Pub Date : 2019-12-31DOI: 10.1515/9781618114631-005
Rachel L. Einwohner
{"title":"Opportunity, Honor, and Action in the Warsaw Ghetto Uprising of 1943","authors":"Rachel L. Einwohner","doi":"10.1515/9781618114631-005","DOIUrl":"https://doi.org/10.1515/9781618114631-005","url":null,"abstract":"","PeriodicalId":193492,"journal":{"name":"Contention, Controversy, and Change","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128892871","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-31DOI: 10.1515/9781618114631-007
M. Katz
{"title":"Exhibiting Dreyfus in America: The Jewish Museum of New York and the Soviet Jewry Movement","authors":"M. Katz","doi":"10.1515/9781618114631-007","DOIUrl":"https://doi.org/10.1515/9781618114631-007","url":null,"abstract":"","PeriodicalId":193492,"journal":{"name":"Contention, Controversy, and Change","volume":"172 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132685695","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this exploratory study I examine available services for Orthodox and ultra-Orthodox or haredi victims of spouse abuse in Jerusalem Israel. These services are compared with those found in my earlier research on social change processes and available services for victims of such spouse abuse in New York City, USA. Ramifications of differences in national shelter policy are identified and examined. Further research is suggested, including an exploration of the relationship between national culture and the delivery of social services.
{"title":"Israeli and American Organizational Responses to Wife Abuse Among the Orthodox","authors":"R. Farber","doi":"10.5750/JJSOC.V52I1.1","DOIUrl":"https://doi.org/10.5750/JJSOC.V52I1.1","url":null,"abstract":"In this exploratory study I examine available services for Orthodox and ultra-Orthodox or haredi victims of spouse abuse in Jerusalem Israel. These services are compared with those found in my earlier research on social change processes and available services for victims of such spouse abuse in New York City, USA. Ramifications of differences in national shelter policy are identified and examined. Further research is suggested, including an exploration of the relationship between national culture and the delivery of social services.","PeriodicalId":193492,"journal":{"name":"Contention, Controversy, and Change","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129668605","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The pietistic current in Lithuanian Jewry known as the Musar movement has recently begun to attract the serious attention of Jewish historians. The work of Immanuel Etkes on Rabbi Israel Salanter, the founding father of Musarism, and of Shaul Stampfer on the Lithuanian yeshivas of the nineteenth century are two important scholarly contributions which have appeared of late in this area.1 The revival of scholarly interest in Musarism, after many years of neglect, is richly deserved. Musarism shares with Hasidism the distinction of being an original pietistic movement which was unique to the East European Jewish milieu. Like the latter, it produced in the course of one or two generations an impressive array of original religious personalities, each with his own distinct school of thought. And like Hasidism, Musarism grew and flourished in the nineteenth and early twentieth centuries; that is, at the very time when secularizing cultural and political movements exerted increasing influence in Jewish society. But whereas modern scholarship has lavished a good deal of attention on Hasidism-its doctrines, history, and confrontations with modernity-the analogous work on Musarism has only just begun. One focal point of the recent scholarship has been the relationship between Musarism and modernity; specifically, its relationship to the complex of social and cultural changes which overtook European Jewry in the nineteenth century. Etkes has suggested that, to no small extent, Salanter's religious ideology was born out of a sense of crisis and alarm at the decline in religious