnography. Avni's turn to Rabbi Nachman was part of a bigger shift that saw composers' dialectical returns to Jewish histories and cultures that were previously repressed from a national culture which dehistoricized the Diaspora to the point of rendering the times and cultures of diasporic Jews a single temporality—ahistorical, contextless, and outside the teleological time of Zionism. With the (re)introduction of diasporic temporalities, non-redemptive poetics became an affordance in the music of Avni or Andre Hajdu (who is also discussed here) while steadily muting the territorial tropes that constituted Hebrew culture. [ABSTRACT FROM AUTHOR]

This article explores the journey of Berlin Rabbi Joachim Prinz (1902–1988) to Yugoslavia at the invitation of Zagreb Zionist leader Lavoslav Schick (1881–1941) in late 1935. It examines the transnational cooperation between German and Yugoslav Zionists in the interwar period and their efforts to cope with the plight of German and southeastern European Jewry alike. Although Jewish representatives of different countries cooperated intensively during the interwar period, we know little about it. Thus, this article intervenes in current research on European Jewish history and contributes to a growing interest in the transnational entanglements of European Jewry and Jewish politics in the 1930s and early 1940s by focusing on two important protagonists of Jewish interwar politics in Germany and Yugoslavia. [ABSTRACT FROM AUTHOR]

Before the establishment of the State of Israel in 1948, Rabbi Aharon Mendel HaKohen indefatigably promoted a program of reconvening the Sanhedrin and resuming semikha – the historical form of rabbinical ordination that entailed "laying of hands." Holding a rabbinical post in Cairo, he observed a diminishing status of the community rabbi, caused, he thought, by the growing Zionist idea. To restore rabbinic power, he wished to establish an association of rabbis that would serve as a Jewish authority for the election of the Sanhedrin and the resumption of semikha. By examining Rabbi Mendel's view, along with those of other rabbis of his age, including Rabbi Mordechai HaKohen and Rabbi Eliyahu Bechor Chazan, this article provides an important perspective on a central issue of the period of the emergence and growth of Zionist ideology. [ABSTRACT FROM AUTHOR]

Todat Yehoshua (1935), a Hasidic commentary on the Passover Haggadah by Rabbi Yehoshua Heschel Rabinowitz of Monastyrishche, Ukraine, later of Brownsville, New York, offers an important perspective on Orthodox experience in North America in the interwar period. On his reading, the Haggadah invites an understanding of history that recognizes and contends with all that is radically unholy: from secularism, enlightenment, and Zionism in the Jewish camp, to Marxism, communism, anarchy, Nazism, and contemporary antisemitism. As a Hasidic tsadik and émigré rabbi, R. Yehoshua Heschel sought to revitalize religion as an existentially vital facet of being, while encouraging those around him to forge a Jewish identity loyal to the past and empowered to rise to the challenges of the present. [ABSTRACT FROM AUTHOR]

This article considers the place of Zionist tropes in the 17th century poems of Rabbi Shalom Shabazi in comparison with those found in medieval Sephardi poetry. Centuries after Shabazi's death, Yisrael Yeshayahu and several other Yemeni Zionists, located Shabazi's messianic poems in the literary and historical canon of Zionism. By correlating Shabazi with Yehudah Halevi and other Sephardi poets as heralds of Zionism before the establishment of the State of Israel, Yeshayahu and his fellow activists sought to determine a leading role for Yemeni Jews alongside what Sami Shalom Chetrit has called "Ashkenazi-Zionist 'history makers.'" In Shabazi, Yemeni Jewish leaders found an exemplar of time-honored Yemeni Judaism in a way that resonated with Zionist ideals. The article posits the existence of a continuum between Hayim Nahman Bialik's use of medieval Sephardi poetry and Yeshayahu's use of Shabazi's work; it explains why Yemeni Zionists chose Shabazi in particular as the linchpin of their argument for a proto-Zionist Yemeni cultural heritage; and also indicates the methods used by Yemeni Zionists, and Yeshayahu in particular, to successfully establish Shabazi as a forerunner to Zionism. [ABSTRACT FROM AUTHOR]

