The Bochurim from Satmar

Total Page:16

File Type:pdf, Size:1020Kb

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. On occasion I’d take care to get delayed, she would call and of paying the Rebbetzin’s accounts say, “Oh, I am so sorry” – at the stores. apologizing profusely – “I’ve gotten When I would come to the a little delayed” or “I got a very Rebbetzin’s house, the cash would important phone call” – from be laid out on the table together England or Israel – “It’s going to with the bills, ready for me to take. take me another ten minutes to Before I would take the money, the get there...” Other people’s time is Rebbetzin would always insist that serious, it’s valuable. I count the money again. To put it in context, we need to The Rebbetzin explained, “In my understand: I was a fifteen, father’s (the Frierdiker Rebbe’s) sixteen, seventeen-year-old, youngster in Yeshiva; and ”געלט האט home I was taught that notwithstanding that, she was very ליב א חשבון, און מיט יענעם'ס געלט Money careful and very proper and — דארף מען זיך זיכער היטן loves careful accounting, and with appropriate. someone else's money, one must ב“ה !Go for it As told by Mrs.Louise Hager The Rebbe had been encouraging very subtly; I didn’t realize this at both men and women to be more the time. But looking back, I can involved in mivtzoyim. I had a see how she was doing it – with dilemma: As a chasid, I really little hints and little tips. wanted to do the Rebbe’s work. At “I’m sure you can do this,” she the same time, I am very shy and would say. “Go for it, try it!” felt uncomfortable approaching people whom I had never met, and Today, as the chairman of the Chai asking them whether they were Cancer Care where we provide Jewish. I was feeling very conflicted many services to Jewish families about this. with an ill family member, I have found many ways to promote I shared this with the Rebbetzin. various mivtzoyim. I have become She understood me, who I am, and more vocal, and I am involved in my dilemma. She would say, sharing about Yiddishkeit with my “There will be a time…” She never colleagues and clients. In the back made me feel inadequate for not of my mind, I hear the Rebbetzin being able to do the more public encouraging me, “I’m sure you can mivtzoim. At the same time, she do this. Go for it, try it!” always encouraged me to push myself a little bit more. She did it ב“ה The Overturned Becher As told by Rabbi Menachem Junik On the night of Simchas Torah Hamikdash. תשמ“ו — 1985, he Rebbe held an Later that evening, I came to the extraordinarily lively farbrengen Rebbetzin, who was staying at the before hakofos. After the first sicha, library, and told her about the the Rebbe stood up at his place and farbrengen. I described to the danced to the nigun vigorously. Rebbetzin how the Rebbe had Later in the farbrengen, the Rebbe turned over his becher and had told finished the wine in his becher and everyone to do the same. then turned it over, and instructed As she was listening to me, I noticed everyone else to do the same. The that the Rebbetzin had taken a small Rebbe waved the becher from side bottle of liqueur that was standing to side during the singing, and on the table and turned it over. She afterwards he explained the source did it in a way that was almost for his actions according to nigleh, entirely unnoticeable. comparing this to the upside-down cups on the menorah in the Beis ב“ה Mitzvah Tanks in Eretz Yisrael As told by Mrs.Louise Hager I visited and spoke with the Rebbetzin She had been so, so impressed with this often. Every time I came or spoke with film, and she wanted me to share the her, she was quick to tell me of what nachas of seeing what the Rebbe had the Rebbe had been doing, about the done. new projects and the latest mivtza. She In the years when the Rebbe had just spoke of Tzivos Hashem, Mivtzah started Tzivos Hashem she said to me, Neshek, and the many others. She “I know how it’s working here in spoke of the work of the chasidim in America, but how have the children Eretz Yisrael and the work they are reacted in London?” doing with the soldiers there. Of course, I was able to tell her of the Once when I was there, she asked great excitement and how keen the somebody to bring in a film of the kids were to go up in rank and what Mitzvah Tanks in Eretz Yisroel when was happening. they went out to the soldiers, to the far -flung areas. She was so excited to And her eyes just shone. And this huge show it to me. She was so impressed smile came on her face, and she said, it with the chasidim, their dancing and was almost shyly: “My husband had a singing with the soldiers, and good idea, didn’t he?” distributing some good food to the soldiers on those lonely bases. .
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.
