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In this first in-depth portrait of ultra-Orthodox Jews in Israel today, Samuel Heilman introduces a community that to many may seem to be the very embodiment of the Jewish past. To outsiders who stumble upon these neighborhoods and find bearded men in caftans, children with earlocks, and women in long dresses, black kerchiefs and stockings, it may appear that these people still hold fast to every tradition while turning their backs to the contemporary world. But rather than being a relic from the past, ultra-Orthodox Jews, or haredim, are very much part of the contemporary landscape and are playing an increasingly prominent role in the Jewish world and in Israeli politics. Defenders of the Faith takes us inside the world of this contemporary fundamentalist community, its lifestyle and mores, including education, religious practices and beliefs, sexual ethics, and marriage. Heilman explores the reasons why this group is more militant and extreme than its pre-Holocaust brethren, and provides insight into the worldview of this small but influential sector of modern Jewry..
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Written by one of this country's leading experts on American Judaism, this book offers a snapshot of Orthodoxy Jewry in the United States, asking how the community has evolved in the years since World War II and where it is headed in the future. Incorporating rich details of everyday life, fine-grained observations of cultural practices, descriptions of educational institutions, and more, Samuel Heilman delineates the varieties of Jewish Orthodox groups, focusing in particular on the contest between the proudly parochial, contra-acculturative haredi Orthodoxy and the accomodationist modern Orthodoxy over the future of this religious community. What emerges overall is a picture of an Orthodox Jewry that has gained both in numbers and intensity and that has moved farther to the religious right as it struggles to define itself and to maintain age-old traditions in the midst of modernity, secularization, technological advances, and the pervasiveness of contemporary American culture..
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The ultra-Orthodox yeshiva, or Jewish seminary, is a space reserved for men, and for a focus on religious ideals. Fundamentalist forms of piety are usually believed to be quite resistant to change. In Yeshiva Fundamentalism, Nurit Stadler uncovers surprising evidence that firmly religious and pious young men of this community are seeking to change their institutions to incorporate several key dimensions of the secular world: a redefinition of masculinity along with a transformation of the family, and participation in civic society through the labor market, the army, and the construction of organizations that aid terror victims. In their private thoughts and sometimes public actions, they are resisting the demands placed on them to reject all aspects of the secular world.

Because women are not allowed in the yeshiva setting, Stadler’s research methods had to be creative. She invented a way to simulate yeshiva learning with young yeshiva men by first studying with an informant to learn key religious texts, often having to do with family life, sexuality, or participation in the larger society. This informant then invited students over to discuss these texts with Stadler and himself outside of the yeshiva setting. This strategy enabled Stadler to gain access to aspects of yeshiva life in which a woman is usually unable to participate, and to hear “unofficial” thoughts and reactions which would have been suppressed had the interviews taken place within the yeshiva.

Yeshiva Fundamentalism provides an intriguing — and at times surprising — glimpse inside the all-male world of the ultra-orthodox yeshivas in Israel, while providing insights relevant to the larger context of transformations of fundamentalism worldwide. While there has been much research into how contemporary feminism has influenced the study of fundamentalist groups worldwide, little work has focused on ultra-Orthodox men’s desires to change, as Stadler does here, showing how fundamentalist men are themselves involved in the formulation of new meanings of piety, gender, modernity and relations with the Israeli state.

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Everything you always wanted to ASK about the Chareidim, but were afraid to KNOW! Orthodox Judaism from the perspective of the Chareidim Chareidization - It's the newest term in the book. And it has many members of the greater Orthodox Jewish community up in arms. The stark reality is that a major portion of Orthodox Jews don't seem to appreciate chareidim and do not welcome "chareidization". What is going on - and why? Has something changed within Orthodox Judaism? Is there a difference between an Orthodox Jew and a Chareidi? And, if so: * What is a chareidi and what is a non-chareidi Orthodox Jew (NCOJ)? Where does one entity end and the other begin? * Who are the chareidim? Where have they come from? How long have they been here? And to where are they headed? * Why do some Orthodox Jews refuse to identify as chareidi? Why do others embrace chareidi ideals? And why do some chareidim abandon them? * Why are the chareidim so successful and why are they so despised? In a thought-provoking study that is at the same time theological and sociological, studious and sarcastic, insightful and inciteful, light-spirited yet profoundly intense, Yechezkel Hirshman addresses these questions while presenting an insider's look at the upside of the Ultra-Orthodox world. Hirshman also includes a special feature chapter that examines chareidim who stray from the path..
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This digital document is a journal article from Transportation Research Part F: Psychology and Behaviour, published by Elsevier in 2004. The article is delivered in HTML format and is available in your Amazon.com Media Library immediately after purchase. You can view it with any web browser.

