Samuel C. Heilman

"Heilman is one of the most productive, interesting, and important sociologists writing about Jewish communities in the world today. This book is a significant snapshot, filled with Heilman's fine-grained observations of particular cultural practices such as humor, posters, and Rabbi portraits. Heilman is a first-rate thinker, an excellent researcher whose work is richly empirical, and an unusually clear and lively writer."—Barbara Kirshenblatt-Gimblett, author of Destination Culture: Tourism, Museums, and Heritage

The Contest for the Future of American Jewish Orthodoxy

Sliding to the Right

In this first in-depth portrait of ultra-Orthodox Jews in Israel today, Samuel Heilman introduces a community that to many may seem to be the very embodiment of the Jewish past. To outsiders who stumble upon these neighborhoods and find bearded men in caftans, children with earlocks, and women in long dresses, black kerchiefs and stockings, it may appear that these people still hold fast to every tradition while turning their backs to the contemporary world. But rather than being a relic from the past, ultra-Orthodox Jews, or haredim, are very much part of the contemporary landscape and are playing an increasingly prominent role in the Jewish world and in Israeli politics. Defenders of the Faith takes us inside the world of this contemporary fundamentalist community, its lifestyle and mores, including education, religious practices and beliefs, sexual ethics, and marriage. Heilman explores the reasons why this group is more militant and extreme than its pre-Holocaust brethren, and provides insight into the worldview of this small but influential sector of modern Jewry.

Inside Ultra-Orthodox Jewry

Defenders of the Faith

Via a participant-observer approach, Synagogue Life analyzes the three essential dimensions of synagogue life: the houses of prayer, study, and assembly. In each Heilman documents the rich detail of the synagogue experience while articulating the social and cultural drama inherent in them. He illustrates how people come to the synagogue not only for spiritual purposes but also to find out where and how they fit into life in the neighborhood in which they share.In his new introduction, Heilman discusses what led him to write this book and the process of personal transformation through which he, as an Orthodox Jew, had to go in order to turn a disciplined eye on the world from which he came. Rather than using the stranger-as-native approach of classic anthropology, he had instead to begin as a native who discoverd how to look at a once-taken-for-granted synagogue life like a stranger. In the afterword, arguing for the efficacy of this approach, Heilman offers guidance on how natives can use their special familiarity and still be trained to distance themselves from their own group, making use of the disciplines of sociology and anthropology. Synagogue Life offers a fascinating portrait that has something to say to social scientists as well as all those curious about what happens in the main arena of Orthodox Jewish community life.

A Study in Symbolic Interaction

Synagogue Life

There are two Jerusalems writes Heilman, one in which people actually live and the other that lives in them. It is the idea of Jerusalem, the imaginatively reconstructed city that exists in the memories and attachments of the many faiths that live and visit here, that Heilman explores as he walks about every corner of the city, discovering its layers of history and culture.

A Walker in Jerusalem

Judaism has long derived its identity from its sacred books. The book or scroll--rather than the image or idol--has been emblematic of Jewish faith and tradition. The People of the Book presents a study of a group of Orthodox Jews, all of whom live in the modern world, engaged in the time-honored practice of lernen, the repeated review and ritualized study of the sacred texts. In preserving one of the activities of Jewish life, Samuel C. Heilman argues, these are the genuine -People of the Book.- For two years, Heilman participated in and observed five study circles in New York and Jerusalem engaged in the avocation of lernen the Talmud, the great corpus of Jewish law, lore, and tradition. These groups, made up of men who felt the ritualized study of sacred texts to be not only a religious obligation but also an appealing way to spend their evenings, weekends, and holidays, assembled together under the guidance of a teacher to review the holy books of their people. Having become part of this world, the author is able to provide first-hand observation of the workings of the study circle. Heilman's study moves beyond the merely descriptive into an analysis of the nature and meaning of activity he observed. To explain the character and appeal of the study groups, he employs three concepts: drama, fellowship, and religion. Inherent to the life of the study circle are various sorts of drama: -social dramas- playing out social relationships, -cultural performances- reenacting the Jewish world view, and -interactional dramas- and -word plays- involving the intricacies of the recitation and translation process. This book will be of interest to anthropologists and those interested in the academic study of religion.

