Zeitschriftenartikel: „Rabbinate“

1

Wilhelm, C., und T. Grill. „The German Rabbinate Abroad * Introduction“. Leo Baeck Institute Yearbook 57, Nr. 1 (01.01.2012): 69–72. http://dx.doi.org/10.1093/leobaeck/ybs001.

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2

Zierler, Wendy. „A Dignitary in the Land? Literary Representations of the American Rabbi“. AJS Review 30, Nr. 2 (27.10.2006): 255–75. http://dx.doi.org/10.1017/s0364009406000122.

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The Haskalah of the late eighteenth century, it is often observed, dealt a major blow to many traditional Ashkenazic institutions, including the rabbinate. Formerly extolled by their communities in nearly God-like superlatives—such as “Chief shepherd, a dignitary in the land … Prince among princes in Torah and wisdom”—rabbis became the object of trenchant criticism during this period. The maskilim, formerly denizens of the yeshivot, cast special aspersion on rabbis and their assertion of the authority of Jewish law, charging that the rabbinic insistence on stringencies and legal minutiae was the source of all that was wrong with Diaspora Jewish life. Much of the critique of the rabbinate targeted the culture of yeshiva learning that supported it; the maskilim promoted the study of philosophy, science, Hebrew literature, and the scientific study of Judaism. Often, this literary and philosophical assault on the authority, role, and Talmud-centeredness of the rabbinate took the form of a critique of arranged marriages and the unequal status of women in Jewish law.

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3

SHERIDAN, Sybil. „History of Women in the Rabbinate“. Journal of the European Society of Women in Theological Research 8 (01.01.2000): 143–57. http://dx.doi.org/10.2143/eswtr.8.0.2022901.

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4

Shapiro, Marc B. „A Concise History of the Rabbinate“. Journal of Jewish Studies 47, Nr. 1 (01.04.1996): 180–82. http://dx.doi.org/10.18647/1881/jjs-1996.

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5

Gaimani, Aharon. „Succession to the Rabbinate in Yemen“. AJS Review 24, Nr. 2 (November 1999): 301–23. http://dx.doi.org/10.1017/s0364009400011272.

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Rabbinical appointments in modern times have been the subject of some study: in Ashkenaz it was customary for a son to inherit the office of rabbi from his father, provided he was deserving. Simḥa Assaf writes: “We do not find [in earlier periods] the practice which is widespread today, whereby a community, upon the death of its rabbi, appoints his son or son-in-law even if they are unworthy replacements. Previously, communities were not subject to this ‘dynastic imposition.’” Under the rule of the Ottoman Empire, in the seventeenth century, there are attestations of the rabbinical office becoming a dynasty reserved for certain families, notably Ṭayṭaṣaq, Ṣarfati and ‘Arameh, in Saloniki.Although the rabbinate was not perceived as the rightful monopoly of any particular family, interviews conducted with rabbis and community leaders on this point indicate that certain families had clearly been preferred over others. From the seventeenth century onwards this grew more pronounced: occasionally, the community would refrain from appointing a new rabbi and wait for a younger son to reach maturity so he could inherit his father's position.

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6

Schwarzfuchs, Simon. „The inheritance of the rabbinate reconsidered“. Jewish History 13, Nr. 1 (März 1999): 25–33. http://dx.doi.org/10.1007/bf02337428.

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7

Nevins, Arthur J. „Rabbinate and Laity in the Internet Age“. Conservative Judaism 61, Nr. 3 (2010): 65–75. http://dx.doi.org/10.1353/coj.2010.0016.

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8

Freud-Kandel, Miri. „THE BRITISH CHIEF RABBINATE: A VIABLE INSTITUTION?“ Journal of Modern Jewish Studies 10, Nr. 1 (März 2011): 43–64. http://dx.doi.org/10.1080/14725886.2011.556018.

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9

Brasz, C. „Dutch Jewry and its Undesired German Rabbinate“. Leo Baeck Institute Yearbook 57, Nr. 1 (01.01.2012): 73–86. http://dx.doi.org/10.1093/leobaeck/ybs008.

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10

Perez, Nahshon, und Elisheva Rosman-Stollman. „Balaniyot, Baths and Beyond“. Journal of Law, Religion and State 7, Nr. 2 (04.04.2019): 184–212. http://dx.doi.org/10.1163/22124810-00702003.

