Modern Jewish Religious Movements
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
A Fresh Perspective on the History of Hasidic Judaism
eSharp Issue 20: New Horizons A Fresh Perspective on the History of Hasidic Judaism Eva van Loenen (University of Southampton) Introduction In this article, I shall examine the history of Hasidic Judaism, a mystical,1 ultra-orthodox2 branch of Judaism, which values joyfully worshipping God’s presence in nature as highly as the strict observance of the laws of Torah3 and Talmud.4 In spite of being understudied, the history of Hasidic Judaism has divided historians until today. Indeed, Hasidic Jewish history is not one monolithic, clear-cut, straightforward chronicle. Rather, each scholar has created his own narrative and each one is as different as its author. While a brief introduction such as this cannot enter into all the myriad divergences and similarities between these stories, what I will attempt to do here is to incorporate and compare an array of different views in order to summarise the history of Hasidism and provide a more objective analysis, which has not yet been undertaken. Furthermore, my historical introduction in Hasidic Judaism will exemplify how mystical branches of mainstream religions might develop and shed light on an under-researched division of Judaism. The main focus of 1 Mystical movements strive for a personal experience of God or of his presence and values intuitive, spiritual insight or revelationary knowledge. The knowledge gained is generally ‘esoteric’ (‘within’ or hidden), leading to the term ‘esotericism’ as opposed to exoteric, based on the external reality which can be attested by anyone. 2 Ultra-orthodox Jews adhere most strictly to Jewish law as the holy word of God, delivered perfectly and completely to Moses on Mount Sinai. -
Orthodoxy in American Jewish Life1
ORTHODOXY IN AMERICAN JEWISH LIFE1 by CHARLES S. LIEBMAN INTRODUCTION • DEMOGRAPHIC CHARACTERISTICS OF ORTHODOXY • EARLY ORTHODOX COMMUNITY • UNCOMMITTED ORTHODOX • COM- MITTED ORTHODOX • MODERN ORTHODOX • SECTARIANS • LEAD- ERSHIP • DIRECTIONS AND TENDENCIES • APPENDLX: YESHIVOT PROVIDING INTENSIVE TALMUDIC STUDY A HIS ESSAY is an effort to describe the communal aspects and institutional forms of Orthodox Judaism in the United States. For the most part, it ignores the doctrines, faith, and practices of Orthodox Jews, and barely touches upon synagogue hie, which is the most meaningful expression of American Orthodoxy. It is hoped that the reader will find here some appreciation of the vitality of American Orthodoxy. Earlier predictions of the demise of 11 am indebted to many people who assisted me in making this essay possible. More than 40, active in a variety of Orthodox organizations, gave freely of their time for extended discussions and interviews and many lay leaders and rabbis throughout the United States responded to a mail questionnaire. A number of people read a draft of this paper. I would be remiss if I did not mention a few by name, at the same time exonerating them of any responsibility for errors of fact or for my own judgments and interpretations. The section on modern Orthodoxy was read by Rabbi Emanuel Rackman. The sections beginning with the sectarian Orthodox to the conclusion of the paper were read by Rabbi Nathan Bulman. Criticism and comments on the entire paper were forthcoming from Rabbi Aaron Lichtenstein, Dr. Marshall Ski are, and Victor Geller, without whose assistance the section on the number of Orthodox Jews could not have been written. -
Varieties of Authenticity in Contemporary Jewish Identity
[133] Contempo- Varieties of Authenticity rary Jewish Identity in Contemporary Jewish • Identity Stuart Z. Charmé Stuart Z. Charmé uch discussion about religious pluralism among Orthodox and non-Orthodox Jews, about assimilation and Jewish conti- Mnuity, about Jewish life in Israel and in the Diaspora, and about a variety of other issues related to Jewish identity all invoke “authenticity” as the underlying ideal and as the ultimate legitimizer (or de-legitimizer) of various positions. In an address to the graduating class of Reconstructionist rabbis in 1983, Irving Howe encouraged the next generation of rabbis to “try for an atmosphere of authenticity, wherever you find yourselves.”1 An Orthodox rabbi in Philadelphia recently encouraged liberal Jews to share a Sabbath meal at an Orthodox home in order to see “how special an authentic Shabbas really is.”2 Israel, claimed Daniel Elazar, is “the only place in the world where an authentic Jewish culture can flourish (at least potentially). Even the more peripheral of American Jews are touched by the Jewish authenticity of Israel, while the more committed find the power of Israel in this respect almost irresistible.”3 And in response to such typical Zionist authenticity claims, one of Philip Roth’s literary alter egos proposes that Europe, not Israel, is “the most authentic Jewish homeland there has ever been, the birthplace of rabbinic Judaism, Hasidic Judaism, Jewish secularism, socialism, on and on.”4 Authenticity has become the key term for postmodern reconstruc- tions and “renewals” of -
Guide to the Synagogue for Interfaith Couples and Families
