Contradizendo os pressupostos iniciais do sionismo, após pouco mais de 60 anos da fundação do Estado de Israel, a vida judaica na diáspora não findou, e foram desenvolvidos novos padrões de relacionamento entre as comunidades judaicas e o Estado de Israel. O presente trabalho analisa percepções e atitudes da comunidade judaica de São Paulo. Buscou-se verificar o modo como esta comunidade elabora, confere significado simbólico e prático e mantém o vínculo à distância com Israel por meio de suas principais instituições. Para isso, foram analisadas notícias, editoriais e artigos do jornal Tribuna Judaica ao logo de um período de cinco anos de janeiro de 2006 a dezembro de 2010. Também foram realizadas entrevistas semiestruturadas com dirigentes das entidades judaicas mais importantes e com representantes do Estado de Israel. Verificamos que os vínculos entre a comunidade judaica de São Paulo e o Estado de Israel são organizados e mantidos por um núcleo institucional relativamente pequeno, e reforçados por representantes do governo israelense que, periodicamente, visitam o Brasil. Para a comunidade judaica de São Paulo, viagens a Israel de curta ou longa duração também são importantes na aproximação com o país. Constatamos ainda que o vínculo com o Estado de Israel tornou-se parte indissociável da identidade da maioria dos judeus. Porém, verificamos que a percepção comunitária sobre o Estado de Israel é marcadamente idealizada, mítica, e anacrônica. Idealizada e mítica, pois está distante da realidade empírica apresentada em pesquisas desenvolvidas por historiadores, sociólogos, antropólogos, cientistas políticos e jornalistas daquele país. Anacrônico, pois a sociedade israelense é concebida como aquela de outrora, pré-quebra de consensos do sionismo hegemônico, formulado e cristalizado pelas elites ashkenazitas até a década de 1990. Disputas e conflitos internos, notadamente étnicos e religiosos, cada vez mais acirrados, são minimizados, assim como a herança dos judeus de origem oriental, de outros imigrantes judeus e não judeus e da população árabe nativa na formação da identidade israelense atual. Podemos destacar também que, apesar de o Brasil não apresentar tradição antissemita, o fato de grande parte dos membros da comunidade judaica brasileira atual serem refugiados ou descendentes de refugiados, isto é, marcados por memórias de perseguição e fuga no passado, como o é também a própria história judaica, faz com que o presente seja encarado com desconfiança e incerteza. O Estado de Israel é visto como um porto seguro contra o antissemitismo e, portanto, sua defesa nos fóruns políticos e diplomáticos locais adquire contornos de uma luta pela sobrevivência individual (de cada judeu) e coletiva (do povo judeu), não importando se os judeus estão na diáspora ou no Estado de Israel. Finalmente, percebemos que se, por um lado, a comunidade judaica possui laços fraternos com o Estado de Israel, por outro, não deixa de desenvolver sentimentos nacionalistas em relação ao Brasil ou de se integrar no sistema de poder local. / Contradicting the initial assumptions of Zionism, after more than 60 years since the founding of the State of Israel, Jewish life in the Diaspora has not ended, and new patterns of relationship between the Jewish communities and the State of Israel has been developed. This study examines perceptions and attitudes of the Jewish community of São Paulo. We sought to ascertain how this community develops, provides practical and symbolic significance and keeps the long-distance bond with Israel through its main institutions. To achieve this aim, we analyzed news, editorials and articles of the newspaper Tribuna Judaica during a period of five years from January 2006 to December 2010. We also conducted semi-structured interviews with leaders of major Jewish organizations and representatives of the State of Israel. Weve found that the ties between the Jewish community of São Paulo and the State of Israel are organized and maintained by a relatively small institutional core, and reinforced by representatives of the Israeli government that periodically visit Brazil. For the Jewish community of São Paulo, short- or long-term trips to Israel are also important in approaching the country. Weve also acknowledged that the bond with the State of Israel has become an integral part of the identity of most Jews. However, we noticed that the community perception of the State of Israel is remarkably idealized, mythical, and anachronistic. Idealized and mythical, as it is far from the reality presented in empirical research by historians, sociologists, anthropologists, political scientists and journalists from that country. Anachronistic, because Israeli society is conceived as that of yore, pre-breakdown of hegemonic Zionism consensus, which was crystallized and formulated by the Ashkenazi elites till the 1990s. Disputes and internal conflicts, especially ethnic and religious, increasingly fierce, are minimized, as well as the heritage of the Jews of Eastern origin, other Jewish and non-Jewish immigrants and the native Arab population in the shaping of Israeli identity. It can also be pointed out that, although Brazil does not have an anti-Semitic tradition, the fact that much of the members of the Brazilian Jewish community are refugees or descendants of refugees, in other words, are marked by memories of persecution and escape in the past, as Jewish history itself, makes them face the present with uncertainty and mistrust. The State of Israel is seen as a safe haven against anti-Semitism, and thus its defense in the local political and diplomatic forums acquires contours of a struggle for individual survival (of each Jew) and collective (of the Jewish people), regardless of whether these Jews are living in the diaspora or in State of Israel. Ultimately, we notice that if on the one hand, the Jewish community has fraternal ties with the State of Israel, on the other, it does not fail to develop nationalistic feelings towards Brazil or to integrate into the local system of power.

