Between Outreach and "Inreach": Redrawing the Lines of the American Orthodox Rabbinate

Ferziger, Adam S.

doi:10.1093/mj/kji017

Cited by 13 publications

(4 citation statements)

References 9 publications

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“…37 35 Lieberman (1966, pp. 102-108), Heilman and Cohen (1989), and Ferziger (2005). 36 Selengut (1994) and Heilman (2006).…”

Section: Discussionmentioning

confidence: 99%

What Are They Talking About? Listserv Discussion as a Window on the Concerns of Orthodox Jewish Educators

Pomson

2009

Cont Jewry

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More than 2,100 people subscribe to LookJed, an online discussion forum for individuals interested in Jewish education. The conversation of active forum participants-most of whom are modern Orthodox Jewish educators-has been preserved in a format readily available for analysis and interpretation. This article explores whether the discussion among listserv participants reflects widely assumed ''haredi dominance'' over modern Orthodox day schools and the sociological stresses thereby produced.

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“…37 35 Lieberman (1966, pp. 102-108), Heilman and Cohen (1989), and Ferziger (2005). 36 Selengut (1994) and Heilman (2006).…”

Section: Discussionmentioning

confidence: 99%

What Are They Talking About? Listserv Discussion as a Window on the Concerns of Orthodox Jewish Educators

Pomson

2009

Cont Jewry

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“…As a consequence, throughout centuries of diaspora, rabbinic Judaism has maintained a delicate balance for itself in the interplay between claims of boundary maintenance on the one hand, and processes of cultural appropriation on the other, (Boyarin 2004;Berkowitz 2012;Haskel 2016). Likewise, Orthodox Judaism, a Modern movement which emerged in the late Eighteenth century as a response to the post-Enlightenment secularization of European Jews (Katz 1986;Singer 1989;Silber 1992;Ferziger 2005;Ravitsky 2007), while it defines itself as faithful, religiously, to Halakha (Jewish law), and culturally to the Jewish "tradition 25 ", unfolds in a constant creative tension between various levels of protectionism and various levels of opening for the sake of acculturation. It is less surprising that the emerging actors of this trend would be Modern Orthodox Rabbis rather than more stringent Orthodox rabbis: the Modern Orthodox, as Heilman and Cohen (1989) have aptly put it, are both "Cosmopolitans and Parochials"-they strive to embrace both their surrounding culture and the Jewish tradition.…”

Section: The Mindfulness Revolution and The Orthodox Ethos Of Boundariesmentioning

confidence: 99%

“Jewish Mindfulness” as Spiritual Didactics Teaching Orthodox Jewish Religion through Mindfulness Meditation

Niculescu

2019

Religions

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Since the late 1990s, the expression “Jewish Mindfulness” has become ubiquitous in Jewish community centers (JCCs) and synagogues in America, in Israel, and in the Western diaspora. “Mindfulness”, a secular meditation technique originating from Buddhism which has been popularized in Western culture through its recontextualization within the Western therapeutic culture, has been increasingly used in Jewish Religious settings, including Modern Orthodox. How do Modern Orthodox rabbis describe their use of “Mindfulness” in their religious teachings? Why do they refer to Mindfulness Meditation rather than to Jewish Meditation? In this article, I comparatively analyze the discourses spoken—online, and in print—of American rabbis from various Modern Orthodox trends as a case to study strategies of adaptation in the current context of globalization. By identifying three types of use of Mindfulness—through, and or as Judaism—I seek to highlight the various ways in which today’s Orthodox educators use “Mindfulness”, both as a meditation technique and as a spiritual mindset, and how this is reshaping the way they teach Jewish religion. Observing contemporary Orthodox discourses on Mindfulness within Jewish religious pedagogy can help us better understand the processes of cultural appropriation and translation as well as religious change in the making, as part of a boundary maintenance work within today’s cosmopolitan cultures.

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“…On the one hand, central elements of Modern Orthodoxy have adopted ideological positions and patterns of religious and social behaviour formerly particular to the traditionalists. On the other hand, there are strong indications that the latter faction has become less monolithic and adopted manners of conduct and attitudes associated with the Modern Orthodox (Ferziger 2005(Ferziger , 2007Waxman 2007;Krakowski 2012).…”

Section: American Orthodoxy Sectarianism and Outreachmentioning

confidence: 99%

Beyond Bais Ya'akov: Orthodox Outreach and the Emergence of Haredi Women as Religious Leaders

Ferziger

2015

Journal of Modern Jewish Studies

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Between Outreach and "Inreach": Redrawing the Lines of the American Orthodox Rabbinate

Cited by 13 publications

References 9 publications

What Are They Talking About? Listserv Discussion as a Window on the Concerns of Orthodox Jewish Educators

What Are They Talking About? Listserv Discussion as a Window on the Concerns of Orthodox Jewish Educators

“Jewish Mindfulness” as Spiritual Didactics Teaching Orthodox Jewish Religion through Mindfulness Meditation

Beyond Bais Ya'akov: Orthodox Outreach and the Emergence of Haredi Women as Religious Leaders

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