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141-668: ArtScroll's first president, Rabbi Meir Zlotowitz (July 13, 1943 – June 24, 2017) was succeeded by his oldest son, Rabbi Gedaliah Zlotowitz , whose name is listed secondarily in new publications as general editor, after that of Rabbi Scherman. In 1975, Rabbi Meir Zlotowitz , a graduate of Mesivtha Tifereth Jerusalem , was director of a high-end graphics studio in New York. The firm, ArtScroll Studios, produced ketubot , brochures, invitations, and awards. Rabbi Nosson Scherman , then principal of Yeshiva Karlin Stolin Boro Park ,

282-645: A personal God in his opening six articles. The six concern God's status as the sole creator, his oneness, his impalpability, that he is first and last, that God alone, and no other being, may be worshipped, and that he is omniscient. The supremacy of the God of Israel is even applied to non-Jews. According to most rabbinic opinions, non-Jews are banned from the worship of other deities. However, they are allowed to " associate " lower divine beings with their faith in God (mostly to allow contact with Christians , accepting that they were not idolaters with whom business dealings and

423-762: A Hebrew version of the commentary and have begun both an English and Hebrew translation of the Talmud Yerushalmi ( Jerusalem Talmud - the Hebrew/Aramaic side of the page, as well as the pagination, is based on the Oz Vehadar edition), Midrash Rabbah and other classical sources. ArtScroll has also produced the "Elucidated Mishnah", a work similarly clarifying the Mishnah -text, and expanding thereon in an appended commentary and footnotes; see Mishnah § Commentaries . In 2003, ArtScroll published

564-462: A Sephardic Haggadah published by ArtScroll, written by Sephardic Rabbi Eli Mansour, the book Aleppo , about a prominent Sephardic community in Syria , and a Sephardic prayerbook. In translations and commentaries, ArtScroll accepts midrashic accounts in a historical fashion, and at times literally; it disagrees with textual criticism . Page "X" of the preface to ArtScroll's first publication set

705-428: A consensus on the adaptation of halakha . Their initiative was thwarted by a combination of radical, secularist maskilim and leading conservative rabbis. This was highlighted during the battle that erupted after Moshe Leib Lilienblum 's 1868 call for a reconsideration of Talmudic strictures. Reines, Pines and their associates gradually formed the nucleus of Religious Zionism , while their conservative opponents adopted

846-422: A cookbook by Susie Fishbein entitled Kosher by Design: Picture-perfect food for the holidays & every day . The cookbook contains both traditional recipes and updated versions of traditional recipes. All the recipes are kosher and the book puts an emphasis on its food photography. Since publication, the book has sold over 400,000 copies from 2003 through 2010, and Fishbein has become a media personality, earning

987-519: A creed, although the 13 principles expounded by Maimonides in his 1160s Commentary on the Mishna , remained the most widely accepted. Various points were contested by many of Maimonides' contemporaries and later sages, such as the exact formulation and the status of disbelievers (either misinformed or expelled heretics). Similarly, Albo listed only three fundamentals, and did not regard the Messiah as

1128-491: A decade; the lifting of formal discrimination also strongly affected the Jews of independent Poland , Lithuania and other states. In the 1930s, it was estimated that no more than 20%–33% of Poland's Jews, the last stronghold of traditionalism where many were still living in rural and culturally-secluded communities, could be considered strictly observant. Only upon having become an embattled (though still quite large) minority, did

1269-419: A different response, which first arose in its very epicenter. Severe protests did not affect Temple congregants, eventually leading the wardens of Hamburg's Jewish community to a comprehensive compromise for the sake of unity. They replaced the elderly, traditional Chief Dayan Baruch Oser with Isaac Bernays . The latter was a university graduate, clean-shaven, and modern, who could appeal to the acculturated and

1410-510: A gentile play an organ on the Sabbath, were combined with theological issues. The Temple's revised prayer book omitted or rephrased petitions for the coming of the Messiah and renewal of sacrifices ( post factum , it was considered to be the first Reform liturgy). More than anything else, this doctrinal breach alarmed the traditionalists. Dozens of rabbis from across Europe united in support of

1551-592: A key tenet. Many who objected argued that the entire corpus of the Torah and the sayings of ancient sages were of canonical stature, rather than a few selected points. In later centuries, the 13 Principles became considered universally binding and cardinal by Orthodox authorities. During the Middle Ages, two systems of thought competed for primacy. The rationalist-philosophic school endeavored to present all commandments as serving higher moral and ethical purposes, while

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1692-503: A learned few). The combination of religious conservatism and modernity in everything else was emulated elsewhere, earning the label " Neo-Orthodoxy ". Bernays and his like-minded followers, such as Rabbi Jacob Ettlinger , fully accepted the platform of the moderate Haskalah , taking away its progressive edge. While old-style traditional life continued in Germany until the 1840s, secularization and acculturation turned Neo-Orthodoxy into

1833-521: A mistake of the common masses) was to be meticulously observed and revered. Sofer was frank and vehement about his stance, stating during the Hamburg dispute that prayers in the vernacular were not problematic per se , but he forbade them because they constituted an innovation. He succinctly expressed his attitude in wordplay he borrowed from the Talmud: "The new ( Chadash , originally meaning new grain)

1974-456: A modernized synagogue in Pressburg and other innovations, and his yeshiva was nearly closed by warden Wolf Breisach. But in 1822, three poor (and therefore traditional) community members, whose deceased apostate brother bequeathed them a large fortune, rose to the wardens' board. Breisach died soon after, and the Pressburg community became dominated by the conservatives. Sofer also possessed

2115-418: A new depth of thought that comes from the subtleties of a finer understanding." ArtScroll publications are best identified through the "hallmark features" of its design elements such as typeface and layout, through which "ArtScroll books constitute a field of visual interaction that enables and encourages the reader to navigate the text in particular ways." The emphasis on design and layout can be understood "as

2256-504: A partition. By 2005, that number went down to one, and ceased to exist when that synagogue resigned from the OU in 2015 after understanding that the OU was planning to expel it. In the postwar era, the vague traditional coalition came to a definite end. During and after the Holocaust , a new wave of strictly observant refugees arrived from Eastern and Central Europe. They typically regarded

2397-402: A pattern defined by the late Rabbi Hersh Goldwurm, "a Monsey, N.Y., scholar who died in 1993." The total cost of the project is estimated at US$ 21 million, most of which was contributed by private donors and foundations. Some volumes have up to 2 million copies in distribution, while more recent volumes have only 90,000 copies currently printed. A completed set was dedicated on February 9, 2005, to

2538-593: A perspective appealing to many Orthodox Jews, but especially to Orthodox Jews who have come from less religious backgrounds, but are returning to the faith ( Baalei Teshuva ). Due to the makeup of the Jewish community in the US, most of the prayer books are geared to the Ashkenazic custom. In more recent years, ArtScroll has collaborated with Sephardic community leaders in an attempt to bridge this gap. Examples of this include