In July 1950, Moroccan Rabbi Yahya Ben Harosh wrote a letter to his students chastising those exposed to ultraOrthodox anti-Zionist influences for disparaging and denigrating Zionist leaders and the founders of the State of Israel. This article discusses the historical background to the letter, including the ideological foundation of the rabbi's vigorous protest: from his position regarding the messianic concept to the religious affirmation of Zionism as a national-liberation movement. As such, Ben Harosh's stimulating letter is not an isolated episode but a reflection of the longstanding religious and ideological antecedents of Zionism, dating back to the 16th century, which contained the main elements of the would-be Zionist endeavour. So much so that it is arguable that the 16th century set in motion a fundamental process worthy of being the departure point of Zionist historiography. [ABSTRACT FROM AUTHOR]

The negation of the diaspora has historically been a staple of religious Zionist thought. The current article draws on theological exchange and export to argue that recent years reflect a notable shift in this once-preeminent ideological orientation. Against the backdrop of the increasing popularity of gap year programs for American students in Israeli yeshivas, the last three decades are shown to represent an unprecedented boom of theological translation across the homeland–diaspora divide, in which Israel-based religious Zionist export for English-speaking audiences, particularly of the thought of Rabbi Abraham Isaac Kook, has played a salient role. While earlier socioreligious phenomena of translation demonstrate an often demeaning approach to the diaspora, and an undermining of the validity of Jewish thought written and consumed in the English language, the theological exchange of recent years attests to an increasing religious Zionist openness to Jewish life and thought in the diaspora. This trend has been shaped by the ideological migration of (mainly North American) English-speaking Jewish rabbis and intellectuals to Israel and has been intensified by religious individualization in both Israeli and American Jewish discourse, ultimately leading to a more meaningful transnational dialogue between the communities than in the past. [ABSTRACT FROM AUTHOR]

A neglected figure in the histories of Zionism, American Jewry and US-Israel relations, Max Nussbaum carved out an unusual place for himself in Hollywood after the Second World War. Known affectionately as the 'Rabbi to the Stars', as spiritual leader of Temple Israel of Hollywood Nussbaum stood at the centre of entertainment's Jewish community for thirty years, where he played a key role in advocating for Israel during the state's formative decades. The rabbi raised millions of 'publicity dollars' for Israel with the help of Hollywood moguls and show-business friends, converted the actress Elizabeth Taylor into a Zionist champion, and conversed with America's political leaders about Middle Eastern affairs. Using American and Israeli archives, this article explores the extensive range of Nussbaum's pro-Zionist endeavours, demonstrating the importance of Temple Israel of Hollywood's on- and off-screen support for Israel. It factors in the role of American Jewish organisations and the particular importance of Zionist advocacy and celebrity culture to the changing attitudes of American Jews and the US government towards Israel from the 1940s to the 1970s. At the same time, it reveals the limits of Nussbaum's pro-Israel political lobbying activities in Washington and assesses why, despite his devotion to Israel, Nussbaum clashed with its leaders over the goals of the Zionist movement. The article highlights the need to integrate religious figures such as Max Nussbaum and cultural players like Hollywood more fully into the history of the US-Israel alliance. [ABSTRACT FROM AUTHOR]

This article reexamines Rabbi Abraham Isaac HaCohen Kook's (1865–1935) approach to Zionism, by proposing a reading of Kook's Zionism through the lens of the Lebensphilosophie (The Philosophy of Life) of the French philosopher Henri Bergson (1859–1941). I show that we can clarify Kook's view of freedom, the self and creativity and its essential connection to Zionism, therefore, proposing a new understanding of the meaning that Jewish nationalism assumes in Kook's thought, thanks to the application of the model of freedom and creativity developed by Bergson to Kook's writings. Especially for Kook, I show that Jewish nationalism is seen as a means for the Jewish People to return to their true self and through this connection attain true freedom. Only when a nation realizes its freedom by a return to its own original self, it can be creative. This is how I explain the connection that Kook draws between a return to the Land of Israel and the ability of Israel as a people to finally be able to be creative. Finally, I argue that this understanding of nationalism adds a new layer to the essential place that the territory assumes in Kook's thought. A State of Israel outside its original land can attain the goal of autonomous self-governance but lacks the ability to inspire the reconnection of the nation to its own original self. The Jewish People as a collective cannot connect to their authentic self away from the Land of Israel, consequently, the Land of Israel is the only place in which they can be truly free. [ABSTRACT FROM AUTHOR]

