Judaism is the "religion, philosophy, and way of life" of the Jewish people. Originating in the Hebrew Bible (also known as the Tanakh) and explored in later texts such as the Talmud, it is considered by religious Jews to be the expression of the covenantal relationship God developed with the Children of Israel. According to traditional Rabbinic Judaism, God revealed his laws and commandments to Moses on Mount Sinai in the form of both the Written and Oral Torah. This was historically challenged by the Karaites, a movement that flourished in the medieval period, retains several thousand followers today and maintains that only the Written Torah was revealed. In modern times, liberal movements such as Humanistic Judaism may be nontheistic.

Judaism claims a historical continuity spanning more than 3,000 years. It is one of the oldest monotheistic religions, and the oldest to survive into the present day. The Hebrews / Israelites were already referred to as Jews in later books of the Tanakh such as the Book of Esther, with the term Jews replacing the title "Children of Israel." Judaism's texts, traditions and values strongly influenced later Abrahamic religions, including Christianity, Islam and the Baha'i Faith. Many aspects of Judaism have also directly or indirectly influenced secular Western ethics and civil law.

Jews are an ethnoreligious group and include those born Jewish and converts to Judaism. In 2010, the world Jewish population was estimated at 13.4 million, or roughly 0.2% of the total world population. About 42% of all Jews reside in Israel and about 42% reside in the United States and Canada, with most of the remainder living in Europe. The largest Jewish religious movements are Orthodox Judaism (Hareidi Judaism and Modern Orthodox Judaism), Conservative Judaism and Reform Judaism. A major source of difference between these groups is their approach to Jewish law. Orthodox Judaism maintains that the Torah and Jewish law are divine in origin, eternal and unalterable, and that they should be strictly followed. Conservative and Reform Judaism are more liberal, with Conservative Judaism generally promoting a more "traditional" interpretation of Judaism's requirements than Reform Judaism. A typical Reform position is that Jewish law should be viewed as a set of general guidelines rather than as a set of restrictions and obligations whose observance is required of all Jews. Historically, special courts enforced Jewish law; today, these courts still exist but the practice of Judaism is mostly voluntary. Authority on theological and legal matters is not vested in any one person or organization, but in the sacred texts and the many rabbis and scholars who interpret these texts.

Defining character and principles of faith

Defining character

Unlike other ancient Near Eastern gods, the Hebrew God is portrayed as unitary and solitary; consequently, the Hebrew God's principal relationships are not with other gods, but with the world, and more specifically, with the people He created. Judaism thus begins with an ethical monotheism: the belief that God is one, and concerned with the actions of humankind. According to the Hebrew Bible, God promised Abraham to make of his offspring a great nation. Many generations later, he commanded the nation of Israel to love and worship only one God; that is, the Jewish nation is to reciprocate God's concern for the world. He also commanded the Jewish people to love one another; that is, Jews are to imitate God's love for people. These commandments are but two of a large corpus of commandments and laws that constitute this covenant, which is the substance of Judaism.

Thus, although there is an esoteric tradition in Judaism (Kabbalah), Rabbinic scholar Max Kadushin has characterized normative Judaism as "normal mysticism," because it involves every-day personal experiences of God through ways or modes that are common to all Jews. This is played out through the observance of the halakhot and given verbal expression in the Birkat Ha-Mizvot, the short blessings that are spoken every time a positive commandment is to be fulfilled. :The ordinary, familiar, everyday things and occurrences, we have constitute occasions for the experience of God. Such things as one's daily sustenance, the very day itself, are felt as manifestations of God's loving-kindness, calling for the ''Berakhot''. ''Kedushah'', holiness, which is nothing else than the imitation of God, is concerned with daily conduct, with being gracious and merciful, with keeping oneself from defilement by idolatry, adultery, and the shedding of blood. The ''Birkat Ha-Mitzwot'' evokes the consciousness of holiness at a rabbinic rite, but the objects employed in the majority of these rites are non-holy and of general character, while the several holy objects are non-theurgic. And not only do ordinary things and occurrences bring with them the experience of God. Everything that happens to a man evokes that experience, evil as well as good, for a ''Berakah'' is said also at evil tidings. Hence, although the experience of God is like none other, the ''occasions'' for experiencing Him, for having a consciousness of Him, are manifold, even if we consider only those that call for Berakot. Whereas Jewish philosophers often debate whether God is immanent or transcendent, and whether people have free will or their lives are determined, Halakha is a system through which any Jew acts to bring God into the world.

Ethical monotheism is central in all sacred or normative texts of Judaism. However, monotheism has not always been followed in practice. The Jewish Bible (Tanakh) records and repeatedly condemns the widespread worship of other gods in ancient Israel. In the Greco-Roman era, many different interpretations of monotheism existed in Judaism, including the interpretations that gave rise to Christianity.

Moreover, as a non-creedal religion, some have argued that Judaism does not require one to believe in God. For some, observance of Jewish law is more important than belief in God ''per se''. In modern times, some liberal Jewish movements do not accept the existence of a personified deity active in history.

Core tenets

Scholars throughout Jewish history have proposed numerous formulations of Judaism's core tenets, all of which have met with criticism. The most popular formulation is Maimonides' thirteen principles of faith, developed in the 12th century. According to Maimonides, any Jew to reject even one of these principles would be considered an apostate and a heretic. Jewish scholars have held points of view diverging in various ways from Maimonides' principles.

In Maimonides' time, his list of tenets was criticized by Hasdai Crescas and Joseph Albo. Albo and the Raavad argued that Maimonides' principles contained too many items that, while true, were not fundamentals of the faith.

Along these lines, the ancient historian Josephus emphasized practices and observances rather than religious beliefs, associating apostasy with a failure to observe Jewish law and maintaining that the requirements for conversion to Judaism included circumcision and adherence to traditional customs. Maimonides' principles were largely ignored over the next few centuries. Later, two poetic restatements of these principles ("''Ani Ma'amin''" and "''Yigdal''") became integrated into many Jewish liturgies, leading to their eventual near-universal acceptance.

In modern times, Judaism lacks a centralized authority that would dictate an exact religious dogma. Because of this, many different variations on the basic beliefs are considered within the scope of Judaism. Even so, all Jewish religious movements are, to a greater or lesser extent, based on the principles of the Hebrew Bible and various commentaries such as the Talmud and Midrash. Judaism also universally recognizes the Biblical Covenant between God and the Patriarch Abraham as well as the additional aspects of the Covenant revealed to Moses, who is considered Judaism's greatest prophet. In the Mishnah, a core text of Rabbinic Judaism, acceptance of the Divine origins of this covenant is considered an essential aspect of Judaism and those who reject the Covenant forfeit their share in the World to Come.

Jewish religious texts

The following is a basic, structured list of the central works of Jewish practice and thought. Tanakh (Hebrew Bible) and commentaries

* Mesorah

* Targum

* Jewish Biblical exegesis (also see Midrash below)

Works of the Talmudic Era (classic rabbinic literature)

* Mishnah and commentaries

* Tosefta and the minor tractates

* Talmud:

** The Babylonian Talmud and commentaries

** Jerusalem Talmud and commentaries

Midrashic literature:

* Halakhic Midrash

* Aggadic Midrash

Halakhic literature

* Major Codes of Jewish Law and Custom

** Mishneh Torah and commentaries

** Tur and commentaries

** Shulchan Aruch and commentaries

* Responsa literature

Jewish Thought and Ethics

* Jewish philosophy

* Kabbalah

* Hasidic works

* Musar literature and other works of Jewish ethics

Siddur and Jewish liturgy

''Piyyut'' (Classical Jewish poetry)

Jewish legal literature

The basis of Jewish law and tradition (halakha) is the Torah (also known as the Pentateuch or the Five Books of Moses). According to rabbinic tradition there are 613 commandments in the Torah. Some of these laws are directed only to men or to women, some only to the ancient priestly groups, the Kohanim and Leviyim (members of the tribe of Levi), some only to farmers within the Land of Israel. Many laws were only applicable when the Temple in Jerusalem existed, and fewer than 300 of these commandments are still applicable today.

While there have been Jewish groups whose beliefs were claimed to be based on the written text of the Torah alone (e.g., the Sadducees, and the Karaites), most Jews believed in what they call the oral law. These oral traditions were transmitted by the Pharisee sect of ancient Judaism, and were later recorded in written form and expanded upon by the rabbis.

Rabbinic Judaism (which derives from the Pharisees) has always held that the books of the Torah (called the written law) have always been transmitted in parallel with an oral tradition. To justify this viewpoint, Jews point to the text of the Torah, where many words are left undefined, and many procedures mentioned without explanation or instructions; this, they argue, means that the reader is assumed to be familiar with the details from other, i.e., oral, sources. This parallel set of material was originally transmitted orally, and came to be known as "the oral law".

By the time of Rabbi Judah haNasi (200 CE), after the destruction of Jerusalem, much of this material was edited together into the Mishnah. Over the next four centuries this law underwent discussion and debate in both of the world's major Jewish communities (in Israel and Babylonia), and the commentaries on the Mishnah from each of these communities eventually came to be edited together into compilations known as the two Talmuds. These have been expounded by commentaries of various Torah scholars during the ages.

Halakha, the rabbinic Jewish way of life, then, is based on a combined reading of the Torah, and the oral tradition - the Mishnah, the halakhic Midrash, the Talmud and its commentaries. The Halakha has developed slowly, through a precedent-based system. The literature of questions to rabbis, and their considered answers, is referred to as responsa (in Hebrew, ''Sheelot U-Teshuvot''.) Over time, as practices develop, codes of Jewish law are written that are based on the responsa; the most important code, the Shulchan Aruch, largely determines Orthodox religious practice today.

Jewish philosophy

Jewish philosophy refers to the conjunction between serious study of philosophy and Jewish theology. Major Jewish philosophers include Solomon ibn Gabirol, Saadia Gaon, Judah Halevi, Maimonides, and Gersonides. Major changes occurred in response to the Enlightenment (late 18th to early 19th century) leading to the post-Enlightenment Jewish philosophers. Modern Jewish philosophy consists of both Orthodox and non-Orthodox oriented philosophy. Notable among Orthodox Jewish philosophers are Eliyahu Eliezer Dessler, Joseph B. Soloveitchik, and Yitzchok Hutner. Well-known non-Orthodox Jewish philosophers include Martin Buber, Franz Rosenzweig, Mordecai Kaplan, Abraham Joshua Heschel, Will Herberg, and Emmanuel Lévinas.

Related Topics

Torah databases (electronic versions of the Traditional Jewish Bookshelf)

List of Jewish prayers and blessings

Rabbinic hermeneutics

Orthodox and many other Jews do not believe that the revealed Torah consists solely of its written contents, but of its interpretations as well. The study of Torah (in its widest sense, to include both poetry, narrative, and law, and both the Hebrew Bible and the Talmud) is in Judaism itself a sacred act of central importance. For the sages of the Mishnah and Talmud, and for their successors today, the study of Torah was therefore not merely a means to learn the contents of God's revelation, but an end in itself. According to the Talmud, :These are the things for which a person enjoys the dividends in this world while the principal remains for the person to enjoy in the world to come; they are: honoring parents, loving deeds of kindness, and making peace between one person and another. But the study of the Torah is equal to them all. (Talmud Shabbat 127a). In Judaism, "the study of Torah can be a means of experiencing God". Reflecting on the contribution of the Amoraim and Tanaim to contemporary Judaism, Professor Jacob Neusner observed: :The rabbi's logical and rational inquiry is not mere logic-chopping. It is a most serious and substantive effort to locate in trivialities the fundamental principles of the revealed will of God to guide and sanctify the most specific and concrete actions in the workaday world .... Here is the mystery of Talmudic Judaism: the alien and remote conviction that the intellect is an instrument not of unbelief and desacralization but of sanctification." To study the Written Torah and the Oral Torah in light of each other is thus also to study ''how'' to study the word of God.

In the study of Torah, the sages formulated and followed various logical and hermeneutical principles. According to David Stern, all Rabbinic hermeneutics rest on two basic axia: :first, the belief in the omnisignificance of Scripture, in the meaningfulness of its every word, letter, even (according to one famous report) scribal flourish; second, the claim of the essential unity of Scripture as the expression of the single divine will. These two principles make possible a great variety of interpretations. According to the Talmud, :A single verse has several meanings, but no two verses hold the same meaning. It was taught in the school of R. Ishmael: 'Behold, My word is like fire—declares the Lord—and like a hammer that shatters rock' (Jer 23:29). Just as this hammer produces many sparks (when it strikes the rock), so a single verse has several meanings." (Talmud Sanhedrin 34a). Observant Jews thus view the Torah as dynamic, because it contains within it a host of interpretations

According to Rabbinic tradition, all valid interpretations of the written Torah were revealed to Moses at Sinai in oral form, and handed down from teacher to pupil (The oral revelation is in effect coextensive with the Talmud itself). When different rabbis forwarded conflicting interpretations, they sometimes appealed to hermeneutic principles to legitimize their arguments; some rabbis claim that these principles were themselves revealed by God to Moses at Sinai.

Thus, Hillel called attention to seven commonly used in the interpretation of laws (baraita at the beginning of Sifra); R. Ishmael, thirteen (baraita at the beginning of Sifra; this collection is largely an amplification of that of Hillel). Eliezer b. Jose ha-Gelili listed 32, largely used for the exegesis of narrative elements of Torah. All the hermeneutic rules scattered through the Talmudim and Midrashim have been collected by Malbim in ''Ayyelet ha-Shachar,'' the introduction to his commentary on the Sifra. Nevertheless, R. Ishmael's 13 principles are perhaps the ones most widely known; they constitute an important, and one of Judaism's earliest, contributions to logic, hermeneutics, and jurisprudence. Judah Hadassi incorporated Ishmael's principles into Karaite Judaism in the 12th century. Today R. Ishmael's 13 principles are incorporated into the Jewish prayer book to be read by observant Jews on a daily basis.

Jewish identity

Origin of the term "Judaism"

The term Judaism derives from the Latin ''Iudaismus'', derived from the Greek Ιουδαϊσμός ''Ioudaïsmos'', and ultimately from the Hebrew יהודה, ''Yehudah'', "Judah"; in Hebrew: יַהֲדוּת, ''Yahadut''. It first appears as the Hellenistic Greek ''iudaismos'' in 2nd Maccabees in the 2nd century BCE. In the context of the age and period it held the meaning of seeking or forming part of a cultural entity, that of ''iudea'', the Greek derivative of Persian Yehud, and can be compared with ''hellenismos'', meaning acceptance of Hellenic cultural norms (the conflict between ''iudaismos'' and ''hellenismos'' lay behind the Maccabeean revolt and hence the invention of the term ''iudaismos''). The earliest instance of the term in English, used to mean "the profession or practice of the Jewish religion; the religious system or polity of the Jews," is Robert Fabyan's ''The newe cronycles of Englande and of Fraunce a 1513''. As an English translation of the Latin, the first instance in English is a 1611 translation of the Apocrypha(Deuterocanon in Catholic and Orthodox Christianity), 2 Macc. ii. 21 "Those that behaved themselues manfully to their honour for Iudaisme."

Distinction between Jews as a people and Judaism

According to Daniel Boyarin, the underlying distinction between religion and ethnicity is foreign to Judaism itself, and is one form of the dualism between spirit and flesh that has its origin in Platonic philosophy and that permeated Hellenistic Judaism. Consequently, in his view, Judaism does not fit easily into conventional Western categories, such as religion, ethnicity, or culture. Boyarin suggests that this in part reflects the fact that much of Judaism's more than 3,000-year history predates the rise of Western culture and occurred outside the West (that is, Europe, particularly medieval and modern Europe). During this time, Jews have experienced slavery, anarchic and theocratic self-government, conquest, occupation, and exile; in the Diasporas, they have been in contact with and have been influenced by ancient Egyptian, Babylonian, Persian, and Hellenic cultures, as well as modern movements such as the Enlightenment (see Haskalah) and the rise of nationalism, which would bear fruit in the form of a Jewish state in the Levant. They also saw an elite convert to Judaism (the Khazars), only to disappear as the centers of power in the lands once occupied by that elite fell to the people of Rus and then the Mongols. Thus, Boyarin has argued that "Jewishness disrupts the very categories of identity, because it is not national, not genealogical, not religious, but all of these, in dialectical tension."

In contrast to this point of view, practices such as Humanistic Judaism reject the religious aspects of Judaism, while retaining certain cultural traditions.

Who is a Jew?

According to traditional Jewish Law, a Jew is anyone born of a Jewish mother or converted to Judaism in accordance with Jewish Law. American Reform Judaism and British Liberal Judaism accept the child of one Jewish parent (father or mother) as Jewish if the parents raise the child with a Jewish identity. All mainstream forms of Judaism today are open to sincere converts, although conversion has traditionally been discouraged since the time of the Talmud. The conversion process is evaluated by an authority, and the convert is examined on his or her sincerity and knowledge. Converts are given the name "ben Abraham" or "bat Abraham", (son or daughter of Abraham).

Traditional Judaism maintains that a Jew, whether by birth or conversion, is a Jew forever. Thus a Jew who claims to be an atheist or converts to another religion is still considered by traditional Judaism to be Jewish. However, the Reform movement maintains that a Jew who has converted to another religion is no longer a Jew, and the Israeli Government has also taken that stance after Supreme Court cases and statutes.

The question of what determines Jewish identity in the State of Israel was given new impetus when, in the 1950s, David Ben-Gurion requested opinions on ''mihu Yehudi'' ("who is a Jew") from Jewish religious authorities and intellectuals worldwide in order to settle citizenship questions. This is still not settled, and occasionally resurfaces in Israeli politics.

Jewish demographics

The total number of Jews worldwide is difficult to assess because the definition of "who is a Jew" is problematic; not all Jews identify themselves as Jewish, and some who identify as Jewish are not considered so by other Jews. According to the ''Jewish Year Book'' (1901), the global Jewish population in 1900 was around 11 million. The latest available data is from the World Jewish Population Survey of 2002 and the Jewish Year Calendar (2005). In 2002, according to the Jewish Population Survey, there were 13.3 million Jews around the world. The Jewish Year Calendar cites 14.6 million. Jewish population growth is currently near zero percent, with 0.3% growth from 2000 to 2001.

Jewish religious movements

Rabbinic Judaism

Rabbinic Judaism (or in some Christian traditions, Rabbinism) (Hebrew: "Yahadut Rabanit" - יהדות רבנית) has been the mainstream form of Judaism since the 6th century CE, after the codification of the Talmud. It is characterised by the belief that the Written Torah (Law) cannot be correctly interpreted without reference to the Oral Torah and by the voluminous literature specifying what behavior is sanctioned by the law (called halakha, "the way").

The Jewish Enlightenment of the late 18th century resulted in the division of Ashkenazi (Western) Jewry into religious movements or denominations, especially in North America and Anglophone countries. The main denominations today outside Israel (where the situation is rather different) are Orthodox, Conservative, and Reform.

Orthodox Judaism holds that both the Written and Oral Torah were divinely revealed to Moses, and that the laws within it are binding and unchanging. Orthodox Jews generally consider commentaries on the ''Shulchan Aruch'' (a condensed codification of halakha that largely favored Sephardic traditions) to be the definitive codification of Jewish law. Orthodoxy places a high importance on Maimonides' 13 principles as a definition of Jewish faith.

:*Orthodoxy is often divided into Modern Orthodox Judaism and Haredi Judaism. Haredi Judaism is less accommodating to modernity and has less interest in non-Jewish disciplines, and it may be distinguished from Modern Orthodox Judaism in practice by its styles of dress and more stringent practices. Subsets of Haredi Judaism include: Hasidic Judaism, which is rooted in the Kabbalah and distinguished by reliance on a Rebbe or religious teacher; and Sephardic Haredi Judaism, which emerged among Sephardic (Asian and North African) Jews in Israel.

