Before taking this class I just assumed that Orthodox Jews were the ultra radical super devout Jews. The Orthodox chapter in the Rosenthal book has really shown me a different story. Now I know, after reading this chapter, that the Haredim take Judaism to a whole new level and that the Orthodox aren’t afraid of co-mingling with outsiders and non-believers. My impression of most radical groups is that they try and avoid the outside world and create insulated communities away from any “corruption” to their way of thinking. Instead it’s the exact opposite, the Orthodox interviewed in this chapter seems to want to set the record straight and dispel the myths about them. They also do not ban outside reading “left-wing Ha’aretz newspaper, which he says has more readers in Alon Shvut” “We Want to find out what the enemy [Liberal Journalists] are thinking”(Rosenthal, 202). This shows that they are informed about what is going on outside their communities and are not afraid to confront conflicting viewpoints. Another person interviewed in the chapter said, “ I’m religious but not closed off from the world” ( Rosenthal, 199). The Orthodox seem to be labeled most of the time as Ultra-Orthodox and are lumped together with the Haredim” Most people have very distorted ideas about us”. (199) The key difference, however, is the Orthodox are Zionist, while the Haredim are not. This has made the Orthodox seem radical because of their conviction to stay and settle areas of the West Bank. These places are holy to them and represent a real connection to the Patriarchs of Judaism. It’s a point of pride that some Orthodox live near and around where David walked or where Abraham is buried “ What better place to grow up than where the Jewish people were born”. (197)
Those seeking peace in Israel often scapegoat the Orthodox as roadblocks in that process. In parts 1 and 2 of this video, a secular news organization tries to explain both sides of the Orthodox vs. Secular debate. They cover the misconception that the Orthodox live in the dark ages to clashes of religious rulings in the government.
By not leaving the territories and giving the Palestinians their own country the Orthodox are responsible for prolonging the conflict. To those interviewed in this chapter the land they live on is not only given to them by God but they can prove that the land was purchased by Jews from Arabs ”many Arabs willingly sold us their land because they wanted the money” and “ We only build on land we can prove belong to Jews”. (Rosenthal, 202) Because of their devotion to the Promised Land they are often attacked by Palestinians and many Orthodox, young and old, are killed. They are on the front line of the conflict and live dangerously close to other Palestinian settlements. Despite these casualties the Orthodox maintain their claim and even argue, “ We are here to defend Israel” and “ the settlements are a security buffer”. (Rosenthal, 201- 202)
Despite all of the dangers and accusations the population in Alon Shvut and other settlements is on the rise. Many are attracted to the subsidized living costs and tax breaks while others are eager to live near holy relics. Others feel that by escaping behind the wall closing off Israel from the West Bank is a de facto way of agreeing to the 1948 border agreement and putting a cap on Israeli growth. Many others feel, “ No matter how much land we offer them, it will never be enough” and “This is a religious war. And it will continue if Israel gives them a state” (Rosenthal, 204 - 207) Orthodox have also gotten a bad name from Baruch Goldstein who murdered unarmed Muslim worshipers. Some have denounced his actions and others praise him. This sort of action has caused many seculars to label all Orthodox as extremists. The Orthodox like any other group has its fair share of those on the extreme end of the spectrum, but they are only a small part of the whole.
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