Is “Lev Tahor” a Destructive Cult?
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
A Fresh Perspective on the History of Hasidic Judaism
eSharp Issue 20: New Horizons A Fresh Perspective on the History of Hasidic Judaism Eva van Loenen (University of Southampton) Introduction In this article, I shall examine the history of Hasidic Judaism, a mystical,1 ultra-orthodox2 branch of Judaism, which values joyfully worshipping God’s presence in nature as highly as the strict observance of the laws of Torah3 and Talmud.4 In spite of being understudied, the history of Hasidic Judaism has divided historians until today. Indeed, Hasidic Jewish history is not one monolithic, clear-cut, straightforward chronicle. Rather, each scholar has created his own narrative and each one is as different as its author. While a brief introduction such as this cannot enter into all the myriad divergences and similarities between these stories, what I will attempt to do here is to incorporate and compare an array of different views in order to summarise the history of Hasidism and provide a more objective analysis, which has not yet been undertaken. Furthermore, my historical introduction in Hasidic Judaism will exemplify how mystical branches of mainstream religions might develop and shed light on an under-researched division of Judaism. The main focus of 1 Mystical movements strive for a personal experience of God or of his presence and values intuitive, spiritual insight or revelationary knowledge. The knowledge gained is generally ‘esoteric’ (‘within’ or hidden), leading to the term ‘esotericism’ as opposed to exoteric, based on the external reality which can be attested by anyone. 2 Ultra-orthodox Jews adhere most strictly to Jewish law as the holy word of God, delivered perfectly and completely to Moses on Mount Sinai. -
Chassidus on the Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) VA’ES CHA NAN _ CHASSIDUS ON THE PARSHA + Dvar Torah Deciphered Messages The Torah tells us ( Shemos 19:19) that when the Jewish people gathered at Mount Sinai to receive the Torah , “Moshe spoke and Hashem answered him with a voice.” The Gemora (Berochos 45a) der ives from this pasuk the principle that that an interpreter should not speak more loudly than the reader whose words he is translating. Tosafos immediately ask the obvious question: from that pasuk we see actually see the opposite: that the reader should n ot speak more loudly than the interpreter. We know, says Rav Levi Yitzchok, that Moshe’s nevua (prophecy) was different from that of the other nevi’im (prophets) in that “the Shechina was speaking through Moshe’s throat”. This means that the interpretation of the nevuos of the other nevi’im is not dependent on the comprehension of the people who hear it. The nevua arrives in this world in the mind of the novi and passes through the filter of his perspectives. The resulting message is the essence of the nevua. When Moshe prophesied, however, it was as if the Shechina spoke from his throat directly to all the people on their particular level of understanding. Consequently, his nevuos were directly accessible to all people. In this sense then, Moshe was the rea der of the nevua , and Hashem was the interpreter. -
Lelov: Cultural Memory and a Jewish Town in Poland. Investigating the Identity and History of an Ultra - Orthodox Society
Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Item Type Thesis Authors Morawska, Lucja Rights <a rel="license" href="http://creativecommons.org/licenses/ by-nc-nd/3.0/"><img alt="Creative Commons License" style="border-width:0" src="http://i.creativecommons.org/l/by- nc-nd/3.0/88x31.png" /></a><br />The University of Bradford theses are licenced under a <a rel="license" href="http:// creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Licence</a>. Download date 03/10/2021 19:09:39 Link to Item http://hdl.handle.net/10454/7827 University of Bradford eThesis This thesis is hosted in Bradford Scholars – The University of Bradford Open Access repository. Visit the repository for full metadata or to contact the repository team © University of Bradford. This work is licenced for reuse under a Creative Commons Licence. Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Lucja MORAWSKA Submitted in accordance with the requirements for the degree of Doctor of Philosophy School of Social and International Studies University of Bradford 2012 i Lucja Morawska Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Key words: Chasidism, Jewish History in Eastern Europe, Biederman family, Chasidic pilgrimage, Poland, Lelov Abstract. Lelov, an otherwise quiet village about fifty miles south of Cracow (Poland), is where Rebbe Dovid (David) Biederman founder of the Lelov ultra-orthodox (Chasidic) Jewish group, - is buried. -