Contradizendo os pressupostos iniciais do sionismo, após pouco mais de 60 anos da fundação do Estado de Israel, a vida judaica na diáspora não findou, e foram desenvolvidos novos padrões de relacionamento entre as comunidades judaicas e o Estado de Israel. O presente trabalho analisa percepções e atitudes da comunidade judaica de São Paulo. Buscou-se verificar o modo como esta comunidade elabora, confere significado simbólico e prático e mantém o vínculo à distância com Israel por meio de suas principais instituições. Para isso, foram analisadas notícias, editoriais e artigos do jornal Tribuna Judaica ao logo de um período de cinco anos de janeiro de 2006 a dezembro de 2010. Também foram realizadas entrevistas semiestruturadas com dirigentes das entidades judaicas mais importantes e com representantes do Estado de Israel. Verificamos que os vínculos entre a comunidade judaica de São Paulo e o Estado de Israel são organizados e mantidos por um núcleo institucional relativamente pequeno, e reforçados por representantes do governo israelense que, periodicamente, visitam o Brasil. Para a comunidade judaica de São Paulo, viagens a Israel de curta ou longa duração também são importantes na aproximação com o país. Constatamos ainda que o vínculo com o Estado de Israel tornou-se parte indissociável da identidade da maioria dos judeus. Porém, verificamos que a percepção comunitária sobre o Estado de Israel é marcadamente idealizada, mítica, e anacrônica. Idealizada e mítica, pois está distante da realidade empírica apresentada em pesquisas desenvolvidas por historiadores, sociólogos, antropólogos, cientistas políticos e jornalistas daquele país. Anacrônico, pois a sociedade israelense é concebida como aquela de outrora, pré-quebra de consensos do sionismo hegemônico, formulado e cristalizado pelas elites ashkenazitas até a década de 1990. Disputas e conflitos internos, notadamente étnicos e religiosos, cada vez mais acirrados, são minimizados, assim como a herança dos judeus de origem oriental, de outros imigrantes judeus e não judeus e da população árabe nativa na formação da identidade israelense atual. Podemos destacar também que, apesar de o Brasil não apresentar tradição antissemita, o fato de grande parte dos membros da comunidade judaica brasileira atual serem refugiados ou descendentes de refugiados, isto é, marcados por memórias de perseguição e fuga no passado, como o é também a própria história judaica, faz com que o presente seja encarado com desconfiança e incerteza. O Estado de Israel é visto como um porto seguro contra o antissemitismo e, portanto, sua defesa nos fóruns políticos e diplomáticos locais adquire contornos de uma luta pela sobrevivência individual (de cada judeu) e coletiva (do povo judeu), não importando se os judeus estão na diáspora ou no Estado de Israel. Finalmente, percebemos que se, por um lado, a comunidade judaica possui laços fraternos com o Estado de Israel, por outro, não deixa de desenvolver sentimentos nacionalistas em relação ao Brasil ou de se integrar no sistema de poder local. / Contradicting the initial assumptions of Zionism, after more than 60 years since the founding of the State of Israel, Jewish life in the Diaspora has not ended, and new patterns of relationship between the Jewish communities and the State of Israel has been developed. This study examines perceptions and attitudes of the Jewish community of São Paulo. We sought to ascertain how this community develops, provides practical and symbolic significance and keeps the long-distance bond with Israel through its main institutions. To achieve this aim, we analyzed news, editorials and articles of the newspaper Tribuna Judaica during a period of five years from January 2006 to December 2010. We also conducted semi-structured interviews with leaders of major Jewish organizations and representatives of the State of Israel. Weve found that the ties between the Jewish community of São Paulo and the State of Israel are organized and maintained by a relatively small institutional core, and reinforced by representatives of the Israeli government that periodically visit Brazil. For the Jewish community of São Paulo, short- or long-term trips to Israel are also important in approaching the country. Weve also acknowledged that the bond with the State of Israel has become an integral part of the identity of most Jews. However, we noticed that the community perception of the State of Israel is remarkably idealized, mythical, and anachronistic. Idealized and mythical, as it is far from the reality presented in empirical research by historians, sociologists, anthropologists, political scientists and journalists from that country. Anachronistic, because Israeli society is conceived as that of yore, pre-breakdown of hegemonic Zionism consensus, which was crystallized and formulated by the Ashkenazi elites till the 1990s. Disputes and internal conflicts, especially ethnic and religious, increasingly fierce, are minimized, as well as