Conservative Judaism, known as Masorti outside the United States and Canada, is characterized by a commitment to traditional Jewish laws and customs, including observance of Shabbat and kashrut, a deliberately non-fundamentalist teaching of Jewish principles of faith, a positive attitude toward modern culture, and an acceptance of both traditional rabbinic and modern scholarship when considering Jewish religious texts. Conservative Judaism teaches that Jewish law is not static, but has always developed in response to changing conditions. It holds that the Torah is a divine document written by prophets inspired by God and reflecting his will, but rejects the Orthodox position that it was dictated by God to Moses. Conservative Judaism holds that the Oral Law is divine and normative, but holds that both the Written and Oral Law may be interpreted by the rabbis to reflect modern sensibilities and suit modern conditions.

Reform Judaism, called Liberal or Progressive Judaism in many countries, defines Judaism as a religion rather than as a race or culture, rejects most of the ritual and ceremonial laws of the Torah while observing moral laws, and emphasizes the ethical call of the Prophets. Reform Judaism has developed an egalitarian prayer service in the vernacular (along with Hebrew in many cases) and emphasizes personal connection to Jewish tradition.

Reconstructionist Judaism, like Reform Judaism, does not hold that Jewish law, as such, requires observance, but unlike Reform, Reconstructionist thought emphasizes the role of the community in deciding what observances to follow.

Jewish Renewal is a recent North American movement which focuses on spirituality and social justice, but does not address issues of Jewish law. Men and women participate equally in prayer.

Humanistic Judaism is a small non-theistic movement centered in North America and Israel that emphasizes Jewish culture and history as the sources of Jewish identity.

Jewish movements in Israel

Most Jewish Israelis classify themselves as "secular" (''hiloni''), "traditional" (''masorti''), "religious" (''dati'') or ''Haredi''. The term "secular" is more popular as a self-description among Israeli families of western (European) origin, whose Jewish identity may be a very powerful force in their lives, but who see it as largely independent of traditional religious belief and practice. This portion of the population largely ignores organized religious life, be it of the official Israeli rabbinate (Orthodox) or of the liberal movements common to diaspora Judaism (Reform, Conservative).

The term "traditional" (''masorti'') is most common as a self-description among Israeli families of "eastern" origin (i.e., the Middle East, Central Asia, and North Africa). This term, as commonly used, has nothing to do with the official Masorti (Conservative) movement. There is a great deal of ambiguity in the ways "secular" and "traditional" are used in Israel: they often overlap, and they cover an extremely wide range in terms of ideology and religious observance. The term "Orthodox" is not popular in Israeli discourse, although the percentage of Jews who come under that category is far greater than in the diaspora. What would be called "Orthodox" in the diaspora includes what is commonly called ''dati'' (religious) or ''haredi'' (ultra-Orthodox) in Israel. The former term includes what is called "Religious Zionism" or the "National Religious" community, as well as what has become known over the past decade or so as ''haredi-leumi'' (nationalist ''haredi''), or "Hardal", which combines a largely ''haredi'' lifestyle with nationalist ideology. (Some people, in Yiddish, also refer to observant Orthodox Jews as ''frum'', as opposed to ''frei'' (more liberal Jews)).

''Haredi'' applies to a populace that can be roughly divided into three separate groups along both ethnic and ideological lines: (1) "Lithuanian" (non-hasidic) ''haredim'' of Ashkenazic origin; (2) Hasidic ''haredim'' of Ashkenazic origin; and (3) Sephardic ''haredim''.

Alternative Judaism

Karaite Judaism defines itself as the remnants of the non-Rabbinic Jewish sects of the Second Temple period, such as the Sadducees. The Karaites ("Scripturalists") accept only the Hebrew Bible and what they view as the Peshat ("simple" meaning); they do not accept non-biblical writings as authoritative. Some European Karaites do not see themselves as part of the Jewish community at all, although most do. The Samaritans, a very small community located entirely around Mount Gerizim in the Nablus/Shechem region of the West Bank and in Holon, near Tel Aviv in Israel, regard themselves as the descendants of the Israelites of the Iron Age kingdom of Israel. Their religious practices are those of Judaism, but they regard only the written Torah as authoritative scripture (with a special regard also for the Book of Joshua).

Jewish observances

Jewish ethics

Jewish ethics may be guided by halakhic traditions, by other moral principles, or by central Jewish virtues. Jewish ethical practice is typically understood to be marked by values such as justice, truth, peace, loving-kindness (chesed), compassion, humility, and self-respect. Specific Jewish ethical practices include practices of charity (tzedakah) and refraining from negative speech (lashon hara). Proper ethical practices regarding sexuality and many other issues are subjects of dispute among Jews.

Prayers

Traditionally, Jews recite prayers three times daily, Shacharit, Mincha, and Ma'ariv with a fourth prayer, Mussaf added on Shabbat and holidays. At the heart of each service is the ''Amidah'' or ''Shemoneh Esrei''. Another key prayer in many services is the declaration of faith, the ''Shema Yisrael'' (or ''Shema''). The ''Shema'' is the recitation of a verse from the Torah (Deuteronomy 6:4): ''Shema Yisrael Adonai Eloheinu Adonai Echad''—"Hear, O Israel! The Lord is our God! The Lord is One!"

Most of the prayers in a traditional Jewish service can be recited in solitary prayer, although communal prayer is preferred. Communal prayer requires a quorum of ten adult Jews, called a ''minyan''. In nearly all Orthodox and a few Conservative circles, only male Jews are counted toward a ''minyan''; most Conservative Jews and members of other Jewish denominations count female Jews as well.

In addition to prayer services, observant traditional Jews recite prayers and benedictions throughout the day when performing various acts. Prayers are recited upon waking up in the morning, before eating or drinking different foods, after eating a meal, and so on.

The approach to prayer varies among the Jewish denominations. Differences can include the texts of prayers, the frequency of prayer, the number of prayers recited at various religious events, the use of musical instruments and choral music, and whether prayers are recited in the traditional liturgical languages or the vernacular. In general, Orthodox and Conservative congregations adhere most closely to tradition, and Reform and Reconstructionist synagogues are more likely to incorporate translations and contemporary writings in their services. Also, in most Conservative synagogues, and all Reform and Reconstructionist congregations, women participate in prayer services on an equal basis with men, including roles traditionally filled only by men, such as reading from the Torah. In addition, many Reform temples use musical accompaniment such as organs and mixed choirs.

Religious clothing

A ''kippah'' (Hebrew: כִּפָּה, plural ''kippot''; Yiddish: יאַרמלקע, ''yarmulke'') is a slightly rounded brimless skullcap worn by many Jews while praying, eating, reciting blessings, or studying Jewish religious texts, and at all times by some Jewish men. In Orthodox communities, only men wear kippot; in non-Orthodox communities, some women also wear kippot. ''Kippot'' range in size from a small round beanie that covers only the back of the head, to a large, snug cap that covers the whole crown.

''Tzitzit'' (Hebrew: צִיציִת) (Ashkenazi pronunciation: ''tzitzis'') are special knotted "fringes" or "tassels" found on the four corners of the ''tallit'' (Hebrew: טַלִּית) (Ashkenazi pronunciation: ''tallis''), or prayer shawl. The ''tallit'' is worn by Jewish men and some Jewish women during the prayer service. Customs vary regarding when a Jew begins wearing a tallit. In the Sephardi community, boys wear a tallit from bar mitzvah age. In some Ashkenazi communities it is customary to wear one only after marriage. A ''tallit katan'' (small tallit) is a fringed garment worn under the clothing throughout the day. In some Orthodox circles, the fringes are allowed to hang freely outside the clothing.

Tefillin (Hebrew: תְפִלִּין), known in English as phylacteries (from the Greek word φιλακτέριον, meaning ''fortress'' or ''protection''), are two square leather boxes containing biblical verses, attached to the forehead and wound around the left arm by leather straps. They are worn during weekday morning prayer by observant Jewish men and some Jewish women.

A ''kittel'' (Yiddish: קיטל), a white knee-length overgarment, is worn by prayer leaders and some observant traditional Jews on the High Holidays. It is traditional for the head of the household to wear a kittel at the Passover seder in some communities, and some grooms wear one under the wedding canopy. Jewish males are buried in a ''tallit'' and sometimes also a ''kittel'' which are part of the ''tachrichim'' (burial garments).

Jewish holidays

Jewish holidays are special days in the Jewish calendar, which celebrate moments in Jewish history, as well as central themes in the relationship between God and the world, such as creation, revelation, and redemption.

Shabbat

''Shabbat'', the weekly day of rest lasting from shortly before sundown on Friday night to nightfall Saturday night, commemorates God's day of rest after six days of creation. It plays a pivotal role in Jewish practice and is governed by a large corpus of religious law. At sundown on Friday, the woman of the house welcomes the Shabbat by lighting two or more candles and reciting a blessing. The evening meal begins with the Kiddush, a blessing recited aloud over a cup of wine, and the Mohtzi, a blessing recited over the bread. It is customary to have challah, two braided loaves of bread, on the table. During Shabbat Jews are forbidden to engage in any activity that falls under 39 categories of ''melakhah'', translated literally as "work". In fact the activities banned on the Sabbath are not "work" in the usual sense: They include such actions as lighting a fire, writing, using money and carrying in the public domain. The prohibition of lighting a fire has been extended in the modern era to driving a car, which involves burning fuel, and using electricity.

Three pilgrimage festivals

Jewish holy days (''chaggim''), celebrate landmark events in Jewish history, such as the Exodus from Egypt and the giving of the Torah, and sometimes mark the change of seasons and transitions in the agricultural cycle. The three major festivals, Sukkot, Passover and Shavuot, are called "regalim" (derived from the Hebrew word "regel", or foot). On the three regalim, it was customary for the Israelites to make pilgrimages to Jerusalem to offer sacrifices in the Temple.

Passover (''Pesach'') is a week-long holiday beginning on the evening of the 14th day of Nisan (the first month in the Hebrew calendar), that commemorates the Exodus from Egypt. Outside Israel, Passover is celebrated for eight days. In ancient times, it coincided with the barley harvest. It is the only holiday that centers on home-service, the Seder. Leavened products (chametz) are removed from the house prior to the holiday, and are not consumed throughout the week. Homes are thoroughly cleaned to ensure no bread or bread by-products remain, and a symbolic burning of the last vestiges of chametz is conducted on the morning of the Seder. Matzo is eaten instead of bread.

Shavuot ("Pentecost" or "Feast of Weeks") celebrates the revelation of the Torah to the Israelites on Mount Sinai. Also known as the Festival of Bikurim, or first fruits, it coincided in biblical times with the wheat harvest. Shavuot customs include all-night study marathons known as Tikkun Leil Shavuot, eating dairy foods (cheesecake and blintzes are special favorites), reading the Book of Ruth, decorating homes and synagogues with greenery, and wearing white clothing, symbolizing purity.

Sukkot ("Tabernacles" or "The Festival of Booths") commemorates the Israelites' forty years of wandering through the desert on their way to the Promised Land. It is celebrated through the construction of temporary booths called ''sukkot'' (sing. ''sukkah'') that represent the temporary shelters of the Israelites during their wandering. It coincides with the fruit harvest, and marks the end of the agricultural cycle. Jews around the world eat in ''sukkot'' for seven days and nights. Sukkot concludes with Shemini Atzeret, where Jews begin to pray for rain and Simchat Torah, "Rejoicing of the Torah", a holiday which marks reaching the end of the Torah reading cycle and beginning all over again. The occasion is celebrated with singing and dancing with the Torah scrolls. Shemini Atzeret and Simchat Torah are technically considered to be a separate holiday and not a part of Sukkot.

High Holy Days

The High Holidays (''Yamim Noraim'' or "Days of Awe") revolve around judgment and forgiveness.

Rosh Hashanah, (also ''Yom Ha-Zikkaron'' or "Day of Remembrance", and ''Yom Teruah'', or "Day of the Sounding of the Shofar"). Rosh Hashanah is the Jewish New Year (literally, "head of the year"), although it falls on the first day of the seventh month of the Hebrew calendar, Tishri. Rosh Hashanah marks the beginning of the 10-day period of atonement leading up to Yom Kippur, during which Jews are commanded to search their souls and make amends for sins committed, intentionally or not, throughout the year. Holiday customs include blowing the shofar, or ram's horn, in the synagogue, eating apples and honey, and saying blessings over a variety of symbolic foods, such as pomegranates.

Yom Kippur, ("Day of Atonement") is the holiest day of the Jewish year. It is a day of communal fasting and praying for forgiveness for one's sins. Observant Jews spend the entire day in the synagogue, sometimes with a short break in the afternoon, reciting prayers from a special holiday prayerbook called a "Machzor". Many non-religious Jews make a point of attending synagogue services and fasting on Yom Kippur. On the eve of Yom Kippur, before candles are lit, a prefast meal, the "seuda mafseket", is eaten. Synagogue services on the eve of Yom Kippur begin with the Kol Nidre prayer. It is customary to wear white on Yom Kippur, especially for Kol Nidre, and leather shoes are not worn. The following day, prayers are held from morning to evening. The final prayer service, called "Ne'ilah", ends with a long blast of the shofar.

Hanukkah

Hanukkah (, "dedication") also known as the Festival of Lights, is an eight day Jewish holiday that starts on the 25th day of Kislev (Hebrew calendar). The festival is observed in Jewish homes by the kindling of lights on each of the festival's eight nights, one on the first night, two on the second night and so on.

The holiday was called Hanukkah (meaning "dedication") because it marks the re-dedication of the Temple after its desecration by Antiochus IV Epiphanes. Spiritually, Hanukkah commemorates the "Miracle of the Oil". According to the Talmud, at the re-dedication of the Temple in Jerusalem following the victory of the Maccabees over the Seleucid Empire, there was only enough consecrated oil to fuel the eternal flame in the Temple for one day. Miraculously, the oil burned for eight days - which was the length of time it took to press, prepare and consecrate new oil.

Hanukkah is not mentioned in the Bible and was never considered a major holiday in Judaism, but it has become much more visible and widely celebrated in modern times, mainly because it falls around the same time as Christmas and has national Jewish overtones that have been emphasized since the establishment of the State of Israel.

Purim

Purim (Hebrew: ''Pûrîm'' "lots") is a joyous Jewish holiday that commemorates the deliverance of the Persian Jews from the plot of the evil Haman, who sought to exterminate them, as recorded in the biblical Book of Esther. It is characterized by public recitation of the Book of Esther, mutual gifts of food and drink, charity to the poor, and a celebratory meal (Esther 9:22). Other customs include drinking wine, eating special pastries called hamantashen, dressing up in masks and costumes, and organizing carnivals and parties.

Purim is celebrated annually on the 14th of the Hebrew month of Adar, which occurs in February or March of the Gregorian calendar.

Other holidays

Tisha B'Av ( or , "the Ninth of Av,") is a holiday of mourning and fasting commemorating the destruction of the First and Second Temples and the expulsion of the Jews from Spain.

The modern holidays of Yom Ha-shoah (Holocaust Remembrance Day) and Yom Ha'atzmaut (Israeli Independence Day) commemorate the horrors of the Holocaust and the achievement of Israel independence, respectively.

Torah readings

The core of festival and Shabbat prayer services is the public reading of the Torah, along with connected readings from the other books of the Tanakh, called Haftarah. Over the course of a year, the whole Torah is read, with the cycle starting over in the autumn, on Simchat Torah.

Synagogues and religious buildings

Synagogues are Jewish houses of prayer and study. They usually contain separate rooms for prayer (the main sanctuary), smaller rooms for study, and often an area for community or educational use. There is no set blueprint for synagogues and the architectural shapes and interior designs of synagogues vary greatly. The Reform movement mostly refer to their synagogues as temples. Some traditional features of a synagogue are:

The ark (called ''aron ha-kodesh'' by Ashkenazim and ''hekhal'' by Sephardim) where the Torah scrolls are kept (the ark is often closed with an ornate curtain (''parochet'') outside or inside the ark doors);

The elevated reader's platform (called ''bimah'' by Ashkenazim and ''tebah'' by Sephardim), where the Torah is read (and services are conducted in Sephardi synagogues);

The eternal light (''ner tamid''), a continually lit lamp or lantern used as a reminder of the constantly lit menorah of the Temple in Jerusalem

The pulpit, or ''amud'', a lectern facing the Ark where the hazzan or prayer leader stands while praying.

In addition to synagogues, other buildings of significance in Judaism include yeshivas, or institutions of Jewish learning, and mikvahs, which are ritual baths.

Dietary laws: ''Kashrut''

The Jewish dietary laws are known as ''kashrut''. Food prepared in accordance with them is termed kosher, and food that is not kosher is also known as ''treifah'' or ''treif''. People who observe these laws are colloquially said to be "keeping kosher".

Many of the laws apply to animal-based foods. For example, in order to be considered kosher, mammals must have split hooves and chew their cud. The pig is arguably the most well-known example of a non-kosher animal. Although it has split hooves, it does not chew its cud. For seafood to be kosher, the animal must have fins and scales. Certain types of seafood, such as shellfish, crustaceans, and eels, are therefore considered non-kosher. Concerning birds, a list of non-kosher species is given in the Torah. The exact translations of many of the species have not survived, and some non-kosher birds' identities are no longer certain. However, traditions exist about the ''kashrut'' status of a few birds. For example, both chickens and turkeys are permitted in most communities. Other types of animals, such as amphibians, reptiles, and most insects, are prohibited altogether.

In addition to the requirement that the species be considered kosher, meat and poultry (but not fish) must come from a healthy animal slaughtered in a process known as ''shechitah''. Without the proper slaughtering practices even an otherwise kosher animal will be rendered ''treif''. The slaughtering process is intended to be quick and relatively painless to the animal. Forbidden parts of animals include the blood, some fats, and the area in and around the sciatic nerve.

Jewish law also forbids the consumption of meat and dairy products together. The waiting period between eating meat and eating dairy varies by the order in which they are consumed and by community, and can extend for up to six hours. Based on the Biblical injunction against cooking a kid in its mother's milk, this rule is mostly derived from the Oral Torah, the Talmud and Rabbinic law. Chicken and other kosher birds are considered the same as meat under the laws of ''kashrut'', but the prohibition is Rabbinic, not Biblical.

The use of dishes, serving utensils, and ovens may make food ''treif'' that would otherwise be kosher. Utensils that have been used to prepare non-kosher food, or dishes that have held meat and are now used for dairy products, render the food ''treif'' under certain conditions.

Furthermore, all Orthodox and some Conservative authorities forbid the consumption of processed grape products made by non-Jews, due to ancient pagan practices of using wine in rituals. Some Conservative authorities permit wine and grape juice made without rabbinic supervision.

The Torah does not give specific reasons for most of the laws of ''kashrut''. However, a number of explanations have been offered, including maintaining ritual purity, teaching impulse control, encouraging obedience to God, improving health, reducing cruelty to animals and preserving the distinctness of the Jewish community. The various categories of dietary laws may have developed for different reasons, and some may exist for multiple reasons. For example, people are forbidden from consuming the blood of birds and mammals because, according to the Torah, this is where animal souls are contained. In contrast, the Torah forbids Israelites from eating non-kosher species because "they are unclean." The Kabbalah describes sparks of holiness that are released by the act of eating kosher foods, but are too tightly bound in non-kosher foods to be released by eating.

Survival concerns supersede all the laws of ''kashrut'', as they do for most halakhot.

Laws of ritual purity

The Tanakh describes circumstances in which a person who is ''tahor'' or ritually pure may become ''tamei'' or ritually impure. Some of these circumstances are contact with human corpses or graves, seminal flux, vaginal flux, menstruation, and contact with people who have become impure from any of these. In Rabbinic Judaism, Kohanim, members of the hereditary caste that served as priests in the time of the Temple, are mostly restricted from entering grave sites and touching dead bodies.

