Fundamentalism in Judaism Religion and International Relations Mohammad Owais Tokhi 1/17/2014 2 Fundamentalism in Judaism Religion and International Relations International Relations Term Paper Mohammad Owais Tokhi 17 January 2014 3 Contents 1. Abstract…………………………………………...….4 2. Religious Fundamentalism………………………….5-6 3. History of the Religious Fundamentalism………….6-7 4. Fundamentalism in Judaism………………………...7-9 5. Fanatic Actions of Ultra Orthodox Jews in Israel.....9-11 6. Ultra Orthodox Jews and International Relations...11-14 7. Conclusion……………………………………………15 8. References……………………………………………16 4 Abstract We hear much about the Islamic Fundamentalists, and Islamic radicals, nowadays from Medias and public places, especially after the 9/11attacks on USA. But very rarely, we heard of Christian Fundamentalists, Jewish Fundamentalists, Buddhist Fundamentalist, Hindu Fundamentalists, Sikh Fundamentalist and etc. in general, all the religious fundamentalists almost has the same characteristics, definitions, and goals which is to preserve their identity, traditions and basics of their religions. We can name the religious fundamentalists, the antimodernist movements. By the rise of the globalization, development of technology, communications, Medias, modernization, and the most important and dangerous one for all religions, is the rise of secularism, and separation of religion from politics. The religious populations in different parts of the world and in different countries, tried to form different groups and special ways to keep their religion, language, and traditions, and identities alive, and almost in every religion we can find the fundamentalists who look at others as strangers and the enemies of their divine, who are tasked to destroy their religion. There are two kind of religious fundamentalists: the first one is Active fundamentalists, who choose to use force and violence against anyone who is not like them and does not think the same way as they do, and they call them all enemies and their task is to destroy the enemy in order to remain alive and keep their faith untouched. The Second group of religious fundamentalist is Passive fundamentalists, who prefer to remain silent, in peace, and not to use force or violence, and be always in them, not to have contact out of their circle of community with outsiders. In this way they try to save their faith and religious traditions. The focus of this paper is on the Jewish Fundamentalism which is not covered by the news and medias, and very few people around the world know that what is going between the communities of Jews in Israel, and how will be the future of this country in a few years, which is linked directly to the security situation of the Middle East region, Israel and the issue of the West bank settlers which is the heart of the conflict between Israel and the Arab (Palestinian) world. After reading of the findings of this paper, you will have an idea about the roots and the reasons of the conflicts in the region, and how long it will take to reach peace and how would look Israel tomorrow from inside and how would be the International Relations of Israel. 5 Religious Fundamentalism Religious fundamentalism has been defined as an uncompromising attachment to certain “fundamental” tenets of a faith, typically based on the reading of a sacred text or collection of texts (Heilman 2005a: 258). Proponents of such a worldview see themselves as the guardians of a pure and unchanging tradition, and tend to be suspicious of the present. As one scholar noted, fundamentalists affirm that the “only way to go forward is to go back” (Hirschfield: 28). Yet, in most cases, this “perfect past” is a reinvention, selectively comprised of textual and cultural elements that offer alternative truths to contemporary life. In this way, religious fundamentalism constitutes a sort of counterculture, pitted against what it considers to be the dangerous forces of the modern world, both religious and secular (Caplan; Heilman 2005b). The fundamentalist view is that there is a single truth, that the people who share this truth are tied in an unbroken chain to the past, and that this truth is not limited to the private domain but can and should be imposed on the public square. This truth is articulated as fundamentals of the faith, which must be practiced or believed if one is truly to be among God's defenders. Of course, despite the fundamentalist assertion that these essentials are tied to tradition, and often demanded by an inerrant