"Both Biblical and Rabbinical perspectives understand the Torah as a unit. This means that Torah is only observed when all of its commandments are potentially possible to be fulfilled. James also alludes to the Torah being a unit when he says,

"For whoever keeps the entire Torah, but stumbles in one (commandment), he is guilty of all." James 2:10

Rabbinical Jewish Law says in regard to a Torah scroll, that it is only Kosher when all of its letters are correct. This means that if one letter is missing, or one letter written in a wrong place, then the entire Torah scroll is not valid.

Hence today because there is not a Temple in Jerusalem, the Torah cannot be observed in its totality and if not in totality then it becomes not in force. This should not be a surprise because the prophet Hosea wrote about the period of time when the Torah would not be in force, saying,

"For many days the Children of Israel will dwell without a king, without a government official, without a sacrifice, without a pillar, without an ephod, and without Teraphim. Afterwards the Children of Israel will return and seek the L-rd their G-d and David their King, and they will fear the L-rd and His goodness in the last days." Hosea 3:4-5

These two verses are critical in understanding the time in which we are living. Hosea informs the reader that the Children of Israel will go through a long period without a king or a government. There will be no sacrifices offered nor will there be any remnants of the Temple, nor will there be any active Priesthood. However in the last days the Children of Israel will return to the land of Israel and seek the Lord. How? They will seek G-d by means of the Messiah. Notice that the text actually says David. This is of course a reference to the Son of David, i.e. Messiah. Why is this text so important? It is important because it reveals that since the destruction of the Temple in 70 A.D. that the Torah could not be observed. This is the basis for the shift away from the Priest and Levites and the leaders of Israel to the Rabbis. Now it is rabbinical law which is binding according to judaism and not the Torah. Therefore, when one speaks about Torah observance today, the real allusion is to rabbinical law and not the Biblical Torah. It is amazing to me that people find it hard to believe that the Rabbis teach that the Torah is not in force. Here is a classic example to illustrate this point.

According to the Torah if a jewish individual knowingly and willfully transgresses the Sabbath day the punishment is death. However if a secular Jew today chooses not to follow rabbinical law in regard to the Sabbath law, a rabbinical court cannot inflict any punishment on this individual whatsoever. It is most clear that Torah law and rabbinical law differ in many points."

These people really do like to have their cake and eat it.

They control the media and yet they still want to shake down the host society for every penny by being squeaky wheels – I believe it is called "being shameless"!

They are an immature and sad people who constantly cry: "look at me, look at me" and have tantrums because they cannot get everything for nothing.

A good example are the talentless attention seekers Jonathan Ross – always banging on about Jews and anti-Christian in his views including his tirade against "The Lion Witch & the Wardrobe" some time ago and of course the seriously unfunny and unoriginal Sarah Silverman who is unrelentingly promoted and given a high profile despite her lack of talent simply for being a Jewess.

Is punk Jewish? At first glance, what music could be less (stereotypically) Jewish? Punk rock, in its classic, Sex Pistols-and-Ramones form, was all about simplicity, rebelliousness, anti-intellectualism, and shock value. Its foremost practitioners kitted themselves out in matching swastikas or dressed like a white-ethnic biker gang straight out of "The Wild One," but it was essential to the project of punk that its musicians appear brutish, Neanderthal, evil–anything but bookish, or well-spoken, or worst of all, nice.

And yet, as Steven Lee Beeber documents in his book "The Heebie-Jeebies at CBGB’s," New York punk was primarily a movement led by Jewish boys (and a few girls) from solidly middle-class families, born and raised in the outer boroughs of Queens and Brooklyn but drawn to Manhattan’s club scene like a moth to a flame. The sons and daughters of shopowners and accountants rebelling against their parents’ comfortable but too-confined existences–what could be more familiarly, soothingly American? But what is the significance of the Jewish angle, if there is one at all?

The facts undoubtedly bear out a significant over-representation of Jews in the first wave of New York punks. Lou Reed, Joey and Tommy Ramone, Suicide’s Martin Rev and Alan Vega, Jonathan Richman, Patti Smith Group guitarist Lenny Kaye, Richard Hell, Blondie’s Chris Stein, CBGB’s founder Hilly Kristal–the list of Jewish punk notables is lengthy, and impressive. According to Beeber, the common thread for many of these Jewish punks was a desire to overturn the stereotype of the feeble, brainy Jew, the yeshiva student or the bespectacled clerk, replacing him with a brawny Jew in closer touch with his inner beast, and intent on shocking society out of its narcotized comfort.