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Ritual immersion in Israel has become a major point of contention between Israeli-Jewish women and the state-funded Chief Rabbinate of Israel. In order to conduct a religious household, Orthodox Jewish women are required to immerse in a ritual bath (mikveh) approximately once a month. However, in Israel, these are strictly regulated and managed by the Chief Rabbinate, which habitually interferes with women’s autonomy when immersing. The article presents the case, then moves to discuss two models of religion-state relations: privatization and evenhandedness (roughly the modern version of nonpreferentialism), as two democratic models that can be adopted by the state in order to properly manage religious services, ritual baths included. The discussion also delineates the general lessons that can be learned from this contextual exploration, pointing to the advantages of the privatization model, and to the complexities involved in any evenhanded approach beyond the specific case at hand.

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11

Wilke, Carsten L. „Theologie im Tauchbad“. Aschkenas 30, Nr. 2 (25.11.2020): 271–302. http://dx.doi.org/10.1515/asch-2020-0012.

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AbstractThis article surveys three centuries of rabbinic culture in Schnaittach (Central Franconia) on the basis of unexplored Hebrew sources. Located in an enclave within the Nuremberg territory, the Schnaittach rabbinate served four rural communities and variously exerted jurisdiction over large areas of Franconia, Upper Palatinate, and Bavaria. As a provincial authority, the rabbinate was oriented toward the political centers in Amberg, Munich, and Vienna, as well as toward the Jewish hubs of Fürth and Frankfurt. The rabbis of Schnaittach produced literary works in the fields of responsa and homiletics that this study contextualizes within a multilevel network of social relations. Early modern rabbis interacted with local tribunals, Christian theologians, Jewish fellow scholars, and migrant students while guiding rural Jews in their daily lives. Several documents show how they mediated, jointly with their wives, in issues of marital sexuality and cared for the female space that was the ritual bath.

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12

Sarah, Elli Tikvah. „Talking My Way In“. European Judaism 49, Nr. 2 (01.09.2016): 14–21. http://dx.doi.org/10.3167/ej.2016.490204.

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AbstractIn the lecture she gave at the Day of Celebration to mark twenty-five years of ordaining LGBT rabbis by Leo Baeck College on 23 June 2014, Rabbi Dr Rachel Adler spoke persuasively and encouragingly of ‘newcomers’ to the ongoing Jewish ‘conversation’, ‘affecting the tradition’ by teaching the tradition ‘to re-understand its own stories’, and also by telling ‘stories that the tradition does not know at all’. For most of my rabbinate, I was engaged in the first kind of storytelling. More recently, I have been doing more of the second kind. In my response to Rachel Adler’s lecture, I trace my journey, both within the context of the developing women’s rabbinate and as a particular journey taken by a lesbian feminist queer rabbi determined that the voices, perspectives and lives of LGBTQ Jews are included within and transform Jewish life and teaching.

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13

Sclar, David. „Adaptation and Acceptance: Moses Ḥayim Luzzatto's Sojourn in Amsterdam among Portuguese Jews“. AJS Review 40, Nr. 2 (November 2016): 335–58. http://dx.doi.org/10.1017/s0364009416000441.

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Although scholars have written extensively about Moses Ḥayim Luzzatto and his literary oeuvre, there has been virtually no work on his stay in Amsterdam (1735–43). The controversy over his supposed Sabbatianism, which engulfed much of the European rabbinate and led to his self-imposed exile from Padua, did not rage overtly in the Dutch Republic, and historians have generally regarded these years as nothing more than a quiet period for Luzzatto and of little consequence to him personally.Using previously unpublished archival material, this article demonstrates that Luzzatto was highly regarded in Amsterdam's generally insular Portuguese community. He received charity and a regular stipend to study in the Ets Haim Yeshiva, forged relationships with both rabbinic and lay leaders, and arguably influenced the community's religious outlook. However, a comparison of the manuscript and print versions ofMesillat yesharim, his famous Musar treatise composed and published in the city, reveals the limitations under which Luzzatto lived. Research into Luzzatto's time in Amsterdam shows the man's enduring self-assurance and relentless critique of his critics, as well as the Portuguese rabbinate's broadening horizons.

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14

Kampinsky, Aharon (roni). „The IDF Military Rabbi: Between a “Kohen Anointed for War” and a “Religious Services Provider”“. Religions 11, Nr. 4 (10.04.2020): 180. http://dx.doi.org/10.3390/rel11040180.