text, fundamentalism reinvents that past by selectively retrieving from it those elements that challenge alternative truths that are offered by contemporary culture. As such it constitutes a kind of counterculture and society. Fundamentalism is therefore often engaged in an intense battle against forces in the contemporary world that, in its view, seek to undermine or to defile the world as it sees it1. Only a tiny proportion of fundamentalists worldwide take part in acts of terror; the rest are simply struggling to live what they regard as a good religious life in a world that seems increasingly inimical to faith. Third, fundamentalism is not an exclusively Islamic phenomenon. There are fundamentalist Jews, Christians, Hindus, Buddhists, Sikhs and Confucians, who all challenge the secular hegemony of the modern world. In fact Islam was the last of the three monotheistic religions to develop a fundamentalist strain, long after it had erupted in Judaism and Christianity2. Heilman describes two kinds of fundamentalism: One can be called active fundamentalism, in which the battle is waged aggressively, taken to the 1 2 Jews and Fundamentalism /Samuel C. Heilman/ Jewish Political Studies Review 17:1-2 (Spring 2005) Intolerance and Fundamentalism Seminar/ Karen Armstrong /26 January 2005 LSE 6 enemy who is to be completely obliterated….A second phase of fundamentalism is its quiescent or passive stage3. Culture is always contested, and fundamentalists are primarily concerned with saving their own society. Protestant Fundamentalists in the United States want America to be a truly Christian nation, not a secular, pluralist republic. In Palestine, Hamas began by attacking the PLO, because they wanted the Palestinian resistance to be inspired by Islamic rather than a secular polity. Bin Laden began by targeting the Saudi royal family and such secularist rulers as Saddam Hussein. Only at a secondary stage ~ if at all ~ do fundamentalists begin to attack a foreign foe. Thus fundamentalism does not represent a clash between civilizations, but a clash within civilizations4. History of the Religious Fundamentalism The key to understanding fundamentalist movements lies in the careful investigation of their history combined with investigation of the specific contemporary conditions that bring about their emergence at particular times. The term fundamentalism has rapidly entered the vocabulary of social science in the past two decades as a general designation for revivalist conservative religious orthodoxy. Though originally applied only to Christianity, Gananath Obeyesekere theorizes that the extension of the term to other religious traditions dates from the time of the Iranian Revolution in 1978-79. Today it is used to describe Evangelical Christians, Iranian revolutionaries, ultra-orthodox Jews, militant Sikhs, and Buddhist resistance fighters, among others. Its categorical use is so widespread and so easily applied, that the misperception persists that it has always been with us. The specific origin of the word fundamentalism dates to an early 20th Century American religious movement. The movement took its name from a compendium of twelve volumes published between 1910 and 1915 by a group of Protestant laymen entitled: The Fundamentals: A Testimony of the Truth. These volumes were circulated in the millions and served as the concretization of a cross-denominational set of traditions with roots in previous centuries. It owes its existence particularly to the same evangelical revivalist tradition that 3 Ein anderes Gesicht der Moderne./ Fundamentalismus und Geschlechterordnung/ Symposium der Ev. Theol. Fakultät Ruhr-Universität Bochum / 14 November 2012 4 Intolerance and Fundamentalism Seminar/ Karen Armstrong /26 January 2005 LSE 7 inspired the Great Awakening of the early 19th Century and a variety of early millenarian movements. Spurred on by reactions to Darwin's theory of evolution, the original Fundamentalist Movement was seen as a religious revival. It came to embody both principles of absolute religious orthodoxy and evangelical practice which called for believers to extended action beyond religion into political and social life5. Fundamentalism in Judaism Three main trends in Israeli Judaism have been characterized as fundamentalist: militant religious Zionism, the ultra Orthodoxy of the Ashkenazim (Jews of eastern European origin), and the ultra Orthodoxy of the Sephardim (Jews of Middle Eastern origin) as represented by the Shas party. All three groups stress the need for