Kirjahaku

The Sacred and the Impure in Judaism examines the radicalization of certain Orthodox Jewish groups through the lens of kashrut, or Jewish dietary laws. Mata F. Topel begins with a historical look at chumratization--the tendency among rabbis toward more rigorous interpretations of Jewish law--beginning in Hungary in the late 19th century and on through the nascent radicalization of Israeli Orthodox Jews in the 1950s. Then, drawing on Orthodox kashrut manuals and interviews with kashrut supervisors, ritual butchers, and a diverse group of Orthodox men and women, Topel shows how changes to dietary laws have had a profound effect on the ritual density of everyday life in these communities. Detailed descriptions of the difficulties that Orthodox housewives have in carrying out preparations for the Jewish Passover reveal a certain obsession with following the commandments and customs mandated by authorities. Contrasting medieval practices with current ones, Topel shows that the number of rules for celebrating Passover has increased exponentially in recent decades, an important indication of the chumratization process that effects significant segments of this population. However, she also finds exceptions: While many Orthodox rabbis demand that kashrut supervisors and housewives take great pains to avoid ingesting insects that may be found in vegetables and fruit, they have also become significantly more lenient when it comes to consuming non-kosher meat--so much so that most meat consumed by Orthodox communities today is not kosher. The Sacred and the Impure in Judaism reveals considerable changes in the content and function of kashrut for Orthodox Jews in Israel and its diaspora, which contradicts ideas of purity within this community and the notion that their beliefs and practices are identical to European Judaism of the 18th and 19th centuries, while highlighting the multiple and intricate relationships that exist between a community's religion, food, and identity.

The Sacred and the Impure in Judaism examines the radicalization of certain Orthodox Jewish groups through the lens of kashrut, or Jewish dietary laws. Mata F. Topel begins with a historical look at chumratization--the tendency among rabbis toward more rigorous interpretations of Jewish law--beginning in Hungary in the late 19th century and on through the nascent radicalization of Israeli Orthodox Jews in the 1950s. Then, drawing on Orthodox kashrut manuals and interviews with kashrut supervisors, ritual butchers, and a diverse group of Orthodox men and women, Topel shows how changes to dietary laws have had a profound effect on the ritual density of everyday life in these communities. Detailed descriptions of the difficulties that Orthodox housewives have in carrying out preparations for the Jewish Passover reveal a certain obsession with following the commandments and customs mandated by authorities. Contrasting medieval practices with current ones, Topel shows that the number of rules for celebrating Passover has increased exponentially in recent decades, an important indication of the chumratization process that effects significant segments of this population. However, she also finds exceptions: While many Orthodox rabbis demand that kashrut supervisors and housewives take great pains to avoid ingesting insects that may be found in vegetables and fruit, they have also become significantly more lenient when it comes to consuming non-kosher meat--so much so that most meat consumed by Orthodox communities today is not kosher. The Sacred and the Impure in Judaism reveals considerable changes in the content and function of kashrut for Orthodox Jews in Israel and its diaspora, which contradicts ideas of purity within this community and the notion that their beliefs and practices are identical to European Judaism of the 18th and 19th centuries, while highlighting the multiple and intricate relationships that exist between a community's religion, food, and identity.

Jerusalem and Sao Paulo is a pioneering work of over four years of anthropological research on the "repentance", or return to Jewish roots phenomenon, in the city of Sao Paulo, Brazil. The return-to-Jewish-roots phenomenon is identified by its Hebrew name of teshuvah, and the individuals involved are called "baalei teshuvah" (repentants). Jerusalem and Sao Paulo describes the long process these young people undergo in their choice of Jewish Orthodoxy. Due to the fact that Judaism is an ortho-practical religion, which emphasizes praxis over belief and dogma, the conversion to Orthodoxy is radical, traumatic, and more encompassing than that experienced by other Brazilians who adopt religions such as Neo-Pentacolism, Buddhism, Taoism, and Afro-Brazilian creeds. The book examines the following processes and contexts and their interrelationships: Globalization of religion, the Brazilian market of religious goods, the History of the Jewish community in Sao Paulo, and the teshuvah movement in Israel and the United States.

In this book, Marta T. Topel utilizes anthropological research to analyze both macro and micro social processes among secular and Orthodox Jews in Israel. She covers such complex issues as the tensions between the two groups and the radicalization of Israeli Jewish Orthodoxy in the last thirty years. The book also delves into micro social processes such as the long and tortured journey of Israeli religious dissidents and the role of non-governmental organizations in helping these dissidents adapt to secular society. In addition, she discusses the symbolic and ritual paraphernalia that dissidents must become familiar with in order to be successful in their new lives as secular Jews. Jewish Orthodoxy and Its Discontents approaches the phenomenon of religious dissidence within the Jewish Israeli Orthodoxy through the lens of the inverse phenomenon: religious conversion to Jewish Orthodoxy. This outlook is based on theoretical ground as both events constitute a radical change of the ideology of both the social actors and the social structures they have abandoned.