Cosmopolitans and Parochials: Modern Orthodox Jews in America.

1991 ◽  
Vol 20 (6) ◽  
pp. 932
Author(s):  
Mervin F. Verbit ◽  
Samuel C. Heilman ◽  
Steven M. Cohen
Keyword(s):  
Orthodox Jews ◽  
Modern Orthodox

Cosmopolitans and Parochials: Modern Orthodox Jews in America

1991 ◽  
Vol 30 (2) ◽  
pp. 222
Author(s):  
Barbara Strassberg ◽  
Samuel C. Heilman ◽  
Steven M. Cohen
Keyword(s):  
Orthodox Jews ◽  
Modern Orthodox

Explaining the Inexplicable

2008 ◽  
pp. 134-142
Author(s):  
David Berger
Keyword(s):  
Jewish Community ◽  
Orthodox Jews ◽  
Formal Relations ◽  
The Right ◽  
Modern Orthodox ◽  
The Ideal

This chapter provides some tentative explanations for Chabad messianism. One of these explanations is the ideal of unity and the avoidance of communal strife. Every practising Jew has heard countless sermons about the imperative to love one's neighbour, particularly one's Jewish neighbour. While rhetoric about this value cuts across all Orthodox—and Jewish—lines, it is especially compelling for Modern Orthodox Jews who maintain cordial, even formal relations with other denominations and pride themselves on embracing an ideal of tolerance. No Orthodox Jew believes that everyone committed to the Jewish community has the right to serve as an Orthodox rabbi because of the value of unity. The appeal to this principle is relevant only after one has concluded that Lubavitch messianism is essentially within the boundaries of Orthodoxy. Since this is precisely what is at issue, the argument begs the question. The chapter then considers the explanations concerning orthopraxy, the balkanization of Orthodoxy, and Orthodox interdependence.

Maxine Jacobson, Modern Orthodoxy in American Judaism: The Era of Rabbi Leo Jung. Boston: Academic Studies Press, 2016. 250 pp.

2020 ◽  
pp. 294-296
Keyword(s):  
Critical Analysis ◽  
Orthodox Jews ◽  
Orthodox Judaism ◽  
Jewish Immigrant ◽  
Dominant Group ◽  
American Judaism ◽  
German Jewish ◽  
The Many ◽  
Definition Of ◽  
Modern Orthodox

The premise of this book, actually based on an article I published in 1982, is that rabbis can serve as indicators of the Orthodoxy they serve. In her examination of a once-dominant group within Orthodox Judaism, the so-called “Modern Orthodox,” Maxine Jacobson focuses on Rabbi Dr. Leo Jung, a German Jewish immigrant to America who became a prominent spokesman and exemplar of these Jews. Admitting that a precise definition of Modern Orthodoxy is elusive and that even many of those who came to be associated with this worldview and its allied behaviors were uncomfortable with the term (nor did they all agree on its parameters), Jacobson falls back on metaphor: “The Modern Orthodox Jew has been pulled in two directions” (p. 10). Those two directions are defined by Jacobson as either “not religious enough” or “not modern enough” (p. 10). Effectively, Modern Orthodoxy hoped to harmonize these two opposites, having relationships of respect with non-Jews and embracing the larger surrounding open culture, while remaining conscientiously observant. In contrast, Jacobson notes, “the Ultra-Orthodox group seeks to exclude” all that is different from it (p. 11). Nothing new here. The many faces of Orthodoxy have been more or less defined, from almost the first days that Orthodox Jews were subject to critical analysis, by a variety of observers, including myself....

Orthodoxy

1999 ◽  
pp. 132-158
Author(s):  
Louis Jacobs
Keyword(s):  
Twentieth Century ◽  
Religious Life ◽  
Orthodox Jews ◽  
Specific Pattern ◽  
Ashkenazi Jews ◽  
The Enlightenment ◽  
Modern Orthodox

This chapter focuses on Orthodox Jews. These Jews at the end of the twentieth century are divided into a number of groupings, each following its own specific pattern of religious conduct. It describes the Sephardi Jews that are generally content to have their religious life modelled on the traditional behavioural norms of their ancestors without too much reflection on its theological underpinning. The Ashkenazi Jews have been compelled to become more theologically inclined due to the great impact made on European Jewry by the Emancipation and the Enlightenment. The chapter gives details on the Ashkenazim that are divided into the haredim or ultra-Orthodox and the Modern Orthodox.