    [Show full text]
  • Farbrengen Wi Th the Rebbe
    פארברענגען התוועדות י״ט כסלו ה׳תשמ״ב עם הרבי Farbrengen wi th the Rebbe english úמי בúימ עו וﬢ ‰ﬧ ו ﬨו ﬨ ר ע ﬨ ˆ ר ﬡ ﬡ י מ נ ו פארברענגען עם הרבי פארברענגען עם הרבי י״ט כסלו תשמ״ב Published and Copyrighted by © VAAD TALMIDEI HATMIMIM HAOLAMI 770 Eastern Parkway, Brooklyn, NY 11213 Tel: 718 771 9674 Email: [email protected] VAADHATMIMIM.ORG The Sichos included in this Kovetz are printed with permission of: “Jewish Educational Media” We thank them greatly for this. INDEX Maamar 5 Maamar Padah Beshalom Sicha 1 11 Not the Same Old Story Sicha 2 17 A Voice with No Echo Sicha 3 23 Learning Never Ends Sicha 4 31 Called to Duty Sicha 5 35 Write for yourselves this Song…; Hadran on Minyan Hamitzvos; in honor of the Mivtzah of Ois B’sefer Torah Sicha 6 51 Architects of Peace; Hadran on Maseches Brachos Sicha 7 71 Full time occupation Sicha 8 73 The Road to Peace Sicha 9 87 In Word and in Deed Maamar Maamar Padah Beshalom Peace in our Avodas Hashem Padah Beshalom – peace in our Avodas Hashem. התוועדות י״ט כסלו ה׳תשמ״ב 6 MAAMAR 1. “He delivered my soul in peace from battles against me, because of the many who were with me.” The Alter Rebbe writes in his letter that this verse relates to his liberation, for while reciting this verse, before reciting the following verse, he was notified that he was free. Consequently, many maamarim said on Yud Tes Kislev begin with, and are based on this verse.
    [Show full text]
  • 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.
    [Show full text]
  • Newsletter Vayechei
    parent newsletterBoys Division הדלקת נרות 4:21 | ”י א טבת תשע ה” | Friday, Jan. 2 | פרשת ויחי picture day updates ” 24/6 Rebbe Videos Tuesday, ³ë¬ ¬³ë¬ ¬ ×-Jan. 20 Boys now have the opportunity to watch Rebbe Details to follow videos in the Cheder hallway! Thank you Rabbi Nechemia Kaplan for helping out with this. class news Mrs. Heller First Grade - General Studies Excitement fills the classroom as we read our readers. We have two reading groups and eve- ryday we grow and learn so much. It is amazing to hear how each and every student reads a story on his own. We get to fill out a compre- hension sheet after each story. First grade is class news a place where we learn each and every day! Rabbi Blotners class watching/learning with gemora academy on projector. tzivos hashem Thank you Mr. Schaeffer for sponsoring the ge- mara academy program. Tzivos Hashem is looking for a NEW kiosk (I pad) for the boys to use. This is ex- tremely important for the children to monitor all their achievements. If you would like to sponsor a new I pad or if you have a used I pad that you can donate for this important cause please call the Cheder office at 845-356 -1213 ext. 770 or email [email protected]. Thank you! shabbos mevorchim winners Winners of the ó−ñí³ ó−×þëô ³ë¾ program: Schneur Zalman Jordan won the Map Puzzle, Levi Cohen won the Soccer Ball, Moshe Drew won the Sefer Tehilim and Shaul Zelig Bron- stein won the Gilgul DVD.
    [Show full text]
  • 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.
    [Show full text]
  • Shabbos Parshas Behar - Bechukosai Iyar 21 -Iyar 22 May 15 - 16 Candle Lighting: 7:42 Pm Shabbos Ends: 8:38 Pm
    B”H THEWEEKLY MAGAZINE SHUL SPONSORED BY MR. & MRS. MARTIN (OBM) AND ETHEL SIROTKIN & DR. & MRS. SHMUEL AND EVELYN KATZ SHABBOS PARSHAS BEHAR - BECHUKOSAI IYAR 21 -IYAR 22 MAY 15 - 16 CANDLE LIGHTING: 7:42 PM SHABBOS ENDS: 8:38 PM YOM YERUSHALAYIM FRIDAY, IYAR 28 - MAY 22 The Shul - Chabad Lubavitch - An institution of The Lubavitcher Rebbe, Menachem M. Schneerson (May his merit shield us) Over Thirty five Years of Serving the Communities of Bal Harbour, Bay Harbor Islands, Indian Creek and Surfside 9540 Collins Avenue, Surfside, Fl 33154 Tel: 305.868.1411 Fax: 305.861.2426 www.TheShul.org Email: [email protected] www.theshulpreschool.org www.cyscollege.org THE SHUL WEEKLY MAGAZINE EVERYTHING YOU NEED FOR EVERY DAY OF THE WEEK NACHAS AT A GLANCE CONTENTS THE SHUL CHILD ENRICHMENT CENTER CELEBRATED LAG BA’OMER IN STYLE. EACH CLASS MADE BEAUTIFUL, DELICOUS LAG BA’OMER CRAFT’S THROUGH Weekly Message: 3 Thoughts on the Parsha - Rabbi Sholom D. Lipskar ZOOM AND THEN THE SCHOOL CELEBRATED A GRAND LAG BAOMER PARADE WITH A VIDEO FEATURING THE STUDENTS AND MUSICAL ENTERTAINMENT Celebrating Shabbos: 4 - 5 Schedules, classes, articles & more... Everything you need for