strict conformity to the religious laws and moral precepts contained in6. Orthodox Jews are a small minority of the minority of religious Jews in Israel. Some are anti-Zionist even to the extent of not recognizing the State of Israel. Other Orthodox Jews are messianic fundamentalists and Zionists. These ideas are found especially in Gush Enumim, 'The Bloc of the Faithful', which teaches that the Jewish people should occupy the whole land of Israel and rebuild the Temple. Some more radical groups are prepared to use any means to hasten this. Jewish fundamentalism, then, can be defined as that attitude which recognizes neither development nor any human participation in the transmission of the Torah. The Jewish fundamentalist denies, in effect, that Judaism has had a history. The truth is seen as simply handed down without change from generation to generation. Even later legislation by the sages of Israel is itself seen as sanctioned by divine fiat and therefore ordained by God (BT Shabbat 23a). It is, of course, possible to accept the traditional doctrine that the Torah is from heaven, and interprets it so that the historical development is recognized; but this is precisely what fundamentalists will not allow. In their view the Torah is all the word of God. To acknowledge a human element in the Torah is to reject this fundamental doctrine of Judaism7. The situation shows that today, the Israel is caught in an ongoing struggle between traditional religious Judaism and modern secular Zionism. Both secular and religious camps offer wide 5 Beeman, William O., 2001: Fighting the Good Fight: Fundamentalism and Religious Revival, in: J. MacClancy, ed. Anthropology for the Real World. Chicago: University of Chicago Press, 2001, 6 Encyclopedia Britannica / fundamentalism (religious movement) /Jewish fundamentalism in Israel 7 Louis Jacobs / Originally published in Survey of Jewish Affairs, ed. William Frankel (Rutherford, NJ: Fairleigh Dickinson University Press; London: Associated University Presses, 1988), 221-234. 8 spectrums of attitudes and ideologies. The relationship between secularism and religion is not yet fixed, and a kulturkampfis smoldering between the extremes in the two camps, representing the efforts of both to shift the State legal system and institutions to their advantage. Activist millenarian Jewish fundamentalists are actually only a small minority in Israel. However, due to the convergence of interests with the dominant right wing nationalist political parties, their influence extends far beyond their numerical strength. Jewish Israeli society is divided into a radical secular camp of some 30%, a religious camp of some 20%, and a middle camp of secular traditionalists of some 50% of the population8. Reform and conservative Jews, though dominant in the United States and numerous in several European diasporas are a small minority in Israel. Among the religious Jews, the Orthodox ~opposes some 12.5%. Orthodox Judaism is divided into modern Orthodox Zionist (8.5%) and ultraOrthodox non-Zionist (Haredim, 4.5%) camps.9 Although overall a small minority, in Jerusalem the Haredi population is approximately 50% of the total population. It is growing demographically, and gaining in political strength as it seeks to dominate the Holy City and to marginalize secular Jewish life there.10 The Ultra-Orthodox camp is divided into followers of mystical Hasidism and legalistic opponents (mitnagdim). All are inherently non-Zionist, while some are violently anti-Zionist. Zionism is seen as a movement of unbelieving secular laws engaging in forbidden efforts to hasten the end before God's appointed time. Some Ultra-Orthodox are willing to engage in the political process, and two political parties have developed: Degel-Hatorah representing the Ashkenazi part of the movement, and Shas representing the Sephardi wing. Both participate in the political process in order to strengthen their position and gain access to State resources while maintaining a hostile attitude to State ideology. Radical separatist groups - Neturei Karta (NK) and Edah Haredit - eschew any political activity since they do not recognize the State of Israel. The Zionist Orthodox camp is mainly represented by the National Religious Party (NRP). It was allied to the Labour Party in the first stage of Israeli independence, and was then politically moderate. It relied on halachic rulings which legitimized the Zionist stance, imbuing it with a positive religious definition as heralding a gradual change in the condition of Exile.11 However it was radicalized by the 1967 Six Day War, and shifted its ideology to that of active messianism, allying itself to the right-wing nationalist Ukud party. 