Family purity

An important subcategory of the ritual purity laws relates to the segregation of menstruating women. These laws are also known as ''niddah'', literally "separation", or family purity. Vital aspects of halakha for traditionally observant Jews, they are not usually followed by Jews in liberal denominations.

Especially in Orthodox Judaism, the Biblical laws are augmented by Rabbinical injunctions. For example, the Torah mandates that a woman in her normal menstrual period must abstain from sexual intercourse for seven days. A woman whose menstruation is prolonged must continue to abstain for seven more days after bleeding has stopped. The Rabbis conflated ordinary ''niddah'' with this extended menstrual period, known in the Torah as ''zavah'', and mandated that a woman may not have sexual intercourse with her husband from the time she begins her menstrual flow until seven days after it ends. In addition, Rabbinical law forbids the husband from touching or sharing a bed with his wife during this period. Afterwards, purification can occur in a ritual bath called a mikveh.

Traditional Ethiopian Jews keep menstruating women in separate huts and, similar to Karaite practice, do not allow menstruating women into their temples because of a temple's special sanctity. Emigration to Israel and the influence of other Jewish denominations have led to Ethiopian Jews adopting more normative Jewish practices.

Life-cycle events

Life-cycle events, or rites of passage, occur throughout a Jew's life that serve to strengthen Jewish identity and bind him/her to the entire community.

Brit milah - Welcoming male babies into the covenant through the rite of circumcision on their eighth day of life. The baby boy is also given his Hebrew name in the ceremony. A naming ceremony intended as a parallel ritual for girls, named ''zeved habat'' or brit bat, enjoys limited popularity.

Bar mitzvah and Bat mitzvah - This passage from childhood to adulthood takes place when a female Jew is twelve and a male Jew is thirteen years old among Orthodox and some Conservative congregations. In the Reform movement, both girls and boys have their bat/bar mitzvah at age thirteen. This is often commemorated by having the new adults, male only in the Orthodox tradition, lead the congregation in prayer and publicly read a "portion" of the Torah.

Marriage - Marriage is an extremely important lifecycle event. A wedding takes place under a ''chupah'', or wedding canopy, which symbolizes a happy house. At the end of the ceremony, the groom breaks a glass with his foot, symbolizing the continuous mourning for the destruction of the Temple, and the scattering of the Jewish people.

Death and Mourning - Judaism has a multi-staged mourning practice. The first stage is called the shiva (literally "seven", observed for one week) during which it is traditional to sit at home and be comforted by friends and family, the second is the ''shloshim'' (observed for one month) and for those who have lost one of their parents, there is a third stage, ''avelut yud bet chodesh'', which is observed for eleven months.

Community leadership

Classical priesthood

The role of the priesthood in Judaism has significantly diminished since the destruction of the Second Temple in 70 CE, when priests attended to the Temple and sacrifices. The priesthood is an inherited position, and although priests no longer have any but ceremonial duties, they are still honored in many Jewish communities. Many Orthodox Jewish communities believe that they will be needed again for a future Third Temple and need to remain in readiness for future duty.

Kohen (priest) - patrilineal descendant of Aaron, brother of Moses. In the Temple, the ''kohanim'' were charged with performing the sacrifices. Today, a Kohen is the first one called up at the reading of the Torah, performs the Priestly Blessing, as well as complying with other unique laws and ceremonies, including the ceremony of redemption of the first-born.

Levi (Levite) - Patrilineal descendant of Levi the son of Jacob. In the Temple in Jerusalem, the levites sang Psalms, performed construction, maintenance, janitorial, and guard duties, assisted the priests, and sometimes interpreted the law and Temple ritual to the public. Today, a Levite is called up second to the reading of the Torah.

Prayer leaders

From the time of the Mishnah and Talmud to the present, Judaism has required specialists or authorities for the practice of very few rituals or ceremonies. A Jew can fulfill most requirements for prayer by himself. Some activities—reading the Torah and ''haftarah'' (a supplementary portion from the Prophets or Writings), the prayer for mourners, the blessings for bridegroom and bride, the complete grace after meals—require a ''minyan'', the presence of ten Jews.

The most common professional clergy in a synagogue are:

Rabbi of a congregation - Jewish scholar who is charged with answering the legal questions of a congregation. This role requires ordination by the congregation's preferred authority (i.e. from a respected Orthodox rabbi or, if the congregation is Conservative or Reform, from academic seminaries). A congregation does not necessarily require a rabbi. Some congregations have a rabbi but also allow members of the congregation to act as ''shatz'' or ''baal kriyah'' (see below).

* Hassidic ''Rebbe'' - rabbi who is the head of a Hasidic dynasty.

Hazzan (note: the "h" denotes voiceless pharyngeal fricative) (cantor) - a trained vocalist who acts as ''shatz''. Chosen for a good voice, knowledge of traditional tunes, understanding of the meaning of the prayers and sincerity in reciting them. A congregation does not need to have a dedicated hazzan.

Jewish prayer services do involve two specified roles, which are sometimes, but not always, filled by a rabbi and/or hazzan in many congregations. In other congregations these roles are filled on an ad-hoc basis by members of the congregation who lead portions of services on a rotating basis:

Shaliach tzibur or ''Shatz'' (leader—literally "agent" or "representative"—of the congregation) leads those assembled in prayer, and sometimes prays on behalf of the community. When a ''shatz'' recites a prayer on behalf of the congregation, he is ''not'' acting as an intermediary but rather as a facilitator. The entire congregation participates in the recital of such prayers by saying ''amen'' at their conclusion; it is with this act that the ''shatz's'' prayer becomes the prayer of the congregation. Any adult capable of reciting the prayers clearly may act as ''shatz''. In Orthodox congregations and some Conservative congregations, only men can be prayer leaders, but all Progressive communities now allow women to serve in this function.

The Baal kriyah or ''baal koreh'' (master of the reading) reads the weekly Torah portion. The requirements for being the ''baal kriyah'' are the same as those for the ''shatz''. These roles are not mutually exclusive. The same person is often qualified to fill more than one role, and often does. Often there are several people capable of filling these roles and different services (or parts of services) will be led by each.

Many congregations, especially larger ones, also rely on a:

Gabbai (sexton) - Calls people up to the Torah, appoints the ''shatz'' for each prayer session if there is no standard ''shatz'', and makes certain that the synagogue is kept clean and supplied.

The three preceding positions are usually voluntary and considered an honor. Since the Enlightenment large synagogues have often adopted the practice of hiring rabbis and hazzans to act as ''shatz'' and ''baal kriyah'', and this is still typically the case in many Conservative and Reform congregations. However, in most Orthodox synagogues these positions are filled by laypeople on a rotating or ad-hoc basis. Although most congregations hire one or more Rabbis, the use of a professional hazzan is generally declining in American congregations, and the use of professionals for other offices is rarer still.

Specialized religious roles

''Dayan'' (judge) - An ordained rabbi with special legal training who belongs to a ''beth din'' (rabbinical court). In Israel, religious courts handle marriage and divorce cases, conversion and financial disputes in the Jewish community.

Mohel (circumciser) - An expert in the laws of circumcision who has received training from a previously qualified ''mohel'' and performs the ''brit milah'' (circumcision).

Shochet (ritual slaughterer) - In order for meat to be kosher, it must be slaughtered by a ''shochet'' who is an expert in the laws of kashrut and has been trained by another ''shochet.''

Sofer (scribe) - Torah scrolls, ''tefillin'' (phylacteries), ''mezuzot'' (scrolls put on doorposts), and ''gittin'' (bills of divorce) must be written by a ''sofer'' who is an expert in Hebrew calligraphy and has undergone rigorous training in the laws of writing sacred texts.

Rosh yeshiva - A Torah scholar who runs a yeshiva.

Mashgiach of a yeshiva - Depending on which yeshiva, might either be the person responsible for ensuring attendance and proper conduct, or even supervise the emotional and spiritual welfare of the students and give lectures on mussar (Jewish ethics).

Mashgiach - Supervises manufacturers of kosher food, importers, caterers and restaurants to ensure that the food is kosher. Must be an expert in the laws of kashrut and trained by a rabbi, if not a rabbi himself.

History

Origins

At its core, the Tanakh is an account of the Israelites' relationship with God from their earliest history until the building of the Second Temple (c. 535 BCE). Abraham is hailed as the first Hebrew and the father of the Jewish people. As a reward for his act of faith in one God, he was promised that Isaac, his second son, would inherit the Land of Israel (then called Canaan). Later, Jacob and his children were enslaved in Egypt, and God commanded Moses to lead the Exodus from Egypt. At Mount Sinai they received the Torah - the five books of Moses. These books, together with Nevi'im and Ketuvim are known as ''Torah Shebikhtav'' as opposed to the Oral Torah, which refers to the Mishna and the Talmud. Eventually, God led them to the land of Israel where the tabernacle was planted in the city of Shiloh for over 300 years to rally the nation against attacking enemies. As time went on, the spiritual level of the nation declined to the point that God allowed the Philistines to capture the tabernacle. The people of Israel then told Samuel the prophet that they needed to be governed by a permanent king, and Samuel appointed Saul to be their King. When the people pressured Saul into going against a command conveyed to him by Samuel, God told Samuel to appoint David in his stead.

Once King David was established, he told the prophet Nathan that he would like to build a permanent temple, and as a reward for his actions, God promised David that he would allow his son, Solomon, to build the first permanent temple and the throne would never depart from his children.

Rabbinic tradition holds that the details and interpretation of the law, which are called the ''Oral Torah'' or ''oral law'', were originally an unwritten tradition based upon what God told Moses on Mount Sinai. However, as the persecutions of the Jews increased and the details were in danger of being forgotten, these oral laws were recorded by Rabbi Judah haNasi (Judah the Prince) in the Mishnah, redacted ''circa'' 200 CE. The Talmud was a compilation of both the Mishnah and the Gemara, rabbinic commentaries redacted over the next three centuries. The Gemara originated in two major centers of Jewish scholarship, Palestine and Babylonia. Correspondingly, two bodies of analysis developed, and two works of Talmud were created. The older compilation is called the Jerusalem Talmud. It was compiled sometime during the 4th century in Israel. The Babylonian Talmud was compiled from discussions in the houses of study by the scholars Ravina I, Ravina II, and Rav Ashi by 500 CE, although it continued to be edited later.

Some critical scholars oppose the view that the sacred texts, including the Hebrew Bible, were divinely inspired. Many of these scholars accept the general principles of the documentary hypothesis and suggest that the Torah consists of inconsistent texts edited together in a way that calls attention to divergent accounts. Many suggest that during the First Temple period, the people of Israel believed that each nation had its own god, but that their god was superior to other gods. Some suggest that strict monotheism developed during the Babylonian Exile, perhaps in reaction to Zoroastrian dualism. In this view, it was only by the Hellenic period that most Jews came to believe that their god was the only god, and that the notion of a clearly bounded Jewish nation identical with the Jewish religion formed.

John Day argues that the origins of biblical Yahweh, El, Asherah, and Ba'al, may be rooted in earlier Canaanite religion, which was centered on a pantheon of gods much like the Greek Pantheon.

Antiquity

The United Monarchy was established under Saul and continued under King David and Solomon with its capital in Jerusalem. After Solomon's reign the nation split into two kingdoms, the Kingdom of Israel (in the north) and the Kingdom of Judah (in the south). The Kingdom of Israel was conquered by the Assyrian ruler Sargon II in the late 8th century BCE with many people from the capital Samaria being taken captive to Media and the Khabur River valley. The Kingdom of Judah continued as an independent state until it was conquered by a Babylonian army in the early 6th century BCE, destroying the First Temple that was at the center of ancient Jewish worship. The Judean elite were exiled to Babylonia and this is regarded as the first Jewish Diaspora. Later many of them returned to their homeland after the subsequent conquest of Babylonia by the Persians seventy years later, a period known as the Babylonian Captivity. A new Second Temple was constructed, and old religious practices were resumed.

During the early years of the Second Temple, the highest religious authority was a council known as the Great Assembly, led by Ezra of the Book of Ezra. Among other accomplishments of the Great Assembly, the last books of the Bible were written at this time and the canon sealed.

Hellenistic Judaism spread to Ptolemaic Egypt from the 3rd century BCE, and became a notable ''religio licita'' throughout the Roman Empire, until its decline in the 3rd century parallel to the rise of Gnosticism and Early Christianity.

After a Jewish revolt against Roman rule in 66 CE, the Romans all but destroyed Jerusalem. Following a second revolt, Jews were not allowed to enter the city of Jerusalem and most Jewish worship was forbidden by Rome. Following the destruction of Jerusalem and the expulsion of the Jews, Jewish worship stopped being centrally organized around the Temple, prayer took the place of sacrifice, and worship was rebuilt around rabbis who acted as teachers and leaders of individual communities (see Jewish diaspora).

Historical Jewish groupings (to 1700)

Around the 1st century CE there were several small Jewish sects: the Pharisees, Sadducees, Zealots, Essenes, and Christians. After the destruction of the Second Temple in 70 CE, these sects vanished. Christianity survived, but by breaking with Judaism and becoming a separate religion; the Pharisees survived but in the form of Rabbinic Judaism (today, known simply as "Judaism"). The Sadducees rejected the divine inspiration of the Prophets and the Writings, relying only on the Torah as divinely inspired. Consequently, a number of other core tenets of the Pharisees' belief system (which became the basis for modern Judaism), were also dismissed by the Sadducees. (The Samaritans practiced a similar religion, which is traditionally considered separate from Judaism.)

Like the Sadducees who relied only on the Torah, some Jews in the 8th and 9th centuries rejected the authority and divine inspiration of the oral law as recorded in the Mishnah (and developed by later rabbis in the two Talmuds), relying instead only upon the Tanakh. These included the Isunians, the Yudganites, the Malikites, and others. They soon developed oral traditions of their own, which differed from the rabbinic traditions, and eventually formed the Karaite sect. Karaites exist in small numbers today, mostly living in Israel. Rabbinical and Karaite Jews each hold that the others are Jews, but that the other faith is erroneous.

Over a long time, Jews formed distinct ethnic groups in several different geographic areas — amongst others, the Ashkenazi Jews (of central and Eastern Europe), the Sephardi Jews (of Spain, Portugal, and North Africa), the Beta Israel of Ethiopia, and the Yemenite Jews from the southern tip of the Arabian Peninsula. Many of these groups have developed differences in their prayers, traditions and accepted canons; however these distinctions are mainly the result of their being formed at some cultural distance from normative (rabbinic) Judaism, rather than based on any doctrinal dispute.

Persecutions

Antisemitism arose during the Middle Ages, in the form of persecutions, pogroms, forced conversion, expulsions, social restrictions and ghettoization.

This was different in quality to any repressions of Jews in ancient times. Ancient repression was politically motivated and Jews were treated no differently than any other ethnic group would have been. With the rise of the Churches, attacks on Jews became motivated instead by theological considerations specifically deriving from Christian views about Jews and Judaism.

Hasidism

Hasidic Judaism was founded by Yisroel ben Eliezer (1700–1760), also known as the ''Ba'al Shem Tov'' (or ''Besht''). It originated in a time of persecution of the Jewish people, when European Jews had turned inward to Talmud study; many felt that most expressions of Jewish life had become too "academic", and that they no longer had any emphasis on spirituality or joy. His disciples attracted many followers; they themselves established numerous Hasidic sects across Europe. Hasidic Judaism eventually became the way of life for many Jews in Europe. Waves of Jewish immigration in the 1880s carried it to the United States. The movement itself claims to be nothing new, but a ''refreshment'' of original Judaism. Or as some have put it: '' "they merely re-emphasized that which the generations had lost"''. Nevertheless, early on there was a serious schism between Hasidic and non-Hasidic Jews. European Jews who rejected the Hasidic movement were dubbed by the Hasidim as Misnagdim, (lit. "opponents"). Some of the reasons for the rejection of Hasidic Judaism were the overwhelming exuberance of Hasidic worship, its untraditional ascriptions of infallibility and alleged miracle-working to their leaders, and the concern that it might become a messianic sect. Since then differences between the Hasidim and their opponents have slowly diminished and both groups are now considered part of Haredi Judaism.

The Enlightenment and New Religious Movements

In the late 18th century CE, Europe was swept by a group of intellectual, social and political movements known as the Enlightenment. The Enlightenment led to reductions in the European laws that prohibited Jews to interact with the wider secular world, thus allowing Jews access to secular education and experience. A parallel Jewish movement, Haskalah or the "Jewish Enlightenment", began, especially in Central Europe and Western Europe, in response to both the Enlightenment and these new freedoms. It placed an emphasis on integration with secular society and a pursuit of non-religious knowledge through reason. With the promise of political emancipation many Jews saw no reason to continue to observe Jewish law and increasing numbers of Jews assimilated into Christian Europe. Modern religious movements of Judaism all formed in reaction to this trend.

In Central Europe, followed by Great Britain and The United States, Reform Judaism and Liberal Judaism developed, relaxing legal obligations (especially those that limited Jewish relations with non-Jews), emulating Protestant decorum in prayer, and emphasizing the ethical values of Judaism's Prophetic tradition. Modern Orthodox Judaism developed in reaction to Reform Judaism, by leaders who argued that Jews could participate in public life as citizens equal to Christians, while maintaining the observance of Jewish law. Meanwhile, in the United States, wealthy Reform Jews helped European scholars, who were Orthodox in practice but critical (and skeptical) in their study of the Bible and Talmud, to establish a seminary to train rabbis for immigrants from Eastern Europe. These left-wing Orthodox rabbis were joined by right-wing Reform rabbis who felt that Jewish law should not be entirely abandoned, to form the Conservative movement. Orthodox Jews who opposed the Haskalah formed Haredi Orthodox Judaism. After massive movements of Jews following The Holocaust and the creation of the state of Israel, these movements have competed for followers from among traditional Jews in or from other countries.

Spectrum of observance

Countries such as the United States, Israel, Canada, United Kingdom, Argentina and South Africa contain large Jewish populations. Jewish religious practice varies widely through all levels of observance. According to the 2001 edition of the National Jewish Population Survey, in the United States' Jewish community—the world's second largest—4.3 million Jews out of 5.1 million had some sort of connection to the religion. Of that population of connected Jews, 80% participated in some sort of Jewish religious observance, but only 48% belonged to a synagogue, and fewer than 16% attend regularly.

Birth rates for American Jews have dropped from 2.0 to 1.7. (Replacement rate is 2.1.) Intermarriage rates range from 40-50% in the US, and only about a third of children of intermarried couples are raised as Jews. Due to intermarriage and low birth rates, the Jewish population in the US shrank from 5.5 million in 1990 to 5.1 million in 2001. This is indicative of the general population trends among the Jewish community in the Diaspora, but a focus on total population obscures growth trends in some denominations and communities, such as Haredi Judaism. The Baal teshuva movement is a movement of Jews who have "returned" to religion or become more observant.

Judaism and other religions

Christianity and Judaism

Historians and theologians regularly review the changing relationship between some Christian groups and the Jewish people; the article on Christian-Jewish reconciliation studies one recent issue.

Islam and Judaism

The relationship between Islam and Judaism is special and close. Both religions claim to arise from the patriarch Abraham, and are therefore considered Abrahamic religions. As fellow monotheists, Muslims view Jews as "people of the book", a term that Jews have subsequently adopted as a way of describing their own connection to the Torah and other holy texts. In turn, many Jews maintain that Muslims adhere to the Seven Laws of Noah. Thus, Judaism views Muslims as righteous people of God. Jews have interacted with Muslims since the 7th century, when Islam originated and spread in the Arabian peninsula, and many aspects of Islam's core values, structure, jurisprudence and practice are based on Judaism. Muslim culture and philosophy have heavily influenced practitioners of Judaism in the Islamic world.

