Religious Zionism – Sociology and Theology

A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section "Religions and Theologies".

Deadline for manuscript submissions: closed (20 November 2022) | Viewed by 28723

Special Issue Editors


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Guest Editor
School of Education and the Department of Israel Heritage, Ariel University, Ariel, Israel
Interests: religious Zionism; philosophy of Halakha; Jewish ethos; religion studies; rabbinic literature; Jewish philosophy; Jewish identity

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Guest Editor
Department of Jewish Philosophy, Bar-Ilan University, Ramat Gan 5290002, Israel
Interests: religious Zionism; philosophy of Halakha; rabbinic Literature; Jewish philosophy; rabbinic responses to the Holocaust

Special Issue Information

Dear Colleagues,

Religious Zionism (hereinafter RZ) is an important sector within Orthodox Judaism that stands out as a unique case study of church–state relations in the modern world. The divine merit RZ attributes to the State of Israel consists of a wide prism of dispositions, from an embodiment of God’s rein to an important phase in the messianic vision. Thus, the division between citizen and religious adherent becomes obscure, and obeying the state law becomes a divine commandment.

When tracing the historical foundations of RZ’s ideology, one must note the Jewish catastrophe of the destruction of the second Temple (70 AD), and the two-millennia diaspora that followed. During those turbulent centuries, Jewish identity went through several vicissitudes. One major difference was the birth of the non-sovereign Jew. The literary treasures of the Talmudic era, the basis for Jewish law as we know it, were composed under the influence of this critical development. The idea of the Jew as a passive being, without aspirations of independence and self-ruling, and thus with a collective convergence to a more spiritual life—as opposed to the actual life of a state, with economic and civil responsibilities—emerged.

The study of the holy scriptures became the most important value in the eyes of the religious leaders, and not the fulfillment of the decrees in those texts by materializing an exemplary state, balanced between earthly and sublime interests. The distance between the stance that characterizes the Jew in the diaspora and the biblical model of an independent and initiator Jew that spends his time in hard labor (i.e., agriculture, the military, and other forms of manual work) is no less than overwhelming. The “Biblical” Jew became outdated.

The RZ revolution combined the shift in perception of the active role of Jew in times of redemption with a stark commitment to the classical religious values and lifestyle of observant Judaism—in a nutshell, a modern Jew in an epoch of nationality and freedom, but with submission to the rules of God as delivered in the traditional texts.

Politically, RZ was founded in the early 1900s, yet ideologically it stems from the thought of great scholars of the 19th Century, and perhaps even earlier. From its birth, political RZ (represented by the Mizrahi movement) took part in the Zionist movement. It created youth movements and school chains dedicated to educating new generations on the ideology of Torah (the Pentateuch, The Bible) and labor (in its broadest meanings).

RZ was quite marginal in the first decades of the Zionist movement, but in the past thirty years its disciples became more and more involved in leading roles within Israeli society, in almost every field and expertise.

This volume intends to elaborate and deepen the understanding of Religious Zionist ideology and theology, both practically and theoretically. We aim to portray a comprehensive and contemporary picture of RZ today, in light of its historical roots and vision, and considering crises and permutations that RZ experienced. We encourage suitable studies in philosophy, theology, history, sociology, political science, and other relevant fields.

Dr. Amir Mashiach
Dr. Isaac Hershkowitz
Guest Editors

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Published Papers (11 papers)