Understanding "Unorthodox," Part 1 Satmar History and Rituals Source Sheet by Ilana Schachter
Understanding "Unorthodox," Part 1 Satmar History and Rituals Source Sheet by Ilana Schachter More info ❯ Hasidism and the Satmar Community: Background A Brief Introduction to Hasidim The Hasidim, or "pious ones" in Hebrew, belong to a special movement within Orthodox Judaism, a movement that, at its height in the first half of the nineteenth century, claimed the allegiance of millions in Eastern and Central Europe--perhaps a majority of East European Jews. Soon after its founding in the mid-eighteenth century by Jewish mystics, Hasidism rapidly gained popularity in all strata of society, especially among the less educated common people, who were drawn to its charismatic leaders and the emotional and spiritual appeal of their message, which stressed joy, faith, and ecstatic prayer, accompanied by song and dance. Like other religious revitalization movements, Hasidism was at once a call to spiritual renewal and a protest against the prevailing religious establishment and culture...After World War II, Hasidism was transplanted by immigrants to America, Israel, Canada, Australia, and Western Europe. In these most modern of places, especially in New York and other American cities, it is now thriving as an evolving creative minority that preserves the language--Yiddish--and many of the religious traditions of pre- Holocaust Eastern European Jewry. The Hasidic ideal is to live a hallowed life, in which even the most mundane action is sanctified. Hasidim live in tightly-knit communities (known as "courts") that are spiritually centered around a dynastic leader known as a rebbe, who combines political and religious authority. The many different courts and their rebbes are known by the name of the town where they originated: thus the Bobov came the town of Bobova in Poland (Galicia), the Satmar from Satu Mar in present-day Hungary, the Belz from Poland, and the Lubavitch from Russia.. -
The Bochurim from Satmar
ב“ה The Bochurim from Satmar As told by Mrs. Leah Kahan ב“ה In the early 5740s – 1980s, a prominent Satmar many questions about the welfare of these Rosh Yeshiva and several Satmar bachurim began young bachurim, but even how their parents and learning Tanya and Chabad Chasidus and the yeshivos were faring in the wake of the attending the Rebbe’s farbrengens. All of this was controversy: done in complete secrecy, and slowly but surely, • How were the parents of the bachurim taking they became ever-more attracted to the Rebbe this change in their children? and Chasidus Chabad. After several years, they decided they wanted to stop hiding their • Are the families suffering because their children “secret,” and to become Lubavitcher on the became close to Lubavitch? outside as well. • Are the children remaining respectful to the When this became public, the Satmar community parents? Will they still be in contact? turned against these bachurim and all of • How are the yeshivos that these bachurim Lubavitch, creating much trouble to the belong to handling it? bachurim, their teachers and to Lubavitch as a whole. (In the end, everything was worked out, • How are the bachurim adjusting to this major BH). The parents of these bachurim were also change in their lives? very much against their sons learning Chabad • If they are being shunned by their community, Chasidus. how will these bachurim get married? My husband was involved with these bachurim, and I spoke with Rebbetzin about this. She had so ב“ה Respecting with Time and Money As told by Rabbi Mendel Notik One of my many jobs was to go to be extra careful.” shop at the various stores in Crown If she even thought she was going Heights. -
Hasidic Judaism - Wikipedia, the Freevisited Encyclopedi Ona 1/6/2015 Page 1 of 19