In premodern Muslim countries, Jews rarely faced martyrdom, exile or forcible conversion, and were mostly free in their choice of residence and profession. Indeed, the years 712 to 1066 CE under the Ummayad and the Abbasid rulers have been called the Golden age of Jewish culture in Spain. Non-Muslim monotheists living in these countries, including Jews, were known as dhimmis. Dhimmis were allowed to practice their religion and to administer their internal affairs, but subject to certain restrictions that were not imposed on Muslims. For example, they had to pay the jizya, a per capita tax imposed on free adult non-Muslim males, and were also forbidden from bearing arms or testifying in court cases involving Muslims. Many of the laws regarding dhimmis were highly symbolic. For example, dhimmis in some countries were required to wear distinctive clothing, a practice not found in the Qur'an or hadiths but invented in early medieval Baghdad and inconsistently enforced. Jews in Muslim countries were not entirely free from persecution—for example, many were killed, exiled or forcibly converted in the 12th century, in Persia and by the rulers of the Almohad dynasty in North Africa and Al-Andalus. At times, Jews were also restricted in their choice of residence—in Morocco, Jews were confined to walled quarters (mellahs) beginning in the 15th century and increasingly since the early 19th century.

In the late 20th century, Jews were expelled from nearly all the Arab countries. Most have chosen to live in Israel. Today, antisemitic themes have become commonplace in the propaganda of Arab Islamic movements such as Hizbullah and Hamas, in the pronouncements of various agencies of the Islamic Republic of Iran, and even in the newspapers and other publications of Refah Partisi.

Syncretic movements incorporating Judaism

There are some organizations that combine elements of Judaism with those of other religions. The most well-known of these is the Messianic Judaism, which arose in the 1960s. It a blends evangelical Christian theology with elements of Jewish terminology and ritual. The movement states that Jesus is part of the Trinity, and salvation is only achieved through acceptance of Jesus as one's savior. Some members of the movement are ethnically Jewish, and some of them argue that Messianic Judaism is a sect of Judaism. Jewish organizations and religious movements reject this, stating that Messianic Judaism is a Christian sect. The most controversial of these groups is the American Jews for Jesus, which actively proselytizes ethnic Jews through numerous missionary campaigns in major American cities.

Other examples of syncretism include Judeo-Paganists, a loosely organized set of Jews who incorporate pagan or Wiccan beliefs with some Jewish religious practices, like Messianic Judaism; Jewish Buddhists, another loosely organized group that incorporates elements of Asian spirituality in their faith; and some Renewal Jews who borrow freely and openly from Buddhism, Sufism, Native American religion, and other faiths.

The Kabbalah Centre, which employs teachers from multiple religions, is a New Age movement that claims to popularize the kabbalah, the Jewish esoteric tradition.

See also

Anti-Judaism

Frankism

Jewish views of religious pluralism

Judaism by country

List of converts to Judaism

Sabbateanism

Secular Jewish culture

United States military chaplain symbols

References

Bibliography

Marc Lee Raphael, "Judaism in America" (Columbia University Press, 2003)

Avery-Peck, Alan, and Neusner, Jacob, (eds), "The Blackwell reader in Judaism" (Blackwell, 2001)

Cohn-Sherbok, Dan, "Judaism: history, belief, and practice" (Routledge, 2003)

Avery-Peck, Alan, and Neusner, Jacob, (eds), "The Blackwell Companion to Judaism (Blackwell, 2003)

Boyarin, Daniel 1994 ''A Radical Jew: Paul and the Politics of Identity'' Berkeley: University of California Press

''Ancient Judaism'', Max Weber, Free Press, 1967, ISBN 0-02-934130-2

''Living Judaism: The Complete Guide to Jewish Belief, Tradition and Practice'' Wayne Dosick.

''Conservative Judaism: The New Century'', Neil Gillman, Behrman House.

''American Jewish Orthodoxy in Historical Perspective'' Jeffrey S. Gurock, 1996, Ktav.

''Philosophies of Judaism'' Julius Guttmann, trans. by David Silverman, JPS. 1964

''Back to the Sources: Reading the Classic Jewish Texts'' Ed. Barry W. Holtz, Summit Books

''A History of the Jews'' Paul Johnson, HarperCollins, 1988

''A People Divided: Judaism in Contemporary America'', Jack Wertheimer. Brandeis Univ. Press, 1997.

''Encyclopaedia Judaica'', Keter Publishing, CD-ROM edition, 1997

''The American Jewish Identity Survey'', article by Egon Mayer, Barry Kosmin and Ariela Keysar; a sub-set of The American Religious Identity Survey, City University of New York Graduate Center. An article on this survey is printed in ''The New York Jewish Week'', November 2, 2001.

Lewis, Bernard (1984). ''The Jews of Islam''. Princeton: Princeton University Press. ISBN 0-691-00807-8

Lewis, Bernard (1999). ''Semites and Anti-Semites: An Inquiry into Conflict and Prejudice''. W. W. Norton & Co. ISBN 0-393-31839-7

Stillman, Norman (1979). ''The Jews of Arab Lands: A History and Source Book''. Philadelphia: Jewish Publication Society of America. ISBN 0-8276-0198-0

Day, John. ''Yahweh and the Gods and Goddesses of Canaan''. Chippenham: Sheffield Academic Press, 2000.

Dever, William G. ''Did God Have a Wife?''. Grand Rapids: Wm. B. Eerdmans Publishing Co., 2005.

Walsh, J.P.M. ''The Mighty From Their Thrones''. Eugene: Wipf and Stock Publishers, 1987.

Finkelstein, Israel (1996). ''Ethinicity and Origin of the Iron I Settlers in the Highlands of Canaan: Can the Real Israel Please Stand Up?'' The Biblical Archaeologist, 59(4).

Jews in Islamic countries:

A. Khanbaghi. ''The Fire, the Star and the Cross: Minority Religions in Medieval and Early Modern Iran'' (IB Tauris 2006).

External links

;General

Judaism 101, an extensive FAQ written by a librarian.

Judaism article from the 1901-1906 ''Jewish Encyclopedia''

Shamash's Judaism resource page

;Orthodox/Haredi

Orthodox Judaism - The Orthodox Union: Official website

Chabad-Lubavitch: Official website

The Various Types of Orthodox Judaism

Aish HaTorah

Ohr Somayach

;Traditional/Conservadox

Union for Traditional Judaism

;Conservative

The United Synagogue of Conservative Judaism: Official website

Masorti (Conservative) Movement in Israel

United Synagogue Youth

;Reform/Progressive

The Union for Reform Judaism (USA)

Reform Judaism (UK): Official website

Liberal Judaism (UK): Official website

World Union for Progressive Judaism (Israel): Official website

;Reconstructionist

Jewish Reconstructionist Federation: Official website

;Renewal

ALEPH: Alliance for Jewish Renewal: Official website

OHALAH Association of Rabbis for Jewish Renewal: Official website

;Humanistic

Society for Humanistic Judaism: Official website

;Karaite

World Movement for Karaite Judaism

;Jewish religious literature and texts

Complete Tanakh (in Hebrew, with vowels).

English Tanakh from the 1917 Jewish Publication Society version.

The Judaica Press Complete Tanach with Rashi in English

Torah.org. (also known as ''Project Genesis'') Contains Torah commentaries and studies of Tanakh, along with Jewish ethics, philosophy, holidays and other classes.

The complete formatted Talmud online. Audio files of lectures for each page from an Orthodox viewpoint are provided in French, English, Yiddish and Hebrew. Reload the page for an image of a page of the Talmud.

See also Torah database for links to more judaism e-texts.

;Wikimedia Torah study projects Text study projects at Wikisource. In many instances, the Hebrew versions of these projects are more fully developed than the English.

Mikraot Gedolot (Rabbinic Bible) in Hebrew (sample) and English (sample).

Cantillation at the "Vayavinu Bamikra" Project in Hebrew (lists nearly 200 recordings) and English.

Mishnah in Hebrew (sample) and English (sample).

Shulchan Aruch in Hebrew and English (Hebrew text with English translation).

Category:Monotheistic religions

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Coordinates	46°46′″N23°35′″N
Name	Norman Finkelstein
Birth date	December 08, 1953
Education	Binghamton University (B.A.)Princeton University (M.A.) Princeton University (Ph.D.)
Parents	Mother: Maryla Husyt Finkelstein Father: Zacharias Finkelstein
Nationality	American
Influences	Mohandas Gandhi, Noam Chomsky, John Stuart Mill
Website	normanfinkelstein.com }}

Norman Gary Finkelstein (born December 8, 1953) is an American political scientist, and author. His primary fields of research are the Israeli-Palestinian conflict and the politics of the Holocaust. He is a graduate of Binghamton University and received his Ph.D in Political Science from Princeton University. He has held faculty positions at Brooklyn College, Rutgers University, Hunter College, New York University, and, most recently, DePaul University, where he was an assistant professor from 2001 to 2007.

In 2007, after a highly publicized row between Finkelstein and a notable opponent of his, Alan Dershowitz, Finkelstein's tenure bid at DePaul was denied. Finkelstein was placed on administrative leave for the 2007-2008 academic year, and on September 5, 2007, he announced his resignation after coming to a settlement with the university on generally undisclosed terms. An official statement from DePaul strongly defended the decision to deny Finkelstein tenure, stated that outside influence played no role in the decision, and praised Finkelstein "as a prolific scholar and outstanding teacher."

Personal background and education

Finkelstein has written of his parents' experiences during World War II. His mother, Maryla Husyt Finkelstein, grew up in Warsaw, Poland, survived the Warsaw Ghetto, the Majdanek concentration camp, and two slave labor camps. Her first husband died in the war. She considered the day of her liberation as the most horrible day of her life, as she realized that she was alone, her parents and siblings gone. Norman's father, Zacharias Finkelstein, was a survivor of both the Warsaw Ghetto and the Auschwitz concentration camp. After immigrating to the United States, his father became a factory worker, while his mother was a homemaker. Finkelstein's mother was an ardent pacifist. Both his parents died in 1995.

Finkelstein grew up in New York City, where he attended James Madison High School and was a childhood friend of U.S. Senator Chuck Schumer (D-NY), who was two years ahead of him. In his forthcoming memoir, Finkelstein recalls his strong youthful identification with the outrage that his mother, witness to the genocidal atrocities of World War II, felt at the carnage wrought by the United States in Vietnam. One childhood friend recalls his mother's "emotional investment in left-wing humanitarian causes as bordering on hysteria." He had 'internalized (her) indignation', a trait which he admits rendered him 'insufferable' when talking of the Vietnam War, and which imbued him with a 'holier-than-thou' attitude at the time which he now regrets. But Finkelstein regards his absorption of his mother's outlook — the refusal to put aside a sense of moral outrage in order to get on with one's life — as a virtue. Subsequently, his reading of Noam Chomsky played a seminal role in tailoring the passion bequeathed to him by his mother to the necessity of maintaining intellectual rigor in the pursuit of the truth.

He completed his undergraduate studies at Binghamton University in New York in 1974, after which he studied at the École Pratique des Hautes Études in Paris. He went on to earn his Master's degree in political science from Princeton University in 1980, and later his PhD in political studies, also from Princeton. Finkelstein wrote his doctoral thesis on Zionism, and it was through this work that he first attracted controversy. Before gaining academic employment, Finkelstein was a part-time social worker with teenage dropouts in New York. He then taught successively at Rutgers University, New York University, Brooklyn College, and Hunter College and, until recently, taught at DePaul University in Chicago. According to ''The New York Times'' he left Hunter College in 2001 "after his teaching load and salary were reduced" by the college administration.

Beginning with his doctoral thesis at Princeton, Finkelstein's career has been marked by controversy. A self-described "forensic scholar," he has written sharply critical academic reviews of several prominent writers and scholars whom he accuses of misrepresenting the documentary record in order to defend Israel's policies and practices. His writings, noted for their support of the Palestinian cause, have dealt with politically charged topics such as Zionism, the demographic history of Palestine and his allegations of the existence of a "Holocaust Industry" that exploits the memory of the Holocaust to further Israeli and financial interests. Citing linguist and political activist Noam Chomsky as an example, Finkelstein notes that it is "possible to unite exacting scholarly rigor with scathing moral outrage," and supporters and detractors alike have remarked on the polemical style of Finkelstein's work. Its content has been praised by eminent historians such as Raul Hilberg and Avi Shlaim, as well as Chomsky.

Finkelstein has described himself as "an old-fashioned communist," in the sense that he "see(s) no value whatsoever in states."

Academic career

On ''From Time Immemorial''

In Finkelstein's doctoral thesis, he examined the claims made in Joan Peters's ''From Time Immemorial'', a best-selling book at the time.

Peters's "history and defense" of Israel deals with the demographic history of Palestine. Demographic studies had tended to assert that the Arab population of Ottoman-controlled Palestine, a 94% majority at the turn of the century, had dwindled towards parity due to massive Zionist immigration. Peters radically challenged this picture by arguing that a substantial part of the Palestinian people were descended from emigrants from other Arab countries from the early 19th century onwards. It followed, for Peters and many of her readers, that the picture of a native Palestinian population overwhelmed by Jewish immigration was little more than propaganda, and that in actuality two almost simultaneous waves of immigration met in what had been a relatively unpopulated land.

''From Time Immemorial'' had been effusively praised in mainstream United States media sources by figures as varied as Barbara Tuchman, Theodore H. White, Elie Wiesel, and Lucy Dawidowicz. Saul Bellow, for one, wrote in a jacket endorsement that: :"Millions of people the world over, smothered by false history and propaganda, will be grateful for this clear account of the origins of the Palestinians."

Finkelstein asserted that the book was nothing more than what he now calls a "monumental hoax". He later opined that, while Peters's book received widespread interest and approval in the United States, a scholarly demonstration of its fraudulence and unreliability aroused little attention:

:"By the end of 1984, ''From Time Immemorial'' had...received some two hundred [favorable] notices ... in the United States. The only 'false' notes in this crescendoing chorus of praise were the ''Journal of Palestine Studies'', which ran a highly critical review by Bill Farrell; the small Chicago-based newsweekly ''In These Times'', which published a condensed version of this writer's findings; and Alexander Cockburn, who devoted a series of columns in ''The Nation'' exposing the hoax. ... The periodicals in which ''From Time Immemorial'' had already been favorably reviewed refused to run any critical correspondence (e.g. ''The New Republic'', ''The Atlantic Monthly'', ''Commentary''). Periodicals that had yet to review the book rejected a manuscript on the subject as of little or no consequence (e.g. ''The Village Voice'', ''Dissent'', ''The New York Review of Books''). Not a single national newspaper or columnist contacted found newsworthy that a best-selling, effusively praised 'study' of the Middle East conflict was a threadbare hoax."

Noam Chomsky later reminisced:

:"I warned him, if you follow this, you're going to get in trouble—because you're going to expose the American intellectual community as a gang of frauds, and they are not going to like it, and they're going to destroy you."

In 1986, the ''New York Review of Books'' published Yehoshua Porath's review and an exchange with critics of the review in which he criticized the assumptions and evidence on which Peters's thesis relied, thus lending independent support from an expert in Palestinian demographics to Finkelstein's doctoral critique. In the house journal of the American Council on Foreign Relations, ''Foreign Affairs'', William B. Quandt, the Edward Stettinius professor of Politics at the University of Virginia and authority on Middle Eastern politics, later described Finkelstein's critique of ''From Time Immemorial'' as a "landmark essay" and a "victory to his credit", in its "demonstration" of the "shoddy scholarship" of Peters's book.

According to Noam Chomsky, the controversy that surrounded Finkelstein's research caused a delay in his earning his Ph.D. at Princeton University. Chomsky wrote in ''Understanding Power'' that Finkelstein "literally could not get the faculty to read [his dissertation]" and that Princeton eventually granted Finkelstein his doctorate only "out of embarrassment [for Princeton]" but refused to give him any further professional backing.

Finkelstein published portions of his thesis in the following publications:

"Disinformation and the Palestine Question: The Not-So-Strange Case of Joan Peters's ''From Time Immemorial''." Chapter 2 of ''Blaming the Victims: Spurious Scholarship and the Palestinian Question'' (1988); and

"A Land Without a People (Joan Peters' "Wilderness" Image)." Chapter 2 of ''Image and Reality of the Israel-Palestine Conflict'' (1995).

''The Holocaust Industry''

''The Holocaust Industry: Reflections on the Exploitation of Jewish Suffering'' was published in 2000. Here, Finkelstein argues that Elie Wiesel and others exploit the memory of the Holocaust as an "ideological weapon." This is so the state of Israel, "one of the world's most formidable military powers, with a horrendous human rights record, [can] cast itself as a victim state" in order to garner "immunity to criticism." He also alleges what he calls a "double shakedown" by "a repellent gang of plutocrats, hoodlums and hucksters" seeking enormous legal damages and financial settlements from Germany and Switzerland, moneys which then go to the lawyers and institutional actors involved in procuring them, rather than actual Holocaust survivors.

The book met with a hostile reception in some quarters, with critics charging that it was poorly researched and/or allowed others to exploit it for antisemitic purposes. For example, German historian Hans Mommsen disparaged the first edition as "a most trivial book, which appeals to easily aroused anti-Semitic prejudices." Israeli holocaust historian Israel Gutman called the book "a lampoon," stating "this is not research; it isn't even political literature... I don't even think it should be reviewed or critiqued as a legitimate book." The book was also harshly criticized by Brown University Professor Omer Bartov and University of Chicago Professor Peter Novick.

Finkelstein also had his supporters however. Raul Hilberg, widely regarded as the founder of Holocaust studies, said the book expressed views Hilberg himself subscribed to in substance, in that he too found the exploitation of the Holocaust, in the manner Finkelstein describes, 'detestable.' Asked on another occasion if Finkelstein's analysis might play into the hands of neo-Nazis for antisemitic purposes, Hilberg replied: 'Well, even if they do use it in that fashion, I'm afraid that when it comes to the truth, it has to be said openly, without regard to any consequences that would be undesirable, embarrassing.'

Criticism of Alan Dershowitz's ''The Case for Israel''

Shortly after the publication of the book ''The Case for Israel'' by Alan Dershowitz, Finkelstein derided it as "a collection of fraud, falsification, plagiarism, and nonsense". During a debate on Democracy Now!, Finkelstein asserted that Dershowitz lacked knowledge about specific contents of his own book, Finkelstein also claimed that Dershowitz did not write the book, and may not have even read it. Finkelstein noted 20 instances, in as many pages, where Dershowitz's book cites the same sources and passages used by Joan Peters in her book, in largely the same sequence, with ellipses in the same places. In two instances, Dershowitz reproduces Peters's errors (see below). From this Finkelstein concluded that Dershowitz had not checked the original sources himself, contrary to the latter's claims. Finkelstein suggests that this copying of quotations amounts to copying ideas. Examining a copy of a proof of Dershowitz's book he managed to obtain, he found evidence that Dershowitz had his secretarial assistant, Holly Beth Billington, check in the Harvard library the sources he had read in Peters's book. Dershowitz answered the charge in a letter to the University of California's Press Director Lynne Withey, arguing that Finkelstein had made up the ''smoking gun'' quotation, in that he had changed its wording (from 'cite' to 'copy') in his book. In public debate he has stated that if "somebody borrowed the quote without going to check back on whether Mark Twain had said that, obviously that would be a serious charge"; however, he insisted emphatically that he himself did not do that, that he had indeed checked the original source by Twain.

Dershowitz threatened libel action over the charges in Finkelstein's book, and, consequently, Finkelstein deleted the word "plagiarism" from the text before publication. Finkelstein also removed the charge that Dershowitz was not the true author of ''The Case for Israel'' because, as the publisher said, "he couldn't document that."

Asserting that he did consult the original sources, Dershowitz says that Finkelstein is simply accusing him of good scholarly practice: citing references he learned of initially from Peters's book. Dershowitz denies that he used any of Peters's ideas without citation. "Plagiarism is taking someone else's words and claiming they're your own. There are no borrowed words from anybody. There are no borrowed ideas from anybody because I fundamentally disagree with the conclusions of Peters's book." In a footnote in ''The Case for Israel'' which cites Peters's book, Dershowitz explicitly denies that he "relies" on Peters for "conclusions or data".

