~A Selective List of Books You May Find Useful in Your Research~ United
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Rav Yisroel Abuchatzeira, Baba Sali Zt”L
Issue (# 14) A Tzaddik, or righteous person makes everyone else appear righteous before Hashem by advocating for them and finding their merits. (Kedushas Levi, Parshas Noach; Sefer Bereishis 7:1) Parshas Bo Kedushas Ha'Levi'im THE TEFILLIN OF THE MASTER OF THE WORLD You shall say it is a pesach offering to Hashem, who passed over the houses of the children of Israel... (Shemos 12:27) The holy Berditchever asks the following question in Kedushas Levi: Why is it that we call the yom tov that the Torah designated as “Chag HaMatzos,” the Festival of Unleavened Bread, by the name Pesach? Where does the Torah indicate that we might call this yom tov by the name Pesach? Any time the Torah mentions this yom tov, it is called “Chag HaMatzos.” He answered by explaining that it is written elsewhere, “Ani l’dodi v’dodi li — I am my Beloved’s and my Beloved is mine” (Shir HaShirim 6:3). This teaches that we relate the praises of HaKadosh Baruch Hu, and He in turn praises us. So, too, we don tefillin, which contain the praises of HaKadosh Baruch Hu, and HaKadosh Baruch Hu dons His “tefillin,” in which the praise of Klal Yisrael is written. This will help us understand what is written in the Tanna D’Vei Eliyahu [regarding the praises of Klal Yisrael]. The Midrash there says, “It is a mitzvah to speak the praises of Yisrael, and Hashem Yisbarach gets great nachas and pleasure from this praise.” It seems to me, says the Kedushas Levi, that for this reason it says that it is forbidden to break one’s concentration on one’s tefillin while wearing them, that it is a mitzvah for a man to continuously be occupied with the mitzvah of tefillin. -
Stamford Hill.Pdf
This is an Accepted Manuscript of an article published by Taylor & Francis in Housing Studies on Volume 33, 2018. Schelling-Type Micro-Segregation in a Hassidic Enclave of Stamford-Hill Corresponding Author: Dr Shlomit Flint Ashery Email [email protected] Abstract This study examines how non-economic inter- and intra-group relationships are reflected in residential pattern, uses a mixed methods approach designed to overcome the principal weaknesses of existing data sources for understanding micro residential dynamics. Micro-macro qualitative and quantitative analysis of the infrastructure of residential dynamics offers a holistic understanding of urban spaces organised according to cultural codes. The case study, the Haredi community, is composed of sects, and residential preferences of the Haredi sect members are highly affected by the need to live among "friends" – other members of the same sect. Based on the independent residential records at the resolution of a single family and apartment that cover the period of 20 years the study examine residential dynamics in the Hassidic area of Stamford-Hill, reveal and analyse powerful Schelling-like mechanisms of residential segregation at the apartment, building and the near neighbourhood level. Taken together, these mechanisms are candidates for explaining the dynamics of residential segregation in the area during 1995-2015. Keywords Hassidic, Stamford-Hill, Segregation, Residential, London Acknowledgments This research was carried out under a Marie Curie Fellowship PIEF-GA-2012-328820 while based at Centre for Advanced Spatial Analysis (CASA) University College London (UCL). 1 1. Introduction The dynamics of social and ethnoreligious segregation, which form part of our urban landscape, are a central theme of housing studies. -
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. -
Shabbat Parshat Emor 5780 Pirkei Avot, Perek 4
“Pirkei Avot on Your Own Front Lawn!” Shabbat Parshat Emor 5780 Pirkei Avot, Perek 4 Created with lots of love by: Yehoshua, Rivka, and Moishe Dovid’l Szafranski Youth Directors, Congregation Bnai Yeshurun, Teaneck, N.J. 1 Introduction: There is a long standing tradition that over the course of the six shabbatot between the holidays of Pesach and Shavuot, Jewish families from across the world study the six ancient chapters of Pirkei Avot.1 Many reasons have been given to explain this beautiful practice, but perhaps the most relevant one revolves around a well known idea from the midrash. “Esrim v’shisha dorot kadma Derech Eretz et HaTorah... Derech Eretz existed twenty six generations before the giving of the Torah (there are twenty six generations from Adam HaRishon to Moshe Rabbeinu)...”2 Our Sages teach us that before we arrive at Har Sinai at the end of Sefirat Ha’Omer, we must first learn how to act with Derech Eretz- respect, sensitivity, and kindness. Because, in the words of the Maharal of Prague: “It is impossible for the Torah to exist without Derech Eretz… for Derech Eretz is the foundation of the Torah!”3 We learn Pirkei Avot during this time in order to inspire ourselves to be better people who live with Derech Eretz. This is the proper way to prep for the giving of the Torah on Shavuot. Together, as a community, let’s get ready to accept the Torah! Chodesh Tov, Yehoshua, Rivka, and Moishe Dovid’l Szafranski 1 In actuality, there are only five chapters. The sixth chapter was added later- it’s a compilation of various beraytot and statements from the amoraim (see Rashi 6:1, Tifferes Yisroel 2:1; R’ Yaakov Emden 6:1). -