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Research

15 pages, 219 KiB  
Article
R. Shmuel Mohiliver and R. Yitzhak Yaakov Reines: Two Types of Religious Zionism
by Dov Schwartz
Religions 2024, 15(8), 882; https://doi.org/10.3390/rel15080882 - 23 Jul 2024
Viewed by 706
Abstract
A typology presents ideal concrete types, and probing their personality and character enables the creation of general patterns. The study of the personality thus grants access to the depth of an idea not only in abstract terms but also in its function as [...] Read more.
A typology presents ideal concrete types, and probing their personality and character enables the creation of general patterns. The study of the personality thus grants access to the depth of an idea not only in abstract terms but also in its function as a guide to, and a source of, an ethos. Furthermore, the personality construct plays a significant role in the understanding of historical processes because many events are ascribed or tied to the centrality of a specific individual. The study of typology is especially linked to Eduard Spranger (1882–1963), who claimed that ideal types convey conscious structures. In his view, we can impart significance to actions and behaviors only in relation to the agent’s set of values. In his writings, Spranger presented six ideal types. What is the meaning of a typology when discussing a movement such as religious Zionism? In this article, I attempt to trace an ideological portrait of two types that, in my estimate, created through their personality and their endeavor the ideological pattern that has accompanied religious Zionism and the religious-Zionist idea throughout this movement’s existence. I set up these two thinkers and entrepreneurs as pure types, even though no such types exist in reality. I present the pure types as founded on dominant features although, again, well aware that there are no pure features in the concrete world. Besides describing the characteristic features of the two types, I will argue that the interaction between the patterns they established facilitates understanding of several historical events. These patterns at times continue one another but, mainly, they confront one another. To illustrate their course, I will relate to two historical episodes where these personality patterns come forth, one that took place a few years after R. Reines’ death and the other about fifty years later or more, whose implications are felt up to this day. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
12 pages, 291 KiB  
Article
Twentieth-Century Hasidic-Zionist Homiletics: The Case of Netivot Shalom by “the Rebbe Painter”, Avraham Ya‘akov Shapira of Drohobych
by Leore Sachs-Shmueli
Religions 2023, 14(5), 581; https://doi.org/10.3390/rel14050581 - 27 Apr 2023
Viewed by 1396
Abstract
Much has been written about the theological, cultural, and social foundations of the Zionist movement and its historical development. While scholars have discussed the immigration of the first Hasidim to the Land of Israel in the late eighteenth century, little attention has been [...] Read more.
Much has been written about the theological, cultural, and social foundations of the Zionist movement and its historical development. While scholars have discussed the immigration of the first Hasidim to the Land of Israel in the late eighteenth century, little attention has been paid to the Hasidic leaders who were active in Mandatory Palestine between the two World Wars, some of whom had a positive attitude toward Zionism. My article addresses this scholarly gap and focuses on one figure: the Rebbe painter (Admor ha-Tsayar) Avraham Yaakov Shapira (1886–1962) of the Drohobych dynasty. In this first academic study examining his sermon book Netivot Shalom, I will show how he coherently used the Hasidic homiletic style, as well as textual and oral traditions, to reinforce a commitment to the settlement of Zion and cultivate a positive attitude toward the Jewish people, including the secular settlers. Following in his father’s footsteps, he fervently taught that the way to the hearts of secular settlers was not through rebuke, but through peace, shared mission, and unity. He viewed the activists’ approach to settling Zion as an act of divine action revealing the “new Torah”, and saw their success as a miracle manifested through nature. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
14 pages, 257 KiB  
Article
The Theological Sources of the Torah and Labor (Torah U’melakha) Yeshivas
by Amir Mashiach
Religions 2023, 14(1), 99; https://doi.org/10.3390/rel14010099 - 10 Jan 2023
Viewed by 1835
Abstract
In this article, I seek to reveal the theological sources of the Israeli high school yeshivas designated “Torah U’melakha” (Torah and labor). High school yeshivas are schools for 9th–12th grade boys that offer religious studies in the first half of the day and [...] Read more.
