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In this first in-depth portrait of ultra-Orthodox Jews in Israel today, Samuel Heilman introduces a community that to many may seem to be the very embodiment of the Jewish past. To outsiders who stumble upon these neighborhoods and find bearded men in caftans, children with earlocks, and women in long dresses, black kerchiefs and stockings, it may appear that these people still hold fast to every tradition while turning their backs to the contemporary world. But rather than being a relic from the past, ultra-Orthodox Jews, or haredim, are very much part of the contemporary landscape and are playing an increasingly prominent role in the Jewish world and in Israeli politics. Defenders of the Faith takes us inside the world of this contemporary fundamentalist community, its lifestyle and mores, including education, religious practices and beliefs, sexual ethics, and marriage. Heilman explores the reasons why this group is more militant and extreme than its pre-Holocaust brethren, and provides insight into the worldview of this small but influential sector of modern Jewry.
- Sales Rank: #528195 in Books
- Published on: 1999-12-02
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.00" w x 6.00" l, 1.50 pounds
- Binding: Paperback
- 421 pages
From Library Journal
For several months, the author, an American sociology professor and a modern Orthodox Jew, mingled with and studied the "Haredim" or Tremblers, the ultra-Orthodox fundamentalist Jews of the Mea Shearim Quarter in Jerusalem. This is his perceptive, penetrating account of these ultra-religious people, mainly of Eastern European provenance, who regard themselves as the only authentic practitioners of "true" Judaism. Haredi theology, religiosity and prayer, lifestyle, social and sexual mores, and their antipathies to anything that smacks of the "outside" secular world are fascinatingly explored through Heilman's intimate contacts with several groups and sects. Heilman, albeit an outsider, presents a moving, sympathetic account of this closed community which exerts considerable subtle and not-so-subtle influences on secular Israeli society. Free of sociological jargon and accessibly written, this book is highly recommended for all Judaica collections.
- Robert A. Silver, Shaker Heights P.L., Ohio
Copyright 1992 Reed Business Information, Inc.
From Kirkus Reviews
An ethnographer's safari into the black-and-white world of Ultra-Orthodox Jews. To the subjects of this rare study, Heilman, an adherent of Modern-Orthodox Judaism, was both an insider and an outsider, and the resulting combination of partial access yet professional distance gives the author's voice a dynamism lacking in many sociological studies of comparable subcultures. Heilman (Sociology/CUNY) takes us inside the ritual baths, study halls, synagogues, kitchens, and bedrooms of these half-a-million singular denizens of Jerusalem and Brooklyn. While it is tempting to think of these pious black-hatted or scarved Jews as being somewhat medieval, Heilman explains how they are very much a modern and post-Holocaust reactionary phenomenon. The community is said to be reacting to the collapse of family values in general and to strong Jewish identification in particular. Traditionalism is so entrenched within members of this group that they perceive their own sages and community leaders to be inferior to those of previous generations. Nonetheless, to Ultra-Orthodox Jews a man's lifetime of devotion to sacred texts is considered to be an act of ``defense'' no less vital than any soldier's, and a rare divorce suit might allege that a husband was lax in his God-fearing or study habits. Heilman adds enough local color to allow us to differentiate between the dozens of varieties of ``haredim'' (God-fearers), but his study reinforces the perception that his subjects live in a simply perceived world of theological givens. -- Copyright ©1992, Kirkus Associates, LP. All rights reserved.
Review
"On the evidence of this remarkable portrayal of a world long thought to be an anomaly, there is no reason to underscore the shortcomings of the ultra-Orthodox without recognizing their virtues as well."--Murray Polner, "New York Times Book Review"
Most helpful customer reviews
12 of 13 people found the following review helpful.
Very good!
By H
This book presented a suprisingly well-balanced view into the world of Israel's Haredim. Written from an outsider perspective, you'd expect the text to be overly critical and harsh. However, I was pleased to find that it wasn't.
The author does a good job at portraying the life of the Haredim in a curious yet understanding way, while still being critical at appropriate times. Heilman does not rain down flattery but also does not shy away from asking difficult questions. While keeping an intellectually honest front, Heilman brings out thought-provoking discussions and presents perspectives that the rest of us outsides may not ever agree with, but can -- at the very least -- understand where the Haredim are coming from.
There are not a great deal of books on the so-called "ultra" Orthodox Jews available, and many that are are horribly biased against the way of life that seems so extreme to many of us. Heilman's text is definitely one I'd recommend because it keeps middle ground, explores deeply but still manages to be respectful to his subjects.
42 of 44 people found the following review helpful.
Surprisingly well-balanced
By Rabbi Yonassan Gershom
I opened this book with a great deal of suspicion, since I regard "ultra-orthodox" as a negative media buzzword that none of these Jews would ever use to describe themselves. Happily, the book turned out to be better than its cover, and is one I recommend.
The author, Samuel Heilman, while not himself "ultra-orthodox," is a religiously observant Jew trained in anthropology, making him an insider-outsider who is well-qualified to journey into the Jewish sector of Old Jerusalem. His methodology is that of a "participant observer," learning about the culture by doing it with the people. (Only a religious Jew could undertake such a project among the very orthodox. A non-Jewish anthropologist would probably not be admitted to many of the gatherings and ceremonies, and, even if he were admitted, could not fully participate.)
