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{{rut}}{{short description|Traditionalist branches of Judaism}}
[[File:Koppel reich.png|thumb|upright=1.2|340px|Visitors in the Orthodox Jewish cemetery in [[Budapest]], circa 1920 (the word "Orthodox" is painted on the wall, second to the left). Traditionalist Jews in [[Hungary]] were the first anywhere to form an [[Schism in Hungarian Jewry|independent Orthodox organization]] in 1871.]]
{{јудаизам}}
'''[[Ортодоксија|Ортодоксни]] [[јудаизам]]''' је заједнички назив за више покрета унутар јудаизма, у коме су вјерници, са историјске тачке гледишта, сљедбеници [[јевреји|јеврејског]] вјерског погледа. Његово формирање је завршено у касном средњем вијеку и почетком новог вијека. Средишњи дио религијског концепта ортодоксног јудаизма је [[Халаха]] у облику, у коме је записана у [[Усмена Тора|Усменом закону]] (у [[Мишна|Мишни]] и [[Хемара|Хемари]], то јест у [[Тора|Тори]]) и сачињава [[Шулхан арух]].
== Дефиниције ==
The earliest known mentioning of the term ''Orthodox Jews'' was made in the ''[[Berlinische Monatsschrift]]'' in 1795. The word ''Orthodox'' was borrowed from the general German [[Age of Enlightenment|Enlightenment]] discourse, and used not to denote a specific religious group, but rather those Jews who opposed Enlightenment. During the early and mid-19th century, with the advent of the progressive movements among German Jews, and especially early [[Reform Judaism]], the title ''Orthodox'' became the epithet of the traditionalists who espoused conservative positions on the issues raised by modernization. They themselves often disliked the alien, Christian name, preferring titles like "Torah-true" (''gesetztreu''), and often declared they used it only for the sake of convenience. The Orthodox leader Rabbi [[Samson Raphael Hirsch]] referred to "the conviction commonly designated as Orthodox Judaism"; in 1882, when Rabbi [[Azriel Hildesheimer]] became convinced that the public understood that his philosophy and Liberal Judaism were radically different, he removed the word ''Orthodox'' from the name of his [[Hildesheimer Rabbinical Seminary]]. By the 1920s, the term became common and accepted even in Eastern Europe, and remains as such.<ref name="JB">{{cite journal|last1=Blutinger|first1=Jeffrey|title="'So-Called Orthodoxy': The History of an Unwanted Label".|journal=Modern Judaism|date=2007|volume=27|issue=3|page=310|doi=10.1093/mj/kjm005}}</ref>
Orthodoxy perceives itself ideologically as the only authentic continuation of Judaism throughout the ages, as it was until the crisis of modernity; in many basic aspects, such as belief in the unadulterated divinity of the Torah or strict adherence to precedent and tradition when ruling in matters of Jewish Law, Orthodoxy is indeed so. Its progressive opponents often shared this view, regarding it as a fossilized remnant of the past and lending credit to their own rivals' ideology.<ref>Yosef Salmon, Aviezer Ravitzky, Adam Ferziger. ''Orthodox Judaism: New Perspectives'' (in Hebrew). The Hebrew University Magnes Press, 2006. pp. 5–22, etc.</ref> Thus, the term ''Orthodox'' is often used generically to refer to traditional (even if only at the default sense, of being unrelated to the modernist non-Orthodox movements) synagogues, prayer rites, observances, and so forth.
