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"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." "Nadler recovers the work of Rabbi Elijah ben Solomon, Gaon of Vilna; Rabbi Phinehas ben Judah, Maggid of Polotsk; and other figures who established Mithnagdism as an influential movement in Jewish religious thought. Their extensive writings on religious ethics, philosophy, and exegesis make it clear that the Mithnagdim were much more than negative, narrow critics of the Hasidim. 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."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
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.
In a series of evocative, groundbreaking articles, the author analyzes the Biblical and Rabbinic basis for what surely are now some of the most hotly debated topics in Jewish religious thought today. These include how the traditional interpretation of the Binding of Isaac has been misapplied in both Christian theology and Jewish martyrology, and how the centuries-long, and newly resurgent belief in mysticism and messianism, in kabbalah and Hasidism, has distorted classical Judaism and thwarted its national and cultural development. The author counters the arguments of those who see Judaism's – and the world's – newfound obsession with mysticism and kabbalah as a natural outgrowth of a progressive trend within rabbinic Judaism, and warns of the impending danger of rejecting the very core of Jewish thought and opinion as it was expounded in the Torah and classical Jewish tradition (the Oral Law). Each section of this magnificent work will give the reader new insights into how different aspects of Judaism have evolved and why they have often been in contention with each other. Nor is he afraid to deal with some of the supercharged issues within Judaism, such as, what are the underlying premises of Jewry's claim to the Divinely Promised Land? And has this claim been affected by its failure to pursue an active program of nationalism? These highly acclaimed articles have been gleaned from today's leading Jewish journals and have stood the test of time. They contain valuable source material and are a ready reference to the many historical and religious topics that are the focus of discussion across all main Jewish denominations.
The practice and meaning of kosher Orthodox foodways in sustaining a vibrant and diverse community. How do contemporary American Orthodox Jews use food to create boundaries, distinguishing and dividing groups from each other and from non-Orthodox communities? How does food symbolize beliefs, sustain and grow communities, and represent commitment to God? Eating at God’s Table explores answers and examples from ten years of ethnographic research in the Orthodox enclave in the west Los Angeles Pico-Robertson neighborhood. Author Jody Myers explores the food-centeredness of Orthodox Jewish religious practice and the evolutionary development of today’s demanding kosher laws. Opening with four scenarios based on real observations, Myers illustrates how many Orthodox residents’ religious beliefs and practices around food are integrated into, even inseparable from, their daily activities. While the shared commitment to the kosher diet creates an overall sense of community, Orthodox sub-affiliations in the neighborhood use foodways to construct smaller, intimate communities, and individuals use food to fashion personal identities within the larger group. This rich exploration of kosher Orthodox foodways and their meanings demonstrates the inadequacy of limited or simple definitions of Orthodox Jewishness and offers insight into the religious diversity in American communities.
Exile and Restoration in Jewish Thought presents the history of an idea originating at the intersection of Judaic piety and the social history of the Jews: faith in a protective sovereign deity amid contrary conditions. Exiled primordially (Eden), during the Patriarchal era, in the sixth century bce, and from the first century to the twentieth, the Jewish experience of alienation has been the historical backdrop against which affirmations of divine benevolence have been constructed. While histories of Jewish thought have tended to accentuate the speculative creativity of medieval and modern Jewish philosophers, the intellectual tradition can come into focus only with attention to these thinkers' understanding of diaspora and persecution. Ralph Keen describes the distinguishing feature of Jewish thought as a religious hermeneutic in which the primitive promise made to Abraham is preserved not just as a pious memory but as a certain hope for eventual restoration. Intended for readers with some familiarity with the history of philosophy, this book offers the historical context necessary for understanding the distinctively Judaic character of this tradition of thought, and elucidates the role of religious experience in the long process of negotiating between adversity and expectation.
The term Ethical Monotheism is an important marker in Judaism’s tumultuous transition into the modern era. The term emerged in the context of culture-wars concerning the question of whether or not Jews could or should become emancipated citizens of modern European states. It appeared in arguments whether or not Judaism could be considered a Religion of Reason—a symbolic, motivational representation of a universal morality, and in debates about whether or not Judaism could or should reform itself into a Religion of Reason. This book is both a decisive departure from such discussions and an attempt to add a further, post-modern, statement to their ongoing development. As departure, it refuses to take for granted a philosophical conception of Religion of Reason as the standard for Ethical Monotheism according to which Judaism was to be evaluated or reformed. As continuation, the book undertakes a phenomenology of Jewish modes of ethical religiosity that allows it to inquire what kind of ethical monotheism Judaism might be. Through sophisticated analysis of select "snapshots," or "fragments of a hologram," guided by a robust theory of religion, the author discloses Judaic ethical monotheism as an ongoing wrestling with the meaning of justice. By closely examining five main "snapshots" of this long process—the Bible, rabbinic Judaism, Maimonides, The Zohar, and the modern philosophers, Buber and Levinas—the author offers his own constructive philosophy of Judaism and his own distinctive philosophy of religion. Ethical Monotheism offers a new way to think about Judaism as a religion and as a coherent philosophical debate, and demonstrates the need to integrate philosophy, history, cognitive psychology, anthropology, theology, and history of science in the study of "religion."
"There are many aspects to this task of rabbinic training, but four closely related questions rise to the surface as requiring primary attention. The first is a question of description: What ought to be the functions performed by a messianic Jewish rabbi? The second is a question of legitimacy: What similarities exist between the functions performed by messianic Jewish rabbis and rabbis in the wider Jewish context such that the rabbinate in both contexts may legitimately be seen to be variations on the same theme, and the messianic Jewish rabbinate therefore legitimately a rabbinate? The third is a question of differentiation: How and why are the functions performed by a messianic Jewish rabbi contextually particularistic and therefore different from those performed byChristian clergy? In other words, how is a messianic rabbi more than just a Protestant Pastor with switched labels? The fourth is a question of biblicity: Is there biblical justification or precedent for the proposed paradigm of the rabbi as a surrogate priest? Each of these questions emerges from messianic Judaism's interaction with different but overlapping audiences. The question of description is addressed primarily to the messianic Jewish context. The question of legitimacy is addressed primarily to the wider Jewish world. The question of differentiation is addressed primarily to the church world. The question of biblicity is addressed both to the messianic Jewish context and the church world. And in all cases, looking over our shoulder is the general public." --from the Prologue
The first book-length study of Jewish culture and ethnicity in New York City after World War II. Here is an intriguing look at the cause and effect of New York City politics and culture in the 1950s and 1960s and the inner life of one of the city's largest ethnic religious groups. The New York Jewish mystique has always been tied to the , fabric and fortunes of the city, as has the community's social aspirations, political inclinations, and its very notion of "Jewishness" itself. All this, points out Eli Lederhendler, came into question as the life of the city changed. Insightfully and meticulously he explores the decline of secular Jewish ethnic culture, the growth of Jewish religious factions, and the rise of a more assertive ethnocentrism. Using memoirs, essays, news items, and data on suburbanization, religion, and race relations, the book analyzes the decline of the metropolis in the 1960s, increasing clashes between Jews and African Americans. and postwar transiency of neighborhood-based ethnic awareness.
In 1908, Pauline Wengeroff published the first piece of writing by a woman in the history of Jewish literature to tell the story of a life and a family with historical consciousness and purpose. It is also the first account in this literature to make women, and men, the focus of inquiry. Shulamit Magnus’s biography of this extraordinary woman lets readers share Wengeroff’s life, her aspirations, and her disappointments, making a significant contribution both to women’s history and to our understanding of the emergence and shape of Jewish modernity.