This is a preview of subscription content, log in via an institution to check access.
Notes
Not all Lubavitchers are messianic activists; some are content to remain more passively within their orthodox Jewish enclaves.
Mary Douglas,In the Wilderness (Oxford University Press, 2001), 46–7.
Samuel Heilman, “Haredim and the Public Square: The Nature of the Social Contract,” inJewish Polity and American Civil Society edited by A. Mittleman, J.D. Sarna and R. Licht (New York: Rowman and Little-field, 2002), 320.
Mission statement of Edah, http://www.edah.org.
Peter Berger, Brigitte Berger and Hansfried Kellner. The Homeless Mind (New York: Random House, 1973), 119.
Ramaz School Mission Statement and History (http://www.ramaz.org/public/mission2.cfm).
Public lecture, November 15, 1971 (http://www.rav.org/therav/quote3.htm).
Marvin Schick,A Census of Jewish Day Schools in the United States (Avi Chai Foundation, 2000).
To be sure, the day schools always had a problem in finding Judaica teachers who shared the modern Orthodox outlook, but for a time they could depend on maskilim from Europe or women from the community. In time, the former died out and the latter, taking advantage of the feminist revolution, moved on to the same sorts of careers as many of the men.
Berel Levy, “Forging a Jewish Nation” (Committee for the Advancement of Torah: http://www.okkosher.com/Content.asp?ID=165)
Marvin Schick,The Effectiveness of Preparatory Tracks in Jewish Day Schools (Avi Chai Foundation, 2002), 3.
Marvin Schick personal communication.
Fazlur Rahman Islam, 2nd edition (Chicago: University of Chicago Press, 1979), 186. See also Samuel Heilman “The Vision from The Madrasa and Bes Medrash: Some Parallels between Islam and Judaism” inFundamentalisms Comprehended, ed. by Martin E. Marty and R. Scott Appleby (Chicago: The University of Chicago Press, 1995), 71–95.
Rahman, p. 251.
“Lawyer for Students Calls Yale Intolerant,”Yale Daily News, September, 27, 1997)
Gil Perl and Yaakov Weinstein, “A Parent’s Guide to Orthodox Assimilation on University Campuses,” http://www.rabbis.org/secular.htm#intro.
Ibid. http://www.rabbis.Org/secular.htm#six
Erik Erikson,Childhood and Society (New York: Norton, 1950, 1963), 253.
S. N. Eisenstadt, “Archetypal Patterns of Youth,” in E. Erikson, editor, The Challenge of Youth (N.Y.: Doubleday Anchor, 1965), 32.
To be sure, this caused some problems for traditional haredi society that was uncomfortable with the influx of these former modern Orthodox Jews who, as they wandered around their precincts, might as easily bring in modernity as take away haredism. There have in fact been murmurs of discontent in the haredi precincts of Jerusalem about the disturbing presence of the “Litvish American young men.”
See Jeremy Stolow “Communicating Authority, Consuming Tradition: Jewish orthodox Outreach Literature and Its Reading Public,” in B. Meyer and A. Moors, eds.Religion, Media, and the Public Square (New Brunswick: Rutgers, forthcoming).
Rahman, pp. 5, 185–186.
Rights and permissions
About this article
Cite this article
Heilman, S.C. How did fundamentalism manage to infiltrate contemporary orthodoxy?. Cont Jewry 25, 258–272 (2005). https://doi.org/10.1007/BF02965427
Issue Date:
DOI: https://doi.org/10.1007/BF02965427