The Rightward Shift in the Frum World

Part one: Overview

This overview will be part one in a five-part series dealing with the questions surrounding the foundation, history, and sociology of the Frum world. We will see that even the word “frum” is troublesome as it has meant different things depending on the generation. Nevertheless, I have decided to use it, being that it is the name of this blog and because other terms such as “Yeshiva world” or “Orthodox” have the same problems.

1. Historical Foundations: Reaction to Modernity and Increased Stringency

A visible Frum world (as opposed to just a Jewish world) can be traced back to the early 19th century, during a period of significant social and political change. With the emancipation of Jews and the dismantling of ghetto walls, Jewish communities were confronted with the challenges of modernization and assimilation. Very quickly, Jews were confronted with existential questions of what it meant to be a Jew outside of imposed ghetto circumstances. In response, a conservative approach to Jewish law and tradition emerged, emphasizing the preservation of traditional values in the face of external influences.

One key aspect of this conservative approach was the deliberate minimization of distinctions between different categories of commandments—biblical or rabbinic and the merging of customs with Halacha. By promoting a worldview where greater stringency equated to greater holiness, this approach encouraged a continuous drive toward more restrictive practices.

2. The Holocaust and the Break in Mimetic Tradition

The Holocaust inflicted an unprecedented tragedy on the Jewish people, with devastating consequences for the transmission of religious traditions. The mimetic tradition, where customs and practices were passed down through generations by example and lived experience, suffered a severe blow. The loss of community elders and religious leaders, who could have tempered the zeal of younger generations with a more balanced approach to tradition, created a vacuum. The survival rate for individuals over 30 in the concentration camps was near zero, leading to a discontinuity in the transmission of nuanced and flexible practices.

This rupture led to a shift from a mimetic culture to a textual one. Instead of learning primarily through lived experience and communal practice, Jews increasingly turned to written halachic texts and the authority of religious leaders for guidance. This shift further entrenched a more stringent and homogenized approach to religious observance, as enthusiastic young scholars embraced and propagated the stringent interpretations they encountered in their studies.

3. Social Signaling and the Chumrah Treadmill

Social dynamics within Orthodox communities have also contributed to the rightward shift. In any close-knit society, social signaling—demonstrating one's commitment and belonging through visible actions—is a powerful force. In the Frum world, taking on more stringent and costly religious practices has become a way to signal one's dedication and investment in the community.

When practices that were once seen as exceptional become normalized, they lose their ability to distinguish individuals as particularly pious. This creates a "chumrah treadmill," where ever-more restrictive and burdensome practices are adopted to maintain the same level of social signaling. The result is a continuous escalation of stringency, with new stringencies, mystical practices, and customs being constantly introduced.

4. Role of Yeshiva Culture and the “Rosh Yeshiva as Community Leader”

The yeshiva culture has significantly influenced the religious dynamics within the frum world, particularly through the emergence of the "Rosh Yeshiva as community leader" phenomenon. Traditionally, community leaders were rabbis who led families and entire communities, providing guidance that balanced religious observance with practical, everyday life. However, the modern yeshiva system has elevated Roshei yeshiva—leaders of yeshivas that primarily guide and educate teenagers and young adults—to positions of significant authority within the broader community. This shift has contributed to a more radicalized approach to religious life. Roshei yeshiva, whose primary focus is on the intense and idealistic environment of yeshiva students, often emphasize strict adherence to religious laws and stringencies. Their influence extends beyond the yeshiva walls, affecting families and entire communities. This change can lead to a disconnect between the stringent, idealized standards promoted in yeshiva and the practical realities faced by families, resulting in a community-wide push towards ever-increasing religious stringency and a “Rebbification” of Religion.