GUIDE TO THE SYNAGOGUE FOR INTERFAITH COUPLES AND FAMILIES Introduction ..................................................................................................................... 2 What happens at a synagogue? ...................................................................................... 3 Daily Prayer ................................................................................................................. 4 Torah Reading ............................................................................................................. 5 Special Prayers For Holidays ...................................................................................... 6 Lifecycle Events (But Not All Of Them!) ....................................................................... 7 Study ........................................................................................................................... 9 Other Community Activities ....................................................................................... 10 What Kind of Synagogue Is it? Jewish Denominations ................................................. 11 Reform ................................................................................................................... 12 Conservative .......................................................................................................... 12 Orthodox ................................................................................................................ 14 Hasidic Orthodox ...................................................................................................... -
University of Southampton Research Repository Eprints Soton
University of Southampton Research Repository ePrints Soton Copyright © and Moral Rights for this thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given e.g. AUTHOR (year of submission) "Full thesis title", University of Southampton, name of the University School or Department, PhD Thesis, pagination http://eprints.soton.ac.uk UNIVERSITY OF SOUTHAMPTON FACULTY OF HUMANITIES English Department Hasidic Judaism in American Literature by Eva van Loenen Thesis for the degree of Doctor of Philosophy December 2015 UNIVERSITY OF SOUTHAMPTON ABSTRACT FACULTY OF YOUR HUMANITIES English Department Thesis for the degree of Doctor of Philosophy HASIDIC JUDAISM IN AMERICAN LITERATURE Eva Maria van Loenen This thesis brings together literary texts that portray Hasidic Judaism in Jewish-American literature, predominantly of the 20th and 21st centuries. Although other scholars may have studied Rabbi Nachman, I.B. Singer, Chaim Potok and Pearl Abraham individually, no one has combined their works and examined the depiction of Hasidism through the codes and conventions of different literary genres. Additionally, my research on Judy Brown and Frieda Vizel raises urgent questions about the gendered foundations of Hasidism that are largely elided in the earlier texts. -
What Is Jewish Renewal?
The Jewish Denominations A quick look at Reform, Conservative, Orthodox and Reconstructionist Judaism — and at other Jewish streams. By MJL Jewish denominations — also sometimes referred to as streams, movements or branches — are the principal categories of religious affiliation among American Jews. The denominations are mainly distinguished from one another on the basis of their philosophical approaches to Jewish tradition, and their degree of fidelity to and interpretation of traditional Jewish law, or halacha. Outside North America, the non-Orthodox streams of Judaism play a less significant role, and in Israel the vast majority of synagogues and other Jewish religious institutions are Orthodox, even though most Israeli Jews do not identify as Orthodox. Even within North America, the role of the movements has diminished somewhat in recent years, with growing numbers of American Jews and Jewish institutions identifying as “just Jewish,” nondenominational or transdenominational. The 3 Largest Jewish Movements Reform Judaism A participant marching with the Religious Action Center of Reform Judaism in the Women’s March in Washington, Jan. 21, 2017. (Jason Dixson Photography/Religious Action Center of Reform Judaism via Flickr) The largest affiliation of American Jews, some 35 percent of Jews identify as Reform. The movement emphasizes the primacy of the Jewish ethical tradition over the obligations of Jewish law. The movement has traditionally sought to adapt Jewish tradition to modern sensibilities and sees itself as politically progressive and social-justice oriented while emphasizing personal choice in matters of ritual observance. Major institutions: Union for Reform Judaism, Hebrew Union College-Jewish Institution of Religion, Religious Action Center, Central Conference of American Rabbis. -
Political Power, a Religious Agenda, and the Failings of the Endorsement Test: Hasidic Educational Separatism and the East Ramapo School Board Kathleen Lockwood