In this article, I seek to reveal the theological sources of the Israeli high school yeshivas designated “Torah U’melakha” (Torah and labor). High school yeshivas are schools for 9th–12th grade boys that offer religious studies in the first half of the day and secular studies, i.e., science and languages, in the second half. These schools serve mainly religious Zionist and modern orthodox society. Torah U’melakha yeshivas are high school yeshivas that are unique for combining vocational studies in the curriculum, such that graduates acquire a trade and can serve in the army and join the labor force in their field of expertise. Over the years, some of the Torah U’melakha yeshivas were subsequently closed and others changed their nature from vocational to technological. However, the educational trend toward “Torah and labor” has not disappeared. Vocational education, which became technological as well, has been assimilated in nearly all high school yeshivas, which, to a great degree, made the Torah U’melakha yeshivas redundant. The ideological and theological value of engaging in “Torah and work” became embedded in the pedagogic consciousness of religious Zionism and is continuing to infuse the many high school yeshivas in Israel and elsewhere. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
24 pages, 294 KiB  
Article
“Religious-Zionism”: Signifier without Signified? Or—Is Religious-Zionism Still Alive?
by Avi Sagi
Religions 2023, 14(1), 30; https://doi.org/10.3390/rel14010030 - 23 Dec 2022
Cited by 2 | Viewed by 1801
Abstract
In the public discourse and the research literature, the signifier “religious-Zionism” is usually viewed as denoting a specific group located midway between secular and ultra-Orthodox Jews. This location does not turn religious-Zionism into a residual category including whoever is not part of the [...] Read more.
In the public discourse and the research literature, the signifier “religious-Zionism” is usually viewed as denoting a specific group located midway between secular and ultra-Orthodox Jews. This location does not turn religious-Zionism into a residual category including whoever is not part of the two others. Quite the contrary. Religious-Zionism used to be a group with unique characteristics, including values and a normative fullness of its own. I argue in this article that, at present, the category “religious-Zionism” no longer signifies a specific group due to a series of centrifugal processes affecting it. Its ethos, myth, textual web, and authority principle have collapsed and the signifier reflects no more than a political and rabbinic discourse attempting to control the breakdown. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
15 pages, 301 KiB  
Article
Early Religious Zionism and Erudition Concerning the Temple and Sacrifices
by Isaac Hershkowitz
Religions 2022, 13(4), 310; https://doi.org/10.3390/rel13040310 - 31 Mar 2022
Cited by 1 | Viewed by 2321
Abstract
Rabbi Zvi Hirsch Kalisher’s messianic innovations asserted the centrality of a renewal of offerings on the altar to the creation of a linear path to redemption. Despite the common convention, his ideas were not disregarded by his peers and followers. In fact, while [...] Read more.
Rabbi Zvi Hirsch Kalisher’s messianic innovations asserted the centrality of a renewal of offerings on the altar to the creation of a linear path to redemption. Despite the common convention, his ideas were not disregarded by his peers and followers. In fact, while his ideas did not predetermine the rabbinic discourse, halakhic questions concerning the rebuilding of the Temple and its laws became quite popular and common. Surprisingly, lay figures, as well as several Talmudic scholars, kept this messianic idea alive. Indeed, from the second half of the nineteenth century onwards, such figures published numerous works calling for concrete efforts to rebuild the Temple and renew the offerings. These findings shed light on the renewed religious Zionist interest in this method of reconnecting with God and promoting the final redemption, which is neither new, nor does it deviate from known and publicly articulated ideas. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
20 pages, 3607 KiB  
Article
The Religions Zionist Sector at Bay
by Tamar Hermann
Religions 2022, 13(2), 178; https://doi.org/10.3390/rel13020178 - 17 Feb 2022
Cited by 2 | Viewed by 3826
Abstract
In the last decades Religious Zionism moved from the margins to the center of Israeli society and politics. Members of this sector (RZS) are located today in top positions in Israeli politics, businesses, and among professional elites, academia, and the military, gaining growing [...] Read more.
