Bibliografías temáticas / Satmar Hasidism

Literatura académica sobre el tema "Satmar Hasidism"

Autor: Grafiati
Publicado: 26 de julio de 2024

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Artículos de revistas sobre el tema "Satmar Hasidism"

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Myers, D. N. ""Commanded War": Three Chapters in the "Military" History of Satmar Hasidism". Journal of the American Academy of Religion 81, n.º 2 (28 de febrero de 2013): 311–56. http://dx.doi.org/10.1093/jaarel/lfs101.

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Glinert, Lewis y Yosseph Shilhav. "Holy land, holy language: A study of an Ultraorthodox Jewish ideology". Language in Society 20, n.º 1 (marzo de 1991): 59–86. http://dx.doi.org/10.1017/s0047404500016079.

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ABSTRACTThis study explores the correlation between notions of language and territory in the ideology of a present-day Ultraorthodox Jewish group, the Hasidim of Satmar, in the context of Jewish Ultraorthodoxy (Haredism) in general. This involves the present-day role of Yiddish vis-à-vis Hebrew, particularly in Israel. We first address the relative sanctity of a space that accommodates a closed Haredi lifestyle and of a language in which it is expressed, then contrast this with the absolute sanctity of the land of Israel and the language of Scripture both in their intensional (positive) and in their extensional (negative) dimensions, and finally examine the quasi-absolute sanctity with which the Yiddish language and Jewish habitat of Eastern Europe have been invested. Our conclusion is that three such cases of a parallel between linguistic and territorial ideology point to an intrinsic link. Indeed, the correlation of language and territory on the plane of quasi-absolute sanctity betokens an ongoing, active ideological tie, rather than a set of worn, petrified values evoking mere lip-service. These notions of quasi-sanctity find many echoes in reality: in the use of Yiddish and in the creation of a surrogate Eastern European lifestyle in the Haredi “ghettos.” (Cultural geography, sociolinguistics, Judaism, Hasidism, religion, Israel, sociology of language, Yiddish, sacred land, Hebrew, territory)
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Sadock, Benjamin y Alyssa Masor. "Bobover Yiddish: “Polish” or “Hungarian?”". Journal of Jewish Languages 6, n.º 1 (23 de mayo de 2018): 89–110. http://dx.doi.org/10.1163/22134638-06011133.

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Abstract Contemporary Hasidic Yiddish speakers perceive a distinction between “Hungarian” and “Polish” Yiddish. This article explores that distinction by examining the Yiddish of the Bobover Hasidic community, the largest “Polish” Hasidic group in the United States; the Yiddish of its “Hungarian” counterpart, Satmar, and its rootedness in the Unterland Hungarian Yiddish was demonstrated by Krogh (2012), reflecting the origins of the Satmar dynasty. But is Bobover Yiddish similarly rooted in western Galician Yiddish? Interviews with informants from the Bobover community reveal a mixed picture. All showed phonological features of non-Hungarian Central Yiddish, but all featured “Hungarian” vocabulary. While most of the informants’ grandparents were from interwar Poland, several had grandparents from the Unterland region; one-third identified their spouses as “Hungarian” or were members of “Hungarian” Hasidic communities. This shows the permeability of the two groups, leading to a mixing of features, which creates the need for shibboleths as clear markers of identity.
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Oraby, Mona. "Life at the Margins: Religious Minorities, Status, and the State". Journal of Law and Religion, 13 de diciembre de 2023, 1–16. http://dx.doi.org/10.1017/jlr.2023.34.

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Abstract This essay examines the claims-making practices of conservative evangelical Protestants in England and Satmar Hasidim in the United States, communities marginal to two contingents of leftist academic discourse today: scholars who see liberation as an anti-statist project and others who imagine religious diversity as a common good facilitated by the state. The author suggests that one way forward in the critical study of law and religion is to examine communities with political commitments that differ from our own—who shape their worlds alongside and through the state yet are unconcerned about a common democratic future. By showing that no liberal (statist) or liberatory (anti-statist) framework holds either the Satmar or evangelical Christian legal claims, the author identifies generative problems for thought that challenge current approaches to understanding religion-state entanglement in the contemporary world.
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Malovicki-Yaffe, Nechumi, Sana Adnan Khan y Elizabeth Levy Paluck. "The social and psychological effects of publicly violating a social norm: a field experiment in the Satmar Jewish community". Frontiers in Social Psychology 1 (12 de diciembre de 2023). http://dx.doi.org/10.3389/frsps.2023.1290743.

