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Investigates traditionalist struggles about Zionism and the emergence of national-religious Judaism and ultra-Orthodox in the early twentieth century.
"This book concerns a cohort of ultra-orthodox Jews based in the greater New York area who, while retaining membership and close familial and other ties with their strictly observant communities, seek out secular knowledge about the world on the down low (so to speak), both online and via in-person encounters. Ayala Fader conducted her ethnographic research in these rarified social circles for years, developing relationships of trust with the mostly young married men and women who have taken to clandestine methods to find alternative social spaces in which to question what it means to be ethical and what a life of self-fulfillment looks like. Fader's book reveals the stresses and strains that such "double-lifers" experience, including the difficulty these life choices inject into relationships with wives, husbands, and one's children. Not all of these "double-lifers" become atheists. Fader's interlocutors can be placed on a broad spectrum ranging from religiously observant but open-minded at one end to atheism on the other. The rabbinical leadership of these ultra-orthodox communities are well aware of this phenomenon and of how unfiltered internet access makes such alternative forms of seeking an ever-present temptation. (Some ultra-orthodox rabbis have been sounding the alarm for years, claiming that the internet represents more of a threat to community survival today than the Holocaust did in the last century.) Fader's book examines the institutional responses of ultra-orthodox communities to the double-lifers. These include what is typically referred to as a Torah-based type of "religious therapy" conducted by trained members of these communities who as therapists and "life coaches" blend elements of modern psychiatry with ultra-orthodoxy and "treat" troubling, potentially life-altering doubt and skepticism as symptoms of underlying emotional pathology"--
Common discourse on Jewish identity in Israel is dominated by the view that Jewish Israelis can, and should, be either religious or secular. Moving away from this conventional framework, this book examines the role of secularism and religion in Jewish society and politics. With a focus on the ‘traditionists’ (masortim) who comprise over a third of the Jewish-Israeli population, the author examines issues of religion, tradition and secularism in Israel, giving a fresh approach to the widening theoretical discussion regarding the thesis of secularisation and modernity and exploring the wider implications of this identity. Yadgar’s conclusions have significant social, cultural and political implications, serving not only as a new contribution to the academic discourse on Jewish-Israeli identity, but as a platform upon which traditionist positions on central issues of Israeli politics can be heard. Offering a detailed investigation into a central and important Jewish-Israeli identity construct, the book is relevant not only to the study of Jewish identity in Israel but also within the wider social-theoretical issues of religion, tradition, modernity and secularization. The book will be of great interest to students of Israeli society and to anyone looking into the issues of Jewish identity, Israeli nationalism and ethnicity, religion and politics in Israel, and the sociology of religion.
"This book launches a landmark four-volume collaborative work exploring the political thought of the Jewish people from biblical times to the present. The texts and commentaries in Volume I address the basic question of who ought to rule the community."--Descripción del editor.
Jewish voting is distinctive and paradoxical. Stereotypes about the voting habits of American Jews include that they vote at unusually high levels, that they’re liberal, that they vote for Democratic candidates without regard to their self-interest, and that Israel is their most important issue. Not only are all of those claims wrong, but they obscure aspects of Jews’ voting behavior that are much more interesting. The Politics of American Jews uncovers new perspectives on Jews’ political choices by analyzing the unprecedented amount of survey data that is now available, including surveys that permit contrasting the voting of Jews with that of comparable non-Jews. The data suggest several mysteries about Jewish voting. While more Jews are Democrats than are liberals, there has not been a previous exploration of why more politically conservative Jews are not Republicans. A fresh picture of Jews’ political behaviors shows that Jews are no longer politically monolithic. They vote on the basis of their self-interest and their values, but not all Jews share the same self-interest or the same values. While most Jews have incorporated being Democratic and liberal into their political DNA, growing divisions in their ranks suggest a mutation could occur.
