DOCSLIB.ORG

The Hasidic Prayer Shawl Ornament

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Hasidic Prayer Shawl Ornament CHAPTER 5 The Hasidic Prayer Shawl Ornament The atara (lit. crown) is a collar decoration on the tallit (prayer shawl, a four- cornered garment). The Hasidic atara is made of a braided gilt thread lace called Shpanyer, from the unique technique of its making, Shpanyer-arbet. The atarot to be discussed in this chapter are mainly from the Kopyczynce and Ruzhin-Sadigora Hasidic dynasties. The founder of the Kopyczynce dynasty, R. Yitzhak Me’ir Heschel of Kopyczynce (1862–1934), was a descendant of R. Abraham Joshua Heschel of Apta (1755–1825), who was also known by the name of his major work, Ohev Yisrael (Lover of Israel). Indeed, this dynasty is especially renowned for its charitable acts and love of Israel. The Kopyczynce dynasty was connected through marriage to the Ruzhin-Sadigora dynasties: R. Yitzhak Me’ir of Zinkow (1775–1865), who married Haya Malka, the daughter of R. Israel Friedman of Ruzhin, was R. Yitzhak Me’ir Heschel’s great uncle. In 1881, R. Yitzhak Me’ir Heschel married the daughter of R. Mordechai Shraga Friedman of Husiatyn (1834–1894) and then lived in Husiatyn for thir- teen years until the death of his father-in-law in 1894.1 Among the objects I dis- cuss in the present chapter is the atara on the tallit of the son of R. Mordechai Shraga, R. Israel of Husiatyn (1868–1949), who immigrated to Eretz-Israel in 1932 and was known for his sterling silence. R. Abraham Joshua Heschel (1888–1967) of Kopyczynce became Admor in 1934 in his father’s stead. After the German Anschluss of 1938, R. Abraham left Vienna and, taking his followers with him, moved to New York. At first he and his Hasidim lived on the Lower East Side of Manhattan, but in 1965 moved to Borough Park in Brooklyn. His son, R. Moshe Mordechai (1928–1975) was the Admor in New York from 1968 and was, in effect, the last Admor of the dynasty, as his sons chose to continue the tradition in other ways: His eldest son, R. Yitzhak Me’ir Heschel runs the synagogue in Borough Park and his younger son, R. Abraham Joshua Heschel (b. 1975), whose atara is also featured in this chapter, founded the Hasdei Moshe-Kopyczynce Outreach Organization in 1999 and the Brandler Institute of Chasidic Thought in 2000.2 1 See Heschel, A Brief History of the Chasidic Group of Kopyczynitz; Idem, Family Tree, Hasdei Moshe, Appendix 1–17; Twersky, Mi Yareinu Tov, Rabbi Mordechai Yisrael Twersky of Azarnitz- Khotyn, the Dynasty of Chernobyl, 72–83. 2 See Heschel, A Brief History of the Chasidic Group of Kopyczynitz. © koninklijke brill nv, leiden, ���8 | doi ��.��63/9789004�90�66_007 The Hasidic Prayer Shawl Ornament 233 Continuity and Change Prayer Shawl Ornament The origin of the commandment for the tzitzit (fringes) on the tallit (a four- cornered garment) is found in Leviticus 1:2 and Numbers 15: 38: “And you shall make fringes on the corners of your garments for the generations [to come].” The present-day tallit harks back to the garment worn daily in the Mishnaic and Talmudic periods (200–500 CE), which is depicted in a wall painting in the Dura Europos synagogue (244 CE) and is similar to the Roman toga.3 The Sages detailed the order of the donning of the tallit in the morning: Immediately following the ritual washing of the hands, don the prayer shawl while standing; and the order follows that of the Gaonim in the manner of the wrapping of the Ishmaelites, which completely covers the body, and the author of the Itur wrote: in the manner of men who wrap themselves in their cloaks and engage in their work, sometimes covering the head, sometimes not; and the shawl should be wide, the height of a man, with two fringes in the front and two in the back, so that he should be completely surrounded by the commandment, and should [then] cover his head [with the shawl], and recite the blessing to put on the tzitzit.4 From this we learn that the early prayer shawls had no special decoration for the head or collar area. Even so, it was customary to cover the head with the shawl when reciting the blessing. Since the tallit is, in essence, a piece of white 3 “Originally, this shawl, or tallis, was the secular dress of the Jew, and its use has continued in the synagogue just as the secular book roll has been preserved in the form of the Torah scroll.” Landsberger, A History of Jewish Art, 43. See also Yadin, Masada; Wischnitzer, The Messianic Theme in the Paintings of the Dura Synagogue; Revel-Neher, The Image of the Jew in Byzantine Art. The idea of marking the prayer shawl lies in the customary marking of the mantles known from the