However, academic research has taken a more nuanced approach, noting that the formation of Orthodox ideology and organizational frameworks was itself a product of modernity. It was brought about by the need to defend and buttress the very concept of tradition, in a world where it was not self-evident anymore. When deep secularization and the dismantlement of communal structures uprooted the old order of Jewish life, traditionalist elements united to form groups which had a distinct self-understanding. This, and all that it entailed, constituted a great change, for the Orthodox had to adapt to the new circumstances no less than anyone else; they developed novel, sometimes radically so, means of action and modes of thought. "Orthodoxization" was a contingent process, drawing from local circumstances and dependent on the extent of threat sensed by its proponents: a sharply-delineated Orthodox identity appeared in Central Europe, in Germany and Hungary, by the 1860s; a less stark one emerged in Eastern Europe during the [[Interwar period]]. Among the [[History of the Jews under Muslim rule|Jews of the Muslim lands]], similar processes on a large scale only occurred around the 1970s, after they immigrated to Israel. Orthodoxy is often described as extremely conservative, ossifying a once-dynamic tradition due to the fear of legitimizing change. While this was not rarely true, its defining feature was not the forbidding of change and "freezing" Jewish heritage in its tracks, but rather the need to adapt to being but one segment of Judaism in a modern world inhospitable to traditional practice. Orthodoxy developed as a variegated "spectrum of reactions" – as termed by [[Benjamin Brown (scholar)|Benjamin Brown]] – involving in many cases much accommodation and leniency. Scholars nowadays, mainly since the mid-1980s, research Orthodox Judaism as a field in itself, examining how the need to confront modernity shaped and changed its beliefs, ideologies, social structure, and ''halakhic'' rulings, making it very much distinct from traditional Jewish society.<ref>See for example: Benjamin Brown, [https://www.academia.edu/5121180/ The Varieties of Orthodox Responses, Ashkenazim and Sephardim (Hebrew)]. In: Aviezer Ravitzky, ''Shas: Cultural and Ideological Perspectives'', [[Am Oved]], 2006.</ref>
== Историја ==
=== Криза модерности ===
[[File:JewinKune.jpg|thumb|A Jewish man pilloried in the synagogue, a common punishment in the pre-emancipation Jewish community in Europe.]]
Until the latter half of the 18th century, Jewish communities in Central and Western Europe were autonomous entities, [[Estates of the realm|another estate in the corporate order of society]], with their own distinct privileges and obligations. They were led by the affluent wardens' class (''[[parnasim]]''), and judicially subject to [[rabbinical court]]s, which ruled in most civil matters. The rabbinical class held the monopoly over education and morals, much like the Christian clergy. Jewish Law was considered normative and enforced upon obstinate transgressors (common sinning was, of course, rebuked, but tolerated) with all communal sanctions: imprisonment, taxation, flogging, pillorying, and, especially, [[Herem (censure)|excommunication]]. Cultural, economic, and social exchange with non-Jewish society was limited and regulated.
This state of affairs came to an end with the rise of the modern, centralized state, which sought to appropriate all authority. The nobility, clergy, urban guilds, and all other corporate estates were gradually stripped of their privileges, inadvertently creating a more equal and secularized society. The Jews were but one of the groups affected: Excommunication was banned, and rabbinic courts lost almost all their jurisdiction. The state, especially since the [[French Revolution]], was more and more inclined to tolerate the Jews only as a religious sect, not as an autonomous entity, and sought to reform and integrate them as "useful subjects". Jewish emancipation and equal rights were also discussed. Thus, the Christian (and especially [[Protestant]]) differentiation between "religious" and "secular" was applied to Jewish affairs, to which these concepts were traditionally alien. The rabbis were bemused when the state expected them to assume pastoral cares, foregoing their principal role as judiciary. Of secondary importance, much less than the civil and legal transformations, were the ideas of [[Age of Enlightenment|Enlightenment]] which chafed at the authority of tradition and faith.
By the turn of the century, the weakened rabbinic establishment was facing masses of a new kind of transgressors: They could not be classified nor as tolerable sinners overcome by their urges (''khote le-te'avon''), neither as schismatics like the [[Sabbateans]] or [[Frankists]], against whom all communal sanctions were levied. Their attitudes did not fit the criteria set when faith was a normative and self-evident part of worldly life, but rested on the realities of a new, secularized age. The wardens' class, which wielded most power within the communities, was rapidly acculturating, and often sought to oblige the reforming agenda of the state. Rabbi [[Elazar Fleckeles]], who returned to [[Prague]] from the countryside in 1783, recalled that he first faced there "new vices" of principled irreverence towards tradition, rather than "old vices" like gossip or fornication. In [[Hamburg]], Rabbi [[Raphael Cohen]] attempted to reinforce traditional norms. Cohen ordered all the men in his community to grow a beard, forbade holding hands with one's wife in public, and decried women who wore wigs, instead of visible [[headgear]], to cover their hair; Cohen taxed and otherwise persecuted [[Kohen#Effects on marital status|members of the priestly caste]] who left the city to marry divorcees, men who appealed to [[Invalidity of gentile courts|state courts]], those who ate food [[Bishul Yisrael|cooked by Gentiles]], and other transgressors. Hamburg's Jews repeatedly appealed to the authorities, which eventually justified Cohen. However, the unprecedented meddling in his jurisdiction profoundly shocked him, and dealt a blow to the prestige of the rabbinate.
