Jewish fundamentalism

Jewish fundamentalism (Hebrew: פונדמנטליזם יהודי‎) refers to fundamentalism in the context of Judaism. The term fundamentalism was originally used in reference to Christian fundamentalism, a Protestant movement which emphasizes a belief in biblical literalism. Today, it is commonly used in reference to movements that oppose modernist, liberal, and ecumenical tendencies within societies as well as modernist, liberal and ecumenical tendencies within specific religions and it is often coupled with extremist ideologies and/or political movements. The use of this definition is important in a Jewish context because the two movements which are most commonly associated with Jewish fundamentalism, Religious Zionism and Haredi Judaism,^[1] stray far from biblical literalism due to the importance of the Oral Law within Judaism. In fact, Karaism, the Jewish movement which is well-known due to its emphasis on biblical literalism, is rarely considered fundamentalist.^{[citation needed]}

Overview

Like other fundamentalist movements, fundamentalist Judaism usually presents itself as the only valid form of Judaism, Jewish culture, and truth. However, Religious Zionism and Haredi Judaism, the two movements which are most broadly associated with Jewish fundamentalism, differ in significant ways and historically, they have opposed each other (but recently, there has been more overlap due to the rise of the Hardal movement). Religious Zionism is more associated with political extremism while Haredi Judaism is associated with men studying torah every day and making sure all actions are in line with the will of Hashem.^[2]

Haredi Judaism

Haredi Judaism consists of groups within Orthodox Judaism that are characterized by their strict adherence to halakha (Jewish law) and traditions in opposition to modern values and practices.^[3]^[4] Its members are usually referred to as ultra-Orthodox in English; however, the term "ultra-Orthodox" is considered pejorative by many of its adherents, who prefer terms like strictly Orthodox or Haredi.^[5] Haredi Jews regard themselves as the most religiously authentic group of Jews,^[6]^[7] but other movements of Judaism disagree.^[8]

Religious Zionism

Religious Zionism is an ideology that combines Zionism and Orthodox Judaism. It primarily began with the teachings of Rabbi Abraham Isaac Kook (1865–1935), who saw Zionism as a part of a divine scheme to return Jews to their ancestral homeland and eventually bring about the coming of the Messiah. Religious Zionism gained a new momentum after the Six-Day War in 1967, when Israel conquered the West Bank, a territory which is rich in Biblical history. The Gush Emunim movement took off under the leadership of Zvi Yehuda Kook and it also spearheaded the proliferation of Israeli settlements in the newly conquered territory.

Religious Zionism is still a relatively broad term which encompasses both moderate and extremist elements. The extremist elements are frequently associated with anti-Arab racism, anti-Palestinianism and violence, frequently, they are associated with ideological inspiration from Kahanism. They have also been associated with terrorism against Palestinians and in some cases, they have also been associated with terrorism against the Israel Defense Forces. The Hilltop Youth movement is especially associated with the most extreme forms of Religious Zionism.^[9]

Study

Jewish fundamentalism was ignored for much of the 20th century, and it was only when it began to have an effect on Israeli politics and international relations that scholars began to study it in earnest.^[10]

