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The rabbinical seminary in Berlin, founded in 1873 by Esriel Hildesheimer, programatically advocated for the synthesis of traditional Jewish education with modern academic education. As well as being an Orthodox response to the conservative Jewish Theological Seminary in Breslau and the Hochschule für die Wissenschaft des Judentums in Berlin, it was at the same time an expression of the modernizing trends that had also manifested themselves in the emergence of German-Jewish Neo-Orthodox…

The term neo-Orthodox was used in the German-speaking world in the 19th century to denote a religious current arising from the context of Jewish Orthodoxy which attempted a synthesis of Jewish-Orthodox and non-Jewish culture (cultural Orthodoxy). In doing so, neo-Orthodoxy specifically aimed to create organizational structures which met the requirements of Orthodoxy, initially at community level and later also at the intercommunity, inter-regional, and international levels. By the late …

Perceived as Orthodox are those currents within Judaism whose adherents live in keeping with traditional religious law (Halakhah) and who view themselves as the authentic and often also sole bearers of normative Judaism in contrast to other religious trends. Irrespective of its own claims to historical continuity, Jewish Orthodoxy is a phenomenon of European modernity and differs from numerous pre-Enlightenment Halakhic, liturgical, and habitual Jewish practices. Common to all Orthodox …

Als neo-orthodox wird eine im 19. Jahrhundert im deutschsprachigen Raum aus dem Kontext der jüdischen Orthodoxie hervorgegangene religiöse Strömung bezeichnet, die den Versuch einer Synthese von jüdisch-orthodoxer und nichtjüdischer Kultur (Kulturorthodoxie) unternahm. Die Neo-Orthodoxie beabsichtigte damit, spezielle, den Bedürfnissen der Orthodoxie entsprechende Organisationsformen zu finden – zunächst auf Gemeindebene, später auch auf übergemeindlicher, überregionaler un…

Das 1873 von Esriel Hildesheimer gegründete Rabbinerseminar zu Berlin vertrat programmatisch die Synthese aus traditionell-jüdischer und moderner akademischer Bildung. Als orthodoxe Antwort auf das konservative Jüdisch-Theologische Seminar in Breslau und die Berliner Hochschule für die Wissenschaft des Judentums war es zugleich Ausdruck jener Modernisierungstendenzen, die sich seit dem letzten Drittel des 19. Jahrhunderts auch in der Entstehung der deu…

Als orthodox werden diejenigen Richtungen im Judentum verstanden, deren Mitglieder im Einklang mit dem traditionellen Religionsgesetz (Halacha) leben und sich in Abgrenzung von anderen religiösen Strömungen als authentische und oft auch alleinige Träger des normativen Judentums verstehen. Ungeachtet des eigenen Anspruchs auf historische Kontinuität ist die jüdische Orthodoxie eine Erscheinung der europäischen Moderne, die in zahlreichen halachischen, liturgischen und habituellen Praktiken vom Ju…

[German Version] I. Old Testament In the preexilic period, Sabbath (שַׁבָּת/ šabbāt) meant the day of the full moon; from the Exile on, it denoted a weekly day of rest. The origins of this day of rest go back to the early days of Exile. The earliest laws regarding the preexilic day of rest appear in the Book of the Covenant (Exod 23:10) and the cultic code in Exod 34:18–23, 25f. (v. 21) (Law and legislation: III). In the Book of the Covenant, the commandment to ¶ observe a day of rest is part of the privilege law of YHWH that deals with setting apart the firstfruits and firstborn …

[German Version] I. Terminology – II. Christianity – III. Judaism – IV. Islam I. Terminology The term orthodoxy derives from Greek ὀρϑός/ orthós, “right, true, straight,” and δόξα/ dóxa, “opinion, teaching.” The word and its derivatives appear in pre-Christian literature (Liddell & Scott, s.v.) but acquired their specifically religious sense only in the context of Christianity, where confession of Jesus as Lord or Christ plays a constitutive role in religious practice (Rom 10:10; Matt 10:32f.) and the need appeared early on to identify a…

[German Version] The Zionist (Zionism) settlement of Palestine made the sabbatical year newly relevant to Orthodox Judaism (Orthodoxy: III), even though its practical realization, the significance of its observance for salvation history, and the question whether discussion of the sabbatical year from the perspective of legal history provides a material basis for political claims to the Land of Israel all remain controversial issues. Independently of these developments within Judaism and with direc…