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Military rabbis in the Israel Defense Forces (IDF) are an integral part of the army and currently posted in almost all army units. The role of the military rabbi has undergone fundamental changes since the founding of the State and the IDF, most notably in the past generation. While the formal definition of the military rabbi’s role has remained relatively stable; in practice it has undergone dramatic changes on the backdrop of processes in the IDF Military Rabbinate and in the religious-Zionist sector in Israel. Whereas in the past military rabbis were viewed as religious service providers, during the term of Chief Military Rabbi Rontzky (2010–2016) they viewed themselves in the role of a “Kohen anointed for war” (Meshuach Milchama). Harking back to the biblical description of the Kohanim who strengthen the people at a time of war, this military figure is entrusted with strengthening soldiers, morally and spiritually, before they go into battle. Nonetheless, a return to the religious services provider model can be discerned in recent years, mainly in response to the contention of religionization in the military. The article focuses on the changing role of the IDF military rabbi and identifies three major explanatory factors of these changes: (a) Differences between the formative period of the IDF Military Rabbinate and later periods; (b) Demographic changes in the composition of the IDF, mainly the growing number of soldiers from the national-religious sector; (c) The changing character of the Chief Military Rabbi’s background which affected the nature of the military rabbi’s role. The article aims to show that the Military Rabbinate has not been immune to the struggle over the collective Jewish identity of the State of Israel, and its underlying processes reflect the complexity and diversity of Israeli society.

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15

Herzbrun, Michael B. „Thou Shalt Not Covet: Sexual Misconduct in the Rabbinate“. Journal of Religion & Abuse 7, Nr. 1 (15.09.2005): 5–34. http://dx.doi.org/10.1300/j154v07n01_02.

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16

Raphael, Marc Lee, und Mark K. Bauman. „Harry H. Epstein and the Rabbinate as Conduit for Change.“ American Historical Review 100, Nr. 5 (Dezember 1995): 1719. http://dx.doi.org/10.2307/2170144.

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17

Cowett, Mark, und Mark K. Bauman. „Harry H. Epstein and the Rabbinate as Conduit for Change.“ Journal of Southern History 61, Nr. 4 (November 1995): 830. http://dx.doi.org/10.2307/2211470.

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18

Rubinoff, Michael W., und Mark K. Bauman. „Harry H. Epstein and the Rabbinate as Conduit for Change.“ Journal of American History 82, Nr. 2 (September 1995): 803. http://dx.doi.org/10.2307/2082351.

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19

Kaplan, Steven. „The Beta Israel and the Rabbinate: law, ritual and politics“. Social Science Information 27, Nr. 3 (September 1988): 357–70. http://dx.doi.org/10.1177/053901888027003004.

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20

Freud-Kandel, M. „The British Chief Rabbinate: A Model for Leadership or Decline?“ Modern Judaism 35, Nr. 2 (17.04.2015): 119–33. http://dx.doi.org/10.1093/mj/kjv011.

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21

Ferziger, Adam S. „Ashes to Outcasts: Cremation, Jewish Law, and Identity in Early Twentieth-Century Germany“. AJS Review 36, Nr. 1 (April 2012): 71–102. http://dx.doi.org/10.1017/s0364009412000037.

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When Chief Rabbi Ḥayim (Vittorio) Castiglioni of Rome (b. 1840) passed away in 1911, he was cremated as per his request and his ashes were then buried in the Jewish cemetery of his native Trieste. One local Jewish newspaper pointed out that Castiglioni's position—cremation is permitted according to Jewish law and is even preferable to traditional burial—was definitely a minority one within the Italian rabbinate. By no means, however, was he accused by any of his rabbinic colleagues of being a heretic.

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22

Reif, Stefan C. „Another Way, Another Time. Religious Inclusivism and the Sacks Chief Rabbinate“. Journal of Jewish Studies 61, Nr. 2 (01.10.2010): 349–50. http://dx.doi.org/10.18647/2981/jjs-2010.

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23

Teller. „Tradition and Crisis? Eighteenth-Century Critiques of the Polish-Lithuanian Rabbinate“. Jewish Social Studies 17, Nr. 3 (2011): 1. http://dx.doi.org/10.2979/jewisocistud.17.3.1.

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24

Sorin, Gerald, Jacob Rader Marcus, Abraham J. Peck und Baila Round Shargel. „The American Rabbinate: A Century of Continuity and Change, 1883-1983“. Journal of American History 73, Nr. 3 (Dezember 1986): 772. http://dx.doi.org/10.2307/1903049.

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25

Ferziger, Adam S. „Female Clergy in Male Space: The Sacralization of the Orthodox Rabbinate“. Journal of Religion 98, Nr. 4 (Oktober 2018): 490–516. http://dx.doi.org/10.1086/698977.