Rabbi Zvi Hirsch Kalisher (1795–1874), best known for his proto-national thinking and advocacy of settlement in the Land of Israel in the third quarter of the 19th century, was crowned a preeminent "Precursor of Zionism". However, his halakhic teachings, which have never been properly researched, represent a fount of perspectives that help refine our understanding of his ideological and activist program. This article focuses on Moznayim LaMishpat (1855) and his unfinished halakhic work that attempted to complete the Ḥoshen Mishpat codex, not by composing another commentary on the Shulkhan Arukh or an independent halakhic treatise but by glossing the text of the Shulkhan Arukh itself, as did Isserles. Apart from all the halakhot that were renewed by commentators and the halakhic approaches of the medieval sages that were absent from the Shulkhan Arukh and the Isserles glosses, this codex also contains the sources and reasons for the halakhot. Finally, Kalischer sought to restore the authority of communal autonomy that had eroded in the 19th century and had rendered the relevance of the laws of Ḥoshen Mishpat questionable by emphasizing public consent as an alternative to transcendent authority. He even extended the idea of public consent to the legislative, executive, and punitive powers of the monarchial legal system (Mishpetei ha-Melukhah) by arguing that these rested on the authority of the general public, just as they are vested in the king. In his view, public authority is not limited to community legislation or repealing the regulations of the Sages; it also wields the power of the monarchial legal system, which parallels the halakhic legal system. [ABSTRACT FROM AUTHOR]

In the early years of the foundation of Herzlian Zionism, support for this new movement was only at the fringes of Australian Jewry. Key Jewish leaders such as Sir Isaac Isaacs and Rabbi Jacob Danglow were fervently opposed to political Zionism. However, with the Holocaust, the arrival of Jewish refugees from Nazism in the late 1930s and Holocaust survivors after the war, combined with the key role which Labor Foreign Minister, Dr Herbert Vere Evatt played in the foundation of the Jewish state and the admittance of Israel into the United Nations, Zionism has become mainstream in Australian Jewry. This article analyses the early opposition, the factors that led to the major change in attitudes to Zionism and Dr Evatt's role in the creation of Israel. [ABSTRACT FROM AUTHOR]

Rabbi Ḥayim (Chaim) Hirschensohn (1857–1935) was one of only a handful of Jewish thinkers to work out a Jewish political theology, and on account of his progressive stances he became a favorite of liberal circles within contemporary Judaism. Therefore, a passage in his book Malki Bakodesh, in which he expresses clear opposition to universal suffrage, "invited" mitigating interpretations. Yet, a survey of Hirschensohn's various writings reveals that they contain a trend of political elitism. Is this surprising? Hirschensohn's progressiveness notwithstanding, the article argues that his elitist sentiments are rooted in three major intellectual trends within modern Judaism: Mitnagdism, Haskalah, and Zionism. In the writings of seminal thinkers in each of these movements, we find political elitism and reservations about government "by the people." Hirschensohn's personal history positioned him at the confluence of these trends, and so his elitist opinions should be viewed as the outgrowth of these intellectual traditions. [ABSTRACT FROM AUTHOR]

Copyright of West Pomeranian Review / Przegląd Zachodniopomorski is the property of University of Szczecin Press / Wydawnictwo Naukowe Uniwersytetu Szczecinskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Scholarly assessments of Rabbi Moses Sofer (known as the Hatam Sofer) and his position on immigration to the Land of Israel have varied widely. Many scholars have called attention to his negation of the Diaspora and some, such as Ben Zion Dinur, have claimed that Sofer's teachings led to the beginning of the Jewish national awakening. Owing to the wide-ranging nature of Sofer's thought and writings, and to changing conditions in the Jewish community and beyond, both Religious Zionists and the anti-Zionist Ultra-Orthodox have relied on his teachings to support their positions. Drawing on a wide array of sources, including sermons, biblical commentaries, correspondence, and rabbinic responsa, this essay analyzes Sofer's views against the backdrop of his struggles against the religious reform movement and his efforts to strengthen traditional religious observance in response to the challenges of modernity in the nineteenth century. [ABSTRACT FROM AUTHOR]