References

^ "Jewish fundamentalism in Israel". Fundamentalism (religious movement). Encyclopædia Britannica.
^ Yuval-Davis, Nira (1999). The Personal Is Political: Jewish Fundamentalism and Women's Empowerment in In: Howland C.W. (eds) Religious Fundamentalisms and the Human Rights of Women. New York: Palgrave Macmillan. pp. 33–42. ISBN 978-0-312-29306-2.
^ Raysh Weiss. "Haredim (Charedim), or Ultra-Orthodox Jews". My Jewish Learning. What unites haredim is their absolute reverence for Torah, including both the Written and Oral Law, as the central and determining factor in all aspects of life. ... In order to prevent outside influence and contamination of values and practices, haredim strive to limit their contact with the outside world.
^ "Orthodox Judaism". Berkley Center for Religion, Peace & World Affairs. Archived from the original on 2012-05-16. Retrieved 2019-05-15. Haredi Judaism, on the other hand, prefers not to interact with secular society, seeking to preserve halakha without amending it to modern circumstances and to safeguard believers from involvement in a society that challenges their ability to abide by halakha.
^ Shafran, Avi (February 4, 2014). "Don't Call Us 'Ultra-Orthodox". Forward. Retrieved 2020-05-13.
^ Tatyana Dumova; Richard Fiordo (30 September 2011). Blogging in the Global Society: Cultural, Political and Geographical Aspects. Idea Group Inc (IGI). p. 126. ISBN 978-1-60960-744-9. Haredim regard themselves as the most authentic custodians of Jewish religious law and tradition which, in their opinion, is binding and unchangeable. They consider all other expressions of Judaism, including Modern Orthodoxy, as deviations from God's laws.
^ "Orthodox Judaism". Berkley Center for Religion, Peace & World Affairs. Archived from the original on 2012-05-16. Retrieved 2019-05-15. Orthodox Judaism claims to preserve Jewish law and tradition from the time of Moses.
^ Nora L. Rubel (2010). Doubting the Devout: The Ultra-Orthodox in the Jewish American Imagination. Columbia University Press. p. 148. ISBN 978-0-231-14187-1. Retrieved 24 July 2013. Mainstream Jews have—until recently—maintained the impression that the ultraorthodox are the 'real' Jews.
^ Goldman, Paul (4 January 2016). "'Fundamentalist' Jewish Terror a Growing Threat to Israel: Experts". www.nbcnews.com. NBC News. Retrieved 13 August 2021.
^ Brownfeld, Allan (February 2002). "Jewish Fundamentalism: An Old Problem Re-emerges". Jane's Terrorism & Security Monitor: 12–15.

Bibliography

Aran, Gideon (2004) [1990]. "From Religious Zionism to Zionist Religion". In Goldscheider, Calvin; Neusner, Jacob (eds.). Social Foundations of Judaism (Reprint ed.). Eugene, Or: Wipf and Stock Publ. pp. 259–282. ISBN 1-59244-943-3.
Aran, Gideon (1991). "Jewish Zionist Fundamentalism: The Bloc of the Faithful in Israel (Gush Emunim)". In Marty, Martin E.; Appleby, R. Scott (eds.). Fundamentalisms Observed. The Fundamentalism Project, 1. Chicago, Il; London: University of Chicago Press. pp. 265–344. ISBN 0-226-50878-1.
Heilman, Samuel C. (1994). "Quiescent and Active Fundamentalisms: The Jewish Cases". In Marty, Martin E.; Appleby, R. Scott (eds.). Accounting for Fundamentalisms: The Dynamic Character of Movements. The Fundamentalism Project, 4. Chicago, Il; London: University of Chicago Press. pp. 173–196. ISBN 0-226-50885-4.
Heilman, Samuel C.; Friedman, Menachem (1991). "Religious Fundamentalism and Religious Jews: The Case of the Haredim". In Marty, Martin E.; Appleby, R. Scott (eds.). Fundamentalisms Observed. The Fundamentalism Project, 1. Chicago, Il; London: University of Chicago Press. pp. 197–264. ISBN 0-226-50878-1.
Liebman, Charles S. (1993). "Jewish Fundamentalism and the Israeli Polity". In Marty, Martin E.; Appleby, R. Scott (eds.). Fundamentalisms and the State: Remaking Polities, Economies, and Militance. The Fundamentalism Project, 3. Chicago, Il; London: University of Chicago Press. pp. 68–87. ISBN 0-226-50883-8.
Ravitzky, Aviezer (1996) [1993]. Messianism, Zionism, and Jewish Religious Radicalism. Translated by Swirsky, Michael; Chipman, Jonathan. Chicago, Il: University of Chicago Press. ISBN 0-226-70577-3.
Rosenak, Michael (1993). "Jewish Fundamentalism in Israeli Education". In Marty, Martin E.; Appleby, R. Scott (eds.). Fundamentalisms and Society: Reclaiming the Sciences, the Family, and Education. The Fundamentalism Project, 2. Chicago, Il; London: University of Chicago Press. pp. 374–451. ISBN 0-226-50880-3.
Selengut, Charles (1994). "By Torah Alone: Yeshiva Fundamentalism in Jewish Life". In Marty, Martin E.; Appleby, R. Scott (eds.). Accounting for Fundamentalisms: The Dynamic Character of Movements. The Fundamentalism Project, 4. Chicago, Il; London: University of Chicago Press. pp. 236–. ISBN 0-226-50885-4.
Silberstein, Laurence J., ed. (1993). Jewish Fundamentalism in Comparative Perspective. New York: NYU Press. ISBN 978-0-8147-7967-5.
Soloveitchik, Haym (1994). "Migration, Acculturation, and the New Role of Texts in the Haredi Worid". In Marty, Martin E.; Appleby, R. Scott (eds.). Accounting for Fundamentalisms: The Dynamic Character of Movements. The Fundamentalism Project, 4. Chicago, Il; London: University of Chicago Press. pp. 197–235. ISBN 0-226-50885-4.
Yuval-Davis, Nira (1999). "The Personal Is Political: Jewish Fundamentalism and Women's Empowerment". Religious Fundamentalisms and the Human Rights of Women. Palgrave Macmillan US: 33–42. doi:10.1057/9780230107380_4. ISBN 978-0-312-29306-2. Retrieved 8 July 2021.
Dorraj, Manochehr (18 August 2016). "The Crisis of Modernity and Religious Revivalism: A Comparative Study of Islamic Fundamentalism, Jewish Fundamentalism and Liberation Theology". Social Compass. 46 (2): 225–240. doi:10.1177/003776899046002011. S2CID 143258227. Retrieved 8 July 2021.