The new punk Jew was inspired in equal parts by the warriors of the Israel Defense Forces, the comic-book superheroes scripted by an earlier generation of jewish artists, and an instinctive revulsion at the musical excesses of contemporaries. Stripping down to essences after the overblown pompousness of rock in the mid-1970’s, punk cut away everything it saw as being unnecessary, including any prior identity. Punk was not merely a musical genre; it was a rebirth, with each newfound punk reborn in the movement, baptized in the flaming guitars and pogoing bass. How could punks be punks, and be Jewish too?

Beeber’s book sees punk as a specifically Jewish outgrowth of post-Holocaust awareness–and shame. A new generation of Jewish boys sought to express their horror at the concentration camps by caustically embracing fascist aesthetics and an iconography of raw power. Rather than sink into what they saw as a mire of self-pity and narcissistic victimhood over six million dead, the Jewish punks preferred to rock out with swastikas, pose meaningfully with Nazi flags, and do their utmost to shock the living daylights out of their parents. Seeing the Holocaust as a moment of tragic weakness, the Jewish punks sought to never be weak again.

Or so Beeber says. The punk movement was never quite as uniform as Beeber has it, nor was its Jewish component as explicitly Jewish as he makes it out to be. Key figures like Tommy Ramone preferred to keep their jewish identity in the shadows, preferring a white-ethnic, outer-boroughs style hilariously dubbed "Juido." Moreover, being an all-embracing, all-encompassing lifestyle more than a mere musical distinction, punk sought to displace Judaism, as it displaced any religious or cultural affiliation. Punk was a calling, a source of meaning, and a religion of its own. To point out that there were many Jewish punks is akin to pointing out that there were many Jewish Communists; while true, it ignores the fact of the newer identity essentially canceling out the older.

The punks kept faith with judaism less in the ideas they espoused than in the position they took vis-à-vis mainstream society. Having far more in common with their immigrant parents and grandparents than they might have been comfortable, or familiar, with, the Jewish punks simultaneously sought to maintain their status as a people apart, divorced from mainstream culture, while desperately in search of the approval of that very same uncomprehending mass. What, after all, was the significance of the punks’ embrace of Nazi culture and other similarly toxic aesthetic motifs, if not an angry response to the seeming inability of the bourgeoisie to grasp the nature of their revolution?

The Jewish punks, like their immigrant forebears, sought to fit in and stand out, to be celebrated and to be ignored. Like their predecessors, the punks also flocked to the dingy, crime-ridden, tenement-dotted city, only in far smaller numbers, and as a lifestyle choice, rather than because there was nowhere else to go. For the punks, the very nature of their beliefs made them a people apart, divorced from society at large, and yet, deep in the marrow of their bones was a clamorous urge to be celebrated, and to be accepted.

How apropos, then, that so many of the New York punks were also Jewish. Punk may not have been Jewish, but its push-and-pull dynamic regarding American culture at large might as well have been.

No, Punk Rock is dead.

How do you think this Exodus experience has evolved in contemporary jewish life?

im not sure what you are asking but if its how it connects to modern day:
Jews were slaved and tortured in Egypt
The Jews were saved
The Jews recieved Israel

This century-
The Jews were killed enslaved and tortured in Europe
We were saved
We recieved Israel again

Children born of Jewish Mothers are considered Jews, but people who study judaism might be considered Jews too.

There are every race of Christians just like every race of Jew, Hindi or Buddhist.

Does it ever concern you that this could lead to the decline in jewish identity, and would you prefer if most Jews just married within their religion?

oy vey

but….they are all Jews, that’s the most important thing to remember…all are members of the tribe!

ALL of those that you have listed above, while they may argue amongst themselves about who is practicing judaism the right way will all still agree that even the ones not practicing their way are still Jews…

wait, not really, I just looked at that list again….There a a few that would not recognize the Karaite’s…but even than they can agree that there was a point when the Karaites WERE Jews

I am happy to see that while compiling this list you didn’t get decieved into falling into the Christian trap of claiming the Messianic Christians as Jews, because not ONE branch listed above would count Messianics as a brother or sister of the tribe!

G4892
συνέδριον
sunedrion
soon-ed’-ree-on
Neuter of a presumed derivative of a compound of G4862 and the base of G1476; a joint session, that is, (specifically) the Jewish Sanhedrim; by analogy a subordinate tribunal: – council