The article discusses disagreement between Hungarian Jewish Orthodoxy in the interwar period and during Holocaust regarding the theological role of Zionism in the messianic drama. Topics include disagreement between rabbis Chaim Elazar Shapira and Yissachar Shlomo Teichtel regarding same; views of historian Adam Ferziger, on orthodox responses to modernity; and leadership of rabbi R. Moshe Sofer and R. Moshe Teitelbaum in the Arad community.

Rabbinic, kabbalist and hasidic traditions perceive Joseph as an emblem of righteousness, a guardian of the Covenant, a symbol ofSefirat Yesodand a divine representation of the earthlyzaddik. In various sources, Joseph's struggle with Zuleika, Potiphar's wife, is elevated to a mythological struggle of the righteous with the forces of evil, manifested as a seductive, demonic woman. Zuleika casts her net to capture Joseph and break the divine union of God and “Knesset Israel.” Avraham Shlonsky's account of the charged relationships between Joseph and Zuleika is a metaphor and a prism for his critical view of the Zionist-halutz ideology and its concepts of body, masculinity and sexuality. Reading Shlonsky's early poetry collected in the book titledBagalgal(In the Wheel, 1927) while applying hermeneutical methods taken from the field of Jewish thought brings the array of references and allusions to Jewish traditional texts to the surface. These references range from the Bible through the Talmud and Midrash to Hasidism. This method yields two important contributions; first, it highlights the unique contribution of Shlonsky's poetry. Second, the reconstruction of the theo-political elements of Shlonsky's early poetry deepens our understanding of the theological undercurrents of what is considered “secular Zionist culture” and demonstrates the unique role of the modern Hebrew poet as a secular prophet of the Jewish national revival. [ABSTRACT FROM AUTHOR]

The essay analyses the exceptional life and thought of the German Rabbi Max Joseph (1868-1950), who was at the same time an ardent Zionist and the follower of a nonorthodox, academic approach to Judaism. It shows that Joseph anticipated most formative elements of Jewish thought during the twentieth century and that his claim about the Jewish religion, depending on Zionism for its very survival in modernity, is a powerful and original statement until this day. Joseph was convinced that striving for Jewish national interests would actually create religiosity and not suppress it, and that, reversely, modem secular culture is absolutely essential for a Jewish national renaissance. [ABSTRACT FROM AUTHOR]

The disengagement from the Gaza Strip and parts of Northern Samaria in 2005 affected the religious Zionist public more than other sectors of Israeli society because most of the settlers are religious Zionists. Yair Sheleg examines the changes among religious Zionists during the decade since the disengagement. He discusses the question whether such changes were the direct results of the disengagement or could be attributed to general trends in Israeli society. The article focuses upon five major attitudes of the religious Zionists that underwent changes, as follows: the attitude toward the state; toward the authorities; toward religious faith; toward political opponents and toward the Arabs. Sheleg notes a more critical attitude toward the state, a distancing from formerly esteemed rabbis and political figures, a tendency toward spirituality and less institutionalized faith, harsher language against the Left and an increase in attacks against Arabs. Despite the above, loyalty to the State of Israel remains steadfast, along with a willingness to contribute to society and no major loss of religious faith. [ABSTRACT FROM AUTHOR]