In their joint interview on ''Democracy Now'', however, Finkelstein cited specific passages in Dershowitz's book in which a phrase that he says Peters coined was incorrectly attributed to George Orwell:

"[Peters] coins the phrase, 'turnspeak', she says she's using it as a play off of George Orwell which as all listeners know used the phrase 'Newspeak.' She coined her own phrase, 'turnspeak.' You go to Mr. Dershowitz's book, he got so confused in his massive borrowings from Joan Peters that on two occasions, I'll cite them for those who have a copy of the book, on page 57 and on page 153 he uses the phrase, quote, George Orwell's 'turnspeak.' 'Turnspeak' is not Orwell, Mr. Dershowitz, you're the Felix Frankfurter chair at Harvard, you must know that Orwell would never use such a clunky phrase as 'turnspeak'."

James O. Freedman, the former president of Dartmouth College, the University of Iowa, and the American Academy of Arts and Sciences, has defended Dershowitz:

I do not understand [Finkelstein's] charge of plagiarism against Alan Dershowitz. There is no claim that Dershowitz used the words of others without attribution. When he uses the words of others, he quotes them properly and generally cites them to the original sources (Mark Twain, Palestine Royal Commission, etc.) [Finkelstein's] complaint is that instead he should have cited them to the secondary source, in which Dershowitz may have come upon them. But as ''The Chicago Manual of Style'' emphasizes: 'Importance of attribution. With all reuse of others' materials, it is important to identify the original as the source. This not only bolsters the claims of fair use, it also helps avoid any accusation of plagiarism.' This is precisely what Dershowitz did.

Responding to an article in ''The Nation'' by Alexander Cockburn, Dershowitz also cited ''The Chicago Manual of Style'':

Cockburn's claim is that some of the quotes should not have been cited to their original sources but rather to a secondary source, where he believes I stumbled upon them. Even if he were correct that I found all these quotations in Peters's book, the preferred method of citation is to the original source, as ''The Chicago Manual of Style'' emphasizes: "With all reuse of others' materials, it is important to identify the original as the source. This...helps avoid any accusation of plagiarism...To cite a source from a secondary source ('quoted in...') is generally to be discouraged...."

...to which Cockburn responded:

Quoting ''The Chicago Manual of Style'', Dershowitz artfully implies that he followed the rules by citing "the original" as opposed to the secondary source, Peters. He misrepresents Chicago here, where "the original" means merely the origin of the borrowed material, which is, in this instance, Peters.

Now look at the second bit of the quote from Chicago, chastely separated from the preceding sentence by a demure three-point ellipsis. As my associate Kate Levin has discovered, this passage ("To cite a source from a secondary source...") occurs on page 727, which is no less than 590 pages later than the material before the ellipsis, in a section titled "Citations Taken from Secondary Sources." Here's the full quote, with what Dershowitz left out set in bold: "'Quoted in.' To cite a source from a secondary source ("quoted in") is generally to be discouraged, since authors are expected to have examined the works they cite. If an original source is unavailable, however, both the original and the secondary source must be listed."

So Chicago is clearly insisting that unless Dershowitz went to the originals, he was obliged to cite Peters. Finkelstein has conclusively demonstrated that he didn't go to the originals. Plagiarism, QED, plus added time for willful distortion of the language of Chicago's guidelines, cobbling together two separate discussions.

On behalf of Dershowitz, Harvard Law School dean Elena Kagan asked former Harvard president Derek Bok to investigate the assertion of plagiarism; Bok exonerated Dershowitz of the charge.

Although the plagiarism allegations by Finkelstein received the most attention and attracted a lot of controversy, Finkelstein has maintained that "the real issue is Israel's human rights record." His book ''Beyond Chutzpah'' counters Dershowitz's claim that Israel's human rights record is "generally superb."

In an April 3, 2007 interview with the ''Harvard Crimson'', "Dershowitz confirmed that he had sent a letter last September to DePaul faculty members lobbying against Finkelstein's tenure."

In April 2007, Dr. Frank Menetrez, a former Editor-in-Chief of the UCLA Law Review, published an analysis of the charges made against Finkelstein by Alan Dershowitz, finding no merit in any single charge, and that, on the contrary, "Dershowitz is deliberately misrepresenting what Finkelstein wrote". In a follow-up analysis he concluded that he could find 'no way of avoiding the inference that Dershowitz copied the quotation from Twain from Peters's ''From Time Immemorial'', and not from the original source', as Dershowitz claimed.

Controversies

Tenure denial and resignation

In early 2007 the DePaul University Political Science department voted nine to three, and the College of Liberal Arts and Sciences Personnel Committee five to zero, in favor of giving Finkelstein tenure. The three opposing faculty members subsequently filed a minority report opposing tenure, supported by the Dean of the College, Chuck Suchar. Suchar stated he opposed tenure because Finkelstein's "personal and reputation demeaning attacks on Alan Dershowitz, Benny Morris, and the holocaust authors Elie Wiesel and Jerzy Kosinski" were inconsistent with DePaul's "Vincentian" values. Amidst considerable public debate, Alan Dershowitz actively campaigned to block Finkelstein's tenure bid. In June 2007, a 4-3 vote by DePaul University's Board on Promotion and Tenure (a faculty board), affirmed by the university's president, the Rev. Dennis Holtschneider, denied Finkelstein tenure.

The university denied that Dershowitz, who had been criticized for his campaign against Finkelstein's tenure, played any part in this decision. At the same time, the university denied tenure to international studies assistant professor Mehrene Larudee, a strong supporter of Finkelstein, despite unanimous support from her department, the Personnel Committee and the Dean. Finkelstein stated that he would engage in civil disobedience if attempts were made to bar him from teaching his students.

The Faculty Council later affirmed the right of Professors Finkelstein and Larudee to appeal, which a university lawyer said was not possible. Council President Anne Bartlett said she was "'terribly concerned' correct procedure was not followed". DePaul's faculty association considered taking no confidence votes in administrators, including the president, because of the tenure denials. In a statement issued upon Finkelstein's resignation, DePaul called him "a prolific scholar and an outstanding teacher." Dershowitz expressed outrage at the compromise and this statement in particular, saying that the university had "traded truth for peace."

In June 2007, after two weeks of protests, DePaul students staged a sit-in and hunger strike in support of both professors denied tenure. The Illinois Conference of the American Association of University Professors also sent a letter to the university’s president stating: "It is entirely illegitimate for a university to deny tenure to a professor out of fear that his published research … might hurt a college’s reputation" and that the association has "explicitly rejected collegiality as an appropriate criterion for evaluating faculty members".

Denied entry to Israel in 2008

On May 23, 2008 Finkelstein was denied entry to Israel, according to unnamed Shin Bet security officials, because "of suspicions involving hostile elements in Lebanon" and that he "did not give a full accounting to interrogators with regard to these suspicions." Finkelstein had previously visited south Lebanon and met with Lebanese families during the 2006 Lebanon War. He was banned from entering Israel for 10 years.

Finkelstein was questioned after his arrival at Ben Gurion Airport near Tel Aviv and detained for 24 hours in a holding cell. After speaking to Israeli attorney Michael Sfard he was placed on a flight back to Amsterdam, his point of origin. In an interview with ''Haaretz'', Finkelstein stated "I did my best to provide absolutely candid and comprehensive answers to all the questions put to me. I am confident that I have nothing to hide... no suicide missions or secret rendezvous with terrorist organizations." He had been travelling to visit friends in the West Bank and stated he had no interest in visiting Israel. Sfard said banning Finkelstein from entering the country "recalls the behavior of the Soviet bloc countries."

Reception

Finkelstein's books are an attempt to examine the works of mainstream scholarship. The authors whose work he has thus targeted, including Daniel Jonah Goldhagen and Alan Dershowitz, along with others such as Benny Morris whose work Finkelstein has also cited approvingly, have in turn accused Finkelstein of grossly misrepresenting their work, and selectively quoting from their books.

Finkelstein's work has attracted a number of supporters and detractors across the political spectrum. Notable supporters include Noam Chomsky, prominent intellectual and political critic; Raul Hilberg, Holocaust historian; Avi Shlaim, New Historian; and Mouin Rabbani, Palestinian jurist and analyst. According to Hilberg, Finkelstein displays "academic courage to speak the truth when no one else is out there to support him... I would say that his place in the whole history of writing history is assured, and that those who in the end are proven right triumph, and he will be among those who will have triumphed, albeit, it so seems, at great cost."

Criticism

Criticism has been leveled against Finkelstein from several angles. The first sources are responses from those whose work Finkelstein has discussed. Daniel Goldhagen, whose book ''Hitler's Willing Executioners'' Finkelstein criticized, claimed his scholarship has "everything to do with his burning political agenda." Peter Novick, Professor of History at the University of Chicago and a noted Holocaust historian whose work Finkelstein says inspired "The Holocaust Industry," has also strongly criticized the latter's work, describing it as "trash." Similarly, Alan Dershowitz, whose book ''The Case for Israel'' and Finkelstein's response ''Beyond Chutzpah'' sparked an ongoing feud between the two, has claimed Finkelstein's complicity in a conspiracy against pro-Israel scholars: "The mode of attack is consistent. Chomsky selects the target and directs Finkelstein to probe the writings in minute detail and conclude that the writer didn't actually write the work, that it is plagiarized, that it is a hoax and a fraud," arguing that Finkelstein has leveled charges against many academics, calling at least 10 "distinguished Jews 'hucksters', 'hoaxters' (''sic''), 'thieves,' 'extortionists', and worse."

Israeli historian Omer Bartov, writing for ''The New York Times Book Review'', judged ''The Holocaust Industry'' to be marred by the same errors he denounces in those who exploit the Holocaust for profit or politics:

'It is filled with precisely the kind of shrill hyperbole that Finkelstein rightly deplores in much of the current media hype over the Holocaust; it is brimming with the same indifference to historical facts, inner contradictions, strident politics and dubious contextualizations; and it oozes with the same smug sense of moral and intellectual superiority... Like any conspiracy theory, it contains several grains of truth; and like any such theory, it is both irrational and insidious.'

In 2003, Finkelstein published a considerably expanded second edition of this book, focusing especially on the Swiss Banks case. He identifies areas where people have attacked the book, but claims that none of them question his actual findings.

Finkelstein has accused Jeffrey Goldberg of "torturing" Palestinian prisoners during his IDF service in the First Intifada. Goldberg referred to the allegation as "ridiculous" and he had "never laid a hand on anybody." Goldberg said his "principal role" was "making sure prisoners had fresh fruit." He characterized Finkelstein as a "ridiculous figure" and accused him of "lying and purposely misreading my book."

2009 film about Finkelstein

''American Radical: The Trials of Norman Finkelstein'' is an award-winning documentary film about the life and career of Norman Finkelstein, released in 2009 and directed by David Ridgen and Nicolas Rossier. It has been screened in Amsterdam IDFA, in Toronto Hot Docs and in more than 40 other national and international venues, it received 100% freshness ratings on film review aggregator Rotten Tomatoes.

Statements on Israel and Israelis

Finkelstein is a sharp critic of Israel. In a telephone interview with ''Today's Zaman'', in 2009, Finkelstein stated:

I think Israel, as a number of commentators pointed out, is becoming an insane state. And we have to be honest about that. While the rest of the world wants peace, Europe wants peace, the US wants peace, but this state wants war, war and war. In the first week of the massacres, there were reports in the Israeli press that Israel did not want to put all its ground forces in Gaza because it was preparing attacks on Iran. Then there were reports it was planning attacks on Lebanon. It is a lunatic state.

When asked how he, as the son of Holocaust survivors, felt about Israel’s operation in Gaza, Finkelstein replied:

It has been a long time since I felt any emotional connection with the state of Israel, which relentlessly and brutally and inhumanly keeps these vicious, murderous wars. It is a vandal state. There is a Russian writer who once described vandal states as Genghis Khan with a telegraph. Israel is Genghis Khan with a computer. I feel no emotion of affinity with that state. I have some good friends and their families there, and of course I would not want any of them to be hurt. That said, sometimes I feel that Israel has come out of the boils of the hell, a satanic state

The Anti-Defamation League has described Finkelstein as an "obsessive anti-Zionist" filled with "vitriolic hatred of Zionism and Israel." On being called an anti-Zionist Finkelstein has said: "It's a superficial term. I am opposed to any state with an ethnic character, not only to Israel."

Hezbollah and Hamas

Finkelstein has expressed solidarity with Hezbollah and Hamas with respect to defensive actions, alleging that Israel had invaded Lebanon as a signal of rejection when Hamas was seeking a diplomatic settlement with Israel. He also condemned Israel's refusal "to abide by international law (and) to abide by the opinion of the international community" to settle the conflict".

"I don’t care about Hizbullah as a political organization. I don’t know much about their politics, and anyhow, it’s irrelevant. I don’t live in Lebanon. It’s a choice that the Lebanese have to make: Who they want to be their leaders, who they want to represent them. But there is a fundamental principle. People have the right to defend their country from foreign occupiers, and people have the right to defend their country from invaders who are destroying their country. That to me is a very basic, elementary and uncomplicated question."

While condemning the targeting of civilians to achieve a political goal, Finkelstein has stated he believes Hezbollah has the right to target Israeli civilians if Israel targets civilians.

During the Second Intifada, Finkelstein stated a moral equivalence exists between Hamas and the state of Israel in regards to the military policy of targeted killings. Finkelstein argued one of Israel’s primary motivation for launching the 2008 offensive in Gaza was that Hamas was “signaling that it wanted a diplomatic settlement of the conflict along the June 1967 border.” Finkelstein believes Hamas had joined the international community in “seeking a diplomatic settlement” and describes Hamas's stance towards Israel prior to the war as a “peace offensive.”

Bibliography

Books

2010: ''This Time We Went Too Far: Truth and Consequences of the Gaza Invasion''. OR Books, New York: 2010.

2005: ''Beyond Chutzpah: On the Misuse of Anti-Semitism and the Abuse of History''. U of California P, ISBN 0-520-24598-9. 2nd updated edition, U of Cal. P. June 2008, ISBN 0-520-24989-5, contains an appendix written by Frank J. Menetrez, ''Dershowitz vs Finkelstein. Who's Right and Who's Wrong?, p. 363-394,

2000: ''The Holocaust Industry: Reflections on the Exploitation of Jewish Suffering'', Verso, ISBN 1-85984-488-X.

1998: ''A Nation on Trial: The Goldhagen Thesis and Historical Truth'' (Co-author with Ruth Bettina Birn) Henry Holt and Co., ISBN 0-8050-5872-9.

1996: ''The Rise and Fall of Palestine: A Personal Account of the Intifada Years''. Minneapolis: U of Minnesota P, ISBN 0-8166-2859-9.

1995: ''Image and Reality of the Israel-Palestine Conflict'', Verso, ISBN 1-85984-442-1

1987: ''From the Jewish Question to the Jewish State: An Essay on the Theory of Zionism'', thesis, Princeton University.

Articles and chapters

”Disinformation and the Palestine Question: The Not-So-Strange Case of Joan Peter's 'From Time Immemorial.'“ in ''Blaming the Victims: Spurious Scholarship and the Palestinian Question''. Ed. Edward W. Said and Christopher Hitchens. Verso Press, 1988. ISBN 0-86091-887-4. Chapter Two, Part One:

”Peace process or peace panic? - The scourge of Palestinian moderation”, ''Middle East Report'', 19 (1989) 3/158, pp. 25–26,28-30,42

”Zionist orientations”, ''Scandinavian Journal of Development Alternatives'' 9 (March 1990) 1. p. 41-69

”Bayt Sahur in year II of the intifada. - A personal account”, ''Journal of Palestine Studies'' 19 (Winter 1990) 2/74.p. 62-74

”Israel and Iraq. - A double standard”, ''Journal of Palestine Studies'' 20 (1991) 2/78. p. 43-56

"Reflections on Palestinian attitudes during the Gulf war", '' Journal of Palestine Studies'', 21 (1992) 3/83, p. 54-70

”Réflexions sur la responsabilité de l´État et du citoyen dans le conflit arabo-israélien” (Reflections on the responsibility of state and citizen in the Arab-Israeli conflict), in ''L' homme et la société'', L'Harmattan 1994, 114, S. 37-50

”Whither the `peace process'?”, ''New Left Review'', (1996) 218, p. 138

”Securing occupation: The real meaning of the Wye River Memorandum”, ''New Left Review'', (1998) 232, p. 128-139

Contributor to ''The Politics of Anti-Semitism''. Ed. Alexander Cockburn and Jeffrey St. Clair. AK Press, 2001. ISBN 1-902593-77-4.

”Lessons of Holocaust compensation”, in ''Palestinian Refugees: The Right of Return''. Ed. Naseer Aruri. Pluto Press, 2001, S. 272-275. ISBN 0-7453-1776-6.

”Abba Eban with Footnotes”, ''Journal of Palestine Studies'',, vol 32. (2003), p. 74-89

”Prospects for Ending the Occupation”, ''Antipode'', 35 (2003) 5, p. 839-845

Contributor to ''Radicals, Rabbis and Peacemakers: Conversations with Jewish Critics of Israel'', by Seth Farber. Common Courage Press, 2005. ISBN 1-56751-326-3.

”The Camp David II negotiations. - how Dennis Ross proved the Palestinians aborted the peace process”, ''Journal of Palestine Studies'', vol. 36 (2007), p. 39-53

”Dennis Ross and the peace process: subordinating Palestinian rights to Israeli ‘needs’” Institute for Palestine Studies, 2007 ISBN 0-88728-308-X

Others on Finkelstein and his works

Academic reviews of books by Finkelstein

Massad, Joseph. "Deconstructing Holocaust Consciousness," Review Essay, ''Journal of Palestine Studies'', Vol. 32, No. 1. (Autumn, 2002), pp. 78–89.

Cole, Tim. the Holocaust in America: Mixed Motives or Abuse?," ''The Public Historian'', Vol. 24, No. 4. (Fall, 2002), pp. 127–131

Hooglund, Eric. Reviewed work: and Reality of the Israel-Palestine Conflict'' by Norman Finkelstein, ''Journal of Palestine Studies'', Vol. 33, No. 3, Special Issue in Honor of Edward W. Said. (Spring, 2004), pp. 123–124.

Pelham, Nicolas. Reviewed Work: and Reality in the Israel-Palestine Conflict''. by Norman G. Finkelstein, ''International Affairs'', Vol. 72, No. 3, Ethnicity and International Relations. (July 1996), pp. 627–628.

Pappe, Ilan. "Valuable New Perspectives," Reviewed Work: ''Image and Reality of the Israel-Palestine Conflict''. by Norman G. Finkelstein, ''Journal of Palestine Studies'', Vol. 26, No. 4. (Summer, 1997), pp. 113–115.

Beinin, Joel. "The Palestinian-Israeli Conflict after Oslo," Reviewed work: ''Image and Reality of the Israel-Palestine Conflict'' by Norman G. Finkelstein. ''Middle East Report'', No. 201, Israel and Palestine: Two States, Bantustans or Binationalism?. (Oct. - Dec., 1996), pp. 45–47.

Reviews of books by Finkelstein

Blokker, Bas. Review of ''Beyond Chutzpah'' in ''NRC Handelsblad'' 24 February 2006.

Pappe, Ilan. Review of ''Beyond Chutzpah''. ''BOOKFORUM'' Feb./March 2006.

De Zayas, Alfred. Review of ''Beyond Chutzpah'' in ''Frankfurter Allgemeine Zeitung'' 3 February 2006.

Merkley, Paul Charles. These Pigs on the Face of the Earth: Israel's most relentless critic. Review of ''Beyond Chutzpah'' in ''Christianity Today'' January/February 2006.

