The term “diaspora” refers to the dispersion of a people from their original homeland. While it can apply to various groups throughout history, it’s often associated with the Jewish diaspora, a pivotal phenomenon shaping Jewish identity and history. This article will delve into What Is The Diaspora in the context of Judaism, its historical roots, and its ongoing influence.
The Jewish diaspora signifies the scattering of Jews among non-Jews following the Babylonian Exile. It encompasses the collective of Jewish communities dispersed outside of Palestine (present-day Israel), especially after the destruction of Jerusalem by the Roman Empire in 70 CE. The term “diaspora,” derived from the Greek word “diaspeirein” (to scatter), describes the physical dispersion of Jews worldwide. However, it also carries religious, philosophical, political, and eschatological meanings because Jews maintain a special relationship with the land of Israel. Interpretations of this relationship vary, from the traditional Jewish messianic hope for the eventual “ingathering of the exiles” to the Reform Jewish perspective that God providentially arranged the dispersal of the Jews to promote pure monotheism globally.
Historical Dispersions of the Jewish People
The first significant Jewish diaspora resulted from the Babylonian Exile in 586 BCE. Following the Babylonian conquest of the Kingdom of Judah, a portion of the Jewish population was deported into slavery. Although Cyrus the Great, the Persian conqueror of Babylonia, allowed Jews to return to their homeland in 538 BCE, a part of the Jewish community chose to remain in Babylonia.
The largest, most impactful, and culturally vibrant Jewish diaspora in early Jewish history thrived in Alexandria, Egypt, where Jews constituted 40% of the population in the 1st century BCE. By the 1st century CE, an estimated 5 million Jews lived outside Palestine, with approximately four-fifths residing within the Roman Empire. Despite their geographical distance, they continued to regard Palestine as the center of their religious and cultural lives. Even before the destruction of Jerusalem and the Second Temple in 70 CE, the number of Diaspora Jews far exceeded the Jewish population in Palestine.
The destruction of the Second Temple in 70 CE, followed by the defeat of the Jews in the Bar Kokhba Revolt in 132 CE, led to Roman laws prohibiting Jews from entering Jerusalem. These events, coupled with Roman suppression of Jewish religious life and leadership, prompted a significant shift in Jewish thought and practice. With pilgrimage and sacrifice at the Temple no longer possible, emphasis was placed on Torah study, prayer, and acts of piety. Rabbinic Judaism emerged, accompanied by the writing of the Talmud and Midrash, reflecting an intensified focus on assiduous study. Jewish life became centered around synagogues, serving as dispersed houses of worship and study.
Subsequently, the primary centers of Judaism shifted across various countries, including Babylonia, Persia, Spain, France, Germany, Poland, Russia, and the United States. Jewish communities gradually adopted distinctive languages, rituals, and cultures, with varying degrees of integration into non-Jewish environments. While some communities enjoyed peaceful coexistence, others faced violent antisemitism. This constant movement and adaptation are key characteristics of what is the diaspora experience.
Zionism and the Jewish Diaspora
Views within the Jewish community regarding the role of Diaspora Jewry, as well as the desirability and significance of maintaining a national identity, vary widely. While most Orthodox Jews support the Zionist movement (the return of Jews to Israel), some groups, like the Neturei Karta, oppose the modern nation of Israel, viewing it as a godless and secular state that defies God’s will by attempting to pre-empt the messiah.
A Jewish man blowing a shofar during Rosh Hashanah in Uman, Ukraine, representing the continuation of Jewish religious traditions in the diaspora.
The theory of shelilat ha-galut (“denial of the exile”), popular among some Israelis, asserts that Jewish life and culture are destined to decline in the Diaspora due to assimilation and acculturation. According to this view, only Jews who immigrate to Israel can maintain their Jewish identity. It’s important to note that even proponents of this view do not see the modern state of Israel as the fulfillment of biblical prophecies regarding the messianic era.
Although Reform Jews often argue that the Diaspora in countries like the United States is a valid expression of God’s will, the Central Conference of American Rabbis officially overturned the Pittsburgh Platform of 1885 in 1937. The Pittsburgh Platform had stated that Jews should no longer anticipate a return to Israel. The revised policy actively encouraged Jews to support the establishment of a Jewish homeland. In contrast, the American Council for Judaism, founded in 1943 (though now largely inactive), maintained that Jewish identity is solely religious and that any support for a Jewish homeland in Palestine would constitute disloyalty to their respective countries.
Support for a national Jewish state significantly increased following the Holocaust during World War II. As of the early 21st century, approximately 6.2 million of the world’s estimated 14.6 million “core” Jews (those who identify as Jewish and do not profess another monotheistic religion) resided in Israel, with about 5.7 million in the United States, and over 300,000 in Russia, Ukraine, and other former Soviet republics.
In conclusion, what is the diaspora for the Jewish people is a complex and multifaceted phenomenon shaped by historical events, religious interpretations, and evolving cultural identities. It continues to be a central aspect of Jewish life and identity in the 21st century, influencing religious practices, cultural traditions, and political perspectives.
