Zalman Ber's story, told in his own voice, is a powerful addition to the historical recountings of World War II. Together, he and his wife, Luba, survived the Holocaust. They escaped the horrors the Nazis inflicted on their Polish villages. They fought with partisans. Then later, Zalman enlisted with the Russian military. Their story is about love, war, heroism, and miracles. It is a testament to their resiliency and capacity not just to survive, but to flourish and rise above tremendous adversity. Love, courage, and a sheer force of will drove Luba during her long journey to find Zalman, alone, in one of the coldest winters in recorded history while being surrounded by Nazi soldiers. Luba with her sensitivity influenced Zalman when, time and time again, he should have been killed and was not. Their story deserves to be experienced and honored.
A semi-autobiographical portrait of the original Yentl and “an important contribution to the vastly neglected genre of feminist Yiddish literature” (Booklist). In this autobiographical novel—originally published in Yiddish as Der Sheydim Tanz in 1936—Esther Kreitman lovingly depicts a world replete with rabbis, yeshiva students, beggars, farmers, gangsters, seamstresses, and socialists as seen through the eyes of the girl who served as Isaac Bashevis Singer’s inspiration for the story “Yentl, the Yeshiva Boy.” Barred from the studies at which her idealistic rabbi father and precocious brother excel, Deborah revels in the books she hides behind the kitchen stove, her brief forays outside the household, and her clandestine attraction to a young Warsaw rebel. But her family confines and blunts her dreams, as they navigate the constraints of Jewish life in a world that tolerates, but does not approve, their presence. Forced into an arranged marriage, Deborah runs away on the eve of World War into a world that would offer more than she ever dreamed . . . This edition includes memorial pieces by Kreitman’s son and granddaughter.
A must-read book for understanding this vibrant and influential modern Jewish movement Hasidism originated in southeastern Poland, in mystical circles centered on the figure of Israel Ba’al Shem Tov, but it was only after his death in 1760 that a movement began to spread. Today, Hasidism is witnessing a remarkable renaissance around the world. This book provides the first comprehensive history of the pietistic movement that shaped modern Judaism. Written by an international team of scholars, its unique blend of intellectual, religious, and social history demonstrates that, far from being a throwback to the Middle Ages, Hasidism is a product of modernity that forged its identity as a radical alternative to the secular world.
At the end of the eighteenth century the hasidic movement was facing an internal crisis: to what extent should the teachings of Baal Shem Tov and Maggid of Mezritch, with their implicit spiritual demands, be transmitted to the rank-and-file of the movement? Previously these teachings had been reserved for a small elite. It was at this point that the Habad school emerged with a communication ethos encouraging the transmission of esoteric to the broad reaches of the Jewish world. Communicating the Infinite explores the first two generations of the Habad school under R. Shneur Zalman of Liadi and his son R. Dov Ber and examines its early opponents. Beginning with the different levels of communication in the teachings of the Baal Shem Tov and the Maggid and his disciples, Naftali Loewenthal traces the unfolding of the dialectic between the urge to transmit esoteric ideas and a powerful inner restraint. Gradually R. Shneur Zalman came to the fore as the prime exponent of the communication ethos. Loewenthal follows the development of his discourses up to the time of his death, when R. Dov Ber and R. Aaron Halevi Horowitz formed their respective "Lubavitch" and "Staroselye" schools. The author continues with a detailed examination of the teachings of R. Dov Ber, an inspired mystic. Central in his thought was the esoteric concept of self-abnegation, bitul, yet this combined with the quest to communicate hasidic teachings to every level of society, including women. From the late eighteenth century onwards, the main problem for the Jewish world was posed by the fall of the walls of the social and political ghetto. Generally, the response was either to secularize, or abandon altogether, traditional Judaism or to retreat from the threatening modern world into enclave religiosity; by stressing communication, the Habad school opened the way for a middle range response that was neither a retreat into elitism nor an abandonment of tradition. Based on years of research from Hebrew and Yiddish primary source materials, Communicating the Infinite is a work of importance not only to specialists of Judaic studies but also to historians and sociologists.