Desch, Michael C.. The Chutzpah of Alan Dershowitz. Review of ''Beyond Chutzpah'' in ''The American Conservative'' 5 Dec. 2005

Goldberger, Ernest. English translation of German review Review of ''Beyond Chutzpah''. ''Neue Zürcher Zeitung'' 10 Dec. 2005

Marqusee, Mike. Israel, fraud and chutzpah Review of ''Beyond Chutzpah''. ''Red Pepper (magazine)'' Jan. 2006

Prashad, Vijay. Z magazine reviews Beyond Chutzpah. Review of ''Beyond Chutzpah''. ''Z Magazine'' November 2005 Volume 18 Number 11

McCarthy, Conor. The case against Israel Review of ''Beyond Chutzpah''. ''Village Magazine, Ireland'' 17 Nov. 2005

Gordon, Neve. Neve Gordon: Review of Norman Finkelstein's, Beyond Chutzpah. Review of ''Beyond Chutzpah: On the Misuse of Anti-Semitism and the Abuse of History'', by Norman G. Finkelstein. ''History News Network'' 12 Oct. 2005

Nicolás, Rubén. El conflicto entre israelíes y palestinos sólo empeorará. Review of ''Image and Reality of the Israel-Palestine Conflict'', by Norman G. Finkelstein. ''El Mundo'' 23 Oct. 2003

Bogdanor, Paul. The Finkelstein Phenomenon. Review of ''The Holocaust Industry'', by Norman Finkelstein. ''Judaism'', Fall, 2002.

Abse, Tobias. Finkelstein's Follies: The Dangers of Vulgar Anti-Zionism Review of ''The Holocaust Industry'', by Norman Finkelstein. ''New Interventions'', vol. 10, no. 2, 2000.

Bartov, Omer. A Tale of Two Holocausts. Review of ''The Holocaust Industry'', by Norman Finkelstein. ''New York Times Book Review'' 6 Aug. 2000.

Profiles of Finkelstein

Garner, Mandy. "The Good Jewish Boys Go into Battle." ''Times Higher Education Supplement'' 16 December 2005.

Naparstek, Ben. "His Own Worst Enemy." ''The Jerusalem Post'' 12 December 2005.

Rayner, Jay. "Finkelstein's List." ''The Observer'' 16 July 2000.

Sheleg, Yair. "The Finkelstein Polemic." ''Ha'aretz'' 30 March 2001.

Critics of Finkelstein and replies

Daniel Goldhagen, The New Discourse of Avoidance

* Norman Finkelstein, Response to Goldhagen

William Rubinstein et al., Uses of Holocaust, letters to the ''London Review of Books''

Alex Callinicos, Finkelstein and the Holocaust, criticism in ''Socialist Worker''

David Friedman, Anti-Defamation League letter, calling Finkelstein a Holocaust denier

* How the ADL Fights Anti-Semitism

* The Washington Post Publishes a Retraction, Marc Fisher, WP columnist, publishes a retraction of his charge of "holocaust revisionism

References

External links

''American Radical: The Trials of Norman Finkelstein'' - official website of the documentary film on Norman Finkelstein (for a shortened online copy see the video section)

Official website of Norman G. Finkelstein, featuring biography, works by Finkelstein, past and upcoming speaking engagements, and other links to information about him and controversies in which he is involved.

Norman Finkelstein Solidarity Campaign Website Norman Finkelstein Solidarity Campaign - Supporters of Norman Finkelstein

"Depaul University -- Against" bibliography at "Norman G. Finkelstein Solidarity Campaign"

'An Interview with Norman Finkelstein' State of Nature interview with Norman Finkelstein (2008)

Video

''American Radical: The Trials of Norman Finkelstein'' - Al Jazeera English broadcast of the documentary in two parts (2 video2, each ca 46 mins)

Resolving the Israel-Palestine Conflict: University of British Columbia, Vancouver, Jan 21, 2009.

Interview in Aljazeera English: Tear down the walls

Interview Broadcasted on Lebanese TV January 20, 2008

VIDEO: Norman Finkelstein - Israel and Palestine: Roots of Conflict, Prospects for Peace, presentation in Seattle, Washington, May 8, 2008.

VIDEO: Norman Finkelstein - The Coming Breakup of American Zionism, presentation in Olympia, Washington, May 8, 2008.

VIDEO: Norman Finkelstein at Brown University, April 15, 2008

Finkelstein in a dual interview with former US-Israel ambassador Martin Indyk, discussing the US Role in Israel’s 2008-09 Assault on Gaza on Democracy Now, January 8, 2009.

Doha Debate at the Oxford Union Video of debate on whether the "pro-Israeli lobby has successfully stifled Western debate about Israel's actions" with Andrew Cockburn, Martin Indyk, and David Aaronovitch, May 1, 2007

Debate with Shlomo Ben-Ami on Democracy Now!, February 14, 2006

Norman Finkelstein Responds to Clinton, Netanyahu AIPAC Comments March 23, 2010

Category:1953 births Category:American political scientists Category:American political writers Category:Binghamton University alumni Category:DePaul University faculty Category:American people of Polish-Jewish descent Category:Jewish American historians Category:Historians of Jews and Judaism Category:Historians of the Holocaust Category:Historians of the Middle East Category:Hunter College faculty Category:Jewish anti-Zionism Category:Living people Category:New York University faculty Category:Personae non gratae Category:Princeton University alumni Category:Rutgers University faculty Category:Writers on Zionism Category:Jewish peace activists

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''The Jews of Islam'' (1984) is a book written by Middle-East historian and scholar Bernard Lewis.

The book provides a comprehensive overview of the history and the state of the Jews living in the Islamic world, (as contrasted to the Jews of Christendom.) The first chapter, Islam and Other Religions, however, is broader in scope, and explains how Islamic society view the Other.

Contents

Chapter I. Islam and Other religions

Chapter II. The Judaeo-Islamic Tradition

Chapter III. The Late Medieval and Early Modern Periods

Chapter IV. The End of the Tradition

A quote from the author

The author claims that: "For Christians and Muslims alike, tolerance is a new virtue, intolerance a new crime. For the greater part of the history of both communities, tolerance was not valued nor was intolerance condemned. Until comparatively modern times, Christian Europe neither prized nor practiced tolerance itself, and was not greatly offended by its absence in others. The charge that was always brought against Islam was not that its doctrines were imposed by force - something seen as normal and natural - but that its doctrines were false."

Reviews

See also

Dhimmi

Jizya

References

Category:Books by Bernard Lewis Category:Judeo-Islamic topics

Coordinates	46°46′″N23°35′″N
Group	Palestinians(الفلسطينيون ''al-Filasṭiniyyun'')
Population	c. 11,000,000
Region1
Pop1	3,760,000
Ref1
Region2	– West Bank (including East Jerusalem)
Pop2	2,345,000
Ref2
Region3	– Gaza Strip
Pop3	1,416,000
Ref3
Region4
Pop4	2,700,000
Ref4
Region5
Pop5	1,540,000
Ref5
Region6
Pop6	630,000
Ref6
Region7
Pop7	500,000
Ref7
Region8
Pop8	402,582
Region9
Pop9	280,245
Region10
Pop10	270,245
Region11
Pop11	255,000
Ref11
Region12
Pop12	250,000
Ref12
Region13
Pop13	170,000
Region14
Pop14	120,000
Region15
Pop15	100,000
Region16
Pop16	80,000
Ref16
Region17
Pop17	70,000
Region18
Pop18	70,000
Ref18
Region19
Pop19	59,000
Ref19
Region20
Pop20	57,000
Ref20
Region21
Pop21	55,000
Ref21
Region22
Pop22	50,975
Ref22
Region23
Pop23	45,000
Region24
Pop24	44,000
Region26
Pop26	20,000
Ref26
Region27
Pop27	15,000
Region28
Pop28	12,000
Ref28
Ref28
Region29
Pop29	8,500
Region30
Pop30	7,000
Ref30
Region31
Pop31	1,400
Languages	Palestinian territoriesPalestinian Arabic, English, Neo-Aramaic, and Greek.IsraelPalestinian Arabic and Modern Hebrew, English, Neo-Aramaic, Modern Hebrew and GreekDiaspora:Other varieties of Arabic, Spanish, English, Portuguese, French, and others
Religions	Majority: Sunni Islam, Minority: Christian, Druze, Judaism, Samaritanism
Related	Other Levantine, Mediterranean, Middle Eastern, and Semitic peoples: Jews, Arabs, Assyrians. }}

The Palestinian people, (, ''ash-sha`b al-filasTīni'') also referred to as Palestinians or Palestinian Arabs (, ''al-filasTīnīyyūn''; , ''al-`Arab al-filasTīnīyyūn''), are an Arabic-speaking Levantine people with origins in Palestine. Roughly one third of Palestinians live in the West Bank and the Gaza Strip areas of Israel, where they constitute 49% of all inhabitants (as of 2004), some of whom are internally displaced. The other two thirds comprise what is known as the Palestinian diaspora, of whom more than half are stateless refugees, lacking citizenship in any country. Of the diaspora, about 2.6 million live in neighboring Jordan where they are approximately half the population, one and a half million between Syria and Lebanon, a quarter million in Saudi Arabia, while Chile's half a million are the largest concentration outside the Arab world.

Genetic analysis and historical accounts suggest that the Muslims of Palestine are largely descendants of Christians and Jews from the southern Levant. Since the time of the Muslim conquests in the 7th century, Palestinians have been predominantly Muslim by religious affiliation and linguistically and culturally Arab. Most Palestinians are Sunni Muslims, but there is a significant Palestinian Christian minority of various Christian denominations, as well as Druze Palestinians and a small Samaritan community. Palestinian Jews made up part of the population of Palestine prior to the creation of the State of Israel, but very few identify as "Palestinian" today. The vernacular of Palestinians, irrespective of religion, is the Palestinian dialect of Arabic. For those who are Arab citizens of Israel, many are bilingual and fluent in Modern Hebrew. Those in the diaspora speak the languages of their host countries in addition to Arabic or to its exclusion.

The history of a distinct Palestinian national identity is a disputed issue amongst scholars. According to legal historian Assaf Likhovski, the prevailing view is that Palestinian identity originated in the early decades of the twentieth century. "Palestinian" was used to refer to the nationalist concept of a Palestinian people by the Arabs of Palestine in a limited way until World War I. The first demand for national independence of the Levant was issued by the Syrian-Palestinian Congress on 21 September 1921. After the creation of the State of Israel, the exodus of 1948, and more so after the exodus of 1967, the term came to signify not only a place of origin, but the sense of a shared past and future in the form of a Palestinian state. Founded in 1964, the Palestine Liberation Organization (PLO) is an umbrella organization for groups that represent the Palestinian people before the international community. The Palestinian National Authority, officially established as a result of the Oslo Accords, is an interim administrative body nominally responsible for governance in Palestinian population centers in the West Bank and Gaza Strip.

Etymology

The Greek toponym ''Palestini'' (Παλαιστίνη), with which the Arabic ''Filastin'' (فلسطين) is cognate, first occurs in the work of the Greek historian Herodotus, active in the middle of the 5th century BCE, where it denotes generally the coastal land from Phoenicia down to Egypt. Herodotus also employs the term as an ethnonym, as when he speaks of the 'Syrians of Palestine' or 'Palestinian-Syrians', an ethnically amorphous group he distinguishes from the Phoenicians referring to the Aramaeic Samaritans led by Sanbalat and appointed by the Persian kings and the Arabs in Jerusalem referred to also by Ezra (the Bible). The word bears comparison to a congeries of ethnonyms in Semitic languages, Ancient Egyptian ''Plst'' or ''flst'', Assyrian as ''Palastu'', and the Hebraic as ''Plishtim'', the latter term used in the Bible to signify the Philistines.

''Syria Palestina'' continued to be used by historians and geographers and others to refer to the area between the Mediterranean sea and the Jordan river, as in the writings of Philo, Josephus and Pliny the Elder. After the Romans adopted the term as the official administrative name for the region in the 2nd century CE, "Palestine" as a stand alone term came into widespread use, printed on coins, in inscriptions and even in rabbinic texts. The Arabic word ''Filastin'' has been used to refer to the region since the time of the earliest medieval Arab geographers. It appears to have been used as an Arabic adjectival noun in the region since as early as the 7th century CE. During the British Mandate of Palestine, the term "Palestinian" was used to refer to all people residing there, regardless of religion or ethnicity, and those granted citizenship by the Mandatory authorities were granted "Palestinian citizenship". Other examples include the use of the term Palestine Regiment to refer to the Jewish Infantry Brigade Group of the British Army during World War II, and the term "Palestinian Talmud", which is an alternative name of the Jerusalem Talmud, used mainly in academic sources.

Following the 1948 establishment of the State of Israel, the use and application of the terms "Palestine" and "Palestinian" by and to Palestinian Jews largely dropped from use. For example, the English-language newspaper ''The Palestine Post'', founded by Jews in 1932, changed its name in 1950 to ''The Jerusalem Post''. Jews in Israel and the West Bank today generally identify as Israelis. Arab citizens of Israel identify themselves as Israeli and/or Palestinian and/or Arab. There is a discussion in both the Jewish and Arab societies as to the legitimacy of Israeli Arab citizens to identify themselves as Palestinians, especially for high ranking Israeli Arab officers, judges and governmental positions. The law in Israel prohibits identifying with enemy states or organizations, but since the Oslo Accords in 1993, although never culminated, there is hesitance to define the Palestinian Authority as an enemy entity - as opposed to Hamas.

The Palestinian National Charter, as amended by the PLO's Palestine National Council in July 1968, defined "Palestinians" as "those Arab nationals who, until 1947, normally resided in Palestine regardless of whether they were evicted from it or stayed there. Anyone born, after that date, of a Palestinian father – whether in Palestine or outside it – is also a Palestinian." Note that "Arab nationals" is ''not'' religious-specific, and it implicitly includes not only the Arabic-speaking Muslims of Palestine, but also the Arabic-speaking Christians of Palestine and other religious communities of Palestine who were at that time Arabic-speakers, such as the Samaritans and Druze. Thus, the Jews of Palestine were/are also included, although limited only to "the [Arabic-speaking] Jews who had normally resided in Palestine until the beginning of the [pre-state] Zionist invasion." The Charter also states that "Palestine with the boundaries it had during the British Mandate, is an indivisible territorial unit."

The history of a distinct Palestinian national identity is a disputed issue amongst scholars with some arguing that it can be traced as far back as the 1834 Arab revolt in Palestine while others argue that it didn't emerge until after the Mandate Palestine period. According to legal historian Assaf Likhovski, the prevailing view is that Palestinian identity originated in the early decades of the twentieth century.

History

Palestinian history and nationalism

The timing and causes behind the emergence of a distinctively Palestinian national consciousness among the Arabs of Palestine are matters of scholarly disagreement.

In his 1997 book, ''Palestinian Identity: The Construction of Modern National Consciousness,'' historian Rashid Khalidi notes that the archaeological strata that denote the history of Palestine – encompassing the Biblical, Roman, Byzantine, Umayyad, Fatimid, Crusader, Ayyubid, Mamluk and Ottoman periods – form part of the identity of the modern-day Palestinian people, as they have come to understand it over the last century. Noting that Palestinian identity has never been an exclusive one, with "Arabism, religion, and local loyalties" playing an important role, Khalidi cautions against the efforts of some Palestinian nationalists to "anachronistically" read back into history a nationalist consciousness that is in fact "relatively modern".

Baruch Kimmerling and Joel S. Migdal consider the 1834 revolt of the Arabs in Palestine as constituting the first formative event of the Palestinian people. Under the Ottoman rule (1516–1917), Palestine's Arab population mostly saw themselves as Ottoman subjects. In the 1830s however, Palestine was occupied by the Egyptian vassal of the Ottomans – Muhammad Ali – and his son Ibrahim Pasha. The revolt was precipitated by popular resistance against heavy demands for conscripts, as peasants were well aware that conscription was little more than a death sentence. Starting in May 1834 the rebels took many cities, among them Jerusalem, Hebron and Nablus and Ibrahim Pasha's army was deployed, defeating the last rebels on 4 August in Hebron. Benny Morris argues that the Arabs in Palestine nevertheless remained part of a larger Pan-Islamist or Pan-Arab national movement. Conversely, according to Walid Khalidi, Palestinians in Ottoman times were "[a]cutely aware of the distinctiveness of Palestinian history ..." and "[a]lthough proud of their Arab heritage and ancestry, the Palestinians considered themselves to be descended not only from Arab conquerors of the seventh century but also from indigenous peoples who had lived in the country since time immemorial, including the ancient Hebrews and the Canaanites before them."

Rashid Khalidi argues that the modern national identity of Palestinians has its roots in nationalist discourses that emerged among the peoples of the Ottoman empire in the late 19th century, and which sharpened following the demarcation of modern nation-state boundaries in the Middle East after World War I. Khalidi also states that although the challenge posed by Zionism played a role in shaping this identity, that "it is a serious mistake to suggest that Palestinian identity emerged mainly as a response to Zionism." Conversely, historian James L. Gelvin argues that Palestinian nationalism was a direct reaction to Zionism. In his book ''The Israel-Palestine Conflict: One Hundred Years of War'' he states that "Palestinian nationalism emerged during the interwar period in response to Zionist immigration and settlement." Gelvin argues that this fact does not make the Palestinian identity any less legitimate:

''"The fact that Palestinian nationalism developed later than Zionism and indeed in response to it does not in any way diminish the legitimacy of Palestinian nationalism or make it less valid than Zionism. All nationalisms arise in opposition to some "other." Why else would there be the need to specify who you are? And all nationalisms are defined by what they oppose."''

Bernard Lewis argues it was not as a Palestinian nation that the Arabs of Ottoman Palestine objected to Zionists, since the very concept of such a nation was unknown to the Arabs of the area at the time and did not come into being until very much later. Even the concept of Arab nationalism in the Arab provinces of the Ottoman Empire, "had not reached significant proportions before the outbreak of World War I." Tamir Sorek, a sociologist, submits that, "Although a distinct Palestinian identity can be traced back at least to the middle of the nineteenth century (Kimmerling and Migdal 1993; Khalidi 1997b), or even to the seventeenth century (Gerber 1998), it was not until after World War I that a broad range of optional ''political'' affiliations became relevant for the Arabs of Palestine."

Whatever the differing viewpoints over the timing, causal mechanisms, and orientation of Palestinian nationalism, by the early 20th century strong opposition to Zionism and evidence of a burgeoning nationalistic Palestinian identity is found in the content of Arabic-language newspapers in Palestinian Territories, such as Al-Karmil (est. 1908) and ''Filasteen'' (est. 1911). ''Filasteen'', published in Jaffa by Issa and Yusef al-Issa, addressed its readers as "Palestinians", first focusing its critique of Zionism around the failure of the Ottoman administration to control Jewish immigration and the large influx of foreigners, later exploring the impact of Zionist land-purchases on Palestinian peasants (, ''fellahin''), expressing growing concern over land dispossession and its implications for the society at large.

The first Palestinian nationalist organisations emerged at the end of the World War I. Two political factions emerged. ''Al-Muntada al-Adabi'', dominated by the Nashashibi family, militated for the promotion of the Arabic language and culture, for the defense of Islamic values and for an independent Syria and Palestine. In Damascus, ''al-Nadi al-Arabi'', dominated by the Husayni family, defended the same values.

The historical record continued to reveal an interplay between "Arab" and "Palestinian" identities and nationalism. The idea of a unique Palestinian state separated out from its Arab neighbors was at first rejected by Palestinian representatives. The First Congress of Muslim-Christian Associations (in Jerusalem, February 1919), which met for the purpose of selecting a Palestinian Arab representative for the Paris Peace Conference, adopted the following resolution: "We consider Palestine as part of Arab Syria, as it has never been separated from it at any time. We are connected with it by national, religious, linguistic, natural, economic and geographical bonds."

