reading The invention of the Jewish people Written by Shlomo Sand

“The final Christianity victory in the early fourth century CE extinguished the passion of evangelization in the main cultural centers and may have paid the desire to erase it from Jewish history” (Sand, p. 174).

At the height of the conversion of the Gentiles into Judaism, some Jews argued that circumcision alone was sufficient. It is strange to consider this regarding how circumcision becomes the dominant practice in the United States in the twentieth century. despite this ostensibly He had nothing to do with religion, if there was a belief in some of the Jewish circles of power that was sufficient circumcision, then it may have been considered a secret transformation policy?

(Circumcision is still 80 % in the United States, much higher in many countries. See here. Which – which John Keel helped number her As if it is “protective for masturbation” it seems true, although it later retreated by recognizing the harmful effects.)

In the third century AD, throughout the Mediterranean region, the number of Jews slowly began to fall, although it remained somewhat stable until the emergence of Islam in Judea. In Babylon and perhaps west of North Africa, the decreasing number of Jews was the result of not only the collective losses in the uprisings or believers who return to paganism; The reason for this was mainly by people who move the side to Christianity. When Christianity became the religion of the state in the early fourth century, it stopped the momentum of the expansion of Judaism. . . . In these circumstances, the large number of Jews around the Mediterranean has inevitably decreased by an acceleration rate. Zionist historians. . . It tends to point out that those who left Judaism in times of isolation and stress were mainly converted. The “ethnic” militants “of the Jews” – a term often in the Zionist history – maintains faith and remained a Jew. Of course, there is no evidence for this Völkisch explanation. It is more likely that the many families who were taken to Judaism by choosing, or even their descendants in the next few generations, would have stabilized them more than those who were born to them (pp. 176-77).

The basic identity policy of Judaism has changed: it was expressed in the clearest ideological terms that afflict it with internal control, accepted the decree of the Christian powers, and grew increasingly to a self -isolated group that dealt with researchers with doubts and rejection. This identity policy has become vital for its survival in the Christian world. But the Jewish monotheism was not fully surrendered. She retreated to margins and actively continued to search for converts. He will do this on the borders of the Christian cultural world, and even in some regions, he made great progress (p. 178, added the focus).

The disappearance of the Jews in the boycott of Palestine around the Middle East, as Sand, coincided with the transformation of many into Christianity.

Then to another form of monotheism.

The Zionist historians were not wrong in saying that this important Jewish presence was significantly reduced after the Islamic conquest in the seventh century, but this was not due to the uprooting of the Jews from the country, which is not evidence in the historical registry. Palestine, the former Jews, was not invaded by fans of Arab desert immigrants who attracted the amazing population. The conquerors had no such policy, and they did not deny or expel the agricultural population Jew, whether they believed in the Lord or the Christian Trinity. . . . One of the secrets of the power of the Islamic army was his relatively liberal position towards the religions of the defeated people – who were taking over they were born, of course. Muhammad gave them the treatment of Jews and Christians as a “people in the book” legal protection. The Prophet stressed in a famous message to the army leaders in the southern Arabian Peninsula: “Every person, whether he is a Jew or a Christian, becomes a Muslim who is one of the believers, with the same rights and duties. Any person who hangs out in his Jews or Christianity cannot be transferred and must (pay) the voting tax on every adult, male, female, bond or bond.” It is no wonder that the Jews who suffered from harsh persecution under the Byzantine Empire welcomed the new invaders and even rejoiced in their success (p. 180).

The advantage of converting for both Jews and Christians to Islam was that they did not have to pay taxes: “Exemption from taxes should be seen as worthy of changing God, especially since he seemed like the previous one” (p. 181).

Is the similarity between religions, the tolerance of relative Islam towards other monotheism, and the religious system of taxes motivates the Jewish, Christian and Samaritan believers to turn into Islam? Historical logic may say yes, although there are not enough sources to provide a final answer. The traditional Jewish elites were exposed by apostasy, and they were inclined to ignore and repress it. The Zionist history followed them, as he turned his back into any meaningful discussion of the issue. The abandonment of the Jewish religion in general was explained by modern sensitivities as the betrayal of the “nation” and it was better to forget it. . . . It is reasonable to assume that the slow and moderate conversion process occurred in Palestine/the land of Israel, and the disappearance of the Jewish majority in the country (P. 182, concentrated).

reading The invention of the Jewish people Written by Shlomo Sand

“The final Christianity victory in the early fourth century CE extinguished the passion of evangelization in the main cultural centers and may have paid the desire to erase it from Jewish history” (Sand, p. 174).