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How are ordinary people affected by the experience of stepping out against conventions that are central to their community? We conducted a field experiment in New York City to study Satmar Hasidic women's personal reactions to deviating from their community's high-end clothing norm by wearing an inexpensive plain dress (treatment) vs. carrying a prayer book (normative placebo) for one day. We find that women's experience of deviation from their community norm of high-end dressing was strongly uncomfortable, but was not internalized as new attitudes or self-perceptions. Instead, we find that the experience with deviance mostly affected women's perceptions of their community, in terms of their closeness to the community and to some of its central tenets, and the community norm of high end dressing. In this setting, the experience of individual deviation seems to change perceptions of the context—its norms and our relationship to our community—over perceptions of the self and of deviant action. The results of this study help to map out a theory of community and social change that accounts for individuals' anticipation of deviance and social experiences alone, together, and over time that affect their decisions about whether to participate in change.
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Tesis sobre el tema "Satmar Hasidism"

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Wahlstrom, Andrew Kenneth. "Liberalism, perfectionism, and religious communities". view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3018399.

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Libros sobre el tema "Satmar Hasidism"

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Teitelbaum, Joel. Sefer ʻEdut be-Yosef: Tokho ratsuf ahavah halikhot malkhi ba-ḳodesh ... Bruḳlin, N.Y: Yiśraʼel Zindel Ṿaishoiz, 2008.

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Ṭaiṭelboim, Aharon. Divre Eloḳim ḥayim she-zakhinu li-shemoʻa mi-p. ḳ. shel kh.ḳ. Maran Admor Sheliṭa: Etsel shulḥano ... shenat 766 ... Boro Parḳ: Ḳehal Yiṭav lev de-Saṭmar, 2007.

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Kraus, Yitzchak. Anṭi-Tsiyonut bi-yesod ha-ideʼologyah ha-Ḥasidit shel R. Yoʼel Ṭaiṭelboim. [Baltimore: h. mo. l., 1990.

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Teitelbaum, Joel. Sefer Igrot Mahariṭ: Ṿe-hu otsar ha-menutsar kelil tifʼeret ... Ḳiryat Yoʼel: Avraham Daṿid Gliḳ, 2001.

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Teitelbaum, Joel. Sefer Oraḥ tsadiḳim: Pitgamin ḳadishin be-ʻinyene ʻavodat H., ṿe-ʻinyene midot ṭovot ... Brooklyn, N.Y. (137 S. 9th St., Brooklyn 11211): E. ʻO. Bodeḳ, 1995.

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6

Meisels, David. The Rebbe speaks: Preserving traditional Jewish customs with pride and reverence : Rabbeinu Yoel Teitelbaum, Satmar Rebbe. Lakewood, NJ: Distributed by Israel Book Shop, 2012.

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Torah ṿe-yirʼah de-Rabenu Yoʼel (School : Kiryas Joel, N.Y.), ed. Ḳunṭres Liḳuṭim neḥmadim: Kolel otsar balum, meḳorot, raʻyonot u-feninim, midrashim u-minhagim, parperaʼot ṿa-Ḥasidut, ḥidu. T. yeḳarim ahuvim u-verurim, devarim neḥmadim mi-shulḥan gavoha meluḳaṭim ʻal Rosh ha-Snah, Yom Kipur ṿa-ʻaśeret yeme teshuvah meluḳaṭ mi-tokh sefarim ṿe-sofrim. Ḳiryat Yoʼel: ha-Metivta, 1990.

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Rubin, Israel. Satmar: Two generations of an urban island. 2a ed. New York: P. Lang, 1997.

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Teitelbaum, Joel. Teshuʻah gedolah: Ha-mekhil ... derushim neḥmadim ... 21 be-Khislev. Kiryat Yoʼel: Talmide Metivta gavohah she-ʻa. y. Yeshivah gedolah Torah ṿe-yirʼah de-Saṭmar, 2009.