The Habad school of hasidism is distinguished today from other hasidic groups by its famous emphasis on outreach, on messianism, and on empowering women. Hasidism Beyond Modernity provides a critical, thematic study of the movement from its beginnings, showing how its unusual qualities evolved. Topics investigated include the theoretical underpinning of the outreach ethos; the turn towards women in the twentieth century; new attitudes to non-Jews; the role of the individual in the hasidic collective; spiritual contemplation in the context of modernity; the quest for inclusivism in the face of prevailing schismatic processes; messianism in both spiritual and political forms; and the direction of the movement after the passing of its seventh rebbe, Rabbi Menachem Mendel Schneerson, in 1994. Attention is given to many contrasts: pre-modern, modern, and postmodern conceptions of Judaism; the clash between maintaining an enclave and outreach models of Jewish society; particularist and universalist trends; and the subtle interplay of mystical faith and rationality. Some of the chapters are new; others, published in an earlier form, have been updated to take account of recent scholarship. This book presents an in-depth study of an intriguing movement which takes traditional hasidism beyond modernity.
Does democracy need liberals? -- Chassidim: history, customs, beliefs, and organization -- Lubavitch and American politics -- Lubavitch and Canadian politics -- Liberalism: reason, autonomy, and sources of self -- Lubavitch reason: intellect, faith, and obligation -- Lubavitcher women and liberalism -- Subgroups and citizenship -- Normative citizenship.
Rabbi Shneur Zalman of Liady (1745-1812), in imperial Russia, was the founder and first rebbe of Chabad, a branch of Hasidic Judaism that flourishes to the present day. The Chabad-Lubavitch movement he founded in the region now known as Belarus played, and continues to play, an important part in the modernization processes and postwar revitalization of Orthodox Jewry. Drawing on historical source materials that include Shneur Zalman's own works and correspondence, as well as documents concerning his imprisonment and interrogation by the Russian authorities, Etkes focuses on Zalman's performance as a Hasidic leader, his unique personal qualities and achievements, and the role he played in the conflict between Hasidim and its opponents. In addition, Etkes draws a vivid picture of the entire generation that came under Rabbi Shneur Zalman's influence. This comprehensive biography will appeal to scholars and students of the history of Hasidism, East European Jewry, and Jewish spirituality.
Agunot (Agunah, sing., meaning anchored in Hebrew) is a Jewish term describing women who cannot remarry because their husband has disappeared. According to Jewish law (Halacha) a woman can get out of the marriage only if the husband releases her by granting a divorce writ (Get), if he dies, or if his whereabouts is not known. Women whose husbands cannot be located, and who have not been granted a Get, are considered Agunot. The Agunah phenomenon was of major concern in East European Jewry and much referred to in Hebrew and Yiddish media and fiction. Most nineteenth-century Agunot cases came from Eastern Europe, where most Jews resided (twentieth-century Agunot were primarily in North America, and will be the subject of a forthcoming book). Seven variations of Agunot have been identified: Deserted wives; women who refused to receive, or were not granted, a Get; widowed women whose brothers-in-law refused to grant them permission to marry someone else (Halitza); women whose husbands remains were not found; improperly or incorrectly written Gets; women whose husbands became mentally ill and were not competent to grant a Get; women refused a Get by husbands who had converted to Christianity or Islam. The book explores the reasons for desertion and the plight of the left-alone wife. Key is the change from a legal issue to a social one, with changing attitudes to philanthropy and public opinion at the fore of explanation. A statistical database of circa 5000 identified Agunot is to be published simultaneously in a separate companion volume (978-1-78976-167-2).
HaRav Mordechai Pinchas Teitz focused his brilliant mind and sparkling personality on one goal, teaching Torah, because he knew that only Torah knowledge would guarantee the Jewish future. Transferring what he had learned from great scholars in Europe to the United States, he adapted modern culture to serve Torah. He and his wife created a kehillah in Elizabeth, New Jersey, founded schools, and pioneered in teaching Talmud on radio, records, and audiotapes. The Jewish Educational Center in Elizabeth became a force for learning, loving, and living Torah across the globe. In addition, Rav Teitz made 22 trips to the USSR to sustain the three million Jews imprisoned there. The Torah speaks the language of tomorrow, he said; current events reveal new meanings. Take from Rav Teitz hints on how to study the Torah yourself and claim your legacy.
The Faith of the Mithnagdim is the first study of the theological roots of the Mithnagdic objection to Hasidism. Allan Nadler's pioneering effort fills the void in scholarship on Mithnagdic thought and corrects the impression that there were no compelling theological alternatives to Hasidism during the period of its rapid spread across Eastern Europe at the turn of the nineteenth century. In Nadler's account, Mithnagdism emerges as a highly developed religious outlook that is essentially conservative, deeply dualistic, and profoundly pessimistic about humanity's spiritual potential—all in stark contrast to Hasidism's optimism and aggressive encouragement of mysticism and religious rapture among its followers.
