רעות הוכמן  | רבנים שלא מאמינים באלוהים?
תיאורו של הרב החילוני ההומניסטי בישראל
מחקר גישוש בהנחיית: פרופ' סמי סמוחה
עבודת גמר מחקרית (תזה) המוגשת כמילוי חלק מהדרישות לקבלת התואר "מוסמך האוניברסיטה" אוניברסיטת חיפה, הפקולטה למדעי החברה,
החוג לסוציולוגיה ואנתרופולוגיה, נובמבר 2009.
להורדת העבודה המלאה בקובץ pdf ליחצו כאן

ABSTRACT
Secular-humanistic rabbis are a new phenomenon in Israeli society. There is a growing body of data about Judaism as a culture versus religion; but there is no research about secular-humanistic rabbis. The objective of this study is to characterize humanistic-secular rabbis and to estimate their chances to succeed in Israel society, comparing them to parallel rabbis in the US. The research is based on twenty depth interviews of secular-humanistic rabbis and several intellectuals who write about or speak of contemporary Judaism.
Specific Social Theories may contribute the research of the humanistic secular rabies in Israel. In this study two main theories were discussed: The first sees the rabies as a new social movement and the other look at them as an expression of a new civil religion which retranslates Judaism. According to both theories the country and its institution can't deliver enough ground for Jewish Israeli identity for the secular society in Israel. In to this gap enter the Secular Rabies.
The findings include three components in the attitudes and role of the secular-humanistic rabbi: identity, profession, and opportunities and obstacles to succeed as a rabbi in Israeli society. The study shows that the profile of the secular-humanistic rabbi is a man aged 36-50, secular, Israeli-born, well-off, university graduate, and a former kibbutz member. The rabbi's identity is centered on Judaism as a culture, not as a religion. Professionally the rabbi conducts ceremonies such as weddings, bar mitzvahs, holidays, etc. There are both factors conducive and not conducive for the institutionalization of the rabbi's rule in Israel. One encouraging factor is the community of Russian immigrants who consume Judaism as a culture. The main obstacle is lack of need. Jewish identity in Israel is maintained by the state leaving no actual need for an additional mediator. The secular-humanistic rabbi is also short of financial support and authority and practices his profession in his leisure time. This role pattern reduces the chances for carving a demanded and stable position for the secular-humanistic rabbi.
This explorative study suggests several research directions. One direction is a field study of secular Jews who follow secular-humanistic rabbis and secular Jews who do not in order to find out if this type of rabbi makes any difference for the community. Another direction is a study of the attitudes of Orthodox, Conservative and Reform rabbis toward secular-humanistic rabbis.
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