The book is well-balanced, presenting both the positive and negative aspects of the culture in a very readable format. Heilman combines personal experiences among the Haredim with well-written background information about the movement, making the book accessible to readers who might not be familiar with Jewish practices. I especially liked his descriptions of the different types of Hasidic gatherings, and his explanations of the spirit behind them. Unlike so many academics who write about Hasidism, he was able to see beyond the superficial plainness of the schools and synagogue buildings (often rather dilapidated) to the beautifully disciplined spirituality of the worshippers. At the same time, Heilman doesn't idealize the Haredi world. He covers the rebels and dissidents as well as the true believers.
Readers should keep in mind that these groups are the extremes of the extreme within Orthodox Judaism. As Heilman explains in the Prologue, he rejected the American Hasidic communities for his study, because they were not the "genuine article" (his words). He chose the Jerusalem community because he felt it had made the least acommodations to the modern world. Heilman was specifically looking for extremes, and studied them in the same manner that one might study a "lost tribe" in the Amazon. So, the Jerusalem Haredim are really a subculture within a subculture within a minority. One must be careful not to project the contents of this book onto all Jews --- even Orthodox ones. Taken within those narrowly-specified parameters, "Defenders of the Faith" is an excellent read.
12 of 14 people found the following review helpful.
A look into a different world
By Anyechka
This book provides a very informative and insightful look into the world of the Hareidim, both from a personal perspective and from Mr. Heilman's trained perspective as a social anthropologist. He explains that he chose to study Israeli Hareidim as opposed to American Hareidim because, even though Hareidi communities in America do walk the walk and talk the talk, they're just too much a part of the modern world, such as in how they ride public transportation, work, and do business with people who aren't a part of their communities. In Israel, the Hareidim have much less contact with the modern secular world, and, on the surface at least, shun almost everything that has to do with it. However, as we come to discover, in spite of how they have clearly defined us vs. them boundaries and believe that there's no turning back if one, for example, goes to a university, with no happy middle existing between completely ultra-Orthodox and completely ultra-secular, they do benefit from the modern world. They rely on doctors to treat them, doctors who were trained in modern secular universities, sometimes have computers in their homes, even if it's just for the purposes of writing a religious newsletter, use specially-approved public buses to go on pilgrimages, the women sometimes wear modern clothes (within the dictates of modesty, of course), and they use modern smaller tefillin instead of the larger outdated impractical ones used by their forebears, feeling that the modern tefillin are superior and that anyone who would want the old kind made would have to be a fool, even in spite of how in many other matters they feel that the ways of previous generations are superior to anything the modern world has to offer.
I personally have very mixed feelings about the people described in these pages (except for the Lubavitchers, the most modern Hassidic group). On the one hand, we come to see these people, in all of their various groups (Belzers, Reb Arelach, Satmars, Neturei Karta, Sanzers, Breslovers, Lithuanians, etc.), as almost regular people in spite of the glaring differences, people who live decent upright lives even though they seem like people out of an 18th century shtetl, who are living the only way they know how to live, the only way they can imagine living, who have become so strict in response to what they feel is a corrupting of morals, Judaism, and the world in general, particularly after how their communities were all but decimated in the Shoah. However, as normal and sympathetic as the Hareidim come to seem during the course of this book, it is still unsettling to read the things they say about the modern world, such as how anyone who's not ultra-Orthodox isn't really religious, how a man who rushes to hug and kiss his wife after she's just had their baby is overcome by lust and can't wait to get back into bed with her instead of just being overcome by love and tenderness after such a powerful event, how a woman who doesn't dress the way a Hareidi woman does must be very lax in her morals, even if the clothes she's wearing are still rather modest by secular standards, how if someone comes out of a public university with his or her Judaism unaffected, s/he was never really observant to begin with, and how all goyim are adulterers, thieves, liars, and generally bad silly corrupt people. As lovely as these people are, it's dangerous to see the world in such black and white terms, to not want to venture outside for fear of contamination no matter how strong one's faith is, to group people into "self" and "other." Still, as a modern person, it's easy to judge them and be offended by some of the things they believe. For people who have lived and believed this way their entire lives, it's the most normal thing in the world. And they're so insulted in their communities that it doesn't seem like a problem that they receive no secular education or don't want to go outside of their neighborhoods. That's their world, and if it works for them, then great.
A lot of subjects are covered in this book, though they're grouped into three main sections--community life (such as the Belzer rebbe's son's bar mitzvah, the Belzer rebbe's Friday night tisch, the third ritual meal of Shabbos with the extreme sect the Reb Arelach, an offshoot of the Satmars, and a pilgrimage), education (going from gan [kindergarten] to the yeshiva attended by men in their twenties), and personal matters (funerals, weddings, matchmaking, sex). As has been already noted, Mr. Heilman had a special position as a partial insider. He's Modern Orthodox, so he was quite familiar with a lot of the rituals, prayers, and events; a non-Jew or someone of a more liberal denomination probably wouldn't have been allowed such wide-ranging access to all of these events and wouldn't have been allowed to observe schools or talk to couples about their sex lives. Although this stringent way of life isn't for me, I was left wanting more information about these communities, wanted more stories about them, wished there had been another chapter on their regular day-to-day lives as opposed to covering mainly ritual, education, and life passages. I also wished there had been more material on Hareidi women, outside of the chapters on matchmaking and sex. I understand that as a man, he couldn't really have access to women's lives the same way he was able to observe and talk with those of the male sex, but that did mean that a big part of what the Hareidi experience is all about wasn't covered as fully as it might have been. In spite of what the average modern person views as shortcomings or even offensive and highly outdated and inaccurate views and beliefs on the world, this is a fascinating society that has a rich warm vibrancy, and this book is a wonderful introduction to them.
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