A. Ferziger, Exclusion and Hierarchy: Orthodoxy, Non-Observance and the Emergence of Modern Jewish Identity
(Philadelphia, 2005); C. Kaiser, ‘Sitting on Fences: The Toleration of Compromise and Mixed Seating in Orthodox Synagogues in the USA’ в кн.: M. Goodman et al., Toleration within Judaism (Oxford and Portland, Oreg., 2013), ch. 10; H. Soloveitchik, ‘Rupture and Reconstruction in the Transformation of Contemporary Orthodoxy’, Tradition 28.4 (1994), 69–130; о превращении современной ортодоксии в структурированное движение см.: Z. Eleff, Modern Orthodox Judaism: A Documentary History (Philadelphia and Lincoln, Nebr., 2016).Y. Leibovitz, Judaism, Human Values and the Jewish State
(Cambridge, Mass., 1992), с введением Э. Голдмана.Об Элиэзере Берковиче см.: C. Raffel, ‘Eliezer Berkovits’ в кн.: S. Katz, ed., Interpreters of Judaism in the Late Twentieth Century
(Washington, DC, 1993), 1–15; о декларации в Варшавском гетто см.: G. Bacon, ‘Birthpangs of the Messiah: The Reflections of Two Polish Rabbis on their Era’, SCJ 7 (1991), 86–99; I. Greenberg, ‘Cloud of Smoke, Pillar of Fire: Judaism, Christianity, and Modernity after the Holocaust’ в кн.: E. Fleischner, ed., Auschwitz: Beginning of a New Era? Reflections on the Holocaust (New York, 1977), 30, 33.О Сабато Морайсе см.: A. Kiron, ‘Dust and Ashes: The Funeral and Forgetting of Sabato Morais’, AJH
84.3 (1996), 155–88; S. Schechter, Studies in Judaism (London, 1896), xvii — xviii; L. Finkelstein, The Pharisees, 2 vols. (Philadelphia, 1936–66).См.: N. Bentwich, Solomon Schechter: A Biography
(Cambridge, 1938); E. K. Kaplan, Holiness in Words: Heschel’s Poetics of Piety (Albany, NY, 1996).J. Hellig, ‘Richard Rubenstein’ в кн.: Katz, ed., Interpreters of Judaism in the Late Twentieth Century
, 249–64.R. Gordis, ed., Emet ve-Emunah: Statement of Principles of Conservative Judaism
(New York, 1988), 19–22.M. Waxman, Tradition and Change
(New York, 1958), 361.Об истории реконструктивистского иудаизма см.: J. Gurock and J. Schacter, A Modern Heretic and a Traditional Community: Mordecai M. Kaplan, Orthodoxy, and American Judaism
(New York, 1996); о синагоге как центре общественной жизни см.: D. Kaufman, Shul with a Pool: The ‘Synagogue-Center’ in American Jewish History (Hanover, 1999).R. T. Alpert and J. J. Staub, Exploring Judaism: A Reconstructionist Approach
(New York, 2000).О современном состоянии консервативного иудаизма см.: E. Cosgrove, ‘Conservative Judaism’s «Consistent Inconsistencies» ’, Conservative Judaism
59.3 (2007), 3–26.L. Jacobs, We Have Reason to Believe
(London, 1957; 3th ed., 1965); об истории концепции «Тора — с небес» в иудаизме см.: N. Solomon, Torah from Heaven: The Reconstruction of Faith (Oxford, 2012).
19. Отрицание
Ис. 66:5; Езд. 10:3; S. C. Heilman, Defenders of the Faith: Life among the Ultra-Orthodox
(New York, 1992).О скандале вокруг индийских париков см.: D. Wakin, ‘Rabbis’ Rules and Indian Wigs Stir Crisis in Orthodox Brooklyn’, New York Times
, 14 May 2004.О роли женщин в общинах харедим
см.: T. El-Or, Educated and Ignorant (Boulder, Colo., 1994); N. Stadler, Yeshiva Fundamentalism: Piety, Gender and Resistance in the Ultra-Orthodox World (New York, 2009), 117–134.О Хатаме Софере см.: P. Mendes-Flohr and J. Reinharz, The Jew in the Modern World: A Documentary History
, 2d ed. (New York and Oxford, 1995), 172; Y. D. Shulman, The Chasam Sofer: The Story of Rabbi Moshe Sofer (Lakewood, NJ, 1992).Shulman, The Chasam Sofer
, 25.