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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.
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.
The Habad movement, formed in eighteenth-century Belarus, has developed into one of the most influential streams of Hasidic Judaism. Drawing on both mystical sermons and legal writings of its founder, Rabbi Shneur Zalman of Liady (1745–1812), Eternity Now provides the first account of the historiosophical dimensions of early Habad doctrine. Challenging the commonly held view that Shneur Zalman was primarily concerned with supratemporal transcendence, Wojciech Tworek reveals the importance of time and history in his teachings. Tworek argues that the worldly dimensions of Shneur Zalman's thought were largely responsible for the rapid growth of Habad at the turn of the nineteenth century and fostered its transformation from an elitist circle into a mass movement. Tworek's readings of Hebrew and Yiddish sources demonstrate the implications of these ideas not only for male scholars but also for non-scholars, Jewish women, and even non-Jews. Philosophical and kabbalistic thought joined together to form a model of religious experience attractive to a broad audience, laying an ideological foundation for the missionary messianism that was to become a hallmark of Habad in the twentieth century.
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.
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.
It provides a detailed sketch of the historical background of the early Hasidic movement and charts its central ideas within the wider intellectual and historical context of Jewish religious and mystical thought."--BOOK JACKET.
The second volume of Shmuel Feiner's The Jewish Eighteenth Century covers the period from 1750 to 1800, a time of even greater upheavals, tensions, and challenges. The changes that began to emerge at the beginning of the eighteenth century matured in the second half. Feiner explores how political considerations of the Jewish minority throughout Europe began to expand. From the "Jew Bill" of 1753 in Britain, to the surprising series of decrees issued by Joseph II of Austria that expanded tolerance in Austria, to the debate over emancipation in revolutionary France, the lives of the Jews of Europe became ever more intertwined with the political, social, economic, and cultural fabric of the continent. The Jewish Eighteenth Century, Volume 2: A European Biography, 1750-1800 concludes Feiner's landmark study of the history of Jewish populations in the period. By combining an examination of the broad and profound processes that changed the familiar world from the ground up with personal experiences of those who lived through them, it allows for a unique explanation of these momentous events.
Napoleon, the French Emperor, invaded Czarist Russia in the Franco-Russian War of 1812. The war ended in defeat for the French, with the Russians, referring to this as the Patriotic War, emerged victorious. Napoleon was in the process of liberating Jews from their enforced living in European ghettos, intending to emancipate and integrate them into modern French society. Emancipation of the Jews was a key byword, and many Jews hailed Napoleon as their benefactor and savior. To achieve fullest integration, Napoleon created a modern version of the Jewish Supreme Court, the Great Sanhedrin, to answer questions regarding Jewish belief, laws and their ability as well as intention to integrate into modern society. The head of the Sanhedrin was Rabbi David Sinzheim, Chief Rabbi of Strasbourg, France. However, opposed to French emancipation of the Jewish community was the first Chassidic leader, the Rebbe of Chabad, Rabbi Shneur Zalman of Liadi. He was so opposed to French emancipation efforts that he directed a member of his community, a man with multi-lingual talents, to offer his services as a translator of documents. In reality however, he acted as a spy and passed French military plans to the Russians. We are aware of this clandestine effort by way of a letter Rabbi Shneur Zalman wrote to the spy, explaining his rationale for acting this way. The rabbi felt that emancipation would reduce Jewish reliance on religious devotion and prayer, while emancipation would provide material benefit with a consequent loss of piety and religious adherence. The letter from the Rabbi adds a dimension of thinking why he was so opposed to Napoleonic success. At the time this was taking place, Jews were subjects of the Czarist Empire, mandated to live in the Pale of Settlement, a region rife with anti-Semitism, pogroms, penury and poverty. But such living conditions, the rabbi felt was preferable to emancipation. Hence, this strange policy was applied, even to Jews who were not Chassidic, not members of this sect or community. After the Second World War, Chabad changed dramatically. No longer could the policy of their first Rebbe be imposed on Jews. Because of the massive anti-Semitism exhibited by the Nazis and their many willing allies who assisted them in murdering Jews, the notion of living under Christian (or Muslim) domination was no longer viable. The last Chabad Rebbe, instead introduced a Messianic message, praying for, and encouraging others to work towards, the arrival of the Messiah. This book describes Jewish suffering, both in the period when Rabbi Shneur Zalman was alive, as well as in the long term, particularly in the last millennia when Jews faced great persecutions and no less than 48 separate expulsions. This volume questions the logic of Jewish suffering as a necessary prerequisite for Jewish belief and practice to be viable. This policy offers the pertinent study of the period when the question of Jewish suffering was deemed key to Judaism, but while enormous anti-Semitism was present. Yet, after the Second World War, an entirely new reality was introduced for Jewish survival.
Futurists speculate that we are heading towards a ‘singularity,’ where AI will outsmart human beings, and humanity will coalesce into a single, ever-expanding mind for which data is everything. The idea mirrors conceptions of God as everything, singular, and all-knowing. But is this idea of the singularity, or God, good for humanity? Oneness has its attractions. But what space does it leave for individuality and difference? In this book, British-Jewish theologian, Harris Bor, explores these questions by applying approaches to oneness and difference found in the thought of philosophers, Benedict Spinoza (1632–1677) and Martin Heidegger (1889–1976), to the challenges of religious belief and practice in the era of AI. What emerges is a dynamic religion of the everyday capable of balancing all aspects of being, while holding tight to a God who is both singular and wholly other, and which urges us, above all, to stay human.
This volume is the first-ever collection of essays devoted to the Lurianic concept of tsimtsum. It contains eighteen studies in philosophy, theology, and intellectual history, which demonstrate the historical development of this notion and its evolving meaning: from the Hebrew Bible and the classical midrashic collections, through Kabbalah, Isaac Luria himself and his disciples, up to modernity (ranging from Spinoza, Böhme, Leibniz, Newton, Schelling, and Hegel to Scholem, Rosenzweig, Heidegger, Benjamin, Adorno, Horkheimer, Levinas, Jonas, Moltmann, and Derrida).