2679-512: A polemic instigated by Hirsch. Lesser became a rallying point for conservative elements, concerned mainly with public standards of observance in critical fields such as marriage. A broad non-Reform, relatively traditional camp slowly coalesced as the minority within American Jewry, serving the nonobservant. Their synagogues liberalized their approach: omission of piyyutim from the liturgy; English-language sermons; secular education for

2820-581: A rabbinic ordination and limited knowledge would have marked him as a heretic by European standards . In 1845 he introduced the words "Orthodox" and "Orthodoxy" into the American Jewish discourse, explicitly to oppose Reform. Leeser was a staunch proponent of Zecharias Frankel , whom he considered the "leader of the Orthodox party". at a time when Positive-Historical and Orthodox positions were hardly distinguishable. In 1861, Leeser defended Frankel in

2961-627: A rabbinical seminary including secular studies. The progressives viewed him as too conservative. After four years of constant strife, he lost faith in the possibility of reuniting the Jewish public. In 1851, a group in Frankfurt am Main that opposed the Reform character of the Jewish community turned to Hirsch. He led them for the remainder of his life, finding Frankfurt a hospitable site for his unique ideology, which amalgamated acculturation, dogmatic theology, thorough observance, and strict secession from

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3102-400: A remnant of the past and lending credit to their own rival ideology. Thus, the term Orthodox is often used generically to refer to traditional (even if only in the sense that it is unrelated to modernist movement) synagogues, rites, and observances. Academic research noted that the formation of Orthodox ideology and organizations was itself influenced by modernity. This was brought about by

3243-642: A respectable level. There are dozens of cases where prepositions are misunderstood, where verb tenses are not perceived properly and where grammatical or linguistic terms are used incorrectly. Words are often vocalized incorrectly. These observations, it should be stressed, are not limited to the Bible text but refer to the talmudic, midrashic, targumic, medieval and modern works as well. Rabbinical passages are removed from their contexts, presented in fragmentary form thus distorting their contents, emended to update their messages even though these new ideas were not expressed in

3384-546: A salvific Messiah -King who will restore the Temple in Jerusalem and gather the people to Zion . Orthodox Judaism is not a centralized denomination. Relations between its different subgroups are often strained, and the exact limits of Orthodoxy are subject to intense debate. Very roughly, it may be divided between Haredi Judaism (ultra-Orthodox), which is more conservative and reclusive, and Modern Orthodox Judaism , which

3525-414: A strategy on the part of the publisher to achieve a range of cognitive as well as esthetic effects." The name ArtScroll was chosen for the publishing company to emphasize the visual appeal of the books. Mesorah Publications received widespread acclaim in response to its ArtScroll line of prayerbooks, starting with The Complete ArtScroll Siddur , Ed. Nosson Scherman, 1984. This work gained wide acceptance in

3666-405: A strong base in the form of his yeshiva , the world's largest at the time, with hundreds of students. And crucially, the large and privileged Hungarian nobility blocked most imperial reforms in the backward country, including those relevant to the Jews. Hungarian Jewry retained its pre-modern character well into the 19th century, allowing Sofer's disciples to establish a score of new yeshivas , at

3807-485: A symbol of Reform in Germany since 1818, so much that Hildesheimer seminarians had to sign a declaration that they would never serve in a synagogue that introduced one – was accepted with little qualm by the French Consistoire in 1856, as part of a series of synagogue regulations passed by Chief Rabbi Salomon Ulmann . Even Rabbi Solomon Klein of Colmar , the leader of Alsatian conservatives who partook in

3948-405: A time when these institutions were rapidly closing in the west, and a strong rabbinate to appoint them. A generation later, a self-aware Orthodoxy was well entrenched in the country. Hungarian Jewry gave rise both to Orthodoxy in general, in the sense of a comprehensive response to modernity, and specifically to the traditionalist, militant ultra-Orthodoxy . The 1818–1821 controversy also elicited

4089-496: A united observant pro-Zionist front would be formed, were dashed between 1897 and 1899, as both the Eastern European nationalist intellectuals and Theodor Herzl himself revealed an uncompromising secularist agenda, forcing traditionalist leaders to pick sides. In 1900, the anti-Zionist pamphlet Or la-Yesharim , endorsed by many Russian and Polish rabbis, largely demarcated the lines between the proto- Haredi majority and

4230-588: A widely available English-Hebrew Torah translation and commentary in the U.S. and other English-speaking countries. A 2018 review of Hebrew-English Chumashim said that ArtScroll's Stone Edition Chumash , often called The Stone Chumash , is "the most successful Orthodox replacement for the" Hertz Chumash . Mesorah has a line of Mishnah translations and commentaries, and a line of Babylonian Talmud translations and commentaries, The Schottenstein Edition of The Talmud Bavli ("Babylonian Talmud"). The set of Talmud

4371-421: A year. German Neo-Orthodoxy, in the meantime, developed a keen interest in the traditional Jewish masses of Russia and Poland; if at the past they were considered primitive, a disillusionment with emancipation and enlightenment made many young assimilated German Orthodox youth embark on journeys to East European yeshivot , in search of authenticity. The German secessionists already possessed a platform of their own,

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4512-503: Is a collective term for the traditionalist branches of contemporary Judaism . Theologically , it is chiefly defined by regarding the Torah , both Written and Oral , as literally revealed by God on Mount Sinai and faithfully transmitted ever since. Orthodox Judaism therefore advocates a strict observance of Jewish Law, or halakha , which is to be interpreted and determined only according to traditional methods and in adherence to

4653-525: Is forbidden by the Torah anywhere." Regarding the new, ideologically-driven sinners, Sofer commented in 1818 that they should have been anathemized and banished from the People of Israel like earlier heretical sects. Unlike most, if not all, rabbis in Central Europe, who had little choice but to compromise, Sofer enjoyed unique circumstances. He, too, had to tread carefully during the 1810s, tolerating

4794-402: Is often described as extremely conservative, ossifying a once-dynamic tradition due to the fear of legitimizing change. While this was sometimes true, its defining feature was not forbidding change and "freezing" Jewish heritage, but rather the need to adapt to the segment of Judaism in a modern world inhospitable to traditional practice. Orthodoxy often involved much accommodation and leniency. In

4935-842: Is probably an annotated Hebrew -English siddur ("prayerbook") ( The ArtScroll Siddur ). Its Torah translation and commentary, a series of translations and commentaries on books of the Tanach ( Hebrew Bible ), and an English translation and elucidation of the Babylonian Talmud have enjoyed great success. Other publications include works on Jewish Law , novels and factual works based on Jewish life or history, and cookbooks. The popular demand for ArtScroll's translations of classic Jewish works (e.g., Mishnah; Talmud) largely coincided with preexisting market demands, unappreciated to an extent, for English editions characterized by both high-fidelity translations as well as accompanying commentary in

5076-417: Is relatively open to outer society and partakes in secular life and culture. Each of those is itself formed of independent streams. These are almost uniformly exclusionist, regarding Orthodoxy as the only legitimate form of Judaism. While adhering to traditional beliefs, the movement is a modern phenomenon. It arose as a result of the breakdown of the autonomous Jewish community since the late 18th century, and