the heritage of the Jews of Eastern origin, other Jewish and non-Jewish immigrants and the native Arab population in the shaping of Israeli identity. It can also be pointed out that, although Brazil does not have an anti-Semitic tradition, the fact that much of the members of the Brazilian Jewish community are refugees or descendants of refugees, in other words, are marked by memories of persecution and escape in the past, as Jewish history itself, makes them face the present with uncertainty and mistrust. The State of Israel is seen as a safe haven against anti-Semitism, and thus its defense in the local political and diplomatic forums acquires contours of a struggle for individual survival (of each Jew) and collective (of the Jewish people), regardless of whether these Jews are living in the diaspora or in State of Israel. Ultimately, we notice that if on the one hand, the Jewish community has fraternal ties with the State of Israel, on the other, it does not fail to develop nationalistic feelings towards Brazil or to integrate into the local system of power.

The following thesis is focused on Czechoslovakia and an establishment of the State of Israel. It outlines the historical context of the state of Israel and focuses on the development of the armed forces. It describes the situation in Czechoslovakia in the post-war years and mentions the specific situation of the Jewish minority. It describes the international political situation, focusing on the relations between these two countries and monitors the role of Czechoslovakia in the establishment of the state of Israel. It deals with Israeli training camps that support emerging state. By analyzing biographical narratives of witnesses describes the motivation for active involvement in activities which helped to promote the birth of the State of Israel. Keywords: Israeli training camps, establishment of the State of Israel, Israel and Czechoslovakia

O objetivo desse trabalho é analisar algumas das obras de Philip Roth em que a temática judaica é o eixo principal. Meu interesse reside especialmente nos romances em que o Holocausto Judeu na Segunda Grande Guerra e o Estado de Israel com sua complexa situação no Oriente Médio são abordados. Baseei minha análise dessas obras na seguinte hipótese: para se aproximar de recentes situações traumáticas da história judaica, Philip Roth precisou adotar recursos narrativos que lhe permitissem ampliar seu raio de visão, evitando estereótipos e generalizações infrutíferas. Assim, o estilo rothiano carregado de ironia e humor foi alterado. Em O Avesso da Vida parte-se de uma situação absurda: um personagem judeu morto nos Estados Unidos ressurge vivo num assentamento judaico na Cisjordânia e lutando pelo Grande Israel. Esse recurso possibilitou uma abordagem inusitada da tensa relação árabe-israelense. Em Operação Shylock encontramos um duplo impertinente e exasperante, proclamando uma absurda solução para o conflito no Oriente Médio. Finalmente em Complô contra a América o autor adota o recurso da distopia com os Estados Unidos elegendo um presidente nazista, em 1940, com todas as funestas consequências para a comunidade judaica. Entrevistas do autor assim como livros em que analisa extensamente sua própria produção literária e a de outros autores, especialmente Primo Levi e Aharon Appelfeld, também mostraram-se fontes valiosas para a análise do sempre polêmico posicionamento do autor diante de sua condição judaica. / This paper aims to analyse some of Philip Roths work, in which the Jewish subject is the main axis. My greater interest lies basically upon the romances in which the Jewish Holocaust, during the Second World War and the State of Israel with its complex situation in Middle East are aproached. I have based my analysis of his works on the following hipothesis: in order to get closer to recent traumatic situations of the Jewish history, Philip Roth had to use narrative resources that allow him to enlarge his point of view, avoiding stereotypes and fruitless generalizations. Therefore, the Rothian style, highly ironic and humorous, has been altered. In The Counterlife the point of departure is an absurd situation: an American Jewish dead character resurges alive at a Jewish settlement on Cisjordanie, and fighting for the Great Israel. Such resourse enabled a unusual aproach of the tense Arab-Israeli relationship. In Operation Shylock we find an impertinent and exasperating double, that heralds an absurd solution for the Middle East conflict. Eventually, in The Plot Against America, the author adopts distopy as a resource, having the U.S. elect a Nazi president, in 1940, with all the appaling consequences for the Jewish community. Interviews with the author, as well as books in which he extensively analyses his own and other authors literary production, specially Primo Levi and Aharon Appelfeld, also acted as valuable sources for the analysis of the ever polemic positioning of the author towards his Jewish condition.