Masada zealots of the first century CE: “The mantle is decorated with two notched bands similar to those found in the Bar Kokhba caves…. [There were differ- ent identifying marks for male and female]: The chitons of Jochebed and Miriam are deco- rated on the lower left by a gamma pattern.” Hachlili 1998, 136, 139. As well, the himatia at Dura-Europos from the Mishnaic period (c. 220 CE) were marked: “Several himatia at Dura bear a bar-shaped notched band. Because the himatia is similar in texture and shape for both sexes and because women were not allowed to wear men’s garments (Deut. 22:5), this sign was used to distinguish between the sexes…. The female sign is an angled bar in the shape of the capital Greek letter gamma; the male sign is straight.” Avi Yonah, The Holy Land, 121; Yadin, Masada, 227–232. 4 Ya’akov ben Asher, Arba’a Turim, I, Orah Ḥayyim, Sec. 8, cited in Gur-Arie, Ḥeker ha’Minhagim (Research on Customs), 17ff., under “atara le’tallit.”.
Load more

Recommended publications
  • A Guide to the Shabbat Morning Service at Heska Amuna Synagogue Common Terms and Phrases Adonai (Lit. Sir Or Master) – Word Th
    A Guide to the Shabbat Morning Service at Heska Amuna Synagogue Common Terms and Phrases Adonai (lit. sir or master) – word that is substituted for the holiest of God’s personal names, YHVH, in Hebrew prayer. The prayer book in use at Heska Amuna translates this word as Lord. aliyah (pl. aliyot) – a Torah reading. Also, the honor of reciting the blessings for a Torah reading. The aliyot on Shabbat are: (1) Kohen (3) Shelishi (5) Hamishi (7) Shevi’i (2) Levi (4) Revi’i (6) Shishi (8) Maftir amidah – standing prayer, the central prayer of every service. Aron Kodesh (lit. holy ark) – the cabinet housing the Torah scrolls when not in use. b’racha (pl. b’rachot) – blessing. barukh hu u-varukh sh’mo (lit. praised is He and praised is His name) – the congregational response whenever the prayer leader begins a blessing with barukh attah Adonai (praised are You, Lord). At the end of the blessing, the congregation responds with amen. bimah – the raised platform at the front of the sanctuary where the Ark is located. birchot hashachar – the morning blessings, recited before the start of shacharit. chazarat hashatz (lit. repetition of the shatz) – the loud recitation of the amidah following the silent reading. chumash – the book containing the Torah and Haftarah readings. The chumash used at Heska Amuna is Etz Hayim (lit. tree of life). d’var Torah (lit. word of Torah) – a talk on topics relating to a section of the Torah. 1 gabbai (pl. gabbaim) – Two gabbaim stand at the reader’s table during the Torah reading.
    [Show full text]
  • Jewish Subcultures Online: Outreach, Dating, and Marginalized Communities ______
    JEWISH SUBCULTURES ONLINE: OUTREACH, DATING, AND MARGINALIZED COMMUNITIES ____________________________________ A Thesis Presented to the Faculty of California State University, Fullerton ____________________________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts in American Studies ____________________________________ By Rachel Sara Schiff Thesis Committee Approval: Professor Leila Zenderland, Chair Professor Terri Snyder, Department of American Studies Professor Carrie Lane, Department of American Studies Spring, 2016 ABSTRACT This thesis explores how Jewish individuals use and create communities online to enrich their Jewish identity. The Internet provides Jews who do not fit within their brick and mortar communities an outlet that gives them voice, power, and sometimes anonymity. They use these websites to balance their Jewish identities and other personal identities that may or may not fit within their local Jewish community. This research was conducted through analyzing a broad range of websites. The first chapter, the introduction, describes the Jewish American population as a whole as well as the history of the Internet. The second chapter, entitled “The Black Hats of the Internet,” discusses how the Orthodox community has used the Internet to create a modern approach to outreach. It focuses in particular on the extensive web materials created by Chabad and Aish Hatorah, which offer surprisingly modern twists on traditional texts. The third chapter is about Jewish online dating. It uses JDate and other secular websites to analyze how Jewish singles are using the Internet. This chapter also suggests that the use of the Internet may have an impact on reducing interfaith marriage. The fourth chapter examines marginalized communities, focusing on the following: Jewrotica; the Jewish LGBT community including those who are “OLGBT” (Orthodox LGBT); Punk Jews; and feminist Jews.