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26

Blau, Joseph L., Jacob Rader Marcus und Abraham J. Peck. „The American Rabbinate: A Century of Continuity and Change, 1883-1983“. American Historical Review 91, Nr. 5 (Dezember 1986): 1280. http://dx.doi.org/10.2307/1864547.

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27

Saperstein, Marc. „Another Way, Another Time: religious inclusivism and the Sacks Chief Rabbinate“. Journal of Modern Jewish Studies 12, Nr. 2 (Juli 2013): 361–63. http://dx.doi.org/10.1080/14725886.2013.825128.

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28

Sherman, Moshe D. „Struggle for legitimacy: The Orthodox rabbinate in mid-nineteenth century America“. Jewish History 10, Nr. 1 (März 1996): 63–74. http://dx.doi.org/10.1007/bf01848253.

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29

Meyer, Michael A. „The Career of a Mediator. Manuel Joël, Conservative Liberal“. transversal 14, Nr. 2 (30.12.2016): 56–64. http://dx.doi.org/10.1515/tra-2016-0008.

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AbstractThis essay focuses upon Rabbi Manuel Joël, stressing for the first time his unusual position between the Positive-Historical and the Liberal movements within German Judaism. His stance produced controversy both with the Liberal Rabbi Abraham Geiger, his predecessor in the Breslau rabbinate, and Heinrich Graetz, his teacher at the Positive-Historical Breslau Theological Seminary. Points of dispute included Joël’s prayer book and his participation in the Liberal Leipzig Synod of 1869. Yet controversy eventually gave way to reconciliation and Joël could ultimately enjoy the respect of both factions.

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30

Reif, Stefan C. „Faith Against Reason: Religious Reform and the British Chief Rabbinate 1840-1990“. Journal of Jewish Studies 60, Nr. 1 (01.04.2009): 160–62. http://dx.doi.org/10.18647/2859/jjs-2009.

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31

Eleff, Zev. „From Teacher to Scholar to Pastor: The Evolving Postwar Modern Orthodox Rabbinate“. American Jewish History 98, Nr. 4 (2014): 289–313. http://dx.doi.org/10.1353/ajh.2014.0036.

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32

Ferziger, A. S. „Between Outreach and "Inreach": Redrawing the Lines of the American Orthodox Rabbinate“. Modern Judaism 25, Nr. 3 (01.10.2005): 237–63. http://dx.doi.org/10.1093/mj/kji017.

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33

Steiner, Benjamin. „Victorian Jewry, Religious Reform, and the Ketubah of the British Chief Rabbinate“. Modern Judaism - A Journal of Jewish Ideas and Experience 37, Nr. 3 (01.09.2017): 316–37. http://dx.doi.org/10.1093/mj/kjx025.

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34

Harel, Yaron. „The controversy over Rabbi Ephraim Laniado's inheritance of the Rabbinate in Aleppo“. Jewish History 13, Nr. 1 (März 1999): 83–101. http://dx.doi.org/10.1007/bf02337431.

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35

Kaźmierczyk, Adam. „From the annals of Tarnow’s rabbinate. Three documents from the year 1743“. Humanities and Cultural Studies 2/2021, Nr. 1 (22.02.2021): 16–37. http://dx.doi.org/10.5604/01.3001.0014.7391.

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The published documents with their explanatory introduction concern a brief episode in the history of the Jewish community in Tarnów, namely the conflict between the local rabbi and the land elder. They both came from influential families of the Jewish elite of Lesser Poland, or even the whole of Poland, and they were additionally related. At first glance, the disagreement between the two most important Tarnovian Jews seems to be a family feud, but in fact it was an element of a significantly broader conflict, taking place in the heart of Lesser Poland’s Jewish population. This was a dispute over land rabbinate, which involved not only Jews but also their Christian protectors. The conflict, which arose for reasons still not entirely clear, placed on opposite sides the rabbi, who was the brother of Dawid Szmelka, and the Landau family, who actively sought to remove Dawid and elect a new land rabbi. The documents show, incidentally, the functioning of the latifundium administration and allow us to understand the motives behind the actions of the owner, Paweł Karol Sanguszko. After a period of hesitation, he definitively settled the dispute in favour of one side, the then land elder, Jecheskiel Landau, which resulted in the Tarnovian rabbi losing his position. Despite his clear support of the new candidate, Sanguszko did not want to burn any bridges, and, even while removing the Tarnovian rabbi, he tried not to antagonize this part of the elite of Lesser Poland Jews.