8 I. Shahak and N. Mezvinsky, Jewish Fundamentalism in Israel (London, Pluto Press, 1999). 7. Laura S. Zarembski, 'Israel's Religious Right: Not a Monolith', Middle East Quarterly, 7:2 (June 2000). 10 Marshall 1. Breger, 'Understanding Jerusalem', Middle East Quarterly, 4:1 (March 1997). 75-83; Jane Little, 'Jerusalem Gets Ultra-Orthodox Mayor', BBC News, 18 February 2003. 11 Menachem Friedman, 'Jewish Zealots: Conservative Versus Innovative', in E. Sivan and M. Friedman (eds.), Religious Radicalism and Politics in the Middle East (Albany: SUNY, 1990), 136. 9 9 Its main plank became the advocacy of Israel retaining the whole of Eretz Yisrael, claiming that halacha forbids any withdrawal from parts of the Holy Land. Fanatic Actions of Ultra Orthodox in Israel The haredim's influence on civic life in Israel can hardly be overstated. The most ostentatious manifestation of their retrograde vision is an intermittent campaign to have public buses segregated by gender. But their influence is even more pernicious and enduring in the spheres of family law and Jewish religious practice. Because of the haredim's influence in the Knesset and in the state-funded rabbinate, Jews who wish to have their marriages recognized by the government cannot use non-Orthodox rabbis, and non-Jews who wish to convert to Judaism under the auspices of non-Orthodox movements cannot do so12. Such contempt is common among the ultra-Orthodox rank and file, and it finds expression in acts of hysterical intolerance, such as the recent verbal and physical attacks by haredim on women seeking to pray as equals at the Western Wall in Jerusalem, Judaism’s holiest site. Even more disturbing than the wrath poured out on these women is the haredim's ability to manipulate the state into doing their bidding. Members of the group Women of the Wall, which seeks to make it legal for women to pray aloud, read from the Torah, and wear religious attire at the wall, have been arrested by the police for simply wearing prayer shawls at the holy site. Theharedim insist that such shawls are meant only for men, but some liberal Jews disagree. Official behavior endorsing the Orthodox view is hard to square with the belief held by most Israelis that they live in a nontheocratic representative democracy. This is not the Israel the country’s founders imagined. Ultra-Orthodox extremists want to impose a number of restrictions, which include not allowing women to be interviewed on radio stations, not accepting pictures of women in newspapers or billboards, and demanding women sit at the back of the bus. Some also want women to walk separately on the opposite side of the road13. They harass and scream at those women who wear short or western style cloths. The ultra orthodox do not allow the girls to go to the secular normal schools. Some young girls are already scared and do not want to walk on the streets and do not want to go to schools because of the fear of threat from the ultra The War Within: Israel’s Ultra-Orthodox Threat to Democracy and the Nation. by YUVAL ELIZUR and LAWRENCE MALKIN. Overlook Press, 2013, 224 pp. 13 Irris Makler/ CBC News World, Israelis protest ultra-Orthodox treatment of women / Dec 28, 2011 12 10 orthodox Jews, who stands at the road side and wait for the girls going to school, to spit14 on the girls and calls them with bad names. Another problem is that, the government of Israel allows the settlers to keep weapons and move outside hanging a rifle on their shoulders, even the government allowed the civilian Jews, to take private military trainings. The only justification of the government is the excuse of self defense against the so-called Palestinian militants. These military trainings can be dangerous for the future and present security of Israel in short and long run. Military trained civilians especially fundamentalists who are intolerance, can attack the non-Jewish people easily, as there are some examples of such incidences. “An Israeli Jew armed with a gun, entered into a mosque and killed 20 Palestinians while they were praying15…. (Israel Radio said the man was a settler dressed in an army uniform who opened fire on Muslims praying in a crowded mosque at the Tomb of the Patriarchs, the site where Abraham is believed buried. Reports from Palestinians said the settler was overpowered and killed by people in