    [Show full text]
  • Chabad Chodesh Nisan 5775
    בס“ד Nisan 5772/2015 SPECIAL DAYS IN NISAN Volume 26, Issue 1 Nisan 1/March 21/Shabbos Rosh Chodesh Nisan Parshas HaChodesh In Nisan the Avos were born and died. [Rosh HaShanah, 11a] In Nisan our fathers were redeemed and in Nisan we will be redeemed. [Rosh HaShanah, 11a] The dedication of the Mishkan began on Nisan 1, 2449 (1312 BCE) and Moshe Rabeinu completed the consecration of Aharon and his sons. Aharon brought the first sacrifices. The Nesiim, heads of the tribes, brought sacrifices from the first until the twelfth of Nisan, to of Yehudah, who was also the first to dedicate the Mishkan. jump into the Yam Suf. "...We don't fast in Nisan, nor decree a fast on the community, a custom Yecheskel Hanavi prophesied on the based on the words of the Chachamim fall of Egypt in the time of [Maseches Soferim]: The Nesiim began Nebuchadnetzer, the king of Bavel to bring their sacrifices in Nisan, [Yecheskal 29:17]. We read it for the through the twelfth. Each day was the Haftorah of Parshas Vaera. Nasi's own Yom Tov. The fourteenth is Erev Pesach, followed by eight days of Ezra Left Bavel with many Jews on Pesach; since most of the month went Rosh Chodesh Nisan and they reached by in holiness, we make it all holy as a Yeru-shalayim on Rosh Chodesh Av. Yom Tov..." [Alter Rebbe's Shulchan TZCHOK CHABAD OF HANCOCK PARK Aruch, 429:9] (And thus, we don't say Tachnun, "Av HaRachamim" or "Tzidkascha" in Nisan) Inside this issue: From Rosh Chodesh Nisan until Nisan Special Days 1 12, we say the daily Parshah of the sacrifice of each Nasi, after Shacharis, Laws & Customs of Pesach 7 followed by "Yehi Ratzon".
    [Show full text]
  • Ohr Somayach Light Lines
    Ohr Somayach Light Lines Published by OHR SOMAYACH INTERNATIONAL Jerusalem, Israel 22 Shvat 5760 January 29, 2000 Parshat Yitro No. 71 descriptions of Commandment) Light Insight reward and pun- Once upon a time, a prince was ishment, in order captured by his father’s enemies. The Human Jungle to clarify for us the obligation of After a long time, the king man- hy were the Ten upholding them and the benefit of aged to get a secret message to the Commandments given doing so, which would otherwise prince encouraging him not to Won two tablets of be unknown to us. give up, and to retain his princely stone? Why wasn’t one enough? The second group of com- manner even amidst the wolves of There’s a difference between mandments are all for the benefit prey among whom the prince was the five on the first tablet and the of people. The prohibitions forced to live. Soon, the message five on the second tablet. A quick against murder, kidnapping, adul- said, the king would obtain his tery and false testimony are fun- examination of the verses detail- son’s release, either through war damental to the harmonious oper- ing the first five show that each or peaceful means. ation of society. When they are one is more than just a simple The prince was overjoyed and explanation of the command- followed, their mere performance wished to celebrate, but he could ment. Included with each com- results in a life of peace, i.e. not, of course, reveal the secret of mandment on the first tablet is the reward is intrinsic to their perfor- his joy.