Description:
The present study focuses on the effect of the elements of religiosity and faith on pedestrian behavior. The sample consisted of 1047 pedestrians who were observed at two busy urban intersections. The observations were conducted in three separate intervals at two busy intersections in Ramat-Gan (secular area) and Bnei-Brak (ultra-orthodox area) during the afternoon hours. Five activities were the focus of the observation: running a red-light, crossing where there is no crosswalk, walking along the road, failing to check for traffic prior to crossing, and taking a child's hand when crossing. A Chi square test for independence was used to estimate the effect of location, gender and age. In the case of two-by-two cross-tabulation, @F, the non-directional measure of association for categorical variables, was calculated. Findings indicate that males committed significantly more violations than females, and there is a negative correlation between age and frequency of violations. The younger the individual, the more frequently s/he commits a violation. Beyond age and gender as behavioral determinants, pedestrians in the orthodox environment committed violations about three times more frequently than those in the secular environment. Part of the robust difference found between the secular and the ultra-orthodox pedestrians, may be due to the fact that the age-related trend does not exist in Bnei-Brak. Age was related to the violation rate in Ramat-Gan, but not in Bnei-Brak. The following discussion relates to ideological, psychological and practical explanations of these findings. .
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Fashioning a working political structure in Israel that will bring together all aspects of society, from Jews to Arabs, ultra-Orthodox to assertively secular, has never been easy. However, two developments have intensified this challenge: demographic changes have sharpened the differences between the groups; and open challenges of legitimacy have undermined the previous de facto acceptance of pluralism. There has been no strong civic framework of "Israeliness" to replace Zionism as a shared identity that would override more parochial identities and interests. Added to these pressures are the collapse of the peace process in late 2000 and the influence of global developments on the Arab-Israel conflict and on Israeli domestic society. In this volume, twelve noted scholars of Israel present authoritative and analytic overviews of these important issues. The ability of the Israeli political system to bridge differences through a Jewish tradition of power-sharing has, in the past, managed to overcome enormous divisions, at least within the Jewish sector. Economic progress and globalization have brought Israel closer to other developed societies in many respects, while exposing Israel to pressures associated with these trends. Closer analysis of these critical issues reveals that there are also positive forces at work as the nation seeks a broader synthesis of its Jewish legacy and universal liberal values..
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In this enlightening book two Western-trained psychiatrists discuss the special challenges of their mental health work with ultra-orthodox Jews in Jerusalem. Based on two decades of serving this self-isolated religious minority, Drs. Greenberg and Witztum describe the difficulties of treating and even diagnosing members of the community and suggest principles for therapists working in any multicultural society..
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This is the first comprehensive account of Shas, which is the most significant religious and cultural movement to have emerged in Israel since the rise of Likud in 1977. Shas represents an explosive mixture of the religious and ethnic tensions that continue to simmer beneath the surface of Israeli Jewish society and politics. This Sephardi religious revival movement is also giving birth to the first truly Israeli form of Orthodox Judaism, distinct from the still-dominant Ashkenazi Yiddish-speaking version. Shas appeals especially to underprivileged Israelis, among whom a significant minority adopts ultra-orthodox Judaism. As a social phenomenon, Lehman and Siebzehner argue, Shas exemplifies how a fundamentalist movement invents and reinvents ethnic and quasi-ethnic frontiers, even to the point of acquiring the markers of those it denounces, and how it draws on popular religion and culture. This groundbreaking book will be the primary source of information on this fascinating, important, and troubling movement, as well as representing a rare example of the application to the study of Judaism of the same perspective that has been used to study fundamentalist and charismatic movements in other religious traditions..
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