External links

[brit1-1] "Jewish fundamentalism in Israel". Fundamentalism (religious movement). Encyclopædia Britannica.

[2] Yuval-Davis, Nira (1999). The Personal Is Political: Jewish Fundamentalism and Women's Empowerment in In: Howland C.W. (eds) Religious Fundamentalisms and the Human Rights of Women. New York: Palgrave Macmillan. pp. 33–42. ISBN 978-0-312-29306-2.

[:3-3] Raysh Weiss. "Haredim (Charedim), or Ultra-Orthodox Jews". My Jewish Learning. What unites haredim is their absolute reverence for Torah, including both the Written and Oral Law, as the central and determining factor in all aspects of life. ... In order to prevent outside influence and contamination of values and practices, haredim strive to limit their contact with the outside world.

[4] "Orthodox Judaism". Berkley Center for Religion, Peace & World Affairs. Archived from the original on 2012-05-16. Retrieved 2019-05-15. Haredi Judaism, on the other hand, prefers not to interact with secular society, seeking to preserve halakha without amending it to modern circumstances and to safeguard believers from involvement in a society that challenges their ability to abide by halakha.

[Shafran-5] Shafran, Avi (February 4, 2014). "Don't Call Us 'Ultra-Orthodox". Forward. Retrieved 2020-05-13.

[DumovaFiordo2011-6] Tatyana Dumova; Richard Fiordo (30 September 2011). Blogging in the Global Society: Cultural, Political and Geographical Aspects. Idea Group Inc (IGI). p. 126. ISBN 978-1-60960-744-9. Haredim regard themselves as the most authentic custodians of Jewish religious law and tradition which, in their opinion, is binding and unchangeable. They consider all other expressions of Judaism, including Modern Orthodoxy, as deviations from God's laws.

[7] "Orthodox Judaism". Berkley Center for Religion, Peace & World Affairs. Archived from the original on 2012-05-16. Retrieved 2019-05-15. Orthodox Judaism claims to preserve Jewish law and tradition from the time of Moses.

[Rubel2010-8] Nora L. Rubel (2010). Doubting the Devout: The Ultra-Orthodox in the Jewish American Imagination. Columbia University Press. p. 148. ISBN 978-0-231-14187-1. Retrieved 24 July 2013. Mainstream Jews have—until recently—maintained the impression that the ultraorthodox are the 'real' Jews.

[9] Goldman, Paul (4 January 2016). "'Fundamentalist' Jewish Terror a Growing Threat to Israel: Experts". www.nbcnews.com. NBC News. Retrieved 13 August 2021.

[10] Brownfeld, Allan (February 2002). "Jewish Fundamentalism: An Old Problem Re-emerges". Jane's Terrorism & Security Monitor: 12–15.

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