The case of Stephen S. Wise provides a lens through which to examine American Jewry’s transformation at the dawn of the 20th century. Not only were New York City and Portland, Oregon – places Wise called home – two geographic poles of America’s urban frontier, they also highlight a spectrum of possibilities available to the New World’s fledgling Jewish community. Viewed in tandem, they illustrate American society’s raw, open, and pliable terrain as it emerged from a rural pre-industrial past. Moreover, by placing Wise in the context of the metropolitan growth that reshaped the Atlantic and Pacific frontiers in the late 19th century, we gain a better understanding of the relationship between the country’s dynamic environmental conditions and the phenomenon of Jewish immigrant absorption, acculturation, and Americanization.In withdrawing to the wilderness, Wise exposed himself to new possibilities for thinking about the place of Jews in American society and the future of American Judaism. He also honed the role of which he was to become a superlative exemplar – a 20th-century American rabbi at home in the worlds of religion and politics. Furthermore, his synthesis of liberal Judaism, American pluralism, Zionism, and Progressive-era notions of social justice anticipated the rise of a new American Jewish sensibility that would become normative in the 20th century.

The article discusses the life and work of Rabbi Yehudah Leib Zirelson with special attention to his responsa and methodology on modernity. It states that he is a prolific writer and essayist and was active in the Zionist movement. The article also mentions his three volumes of responsa including the Sefer Gevul Yehudah, Atzei ha-Lavanon, and Ma'arachei Lev.

In this article, we explore the transition from philosophical and theological manifestos to their practical and educational implementation as we analyze the official American Reform-Judaism discourse as curricular text. This analysis provides a tool for a discussion of the relationships between vision and its implementation particularly for educators and leaders. We highlight the possibilities of dialogue among educators, rabbis-in-training, and leaders to aid in the formation of new visionary documents and, in doing so, affect the dynamics of paving new directions. We demonstrate a model that may be used to investigate such translations from vision to a lived experience and back to reconstruction of a vision. [ABSTRACT FROM AUTHOR]

In 1916, in the midst of the First World War, Orthodox German rabbis Dr Emanuel Carlebach and Dr Pinchas Kohn played a crucial role in founding and developing the organisation of an Orthodox party in Poland named Agudas Ho-Ortodoksim. These attempts to politicize traditional Polish Jewry were opposed by a significant part of Polish Jewry. While some circles of traditional Jews disapproved the engagement in politics as a modern and un-Jewish phenomenon, as a threat for their concept of Judaism, secular Jewish groups objected the new party's purely religious and strictly anti-nationalist orientation. This orientation imposed upon Aguda by the two German rabbis led to serious clashes between them and Jewish national groups. To avoid any allusion to Zionism, especially to the Mizrachi, the religious current within the Zionist movement, Kohn and Carlebach even neglected Eretz Israel-activities at first. Given the fact that activists of the organised Orthodox youth rejected such a stance, Aguda was eventually forced to change its policy in this regard. At the end of the First World War, the two German rabbis had to leave Warsaw due to the withdrawal of the German troops. However, what they left behind was an important Orthodox party organisation and a daily newspaper, to be taken serious by the other Jewish political groups and by the Polish authorities. Nevertheless, the accusation of foreign influence prompted the leaders of Aguda to change its name and to found a new daily immediately after the departure of Kohn and Carlebach. [ABSTRACT FROM AUTHOR]

The key historic figure whose ideas influenced the entire religious-Zionist movement in recent generations is Rabbi Abraham Isaac Hakohen Kook (1865-1935). Rabbi Kook developed a complex political theology that combines universalism and Jewish particularism. His son and successor, Rabbi Zvi Yehuda Kook (1891-1982), the head of Merkaz HaRav Yeshiva, was the spiritual inspiration of the Gush Emunim settlement movement. He interpreted his father's thought in a strong particularistic and anti-pragmatic way. Among his students in the Merkaz Harav school of thought, Rabbi Zvi Tau (1936-) is the most influential thinker. According to Rav Kook and his followers' profound messianic political theology, the profane is only the external manifestation of the inner holy foundation of reality. There is no place for separation between state and religion. Rabbi Zvi Tau's current thinking is a clear example of the vitality of the Merkaz Harav movement in adapting Rav Kook's ideas in a changing political and cultural climate. [ABSTRACT FROM AUTHOR]