FIRST AMENDMENT LAW REVIEW Volume 12 | Issue 3 Article 6 3-1-2014 Political Power, a Religious Agenda, and the Failings of the Endorsement Test: Hasidic Educational Separatism and the East Ramapo School Board Kathleen Lockwood Follow this and additional works at: http://scholarship.law.unc.edu/falr Part of the First Amendment Commons Recommended Citation Kathleen Lockwood, Political Power, a Religious Agenda, and the Failings of the Endorsement Test: Hasidic Educational Separatism and the East Ramapo School Board, 12 First Amend. L. Rev. 697 (2014). Available at: http://scholarship.law.unc.edu/falr/vol12/iss3/6 This Note is brought to you for free and open access by Carolina Law Scholarship Repository. It has been accepted for inclusion in First Amendment Law Review by an authorized editor of Carolina Law Scholarship Repository. For more information, please contact [email protected]. Political Power, a Religious Agenda, and the Failings of the Endorsement Test: Hasidic Educational Separatism and the East Ramapo School Board By Kathleen Lockwood* I. INTRODUCTION While presiding over the last meeting of the East Ramapo School Board before its summer break of 2012, Daniel Schwartz, a member of the Hasidic Jewish community of New Square, New York, and the controversial chairman of the Board, addressed criticism of the Board's alleged financial favoritism of yeshivas t at the expense of the public school system.2 In response to a suggestion that members of the Hasidic Jewish community were unfit to serve on the board because of their preference for private yeshivas over public schools, Schwartz remarked in a now infamous line: "You don't like it? Find yourself another place to live." 3 Schwartz's comment reflects what many believe to be the underlying rationale of the Board's actions since Rockland County's Hasidic Jewish population gained the majority of the Board seats in 2007-educational separatism for the Hasidic Jewish population at the expense of the surrounding minority populations. -
CARLETON UNIVERSITY College of the Humanities: Religion Program RELI 2110 R: Judaism (Online and Fully Asynchronous) Winter 2021
CARLETON UNIVERSITY College of the Humanities: Religion Program RELI 2110 R: Judaism (online and fully asynchronous) Winter 2021 Professor: Dr. Deidre Butler Email: [email protected] Online Office Hours: Online office hours Wednesdays 3:30-4:30 using Big Button meeting room on the course webpage. Also available for online and telephone appointments at other times. Please contact by email to book. Course Description: What do Jews believe? What makes a Jew a Jew? How do Jews practice their religion? This 2000 level online course explores Judaism as a diverse and always developing living tradition. In religious studies we understand religion as a human phenomenon that we study from a critical, historical, and evidence-based perspective. We think about Judaism as lived by humans in specific times and places, in particular cultural, social and political contexts, and in gendered bodies. We also want to understand what Jews have to say about themselves as a people, their own history, faith, and tradition. We will draw on sacred texts, art, films and case-studies from Canada and around the world to explore Judaism in contemporary and historical perspectives. Key themes will include: the diversity of Judaism; modern Jewish identity and status; tradition and modernity; sacred texts and contemporary practice; understandings of the divine and human role in Creation; Human nature; Ethics and values; religious law and observance; ritual practice such as lifecycle, and holidays and rituals; gender and sexuality; the Jew as Other, anti-Judaism, Anti-Semitism and the Holocaust; and Jewish religious perspectives on Israel (land, Zionism and state). There are no prerequisites for the course. -
Title of Thesis Or Dissertation, Worded
TALES OF THE HASIDIM: MARTIN BUBER’S UNIVERSAL VISION OF ECSTATIC JOY AND SPIRITUAL WHOLENESS by CHARLES DAVID HANNA A THESIS Presented to the Folklore Program and the Graduate School of the University of Oregon in partial fulfillment of the requirements for the degree of Master of Arts March 2017 THESIS APPROVAL PAGE Student: Charles David Hanna Title: Tales of the Hasidim: Martin Buber’s Universal Vision of Ecstatic Joy and Spiritual Wholeness This thesis has been accepted and approved in partial fulfillment of the requirements for the Master of Folklore degree in the Folklore Program by: Dr. Dorothee Ostmeier Chairperson Dr. Carol Silverman Member Scott L. Pratt Dean of the Graduate School Original approval signatures are on file with the University of Oregon Graduate School. Degree awarded March 2017 ii © 2017 Charles David Hanna iii THESIS ABSTRACT Charles David Hanna Master of Arts Folklore Program March 2017 Title: Tales of the Hasidim: Martin Buber’s Universal Vision of Ecstatic Joy and Spiritual Wholeness I will examine Martin Buber’s Tales of the Hasidim, and the limits of his concepts of “ecstatic joy” and “spiritual wholeness.” To Buber, Hasidic legends present the possibility of overcoming tensions between the quotidian present and the messianic future, divisions of sacred and profane, divine and self. I argue that Buber does not present clear instructions on how to achieve this unity, so I turn to his other writings on Hasidism in order to trace his definition of “ecstatic joy” and “spiritual wholeness.” While Buber accurately depicts the Zaddik-Hasidim relationship, he downplays the importance of Jewish Law (Halacha) in facilitating the goal of ecstatic joy and spiritual wholeness which he posits as the essence of Hasidism. -
Succession in Contemporary Hasidism