O objetivo desse trabalho é analisar algumas das obras de Philip Roth em que a temática judaica é o eixo principal. Meu interesse reside especialmente nos romances em que o Holocausto Judeu na Segunda Grande Guerra e o Estado de Israel com sua complexa situação no Oriente Médio são abordados. Baseei minha análise dessas obras na seguinte hipótese: para se aproximar de recentes situações traumáticas da história judaica, Philip Roth precisou adotar recursos narrativos que lhe permitissem ampliar seu raio de visão, evitando estereótipos e generalizações infrutíferas. Assim, o estilo rothiano carregado de ironia e humor foi alterado. Em O Avesso da Vida parte-se de uma situação absurda: um personagem judeu morto nos Estados Unidos ressurge vivo num assentamento judaico na Cisjordânia e lutando pelo Grande Israel. Esse recurso possibilitou uma abordagem inusitada da tensa relação árabe-israelense. Em Operação Shylock encontramos um duplo impertinente e exasperante, proclamando uma absurda solução para o conflito no Oriente Médio. Finalmente em Complô contra a América o autor adota o recurso da distopia com os Estados Unidos elegendo um presidente nazista, em 1940, com todas as funestas consequências para a comunidade judaica. Entrevistas do autor assim como livros em que analisa extensamente sua própria produção literária e a de outros autores, especialmente Primo Levi e Aharon Appelfeld, também mostraram-se fontes valiosas para a análise do sempre polêmico posicionamento do autor diante de sua condição judaica. / This paper aims to analyse some of Philip Roths work, in which the Jewish subject is the main axis. My greater interest lies basically upon the romances in which the Jewish Holocaust, during the Second World War and the State of Israel with its complex situation in Middle East are aproached. I have based my analysis of his works on the following hipothesis: in order to get closer to recent traumatic situations of the Jewish history, Philip Roth had to use narrative resources that allow him to enlarge his point of view, avoiding stereotypes and fruitless generalizations. Therefore, the Rothian style, highly ironic and humorous, has been altered. In The Counterlife the point of departure is an absurd situation: an American Jewish dead character resurges alive at a Jewish settlement on Cisjordanie, and fighting for the Great Israel. Such resourse enabled a unusual aproach of the tense Arab-Israeli relationship. In Operation Shylock we find an impertinent and exasperating double, that heralds an absurd solution for the Middle East conflict. Eventually, in The Plot Against America, the author adopts distopy as a resource, having the U.S. elect a Nazi president, in 1940, with all the appaling consequences for the Jewish community. Interviews with the author, as well as books in which he extensively analyses his own and other authors literary production, specially Primo Levi and Aharon Appelfeld, also acted as valuable sources for the analysis of the ever polemic positioning of the author towards his Jewish condition.