JO1989-V22-N09.Pdf
Not ,iv.st a cheese, a traa1t1on... ~~ Haolam, the most trusted name in Cholov Yisroel Kosher Cheese. Cholov Yisroel A reputation earned through 25 years of scrupulous devotion and kashruth. With 12 delicious varieties. Haolam, a tradition you'll enjoy keeping. A!I Haolam Cheese products are under the strict Rabbinical supervision of: ~ SWITZERLAND The Rabbinate of K'hal Ada th Jeshurun Rabbi Avrohom Y. Schlesinger Washington Heights. NY Geneva, Switzerland THl'RM BRUS WORLD CHFf~~ECO lNC. 1'!-:W YORK. 1-'Y • The Thurm/Sherer Families wish Klal Yisroel n~1)n 1)J~'>'''>1£l N you can trust ... It has to be the new, improved parve Mi dal unsalted margarine r~~ In the Middle of Boro Park Are Special Families. They Are Waiting For A Miracle It hurts ... bearing a sick and helpless child. where-even among the finest families in our It hurts more ... not being able to give it the community. Many families are still waiting for proper care. the miracle of Mishkon. It hurts even more ... the turmoil suffered by Only you can make that miracle happen. the brothers and sisters. Mishkon. They are our children. Mishkon is helping not only its disabled resident Join in Mishkon's campaign to construct a children; it is rescuing the siblings, parents new facility on its campus to accommodate entire families from the upheaval caused by caring additional children. All contributions are for a handicapped child at home. tax-deductible. Dedication opportunities Retardation and debilitation strikes every- are available. Call 718-851-7100. Mishkon: They are our children. -
Mattos Chassidus on the Massei ~ Mattos 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) MATTOS ~ MASSEI _ CHASSIDUS ON THE PARSHA + Dvar Torah – Mattos Keep Your Word The Torah states (30:3), “If a man takes a vow or swears an oath to G -d to establish a prohibition upon himself, he shall not violate his word; he shall fulfill whatever comes out of his mouth.” In relation to this passuk , the Midrash quotes from Tehillim (144:4), “Our days are like a fleeting shadow.” What is the connection? This can be explained, says Rav Levi Yitzchok, according to a Gemara ( Nedarim 10b), which states, “It is forbidden to say, ‘ Lashem korban , for G-d − an offering.’ Instead a person must say, ‘ Korban Lashem , an offering for G -d.’ Why? Because he may die before he says the word korban , and then he will have said the holy Name in vain.” In this light, we can understand the Midrash. The Torah states that a person makes “a vow to G-d.” This i s the exact language that must be used, mentioning the vow first. Why? Because “our days are like a fleeting shadow,” and there is always the possibility that he may die before he finishes his vow and he will have uttered the Name in vain. n Story The wood chopper had come to Ryczywohl from the nearby village in which he lived, hoping to find some kind of employment. -
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) SH EVI’I SHEL PESACH _ CHASSIDUS ON THE PARSHA + Dvar Torah Shevi’i Shel Pesach – Kerias Yam Suf Walking on Dry Land Even in the Sea “And Bnei Yisrael walked on dry land in the sea” (Shemos 14:29) How can you walk on dry land in the sea? The Noam Elimelech , in Likkutei Shoshana , explains this contradictory-sounding pasuk as follows: When Bnei Yisrael experienced the Exodus and the splitting of the sea, they witnessed tremendous miracles and unbelievable wonders. There are Tzaddikim among us whose h earts are always attuned to Hashem ’s wonders and miracles even on a daily basis; they see not common, ordinary occurrences – they see miracles and wonders. As opposed to Bnei Yisrael, who witnessed the miraculous only when they walked on dry land in the sp lit sea, these Tzaddikim see a miracle as great as the “splitting of the sea” even when walking on so -called ordinary, everyday dry land! Everything they experience and witness in the world is a miracle to them. This is the meaning of our pasuk : there are some among Bnei Yisrael who, even while walking on dry land, experience Hashem ’s greatness and awesome miracles just like in the sea! This is what we mean when we say that Hashem transformed the sea into dry land. Hashem causes the Tzaddik to witness and e xperience miracles as wondrous as the splitting of the sea, even on dry land, because the Tzaddik constantly walks attuned to Hashem ’s greatness and exaltedness. -
Form 990-PF Return of Private Foundation