An ideological challenge to rabbinic authority, in contrast to prosaic secularization, appeared in the form of the ''[[Haskalah]]'' (Jewish Enlightenment) movement which came to the fore in 1782. [[Hartwig Wessely]], [[Moses Mendelssohn]], and other ''maskilim'' called for a [[Words of Peace and Truth|reform of Jewish education]], [[Jerusalem (Mendelssohn)|abolition of coercion in matters of conscience]], and other modernizing measures. They bypassed rabbinic approval and set themselves, at least implicitly, as a rival intellectual elite. A bitter struggle ensued. Reacting to Mendelssohn's assertion that freedom of conscience must replace communal censure, Rabbi Cohen of Hamburg commented: {{quote|The very foundation of the Law and commandments rests on coercion, enabling to force obedience and punish the transgressor. Denying this fact is akin to denying the sun at noon.<ref>See: Jacob Katz, ''Out of the Ghetto: The Social Background of Jewish Emancipation, 1770–1870''. Syracuse University Press, 1973. pp. 144–152.</ref>}}
However, ''maskilic''-rabbinic rivalry ended rather soon in most Central Europe, for the governments imposed modernization upon their Jewish subjects, with regard to neither. Schools replaced traditional ''[[cheder]]''s, and [[standard German]] began to supplant [[Judeo-German]]. Differences between the establishment and the Enlightened became irrelevant, and the former often embraced the views of the latter (now antiquated, as more aggressive modes of acculturation replaced the ''Haskalah'''s program). In 1810, when philanthropist [[Israel Jacobson]] opened a reformed synagogue in [[Seesen]], with a modernized ritual, he encountered little protest.
== Види још ==
* [[Јудаизам]]
== Референце ==
{{Reflist}}
== Литература ==
{{Refbegin|30em}}
* David Ellenson. ''Rabbi Esriel Hildesheimer and the Creation of a Modern Jewish Orthodoxy''. University of Alabama Press, 2003.
* Michael K. Silber, ''[http://www.yivoencyclopedia.org/article.aspx/Orthodoxy Orthodoxy]'', [[YIVO Encyclopedia of Jews in Eastern Europe]].
* Ismar Schorch, ''Emancipation and the Crisis of Religious Authority: The Emergence of the Modern Rabbinate''; in: Werner Eugen Mosse etc., ''Revolution and Evolution: 1848 in German-Jewish History''. Mohr Siebeck, 1981.
* Michael K. Silber. ''The Historical Experience of German Jewry and its Impact on Haskalah and Reform in Hungary''. In: Jacob Katz, ed., ''Toward Modernity: The European Jewish Model'' (New Brunswick and Oxford: Transaction Books, 1987). pp. 108–113, 118–122, 150 (footnote no. 57).
* [[Christian Wilhelm von Dohm]]. ''Über die bürgerliche Verbesserung der Juden'' (Berlin /Stettin 1781). Kritische und kommentierte Studienausgabe. Hrsg. von Wolf Christoph Seifert. Wallstein, Göttingen 2015, {{ISBN|978-3-8353-1699-7}}.
