Reference to Diaspora is found here under 'Key Concepts', 'Messianism', and especially 'Israel', which discusses the grounds for founding the modern State of Israel in 1948.

By Jona Lendering this article charts the spread of Jewish communities beyond Israel from the seventh century B.C.E. to the Middle Ages. This page also has a link to an article within the site on the 'Jews of Rome'.

The destruction of the temple in Jerusalem in 587 B.C.E. is said to have initiated major changes among the survivors; these included the scattering of the Israelites to Babylonia, Persia, and elsewhere. This scattered group is called the 'Diaspora'.

Taking as his starting point an insight of Martin Buber , Rabbi Marmur argues that "…Judaism is always a triangle consisting of faith, people and land." Only through the State of Israel can they be integrated as a whole. Furthermore, he holds that the "…Diaspora is a partner in Israel precisely because Israel is central to all Jewish life."

Some interesting 'windows' into the lives of Jews in the Greco-Roman world, dating from about the second century B.C.E. to the third century C.E.

By David Turetsky, this brief article stresses the importance of Judaism's rich diversity of cultures and wisdom in the Diaspora, beyond the familiar western traditions.

It is noted here that unlike the Babylonian and Roman Diasporas, the Hellenistic Diaspora was not the result of forced expulsions. Under the Ptolemies, Jews in Egypt, aside from occasional persecution, were evidently left largely free to practice their religion. Various separate Jewish communities also maintained strong links with Jerusalem. It is also noted that Greek-speaking Jews (Hellenes) were able to rise to almost any position under the Ptolemies.

Chaya C. Gil examines the religious inequalities that exist between Israeli Jews and those in the Diaspora. He observes, for example, that non-Orthodox Jews would not in Israel be permitted the religious privileges enjoyed by their Orthodox brethren. Neither would they be permitted to hold "…egalitarian non-Orthodox services near the Western Wall without the protection of the police, as the Wall has the legal status of an Orthodox synagogue." Furthermore, non-Orthodox converted Jews are not, we are told, recognized as Jews by the religious establishment, the Chief Rabbinate. This article is an argument for religious pluralism in Israel, the achievement of which it is hoped would more firmly bind Diaspora and Israeli Jews and enable secular Israelis to find their way back to Judaism.