Jewish fundamentalism (Hebrew:) refers to fundamentalism in the context of Judaism. The term fundamentalism was originally used in reference to Christian fundamentalism, a Protestant movement which emphasizes a belief in biblical literalism. Today, it is commonly used in reference to movements that oppose modernist, liberal, and ecumenical tendencies within societies as well as modernist, liberal and ecumenical tendencies within specific religions and it is often coupled with extremist ideologies and/or political movements. The use of this definition is important in a Jewish context because the two movements which are most commonly associated with Jewish fundamentalism, Religious Zionism and Haredi Judaism,[1] stray far from biblical literalism due to the importance of the Oral Law within Judaism. In fact, Karaism, the Jewish movement which is well-known due to its emphasis on biblical literalism, is rarely considered fundamentalist.
Like other fundamentalist movements, fundamentalist Judaism usually presents itself as the only valid form of Judaism, Jewish culture, and truth. However, Religious Zionism and Haredi Judaism, the two movements which are most broadly associated with Jewish fundamentalism, differ in significant ways and historically, they have opposed each other (but recently, there has been more overlap due to the rise of the Hardal movement). Religious Zionism is more associated with political extremism while Haredi Judaism is associated with men studying torah every day and making sure all actions are in line with the will of Hashem.[2]
See main article: Haredi Judaism.
Haredi Judaism consists of groups within Orthodox Judaism that are characterized by their strict adherence to halakha (Jewish law) and traditions in opposition to modern values and practices.[3] [4] Its members are usually referred to as ultra-Orthodox in English; however, the term "ultra-Orthodox" is considered pejorative by many of its adherents, who prefer terms like strictly Orthodox or Haredi.[5] Haredi Jews regard themselves as the most religiously authentic group of Jews,[6] [7] but other movements of Judaism disagree.[8]
See main article: Religious Zionism. Religious Zionism is an ideology that combines Zionism and Orthodox Judaism. It primarily began with the teachings of Rabbi Abraham Isaac Kook (1865–1935), who saw Zionism as a part of a divine scheme to return Jews to their ancestral homeland and eventually bring about the coming of the Messiah. Religious Zionism gained a new momentum after the Six-Day War in 1967, when Israel conquered the West Bank, a territory which is rich in Biblical history. The Gush Emunim movement took off under the leadership of Zvi Yehuda Kook and it also spearheaded the proliferation of Israeli settlements in the newly conquered territory.
Religious Zionism is still a relatively broad term which encompasses both moderate and extremist elements. The extremist elements are frequently associated with anti-Arab racism, anti-Palestinianism and violence, frequently, they are associated with ideological inspiration from Kahanism. They have also been associated with terrorism against Palestinians and in some cases, they have also been associated with terrorism against the Israel Defense Forces. The Hilltop Youth movement is especially associated with the most extreme forms of Religious Zionism.[9]
Jewish fundamentalism was ignored for much of the 20th century, and it was only when it began to have an effect on Israeli politics and international relations that scholars began to study it in earnest.[10]
. Heilman . Samuel C. . Samuel Heilman . Quiescent and Active Fundamentalisms: The Jewish Cases . Marty . Martin E. . Martin E. Marty . Appleby . R. Scott . R. Scott Appleby . [{{Google books|id=XTDteHrDgfAC|plainurl=y}} Accounting for Fundamentalisms: The Dynamic Character of Movements ]. The Fundamentalism Project, 4 . Chicago, Il; London . 1994 . University of Chicago Press . . 173–196 . 0-226-50885-4.
. Heilman . Samuel C. . Samuel Heilman . Friedman . Menachem . 1991 . Menachem Friedman . Religious Fundamentalism and Religious Jews: The Case of the Haredim . . Marty . Martin E. . Martin E. Marty . Appleby . R. Scott . R. Scott Appleby . [{{Google books|id=qd5yzP5hdiEC|plainurl=y|page=}} Fundamentalisms Observed ]. The Fundamentalism Project, 1 . Chicago, Il; London . University of Chicago Press . 197–264 . 0-226-50878-1.
. Liebman . Charles S. . Charles Liebman . Jewish Fundamentalism and the Israeli Polity . Marty . Martin E. . Martin E. Marty . Appleby . R. Scott . R. Scott Appleby . [{{Google books|id=doCmVaOnh_wC|plainurl=y}} Fundamentalisms and the State: Remaking Polities, Economies, and Militance ]. The Fundamentalism Project, 3 . Chicago, Il; London . 1993 . University of Chicago Press . . 68–87 . 0-226-50883-8.
. Rosenak . Michael . Michael Rosenak . Jewish Fundamentalism in Israeli Education . Marty . Martin E. . Martin E. Marty . Appleby . R. Scott . R. Scott Appleby . [{{Google books|id=Ye7DYE39tf8C |plainurl=y}} Fundamentalisms and Society: Reclaiming the Sciences, the Family, and Education ]. The Fundamentalism Project, 2 . Chicago, Il; London . 1993 . University of Chicago Press . . 374–451 . 0-226-50880-3.
. Soloveitchik . Haym . Haym Soloveitchik . Migration, Acculturation, and the New Role of Texts in the Haredi Worid . Marty . Martin E. . Martin E. Marty . Appleby . R. Scott . R. Scott Appleby . [{{Google books|id=XTDteHrDgfAC|plainurl=y}} Accounting for Fundamentalisms: The Dynamic Character of Movements ]. The Fundamentalism Project, 4 . Chicago, Il; London . 1994 . University of Chicago Press . . 197–235 . 0-226-50885-4.