For more than a decade, rabbis identified with religious Zionism have become more outspoken and involved in politics, a change that has moved religious Zionist politics in general, and the National Religious Party (NRP) in particular, closer to an ultra-orthodox model of religio-political leadership. This growing involvement and greater authority of the rabbis has generated tension within the NRP between those in the leadership who want to continue the party's tradition of an independent lay leadership and those who consult the rabbis on political issues and follow their rulings. This dispute, which came to the fore on several issues, particularly in response to the government's 'disengagement' policy from the Gaza Strip, contributed to a split in the NRP Knesset faction in 2005. An enervated NRP ran on a joint list with the National Union in 2006. The future of the NRP as an independent party will depend, in part, on how it resolves the issue of lay-clergy relations. [ABSTRACT FROM AUTHOR]

Traces the religious forerunners of Zionism. Opposition of institutional leaders of European Jewry to the concept of Zionism; Impression of Reform rabbis to Jewish nationalism; Reservations of conservative rabbis to an active program for an Israeli state.

This article focuses on the Zionist counterpropaganda, that is, the manner in which Zionists have further built up and solidified group support by exploiting a conflict with the only persistent organized anti-Zionist interest group in the community, the American Council for Judaism. The article specifically assesses the nature of a group which rejected the Zionist program, the manner in which Zionists combated this group, and the probable effects of organized anti-Zionist opposition on the realization of basic American-Zionist goals. The most powerful opposition to Zionist aspirations in the U.S., reportedly, emanated from Reform Judaism, the liberal wing of American Jewry, whose rabbis officially rejected Zionism in 1897, on essentially theological grounds. According to the author, the Zionist reaction to the formation of the American Council for Judaism reveals that the significance of the event was swiftly grasped. After the Council released its first membership rolls, Zionist rabbis published articles based on their intimate and personal knowledge of "Jewish self-hatred" among the Council's sponsors.

Zemun is an old Central European town on the right bank of the Danube River, today one of the boroughs of Belgrade, the capital of Serbia. There has been a small Jewish community in Zemun dating back to the mid-18th century. Some of the Jews who lived in Zemun in the 19th century contributed to the emergence of Zionism. This paper presents new archival information about Zemun's Jewish quarter including an analysis of the Zemun synagogue as well as various hermeneutic explanations of its urban and architectural development. Previous analyses of this area of Zemun have focused on external and morphological characteristics of its religious architecture but failed to explain its conceptual, historical, socio-political and religious context. This paper will cover these new elements as well as establish a basis for understanding this part of the old urban core of Zemun in relation to the significant personalities who lived there and the important ideas they developed. [ABSTRACT FROM AUTHOR]

The article presents several abstracts of church planning studies and research reports that appeared in the 1973 issue of the journal Review of Religious Research. A descriptive study was prepared for the Committee on the Future of the Rabbinate and Synagogue of the Central Conference of American Rabbis. The Central Conference of American Rabbis is the national organization of rabbis in the Reform Movement. Data are presented in the report from five sets of respondents. Information presented about the rabbis includes: demographic characteristics, income, social origins, Jewish background of parents, views of Zionism, recruitment to the rabbinate, career satisfactions, beliefs, relationships with congregation, role as prayer leader, and practices concerning intermarriage. According to the findings of an article pastors and former pastors differ significantly in background, in attitudes and beliefs, in their orientation to potential reference individuals and groups, and in their job satisfaction. The organization of the relevant variables demonstrates differential systems for the differential occupational groups. Partially supported is the hypothesis that pastors and former pastors differ significantly in role strain with superiors and congregation.

The first Zionist Congresses left the Jewish majority in Sweden relatively untouched. It is true that Professor Gottlieb Klein, the influential Rabbi of Stockholm, a student and personal friend of the great German reformer, Abraham Geiger, and to a lesser extent his colleague in Gothenburg, Dr. Koch, did oppose the Jewish national movement, but not until January 1910, when the first Zionist society was founded in Stockholm, did Swedish Jews seriously consider this alternative to their “prophetic” Judaism. Efforts by the Zionists in Sweden to gain public attention for themselves were mainly ineffectual until Kurt Blumenfeld, the General Secretary and Chief of Information for the World Zionist Organization in Berlin, visited Stockholm and Gothenburg in 1912 to deliver several open lectures.