After the Nabi Musa riots, the San Remo conference and the failure of Faisal to establish the Kingdom of Greater Syria, a distinctive form of Palestinian Arab nationalism took root between April and July 1920. With the fall of the Ottoman Empire and the French conquest of Syria, the formerly pan-Syrianist mayor of Jerusalem, Musa Qasim Pasha al-Husayni, said "Now, after the recent events in Damascus, we have to effect a complete change in our plans here. Southern Syria no longer exists. We must defend Palestine".

Conflict between Palestinian nationalists and various types of pan-Arabists continued during the British Mandate, but the latter became increasingly marginalized. Two prominent leaders of the Palestinian nationalists were Mohammad Amin al-Husayni, Grand Mufti of Jerusalem,appointed by the British, and Izz ad-Din al-Qassam.

Struggle for self-determination

Palestinians have never exercised full sovereignty over the land in which they have lived. Palestine was administered by Ottoman Empire until World War I, and then overseen by the British Mandatory authorities. Israel was established in parts of Palestine in 1948, and in the wake of the 1948 Arab-Israeli war, the West Bank and East Jerusalem were occupied by Jordan, and the Gaza Strip by Egypt, with both countries continuing to administer these areas until Israel occupied them in the Six-Day War. Historian Avi Shlaim states that the Palestinians' lack of sovereignty over the land has been used by Israelis to deny Palestinians their rights [to self-determination].

Today, the right of the Palestinian people to self-determination is generally recognized, having been affirmed by the Security Council, the General Assembly, the International Court of Justice and Israel itself. A total of 122 countries recognize Palestine as a state. However, Palestinian sovereignty over the areas claimed as part of the Palestinian state remains limited, and the boundaries of the state remain a point of contestation between Palestinians and Israelis.

British Mandate (1917–1948)

Article 22 of The Covenant of the League of Nations conferred an international legal status upon the territories and people which had ceased to be under the sovereignty of the Ottoman Empire as part of a 'sacred trust of civilization'. Article 7 of the League of Nations Mandate required the establishment of a new, separate, Palestinian nationality for the inhabitants. This meant that Palestinians did not become British citizens, and that Palestine was not annexed into the British dominions. After the British general, Louis Bols, read out the Balfour Declaration of 1917 in February 1920, some 1,500 Palestinians demonstrated in the streets of Jerusalem. A month later, during the 1920 Palestine riots, the protests against British rule and Jewish immigration became violent and Bols banned all demonstrations. In May 1921 however, further anti-Jewish riots broke out in Jaffa and dozens of Arabs and Jews were killed in the confrontations.

The articles of the Mandate mentioned the civil and religious rights of the non-Jewish communities in Palestine, but not their political status. At the San Remo conference it was decided to accept the text of those articles, while inserting in the minutes of the conference an undertaking by the Mandatory Power that this would not involve the surrender of any of the rights hitherto enjoyed by the non-Jewish communities in Palestine. In 1922, the British authorities over Mandate Palestine proposed a draft constitution that would have granted the Palestinian Arabs representation in a Legislative Council on condition that they accept the terms of the mandate. The Palestine Arab delegation rejected the proposal as "wholly unsatisfactory," noting that "the People of Palestine" could not accept the inclusion of the Balfour Declaration in the constitution's preamble as the basis for discussions. They further took issue with the designation of Palestine as a British "colony of the lowest order." The Arabs tried to get the British to offer an Arab legal establishment again roughly ten years later, but to no avail.

After the killing of Sheikh Izz ad-Din al-Qassam by the British in 1935, his followers initiated the 1936–1939 Arab revolt in Palestine, which began with a general strike in Jaffa and attacks on Jewish and British installations in Nablus. The Arab High Committee called for a nationwide general strike, non-payment of taxes, and the closure of municipal governments, and demanded an end to Jewish immigration and a ban of the sale of land to Jews. By the end of 1936, the movement had become a national revolt, and resistance grew during 1937 and 1938. In response, the British declared martial law, dissolved the Arab High Committee and arrested officials from the Supreme Muslim Council who were behind the revolt. By 1939, 5,000 Arabs had been killed in British attempts to quash the revolt; more than 15,000 were wounded.

The "lost years" (1948–1967)

After the 1948 Arab-Israeli war and the accompanying Palestinian exodus, known to Palestinians as Al Nakba (the "catastrophe"), there was a hiatus in Palestinian political activity which Khalidi partially attributes to "the fact that Palestinian society had been devastated between November 1947 and mid-May 1948 as a result of a series of overwhelming military defeats of the disorganized Palestinians by the armed forces of the Zionist movement." Those parts of British Mandate Palestine which did not become part of the newly declared Israeli state were occupied by Egypt and Jordan. During what Khalidi terms the "lost years" that followed, Palestinians lacked a center of gravity, divided as they were between these countries and others such as Syria, Lebanon, and elsewhere.

Israeli historian Efraim Karsh takes the view that the Palestinian identity did not develop until after the 1967 war because the Palestinian exodus had fractured society so greatly that it was impossible to piece together a national identity. Between 1948 and 1967, the Jordanians and other Arab countries hosting Arab refugees from Palestine/Israel silenced any expression of Palestinian identity and occupied their lands more brutally than the Israelis did after 1967. The formal annexation of the West Bank by Jordan in 1950, and the subsequent granting of its Palestinian Arab residents Jordanian citizenship, further stunted the growth of a Palestinian national identity by integrating them into Jordanian society.

In the 1950s, a new generation of Palestinian nationalist groups and movements began to organize clandestinely, stepping out onto the public stage in the 1960s. The traditional Palestinian elite who had dominated negotiations with the British and the Zionists in the Mandate, and who were largely held responsible for the loss of Palestine, were replaced by these new movements whose recruits generally came from poor to middle class backgrounds and were often students or recent graduates of universities in Cairo, Beirut and Damascus. The potency of the pan-Arabist ideology put forward by Gamel Abdel Nasser—popular among Palestinians for whom Arabism was already an important component of their identity—tended to obscure the identities of the separate Arab states it subsumed.

1967–present

Since 1967, pan-Arabism has diminished as an aspect of Palestinian identity. The Israeli capture of the Gaza Strip and West Bank prompted fractured Palestinian political and militant groups to give up any remaining hope in pan-Arabism. Instead, they rallied around the Palestine Liberation Organization (PLO), founded in 1964, and its nationalistic orientation under the leadership of Yasser Arafat. Mainstream secular Palestinian nationalism was grouped together under the umbrella of the PLO whose constituent organizations include Fatah and the Popular Front for the Liberation of Palestine, among other groups who at that time believed that political violence was the only way to liberate Palestine. These groups gave voice to a tradition that emerged in 1960s that argues Palestinian nationalism has deep historical roots, with extreme advocates reading a Palestinian nationalist consciousness and identity back into the history of Palestine over the past few centuries, and even millennia, when such a consciousness is in fact relatively modern.

The Battle of Karameh and the events of Black September in Jordan contributed to growing Palestinian support for these groups, particularly among Palestinians in exile. Concurrently, among Palestinians in the West Bank and Gaza Strip, a new ideological theme, known as ''sumud'', represented the Palestinian political strategy popularly adopted from 1967 onward. As a concept closely related to the land, agriculture and indigenousness, the ideal image of the Palestinian put forward at this time was that of the peasant (in Arabic, ''fellah'') who stayed put on his land, refusing to leave. A strategy more passive than that adopted by the Palestinian fedayeen, ''sumud'' provided an important subtext to the narrative of the fighters, "in symbolizing continuity and connections with the land, with peasantry and a rural way of life." In 1974, the PLO was recognized as the sole legitimate representative of the Palestinian people by the Arab nation-states and was granted observer status as a national liberation movement by the United Nations that same year. Israel rejected the resolution, calling it "shameful". In a speech to the Knesset, Deputy Premier and Foreign Minister Yigal Allon outlined the government's view that: 'No one can expect us to recognize the terrorist organization called the PLO as representing the Palestinians—because it does not. No one can expect us to negotiate with the heads of terror-gangs, who through their ideology and actions, endeavor to liquidate the State of Israel.'

In 1975 the United Nations established a subsidiary organ, the Committee on the Exercise of the Inalienable Rights of the Palestinian People, to recommend a program of implementation to enable the Palestinian people to exercise national independence and their rights to self-determination without external interference, national independence and sovereignty, and to return to their homes and property.

The First Intifada (1987–1993) was the first popular uprising against the Israeli occupation of 1967. Followed by the PLO's 1988 proclamation of a State of Palestine, these developments served to further reinforce the Palestinian national identity. At the end of the Gulf War, Kuwait expelled some 450,000 Palestinians from its territory, making it the second largest displacement of Palestinians after 1948 Palestine War. Kuwait's expulsion policy, which led to this exodus, was a response to alignment of Palestinian leader Yasser Arafat and the PLO with Saddam Hussein, who had earlier invaded Kuwait. The 1991 Palestinian exodus took place during one week in March 1991, following Kuwait's liberation from Iraqi occupation. Prior to the exodus, Palestinians made up about 30% of Kuwait's population of 2.2 million. By 2006 only a few had returned to Kuwait.

The Oslo Accords, the first Israeli-Palestinian interim peace agreement, were signed in 1993. The process was envisioned to last five years, ending in June 1999, when the withdrawal of Israeli forces from the Gaza Strip and the Jericho area began. The expiration of this term without the recognition by Israel of the Palestinian State and without the effective termination of the occupation was followed by the Second Intifada in 2000. The second intifada was more violent than the first. The International Court of Justice observed that since the government of Israel had decided to recognize the PLO as the representative of the Palestinian people, their existence was no longer an issue. The court noted that the Israeli-Palestinian Interim Agreement on the West Bank and the Gaza Strip of 28 September 1995 also referred a number of times to the Palestinian people and its "legitimate rights". The right of self-determination gives the Palestinians collectively an inalienable right to freely choose their political status, including the establishment of a sovereign and independent state. Israel, having recognized the Palestinians as a separate people, is obliged to promote and respect this right in conformity with the Charter of the United Nations.

Ancestral origins

Like the Lebanese, Syrians, Egyptians, Maghrebis, and most other people today commonly called ''Arabs'', the Palestinians are an Arab people in linguistic and cultural affiliation. Like most other peoples today called Arabs, Palestinians descend from the pre-existing ancient inhabitants of their respective region and those who have come to settle it throughout history; a matter on which genetic studies described below has begun to shed some light.

American historian Bernard Lewis writes:

"Clearly, in Palestine as elsewhere in the Middle East, the modern inhabitants include among their ancestors those who lived in the country in antiquity. Equally obviously, the demographic mix was greatly modified over the centuries by migration, deportation, immigration, and settlement. This was particularly true in Palestine..."

Ali Qleibo, a Palestinian anthropologist, explains:

"Throughout history a great diversity of peoples has moved into the region and made Palestine their homeland: Canaanites, Jebusites, Philistines from Crete, Anatolian and Lydian Greeks, Hebrews, Amorites, Edomites, Nabateans, Arameans, Romans, Arabs, and European crusaders, to name a few. Each of them appropriated different regions that overlapped in time and competed for sovereignty and land. Others, such as Ancient Egyptians, Hittites, Persians, Babylonians, and Mongols, were historical 'events' whose successive occupations were as ravaging as the effects of major earthquakes ... Like shooting stars, the various cultures shine for a brief moment before they fade out of official historical and cultural records of Palestine. The people, however, survive. In their customs and manners, fossils of these ancient civilizations survived until modernity—albeit modernity camouflaged under the veneer of Islam and Arabic culture."

Much of the local Palestinian population in Nablus is believed to be descended from Samaritans who converted to Islam. Even today, certain Nabulsi surnames including Muslimani, Yaish, and Shakshir among others, are associated with a Samaritan origin.

Politicized lineages

Salim Tamari notes the paradoxes produced by the search for "nativist" roots among Zionist figures and the so-called Canaanite (anti-Zionist) followers of Yonatan Ratosh. For example, Ber Borochov, one of the key ideological architects of Socialist Zionism, claimed as early as 1905 that, "The Fellahin in Eretz-Israel are the descendants of remnants of the Hebrew agricultural community," believing them to be descendants of the ancient Hebrew and Canaanite residents 'together with a small admixture of Arab blood'". He further believed that the Palestinian peasantry would embrace Zionism and that the lack of a crystallized national consciousness among Palestinian Arabs would result in their likely assimilation into the new Hebrew nationalism. Other founding fathers of Zionism believed that the Palestinian people were descended from the biblical ancient Hebrews. David Ben-Gurion and Yitzhak Ben Zvi, later becoming Israel's first Prime Minister and second President, respectively, tried to establish in a 1918 paper written in Yiddish that Palestinian peasants and their mode of life were living historical testimonies to Israelite practices in the biblical period. Tamari notes that "the ideological implications of this claim became very problematic and were soon withdrawn from circulation."

Ahad Ha'am believed that, "the Moslems [of Palestine] are the ancient residents of the land ... who became Christians on the rise of Christianity and became Moslems on the arrival of Islam." Israel Belkind, the founder of the Bilu movement also asserted that the Palestinian Arabs were the blood brothers of the Jews. In his book on the Palestinians, "The Arabs in Eretz-Israel", Belkind advanced the idea that the complete dispersion of Jews out of the Land of Israel after the destruction of the Second Temple by the Roman emperor Titus is a "historic error" that must be corrected. While it dispersed much of the land's Jewish community around the world, those "workers of the land that remained attached to their land," stayed behind and were eventually converted to Christianity and then Islam. He therefore, proposed that this historical wrong be corrected, by embracing the Palestinians as their own and proposed the opening of Hebrew schools for Palestinian Arab Muslims to teach them Arabic, Hebrew and universal culture. Tsvi Misinai, an Israeli researcher, entrepreneur and proponent of a controversial alternative solution to the Israeli-Palestinian conflict, asserts that nearly 90% of all Palestinians living within Israel and the occupied territories (including the Israeli Arabs and Negev Bedouin) are descended from the Jewish Israelite peasantry that remained on the land, after the others, mostly city dwellers, were exiled or left.

Claims emanating from certain circles within Palestinian society and their supporters, proposing that Palestinians have direct ancestral connections to the ancient Canaanites, without an intermediate Israelite link, has been an issue of contention within the context of the Israeli-Palestinian conflict. In discussing the root of the controversy to the claim of Canaanite lineage, many renowned scholars have hypothesised on the nature of the controversy itself, although not deliberating on the veracity of the claims, as this is a question that shall ultimately be resolved by geneticists, not by scholars in their capacity as historians.

Bernard Lewis explains that "the rewriting of the past is usually undertaken to achieve specific political aims...In bypassing the biblical Israelites and claiming kinship with the Canaanites, the pre-Israelite inhabitants of Palestine, it is possible to assert a historical claim antedating the biblical promise and possession put forward by the Jews."

Some Palestinian scholars, like Zakariyya Muhammad, have criticized pro-Palestinian arguments based on Canaanite lineage, or what he calls "Canaanite ideology". He states that it is an "intellectual fad, divorced from the concerns of ordinary people." By assigning its pursuit to the desire to predate Jewish national claims, he describes ''Canaanism'' as a "losing ideology", whether or not it is factual, "when used to manage our conflict with the Zionist movement" since ''Canaanism'' "concedes a priori the central thesis of Zionism. Namely that we have been engaged in a perennial conflict with Zionism—and hence with the Jewish presence in Palestine—since the Kingdom of Solomon and before ... thus in one stroke Canaanism cancels the assumption that Zionism is a European movement, propelled by modern European contingencies..."

DNA and genetic studies

In genetic genealogy studies, Negev Bedouins have the highest rates of Haplogroup J1 (Y-DNA) among all populations tested (62.5%) followed by the Palestinian Arab 38.4%, Ashkenazim Jewish 14.6%, and Sephardim Jewish 11.9% according to Semino and colleagues. Semitic populations, including Jews, usually possess an excess of J1 Y chromosomes compared to other populations harboring Y-haplogroup J. The haplogroup J1, associated with marker M267, originates south of the Levant and was first disseminated from there into Ethiopia and Europe in Neolithic times. In Jewish populations J1 has a rate of around 15%, with haplogroup J2 (M172) (of eight sub-Haplogroups) being almost twice as common as J1 among Jews (<29%). J1 is most common in the southern Levant, as well as Syria, Iraq, Algeria, and Arabia, and drops sharply at the border of non-semitic areas like Turkey and Iran. A second diffusion of the J1 marker took place in the 7th century CE when Arabians brought it from Arabia to North Africa.

Haplogroup J1 (Y-DNA) includes the modal haplotype of the Galilee Arabs and of Moroccan Arabs and the sister Modal Haplotype of the Cohanim, the "Cohan Modale Haplotype", representing the descendents of the priestly caste Aaron. J2 is known to be related to the ancient Greek movements and is found mainly in Europe and the central Mediterranean (Italy, the Balkans, Greece).

A study found that the Palestinians, like Jordanians, Syrians, Iraqis, and Bedouins have what appears to be substantial gene flow from sub-Saharan Africa, amounting to 10-15% of lineages within the past three millennia.

According to a 2002 study by Nebel and colleagues the highest frequency of Eu10 (i.e. J1) (30%–62.5%) has been observed so far in various Muslim Arab populations in the Middle East. The term “Arab,” as well as the presence of Arabs in the Syrian desert and the Fertile Crescent, is first seen in the Assyrian sources from the 9th century BCE (Eph'al 1984).

In recent years, many genetic surveys have suggested that, at least paternally, most of the various Jewish ethnic divisions and the Palestinians – and in some cases other Levantines – are genetically closer to each other than the Palestinians or European Jews to non-Jewish Europeans.

One DNA study by geneticist Ariella Oppenheim concluded that genetic evidence coincides with historical accounts that at least part of the Arab Israeli and Palestinian population is mainly descended from local Christians and Jews "who had converted [to Islam] after the Islamic conquest in the seventh century A.D." These Christian and Jewish converts are believed to be descended from a "core population that had lived in the area for several centuries, some even since prehistorical times." The study also discovered significant genetic mixing between these converts and incoming Arab tribes during the first millennium AD.

A follow-up study by Oppenheim found that in addition to being closely related to Israeli and Palestinian Arab populations, Jews are even more closely related to the peoples living in the north of the Fertile Crescent, such as the Kurds. Given the influx of Arabs to the area that reached climax with the Muslim conquest of the Levant in the 7th century AD, the researchers concluded that this disparity was likely the result of genetic mixing between the Palestinian population's Christian and Jewish ancestors and these later Arab settlers.

Arabian origins of the local Bedouin Arabs

The local Bedouins of Palestine – which are a separately-identified and solely Muslim group, distinct from the non-Bedouin Arabic-speakers of Palestine which consists of members of the Muslim, Christian and other faiths – are said to be more securely known to be ancestrally descended from Arabians, and not just culturally and linguistically Arabized peoples. Their distinctively conservative dialects and pronunciation of ''qaaf'' as ''gaaf'' group them with other Bedouin across the Arab world and confirm their separate history. Arabic onomastic elements began to appear in Edomite inscriptions starting in the 6th century BC, and are nearly universal in the inscriptions of the Nabataeans, who arrived in today’s Jordan in the 4th-3rd centuries BC. It has thus been suggested that the present day Bedouins of the region may have their origins as early as this period.

A few Bedouin are found as far north as Galilee; however, these seem to be much later arrivals, rather than descendants of the Arabs that Sargon II settled in Samaria in 720 BC. The term “Arab,” as well as the presence of Arabs in the Syrian desert and the Fertile Crescent, is first seen in the Assyrian sources from the 9th century BCE (Eph'al 1984).

