Return To Tradition

An outstanding book, original, well written, and incisive. It will become the point of departure for all other research in the area.-William B. Helmreich, author of The World of the Yeshiva Danzger's volume treats a subject that is both fascinating and complex. Especially noteworthy is his exploration of an inclusionary strain in Orthodox Jewish life that is often overlooked by sociologists and other contemporary observers.-Norman Lamm, Yeshiva University The issues raised in this book are critical for our times.-Rabbi Shlomo Riskin, Founding Rabbi, Lincoln Square Synagogue In a clear and lucid style, he examines the reasons for return, the schools established by Orthodox Judaism to deal with this return, and the values and conflicts thus engendered.-Library Journal If one were to select the most important of the books on baalei teshuvah, 'returnees to Judaism, ' the choice would clearly be Danzger's Returning to Tradition. This book goes far beyond the work of Janet Aviad and others. It offers the reader a clear, unified, and comprehensive approach to understanding the world of the baal teshuvah.It is based on many years of careful research into that community, both in Israel and in the United States. The author is intimately familiar with the ins and outs of the group he has chosen to study. He knows where they hang out, what their problems are, and the diversity of backgrounds from which they originate...First rate.-William B. Helmreich, American Jewish Histor

This book is a first attempt to examine the thought of key contemporary Jewish thinkers on the meaning of tradition in the context of two models. The classic model assumes that tradition reflects lack of dynamism and reflectiveness, and the present¿s unqualified submission to the past. This view, however, is an image that the modernist ethos has ascribed to the tradition so as to remove it from modern existence. In the alternative model, a living tradition emerges as open and dynamic, developing through an ongoing dialogue between present and past. The Jewish philosophers discussed in this work¿Joseph B. Soloveitchik, Yeshayahu Leibowitz, David Hartman, and Eliezer Goldman¿ascribe compelling canonic status to the tradition, and the analysis of their thought discloses the tension between these two models. The book carefully traces the course they have plotted along the various interpretations of tradition through their approach to Scripture and to Halakhah. Contents Editorial Foreword Introduction Returning to Tradition: Paradox or Challenge The Tense Encounter with Modernity Soloveitchik: Jewish Thought Confronts Modernity Compartmentalization: From Ernst Simon to Yeshayahu Leibowitz The Harmonic Encounter with Modernity Religious Commitment in a Secularized World: Eliezer Goldman David Hartman: Renewing the Covenant Between Old and New: Judaism as Interpretation Scripture in the Thought of Leibowitz and Soloveitchik Halakhah in the Thought of Leibowitz and Soloveitchik Eliezer Goldman: Judaism as Interpretation Epilogue ¿My Name¿s my Donors¿ Name¿ Notes Bibliography About the Author Index

This book is a first attempt to examine the thought of key contemporary Jewish thinkers on the meaning of tradition in the context of two models. The classic model assumes that tradition reflects lack of dynamism and reflectiveness, and the present’s unqualified submission to the past. This view, however, is an image that the modernist ethos has ascribed to the tradition so as to remove it from modern existence. In the alternative model, a living tradition emerges as open and dynamic, developing through an ongoing dialogue between present and past. The Jewish philosophers discussed in this work—Joseph B. Soloveitchik, Yeshayahu Leibowitz, David Hartman, and Eliezer Goldman—ascribe compelling canonic status to the tradition, and the analysis of their thought discloses the tension between these two models. The book carefully traces the course they have plotted along the various interpretations of tradition through their approach to Scripture and to Halakhah.

From handshakes and toasts to chant and genuflection, ritual pervades our social interactions and religious practices. Still, few of us could identify all of our daily and festal ritual behaviors, much less explain them to an outsider. Similarly, because of the variety of activities that qualify as ritual and their many contradictory yet, in many ways, equally legitimate interpretations, ritual seems to elude any systematic historical and comparative scrutiny. In this book, Catherine Bell offers a practical introduction to ritual practice and its study; she surveys the most influential theories of religion and ritual, the major categories of ritual activity, and the key debates that have shaped our understanding of ritualism. Bell refuses to nail down ritual with any one definition or understanding. Instead, her purpose is to reveal how definitions emerge and evolve and to help us become more familiar with the interplay of tradition, exigency, and self-expression that goes into constructing this complex social medium.

Recent years have seen increasing numbers of Protestant and Catholic Christians converting to Eastern Orthodox Christianity. In this book D. Oliver Herbel examines Christian converts to Orthodoxy who served as exemplars and leaders for convert movements in America during the twentieth century. These convert groups include Carpatho Rusyns, African Americans, and Evangelicals. Religious mavericks have a long history in America--a tradition of being anti-tradition. Converts to orthodoxy reject such individualism by embracing an ancient form of Christianity even as they exemplify it by choosing their own religious paths. Drawing on archival resources including Rusyn and Russian newspapers, unpublished internal church documents, personal archives, and personal interviews, Herbel presents a close examination of the theological reasons for the exemplary converts' own conversions as well as the reasons they offered to persuade those who followed them. He considers the conversions within the context of the American anti-tradition, and of racial and ethnic tensions in America. This book offers the first serious investigation of this important trend in American religion and the first in-depth investigation of any kind of African-American Orthodoxy.

Rooted in real world observations, this book questions the concept of tradition - whether contemporary globalization will prove its demise or whether there is a process of simultaneous ending and renewing. In his introduction, Nezar Alsayyad discusses the meaning of the word 'tradition' and the current debates about the 'end of tradition'. Thereafter the book is divided into three parts. The three chapters in part I explore the inextricable link between 'tradition' and 'modern', revealing the geopolitical implications of this link. Part II looks at tradition as a process of invention and here the three chapters are all concerned with the making of landscapes and landscape myths, showing how the spectacle of history can be aestheticized and naturalized. Finally, Part III shows how traditionis a regime, programmed and policed and how it has been deployed, resisted, and reworked through hegemonic struggles that seek to create both built environments and citizen-subjects.

The West feels lost. Brexit, Trump, the coronavirus: we hurtle from one crisis to another, lacking definition, terrified that our best days are behind us. The central argument of this book is that we can only face the future with hope if we have a proper sense of tradition – political, social and religious. We ignore our past at our peril. The problem, argues Tim Stanley, is that the Western tradition is anti-tradition, that we have a habit of discarding old ways and old knowledge, leaving us uncertain how to act or, even, of who we really are. In this wide-ranging book, we see how tradition can be both beautiful and useful, from the deserts of Australia to the court of nineteenth-century Japan. Some of the concepts defended here are highly controversial in the modern West: authority, nostalgia, rejection of self and the hunt for spiritual transcendence. We'll even meet a tribe who dress up their dead relatives and invite them to tea. Stanley illustrates how apparently eccentric yet universal principles can nurture the individual from birth to death, plugging them into the wider community, and creating a bond between generations. He also demonstrates that tradition, far from being pretentious or rigid, survives through clever adaptation, that it can be surprisingly egalitarian. The good news, he argues, is that it can also be rebuilt. It's been done before. The process is fraught with danger, but the ultimate prize of rediscovering tradition is self-knowledge and freedom.