5217-553: The Aramaic / Hebrew Vilna Edition text, and the corresponding page consists of an English translation. The English translation has a bolded literal translation of the Talmud's text, but also includes un-bolded text clarifying the literal translation. (The original Talmud's text is often very unclear, referring to places, times, people, and laws that it does not explain. The un-bolded text attempts to explain these situations. The text of

5358-578: The Czar 's government all had little influence. School modernization under Max Lilienthal , the growth of rabbinical seminaries and the mandating to appoint clerks known as "official rabbis" all had little impact. Communal autonomy and the rabbinic courts' jurisdiction were abolished in 1844, but economic and social seclusion remained, ensuring the de facto authority of Jewish institutions and traditions. In 1880, only 21,308 Jewish pupils attended government schools, out of some 5 million Jews; In 1897, 97% of

5499-643: The Freie Vereinigung für die Interessen des Orthodoxen Judentums , founded by Samson Raphael Hirsch in 1885. In 1912, two German FVIOJ leaders, Isaac Breuer and Jacob Rosenheim , managed to organize a meeting of 300 seceding Mizrahi, proto- Haredi and secessionist Neo-Orthodox delegate in Katowice , creating the Agudath Israel party. While the Germans were a tiny minority in comparison to

5640-484: The French Revolution , was more and more inclined to tolerate Jews as a religious sect, but not as an autonomous entity, and sought to reform and integrate them as "useful subjects". Jewish emancipation and equal rights were discussed. The Christian (and especially Protestant ) separation of "religious" and "secular" was applied to Jewish affairs, to which these concepts were alien. The rabbis were bemused when

5781-545: The Graf-Wellhausen hypothesis formed the classical Orthodox response to Higher Criticism. Hoffman declared that for him, the unity of the Pentateuch was a given, regardless of research. Hirsch often lambasted Hoffman for contextualizing rabbinic literature. All of them stressed the importance of dogmatic adherence to Torah min ha-Shamayim , which led them to conflict with Rabbi Zecharias Frankel , Chancellor of

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5922-509: The Hamburg Temple in 1818 mobilized the conservative elements. The organizers of the synagogue wished to appeal to acculturated Jews with a modernized ritual. They openly defied not just the local rabbinic court that ordered them to desist, but published learned tracts that castigated the entire rabbinical elite as hypocritical and obscurant . The moral threat they posed to rabbinic authority, as well as halakhic issues such as having

6063-493: The Jewish Theological Seminary of Breslau . Unlike the Reform camp, Frankel insisted on strict observance and displayed great reverence towards tradition. But though appreciated by conservatives, his practice of Wissenschaft left him suspect to Hirsch and Hildesheimer. They demanded again and again that he state his beliefs concerning the nature of revelation. In 1859, Frankel published a critical study of

6204-675: The Library of Congress , and the siyum (celebration at the "completion") was held on March 15, 2005, the 13th yahrzeit of Jerome Schottenstein, at the New York Hilton . The blue-covered Hebrew Talmud set, which like the English counterpart is 73 volumes, has a HasKaMa (approbation) from a Bobover Rebbe, Grand Rabbi Naftali Halberstam . A French language set was begun. Mesorah and the Schottenstein family have also printed

6345-436: The Mishnah , and added that all commandments classified as " Law given to Moses at Sinai " were merely customs (he broadened Asher ben Jehiel 's opinion). Hirsch and Hildesheimer seized the opportunity and launched a public campaign against him, accusing him of heresy. Concerned that public opinion regarded both neo-Orthodoxy and Frankel's "Positive-Historical School" centered at Breslau as similarly observant and traditionalist,

6486-650: The Orthodox Jewish community, and within a few years became a popular Hebrew-English siddur (prayerbook) in the United States. It offered the reader detailed notes and instructions on most of the prayers and versions of this prayerbook were produced for the High Holidays , and the three pilgrimage festivals Passover , Sukkot and Shavuot . They are also well-known for their range of interlinear translated prayerbooks and machzorim , of which

6627-495: The Sabbateans or Frankists , against whom sanctions were levied. Their attitudes did not fit the criteria set when faith was a normative and self-evident part of worldly life, but rested on the realities of the new, secularized age. The wardens' class, which wielded most power within the communities, was rapidly acculturating and often sought to oblige the state's agenda. Rabbi Elazar Fleckeles , who returned to Prague from

6768-565: The Sabbath and holidays, consuming only kosher food, praying thrice a day, studying the Torah often, donning head covering and tassels for men and modest clothing for women, and so forth. Other key doctrines include belief in a future bodily resurrection of the dead , divine reward and punishment for the righteous and the sinners, the Election of Israel as a people bound by a covenant with God , and an eventual Messianic Age ruled by

6909-587: The Sages . The more radical among the Wissenschaft rabbis, unwilling to limit critical analysis or its practical application, coalesced around Rabbi Abraham Geiger to establish Reform Judaism . Between 1844 and 1846, Geiger organized three rabbinical synods in Braunschweig , Frankfurt and Breslau , to determine how to refashion Judaism for present times. The Reform conferences were met with uproar by

7050-491: The historical-critical study of scripture and the dominant philosophies of the day, especially Kant and Hegel . Influenced by the critical " Science of Judaism " ( Wissenschaft des Judentums ) pioneered by Leopold Zunz , and often in emulation of the Liberal Protestant milieu, they reexamined and undermined beliefs held as sacred in traditional circles, especially the notion of an unbroken chain from Sinai to

7191-455: The "zealots" were shocked by the demise of the traditional world into which they had been born. Like Moses Sofer a generation before them, these Orthodox émigrés moved east, to a pre-modern environment that they were determined to safeguard. Lichtenstein ruled out any compromise with modernity, insisting on maintaining Yiddish and traditional dress. They considered the Neologs as already beyond

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7332-530: The "zealots"' cause, dismissed their legal arguments. In 1865, the ultra-Orthodox convened in Nagymihály and issued a ban on various synagogue reforms, intended not against the Neologs but against developments in the Orthodox camp, especially after Samuel Sofer violated his father's expressed ban and instituted vernacular sermons in Pressburg. Schick, the country's most prominent decisor, and other leading rabbis refused to sign, though they did not publicly oppose

7473-707: The 5.2 million Jews in the Pale of Settlement and Congress Poland spoke Yiddish their mother tongue, and only 26% were literate in Russian. Though the Eastern European Haskalah challenged the traditional establishment, it flourished from the 1820s until the 1890s. Unlike its western counterpart, it thrived despite ongoing acculturation. The leading rabbis maintained the concept of communal unity: in 1882, when an Orthodox party in Galicia appealed for

7614-502: The Breslau School, who don silk gloves at their work, and Geiger who wields a sledgehammer . During the 1840s in Germany, as traditionalists became a clear minority, some Orthodox rabbis, such as Salomo Eger of Posen , urged the adoption of Moses Sofer 's position and to anathemize the principally nonobservant. Eating, worshipping or marrying with them were to be banned. Rabbi Jacob Ettlinger , whose journal Treue Zionswächter