Following the Muslim conquest of Syria by Arabians, the formerly-introduced dominant languages of the area, Aramaic and Greek, were then replaced by the Arabic language introduced by the new conquering administrative minority. Among the cultural survivals from pre-Islamic times are the significant Palestinian Christian community, and smaller Jewish and Samaritan ones, as well as an Aramaic and possibly Hebrew sub-stratum in the local Palestinian Arabic dialect.

Demographics

In the absence of a comprehensive census including all Palestinian diaspora populations, and those that have remained within what was British Mandate Palestine, exact population figures are difficult to determine. The Palestinian Central Bureau of Statistics (PCBS) announced on 20 October 2004 that the number of Palestinians worldwide at the end of 2003 was 9.6 million, an increase of 800,000 since 2001.

In 2005, a critical review of the PCBS figures and methodology was conducted by the American-Israel Demographic Research Group. In their report, they claimed that several errors in the PCBS methodology and assumptions artificially inflated the numbers by a total of 1.3 million. The PCBS numbers were cross-checked against a variety of other sources (e.g., asserted birth rates based on fertility rate assumptions for a given year were checked against Palestinian Ministry of Health figures as well as Ministry of Education school enrollment figures six years later; immigration numbers were checked against numbers collected at border crossings, etc.). The errors claimed in their analysis included: birth rate errors (308,000), immigration & emigration errors (310,000), failure to account for migration to Israel (105,000), double-counting Jerusalem Arabs (210,000), counting former residents now living abroad (325,000) and other discrepancies (82,000). The results of their research was also presented before the United States House of Representatives on 8 March 2006.

The study was criticised by Sergio DellaPergola, a demographer at the Hebrew University of Jerusalem. DellaPergola accused the authors of misunderstanding basic principles of demography on account of their lack of expertise in the subject, but he also acknowledged that he did not take into account the emigration of Palestinians and thinks it has to be examined, as well as the birth and mortality statistics of the Palestinian Authority. He also accused them of selective use of data and multiple systematic errors in their analysis. For example, DellaPergola claimed that the authors assumed the Palestinian Electoral registry to be complete even though registration is voluntary and good evidence exists of incomplete registration, and similarly that they used an unrealistically low Total Fertility Ratio (a statistical abstraction of births per woman) incorrectly derived from data and then used to reanalyse that data in a "typical circular mistake".

DellaPergola himself estimated the Palestinian population of the West Bank and Gaza at the end of 2005 as 3.33 million, or 3.57 million if East Jerusalem is included. These figures are only slightly lower than the official Palestinian figures.

In Jordan there is no official census data that outlines how many of the inhabitants of Jordan are Palestinians, but estimates by the Palestinian Central Bureau of Statistics cite a population range of 50% to 55%. In 2009, at the request of the PLO, "Jordan revoked the citizenship of thousands of Palestinians to keep them from remaining permanently in the country."

Many Palestinians have settled in the United States, particularly in the Chicago area.

In total, an estimated 600,000 Palestinians are thought to reside in the Americas. Palestinian emigration to South America began for economic reasons that pre-dated the Arab-Israeli conflict, but continued to grow thereafter. Many emigrants were from the Bethlehem area. Those emigrating to Latin America were mainly Christian. Half of those of Palestinian origin in Latin America live in Chile. El Salvador and Honduras also have substantial Palestinian populations. These two countries have had presidents of Palestinian ancestry (in El Salvador Antonio Saca, currently serving; in Honduras Carlos Roberto Flores). Belize, which has a smaller Palestinian population, has a Palestinian minister – Said Musa. Schafik Jorge Handal, Salvadoran politician and former guerrilla leader, was the son of Palestinian immigrants.

Refugees

There are 4,255,120 Palestinians registered as refugees with the United Nations Relief and Works Agency (UNRWA). This number includes the descendants of refugees who fled or were expelled during the 1948 war, but excludes those who have since then emigrated to areas outside of UNRWA's remit. Based on these figures, almost half of all Palestinians are registered refugees. The 993,818 Palestinian refugees in the Gaza Strip and 705,207 Palestinian refugees in the West Bank, who hail from towns and villages that are now located within the borders of Israel, are included in these UNRWA figures.

UNRWA figures do not include some 274,000 people, or 1 in 5.5 of all Arab residents of Israel, who are internally displaced Palestinian refugees.

Palestinian refugee camps in Lebanon, Syria, Jordan, and the West Bank are organized according to a refugee family's village or place of origin. Among the first things that children born in the camps learn is the name of their village of origin. David McDowall writes that, "[...] a yearning for Palestine permeates the whole refugee community and is most ardently espoused by the younger refugees, for whom home exists only in the imagination."

Religion

Background

Palestinians are predominantly Muslims, particularly of the Sunni branch of Islam. Palestinian Christians represent a significant minority, followed by much smaller religious communities, including Druze and Samaritans. Palestinian Jews – considered Palestinian by the Palestinian National Charter adopted by the PLO which defined them as those "Jews who had normally resided in Palestine until the beginning of the Zionist invasion" – today identify as Israelis (with the exception of a very few individuals). Palestinian Jews almost universally abandoned any such identity after the establishment of Israel and their incorporation into the Israeli Jewish population, largely composed of Jewish immigrants from around the world.

Until the end of the 19th century, most Palestinian Muslim villagers in the countryside did not have local mosques. Cross-cultural syncretism between Christian and Islamic symbols and figures in religious practice was common. Popular feast days, like Thursday of the Dead, were celebrated by both Muslims and Christians and shared prophets and saints include Jonah, who is worshipped in Halhul as both a Biblical and Islamic prophet, and St. George, who is known in Arabic as el Khader. Villagers would pay tribute to local patron saints at a maqam – a domed single room often placed in the shadow of an ancient carob or oak tree. Saints, taboo by the standards of orthodox Islam, mediated between man and Allah, and shrines to saints and holy men dotted the Palestinian landscape. Ali Qleibo, a Palestinian anthropologist, states that this built evidence constitutes "an architectural testimony to Christian/Moslem Palestinian religious sensibility and its roots in ancient Semitic religions."

Religion as constitutive of individual identity was accorded a minor role within Palestinian tribal social structure until the latter half of the 19th century. Jean Moretain, a priest writing in 1848, wrote that a Christian in Palestine was "distinguished only by the fact that he belonged to a particular clan. If a certain tribe was Christian, then an individual would be Christian, but without knowledge of what distinguished his faith from that of a Muslim."

The concessions granted to France and other Western powers by the Ottoman Sultanate in the aftermath of the Crimean War had a significant impact on contemporary Palestinian religious cultural identity. Religion was transformed into an element "constituting the individual/collective identity in conformity with orthodox precepts", and formed a major building block in the political development of Palestinian nationalism.

The British census of 1922 registered 752,048 inhabitants in Palestine, consisting of 660,641 Palestinian Arabs (Christian and Muslim Arabs), 83,790 Palestinian Jews, and 7,617 persons belonging to other groups. The corresponding percentage breakdown is 87% Christian and Muslim Arab and 11% Jewish. Bedouin were not counted in the census, but a 1930 British study estimated their number at 70,860.

Today

Currently, no comprehensive data on religious affiliation among the worldwide Palestinian population is available. Bernard Sabella of Bethlehem University estimates that 6% of the Palestinian population worldwide is Christian and that 56% of them live outside of their country. According to the Palestinian Academic Society for the Study of International Affairs, the Palestinian population of the West Bank and Gaza Strip is 97% Muslim and 3% Christian.

The Druze became Israeli citizens and Druze males serve in the Israel Defense Forces, though some individuals identify as "Palestinian Druze". According to Salih al-Shaykh, most Druze do not consider themselves to be Palestinian: "their Arab identity emanates in the main from the common language and their socio-cultural background, but is detached from any national political conception. It is not directed at Arab countries or Arab nationality or the Palestinian people, and does not express sharing any fate with them. From this point of view, their identity is Israel, and this identity is stronger than their Arab identity".

There are also about 350 Samaritans who carry Palestinian identity cards and live in the West Bank while a roughly equal number live in Holon and carry Israeli citizenship. Those who live in the West Bank also are represented in the legislature for the Palestinian National Authority. They are commonly referred to among Palestinians as the "Jews of Palestine," and maintain their own unique cultural identity.

Jews who identify as Palestinian Jews are few, but include Israeli Jews who are part of the Neturei Karta group, and Uri Davis, an Israeli citizen and self-described Palestinian Jew (who converted to Islam in 2008 in order to marry Miyassar Abu Ali) who serves as an observer member in the Palestine National Council. Bahá'u'lláh, founder of the Baha'i Faith, was on his way to imprisonment in `Akká after several banishments and it was his eventual 24-year confinement in the prison city of `Akka, Palestine (present day Israel), where he died. He had a growing amount of followers but because of a lack of census in Palestinian territories, it is hard to get exact figures of the amount of Palestinian Baha'is.

Language

Palestinian Arabic is a spoken Arabic dialect that is specific to Palestinians and is a subgroup of the broader Levantine Arabic dialect. Prior to the 7th century Arabization of the Levant, the primary language was Aramaic, but ancient Arab tribal groups in the Levant (such as the Qedarites and the Nabataeans) spoke Arabic and wrote in the Aramaic alphabet. Palestinian Arabic, like Syrian Arabic and Iraqi Arabic, exhibits substantial influences from Aramaic.

Palestinian Arabic has three primary sub-variations with the pronunciation of the ''qāf'' serving as a shibboleth to distinguish between the three main Palestinian sub-dialects: In most cities, it is a glottal stop; in smaller villages and the countryside, it is a pharyngealized ''k'' (a characteristic unique to Palestinian Arabic); and in the far south, it is a ''g'', as among Bedouin speakers. In a number of villages in the Galilee (e.g. Maghār), and particularly, though not exclusively among the Druze, the ''qāf'' is actually pronounced ''qāf'' as in Classical Arabic.

Barbara McKean Parmenter has noted that the Arabs of Palestine have been credited with the preservation of the indigenous Semitic place names for many sites mentioned in the Bible that were documented by the American archaeologist Edward Robinson in the early 20th century.

Culture

Ali Qleibo, a Palestinian anthropologist, has critiqued Muslim historiography for assigning the beginning of Palestinian cultural identity to the advent of Islam in the 7th century. In describing the effect of such a historiography, he writes:

Pagan origins are disavowed. As such the peoples who populated Palestine throughout history have discursively rescinded their own history and religion as they adopted the religion, language, and culture of Islam.

That the peasant culture of the large fellahin class embodied strong elements of both pre-Arabic and pre-Israelitic traditions was a conclusion arrived at by the many Western scholars and explorers who mapped and surveyed Palestine in great detail throughout the latter half of the 19th century, and this assumption was to influence later debates on Palestinian identity by local ethnographers.

The contributions of the 'nativist' ethnographies produced by Tawfiq Canaan and other Palestinian writers and published in ''The Journal of the Palestine Oriental Society'' (1920–1948) were driven by the concern that the "native culture of Palestine", and in particular peasant society, was being undermined by the forces of modernity. Salim Tamari writes that:

"Implicit in their scholarship (and made explicit by Canaan himself) was another theme, namely that the peasants of Palestine represent—through their folk norms ... the living heritage of all the accumulated ancient cultures that had appeared in Palestine (principally the Canaanite, Philistine, Hebraic, Nabatean, Syrio-Aramaic and Arab)."

Palestinian culture is closely related to those of the nearby Levantine countries such as Lebanon, Syria, and Jordan, and the Arab World. Cultural contributions to the fields of art, literature, music, costume and cuisine express the distinctiveness of the Palestinian experience, and flourish despite the geographical separation between Palestinian territories, Israel and the diaspora.

Al-Quds Capital of Arab Culture is an initiative undertaken by UNESCO under the Cultural Capitals Program to promote Arab culture and encourage cooperation in the Arab region. The opening event was launched in March 2009.

Art

Similar to the structure of Palestinian society, the Palestinian field of arts extends over four main geographic centers: 1) the West Bank and Gaza Strip 2) Israel 3) the Palestinian diaspora in the Arab world, and 4) the Palestinian diaspora in Europe, the United States and elsewhere.

Cuisine

Palestine's history of rule by many different empires is reflected in Palestinian cuisine, which has benefited from various cultural contributions and exchanges. Generally-speaking, modern Syrian-Palestinian dishes have been influenced by the rule of three major Islamic groups: the Arabs, the Persian-influenced Arabs and the Turks. The Arabs who conquered Syria and Palestine had simple culinary traditions primarily based on the use of rice, lamb and yogurt, as well as dates. The already simple cuisine did not advance for centuries due to Islam's strict rules of parsimony and restraint, until the rise of the Abbasids, who established Baghdad as their capital. Baghdad was historically located on Persian soil and henceforth, Persian culture was integrated into Arab culture during the 9th-11th centuries and spread throughout central areas of the empire.

There are several foods native to Palestine that are well-known in the Arab world, such as, ''kinafe Nabulsi'', Nabulsi cheese (cheese of Nablus), Ackawi cheese (cheese of Acre) and ''musakhan''. ''Kinafe'' originated in Nablus, as well as the sweetened ''Nabulsi'' cheese used to fill it. Baqlawa, a pastry introduced at the time of the Ottoman Sultan Suleiman the Magnificent, is also an integral part of Palestinian cuisine.

Mezze describes an assortment of dishes laid out on the table for a meal that takes place over several hours, a characteristic common to Mediterranean cultures. Some common mezze dishes are ''hummus'', ''tabouleh'', ''baba ghanoush'', ''labaneh'', and ''zate 'u zaatar'', which is the pita bread dipping of olive oil and ground thyme and sesame seeds.

Entrées that are eaten throughout the Palestinian Territories, include ''waraq al-'inib'' – boiled grape leaves wrapped around cooked rice and ground lamb. ''Mahashi'' is an assortment of stuffed vegetables such as, zucchinis, potatoes, cabbage and in Gaza, chard.

Film

Palestinian cinema is relatively young compared to Arab cinema overall and many Palestinian movies are made with European and Israeli support. Palestinian films are not exclusively produced in Arabic; some are made in English, French or Hebrew. More than 800 films have been produced about Palestinians, the Israeli-Palestinian conflict, and other related topics, examples include Divine Intervention and Paradise Now.

Handicrafts

A wide variety of handicrafts, many of which have been produced by Palestinians for hundreds of years, continue to be produced today. Palestinian handicrafts include embroidery and weaving, pottery-making, soap-making, glass-making, and olive-wood and Mother of Pearl carvings, among others.

Intellectuals

In the late 19th century and early 20th century, Palestinian intellectuals were integral parts of wider Arab intellectual circles, as represented by individuals such as May Ziade and Khalil Beidas. Educational levels among Palestinians have traditionally been high. In the 1960s the West Bank had a higher percentage of its adolescent population enrolled in high school education than did Lebanon. Claude Cheysson, France’s Minister for Foreign Affairs under the first Mitterrand Presidency, held in the mid eighties that, ‘even thirty years ago, (Palestinians) probably already had the largest educated elite of all the Arab peoples.’

Diaspora figures like Edward Said and Ghada Karmi, Arab citizens of Israel like Emile Habibi, and Jordanians like Ibrahim Nasrallah have made contributions to a wide number of fields, exemplifying the diversity of experience and thought among Palestinians.

Literature

The long history of the Arabic language and its rich written and oral tradition form part of the Palestinian literary tradition as it has developed over the course of the 20th and 21st centuries.

Poetry

Poetry, using classical pre-Islamic forms, remains an extremely popular art form, often attracting Palestinian audiences in the thousands. Until 20 years ago, local folk bards reciting traditional verses were a feature of every Palestinian town. After the 1948 Palestinian exodus, poetry was transformed into a vehicle for political activism. From among those Palestinians who became Arab citizens of Israel after the passage of the Citizenship Law in 1952, a school of resistance poetry was born that included poets like Mahmoud Darwish, Samih al-Qasim, and Tawfiq Zayyad. The work of these poets was largely unknown to the wider Arab world for years because of the lack of diplomatic relations between Israel and Arab governments. The situation changed after Ghassan Kanafani, another Palestinian writer in exile in Lebanon, published an anthology of their work in 1966. Palestinian poets often write about the common theme of a strong affection and sense of loss and longing for a lost homeland.

Folklore

Palestinian folklore is the body of expressive culture, including tales, music, dance, legends, oral history, proverbs, jokes, popular beliefs, customs, and comprising the traditions (including oral traditions) of Palestinian culture. The folklorist revival among Palestinian intellectuals such as Nimr Sirhan, Musa Allush, Salim Mubayyid, and the Palestinian Folklore Society of the 1970s, emphasized pre-Islamic (and pre-Hebraic) cultural roots, re-constructing Palestinian identity with a focus on Canaanite and Jebusite cultures. Such efforts seem to have borne fruit as evidenced in the organization of celebrations like the Qabatiya Canaanite festival and the annual Music Festival of Yabus by the Palestinian Ministry of Culture.

Costumes

Foreign travelers to Palestine in late 19th and early 20th centuries often commented on the rich variety of costumes among the Palestinian people, and particularly among the fellaheen or village women. Until the 1940s, a woman's economic status, whether married or single, and the town or area they were from could be deciphered by most Palestinian women by the type of cloth, colors, cut, and embroidery motifs, or lack thereof, used for the robe-like dress or "thoub" in Arabic. Though such local and regional variations largely disappeared after the 1948 Palestinian exodus] Palestinian embroidery and costume continue to be produced in new forms and worn alongside Islamic and Western fashions.

Dance

The Dabke dance is marked by synchronized jumping, stamping, and movement, similar to tap dancing. One version is performed by men, another by women.

Folk tales

Traditional storytelling among Palestinians is prefaced with an invitation to the listeners to give blessings to God and the Prophet Mohammed or the Virgin Mary as the case may be, and includes the traditional opening: "There was, or there was not, in the oldness of time ..." Formulaic elements of the stories share much in common with the wider Arab world, though the rhyming scheme is distinct. There are a cast of supernatural characters: djinns who can cross the Seven Seas in an instant, giants, and ghouls with eyes of ember and teeth of brass. Stories invariably have a happy ending, and the storyteller will usually finish off with a rhyme like: "The bird has taken flight, God bless you tonight," or "Tutu, tutu, finished is my ''haduttu'' (story)."

Music

Palestinian music is well-known and respected throughout the Arab world. A new wave of performers emerged with distinctively Palestinian themes following the 1948 Palestinian exodus, relating to the dreams of statehood and the burgeoning nationalist sentiments. In addition to ''zajal'' and ''ataaba'', traditional Palestinian songs include: ''Bein Al-dawai'', ''Al-Rozana'', ''Zarif – Al-Toul'', and ''Al-Maijana'', ''Dal'ona'', ''Sahja/Saamir'', ''Zaghareet''. For over three decades, the Palestinian National Music and Dance Troupe (El Funoun) in Palestine has promoted and developed Palestinian traditional songs and dance. Examples include ''Mish'al'' (1986), ''Marj Ibn 'Amer''(1989) and ''Zaghareed'' (1997) a collection of Palestinian traditional wedding songs reinterpreted and re-arranged by Mohsen Subhi. (See section on "External links"). The ''Ataaba'' is a form of folk singing that spread outwards from Palestine. It consists of 4 verses, following a specific form and meter. The main aspect of the ataaba is that the first three verses must end with the same word meaning three different things, and the fourth verse comes as a conclusion to the whole thing. It is usually followed by a ''dalouna''.

See also

Definitions of Palestinian

List of Palestinians

1948 Palestinian exodus

1967 Palestinian exodus

1991 Palestinian exodus from Kuwait

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References

External links

Christians in Palestine antique prints collection

Sounds of Folksongs

Voice of Palestinian Folklore, Free Songs Download

Traditional Palestinian Clothes

The Art of Palestinian Embroidery

Sands of Sorrow – Film on refugees

United Nations Programme of Assistance to the Palestinian People

The Ottoman Palestine Download Palestinian Pictures in Ottoman Palestine.

Palestinians * * Category:Fertile Crescent Category:Indigenous peoples of Southwest Asia

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