Max I. Dimont

Max I. Dimont’s Followers (18)

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Max I. Dimont


Born
in Kovno, Lithuania
August 12, 1912

Died
March 25, 1992


Max Isaac Dimont (1912-1992)

Average rating: 4.11 · 1,304 ratings · 127 reviews · 9 distinct worksSimilar authors
Jews, God, and History

4.10 avg rating — 1,100 ratings — published 1962 — 31 editions
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The Indestructible Jews

4.17 avg rating — 84 ratings — published 1973 — 15 editions
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The Jews in America

4.29 avg rating — 49 ratings — published 1978 — 9 editions
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The Amazing Adventures of t...

4.11 avg rating — 27 ratings — published 1984 — 2 editions
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Appointment in Jerusalem: A...

3.76 avg rating — 29 ratings — published 1991 — 13 editions
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A History of the Jews: The ...

4.64 avg rating — 14 ratings3 editions
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Great Westerns

did not like it 1.00 avg rating — 1 rating — published 1974 — 2 editions
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Jewish - Between God and hi...

0.00 avg rating — 0 ratings
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Jewish - Between God and hi...

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More books by Max I. Dimont…
Quotes by Max I. Dimont  (?)
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“All civilizations we know about have left a record of their history in material things. We know them through tablets or ruins dug up by archaeologists. But we know of the Jews in ancient times mostly from the ideas they taught and the impact which these ideas had upon other people and other civilizations. There are few Jewish tablets to tell of battles and few Jewish ruins to tell of former splendor. The paradox is that those people who left only monuments behind as a record of their existence have vanished with time, whereas the Jews, who left ideas, have survived.”
Max I. Dimont

“because Christian artists substituted spiritual strength for Greek surface beauty.”
Max I. Dimont, The Indestructible Jews

“When the star of Islam rises, the Jews rise with it to a golden age of intellectual creativity. When feudalism settles over Europe, they open shop as its bankers and scholars. And when the Modern Age struts in, we find them sitting on the architectural staff shaping it. If we now shift our sights from a general view of the history of civilizations to focus on that of the Jews only, we see an equally incredible succession of events. We see Jewish history begin with one man, Abraham, who introduces a new concept to the world—monotheism—which he hands to his descendants. Now Jewish history hits the roads of the world. After a nomadic existence in Canaan, enslavement in Egypt, and settlement of Palestine; after defeat by the Assyrians, captivity by the Babylonians, and freedom under the Persians; after an intellectual clash with the Greeks, strife under the Maccabeans, and dispersion by the Romans; after flourishing as mathematicians, poets, and scientists under Moslem rule; after surviving as scholars, businessmen, and ghetto tenants under feudal lords; after surviving as statesmen, avant-garde intellectuals, and concentration camp victims in the Modern Age, a small segment of these descendants of Abraham return—after a 2,000-year absence—to reestablish Israel, while the rest choose to remain in the world at large in a self-imposed exile. Such a succession of events would be improbable were it not historic fact. What can we make of these events? Are they mere accidents of history? Are they but blind, stumbling, meaningless facts, a series of causes and effects without a definite design? Or is this improbable succession of events part of what philosophers call “teleologic history”—that is, a succession of events having a predetermined purpose. If so, who drafted such a blueprint? God? Or the Jews themselves? Why would God choose the Jews as His messengers for a divine mission? Or, to use William Norman Ewer’s trenchant phrase, “How odd of God to choose the Jews.” The equally trenchant rejoinder by Leon Roth is, “It’s not so odd. The Jews chose God.” If God had a need for messengers to carry out a mission, He would have”
Max I. Dimont, The Indestructible Jews

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