7755-602: The Eastern Europeans, their modern education made them a prominent elite in the new organization, which strove to provide a comprehensive response to world Jewry's challenges in a strictly observant spirit. The Agudah immediately formed its Council of Torah Sages as supreme rabbinic leadership body. Many ultra-traditionalist elements in Eastern Europe, like the Belz and Lubavitch Hasidim, refused to join, viewing

7896-471: The English language generally uses Ashkenazi consonants and Sefardi vowels. The two major differences between the way Sefardi and Ashkenazi Hebrew dialects are transcribed are as follows: As such, the following transliterations are used: Dikduk (grammar) is anathema in many Jewish circles, but the translation and presentation of texts is, to a large extent, a philological activity and must be philologically accurate. The ArtScroll effort has not achieved

8037-581: The English translation appear extensive notes including diagrams. ArtScroll's English explanations and footnoted commentary in the Schottenstein Edition of the Talmud are based on the perspective of classical Jewish sources. The clarifying explanation is generally based on the viewpoint of Rashi , the medieval commentator who wrote the first comprehensive commentary on the Talmud. The Schottenstein Edition does not include contemporary academic or critical scholarship. The overall guidelines follow

8178-470: The English vernacular. Such editions are used even by American yeshivah graduates–who have had the benefit of exposure to Hebrew and Aramaic from a young age–inasmuch as it is often easier to effortlessly parse through the material in their native language in place of what may at times be a tedious endeavor of self-translation. In certain cases, reading the Judaic texts in one's native English can even "trigger

8319-464: The Frankfurt community, and decreed that all Orthodox should do the same. However, unlike the heterogeneous congregations of Hungary, which often consisted of recent immigrants, Frankfurt and most German communities were close-knit. The majority of Hirsch's congregants enlisted Rabbi Seligman Baer Bamberger , who was older and more conservative. Bamberger was concerned with the principal of unity among

8460-410: The Hamburg rabbinic court, banning the major practices enacted there and offering halakhic grounds for forbidding any changes. Most historians concur that the 1818–1821 Hamburg Temple dispute , with its concerted backlash against Reform and the emergence of a self-aware conservative ideology, marks the beginning of Orthodox Judaism. The leader and organizer of the Orthodox camp during the dispute, and

8601-603: The Hungarian ultra-Orthodox struggled to provide strong halakhic arguments. Michael Silber wrote: "These issues, even most of the religious reforms, fell into gray areas not easily treated within Halakha. It was often too flexible or ambiguous, at times silent, or worse yet, embarrassingly lenient." Schlesinger was forced to venture outside of normative law, into mystical writings and other fringe sources, to buttress his ideology. Most Hungarian Orthodox rabbis, while sympathetic to

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8742-454: The Law and commandments rests on coercion, enabling to force obedience and punish the transgressor. Denying this fact is akin to denying the sun at noon. However, maskilic '-rabbinic rivalry ended in most of Central Europe, as governments imposed modernization upon their Jewish subjects. Schools replaced traditional cheders , and standard German began to supplant Yiddish . Differences between

8883-553: The Mizrahi minority, and terminated dialogue; in 1911, when the 10th World Zionist Congress voted in favour of propagating non-religious cultural work and education, a large segment of the Mizrahi seceded and joined the anti-Zionists. In 1907, Eastern European proto- Haredi elements formed the Knesseth Israel party, a modern framework created in recognition of the deficiencies of existing institutions. It dissipated within

9024-529: The Orthodox need to tolerate the nonobservant majority: Many of their own congregants were far removed from strict practice. For example, he allowed congregants to drink wine poured by Sabbath desecrators, and to ignore other halakhic sanctions. Yet German neo-Orthodoxy could not legitimize nonobservance, and adopted a hierarchical approach, softer than traditional sanctions, but no less intent on differentiating sinners and righteous. Reform rabbis or lay leaders, considered ideological opponents, were castigated, while

9165-592: The Orthodox seceded from the Congress and appealed to Parliament in the name of religious freedom. This demonstrated the internalization of the new circumstances: Twenty years before, in 1851, Orthodox leader Meir Eisenstaedter petitioned the authorities to restore the old coercive powers of the communities. In 1871 the government recognized a separate Orthodox national committee. Communities that refused to join either side, labeled "Status Quo", were subject to Orthodox condemnation even when impeccably conservative. However,

9306-437: The Orthodox tolerated nonobservant Jews as long as they affiliated with the national committee: Adam Ferziger claimed that membership and loyalty, rather than beliefs and ritual behavior, emerged as the definitive manifestation of Jewish identity. The Hungarian schism was the most radical internal separation among the Jews of Europe. Hildesheimer returned to Germany soon after, disillusioned though not as pessimistic as Hirsch. He

9447-595: The Orthodox. Warden Hirsch Lehren of Amsterdam and Rabbi Jacob Ettlinger of Altona both organized anti-Reform manifestos, denouncing the new initiatives, signed by scores of rabbis from Europe and the Middle East. The tone of the signatories varied considerably along geographic lines: letters from traditional societies in Eastern Europe and the Ottoman Empire implored local leaders to petition

9588-502: The People Israel and dismissive of Hirsch, whom he regarded as unlearned and overly assimilated. He decreed that since the mother community was willing to finance Orthodox services and allow them religious freedom, secession was unwarranted. Eventually, less than 80 families from Hirsch's 300-strong congregation followed their rabbi. The vast majority of the 15%–20% of German Jews affiliated with Orthodox institutions cared little for

9729-497: The Talmud also contains few prepositions, articles, etc. The un-bolded text takes the liberty of inserting these parts of speech.) The result is an English text that reads in full sentences with full explanations, while allowing the reader to distinguish between direct translation and a more liberal approach to the translation. (This also results in one page of the Vilna Talmud requiring several pages of English translation.) Below

9870-608: The Talmudic exegesis , which derived laws from the Torah 's text by employing hermeneutics , was binding d'Oraita . Geiger and others presented exegesis as an arbitrary, illogical process, and consequently defenders of tradition embraced Maimonides ' claim that the Sages merely buttressed already received laws with biblical citations, rather than actually deriving them. Jay Harris commented, "An insulated orthodox, or, rather, traditional rabbinate, feeling no pressing need to defend

10011-424: The Temple leaders. He introduced secular studies for children, wore a cassock like a Protestant clergyman, and delivered vernacular sermons. He forbade the spontaneous, informal character of synagogue conduct typical of Ashkenazi tradition, and ordered prayers to be somber and dignified. Bernays' style re-unified the Hamburg community by accommodating their aesthetic demands (but not theological ones, raised by only

10152-409: The Torah community." The Mesorah Heritage Foundation box printed on the inner page of ArtScroll publications lists Rabbi David Feinstein 's name first. Mesorah Publications is the "parent" company of ArtScroll; the name Mesorah was not part of ArtScroll's publications for the first book published, Megilas Esther (1976). ArtScroll publishes books on a variety of Jewish subjects. The best known

