Traditional Jews Essay Example for Free

Traditional Jews Essay Religion is a vast and distinct area of study. Many different cultures and groups have different practices, and within those cultures there are many sub-groups that are different than the majority. The Haredim are a Jewish sect that is basically a sub-group of traditional Jews that demonstrate many differences from the majority. Haredim have a different approach to death and the actual funeral procession of loved ones. Many other cultures will honor their dead by having a eulogy or some other type of ceremony. The Haredim like to invoke a different sense of devotion to passing ancestors. For instance, it is acceptable, among Haredim, for the Sephardi to sing the songs of his father and grandfather, to utilize the prayer rhythm of his youth. 1 This is essentially singing prayer songs to the father, if passed, and the grandfather, if passed during a funeral procession. These songs are supposed to honor the dead and at the same time elevate the dead to a type of saint-like status. After the deceased have had songs sung, it is time for a type of ceremony called the â€Å"Communion of Saints. † Here the Haredim invoke the â€Å"Communion of Saints† upon hearing of the death of an elder and attempt to have the Saints bless the body spiritually. The blessing is done to elevate his familiar saints and holy men, entering [his relative] in the pantheon of the believer, even to add a modest twist or two of traditional clothing to the standard garb. 1 The Haredim are known for their revering of elders upon death and their attempt at ascending those elders into a higher spiritual space. This is firmly established, according to their faith, by invoking the elder and finally invoking the â€Å"Communion of Saints† to assist in the transfer to the spirit world. Another aspect of death in Haredim society is the actual burial. The Haredim employ the hevra kaddisha, the Communal Fraternal Burial Society in Israel, is responsible for the reverential disposal of the dead in accordance with Jewish law for all Jewish citizens. 2 Once the arrangements are established by the hevra kaddisha, the burial must take place. A problem arises in the burial because it must occur as soon as possible. As the Jewish text suggests, The dead must be buried as soon as possible, as much out of respect for their corporeal integrity as out of concern that they should not pollute their environment. Texts devoted to establishing and commenting on the impurity of human remains are abundant, and the laws relating to this subject are very strict: people and utensils that have been in contact with a cadaver might become impure, as does the place where they have lain, thus being in the presence of a dead body can cause ritual uncleanness. 3 It is clear that the Haredim employed different rituals from other groups, but also maintained a bastion of traditional beliefs that secular Jews also follow. Haredim are a very distinct culture as compared to other sects of Judaism. One of the more shocking revelations about their culture is they actually do not support the established state of Israel. One of the first evidences of this non-support is how the Haredim view the chief rabbis in Israel. They do not recognize the Chief Rabbinate and have their own Rabbinic authorities. 4 This presents a problem in the Israeli Jewish community in particular. The Israelis are attempting to create a united front against other groups that oppose them in the region. Because of the lack of support, and since there is no doctrinal significance to the office of Chief Rabbi, voices are raised from time to time to abolish the whole institution of two Chief Rabbis, irreverently called by Israelis the Heavenly Twins. 5 Another way they reject the Israeli state is they look upon Israel as too secular. All the Haredim have in common a â€Å"total dedication to the Torah in its traditional form and believe that the secular world is best kept at arms length. 6 They have a stark rejection of Israel and do not actually need a Jewish state. They are fine the way they are and reject the secularism of the Jewish faith in general. The politicians in Israel have no impressed the Haredim throughout the years. They believe they are without structure and without promise for any group of people. One example is from the 1981 campaign [where] the two parties [created] satirical television commercials, which featured well-known Israeli comedians. Such commercials, according to the Haredim, were an expression of spiritual emptiness. 7 The Haredim stand firm behind their beliefs even against their own government. A final examination of the Haredim reveals some peculiar traits as compared to other cultures. One of the ways they are different from other Jewish sects is their devotion to a culture long gone. For instance, they continued to be known by the Yiddish names of their rebes towns — Satmar, Belz, Ger — places that existed no more. 8 Another distinct difference is in the attire that the Haredim men usually wear. One eyewitness recounted, the men wore the clothing of eighteenth-century Hasidim. 7 One of the remarkable characteristics of the religion is the offspring that are produced within the families. Some of the families have many children as compared to other groups. It actually makes sense why this occurs because, they produced large families — six, eight, even ten children — to begin to try to make up for the millions of murdered Jews. 9 The Haredim do portray some peculiar traits that may seem strange to other religions, but actually they are effectively helping their way of life live on in the future. The Haredim are a fascinating group of people with a very different religious perspective. They live their life true to their moral codes and should be respected as any other religion. Works Cited Cromer, Gerald. The Voice of Jacob and the Hands of Esau: Verbal and Physical Violence in Israeli Politics, 1977–1984. Jews and Violence: Images, Ideologies, Realities. Ed. Peter Y. Medding. New York: Oxford University Press, 2002. 149-164. Jacobs, Louis. The Jewish Religion: A Companion. Oxford: Oxford University Press, 1995. Sobel, Zvi. A Small Place in Galilee: Religion and Social Conflict in an Israeli Village. New York: Holmes Meier, 1993.