By Nurit Stadler
A Well-Worn Tallis for a brand new rite is a examine of latest ultra-Orthodox religiosity in Israel. This e-book analyzes the continuing reconstruction of Haredi tradition in Israel, a strategy which has been spurred on by means of the demanding situations of modernity, the global resurgence of faith, and the powerful sway of Israeliness. regardless of its founders’ and the current leadership’s long-standing eff orts to set up and buttress a neighborhood enclave, a variety of glossy traits and kingdom associations, akin to secularization, consumerism, feminism, and the army, are having a profound effect at the yeshiva international. In different phrases, modernity is making inroads into the Jewish state’s Haredi “ghetto” and remodeling many features of daily life. Over the process her prolonged study in this neighborhood, Stadler has discerned adjustments in different key components, together with non secular existence; the family members constitution; and the community’s interface with govt professionals and the remainder of the population. Her ebook sheds mild on all of those developments.
"Stadler starts her ebook with a radical assessment of the literature on faith and modernity. She then discusses her learn findings on haredim. Stadler's interesting paintings illustrates the interplay among fundamentalist ideals and lifestyle in the context of modernity." (Roberta Rosenberg Farber)
“Nurit Stadler’s A Well-Worn Tallis for a brand new rite: tendencies in Israeli Haredi tradition makes an enormous contribution, bringing to an English-speaking viewers extra of this transforming into Israeli educational conversation….Stadler bargains a wealthy figuring out of Haredi adventure in accordance with shut statement, interviews, written resources, and multimedia fabrics. Stadler is a part of a transforming into staff of Israeli scholars of Haredi culture…who supply wealthy research of latest Haredi tradition from an anthropological viewpoint, as well as more and more students engaged on economics, geography, quantitative sociology, historical past, Jewish concept, and Jewish law.” (Yoel Finkelman H-Net studies)
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Unique 12 months of book: 1995
Excerpt from the Introduction
Most stories of Jewish modernity have handled the responses of Western Jewry — essentially Ashkenazi Jewry — to the trendy situation. certainly, so much books of any type at the Jews within the smooth international deal usually with Ashkenazim. This booklet is meant, like several of my reports, to right in a few degree this imbalance. it really is approximately a number of the diverse responses of Sephardi and Oriental Jewry to modernity, particularly a few of their non secular responses. The issues of comparability and distinction to the bigger and extra intensively tested Ashkenazi global are, i think, now not in basic terms fascinating, yet hugely instructive. For what they exhibit are various versions of contemporary non secular improvement caused by diversified ancient reviews. as a rule, Sephardi and Oriental Jewry made the transition into sleek occasions whereas maintaining its equilibrium way more extra effectively than had eu Jewish society upon its emergence from the ghetto, they usually have been larger capable of shield a few of their existential moorings. the whole modernizing approach was once total extra sluggish and no more tense for jap Jews than it was once for his or her Ashkenazi brethren or certainly for his or her Muslim friends. even supposing the Westernizing forces of modernity got here to the Sephardi and Oriental Jews basically from with out, the spiritual evolution of those groups built from inside of. Their coming to phrases with the trendy international didn't always result in a stark and invidious selection among conventional faith and growth as was once the case for thus a lot of Ashkenazi Jewry.
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Extra resources for A Well-Worn Tallis for a New Ceremony: Trends in Israeli Haredi Culture (Jewish Identity in Post Modern Society)
Consequently, there have been numerous internal discussions about professional training, namely secular education, for Haredi men. These on-going debates, as well as the underlying economic pressure, are generating a great deal of controversy, as the heads of the community nervously vacillate over how to tackle this problem. The realization that the time has come for change has indeed transformed many aspects of ultra-Orthodox life. For example, Haredis have changed their views on politics, religion, economics, medicine, government aid, modern technology, the state, citizenship, culture, gender, and the family.
Young messengers take to the streets for the purpose of striking up conversations with Jews6 and persuading them to partake in a specific ritual, attend an event, or read a pamphlet. The best known Chabad campaign is the movement’s efforts to convince Jews to put on tefillin (phylacteries) in the middle of the street. Although Jewish law ordinarily requires a wholesome environment free of distractions for the tefillin ritual, Menachem Friedman (1994) clams that Chabad activists are willing to publicly desecrate the sacred in the belief that having unaffiliated co-religionists declare their Jewish identity in public outweighs the attendant transgressions.
Drawing on this terminology as well as Eliade’s distinction between the sacred and profane, Victor and Edith Turner (1978, 34) argue that the crux of the pilgrimage experience—the trek to holy shrines—is a shared universal experience in which the participants reach a state of communitas for the sake of, say, completing their vows or bolstering their struggle against evil. In fact, Victor Turner contends that liminality is “the optimal setting of communitas relations, and communitas—a spontaneously generated relationship between leveled and equal total and individuated human beings, stripped of structural attributes,” who “together constitute what one might call antistructure” (Turner 1973, 216).
A Well-Worn Tallis for a New Ceremony: Trends in Israeli Haredi Culture (Jewish Identity in Post Modern Society) by Nurit Stadler