Hasidic Judaism - Wikipedia, the freevisited encyclopedi ona 1/6/2015 Page 1 of 19 Hasidic Judaism From Wikipedia, the free encyclopedia Sephardic pronunciation: [ħasiˈdut]; Ashkenazic , תודיסח :Hasidic Judaism (from the Hebrew pronunciation: [χaˈsidus]), meaning "piety" (or "loving-kindness"), is a branch of Orthodox Judaism that promotes spirituality through the popularization and internalization of Jewish mysticism as the fundamental aspect of the faith. It was founded in 18th-century Eastern Europe by Rabbi Israel Baal Shem Tov as a reaction against overly legalistic Judaism. His example began the characteristic veneration of leadership in Hasidism as embodiments and intercessors of Divinity for the followers. [1] Contrary to this, Hasidic teachings cherished the sincerity and concealed holiness of the unlettered common folk, and their equality with the scholarly elite. The emphasis on the Immanent Divine presence in everything gave new value to prayer and deeds of kindness, alongside rabbinical supremacy of study, and replaced historical mystical (kabbalistic) and ethical (musar) asceticism and admonishment with Simcha, encouragement, and daily fervor.[2] Hasidism comprises part of contemporary Haredi Judaism, alongside the previous Talmudic Lithuanian-Yeshiva approach and the Sephardi and Mizrahi traditions. Its charismatic mysticism has inspired non-Orthodox Neo-Hasidic thinkers and influenced wider modern Jewish denominations, while its scholarly thought has interested contemporary academic study. Each Hasidic Jews praying in the Hasidic dynasty follows its own principles; thus, Hasidic Judaism is not one movement but a synagogue on Yom Kippur, by collection of separate groups with some commonality. There are approximately 30 larger Hasidic Maurycy Gottlieb groups, and several hundred smaller groups. Though there is no one version of Hasidism, individual Hasidic groups often share with each other underlying philosophy, worship practices, dress (borrowed from local cultures), and songs (borrowed from local cultures). -
T E M P L E B E T H a B R a H
Volume 33, Number 6 the February 2014 Volume 31, Number 7 Adar 1 5774 March 2012 TEMPLE BETH ABRAHAM Adar / Nisan 5772 R i Pu M DIRECTORY GENERAL INFORMATION: Services Schedule All phone numbers use (510) prefix unless otherwise noted. Services Location Time Mailing Address 336 Euclid Ave. Oakland, CA 94610 Monday & Thursday Hours M-Th: 9:00 a.m.-5:00 p.m., Fr: 9:00 a.m.-3:00 p.m. Morning Minyan Chapel 8:00 a.m. Friday Evening (Kabbalat Shabbat) Chapel 6:15 p.m. Office Phone 832-0936 Shabbat Morning Sanctuary 9:30 a.m. Office Fax 832-4930 E-Mail [email protected] Candle Lighting (Friday) Gan Avraham 763-7528 Bet Sefer 663-1683 February 7 5:22 p.m. February 14 5:29 p.m. STAFF February 21 5:37 p.m. Rabbi (x 213) Mark Bloom Cantor (x 218) Richard Kaplan February 28 5:44 p.m. Gabbi Marshall Langfeld Executive Director (x 214) Rayna Arnold Office Coordinator (x 210) Virginia Tiger Torah Portions (Saturday) Bet Sefer Director Susan Simon 663-1683 February 1 Terumah Gan Avraham Director Barbara Kanter 763-7528 February 8 Tetzaveh Bookkeeper (x 215) Kevin Blattel February 15 Ki Tisa Custodian (x 211) Joe Lewis February 22 Vayakhel Kindergym/Toddler Program Dawn Margolin 547-7726 Volunteers (x 229) Herman & Agnes Pencovic OFFICERS OF THE BOARD President Mark Fickes 652-8545 Vice President Eric Friedman 984-2575 TEMPLE BETH ABRAHAM Vice President Lynn Langfeld 769-6970 is proud to support the Conservative Vice President Flo Raskin 653-7947 Movement by affiliating with The United Vice President Laura Wildmann 601-9571 Synagogue of Conservative Judaism. -
Satmar Jews in the New York Metro Area