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36

Adam S. Ferziger. „Sanctuary for the Specialist: Gender and the Reconceptualization of the American Orthodox Rabbinate“. Jewish Social Studies 23, Nr. 3 (2018): 1. http://dx.doi.org/10.2979/jewisocistud.23.3.01.

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37

Lapidus, Steven. „‘‘The Problem of the Modern Orthodox Rabbinate’’: Montreal’s Vaad Harabbonim at Mid-Century“. Studies in Religion/Sciences Religieuses 40, Nr. 3 (27.06.2011): 351–64. http://dx.doi.org/10.1177/0008429811410824.

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The postwar years brought demographic expansion to Montreal’s Jewish community, including residential mobility into new neighbourhoods. These growing suburban Jewish communities engaged young, English-speaking and mostly American rabbis for their congregations. Not surprisingly, the arrival of several of these Modern Orthodox rabbis at mid-century was not unnoticed by the established, mostly eastern European, members of Montreal’s Rabbinical Council. Typically at this period, many European rabbis were sceptical of their American-trained colleagues’ authenticity, knowledge and capability. Montreal was no exception. Using archival documents, this article examines the tensions in mid-century Montreal between the rabbis of the Yiddish-speaking Vaad Harabbonim and the freshly-minted Modern Orthodox rabbis of the next generation.

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38

Sherzer, Adi. „The Chief Rabbinate and Israel's Independence Day Religio‐National Rituals During the 1950s †“. Journal of Religious History 45, Nr. 1 (25.01.2021): 112–32. http://dx.doi.org/10.1111/1467-9809.12730.

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39

Gorsky, Jonathan. „Beyond Inclusivism: Richard Harries, Jonathan Sacks and The Dignity of Difference“. Scottish Journal of Theology 57, Nr. 3 (August 2004): 366–76. http://dx.doi.org/10.1017/s0036930604000262.

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Jonathan Sacks's engagement with the major social and economic problems of our time is unique in the modern rabbinate. To the best of my knowledge no contemporary rabbi of any Jewish denomination equals his breadth of reading and concern in matters ranging from globalisation to the well-being of the family. Rabbi Sacks is well equipped in philosophy, politics and sociology and seeks to take part in debates about the great issues of our time from the standpoint of orthodox Judaism. He is a gifted communicator, unusually able to make complex issues intelligible for the general public without reducing them to banality. He is also a fine rabbinic scholar with a particular expertise in Jewish philosophy.

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40

Ferziger, Adam S. „Foreign Ashes in Sovereign Space: Cremation and the Chief Rabbinate of Israel, 1931–1990“. Jewish Studies Quarterly 23, Nr. 4 (2016): 290. http://dx.doi.org/10.1628/094457016x14857738056082.

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41

Rosman-Stollman, Elisheva. „(Not) Becoming the Norm“. Israel Studies Review 33, Nr. 1 (01.03.2018): 42–60. http://dx.doi.org/10.3167/isr.2018.330104.

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Women have long served in the Israel Defense Forces, notwithstanding strong opposition by the Chief Rabbinate. In the twenty-first century, approximately 25 percent of female graduates of Israel’s religious high school system enlist, despite social disapproval. Israel’s Orthodox community has largely ignored the issue in the past. Recently, however, rabbis and public figures within the religious community have acknowledged the reality of women’s conscription and have shown some willingness to address it. Although religious female soldiers are still atypical, they are no longer viewed as the anathema they once were. This article presents a possible model for this legitimation as a social process. It then describes the relationship between religious women, military service, and conscription in Israel, concluding with a suggestion about broader contexts within which this change can be viewed.

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42

Shapiro, Marc B. „Suicide and the World-to-Come“. AJS Review 18, Nr. 2 (November 1993): 245–63. http://dx.doi.org/10.1017/s0364009400004918.

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In 1880 the Jewish community of Iraq was forced to confront a sharp increase in antisemitic persecution. Not all of the country's Jews were prepared for this new phenomenon and the result was a number of suicides. The Iraqi rabbinate, both shocked and determined to put an end to the needless taking of life, declared from all the synagogue pulpits that those who commit suicide have no share in the world-to-come. This idea was certainly not unknown to either the masses or the rabbis, who probably believed it to be found somewhere in talmudic literature. However, although it does not appear there, the rabbinic maxim is very well known. Since this notion has played a central role in many rabbinic discussions about the status of suicides, it is worthwhile to trace its origin.