How could a Jew kill a Jew for religious and political reasons? Many people asked this question after an Orthodox Jew assassinated Israeli Prime Minister Itshak Rabin in 1995. But historian Michael Stanislawski couldn't forget it, and he decided to find out everything he could about an obscure and much earlier event that was uncannily similar to Rabin's murder: the 1848 killing--by an Orthodox Jew--of the Reform rabbi of Lemberg (now L'viv, Ukraine). Eventually, Stanislawski concluded that this was the first murder of a Jewish leader by a Jew since antiquity, a prelude to twentieth-century assassinations of Jews by Jews, and a turning point in Jewish history. Based on records unavailable for decades, A Murder in Lemberg is the first book about this fascinating case. On September 6, 1848, Abraham Ber Pilpel entered the kitchen of Rabbi Abraham Kohn and his family and poured arsenic in the soup that was being prepared for their dinner. Within hours, the rabbi and his infant daughter were dead. Was Kohn's murder part of a conservative Jewish backlash to Jewish reform and liberalization in a year of European revolution? Or was he killed simply because he threatened taxes that enriched Lemberg's Orthodox leaders? Vividly recreating the dramatic story of the murder, the trial that followed, and the political and religious fallout of both, Stanislawski tries to answer these questions and others. In the process, he reveals the surprising diversity of Jewish life in mid-nineteenth-century eastern Europe. Far from being uniformly Orthodox, as is often assumed, there was a struggle between Orthodox and Reform Jews that was so intense that it might have led to murder.
The term ‘rabbi’ predominantly denotes Jewish men qualified to interpret the Torah and apply halacha, or those entrusted with the religious leadership of a Jewish community. However, the role of the rabbi has been understood differently across the Jewish world. While in Israel they control legally powerful rabbinical courts and major religious political parties, in the Jewish communities of the Diaspora this role is often limited by legal regulations of individual countries. However, the significance of past and present rabbis and their religious and political influence endures across the world. Rabbis of Our Time provides a comprehensive overview of the most influential rabbinical authorities of Judaism in the 20th and 21st Century. Through focussing on the most theologically influential rabbis of the contemporary era and examining their political impact, it opens a broader discussion of the relationship between Judaism and politics. It looks at the various centres of current Judaism and Jewish thinking, especially the State of Israel and the USA, as well as locating rabbis in various time periods. Through interviews and extracts from religious texts and books authored by rabbis, readers will discover more about a range of rabbis, from those before the formation of Israel to the most famous Chief Rabbis of Israel, as well as those who did not reach the highest state religious functions, but influenced the relation between Judaism and Israel by other means. The rabbis selected represent all major contemporary streams of Judaism, from ultra-Orthodox/Haredi to Reform and Liberal currents, and together create a broader picture of the scope of contemporary Jewish thinking in a theological and political context. An extensive and detailed source of information on the varieties of Jewish thinking influencing contemporary Judaism and the modern State of Israel, this book is of interest to students and scholars of Jewish Studies, as well as Religion and Politics.
"This book is about the attempt of Orthodox Jewish Zionists to implement traditional Jewish law (halakha) as the law of the State of Israel. These religious Zionists began their quest for a halakhic sate immediately after Israel's establishment in 1948 and competed for legal supremacy with the majority of Israeli Jews who wanted Israel to be a secular democracy. Although Israel never became a halachic state, the conflict over legal authority became the backdrop for a pervasive culture war, whose consequences are felt throughout Israeli society until today. The book traces the origins of the legal ideology of religious Zionists and shows how it emerged in the middle of the twentieth century. It further shows that the ideology, far from being endemic to Jewish religious tradition as its proponents claim, is a version of modern European jurisprudence, in which a centralized state asserts total control over the legal hierarchy within its borders. The book shows how the adoption (conscious or not) of modern jurisprudence has shaped religious attitudes to many aspects of Israeli society and politics, created an ongoing antagonism with the state's civil courts, and led to the creation of a new and increasingly powerful state rabbinate. This account is placed into wider conversations about the place of religion in democracies and the fate of secularism in the modern world. It concludes with suggestions about how a better knowledge of the history of religion and law in Israel may help ease tensions between its religious and secular citizens"--
Lynn Davidman offers an in-depth study of defectors from Orthodox Judaism, showing how they negotiate the difficult passage away from their families and communities and reconstruct their identities in new social contexts.