the crowd)” As regards the issue of the present and future impact of the Haredim on Israel, Bank of Israel chairman has long warned that the failure to integrate Orthodoxy in general into Israeli society is a near-time demographic time bomb: at present divisive, "entitled" in not contributing to the tax base near what the tax base provides them in welfare payments. Privileged in exemption from serving in the military, not even contributing in any form of social service…16 they reject the regime of Zionism, and do not accept the constitution of Israel. The Ultra Orthodox men and women, has the lowest or no educations in Israel, they just learn how to read torah and they satisfy with that, or those who want to study further are only allowed by their community to study further Jewish religious studies. The presence of such religious fundamentalists is full of danger for any society or religion. They are like unpredictable dynamites which can go fuse off any minute in anywhere in a 14 Spitting on a person is very bad and one of the worst and mean things in the Jewish culture, that someone can do, on a person, trying to extremely insult them and attack their personalities. 15 The New York Times / Published: February 25, 1994/ GUNMAN SLAYS 20 AT SITE OF MOSQUE, ISRAEL REPORTS SAY 16 DAVID TURNER/ Foreign Affairs - How Jewish Extremism Threatens Zionism 11 country. The Ultra Orthodox Jews are a big threat for the future of Israel, and they are the huge dam standing in front of the peace negotiations with Palestinians and the regime of Israel, which mean east (the Arab world) and the West (supporter states of Israel). The number of the Ultra Orthodox Jews is increasing rapidly in Israel, as they get the social benefits and are exempted from paying taxes and doing military or any other civil cervices. Therefore, they focus only on two things the most, one to give birth to as many children as they can, and the second, to read Torah all the time. The birth rate is 7.8 per Ultra Orthodox family, and today, they are the 12% of the population of Israel, and this number is growing very fast. Ultra Orthodox Jews and International Relations The distinction between fundamentalism and traditionalism within Orthodox Judaism is most pronounced in the area of Jewish law. In contrast to the liberal branches of Judaism—Reform, Conservative, Reconstructionist, etc.—Orthodox Jews consider binding the legal rulings derived from rabbinic literature, which cover all areas of life. Divisions are drawn, however, in the ways in which these laws are interpreted and applied to specific situations and within certain communities. As a rule, communal rabbis have over the centuries approached Jewish law with “profound generosity, flexibility, grandeur, elegance, symmetry and an explicitly pronounced liberalism” (Brandwien: 426)—all of which reflects an attitude that, while Jewish law is rooted in text, its application to real-life situations must be informed by relevant factors, such as community norms and economic considerations. So, for instance, the great medieval scholar Moses Maimonides recommended leniency in cases where “punctiliousness on legal rules could lead to untoward consequences” (Kraemer: 17). Since the mid-twentieth century, this contextual and humanistic approach to Jewish law has in many circles given way to more fanatic interpretations. Increasingly, stringent and inflexible rulings, and the lifestyle they support, are framed as the only authentic mode of Jewish expression. In this profound way, Jewish fundamentalists consciously separate themselves from modernity, practicing instead what they perceive to be a “pure” and “pre-modern” way of life17. The image of religious fundamentalism in Israeli society has two aspects. First, it is portrayed as demanding the imposition of Jewish law on all aspects of society. The Jewish religion, according to this point of view is anti-democratic, and the rabbis seek to rule the entire 17 walking with god: Marburg Journal of Religion: Volume 14, No. 1 (May 2009) 12 population. "Khomenei-like" embraces the image that many secularists have of the political ambitions of the religious establishment. Secondly, the fundamentalists have been portrayed as successful. The forces of light, liberalism, modernity, and Jewish universalism are in constant retreat before the onslaught of fundamentalist Judaism which means medievalism, close-mindedness, cultural isolation, and Jewish particularism18. It is difficult, on a day-to-day basis, to understand which