    [Show full text]
  • It Was a Night to Bless Israel US Deplores Release of Terrorist
    Editorials ..................................... 4A Op-Ed .......................................... 5A Calendar ...................................... 6A Scene Around ............................. 9A Synagogue Directory ................ 11A JTA News Briefs ........................ 13A WWW.HERITAGEFL.COM YEAR 42, NO. 13 DECEMBER 1, 2017 13 KISLEV, 5778 ORLANDO, FLORIDA SINGLE COPY 75¢ It was a night to bless Israel By Christine DeSouza Just think of the tears of hap- piness! Blessing the apple of On Nov. 19, Central Florida God’s eye is no small feat.” Christians and Jews shared a In addition to speakers unique evening together at Steve Strang, CEO of Cha- the Rosen Plaza. The focal risma Media, who spoke point of this year’s event was about Christian Zionists to bless the nation of Israel, who helped establish the and to raise funds for three State of Israel, and Holocaust organizations that help Jews survivor Jacques Wiesel, still trapped in areas like Pastor Blake Lorenz intro- Crimea and Ukraine make duced Albert Veksler, who aliyah to Israel. The event, is involved in the Knesset A Night to Bless Israel, was and Israeli politics, and is a successful interfaith event currently deputy director of to show support for Israel, Global Aliyah. Veksler stated and raised $151,000 for Ezra that help must go beyond International, Return Minis- just getting Jews to Israel. tries and Cyrus. Even though no entry visas “Raising funds to bring 20 are needed for the citizens persecuted and impoverished of Ukraine, Russia, Moldova Jewish families to Israel was and Belarus, these ‘tourist- our practical purpose,” stated olim’ face many problems in Audrey Sandford, an orga- Israel. They can’t work and nizer of the second annual they don’t have the health event.
    [Show full text]
  • The Transformation of Tallitot Rebecca Shulman
    9 The Transformation of Tallitot: How Jewish Prayer Shawls Have Changed Since Women Began Wearing Them By Rebecca Shulman "For some time, Frieda Birnbaum came to morning prayer at the Orthodox Lincoln Square Synagogue with a tallit* in her briefcase. She had been scared to take it out and put it on. She had been scared to buy it. ("For my nephew," she mumbled to the salesman.) Davening** alone at home, she wore the tallit. But she couldn't summon up the courage to wear it in shul and would end up “shlepping” it on the subway to her job as a computer programmer. One morning, Frieda Birnbaum said to herself: "Dammit! If I can daven in my tallit at home, I can sure as hell daven in my tallit in shul!" And she did. A friend of hers arrived, and she did too. These were the first women known to wear tallesim*** in shul in the New York area. Revolutionary heroines."1 In the early 1970s, as the women's movement was gaining strength in the United States, Jewish women were simultaneously struggling for equal rights within the Jewish community. The tallit helped to define this struggle: by putting on tallitot women loudly and visibly proclaimed themselves equal members of the Jewish community. By changing the appearance of prayer shawls -- by wearing tallitot of colorful silks, for example -- women claimed these ritual objects as their own. There has been an ongoing debate in the Jewish community about whether appropriation of male-associated rituals and objects is a fitting or useful way to demonstrate equality.
    [Show full text]
  • Ou Israel Center - Summer 2019
    5779 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 132 - HALACHA AND KABBALA - PART 2 OU ISRAEL CENTER - SUMMER 2019 • In Part 1 we saw how the early Acharonim began to assimilate the Zohar into the halachic process. The positions included: • R’ Elyahu Mizrachi (15C Turkey) - kabbalistic concepts are highly esoteric and, although special individuals are free to adopt them, ordinary people are not required to follow them. • Radvaz (16C Egypt) - kabbalistic practices are acceptable as chumrot, but not where they contradict the Talmud. • Beit Yosef (16C Eretz Yisrael) - incorporates selected halachot of the Zohar into the mainstream halacha. Where the Zohar conflicts with Talmud, the Talmud prevails. However, where the Zohar conflicts with the post-talmudic poskim, the Zohar prevails. • The Rema (16C Poland) - disagrees with the Beit Yosef on the latter point. According to the Rema, the Zohar cannot even override the post-talmudic poskim. • The Maharshal (16C Poland) - is concerned in many cases about the problems of integrating kabbala into halacha. • The Maseit Binyamin (17C Poland) - considers that the Zohar outweighs all the post-Talmudic poskim put together! • R. Ya’akov Emden (18C Germany) - whilst skeptical about the origins of every word of the Zohar, maintains that, although in any dispute between the Zohar and the Bavli we follow the Bavli, where the Bavli is unclear and subject to many interpretations and the Zohar can clarify the position, we are to look to the Zohar. The Zohar should not be rejected in halacha, provided it does not directly contradict the Bavli and we should try wherever possible to reconcile the Zohar and the Bavli.
