- 972-50-3309188
moshe hellinger
Bar-Ilan University, Political Studies, Faculty Member
- Beit Morasha, Jerusalem, The Schwartz Institute, Faculty Memberadd
When closing his discussion of charity in the Mishneh Torah, Maimonides noted: "It is our duty to be more careful in the performance of the commandment of almsgiving than in that of any other positive commandment…The throne of Israel... more
When closing his discussion of charity in the Mishneh Torah, Maimonides noted: "It is our duty to be more careful in the performance of the commandment of almsgiving than in that of any other positive commandment…The throne of Israel cannot be established, nor true faith made to stand up, except through charity, as it is said (Isa. 54:14), 'in righteousness shalt thou be established'" (Laws Concerning Gifts to the Poor, 10:1). Commenting on this Maimonidean law, Urbach argued that in Jewish communities, "organized and free charity reduced inequality between its members and removed enviousness. Acts of charity intensified mutual responsibility and internal unity, as well as the ties between the various communities" (Urbach 1951, 27). Even if we adopt a more critical view of the Jewish community in exile, it will still emerge as a unique setting of social existence in difficult and sometimes terrible circumstances, which was unquestionably helped by normative social commitments as well as by personal and communal solidarity.
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... doi:10.1016/j.jas.2008.04.026 | How to Cite or Link Using DOI Copyright © 2008 Elsevier Ltd All rights reserved ... This tool has been much used for plant studies ([Juan et al., 1997], [Juan et al., 1999], [Juan et al., 2000], [Selvi... more
... doi:10.1016/j.jas.2008.04.026 | How to Cite or Link Using DOI Copyright © 2008 Elsevier Ltd All rights reserved ... This tool has been much used for plant studies ([Juan et al., 1997], [Juan et al., 1999], [Juan et al., 2000], [Selvi and Bigazzi, 1998], [Selvi and Bigazzi, 2003], [Koul et al ...
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Religious Zionists have been the driving force behind the settlement project in Israel for the past 40 years. They often see settling in the Greater Land of Israel as a messianic activity. It might be thought that when state policy... more
Religious Zionists have been the driving force behind the settlement project in Israel for the past 40 years. They often see settling in the Greater Land of Israel as a messianic activity. It might be thought that when state policy clashes with radical messianic movements, the result would be violent, bloody confrontations. This study seeks to explain why this has not been the case in Israel despite the dismantling of settlements in the Sinai and Gaza and the controversial Oslo process. Although there has been turmoil and resistance, most religious Zionists have refrained from serious violence. We suggest that a “theological-normative balance” prevents all-out de-legitimation of the state and life-threatening violence against it.
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Rabbi Amiel and Rabbi Uziel were outstanding Torah scholars of the twentieth century identified with religious Zionism. Both were universalistic thinkers. Yet while Rabbi Uziel emphasized humanistic Jewish nationalism as a part of the... more
Rabbi Amiel and Rabbi Uziel were outstanding Torah scholars of the twentieth century identified with religious Zionism. Both were universalistic thinkers. Yet while Rabbi Uziel emphasized humanistic Jewish nationalism as a part of the universalistic whole, Rabbi Amiel saw the combination between spiritual individualism and universalism as the core identity, according to the Torah. Rabbi Amiel was a strong critic
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The key historic figure whose ideas influenced the entire religious–Zionist movement in recent generations is Rabbi Abraham Isaac Hakohen Kook (1865–1935). Rabbi Kook developed a complex political theology that combines universalism and... more
The key historic figure whose ideas influenced the entire religious–Zionist movement in recent generations is Rabbi Abraham Isaac Hakohen Kook (1865–1935). Rabbi Kook developed a complex political theology that combines universalism and Jewish particularism. His son and successor, Rabbi Zvi Yehuda Kook (1891–1982), the head of Merkaz HaRav Yeshiva, was the spiritual inspiration of the Gush Emunim settlement movement. He
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This paper is a liberal communitarian reading if Jewish Political tradition. The paper the paper present the Jewish Halakhic tradition as a source of criticism on Rawls’ welfare liberalism and even more on Nozick’s capitalist... more
This paper is a liberal communitarian reading if Jewish Political tradition. The paper the paper present the Jewish Halakhic tradition as a source of criticism on Rawls’ welfare liberalism and even more on Nozick’s capitalist libertarianism. Reading of classic halakhic sources from a current political theory perspective can portray a third view: restricted welfare state that strengthened voluntary associations in the civil society.
In the center of Jewish political tradition stands the tension between the universal basis of human identity which is a first and necessary storey, and a communitarian Jewish identity, which is the second one. The dialectic between these elements creates a complex conception of social justice that combine three circles: the individual and the family, local communities, and the organized political framework.
In the center of Jewish political tradition stands the tension between the universal basis of human identity which is a first and necessary storey, and a communitarian Jewish identity, which is the second one. The dialectic between these elements creates a complex conception of social justice that combine three circles: the individual and the family, local communities, and the organized political framework.
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Research Interests:
During the past two decades religious Zionists have developed several different approaches regarding social justice. The middle class among them have tended to identify with the neo-liberal policies. Many nationalist Zionists chose... more
During the past two decades religious Zionists have developed several different approaches regarding social justice. The middle class among them have tended to identify with the neo-liberal policies. Many nationalist Zionists chose compartmentalization and adaptation, i.e., they accepted the prevalent capitalist outlook without a deep understanding of its religious implications. The "strong" nationalists and strictly Orthodox had little to say about socio-economic issues. This derives from their emphasis on the spiritual calling of the people of Israel and its general disregard for material life. There is also a connection between their messianic, rightist, religious and political orientation and a right-wing socio-economic outlook. The moderate nationalist, Torah-oriented (Torani) wing tends either towards a 'third way' or towards a more moderate leftist direction. The liberal religious sector has both liberal religious and liberal (in the American sense) welfarist economic views.
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“Merkaz HaRav” yeshiva, became in the last 30 years the most influential institute within religious-Zionism. It inspired generations of Rabbis, educators and politicians in Israel .”Merkaz-HaRav was founded by The key historic figure in... more
“Merkaz HaRav” yeshiva, became in the last 30 years the most influential institute within religious-Zionism. It inspired generations of Rabbis, educators and politicians in Israel .”Merkaz-HaRav was founded by The key historic figure in the religious-Zionist worldview, Rabbi Abraham Isaac Hakohen Kook (1865-1935). Rabbi Kook developed a complex political theology that combines universalism and Jewish particularism .According to Rav Kook, Jewish politics should be part of the spiritual and holly nature of the Jewish people. His friend and pupil, rabbi Jacob Moshe Harlap(1883-1951),transformed his Rabbi’s philosophy towards extreme particularistic political theology that stressed the uniqueness of the Jewish nation. His total rejection of western liberal individualistic and universalistic worldview had great influence on future generations . The leading thinker of this school of thought today, Rabbi Zvi Tau (1936-) developed a profound messianic political theology that stresses Jewish nationalistic elements. He sees the peace process as a consequence of the corrupted western liberal strong influence on Israeli culture. And yet he opposes any acts of violence against Israeli government’s decision to withdraw from historic land of Israel.