1 Succession in Contemporary Hasidism Who Will Lead Us? ZADDIKIM OR REBBES When the modern Hasidic movement fi rst emerged in the late eight- eenth century, it was led mostly by charismatic men, commonly called zaddikim (loosely translated as the saintly or pious), who were them- selves the successors of ba’aley shem (wonder masters of the name of God or healers) and their counterparts, the maggidim (itinerant preach- ers).1 While the ba’aley shem were said to possess the mystical knowl- edge of Kabbalah that enabled them to invoke and in shaman-like fash- ion manipulate powerful, esoteric names of God in order to heal people, do battle with their demons, or liberate the human soul to unify itself with God, powers they used on behalf of those who believed in them, and while the maggidim were powerful preachers and magnetic orators who told tales and off ered parables or sermons that inspired their listen- ers, zaddikim had a combination of these qualities and more. With ba’aley shem they shared a knowledge of how to apply Kabbalah to the practical needs of their followers and to perform “miracles,” using their mystical powers ultimately to help their Hasidim (as these followers became known), and from the maggidim they took the power to inspire and attract with stories and teaching while inserting into these what their devotees took to be personal messages tailored just to them. With both, they shared the authority of charisma. Charisma, Max Weber explained, should be “applied to a certain quality of an individual personality by virtue of which he is set apart 1 HHeilmaneilman - WWhoho WillWill LeadLead Us.inddUs.indd 1 223/03/173/03/17 22:32:32 PPMM 2 | Succession in Contemporary Hasidism from ordinary men and treated as endowed with supernatural, superhu- man, or at least specifi cally exceptional powers or qualities.” 2 Whether the supernatural was an essential aspect of early Hasidism has been debated, but what is almost universally accepted is the idea that the men who became its leaders were viewed by their followers as extraordinary and exceptional. -
Adapting Orthodoxy to American Life: Shaarey Tphiloh and the Development of Modern Orthodox Judaism in Portland,Maine,1904-1976 Michael R
Maine History Volume 44 Article 5 Number 2 Maine Institutions & Maine Politics 4-1-2009 Adapting Orthodoxy to American Life: Shaarey Tphiloh and the Development of Modern Orthodox Judaism in Portland,Maine,1904-1976 Michael R. Cohen Tulane University Follow this and additional works at: https://digitalcommons.library.umaine.edu/ mainehistoryjournal Recommended Citation Cohen, Michael R.. "Adapting Orthodoxy to American Life: Shaarey Tphiloh and the Development of Modern Orthodox Judaism in Portland,Maine,1904-1976." Maine History 44, 2 (2009): 172-195. https://digitalcommons.library.umaine.edu/mainehistoryjournal/ vol44/iss2/5 This Article is brought to you for free and open access by DigitalCommons@UMaine. It has been accepted for inclusion in Maine History by an authorized administrator of DigitalCommons@UMaine. For more information, please contact [email protected]. ADAPTING ORTHODOXY TO AMERICAN LIFE: SHAAREY TPHILOH AND THE DEVELOPMENT OF MODERN ORTHODOX JUDAISM IN PORTLAND, MAINE, 1904-1976 MICHAEL R. COHEN The twentieth-century was a period of adaptation and change for Port- land’s Jewish Community. Orthodox Jews were bound by strict laws and traditions that governed their faith and their culture. However, when faced with the values and norms of traditional American society, Port- land’s Orthodox Jews had to negotiate between assimilation and main- taining their religious practices and identity. Early in the century, changes were welcomed as a way to assimilate into American society and to take advantage of economic opportunities. However, as more Ortho- dox Jews identified themselves as Americans, some members of the reli- gious community believed that important values were being compro- mised. -
American Jewish Denominationalism: Yesterday, Today, and Tomorrow
American Voices American Jewish Denominationalism: Yesterday, Today, and Tomorrow David Ellenson In approaching the topic of Jewish religious denominationalism in America today, I will begin with an autobiographical “confession.” I was raised in an Orthodox synagogue, sent all of my children either to Solomon Schechter schools or Camp Ramah, was a member of a Conservative as well as a Reform congregation for over twenty years of my life, am an Associate member of the Reconstructionist Rab- binical Association as well as an alumnus of the rabbinical school of the Hebrew Union College-Jewish Institute of Religion, and currently serve as President of the premiere educational institution of the Reform Movement. My journey across denominational lines may well be instructive for a discus- sion of denominationalism, for my story of “boundary-crossings” is hardly unique among present-day American Jews. After all, denominational commitments and affiliations can be and have been approached on a host of different levels — ideolog- ical, institutional and folk. The first refers to the set of overarching general beliefs that inform the diverse movements and that are articulated by the elite leaders of each movement, while the second marks the organizational structures that mark each one. Finally, the folk level bespeaks those informal and highly eclectic sets of practices and beliefs that characterize the persons who affiliate with the diverse movements that are present in modern-day Jewish life. My journey is “instructive” precisely because it represents how permeable the borders often are for so many Jews as they traverse the diverse and multi-layered paths of modern Jewish life in their search for spiritual meaning and community.