    [Show full text]
  • Yuhara When There Is a Halachic Imperative 1. If One Is Doing A
    Yuhara when there is a Halachic Imperative 1. If one is doing a certain practice because one got a certain pesak from one’s rav or because it is to fulfill the basic halacha, it isn’t considered yuhara even if it isn’t the minhag. 1 Nonetheless one can only do so with the intent for the mitzvah and not to be arrogant.2 For example, according to Rav Schachter, it isn’t yuhara to wear techelet in a place that the minhag is not to because the primary halacha requires it. 3 2. If it is accepted in your place that some people do this midat chasidut, then it isn’t considered yuhara. 4 3. If someone is known for his chasidut, then it isn’t yuhara to do so for the sake of heaven. 5 1. The Mordechai (Brachot n. 1) writes that since points out that today there's no yuhara to do this Rabbenu Tam held that if one said Shema after since some people have the minhag to do it. Plag Hamincha one fulfilled his obligation if one Chida (Chaim Shaal 1) and Shulchan Aruch does repeat it later it appears as yuhara. Bet Hamidot v. 1 p. 128 agree. However, Shvut Yakov Yosef 235:1 argues that it isn’t yuhara to repeat 2:44 argues that there is yuhara to wear Rabbenu Shema since according to many rishonim one Tam tefillin even if some people do it unless most didn't fulfill one's mitzvah. This is also his opinion do it.
    [Show full text]
  • University of Southampton Research Repository Eprints Soton
    University of Southampton Research Repository ePrints Soton Copyright © and Moral Rights for this thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given e.g. AUTHOR (year of submission) "Full thesis title", University of Southampton, name of the University School or Department, PhD Thesis, pagination http://eprints.soton.ac.uk UNIVERSITY OF SOUTHAMPTON FACULTY OF HUMANITIES English Department Hasidic Judaism in American Literature by Eva van Loenen Thesis for the degree of Doctor of Philosophy December 2015 UNIVERSITY OF SOUTHAMPTON ABSTRACT FACULTY OF YOUR HUMANITIES English Department Thesis for the degree of Doctor of Philosophy HASIDIC JUDAISM IN AMERICAN LITERATURE Eva Maria van Loenen This thesis brings together literary texts that portray Hasidic Judaism in Jewish-American literature, predominantly of the 20th and 21st centuries. Although other scholars may have studied Rabbi Nachman, I.B. Singer, Chaim Potok and Pearl Abraham individually, no one has combined their works and examined the depiction of Hasidism through the codes and conventions of different literary genres. Additionally, my research on Judy Brown and Frieda Vizel raises urgent questions about the gendered foundations of Hasidism that are largely elided in the earlier texts.
    [Show full text]
  • Sexuality in Jewish Terms
    Danya Ruttenberg, ed.. The Passionate Torah: Sex and Judaism. New York: New York University Press, 2009. ix + 294 pp. $19.95, paper, ISBN 978-0-8147-7605-6. Reviewed by Evyatar Marienberg Published on H-Judaic (January, 2011) Commissioned by Jason Kalman (Hebrew Union College - Jewish Institute of Religion) The Passionate Torah: Sex and Judaism is a articles assembled in her volume express the delightful book. As with any publication com‐ same balanced opinion. prised of articles by various authors, not all parts Sarra Lev’s article “Sotah: Rabbinic Pornogra‐ can be honestly considered of equal importance phy?” is a remarkable analysis of the rabbinical or quality by any reader. Nevertheless, the writer description of the ritual performed on a woman of this review--who considers himself more or less suspected of unfaithfulness to her husband. Al‐ conversant in the study of Judaism and sexuality though Lev hints at the fact, and scholars such as (and who, by the way, does not know the volume’s Ishay Rosen-Zvi showed, that this ritual is proba‐ editor or the vast majority of contributors)--found bly an imaginary construct of the rabbis (using an the majority of the contributions to be, on his sub‐ actual biblical text), for readers of the Mishnah jective scale, between good and superb. for close to two millennia, the ritual was very The short introduction by Ruttenberg is a nice real. Lev, using fascinating insights from studies piece by itself. It shows clearly her intention to of pornography, forcefully shows that the text is a avoid producing yet another one-sided book on sad example of a literary pornographic descrip‐ sexuality in Judaism, in which Jewish stance on tion of an imaginary public rape--not less--pro‐ the matter is presented as simple and, not surpris‐ duced by men for consumption by men.