At the height of the conversion of the Gentiles into Judaism, some Jews argued that circumcision alone was sufficient. It is strange to consider this regarding how circumcision becomes the dominant practice in the United States in the twentieth century. despite this ostensibly He had nothing to do with religion, if there was a belief in some of the Jewish circles of power that was sufficient circumcision, then it may have been considered a secret transformation policy?

(Circumcision is still 80 % in the United States, much higher in many countries. See here. Which – which John Keel helped number her As if it is “protective for masturbation” it seems true, although it later retreated by recognizing the harmful effects.)

In the third century AD, throughout the Mediterranean region, the number of Jews slowly began to fall, although it remained somewhat stable until the emergence of Islam in Judea. In Babylon and perhaps west of North Africa, the decreasing number of Jews was the result of not only the collective losses in the uprisings or believers who return to paganism; The reason for this was mainly by people who move the side to Christianity. When Christianity became the religion of the state in the early fourth century, it stopped the momentum of the expansion of Judaism. . . . In these circumstances, the large number of Jews around the Mediterranean has inevitably decreased by an acceleration rate. Zionist historians. . . It tends to point out that those who left Judaism in times of isolation and stress were mainly converted. The “ethnic” militants “of the Jews” – a term often in the Zionist history – maintains faith and remained a Jew. Of course, there is no evidence for this Völkisch explanation. It is more likely that the many families who were taken to Judaism by choosing, or even their descendants in the next few generations, would have stabilized them more than those who were born to them (pp. 176-77).

The basic identity policy of Judaism has changed: it was expressed in the clearest ideological terms that afflict it with internal control, accepted the decree of the Christian powers, and grew increasingly to a self -isolated group that dealt with researchers with doubts and rejection. This identity policy has become vital for its survival in the Christian world. But the Jewish monotheism was not fully surrendered. She retreated to margins and actively continued to search for converts. He will do this on the borders of the Christian cultural world, and even in some regions, he made great progress (p. 178, added the focus).

The disappearance of the Jews in the boycott of Palestine around the Middle East, as Sand, coincided with the transformation of many into Christianity.

Then to another form of monotheism.

The Zionist historians were not wrong in saying that this important Jewish presence was significantly reduced after the Islamic conquest in the seventh century, but this was not due to the uprooting of the Jews from the country, which is not evidence in the historical registry. Palestine, the former Jews, was not invaded by fans of Arab desert immigrants who attracted the amazing population. The conquerors had no such policy, and they did not deny or expel the agricultural population Jew, whether they believed in the Lord or the Christian Trinity. . . . One of the secrets of the power of the Islamic army was his relatively liberal position towards the religions of the defeated people – who were taking over they were born, of course. Muhammad gave them the treatment of Jews and Christians as a “people in the book” legal protection. The Prophet stressed in a famous message to the army leaders in the southern Arabian Peninsula: “Every person, whether he is a Jew or a Christian, becomes a Muslim who is one of the believers, with the same rights and duties. Any person who hangs out in his Jews or Christianity cannot be transferred and must (pay) the voting tax on every adult, male, female, bond or bond.” It is no wonder that the Jews who suffered from harsh persecution under the Byzantine Empire welcomed the new invaders and even rejoiced in their success (p. 180).

The advantage of converting for both Jews and Christians to Islam was that they did not have to pay taxes: “Exemption from taxes should be seen as worthy of changing God, especially since he seemed like the previous one” (p. 181).

Is the similarity between religions, the tolerance of relative Islam towards other monotheism, and the religious system of taxes motivates the Jewish, Christian and Samaritan believers to turn into Islam? Historical logic may say yes, although there are not enough sources to provide a final answer. The traditional Jewish elites were exposed by apostasy, and they were inclined to ignore and repress it. The Zionist history followed them, as he turned his back into any meaningful discussion of the issue. The abandonment of the Jewish religion in general was explained by modern sensitivities as the betrayal of the “nation” and it was better to forget it. . . . It is reasonable to assume that the slow and moderate conversion process occurred in Palestine/the land of Israel, and the disappearance of the Jewish majority in the country (P. 182, concentrated).