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| 1 |
ID:
178299
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| Summary/Abstract |
The deployment of special forces in hostile or politically volatile environments in search of strategic/operational intelligence, though not a 21st century novelty, appeared as a distinct military activity in literature only in the early 2000s under the label ‘Special Reconnaissance’ (SR). This article argues that the concept of SR (a) originated in the biblical Israelite military tradition and is depicted in the Bible as the lapis angularis of military strategy and a practice capable of dictating military and political norms; (b) has been used as a key element of the Israel Defence Forces’ (IDF) modus operandi since 1948 thenceforth functioning in an analogous manner. To support these arguments, the theoretical and practical characteristics of Moses’ intelligence mission to Canaan as well as the IDF’s proclivity to SR are scrutinised under the general theoretical framework of political realism that assumes rational and pro-state interest course of actions. Accordingly, SR emerges as a distinctive common instrument of biblical and contemporary Israeli strategy, a fact that underlines the uninterrupted socio-political and cultural links between the past and the present of the Israeli ontology, this time via the wider concept of the Israeli military ethics.
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| 2 |
ID:
030612
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| Publication |
South Holland, World Home Bible League, 1971.
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| Description |
ix, 397p.
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 010208 | 225/NEW 010208 | Main | On Shelf | General | |
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| 3 |
ID:
154494
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| Summary/Abstract |
This article studies four major Protestant Christian statements on the State of Israel, from the Presbyterian Church (USA) (1987, 2012) and the Church of Scotland (2003, 2013). While they initially advocate a secular, non-theologized view of Israel, they then paradoxically assess ‒ and often critique ‒ it using Scriptural texts and Christian theological concepts. These assessments are analysed using Jeremy Cohen’s model of the ‘hermeneutical Jew’, which describes a pre-modern Christian construction of the Jew as possessing Scripture but reading it incorrectly (e.g. too literally, particularistically). It is argued that the model applies to these modern Christian statements which view Israel as a hermeneutical Jew. They cast Israel as a corporate religious entity by which the Jewish people might fulfil their religious obligations, but criticize it for failing to properly interpret and apply Scripture in its policies. The article then critiques the appropriateness and accuracy of their viewing Israel as a hermeneutical Jew.
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| 4 |
ID:
162037
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| Summary/Abstract |
Is the Bible a land registry that makes Jerusalem the “eternal capital” of the Jewish people and the state of Israel? This conception, shared by the current Israeli and U.S. administrations, underlies the decision of President Trump, heavily influenced by evangelical Christians, to transfer the U.S. embassy to the holy city. On the other hand, isn’t the Bible just a legend, used to justify the negation of the rights of the Palestinians to a city where they form 40 percent of the population? This conception, which the Muslim countries espouse, has inspired resolutions by international organizations denying any connection between the Jewish people and the Old City of Jerusalem from the moment that the veracity of the biblical texts became questionable. So is the Bible a land registry or a legend? The truth is very complex.
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| 5 |
ID:
121898
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2013.
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| Summary/Abstract |
Throughout Jewish history, religious tradition has had a dialectical relationship with violence. Judaism is neither more nor less violent than any other religion. In this essay, however, we offer a comprehensive and integrated survey of the components of Jewish ethos and mythos relating to violence while analyzing and illustrating their development and influence over the course of three millennia, from biblical times to the contemporary Jewish world, particularly in the Jewish State. We analyze the various transformations that Jewish religious violent norms, values, moods, and symbols have undergone, their linkage to ever-changing social and cultural circumstances, their social-political roots and implications, and their relationship to other Jewish traditions. We trace how ancient violent motifs have emerged and have been processed over time, and observe present-day violent behavior in light of these motifs. Along the way, we explicate the dynamics that characterize the tradition of Jewish religious violence and its paradoxical nature. Our argument implies a general theoretical model of religious violence that can be applied in a comparative context: Actors engage in a constant evaluation, selection, and reinterpretation of religious ideas and practices from an ever-growing reservoir and in so doing contribute to that reservoir. Religious tradition is adaptable but it also places limits on the violence agents can justify at any point in time.
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| 6 |
ID:
126915
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