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England) Bet Raḥel de-Saṭmar (School : London. Ḳol hitaḥadutenu: Gilayon mugdal ḥag ha-Pesaḥ 772. London: Bet Raḥel de-Rab. Y. mi-Saṭmar, 2012.

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Capítulos de libros sobre el tema "Satmar Hasidism"

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"Satmar Hasidism". En Hasidism, 253–59. Brandeis University Press, 2020. http://dx.doi.org/10.2307/j.ctv1595mrh.42.

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Loewenthal, Naftali. "From Ladies’ Auxiliary to Shluchos Network: Women’s Activism in Twentieth-Century Habad". En Hasidism Beyond Modernity, 305–20. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764708.003.0009.

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The previous chapter focused on changes in the education and roles of women in early twentieth-century eastern Europe and on later developments in the West. We considered the women and girls of Satmar, Bais Yaakov, and Habad, with some attention to the Habad sheluḥah, the empowered woman who, with her husband, was sent by Rabbi Menachem Mendel to strengthen Judaism and create a Habad outpost in a locale often far from the organized hasidic or haredi community where she was brought up. In this chapter I examine some of the details of this process, in which young hasidic women are transformed into charismatic sources of Jewish inspiration for their communities and sometimes further afield.
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Heilman, Samuel C. "Satmar". En Who Will Lead Us? University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520277236.003.0005.

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This chapter describes a dynasty with the largest number of Hasidim in America in which conflict has been the dominant element of its succession from the first to the current rebbe. It shows how conflict has helped the group energize itself and how even a rebbe’s wife became a contender for the role of leader.
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Kornacka-Sareło, Katarzyna Anna. "Problem dyskryminacji kobiet wśród współczesnych chasydów dynastii "satmar"". En Kobiety wobec dominacji i opresji. Wydawnictwo Uniwersytetu Łódzkiego, 2019. http://dx.doi.org/10.18778/8142-431-8.05.

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Celem autorki artykułu było ukazanie problemu dyskryminacji kobiet wśród (współczesnych) chasydów dynastii satmar. Są oni jedną z najbardziej ultraortodoksyjnych grup w obrębie judaizmu. Chociaż żyją obecnie w Stanach Zjednoczonych, Izraelu oraz w niektórych państwach Europy Zachodniej, to zachowują się w taki sposób, jakby czas zatrzymał się w osiemnastym bądź dziewiętnastym stuleciu. Protestują przeciwko jakimkolwiek formom asymilacji, akulturacji czy integracji ze środowiskiem zewnętrznym. W konsekwencji kobiety pochodzące ze wspólnot satmar hasidim stają się pozbawione niemal wszelkich praw. Nie wolno im się uczyć i studiować: zakaz ten dotyczy nawet języków angielskiego i hebrajskiego. Są one także przedmiotem licznych działań opresyjnych ze strony mężczyzn. Działania te zostały ostatnio opisane przez byłą członkinię społeczności chasydów satmarskich, Deborę Feldman, która zdecydowała się na porzucenie wspólnoty i opowiedziała światu swoją historię. Jednakże opuszczenie tego typu grupy nie jest łatwe. Zdaniem autorki niniejszego artykułu Feldman pozostanie na zawsze Żydówką, choć nie przebywa już w otoczeniu Żydów. Innymi słowy, powróci do kodu kulturowego, który ukształtował jej tożsamość, mimo że zdobyła popularność, sławę oraz wykształcenie. Z drugiej natomiast strony głos Debory Feldman wydaje się bardzo ważny ze względu na przyszłe pokolenia kobiet wychowywanych w środowiskach ultraortodoksyjnych, dając owym kobietom nadzieję na zmianę usytuowania w strukturze społecznej. Kobiety te – również dzięki wspomnieniom Feldman – będą mogły uwierzyć we własną wartość, a także w możliwość zdobycia osobistej autonomii oraz podejmowania niezależnych decyzji: tych zwłaszcza, które dotyczą najbardziej intymnych sfer ludzkiej egzystencji.
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