In the last decades Religious Zionism moved from the margins to the center of Israeli society and politics. Members of this sector (RZS) are located today in top positions in Israeli politics, businesses, and among professional elites, academia, and the military, gaining growing influence over the national decision-making processes and policies. No wonder, then, that public opinion polls indicate that the members of the RZS are the most satisfied and optimistic in Israel today. The fact that the RZS is positioned mostly on one side of the political spectrum (Right), the tight interrelations within this sector and its widening periphery have further increased its national impact. It is argued here that this is a critical development in Israeli politics as this sector’s members, and in particular those voting for the RZS parties, show relatively low commitment to core democratic values together with a clear preference for the Jewish aspect over the democratic aspect of the state of Israel. Furthermore, whereas in the past the RZS was politically represented by one main party (with some splinter groups coming and going), in the 2021 elections two parties (Yamina and the Religious Zionist Party (RZP)) collided head-on. For the first time each of these parties, the first more modernist and the second more fundamentalist, claimed to be the only authentic representative of this sector. The competition between them intensified when the election results showed that each of the two had gained the same number of seats in the Knesset, with the leader of Yamina unexpectedly becoming the new Israeli prime minister. It is argued here that the future balance of power between these two parties and their respective constituencies will determine the future of the RZS as a whole—whether it will establish itself as a pivotal actor in Israeli politics or remain at the margins. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
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15 pages, 298 KiB  
Article
Between Messianism and Zionism—The Religious Proto-Zionists: Transforming from Theurgic-Symbolic Messianism to Zionist Activism
by Asaf Yedidya
Religions 2022, 13(1), 52; https://doi.org/10.3390/rel13010052 - 6 Jan 2022
Cited by 2 | Viewed by 2694
Abstract
The 19th century, which began with the immigration to Eretz Israel of 511 disciples of the Vilna Gaon (HaGra) and their families from Lithuania for religious reasons between 1808–1811, ended with the arrival of tens of thousands of Hovevei Zion from Russia and [...] Read more.
The 19th century, which began with the immigration to Eretz Israel of 511 disciples of the Vilna Gaon (HaGra) and their families from Lithuania for religious reasons between 1808–1811, ended with the arrival of tens of thousands of Hovevei Zion from Russia and Romania for nationalistic motives, beginning in 1882.This article deals with the differences between the doctrine of redemption of the Vilna Gaon’s disciples and the Zionist ideology of Hovevei Zion in light of the thought of the religious proto-Zionists. Rabbi Zvi Hirsch Kalischer and Rabbi Eliyahu Guttmacher who were the proto-Zionists actually served as transformers from theurgic-symbolic messianic activism to realistic Zionist activism through their combined adoption of all these active approaches and the shift in emphasis from the symbolic to the realistic. Putting them all in the traditional messianic camp or the modern national camp distorts the picture. The great innovation of their doctrine was the transformation of the idea. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
12 pages, 243 KiB  
Article
Shagar’s Mystical Space: Moving between the Languages of Kabbalah, Hasidism, and Rav Kook
by Leore Sachs-Shmueli
Religions 2022, 13(1), 10; https://doi.org/10.3390/rel13010010 - 23 Dec 2021
Viewed by 2493
Abstract
This paper presents an analysis of the conflictual relationship between Shagar’s [Shimon Gershon Rosenberg] use of kabbalistic and Hasidic traditions and his search for mysticism via psychoanalysis and Continental philosophy. The study will shed light upon the tension between how Shagar defined and [...] Read more.
This paper presents an analysis of the conflictual relationship between Shagar’s [Shimon Gershon Rosenberg] use of kabbalistic and Hasidic traditions and his search for mysticism via psychoanalysis and Continental philosophy. The study will shed light upon the tension between how Shagar defined and understood mysticism and how he defined kabbalistic language and the gap between his explicit and his implicit attitudes towards Kabbalah. I propose that mysticism was the central religious space that Shagar sought to create from his conflicting stance. Nonetheless, despite Shagar’s attempt to present himself as a direct theological descendant of the kabbalistic tradition, by way of his use of terms such as “the shattering of the vessels”, “Nothingness”, and “silence”, I will attempt to expose the dissonance between his yearning for this language and his rejection of it. My main analysis, at the heart of the article, will be based on the not-yet-released recording of his introductory lecture on Da’at Tevunot. It will be accompanied by a variety of sources from his books (edited by his pupils) to complete the picture. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
15 pages, 272 KiB  
Article
The Heralds of Zionism as Theological Revolutionaries
by Amir Mashiach
Religions 2021, 12(12), 1100; https://doi.org/10.3390/rel12121100 - 14 Dec 2021
Cited by 3 | Viewed by 3704
Abstract