10293-732: The UOR as overly Americanized. Typical of these was Rabbi Aaron Kotler , who established Lakewood Yeshiva in New Jersey in 1943. Alarmed by the American innovations, Kotler turned his institution into an enclave, around which a community slowly evolved. It was unlike his prewar yeshiva at Kletsk , Poland , whose students mingled with the rest of the population. Lakewood pioneered the homogeneous, voluntary and enclavist model of postwar Haredi communities, which were independent entities developing their own subculture. The new arrivals soon dominated

10434-556: The affluent wardens' class ( parnasim ), judicially subject to rabbinical courts , which governed most civil matters. The rabbinical class monopolized education and morals, much like the Christian clergy. Jewish Law was considered normative and enforced upon transgressors (common sinning was rebuked, but tolerated) invoking all communal sanctions: imprisonment, taxation, flogging, pillorying, and, especially, excommunication . Cultural, economic, and social exchange with non-Jewish society

10575-546: The attributes of God in Judaism : one and indivisible, preceding all creation, which God alone brought into being, eternal, omniscient, omnipotent, absolutely incorporeal, and beyond human reason. This basis is evoked in many foundational texts, and is repeated often in daily prayers, such as in Judaism's creed-like Shema Yisrael : "Hear, O Israel, the Lord is our God, the Lord is One." Maimonides delineated this understanding of

10716-494: The authorities and have them ban the movement. Signers from Central and Western Europe used terms commensurate with the liberal age. All were implored by the petitioners to be brief and accessible; complex halakhic arguments, intended to convince the rabbinic elite in past generations, were replaced by an appeal to the secularized masses. The struggle with Wissenschaft criticism shaped the Orthodox. For centuries, Ashkenazi rabbinic authorities espoused Nahmanides ' position that

10857-700: The castigation of Zecharias Frankel, allowed the instrument in his community. In England, Rabbi Nathan Marcus Adler 's United Synagogue shared a similar approach: It was vehemently conservative in principle and combated ideological reformers , yet served a nonobservant public – as Todd Endelman noted, "While respectful of tradition, most English-born Jews were not orthodox in terms of personal practice. Nonetheless they were content to remain within an orthodox congregational framework" – and introduced considerable synagogue reforms. The slow pace of modernization in Russia, Congress Poland and Romanian principalities delayed

10998-407: The clergy; and many did not partition men and women. In 1885, the antinomian Pittsburgh Platform moved conservative religious leaders to found the Jewish Theological Seminary of America (JTS). Orthodoxy never became consistent and was mainly motivated by a rejection of Reform. They variously termed their ideology as "Enlightened Orthodoxy" or " Conservative Judaism ". The latter gradually became

11139-568: The common mass was to be carefully handled. Some German neo-Orthodox believed that while doomed to minority status in their native country, their ideology could successfully confront modernity and unify Judaism in more traditional communities to the east. In 1847, Hirsch was elected Chief Rabbi of Moravia , where old rabbinic culture and yeshiva s were still extant. His expectations were dashed as traditionalist rabbis scorned him for his European manners and lack of Talmudic acumen. They became enraged by his attempts to reform synagogues and to establish

11280-445: The continuum of received precedent through the ages. It regards the entire halakhic system as ultimately grounded in immutable revelation, essentially beyond external and historical influence. More than any theoretical issue, obeying the dietary , purity , ethical and other laws of halakha is the hallmark of Orthodoxy. Practicing members are easily distinguishable by their lifestyle, refraining from doing numerous routine actions on

11421-488: The countryside in 1783, recalled that he first faced there "new vices" of principled irreverence towards tradition, rather than "old vices" such as gossip or fornication. In Hamburg , Rabbi Raphael Cohen attempted to reinforce traditional norms. Cohen ordered the men in his community to grow a beard, forbade holding hands with one's wife in public, and decried women who wore wigs, instead of visible headgear , to cover their hair; Cohen taxed and otherwise persecuted members of

11562-529: The crisis of traditional society for decades. , Harsh discrimination and active persecution of Jews continued there until 1917. Old-style education in the heder and yeshiva remained the norm, retaining Hebrew as the language of the elite and Yiddish as the vernacular. The defining fault-line of Eastern European Jews was between the Hasidim and the Misnagdic reaction against them. Reform attempts by

11703-474: The decree. On the other end of the spectrum, Hildesheimer's planned seminary was too radical for the same mainstream rabbis, and he became marginalized and isolated by 1864. The internal Orthodox division was complicated by growing tension with the Neologs. In 1869, the Hungarian government convened a General Jewish Congress that was aimed at creating a national representative body. Fearing Neolog domination,

11844-795: The design has been patent protected. While many Conservative synagogues rely on the Siddur Sim Shalom or Or Hadash prayer books and Etz Hayim Humash , "a small but growing number of North American Conservative Jewish congregations ... have recently adopted ArtScroll prayer books and Bibles as their 'official' liturgical texts, not to mention a much larger number of Conservative synagogues that over recent years have grown accustomed to individual congregants participating in prayer services with editions of ArtScroll prayer books in their hands." The shift has mainly occurred among more traditionally minded Conservative congregants and rabbis (sometimes labeled "Conservadox") "as an adequate representation of

11985-505: The divinely revealed status of the Torah and a strict observance of halakha , separating it from Conservative ideology. Physically separate seating (symbolized by gender partitions ) became the distinguishing mark of Orthodox/Conservative affiliation in the 1950s, and as pushed by the RCA. However, many Modern Orthodox followers were barely observant, and many synagogues did not use a gender partition. As late as 1997, seven OU congregations lacked

12126-494: The emergence of distinctly Orthodox communities and ideologies, were the exception rather than the rule in Central and Western Europe. France, Britain, Bohemia, Austria and other countries saw both a virtual disappearance of traditional Jewish life, and no serious interest in bridging Judaism and modernity. The official rabbinate remained technically traditional, in the default sense of not introducing ideological change. The organ –

12267-694: The epithet Haredim (generic term for the observant and the pious). Jewish nationalism, particularly Zionism , with its nonobservant if not staunchly secular partisans, was the key question facing Eastern European traditionalists, although it was tangled with modernization. Salmon claimed that the future Zionists were: supportive of a national agenda; motivated by criticism of Jewish society; supportive of modernity; tolerant of nonobservance; and approving of traditional faith and practice. Their proto- Haredi opponents sharply rejected all he former positions and espoused staunch conservatism, which idealized existing norms. Any illusion that differences could be blanded and

12408-571: The establishment and the Enlightened became irrelevant, and the former often embraced the views of the latter (now antiquated, as more aggressive modes of acculturation replaced the Haskalahs program). In 1810, when philanthropist Israel Jacobson opened what was later identified as the first Reform synagogue in Seesen , with modernized rituals, he encountered little protest. The founding of