International Legal Issues Related to the Status of the State of Israel Abstract The emergence and continued existence of the State of Israel, which is completely surrounded by Arab neighbors, may be one of the main causes of the current conflict that began in this part of the region more than seventy years ago. At the same time, the creation of the State of Israel constitutes a certain exception to international law because it was linked to a non-legally binding resolution of a body of an international organization of a universal nature, in particular to the UN General Assembly Resolution 181 (II) of 1947. This resolution foresaw the establishment of both a Jewish and an Arab state in part of the territory of the former Ottoman Empire, which was then administered by Great Britain as a mandate territory. While the state of Israel declared its independence on 14 May 1948, the Arab people of the mandate rejected this resolution, and their right to self-determination was not pursued until many decades later. In relation to this, and as a result of several armed conflicts between the State of Israel and the surrounding Arab states, there has also been a controversial situation with regard to parts of the territory of the former Mandate of Palestine that is at the same time not the territory of the State of...

Made available in DSpace on 2015-03-03T19:27:57Z (GMT). No. of bitstreams: 0 Previous issue date: 7 / Universidade do Vale do Rio dos Sinos / A dissertação aborda o nacionalismo judaico no Rio Grande do Sul de 1945, ano que corresponde no Brasil ao término do Estado Novo e, internacionalmente, ao final da Segunda Guerra Mundial, a 1952, quando foram efetivadas as relações diplomáticas entre Brasil e Israel. Durante esse período ocorreu um boom do movimento sionista em escala mundial que culminou com a criação do Estado israelense, em 1948. Tendo a história política como referência e a partir de perspectivas de análise que se complementam, o estudo articula o sionismo em nível internacional, brasileiro e sul-rio-grandense. O eixo de análise da pesquisa é ação política dos emissários estrangeiros, representantes do sionismo internacional, quando da expansão do movimento em território brasileiro, no período citado. Pelo viés das coordenadas - internacional e brasileira - e apresentando a participação de não-judeus no movimento e a interação destes com a coletividade israelita, a pesquisa alcança seu objetivo ao caracterizar as tendências político-par / This thesis focuses on the Jewish nationalism in Rio Grande do Sul from 1945 to 1952. 1945 was the year in which the Estado Novo was coming to an end in Brazil and, internationally, it corresponds to the end of World War II. 1952 was the year when the diplomatic relations between Brazil and Israel were established. During this period the Zionism movement gained worldwide strength, which culminated with the creation of the State of Israel in 1948. By using elements of political history as a reference, this study looks at Zionism at the international, Brazilian and regional level, articulating perspectives that complement each other. The analysis centers around the political action of foreign emissaries, international representatives of Zionism, in the period in which the movement was developing in the Brazilian context. By examining both the international and Brazilian perspectives and presenting the participation of non-Jews in the movement, this study analyzes the interaction of these with the Jewish communi

The present M.A. thesis deals with the role of Jewish religious law in the legal system of the State of Israel. The aim of this work is to describe unique nature of Israeli legal system due to the incorporation of Jewish religious law. The thesis focuses at the marital and divorce law. This legal branch was the most influenced by Jewish religious. The case of agunot, litteraly chained women, was chosen as an example of the application of Jewish religious law in the legal system of a modern country. Agunah is a woman who is not permitted to remarry because she has not been given a divorce list nor she is widowed. The problem of agunot is rather ancient and Jewish scholars have tried to find a solution for many centuries. However, nowadays when society calls for an equality between genders and for standard human rights, this issue is even more pressing than ever before. Hardly is a woman accorded right to human dignity if her husband can keep her at his own mercy. At the absence of systemic legal tool, the whole community, including the Orthodox rabbis, should be willing to exert moral pressure such as banning lenient men from synagogue offices and honors to help women to be released from their marriage. More so because the motive behind withholding a geṭ is in most cases economic or other benefit....

