Asaf Sharabi

Peres Academic Center · Behavioral Sciences

Based on an ethnographic analysis of religious healing rituals in Israel, this paper addresses the question of how healer-client relations are structured on these rituals. An examination of what takes place at the rallies held by Rabbi Amnon Yitzhak indicates that, apart from the regular blessings, which can be referred to as ordinary healing, ther...

Research literature on the Western Himalayas emphasizes the theistic control of local deities. In the framework of this ruling system, described by the concepts of 'Little Kingdom' and 'government by deity', local deities functioned as gods and kings. They practice their royalty through a concrete divinity notion, aided by human mediums. In this ar...

In the Indian Himalayas, mediums who operate as channels through which deities can communicate with their devotees, function alongside priests who serve these deities. In this article, we examine the relationship between these two religious roles with regard to the deity Mahāsū. At the individual-personal level we examine how their roles are linked...

In many ethnographies, deities reflect social structures, represent power relations, or serve as a resource for individuals. However, believers usually do not doubt the existence of deities and their agency: that is, their ability to act and initiate change. The gap between these points of view narrows in the religious experiences in the Indian Him...

Being a medium of a god is common and normative in the Western Himalayas. In this article I present a case of three mediums who were regarded with mixed feelings by society, because their mediumship strongly criticized religious practices and the caste system. The villagers in the study area have cultural-religious practices that help them cope wit...

This research note focuses on the sexual harassment experienced by the author during ethnographic fieldwork in India. Analysis of the event indicates that the fact that he is a man influenced his response to the sexual overtures made by his male informant and heightened his sense of fear. Thus while being of the masculine gender can be an advantage...

Social scientists who study the minds of gods claim that the omniscient gods of monotheistic religions are aware of the intent of their followers, unlike gods who are not omniscient. For this reason, omniscient gods do not place emphasis on their followers’ precision in carrying out rituals, focusing rather on the intent and/or identity of the prac...

This paper, based on fieldwork conducted in a Jerusalem yeshiva, describes how the yeshiva, a traditional institute of religious studies, also serves as an institution of healing and personal therapy in which sacred religious texts assume a central place. The article focuses on personal sessions between the rabbi who heads the yeshiva, and his audi...

The article, based on fieldwork conducted among an extremist Hasidic group, demonstrates how religious fundamentalism may be linked to modernism through the way in which modern ideas infiltrate fundamentalist culture. The authors examine the contract that is signed annually by members of the group, which reaffirms their acceptance of stringent regu...

This article discusses the concept of zikui harabim (granting merit to the many) and attempts to show how it motivates and animates the religious renewal movements in Judaism (the teshuvah movements). I argue that zikui harabim is produced by cycles of teshuva in which the repentant person engages in facilitating the return of others to religious p...

In this article we attempt to describe and analyze the social- cultural activities that take place at Rabbi Yitzchak’s rallies, while emphasizing what we have named the “teshuva (repentance, lit. return) bargain” that is formed between the rabbi and the audience participants during the rallies. As part of the ritual healing performances carried out...

As opposed to the approach that makes a dichotomous distinction between ‘rigid religiosity’ and ‘soft religiosity’, I would like to point to a reality in which these boundaries are blurred. I shall do so by examining the case of the religious revival movement in Israel (the ‘teshuvah movement’), which offers a broad range of teshuvah styles, out of...

The concept of ‘boundary work’ generally refers to class, community, gender and ethnicity. This article shows how ‘boundary work’ can be usefully applied to the religious arena as well. Drawing on fieldwork among two religious movements in Israel, I maintain that within Religious-Zionist teshuvah, ‘return to religion’ is construed through a binary...