Satmar Jews in the New York Metro Area QUICK FACTS: ALL PEOPLES INITIATI VE LAST UPDATED: 09/2009 1 Place of Origin: “You spoke Hebrew, you Zionist! Skip three turns and pay $500.” So reads one of the Satu-Mare, Hungary (now “repentance” cards in Handl Erhlikh (Be Virtuous), a Monopoly-like board game designed part of Romania) to teach young Satmar girls how to live a pure Jewish life. The Satmar are the largest 2 Hasidic group in Metro New York, with an estimated 65 thousand followers. Their ex- Significant Subgroups: treme anti-Zionist position has put them at odds with most of the Jewish world, which None along ethnic lines. supports the nation of Israel. However, such contradictions and conflict pervade the Sat- Division exists between mar story. In 1944, as the Nazis moved into Hungary, the Satmar rebbe, Joel Teitel- Satmars who support two baum, was one of 1,700 Jews rescued by the Zionist leader Rudolph Kastner. Despite different rebbes, and not a small amount of confu- this, Teitelbaum was an unyielding opponent of the Zionist movement, indoctrinating the 3 sion, as both sides claim Satmar with the idea that modern Israel is an ally of Satan. The Satmar’s resistance to allegiance of over half the the modern world is another study in contradiction. While forbidden to watch television Satmar community. themselves, they sell them to others, operating thriving consumer electronics busi- nesses, such as B&H Photo Video in New York City. The Satmar are also no strangers Location in Metro New to conflict. -
Hasidic Public Schools in Kiryas Joel
The Draw and Drawbacks of Religious Enclaves in a Constitutional Democracy: Hasidic Public Schools in Kiryas Joel JUDITH LYNN FAILER' INTRODUCTION Recent work in political and constitutional studies has celebrated the salutary effects of robust civil societies for democracies.' Robert Putnam, for example, has described how Italian communities with stronger civic traditions have political leaders who are less "elitist" and are "more enthusiastic supporters of political equality" while their citizens' political involvement is characterized by "greater social trust and greater confidence in the law-abidingness of their fellow citizens than... citizens in the least civic regions."' William Galston makes a case for how civic organizations in civil society can foster the development of liberal virtues Jean L. Cohen and Andrew Arato have argued that civil society is "the primary locus for the potential expansion of democracy under 'really existing' liberal-democratic regimes." 4 * Assistant Professor of Political Science and American Studies, Indiana University-Bloomington. Prepared for presentation at a symposium on Civil Society, Indiana University School of Law, March 29, 1996. Thank you to Fred Aman and Steve Conrad for their generous invitation. I am grateful to Jane Mansbridge for helping me think through the ways by which Kiryas Joel poses particular challenges in democratic theory as an enclave group. Thank you also to Mark Brandon, Dana Chabot, David Orentlicher, and Jean Robinson for helpful conversations in preparation of this article, and to Jeffrey Isaac and Sanford Levinson for their suggestions for revisions. 1. For the purposes of this paper, Iam following John Gray's definition of "civil society" as "that sphere of autonomous institutions, protected by a rule of law, within which individuals and communities possessing divergent values and beliefs may coexist in peace." JOHN GRAY, POST LIBERALISM: STUDIES IN POLITICAL THOUGHT 157 (1993). -
'':CD Ave for WINDOWS and MACINTOSH Take a Multimedia Tour with RABBI BEREL WEIN Through 340 Years of Jewish History!
rr,1 · r{r .,/'..:.:.:·. ·., '':CD ave FOR WINDOWS AND MACINTOSH Take a multimedia tour with RABBI BEREL WEIN through 340 years of Jewish history! .SIN THE ~1990 ONLY $59.95 • Video and audio • Historical film • Text of the book is segments of Rabbi footage and many linked to photos, Wein, filmed on never-before maps and videos. location, provide a published rich background to photographs add the events described : a sense of realism in the book. and immediacy. RABBI BEREL WEIN -lUM ··:·.-····-:\ To order, call: '~;avka ... the best in Judaic software 800-621-8227 7074 North Western Ave.• Chicago, IL 60645 • Phone: 773-465-4070 • Fax: 773-262-9298 http://www.davka.com ·Also available in Judaic bookstores worldwide. PLAYGROUND EQUIPMENT Commercial Quality • INSTITUTIONAL & RESIDENTIAL • SALES • INSTALLATION • SERVICE 1 Design and Layout • WOOD ' • STEEL • PLASTIC • SWINGS • SLIDES • SCHOOL & CAMP EQUIPMENT • PICNlC TABLES • BASKETBALLSYSTEMS • RUBBER FLOORING • ETC. PLAY STRUCTURES DESIGNED AND INSTALLED ATERET TORAH CENTER• Midwood MISHKON FACILITY BAIS B!NYOMIN EARLY CHILDHOOD OHOLEI TORAH INSTITUTIONS BEER HAGOLAH - Starret City P.S. 4 - N.Y.C. BETH RIVKA SCHOOL· Crown Heights P.S. 51 - Queens BROOKLYN ARMY TERMINAL - Bay Ridge P.S. 153 - Hartem ' CANARSIE BEACHPARK- Canarsie R. CHAIM BERLIN - Brooklyn DARCHEI TORAH • Far Roei<away R. SAMSON R. HIRSCH SCHOOL - Washington Hgts. FLATBUSH JEWISH PARK· Mill Basin TORAH V'YIRAH - Boro Park FLORIDA COLONY -Woodridge UNIVERSITY TOWERS - LI. University JOHN DINAPOLI PLAYGROUND- Brooklyn WOODLAKE VILLAGE - Woodridge, NY LAUREL LEDGE VILLAS'$. Fallsburgh YELED VYALDA HEADSTART- Brooklyn LUXOR ESTATES - Loch Sheldrake YESHIVA V'YOEL MOSHE D'SATMAR WE DELIVER TO THE CATSKILLS! better 5302 New Utrecht Avenue - Brooklyn, NY 11219 health Phone: 718-436-4801 ECTRONIC TREADMILL • • • • • • • • • • • • • • • • • • • • • • • • • j ................................. -