EXTENSION GRANTED UNTIL OCTOBER 15,2011 Return of Private Foundation OMB No 1545-0052 Form 990-PF a or Section 4947(a)(1) Nonexempt Charitable Trust Treated as a Private Foundation Department of the Treasury 2009 Internal Revenue Service Note. The foundation may be able to use a copy of this return to satisfy state reporting requirements. For calendar year 2009, or tax year beginning DEC 1, 200 9 , and ending NOV 30, 2010 G Check all that apply: Initial return 0 Initial return of a former public charity LJ Final return n Amended return n Address chance n Name chance of foundation A Employer identification number Use the IRS Name label Otherwise , ROSSMAN FAMILY FOUNDATION 11-2994863 print Number and street (or P O box number if mad is not delivered to street address) Room/suite B Telephone number ortype. 1461 53RD STREET ( 718 ) -369-2200 See Specific City or town, state, and ZIP code C If exem p tion app lication is p endin g , check here 10-E] Instructions 0 1 BROOKLYN , NY 11219 Foreign organizations, check here ► 2. Foreign aanizations meeting % test, H Check type of organization. ®Section 501(c)(3) exempt private foundation chec here nd att ch comp t atiooe5 Section 4947(a )( nonexem pt charitable trust 0 Other taxable private foundation 1 ) E If p rivate foundation status was terminated I Fair market value of all assets at end of year J Accounting method: ® Cash 0 Accrual under section 507(b)(1)(A), check here (from Part Il, co! (c), line 16) 0 Other (specify) F If the foundation is in a 60-month terminatio n $ 3 , 333 , 88 0 . -
The Mitsve Tants Injerusalemite Weddings
Catalog TOC <<Page>> A HASSIDIC RITUAL DANCE: THE MITSVE TANTS INJERUSALEMITE WEDDINGS Yaakov Mazor and Moshe Taube INTRODUCTION The aim of the present paper is to describe the ritual dance {"mitsve tants" or "kosher tants" in Yiddish) performed, as a norm, by several male guests (mostly relatives) and the bridegroom with the bride, as the final public event of the wedding in most Hassidic communities.1 In our description we present 1 Both terms are used indiscriminately by Hassidim nowadays. There is a disagreement among scholars as to the history and significance of these terms. Some scholars do not distinguish between them (Rivkind 1962:29; Geshuri 1955: Introduction P89), while others think they refer to two different dances. Thus, Rekhtman (1962:251) distinguishes between mitsve tants (literally "dance of the religious command"), '.e. the dance of relatives and parents with the bride, and kosher tants, which is limited to the dance of the young couple. This second term implies, according to Rekhtman, that the bride is kosher (i.e. "pure", not in her menstrual period). Rivkind (1962:46) too, quotes female informants corroborating such interpretation. Recently (1985), tw0 female Hassidic informantsused the term treyfene khasene ("impure" wedding) for cases in which the bride was "impure" and the mitsve tants was not performed. Harkavy (1928:266,312) defines mitsve tants as "dance with the bride and the bridegroom" and kosher tants as "bride's dance". Stutschewsky (1959:164, 167, 176, 215) even distinguishes between three different terms. There is, however, general agreement that mitsve tants is the primary term, dating (in its Hebrew form "mehol mizwah" at least from the fourteenth century (Rivkind 1955:29). -
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). -
Women and Hasidism: a “Non-Sectarian” Perspective
Jewish History (2013) 27: 399–434 © The Author(s) 2013. This article is published DOI: 10.1007/s10835-013-9190-x with open access at Springerlink.com Women and Hasidism: A “Non-Sectarian” Perspective MARCIN WODZINSKI´ University of Wrocław, Wrocław, Poland E-mail: [email protected] Abstract Hasidism has often been defined and viewed as a sect. By implication, if Hasidism was indeed a sect, then membership would have encompassed all the social ties of the “sectari- ans,” including their family ties, thus forcing us to consider their mothers, wives, and daughters as full-fledged female hasidim. In reality, however, women did not become hasidim in their own right, at least not in terms of the categories implied by the definition of Hasidism as a sect. Reconsideration of the logical implications of the identification of Hasidism as a sect leads to a radical re-evaluation of the relationship between the hasidic movement and its female con- stituency, and, by extension, of larger issues concerning the boundaries of Hasidism. Keywords Hasidism · Eastern Europe · Gender · Women · Sectarianism · Family Introduction Beginning with Jewish historiography during the Haskalah period, through Wissenschaft des Judentums, to Dubnow and the national school, scholars have traditionally regarded Hasidism as a sect. This view had its roots in the earliest critiques of Hasidism, first by the mitnagedim and subsequently by the maskilim.1 It attributed to Hasidism the characteristic features of a sect, 1The term kat hahasidim (the sect of hasidim)orkat hamithasedim (the sect of false hasidim or sanctimonious hypocrites) appears often in the anti-hasidic polemics of the eighteenth and early nineteenth centuries.