    [Show full text]
  • Fine Judaica, to Be Held May 2Nd, 2013
    F i n e J u d a i C a . printed booKs, manusCripts & autograph Letters including hoLy Land traveL the ColleCtion oF nathan Lewin, esq. K e s t e n b au m & C om pa n y thursday, m ay 2nd, 2013 K est e n bau m & C o m pa ny . Auctioneers of Rare Books, Manuscripts and Fine Art A Lot 318 Catalogue of F i n e J u d a i C a . PRINTED BOOK S, MANUSCRIPTS, & AUTOGRAPH LETTERS INCLUDING HOLY L AND TR AVEL THE COllECTION OF NATHAN LEWIN, ESQ. ——— To be Offered for Sale by Auction, Thursday, May 2nd, 2013 at 3:00 pm precisely ——— Viewing Beforehand: Sunday, April 28th - 12:00 pm - 6:00 pm Monday, April 29th - 12:00 pm - 6:00 pm Tuesday, April 30th - 10:00 am - 6:00 pm Wednesday, May 1st - 10:00 am - 6:00 pm No Viewing on the Day of Sale This Sale may be referred to as: “Pisgah” Sale Number Fifty-Eight Illustrated Catalogues: $38 (US) * $45 (Overseas) KestenbauM & CoMpAny Auctioneers of Rare Books, Manuscripts and Fine Art . 242 West 30th street, 12th Floor, new york, NY 10001 • tel: 212 366-1197 • Fax: 212 366-1368 e-mail: [email protected] • World Wide Web site: www.Kestenbaum.net K est e n bau m & C o m pa ny . Chairman: Daniel E. Kestenbaum Operations Manager: Jackie S. Insel Client Accounts: S. Rivka Morris Client Relations: Sandra E. Rapoport, Esq. (Consultant) Printed Books & Manuscripts: Rabbi Eliezer Katzman Ceremonial & Graphic Art: Abigail H.
    [Show full text]
  • A Narrow Path: Language and Longing for a Holy Place That Is Lost
    1/6/2019 Luban_5_Nov_FINAL - Google Docs A Narrow Path: Language and Longing for a Holy Place that is Lost by Aviv Luban In geveb: A Journal of Yiddish Studies (December 2018) For the online version of this article: https://ingeveb.org/articles/a-narrow-path https://docs.google.com/document/d/1c5bLtACnTykkji3DgJ9JeInl3397OkJgUKuLof9Aaj0/edit 1/27 1/6/2019 Luban_5_Nov_FINAL - Google Docs A Narrow Path: Language and Longing for a Holy Place that is Lost Aviv Luban “There is a passionate confusion at the edge, and beyond the edge, of surrender.” - Coleman Barks Abstract: The First World War, 1917 revolutions, and Russian Civil War shocked Jewish communities in Eastern Europe spiritually, politically, and materially. For the nascent Polish Braslev Hasidic movement, the events of 1917 and their aftermath severed the group from its Holy Place: the grave of Reb Nakhmen in what is now Uman, Ukraine. This geopolitical reality elicited a unique literary and spiritual response in the form of an impassioned prayer, penned by Reb Yitskhok Brayter (c. 1886-1942), a leader of that community. The prayer, written mostly in Hebrew but shifting into Yiddish at critical junctures, narrates an expansive vision of history in which the Braslever T saddik , as well as his physical resting place, are crucial for redemption. Arriving at his historical present in which the Holy Place has been cut off, Brayter confronts God—most notably, in Yiddish. Across this messianically charged text, Brayter grapples with God’s concealment in history and the absence of the Holy Place, ultimately positing the possibility of prayer to overcome both.
    [Show full text]