sensitivity and punctilious halakhic observance among Lithuanian Jews. For Salanter, the growth of Haskalah circles in Vilna and Kovna which he witnessed during the 1840's was an ominous symptom of a greater spiritual crisis facing Jewry. As an antidote to the growing process of spiritual decay he proposed the institutionalized study of musar (moralistic) literature; not as an intellectual discipline, but as an emotional experience of spiritual regeneration. The study of musar in a dark shadowy room, with a melancholy melody, and passionate repetition of key phrases and verses, would cultivate one's religious self-awareness,
立陶宛犹太人中被称为穆萨尔运动的虔信主义潮流最近开始引起犹太历史学家的认真关注。伊曼纽尔·埃特克斯(Immanuel Etkes)对穆斯林主义创始人拉比以色列·萨兰特(Rabbi Israel Salanter)的研究，以及扫罗·斯坦普弗(Shaul Stampfer)对19世纪立陶宛犹太学校(yeshivas)的研究，是该领域最近出现的两项重要学术贡献经过多年的忽视，学术界对穆斯林主义的兴趣重新燃起，这是当之无愧的。穆斯林主义与哈西德主义的区别在于，它是东欧犹太环境中独一无二的原始虔诚主义运动。和后者一样，它在一两代人的时间里产生了一批令人印象深刻的原创宗教人物，每个人都有自己独特的思想流派。和哈西德派一样，穆斯林主义在19世纪和20世纪初蓬勃发展;也就是说，正是在世俗化的文化和政治运动对犹太社会产生越来越大影响的时候。但是，尽管现代学术界对哈西德派——它的教义、历史和与现代性的对抗——给予了大量关注，但对穆斯林主义的类似研究才刚刚开始。最近学术研究的一个焦点是穆斯林主义与现代性之间的关系;具体来说，它与19世纪欧洲犹太人面临的复杂的社会和文化变化之间的关系。埃特克斯认为，在很大程度上，萨兰特的宗教意识形态产生于一种危机感，以及对立陶宛犹太人宗教敏感性下降和严格遵守哈拉克教规的警觉。对萨兰特来说，他在19世纪40年代目睹了维尔纳和科夫纳哈斯卡拉圈子的增长，这是犹太人面临更大精神危机的不祥征兆。他提出对道德主义文学进行制度化的研究，作为对精神衰败成长过程的解药;不是作为一种智力训练，而是作为一种精神再生的情感体验。在阴暗的房间里学习穆萨音乐，伴着忧郁的旋律，热情地重复关键的短语和诗句，会培养一个人的宗教自我意识，
{"title":"Musar and Modernity: The Case of Novaredok","authors":"David E. Fishman","doi":"10.1093/MJ/8.1.41","DOIUrl":"https://doi.org/10.1093/MJ/8.1.41","url":null,"abstract":"The pietistic current in Lithuanian Jewry known as the Musar movement has recently begun to attract the serious attention of Jewish historians. The work of Immanuel Etkes on Rabbi Israel Salanter, the founding father of Musarism, and of Shaul Stampfer on the Lithuanian yeshivas of the nineteenth century are two important scholarly contributions which have appeared of late in this area.1 The revival of scholarly interest in Musarism, after many years of neglect, is richly deserved. Musarism shares with Hasidism the distinction of being an original pietistic movement which was unique to the East European Jewish milieu. Like the latter, it produced in the course of one or two generations an impressive array of original religious personalities, each with his own distinct school of thought. And like Hasidism, Musarism grew and flourished in the nineteenth and early twentieth centuries; that is, at the very time when secularizing cultural and political movements exerted increasing influence in Jewish society. But whereas modern scholarship has lavished a good deal of attention on Hasidism-its doctrines, history, and confrontations with modernity-the analogous work on Musarism has only just begun. One focal point of the recent scholarship has been the relationship between Musarism and modernity; specifically, its relationship to the complex of social and cultural changes which overtook European Jewry in the nineteenth century. Etkes has suggested that, to no small extent, Salanter's religious ideology was born out of a sense of crisis and alarm at the decline in religious sensitivity and punctilious halakhic observance among Lithuanian Jews. For Salanter, the growth of Haskalah circles in Vilna and Kovna which he witnessed during the 1840's was an ominous symptom of a greater spiritual crisis facing Jewry. As an antidote to the growing process of spiritual decay he proposed the institutionalized study of musar (moralistic) literature; not as an intellectual discipline, but as an emotional experience of spiritual regeneration. The study of musar in a dark shadowy room, with a melancholy melody, and passionate repetition of key phrases and verses, would cultivate one's religious self-awareness,","PeriodicalId":193492,"journal":{"name":"Contention, Controversy, and Change","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1988-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125650522","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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