Bal Tashchit : the Jewish Prohibition Against Needless Destruction Wolff, K.A
Bal Tashchit : the Jewish prohibition against needless destruction Wolff, K.A. Citation Wolff, K. A. (2009, December 1). Bal Tashchit : the Jewish prohibition against needless destruction. Retrieved from https://hdl.handle.net/1887/14448 Version: Corrected Publisher’s Version Licence agreement concerning inclusion of doctoral thesis in the License: Institutional Repository of the University of Leiden Downloaded from: https://hdl.handle.net/1887/14448 Note: To cite this publication please use the final published version (if applicable). BAL TASHCHIT: THE JEWISH PROHIBITION AGAINST NEEDLESS DESTRUCTION Copyright © 2009 by K. A. Wolff All rights reserved Printed in Jerusalem BAL TASHCHIT: THE JEWISH PROHIBITION AGAINST NEEDLESS DESTRUCTION Proefschrift ter verkrijging van de graad van Doctor aan de Universiteit Leiden, op gezag van de Rector Magnificus prof. mr P.F. van der Heijden, volgens besluit van het College voor Promoties te verdedigen op dinsdag 1 december 2009 klokke 15:00 uur door Keith A. Wolff geboren te Fort Lauderdale (Verenigde Staten) in 1957 Promotiecommissie Promotores: Prof. Dr F.A. de Wolff Prof. Dr A. Wijler, Rabbijn, Jerusalem College of Technology Overige leden: Prof. Dr J.J. Boersema, Vrije Universiteit Amsterdam Prof. Dr A. Ellian Prof. Dr R.W. Munk, Vrije Universiteit Amsterdam Prof. Dr I.E. Zwiep, Universiteit van Amsterdam To my wife, our children, and our parents Preface This is an interdisciplinary thesis. The second and third chapters focus on classic Jewish texts, commentary and legal responsa, including the original Hebrew and Aramaic, along with translations into English. The remainder of the thesis seeks to integrate principles derived from these Jewish sources with contemporary Western thought, particularly on what might be called 'environmental' themes. -
Leila Gal Berner, Who Currently Teaches As Scholar-In-Residence In
Leila Gal Berner, who currently teaches as Scholar-in-Residence in the Philosophy Department, is trained in medieval Jewish history with a specialization in the Jews of Spain. An ordained rabbi, academic interests lie in the areas of Jewish feminism, life cycle spirituality, biblical exegesis and contemplative spirituality. Dr. Berner is currently exploring contemplative spirituality and its intersection with Jewish readings of biblical text and is preparing a book entitled Reading the Torah in Our Lives: A Contemplative Entry into the Hebrew Bible. In the past few years at American University, Dr. Berner has taught a course on Modern Jewish Philosophers, Women and Judaism, and How Jews Read the Bible. In Fall, 2009. she will be teaching a course on Jewish Views of Death, Dying and the Afterlife. Dr. Berner continues to serve as a congregational rabbi and spiritual director. A Fulbright scholar, Rabbi Leila Gal Berner, PhD, has spent expensive time in Spain researching Jews during the Spanish Reconquista. Ordained at the Reconstructionist Rabbinical College, Rabbi Berner currently serves Kol Ami: The Northern Virginia Reconstructionist Community in Arlington. The Founding Director of the Center for Jewish Ethics at the Reconstructionist Rabbinical College, Rabbi Berner has recently founded and is Director of Lev Tahor: A Center for Jewish Soulwork, in Bethesda, Maryland. Dr. Berner has taught at Reed and Swarthmore Colleges and at Emory University. Rabbi Berner has published widely on the creation of new feminist rituals and is a pioneer in the unfolding field of contemplative Jewish engagement with the Hebrew Bible. Since 1967, Dr. Berner has also been very active in interfaith dialogue.