AFRIKAANS : Waar die meeste nasies in die wêreld hul aanspraak op `n eie land baseer op besetting of verowering deur hul voorgeslagte, baseer die Jode hulle aanspraak op die land Israel op godsdienstige, historiese en politieke gronde. Hierin speel die Hebreeuse Bybel (TeNaK) `n sentrale rol. Twee Ou Testamentiese verbonde, die Abrahamitiese verbond en die Deuteronomiese (Land-van-Israel/Palestina) verbond, vorm die basis hiervan. Die aanname dat die Jode van vandag `n voortsetting van Bybelse Israel is en gevolglik aanspraak op hierdie verbondsbeloftes kan maak, asook God se doel met die insluiting van die land Israel in Sy verbond met Abraham en die rol van die land in die verhouding tussen Hom en Sy uitverkore volk, ondersteun Jode se godsdienstige aansprake. Vanuit `n historiese perspektief word aangevoer dat die Jode `n teenwoordigheid in die land behou het sedert die Israeliete se inname van die land Kanaän tot en met vandag, ten spyte daarvan dat die land deur die geskiedenis heen deur verskeie wêreldryke beheer is. In aansprake op politieke gronde word verwys na die aanbevelings van die Verenigde Nasies wat die gebied met die Partisieplan amptelik verdeel het in `n Joodse en Arabiese gedeelte; waarna Israel in 1948 die Joodse staat afkondig het. Hoewel Christene nie aanspraak maak op die land Israel nie, het hulle wel bepaalde sienings oor Israel, die Jode en Joodse aansprake op die land. In `n Christelik-teologiese evaluering van hierdie aansprake, blyk dit dat verskille met die Joodse beskouinge in hoofsaak te doen het met die godsdienstige aansprake omdat die betekenis van die term Bybel vir Jode en Christene verskil. Onder Christene is daar ook nie eenstemmigheid oor wát die Bybel is en hoe dit vertolk behoort te word nie. Twee breë denkrigtings binne die Christelike geloof, Vervangingsteologie en Christen-Sionisme, bied verskillende sieninge in dié verband. Die konflik in die Midde-Ooste raak elke persoon, afgesien van sy godsdienstige affiliasie of afwesigheid daaraan. Vanuit `n bepaalde Christelik-teologiese perspektief is `n alternatiewe beskouing aangebied om die spirituele, eerder as die oënskynlike sekulêre en politieke aard daarvan, te beklemtoon. Israel se oorspronklike roeping om verlossing aan die wêreld te bring is ondersoek, terwyl die werkbaarheid van `n Twee-party-staat as oplossing vir vrede in die streek in die lig hiervan, bespreek is. Die aktualiteit en doel van die studie is daarin geleë dat inligting aan Christenlesers gebied word sodat `n ingeligte standpunt oor die aangeleentheid geformuleer kan word. ENGLISH : While most of the nations of the world claim the right to their own country as a result of occupation or conquest, the Jews claim the right to the land of Israel on religious, historical and political grounds. In this regard the Hebrew Bible (TaNaK) plays a central role. Two Old Testament covenants, the Abrahamic covenant and the Deuteronomic (Land of Israel/Palestine) covenant, form the basis of this claim. The assumption that the Jews of today are a continuance of the Biblical Israelites and consequently can lay claim to these covenants, God’s purpose for the inclusion of the land in His covenant with Abraham, as well as the role of the land in His relationship between Him and His chosen people, support these Jewish religious claims. From a historical perspective it is put forward that the Jews have maintained a presence in the land since the Israelites captured the land of Canaan up to and including the present, despitethe fact that the country has been ruled throughout history by various other powers of the world. In claims on political grounds one is referred to the recommendations of the United Nations which, according to the Partition Plan, divided the country into Jewish and Arab parts. Israel then, in 1948, declared the State of Israel. Although Christians do not lay claim to the land of Israel, they have indeed distinct views concerning Israel, the Jews and Jewish claims to the land. In a Christian-theological evaluation of these claims it appears that the differences with the Jewish views have mainly to do with religious claims because the meaning of the term Bible differs for Jews and Christians. Among Christians too there is also no unanimity about what the Bible is and how it should be interpreted. Two broad schools of thought within Christians beliefs, Replacement Theology and Christians-Zionism, present different views in this regard. The conflict in the Middle East affects every person, irrespective of his religious affiliation or absence of it. From a specific Christian-theological perspective, an alternative opinion is given to emphasise the spiritual, rather than the apparent secular and political nature. Israel’s original mission to bring redemption to the world is examined and the feasibility of a Two-party-state as a solution for peace in the land is discussed in this respect. The actuality and purpose of the study is to give the relevant information to Christian readers so that an informed opinion concerning the subject can be made. / Dissertation (MA(Theology))--University of Pretoria, 2009. / Science of Religion and Missiology / unrestricted