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43

Waxman, Chaim I. „Simon Schwartzfuchs. A Concise History of the Rabbinate. Oxford: Blackwell Publishers, 1993. xii, 179 pp.“ AJS Review 20, Nr. 2 (November 1995): 422–24. http://dx.doi.org/10.1017/s0364009400007133.

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44

Muir, Simo, und Riikka Tuori. „‘The Golden Chain of Pious Rabbis’: the origin and development of Finnish Jewish Orthodoxy“. Nordisk Judaistik/Scandinavian Jewish Studies 30, Nr. 1 (26.05.2019): 8–34. http://dx.doi.org/10.30752/nj.77253.

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This article provides the first historiographical analysis of the origins of Jewish Orthodoxy in Helsinki and describes the development of the rabbinate from the establishment of the congregation in the late 1850s up to the early 1980s. The origins of the Finnish Jewish community lies in the nineteenth-century Russian army. The majority of Jewish soldiers in Helsinki originated from the realm of Lithuanian Jewish (Litvak) culture, that is, mainly non-Hasidic Jewish Orthodoxy that emerged in the late eighteenth century. Initially, the Finnish Jewish religious establishment continued this Orthodox-Litvak tradition. After the independence of Finland, the Helsinki congregation hired academic, Modern Orthodox rabbis educated in Western Europe. Following the devastation of the Shoah and the Second World War, the recruitment of rabbis faced new challenges. Overall, the rabbi recruitments were in congruence with the social and cultural development of the Helsinki community, yet respected its Orthodox roots.

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45

Wilhelm, Cornelia. „German Refugee Rabbis in the United States and the Formation of ‘the Last Generation of the German Rabbinate’“. European Judaism 54, Nr. 1 (01.03.2021): 6–26. http://dx.doi.org/10.3167/ej.2021.540103.

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This article uses an innovative digital humanities database and generational history in order to analyse the lives and careers of German refugee rabbis in the United States. It identifies the cohort among the refugee rabbis who were part of a communitisation process and defined themselves as ‘the last generation of the German rabbinate’, and illuminates how and why they could continue their careers in the United States better than elsewhere. It also examines their late returns to the country of their birth and analyses how they made sense of their own history by exchanges with the Germans. This was part of the transnational knowledge transfer that presented them as the last rabbis in the German-Jewish tradition, but also allowed them to successfully relaunch the establishment of modern Jewish seminaries for rabbinical training on the European continent and achieve symbolic continuity, eighty years after their destruction by Nazism.

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46

Steiner, Benjamin. „That Judaism Might Yet Live: Pastoral Care and the Making of the Post-Holocaust Conservative Rabbinate“. American Jewish History 101, Nr. 2 (2017): 265–86. http://dx.doi.org/10.1353/ajh.2017.0031.

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47

Feldman, Jan. „Dancing at Both Weddings“. Journal of Law, Religion and State 6, Nr. 1 (10.03.2018): 68–113. http://dx.doi.org/10.1163/22124810-00601004.

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A new feminist movement is on the rise in Israel. It is led by haredi (ultra-Orthodox) women, usually known for their silent acquiescence to the rabbinate. They are not looking to create a revolution, but their activism may have implications not only for women, but for Israel in general. Based on interviews with haredi activists, Knesset (Parliament) members, secular and religious women heads of ngos, and academics, we contend that political activism, especially for haredi women with little education, experience, and resources, is not ironic, but rather, an appropriate vehicle for advancing their agenda. Other avenues of activity are closed for haredi women. Politics, which is assimilated into the category of “secular” activities, is likely to generate less opposition from their community. Haredi women and the state of Israel are trying to dance at two different weddings: at one, the tune being played is that of women’s rights and democracy; at the other, it is Jewish law, with its religious patriarchy.

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Harel, Yaron. „‘Save the museum’: Rabbi Chaim Soloveitchik and the question of the Chief Rabbinate in the Ottoman Empire“. Journal of Jewish Studies 66, Nr. 2 (01.10.2015): 360–86. http://dx.doi.org/10.18647/3239/jjs-2015.

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Corber, Erin. „Men of thought, men of action: the Great War, masculinity, and the modernization of the French rabbinate“. Jewish Culture and History 14, Nr. 1 (April 2013): 33–51. http://dx.doi.org/10.1080/1462169x.2013.779468.

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50

Stampfer, Shaul. „Inheritance of the rabbinate in Easstern Europe in the modern pedior — Causes, factors and development over time“. Jewish History 13, Nr. 1 (März 1999): 35–57. http://dx.doi.org/10.1007/bf02337429.

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