* [[David Feuerwerker]]. ''L'Émancipation des Juifs en France. De l'Ancien Régime à la fin du Second Empire.'' Paris: Albin Michel, 1976 {{ISBN|2-226-00316-9}}
* [[Heinrich Graetz]], ''Geschichte der Juden von den ältesten Zeiten bis auf die Gegenwart'': 11 vols., Leipzig: Leiner, 1900, vol. 11: ''Geschichte der Juden vom Beginn der Mendelssohnschen Zeit (1750) bis in die neueste Zeit (1848)'', reprint of the edition of last hand; Berlin: arani, 1998, {{ISBN|3-7605-8673-2}}
* Hyman, Paula E. ''The Jews of Modern France''. Berkeley: University of California Press, 1998.
* {{cite book |last1=Sorkin |first1=David |title=Jewish Emancipation: A History Across Five Centuries |date=2019 |publisher=Princeton University Press |isbn=978-0-691-16494-6 |language=en}}
* {{cite book|last=Miller|first=Patrick D.|author-link=Patrick D. Miller|title=The Religion of Ancient Israel|chapter=God and the Gods: Deity and the Divine World in Ancient Israel|publisher=Westminster John Knox Press|year=2000|chapter-url=https://books.google.com/?id=JBhY9BQ7hIQC&pg=PA1|pages=1–4|isbn=978-0-664-22145-4}}
* {{cite book|last=Smith|first=Mark S.|author-link=Mark S. Smith|year=2010|title=God in Translation: Deities in Cross-Cultural Discourse in the Biblical World|publisher=Eerdmans|url=https://books.google.com/?id=yvWlC0kUlkYC&pg=PA96|pages=96–98|isbn=978-0-8028-6433-8}}
* {{cite book|last=Römer|first=Thomas|title=The Invention of God|chapter=Between Egypt and Seir|url=https://books.google.com/books?id=Z59XCwAAQBAJ&pg=PA38|location=[[Cambridge, Massachusetts|Cambridge]]|publisher=[[Harvard University Press]]|pages=38–42|year=2015|isbn=978-0-674-50497-4}}
* {{cite book |title=Science and Religion: A Contemporary Perspective |author=John M. Duffey |year=2013 |publisher=Wipf and Stock }}
* {{cite book|last1=Smith|first1=Mark S.|last2=Miller|first2=Patrick D.|year=2002|title=The Early History of God: Yahweh and the Other Deities in Ancient Israel|publisher=Eerdmans|url=https://books.google.com/?id=1yM3AuBh4AsC&pg=PR10|edition=2nd|page=10|isbn=0-8028-3972-X}}
* {{Cite web |author=Wainwright, William |title=Monotheism, The Stanford Encyclopedia of Philosophy |edition=Fall 2013 |editor=Edward N. Zalta |url=http://plato.stanford.edu/archives/fall2013/entries/monotheism/}}
* {{Cite book|first=Louis |last=Jacobs |author-link=Louis Jacobs |title=God, Torah, Israel: traditionalism without fundamentalism |publisher=Hebrew Union College Press |location=[[Cincinnati]] |date=1990 |isbn=0-87820-052-5 |oclc=21039224}}
* {{Cite book|first=Julius |last=Guttmann |author-link=Julius Guttmann |title=Philosophies of Judaism: The History of Jewish Philosophy from Biblical Times to Franz Rosenzweig |publisher=[[Henry Holt and Company|Holt, Rinehart and Winston]] |location=[[New York City]] |date=1964 |pages=150–151 |oclc=1497829}}
* {{Cite web |title=The Personhood of God: Biblical Theology, Human Faith And the Divine Image |author=Yochanan Muffs |url=http://www.librarything.com/work/1583080 |publisher=Library Thing |work=LibraryThing.com|author-link=Yochanan Muffs }}
{{refend}}
== Спољашње везе ==
{{Commons category|Orthodox Judaism}}
* [https://www.jewishvirtuallibrary.org/jsource/Judaism/orthostate.html The State of Orthodox Judaism Today]
* [https://web.archive.org/web/20061212113800/http://news.ufl.edu/2006/11/27/hasidic-jews/ Orthodox Jewish population growth and political changes]
* [http://www.bjpa.org/Publications/details.cfm?PublicationID=21523 Orthodox Retention and Kiruv: The Bad News and the Good News]
{{Authority control}}
[[Категорија:Јудаизам]]
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