frightens Israelis more: an Israel without the West Bank or an Israel with it. But it seems clear that the settlement movement and its allies have not yet convinced the majority of Israelis that the right-wing vision of the future -- a majority-Jewish state ruling over disenfranchised Arab cantons -- is the best possible outcome19. But the fact is that, the number of Ultra Orthodox Jews is increasing with a fast speed which can change the domestic and international policies and politics of Israel into their favor. Their ideas and favors are obviously, the increasing of the settlements and not recognizing of an independent state for the Palestinians. All international eyes are sealed on the issue of settlement which, in international believe, need to be stopped as soon as possible, but the ultra orthodox will never let it happen. They demand for occupying the whole area of the Promised Land: According to the Hebrew Bible the Land of Israel is the region which G-D promised to the descendants of Abraham through his son Isaac and to the descendants of Jacob, Abraham’s grandson. After G-D changed Jacob’s name to“Israel” (Genesis 32:28) the Promised Land became known as the “Land of Israel”, in Hebrew (Eretz Yisrael). When the Lord made the covenant with Abram, he said: “Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” (Genesis 15:18). In this passage of scripture the Lord defined the northern and southern borders of Israel, long before the nation of Israel came into existence. From the river of Egypt in the south to the great river Euphrates in the north would include all of modern day Lebanon and three-fourths of modern day Syria.When the Lord spoke to Moses about the Promised Land in (Numbers 34:1-15), he specifically laid out the southern, western, northern and eastern borders of the Land. Thus the promised borders of Israel run from the wilderness on the east side of the Jordan river to the 18 19 JEWISH FUNDAMENTALISM AND THE ISRAELI POLITY/ Charles S. Liebman Bar-Ilan University Jeffrey Goldberg / Lesser Israel - How Jewish Extremism Threatens Zionism/ Foreign Affairs 13 uttermost sea (Red Sea) on the west side of the Sinai: and from the Euphrates river in the north, to the river of Egypt in the south20. (Details illustrated on this map figure. The area of the Promised Land) If the Jewish Ultra Orthodox are demanding and dreaming for such a huge area in the region, so called the Promised Land, thinking, if they are going to leave the West Bank and stop the settlements, is far from reality. If the policy making of Israel and its international relations are influenced by the religious groups and the Ultra Orthodox Jews are involved in formation of the laws and policies, then we should never hope for peace between Palestinians and the Israelis nor domestic neither regional. In a larger circle, internationally, and continentally the conflicts will remain hot. The Arab and Muslim world are blaming the United States of America for supporting Israel in this conflict, and this is the biggest reason, why Al-Qaida, Taliban, and other terrorist groups are against the USA, and I believe, that this was the reason that the Muslim Fundamentalist groups challenged the United States of America, and attacked US on the 9/11, before and after that. 20 Borders of Israel/ June 14th, 2011/ Israel Related Blogs, Lilo's Blog's 14 This was the prediction which George Catlett Marshall did for the future of USA, and opposed the recognition of the state of Israel, in order not to make the Arab and Muslim countries against the United States. This was President Harry Truman who insisted and hurried in recognizing the independent and newly born state of Israel21. The only way to end the conflicts between Israel and Palestine is to recognize the Palestinians a state of their own and an independent. The Palestinians feel occupied, humiliated, and their identity is ignored internationally. They might struggle more and more for their rights, identity, religion and culture. If the Palestine be recognized as an independent state, and treated equally to Israel and other nations, in international ground, the unending conflict will go to an end, and both nations can live in peace next to each other. And of course if the ultra orthodox be convinced, not to build anymore settlements in the West Bank and other places which are belongs to Palestine. But the big fear is here that who is going to convince the ultra orthodox? It seems that they are going to change the law in a few years and they will convince the government to support them for the settlement programs. 