In historiographical research, there is an approach that perceives the ideologues who preceded the Hovevei Zion movement (1881) and the Zionist movement (1896) as “heralds of Zionism”. These ideologues operated, or at least proposed the idea of the Jews’ return to the Land [...] Read more.
In historiographical research, there is an approach that perceives the ideologues who preceded the Hovevei Zion movement (1881) and the Zionist movement (1896) as “heralds of Zionism”. These ideologues operated, or at least proposed the idea of the Jews’ return to the Land of Israel and establishment a political entity in the Land, beginning from the 1860s. The researchers are divided, however, on the identification of the heralds. Some locate them even earlier, in the 17th century, while others deny their very existence. This article wishes to claim that the heralds of Zionism were Orthodox rabbis, such as R. Kalisher, R. Alkalai, R. Friedland, R. Guttmacher, R. Bibas, and R. Natonek, who operated in the early half of the 19th century and transformed the Jewish theology that advocated a passive-spiritual-Divine redemption into an active-practical-natural redemption. For this purpose, it is necessary to immigrate to the Land of Israel and cultivate the land. They contended that once the People of Israel would do so, the redemption would arrive. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
13 pages, 224 KiB  
Article
Prophetic Disappointment and Ideological Change among Israeli Settlers’ Rabbis: The Case of Rabbis Yehuda Amital and Shmuel Tal
by Motti Inbari
Religions 2021, 12(11), 1017; https://doi.org/10.3390/rel12111017 - 18 Nov 2021
Cited by 3 | Viewed by 2252
Abstract
In this article, I examine the role of prophetic disappointment in creating ideological change. I discuss the response of two Orthodox rabbis, Rabbi Yehuda Amital (1924–2010) and Rabbi Shmuel Tal (b. 1962), to the crisis of faith they encountered regarding the role of [...] Read more.
In this article, I examine the role of prophetic disappointment in creating ideological change. I discuss the response of two Orthodox rabbis, Rabbi Yehuda Amital (1924–2010) and Rabbi Shmuel Tal (b. 1962), to the crisis of faith they encountered regarding the role of Zionism in the messianic drama. This research describes the process of religious switching they have gone through due to failure of prophetic faith. This work argues that their transformation was an attempt to cope with the tension that results from cognitive dissonance in two different instances while blaming a third party for misunderstanding the true will of God. Their religious switching was an act of theodicy, justifying God’s justice, while renouncing their previous held beliefs. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
20 pages, 752 KiB  
Article
The “Tempered Radical” Revolution: Multifocal Strategies of Religious-Zionist Feminism in Israel
by Tanya Zion-Waldoks
Religions 2021, 12(8), 628; https://doi.org/10.3390/rel12080628 - 10 Aug 2021
Cited by 4 | Viewed by 2945
Abstract
Agunah activism, a flagship struggle of Religious-Zionist feminism, links gender politics, Jewish-Orthodox politics, and national Israeli politics. This qualitative study focuses on agunah activists’ strategies and conceptions of change, highlighting the complex ways religious women radically transform conservative contexts, complicated by intersections of [...] Read more.
Agunah activism, a flagship struggle of Religious-Zionist feminism, links gender politics, Jewish-Orthodox politics, and national Israeli politics. This qualitative study focuses on agunah activists’ strategies and conceptions of change, highlighting the complex ways religious women radically transform conservative contexts, complicated by intersections of religion, gender, and state. It examines dynamic boundary-work and how activists deploy the inner workings of “the Halakhic framework” to shift creatively between social positioning, ideological or cultural positioning, and a political positioning to create “change from within”. My case study troubles the premise that religion and feminism are antithetical, and that distinct identities or set social locations predetermine social movements’ frames or actions. I expand upon the term “tempered radicals” which challenges reformist/revolutionary and conservative/radical binaries. “Tempered radical” strategies are two-pronged: a tempered mode of modulation and moderation to rock the boat without falling out (avoid the red lines, find “the right way”) and a radical mode of stirring the sea and creating horizons (arrive there, one way or another). Dynamically holding both modes together, through a “multifocal lens”—the world-as-it-is and the world-as-it-should-be—enables their strategic maneuverings. They remain “within” while radically transforming individuals, communities, Jewish law, Orthodox society and the Israeli public sphere. This study demonstrates how religious and gendered structures are at once constitutive and mutable. Full article
(This article belongs to the Special Issue Religious Zionism – Sociology and Theology)
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