12549-695: The floors with him." ArtScroll publications, such as the Stone Editions of Tanakh (Hebrew Bible) and Chumash (Pentateuch) use many more transliterated Hebrew words than English words, compared to editions such as the Tanakh of the Jewish Publication Society . This reflects a higher use of untranslated Hebrew terminology in Haredi English usage. ArtScroll's transliteration system for Hebrew transliteration for readers of

12690-616: The form of the Haskalah (Jewish Enlightenment) movement which came to the fore in 1782. Hartwig Wessely , Moses Mendelssohn , and other maskilim called for a reform of Jewish education , abolition of coercion in matters of conscience , and other modernizing measures. They bypassed rabbinic approval and set themselves, at least implicitly, as a rival intellectual elite. A bitter struggle ensued. Reacting to Mendelssohn's assertion that freedom of conscience must replace communal censure, Rabbi Cohen of Hamburg commented: The very foundation of

12831-571: The heir of late Hatam Sofer, considered appointing Hildesheimer as his assistant-rabbi in Pressburg and instituting secular studies in the city's great yeshiva . The rabbi of Eisenstadt believed that only a full-fledged modern rabbinical seminary could fulfill his neo-Orthodox agenda. In the 1850s and 1860s, however, a radical reactionary Orthodox party coalesced in the northeastern regions of Hungary . Led by Rabbi Hillel Lichtenstein , his son-in-law Akiva Yosef Schlesinger and decisor Chaim Sofer ,

12972-505: The importance of daily practice and adherence to halakha (Jewish law) mooted theoretical issues. Others dismissed this view entirely, citing ancient rabbinic debates that castigated various heresies with little reference to observance. However, even without a uniform doctrine, Orthodox Judaism is basically united in its core beliefs. Disavowing them is a major blasphemy . . Several medieval authorities attempted to codify these beliefs, including Saadia Gaon and Joseph Albo . Each composed

13113-423: The issues raised by modernization. They themselves often disliked the name that was earlier adopted by eastern Christianity, preferring titles such as "Torah-true" ( gesetztreu ). They often declared they used it only as a convenience. German Orthodox leader Rabbi Samson Raphael Hirsch referred to "the conviction commonly designated as Orthodox Judaism"; in 1882, when Rabbi Azriel Hildesheimer became convinced that

13254-492: The largest publisher of Jewish books in the United States. After decades of being headquartered in New York, ArtScroll moved to New Jersey in 2020. Among other things, ArtScroll's headquarters in Rahway is notable for their in-house green screen studio used for the production of Inside ArtScroll videos made available online , as well as non-ArtScroll videos such as Mishpacha interviews and other "films that are broadcasted to

13395-428: The like are forbidden.) The utter imperceptibility of God, considered as beyond human reason and only reachable through what he chooses to reveal, was emphasized among others in the ancient ban on making any image of him . Maimonides and virtually all sages in his time and thereafter stressed that the creator is incorporeal, lacking "any semblance of a body". While incorporeality has almost been taken for granted since

13536-471: The local traditionalists complete their transformation into Orthodox, albeit never as starkly as in Hungary or Germany. Eastern European Orthodoxy, whether Agudah or Mizrahi, always preferred cultural and educational independence to communal secession, and maintained strong ties and self-identification with the general Jewish public. Within its ranks, the 150-years-long struggle between Hasidim and Misnagdim

13677-432: The mid-1980s, research on Orthodox Judaism became a scholarly discipline, examining how the need to confront modernity shaped and changed its beliefs, ideologies, social structure, and halakhic rulings, separating it from traditional Jewish society. Until the latter half of the 18th century, Jewish communities in Central and Western Europe were autonomous entities, with distinct privileges and obligations. They were led by

13818-548: The more traditional liturgy they seek to embrace." Since the advent of ArtScroll, a number of Jewish publishers have printed books and siddurim with similar typefaces and commentary, but with a different commentary and translation philosophy. In 1993, Mesorah Publications published The Chumash: The Stone Edition , a translation and commentary on the Chumash arranged for liturgical use and sponsored by Irving I. Stone of American Greetings , Cleveland, Ohio . It has since become

13959-442: The most influential figure in early Orthodoxy, was Rabbi Moses Sofer of Pressburg , Hungary . Historian Jacob Katz regarded him as the first to grasp the realities of the modern age. Sofer understood that what remained of his political clout would soon disappear, and that he had largely lost the ability to enforce observance; as Katz wrote, "obedience to halakha became dependent on recognizing its validity, and this very validity

14100-485: The movement as a dangerous innovation; and the organized Orthodox in Hungary rejected it as well, especially after it did not affirm a commitment to communal secession in 1923. In the Interwar period , sweeping secularization and acculturation deracinated old Jewish society in Eastern Europe. The October Revolution granted civil equality and imposed anti-religious persecutions, radically transforming Russian Jewry within

14241-447: The movement both tolerated and advocated modernization: Traditionally rare formal religious education for girls was introduced; modesty and gender separation were relaxed to match German society; men went clean-shaven and dressed like Gentiles; and exclusive Torah study virtually disappeared. Basic religious studies incorporating German Bildung provided children with practical halakhic knowledge for thriving in modern society. Ritual

14382-475: The mystical tradition, exemplified in Kabbalah , assigned each rite with a role in hidden dimensions of reality. Sheer obedience, derived from faithfulness to one's community and ancestry, was believed sufficient for the common people, while the educated chose one of the two schools. In the modern era, the prestige of both declined, and "naive faith" became popular. At a time when contemplation in matters of belief

14523-521: The need to defend the very concept of tradition in a world where that was no longer self-evident. When secularization and the dismantlement of communal structures uprooted the old order of Jewish life, traditionalist elements united to form groups that had a specific self-understanding. This, and all that it entailed, constituted a notable change, for the Orthodox had to adapt to modern society no less than anyone else; they developed novel, sometimes radical, means of action and modes of thought. "Orthodoxization"

14664-670: The non-Orthodox. That year, Hildesheimer visited Hungary. Confounded by urbanization and acculturation – and the rise of Neology , a nonobservant laity served by rabbis who mostly favoured the Positive-Historical approach – the elderly local rabbis at first welcomed Hildesheimer. He opened a modern school in Eisenstadt that included secular studies in the curriculum. Traditionalists such as Moshe Schick and Yehudah Aszód sent their sons to study there. Samuel Benjamin Sofer ,

14805-590: The norm. Separation of church and state and dynamic religiosity along the Protestant model shaped synagogue life. In the mid-19th century, Reform Judaism spread rapidly, made popular by formally abandoning traditions that few upheld. The United States was labeled the Treife Medina , or "Profane Country", in Yiddish . Isaac Leeser was an ultra-traditionalist in the American context, although his lack of

14946-576: The notion that the Oral and Written Law were intertwined and inseparable. Wissenschaft posed a greater challenge to the modernized neo-Orthodox than to the traditionalist. Hirsch and Hildesheimer divided on the matter, anticipating modernist Orthodox attitudes to the historical-critical method. Hirsch argued that analyzing minutiae of tradition as products of their historical context was akin to denying its divine origin and timeless relevance. Hildesheimer consented to research under limits, subjugating it to