21 Washington's Battle over Israel's Birth / Richard Holbrooke - Wednesday, May 7, 2008. The Washington Post 15 Conclusion Perhaps the most important factor to understand about this widespread religious militancy is that it is rooted in a deep fear of annihilation. Every single fundamentalist movement that I have studied in Judaism, Christianity and Islam is convinced that modern secular society wants to wipe out religion, everywhere in the world. Fundamentalists, therefore, believe that they are fighting for survival, and when people feel that their backs are to the wall, some can strike out violently, like a wounded animal. This profound terror of annihilation is not as paranoid as it may at first appear. Jewish fundamentalism, for example, gained fresh momentum after the Nazi Holocaust, when Hitler had tried to exterminate European Jewry, and after the 1973 October War, when Israelis felt vulnerable and isolated in the Middle East. As is mentioned above, the Ultra Orthodox Fundamental Jews are also concern like many other fundamentals of other religions. But the difference between the Jewish fundamentalists and the fundamentalists of other religions are extreme in some cases, like the issue of the settlements (the Promised Land), which is not ending at the present borders of today`s Israel. The other difference is the influence of the Jewish Fundamentalists, in the government, legislation which can change the future picture of Israel to an Extremist fanatic Jewish State. And it has a direct effect on the conflict issue of Israel, Palestinians, and International Relations, which involves lots of the countries of the world, some supporting Israel and others supporting Palestinians because of sharing common religion with Palestinians, or because of human feel and sympathy for Palestinians or other nations whose lands might be occupied in the future by the fundamentalist state of Israel in order to gain all the promised lands for Jews. Therefore, this is an international issue which is not ending domestically only in Israel, but involving other countries as well, and this is called the Religion and International Relations. Some might argue that the religion is a domestic believe and matter, with in a country and has nothing to do with the relation of that state with other countries, but, here in this research study we find out that, religion has its effects for shaping the politics and foreign policies of a country, no matter if in secular or religious states. The influence of Pop and Vatican on the politics and affairs of the secular and democratic Western States is another example of the role of religion in shaping the International Relations. 16 References  The cover cartoon image is taken from: rogue Judaism posted on May 29 / 2008 http://samsonblinded.org/blog/from-orthodoxy-to-fundamentalism.htm  Beeman, William O., 2001: Fighting the Good Fight: Fundamentalism and Religious Revival, in: J. MacClancy, ed. Anthropology for the Real World. Chicago: University of Chicago Press, 2001,  walking with god: Marburg Journal of Religion: Volume 14, No. 1 (May 2009)  Jews and Fundamentalism /Samuel C. Heilman/ Jewish Political Studies Review 17:1-2 (Spring 2005)  Intolerance and Fundamentalism Seminar/ Karen Armstrong /26 January 2005 LSE  Ein anderes Gesicht der Moderne./ Fundamentalismus und Geschlechterordnung/ Symposium der Ev. Theol. Fakultät Ruhr-Universität Bochum / 14 November 2012  JEWISH FUNDAMENTALISM AND THE ISRAELI POLITY/ Charles S. Liebman Bar-Ilan University  Encyclopedia Britannica / fundamentalism (religious movement) /Jewish fundamentalism in Israel I. Shahak and N. Mezvinsky, Jewish Fundamentalism in Israel (London, Pluto Press,  Menachem Friedman, 'Jewish Zealots: Conservative Versus Innovative', in E. Sivan and M. Friedman (eds.), Religious Radicalism and Politics in the Middle East (Albany: SUNY, 1990), 136.  http://www.google.de/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&ved=0CDA QFjAA&url=http%3A%2F%2Fwww.stadtakademie.de%2Fdownload.php%3Fdir%3Dsemina re%26file%3D921-2012-1114%2520Magonet%2520Prof_%2520Jonathan%2C%2520Fundamentalism%2520and%2520 Gender%2520in%2520Judaism.pdf&ei=O-SNUtvkOuau7Ab5o4Eo&usg=AFQjCNGf 4WniRJUA9Rr_OSAUaL8y04FYA&bvm=bv.56988011,d.ZGU  The War Within: Israel’s Ultra-Orthodox Threat to Democracy and the Nation. by YUVAL ELIZUR and LAWRENCE MALKIN. Overlook Press, 2013, 224 pp.  DAVID TURNER/ Foreign Affairs - How Jewish Extremism Threatens Zionism