Drama, Fellowship and Religion

The People of the Book

Nearly decimated in the Holocaust and repressed in the Soviet Union, Hasidism has experienced an extraordinary revival. Hasidic communities, now settled primarily in North America and Israel, have reversed the losses they suffered and are growing exponentially. With powerful attachments to the past, mysticism, community, tradition, and charismatic leadership, Hasidism seems the opposite of contemporary Western culture, yet it has thrived in the democratic countries and culture of the West. How? Who Will Lead Us? reveals the answers in the fascinating story of five contemporary Hasidic dynasties and their handling of the delicate issue of leadership and succession. Revolving around the central figure of the rebbe, the book explores two dynasties with too few successors, two with too many successors, and one that believes their last rebbe continues to lead them even after his death. Samuel C. Heilman, recognized as a foremost expert on modern Jewish Orthodoxy, here provides outsiders with the essential guide to continuity in the Hasidic world.

The Story of Five Hasidic Dynasties in America

Who Will Lead Us?

"Samuel Heilman has walked the mourner's path both as an anthropologist observing the socio-cultural death practices of the Jewish community, and as a bereaved son grieving the loss of a beloved father. In the wake of his successful navigation through these two worlds—academic and personal—he presents an acute understanding of the detailed intricacies of the cycle of Jewish rituals from deathbed to burial, from mourning to memorialization. Heilman emerges from his journey through grief with a wise and seasoned appreciation of the symbols and practices which are at the foundation of Jewish life and culture. When a Jew Dies provides an insightful roadmap to the subtle and profound vicissitudes of grief in the Jewish tradition. For mourner and scholar alike, this is a book to be savored, a friend to walk with, a companion with which to explore the reality of the walk through the valley of the shadow of death."—Simcha Raphael, author of Jewish Views of the Afterlife "Heilman has an unusually keen sense of perception and ability to put everything into an almost universal, social scientific perspective while, at the same time, retaining his personal ties, thought and feelings. As in his previous work, he here examines something that almost every traditional Jew is familiar with, and gives it new perspectives and new meaning. When a Jew Dies includes significant discussion of prevalent customs and the Jewish bases for them. The author's particularistic-universalistic synthesis as well as his deeply-rooted, personal-scholarly synthesis set this book apart from all others."—Chaim I. Waxman, Professor of Sociology at Rutgers University and author of America's Jews in Transition "Heilman offers a unique synthesis of historical scholarship and ethnographic description in this rich account of the complex processes by which Judaism brings the dying to the end of life and the mourning to the end of grief and a return to life. This is, as far as I know, the only study combining the legal-historical, social-historical, and ethnographic perspectives in a single volume. It offers a remarkable glimpse of how one sector of contemporary Jewry confronts the reality of death and transfigures it."—Martin S. Jaffee, author of Torah in the Mouth

The Ethnography of a Bereaved Son

When a Jew Dies

An encounter with the death of another is often an occasion when the bereaved need to be sustained in their loss, relieved of the anxiety that the meeting with death engenders, and comforted in their grief. It is a time when those left behind often seek to redress wrongs in themselves or in the relationships that death has shaken and upset. In both collective and individual responses to the trauma of encountering death, we witness efforts to counter the misfortune and to explain the meaning of the loss, to turn memory into blessing, to reconcile life with death, to regenerate life, and redeem both the bereaved and the dead. Sometimes loss may transform the bereaved in ways that lead to growth and maturity; other times a loss leads to unremitting anger or melancholia. There may be a variety of spiritual expressions that the bereaved experience in their time of loss, but there appears to be some common elements in all of them. Overtime, survivors' feelings are transformed into growing exploration of the spiritual, a profound sense of rebirth, newfound feelings of self-mastery or confidence, and a deeply held conviction that "life goes on." The contributions to this volume are based on a conference held in New York on the first anniversary of September 11, 2001. Contributors include Peter Metcalf, Robert Jay Lifton, Ilana Harlow, Robert A. Neimeyer, Samuel Heilman, and Neil Gillman. This sensitive and heartfelt volume relates specifically to issues of death, bereavement, and mourning in the aftermath of the attack on the World Trade Center, but the applications to other individual and catastrophic events is obvious. The contributions do not simply explore how people deal with bereavement or are psychologically affected by extreme grief: they address how people can try to find meaning in tragedy and loss, and strive to help restore order in the wake of chaos. The multidisciplinary perspectives include those of anthropology, psychology, theology, social work, and art.

Samuel C. Heilman

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