15087-505: The now-lost communal autonomy, the Neo-Orthodox turned Judaism from an all-encompassing practice into a private religious conviction. In the late 1830s, modernist pressures in Germany shifted from the secularization debate, moving into the "purely religious" sphere of theology and liturgy. A new generation of university-trained rabbis (many German states required communal rabbis to possess such education) sought to reconcile Judaism with

15228-427: The observant community lest any compromise legitimize the progressives' claim that the law was fluid or redundant. He was unwilling to trade halakhic opinions for those he considered to be pretending to honor the rules of rabbinic discourse, while intending to undermine them. Sofer regarded traditional customs as equivalent to vows; he warned in 1793 that even the "custom of ignoramuses" (one known to be rooted solely in

15369-523: The pale of Jewishness, and were more concerned with neo-Orthodoxy, which they regarded as a thinly-veiled gateway for a similar fate. Chaim Sofer summarized their view of Hildesheimer: "The wicked Hildesheimer is the horse and chariot of the Evil Inclination ... All the heretics in the last century did not seek to undermine the Law and the Faith as he does." In their struggle against acculturation,

15510-680: The polemics. They did not secede over reasons of finance and familial relations. Only a handful of Secessionist, Austrittorthodox , communities were established in the Reich; almost everyone remained Communal Orthodox, Gemeindeortodox , within Liberal mother congregations. The Communal Orthodox argued that their approach was true to Jewish unity and decisive in maintaining public standards of observance and traditional education in Liberal communities. The Secessionists viewed them as hypocritical middle-of-the-roaders. The conflicts in Hungary and Germany, and

15651-409: The predetermined sanctity of the subject matter and accepting its results only when they accorded with the latter. More importantly, while he was content to engage academically, he opposed its practical application in religious questions, requiring traditional methods to be used. Hildesheimer's approach was emulated by his disciple Rabbi David Zvi Hoffmann , a scholar and apologetic. His polemic against

15792-605: The preferred term. Strictly traditionalist Eastern European immigrants formed the Union of Orthodox Rabbis (UOR) in 1902, in direct opposition to the Americanized OU and JTS. The UOR frowned upon English-language sermons, secular education and any acculturation. In 1897, an old-style yeshiva , Rabbi Isaac Elchanan Theological Seminary (RIETS), was founded in New York. Its students rebelled in 1908, demanding rabbinic training more like that of their JTS peers. In 1915, RIETS

15933-486: The priestly caste who left the city to marry divorcees, men who appealed to state courts , those who ate food cooked by Gentiles , and other transgressors. Hamburg's Jews repeatedly appealed to the civil authorities, which eventually justified Cohen. However, the unprecedented meddling in his jurisdiction profoundly shocked him and dealt a blow to the prestige of the rabbinate. An ideological challenge to rabbinic authority, in contrast to prosaic secularization, appeared in

16074-436: The public understood that his philosophy and Liberal Judaism were radically different, he removed the word Orthodox from the name of his Hildesheimer Rabbinical Seminary . By the 1920s, the term had become common and accepted even in Eastern Europe. Orthodoxy perceives itself as the only authentic continuation of Judaism as it was until the crisis of modernity. Its progressive opponents often shared this view, regarding it as

16215-498: The publication committee shortly thereafter. He began by donating funds for the project in memory of his parents Ephraim and Anna Schottenstein one volume at a time, and later decided to back the entire project. When Jerome died, his children and widow, Geraldine, rededicated the project to his memory in addition to those of his parents. The goal of the project was to, "open the doors of the Talmud and welcome its people inside." The text generally consists of two side-by-side pages: one of

16356-411: The recent trend of most Haredi press omitting images of women from their magazines or newspapers, ArtScroll continues to publish pictures of women in their books. When someone authoring a biography to be published by ArtScroll requested that pictures of women be left out, ArtScroll "basically told him to go fly a kite, [and] we sent him to an adam gadol [a prominent Torah scholar ] who basically washed

16497-464: The right of secession, the Netziv and other Russian rabbis forbade it for contradicting the idea of Israel's unity. In the 1860s and 1870s, moderate maskilic rabbis like Yitzchak Yaacov Reines and Yechiel Michel Pines called for inclusion of secular studies in the heder s and yeshiva s, anticipating a communal disintegration as in the west. Instead they proposed a careful modernization, based on

16638-545: The sobriquets of "the Jewish Martha Stewart " and the "kosher diva ". ArtScroll has realized the books' salability by extending beyond its traditional Orthodox Jewish market into the mainstream market, including sales on Amazon , at Barnes & Noble and Christian evangelical booksellers , in Williams Sonoma stores, and in supermarkets. Works published by Mesorah under this imprint adhere to

16779-481: The state expected them to assume pastoral care, foregoing their principal judicial role. Of secondary importance, much less than the civil and legal transformations, were the ideas of Enlightenment that chafed at the authority of tradition and faith. By the end of the 18th century, the weakened rabbinic establishment was facing a new kind of transgressor: they could not be classified as tolerable sinners overcome by their urges ( khote le-te'avon ), or as schismatics like

16920-454: The strict right-wing of German Jewry. It was fully articulated by Bernays' mid-century disciples Samson Raphael Hirsch and Azriel Hildesheimer . Hirsch, a Hamburg native who was ten during the Temple dispute, combined Orthodox dogmatism and militancy against rival interpretations of Judaism, granting leniency on many cultural issues and embraced German culture. The novel mixture termed Neo-Orthodoxy spread. While insisting on strict observance,

17061-537: The term Orthodox Jews was made in the Berlinische Monatsschrift in 1795. The word Orthodox was borrowed from the general German Enlightenment discourse, and used to denote those Jews who opposed Enlightenment. During the early and mid-19th century, with the advent of the progressive movements among German Jews, and especially early Reform Judaism , the title Orthodox became the epithet of traditionalists who espoused conservative positions on

17202-521: The texts themselves, misvocalized, and mistranslated: i.e. misrepresented. Meir Zlotowitz Too Many Requests If you report this error to the Wikimedia System Administrators, please include the details below. Request from 172.68.168.226 via cp1108 cp1108, Varnish XID 229477438 Upstream caches: cp1108 int Error: 429, Too Many Requests at Thu, 28 Nov 2024 08:38:14 GMT Orthodox Judaism Orthodox Judaism

17343-504: The tone: A long paragraph includes " No non-Jewish sources have even been consulted, much less quoted. I consider it offensive that the Torah should need authentication from the secular or so-called 'scientific' sources." Frequently coalescing to give voice to ArtScroll's worldview is, in the words of Scherman, "a heavy combination of mussar and chassidus that we incorporate into our commentary" such as commentary by Hasidic Rabbis Tzadok HaKohen and Yehudah Leib Alter . Despite

17484-567: The traditionalist wing of American Jewry, forcing locals to adopt their views. The younger generation in the JTS and the Rabbinical Assembly concurrently demanded greater clarity, theological unambiguity and halakhic independence from the Orthodox veto on serious innovations. In 1935, for example, the RA shelved its proposal for a solution to the agunah predicament. "Conservative Judaism"