A comparative study of mental health diagnoses, symptoms, treatment, and medication use among Orthodox Jews

2022 ◽  
pp. 136346152110686
Author(s):  
Steven Pirutinsky ◽  
David H. Rosmarin
Keyword(s):  
Mental Health ◽  
New York ◽  
Medication Use ◽  
Orthodox Jews ◽  
The Other ◽  
Orthodox Jewish ◽  
Health Clinic ◽  
Recent Developments ◽  
Media Narratives ◽  
Modern Orthodox

Historical clinical reports and media narratives suggest that Orthodox Jews are reticent to seek treatment for mental illness, present only with serious concerns, and hesitate to comply with treatment in general and psychopharmacology in particular. On the other hand, recent developments, and some limited research, suggest that Orthodox Jews may be likely to seek and comply with treatment. The current study compared the diagnostic, symptomatic, and treatment characteristics of 191 Orthodox Jews and 154 control patients all presenting to a large private mental health clinic with offices throughout greater New York. Results indicated that the groups were largely demographically similar, and that their diagnoses did not significantly differ. Orthodox Jews initially presented with lower levels of symptoms, terminated with similar symptom levels, attended a similar number of sessions, and were equally likely to use psychopharmacological interventions of similar types, compared to controls. This was equally true of ultra-Orthodox and modern Orthodox Jews. Clinicians providing mental health services to Orthodox Jews should be aware of these findings, which contrast with existing clinical and popular stereotypes. Further, excessive efforts to protect Orthodox Jewish patients against stigma may be unnecessary and counterproductive.

scholarly journals Whence Orthodox Jewish Feminism? Cognitive Dissonance and Religious Change in the United States

Religions ◽  
2018 ◽  
Vol 9 (11) ◽  
pp. 332
Author(s):  
Michelle Shain
Keyword(s):  
Cognitive Dissonance ◽  
The United States ◽  
Orthodox Jews ◽  
Orthodox Judaism ◽  
Women's Roles ◽  
Religious Change ◽  
Religious Doubt ◽  
Research Survey ◽  
Women’S Roles ◽  
Modern Orthodox

A large literature on feminist theology and philosophy of religion has explored the various ways in which feminism has reshaped religious thought and practice within different faith traditions. This study uses Festinger’s (1965) cognitive dissonance theory and the 2017 Nishma Research Survey of American Modern Orthodox Jews to examine the effect of tension between feminism and Orthodox Judaism on lay men and women. For 14% of Modern Orthodox Jews, issues related to women or women’s roles are what cause them “the most pain or unhappiness” as Orthodox Jews. The paper examines the sociodemographic characteristics associated with this response and tests whether those who experience this cognitive dissonance are more likely to (1) advocate for changes in the role of women within Orthodox Judaism and/or (2) experience religious doubt. The analysis reveals that these individuals overwhelmingly take a feminist stance on issues related to women’s roles in Orthodox Judaism, and they also manifest more religious doubt. The paper discusses the dual potential of cognitive dissonance to either spur changes in women’s religious roles in traditional religious communities and/or threaten the demographic vitality of those communities.

Identity Conflict in Modern Orthodox Judaism and the Laws of Family Purity

2006 ◽  
Vol 18 (1) ◽  
pp. 92-100 ◽  
Author(s):  
Mark Guterman
Keyword(s):  
Questionnaire Survey ◽  
Orthodox Jews ◽  
Orthodox Judaism ◽  
Identity Conflict ◽  
Sample Group ◽  
Dependent Variables ◽  
Modern Orthodox Judaism ◽  
Family Purity ◽  
Modern Orthodox

AbstractThis research was designed to study the issue of observance of the ritually unclean period amongst Modern Orthodox Jews. A sample group of fifty-three congregants filled out a questionnaire survey. The sample was then subdivided into "older" and "younger" groups. Measurements of thirteen dependent variables were broken down into "strict" and "lenient" categories. The study concludes that many laws are being broken overall, that more "lenient" laws are being broken than "strict" ones, and that older congregants are more likely to break the laws than younger ones.

scholarly journals Loan Words in the English of Modern Orthodox Jews: Yiddish or Hebrew?

1999 ◽  
Vol 25 (1) ◽  
pp. 287 ◽  
Author(s):  
Sarah Benor
Keyword(s):  
Annual Meeting ◽  
Orthodox Jews ◽  
Loan Words ◽  
25Th Annual Meeting ◽  
Modern Orthodox

Proceedings of the 25th Annual Meeting of the Berkeley Linguistics Society (2000)

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