an “Over the Top” Shabbos experience Community Happenings: 6 -7 Sharing with your Shul Family A Time to Pray: 8 Check out all the davening schedules and locations throughout the week Daily Study: 9 A complete guide to all classes and courses ofered at The Shul Inspiration, Insights & Ideas: 10 - 21 Bringing Torah lessons to LIFE French Connection 22 Reflexions sur la Paracha Latin Link 23 Reflexion Semanal In a Woman’s World 24 Issues of relevance to the Jewish woman Networking 25 Efective Advertising Numbers To Know 26 Contacts at The Shul Get The Picture 27 - 28 EVEN WITH SOCIAL DISTANCING WE TOOK LAG BA’OMER TO THE The full scoop on all the great events STREETS OF 33154 WITH AN THE TOP LAG BA’OMER CAR PARADE.
    [Show full text]
  • 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..
    [Show full text]
  • Chayolei Tzivos Hashem Catalog 5766.Qxd
    Limud Schedule 5766 Teachers Guide Teachers Forum In addition to the students workbook, we are publishing a On the online teacher's forum, teachers The learning program Sefer Mitzvah Ending teachers guide, that will: a. Elaborate on each mitzvah giving world over discuss tests and curriculum. Shoftim 1-6 2 Cheshvan will begin right after the teachers the additional background to help teach the It is imperative that all who are involved Tishrei and continue Shoftim 7-12 9 Cheshvan mitzvah. b. Help with pointers of ways to teach each mitzvah. in teaching the material participate in this until the 12th of Shoftim 13-18 16 Cheshvan forum. Shevat, with a breake Shoftim 19-24 23 Cheshvan While much work has gone into Biweekly Quizzes on 2 Tracks producing these volumes to a high for Chanukah to be Shoftim 25-30 1 Kislev able to focus on standard, your feedback and comments Shoftim 31-36 8 Kislev In order to encourage ALL the children to learn and know are not only welcome but imperative for inyonei deyoma. Shoftim 37-42 15 Kislev all the 613 Mitzvos we will be making biweekly quizzes. future improved editions. We will learn one Break from 17 Kislev until 6 Teves The tests will be written on two tracks, an easier track and If you are not able to go online, please Limud Mitzva a day or six get a representative from your school to Shoftim 43-48 13 Teves a harder track. Each child can decide which track he/she mitzvos a week. post your comments.
    [Show full text]
  • A Golem on the Playground: a Survey of the Golem Figure in American Jewish Children's Literature
    A Golem on the Playground: A Survey of the Golem Figure in American Jewish Children's Literature Master's Thesis Presented to The Faculty of the Graduate School of Arts and Sciences Brandeis University Department of Near Eastern and Judaic Studies Professors Ellen Kellman and Jonathan D. Sarna, Advisors In Partial Fulfillment of the Requirements for Master's Degree By Mary L. Horrocks May, 2012 Copyright by Mary L. Horrocks © 2012 For my family and friends (both two- and four-legged), who have let my mind wander to playgrounds everywhere. iii Abstract A Golem on the Playground: A Survey of the Golem Figure in American Jewish Children's Literature A thesis presented to the Department of Near Eastern and Judaic Studies Graduate School of Arts and Sciences Brandeis University Waltham, Massachusetts By Mary L. Horrocks Jewish children's literature has become an important method for developing Jewish American identity in recent decades. A Jewish children's book, when carefully selected for the right child at the right moment, has the potential to equip the child to claim his or her own Jewishness and position within a larger community, rich with history and meaning. When the golem figure is at the helm of a children's book, I have found this potential can sway perilously on his broad shoulders. American Jewish children's literature has offered a plethora of diverse golem adaptations. Based on research into the world of children's literature and Jewish identity development, interviews with children's book authors and illustrators, and a survey of nearly forty American children's books and comic books, I have sorted representations of the golem figure into four distinct categories.
    [Show full text]
  • 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).
    [Show full text]
  • 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.
    [Show full text]
  • 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).
    [Show full text]