17625-519: The two continued producing commentaries, beginning with a translation and commentary on the rest of the Five Megillot ( Song of Songs , Ecclesiastes , Lamentations and Ruth ), and went on to publish translations and commentaries on the Torah , Prophets , Talmud , Passover Haggadah , siddurs and machzors . By 1990, ArtScroll had produced more than 700 books, including novels, history books, children's books and secular textbooks, and became

17766-430: The two stressed that the difference was dogmatic and not halakhic . They managed to tarnish Frankel's reputation in the traditional camp and delegitimized him for many. The Positive-Historical School is regarded by Conservative Judaism as an intellectual forerunner. While Hildesheimer distinguished Frankel's observant disciples from Reform proponents, he wrote in his diary: how meager is the principal difference between

17907-484: The validity of the Oral Law, could confidently appropriate the vision of most medieval rabbinic scholars; a defensive German Orthodoxy, by contrast, could not. ... Thus began a shift in understanding that led Orthodox rabbis and historians in the modern period to insist that the entire Oral Law was revealed by God to Moses at Sinai." 19th-Century Orthodox commentaries, like those authored by Malbim , attempted to amplify

18048-401: The young. Bernays signified a new era, and historians marked him as the first modern rabbi, fitting the demands of emancipation: his contract forbade him to tax, punish, or coerce, and he lacked political or judiciary power. He was forbidden from interfering in the Temple's conduct. Conservative in the principal issues of faith, in aesthetic, cultural, and civil matters, Bernays was a reformer and

18189-538: Was a contingent process, drawing from local circumstances and dependent on the threat sensed by its proponents: a sharply-delineated Orthodox identity appeared in Central Europe, in Germany and Hungary, by the 1860s; a less stark one emerged in Eastern Europe during the Interwar period . Among the Jews of the Muslim lands , similar processes on a large scale began only around the 1970s, after they immigrated to Israel. Orthodoxy

18330-484: Was adopted as an exclusive label by most JTS graduates and RA members, became a distinct movement. In 1950, the Conservatives signaled their break with Orthodoxy by acceptance of a far-reaching legal decision, which allowed one to drive to the synagogue and to use electricity on Sabbath. Judaism never formulated a conclusive credo ; whether it reflects a dogma remains controversial. Some researchers argued that

18471-474: Was appointed rabbi of the Orthodox sub-community in Berlin (which had separate religious institutions but was not formally independent of the Liberal majority), where he finally established his seminary. In 1877, a law enabling Jews to secede from their communities without baptism was passed in Germany. It was a stark example that Judaism was now confessional, not corporate. Hirsch withdrew his congregation from

18612-557: Was approached by Zlotowitz who had helped him write copy for brochures and journals in the past, and they collaborated on a few projects. In late 1975, Zlotowitz wrote an English translation and commentary on the Book of Esther in memory of a friend, and asked Scherman to write the introduction. The book sold out its first edition of 20,000 copies within two months. With the encouragement of Rabbis Yaakov Yitzchok Ruderman , Mordechai Gifter , Moses Feinstein , Yaakov Kamenetsky , and others,

18753-473: Was associated with secularization, luminaries such as Yisrael Meir Kagan stressed the importance of simple, unsophisticated commitment to the precepts passed down from the Beatified Sages. This became standard in the ultra-Orthodox world. Judaism adheres to monotheism , the belief in one God. The basic tenets of Orthodoxy, drawn from ancient sources like the Talmud and later sages, chiefly include

18894-435: Was challenged by those who did not obey". He was deeply troubled by reports from his native Frankfurt and the arrival from the west of dismissed rabbis, ejected by progressive wardens, or pious families, fearing for the education of their children. These émigrés often became ardent followers. Sofer's response to the crisis of traditional Jewish society was unremitting conservatism, canonizing every detail of prevalent norms in

19035-553: Was completed in late 2004, giving a 73 volume English edition of the entire Talmud. This was the second complete translation of the Talmud into English (the other being the Soncino Talmud published in the United Kingdom during the mid-twentieth century). The first volume, Tractate Makkos, was published in 1990, and dedicated by Mr. and Mrs. Marcos Katz. Jerome Schottenstein was introduced by Rabbi Dr. Norman Lamm to

19176-663: Was largely subsided; the latter were even dubbed henceforth as "Litvaks", as the anti-Hasidic component in their identity was marginalized. In the interwar period, Rabbi Yisrael Meir Kagan emerged as the popular leader of the Eastern European Orthodox, particularly the Agudah-leaning. American Jewry of the 19th century was small and lacked traditional institutions or strong rabbinic presence due to its immigrant-based nature. This informality allow religious innovation to flourish. Voluntary congregations were

19317-473: Was limited and regulated. This state of affairs came to an end with the rise of the modern, centralized state, which appropriated all authority. The nobility, clergy, urban guilds, and all other corporate estates were gradually stripped of privileges, inadvertently creating a more equal and secularized society. The Jews were one of the groups affected: excommunication was banned, and rabbinic courts lost almost all their jurisdiction. The state, especially following

19458-558: Was much shaped by a conscious struggle against the pressures of secularization , acculturation and rival alternatives. The strictly observant Orthodox are a definite minority among all Jews, but there are also numerous semi- and non-practicing persons who are officially affiliated or personally identify with the movement. In total, Orthodox Judaism is the largest Jewish religious group, estimated to have over 2 million practicing adherents, and at least an equal number of nominal members or self-identifying supporters. The earliest known mention of

19599-475: Was reformed to match prevalent aesthetic conceptions, much like non-Orthodox synagogues though without the ideological undertone, and the liturgy was often abbreviated. Neo-Orthodoxy mostly did not attempt to reconcile its conduct and halakhic or moral norms. Instead it adopted compartmentalization, de facto limiting Judaism to the private and religious spheres, while otherwise yielding to outer society. While conservative Rabbis in Hungary still thought in terms of

19740-618: Was reorganized as a Modern Orthodox institution, and a merger with the JTS was discussed. In 1923, the Rabbinical Council of America was established as the OU's clerical association. Between the ultra-Orthodox and Conservatives, Modern Orthodoxy emerged as a distinct movement. Its postwar leader, Rabbi Joseph B. Soloveitchik , left Agudas Israel to adopt a positive, if reserved, attitude toward Western culture. As dean of RIETS and honorary chair of RCA's halakha committee, Soloveitchik shaped Modern Orthodoxy for decades. RCA stressed

19881-485: Was the first regular Orthodox newspaper, signifying the coalescence of a distinct Orthodox millieu, rejected their call. Ettlinger, and German neo-Orthodoxy in his wake, chose to regard the modern secularized Jew as a transgressor rather than a schismatic. He adopted Maimonides' interpretation of the Talmudic concept tinok shenishba (captured infant), a Jew by birth who was not raised as such and therefore could be absolved for not practicing, and greatly expanded it to serve

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