Gotowe bibliografie tematyczne / Chabad Lubavitch of Kazakhstan

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Gotowa bibliografia na temat „Chabad Lubavitch of Kazakhstan”

Autor: Grafiati
Data publikacji: 29 lipca 2024
Data aktualizacji: 31 lipca 2024

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Artykuły w czasopismach na temat "Chabad Lubavitch of Kazakhstan"

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Zelenina, Galina. "Family, Philosophy, Fitness: On Female Education in a Chassidic Community". Slavic & Jewish Cultures: Dialogue, Similarities, Differences, nr 2018 (2018): 187–203. http://dx.doi.org/10.31168/2658-3356.2018.13.

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This paper is about baalot-teshuva (women who “returned” to Orthodox Judaism) in Chabad Lubavitch community in Moscow. It explores their self-image and Lubavitch leadership’s approach to women’s question through the lens of one specific aspect of their lives – adult women’s regular education. Along with traditional lessons on the Torah and female religious duties Chabad encourages lessons on healthy diet and family psychology and fitness classes in order to support the women’s negotiating with modernity while retaining traditional values and patriarchal power hierarchy.
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Czimbalmos, Mercédesz Viktória, i Riikka Tuori. "Chabad on Ice". Approaching Religion 12, nr 2 (14.06.2022): 38–58. http://dx.doi.org/10.30664/ar.112800.

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The article examines the Finnish branch of Chabad Lubavitch as a fundamentalist and charismatic movement that differs from other branches of ultra-Orthodox Judaism in its approaches to outreach to non-observant Jews. Whilst introducing the history of Chabad Lubavitch in Finland and drawing on historical and archival sources, the authors locate the movement in a contemporary context and draw on 101 semi-structured qualitative interviews of members of the Finnish Jewish communities, who either directly or indirectly have been in contact with representatives of Chabad Finland. The material is examined through the theoretical concept of ‘vicarious religion’. As the results of the article show, whilst Chabad very much adheres to certain fundamentalist approaches in Jewish religious practice, in Finland they follow a somewhat different approach. They strongly rely on people’s sense of Jewish identification and Jewish identity. Individuals in the community ‘consume’ Chabad’s activities vicariously, ‘belong without believing’ or ‘believe in belonging’ but do not feel the need to apply stricter religious observance. Whilst many of them are critical of Chabad and their activities, they do acknowledge that Chabad fills the ‘gaps’ in and outside the Jewish Community of Helsinki, predominantly by creating new activities for some of its members.
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Tapper, Joshua. "“This Is Who I Would Become”: Russian Jewish Immigrants and Their Encounters with Chabad-Lubavitch in the Greater Toronto Area". Canadian Jewish Studies / Études juives canadiennes 29 (7.05.2021): 57–80. http://dx.doi.org/10.25071/1916-0925.40169.

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Since the early 1970s, the Chabad Lubavitch movement has served as an important setting for religious, social, and cultural activity among Russian-speaking Jewish migrants to Canada and the United States. While scholars and community observers have long recognized the attentiveness of Lubavitch emissaries toward Russian Jews, there is no quantitative data and little qualitative research on Chabad’s influence in the post-Soviet Jewish diaspora. This paper explores the motivations, mechanics, and consequences of this encounter in a Canadian setting, examining how Chabad creates a religious and social space adapted to the unique features of post-Soviet Jewish ethnic and religious identity. Participating in a growing scholarly discussion, this paper moves away from older characterizations of Soviet Jewish identity as thinly constructed and looks to the Chabad space for alternative constructions in which religion and traditionalism play integral roles. This paper draws on oral histories and observational fieldwork from a small qualitative study of a Chabad-run Jewish Russian Community Centre in Toronto, Ontario. It argues that Chabad, which was founded in eighteenth-century Belorussia, is successful among post-Soviet Jews in Canada and elsewhere thanks, in part, to its presentation of the movement as an authentically Russian brand of Judaism—one that grew up in a pre-Soviet Russian context, endured the repressions of the Soviet period, and has since emerged as the dominant Jewish force in the Russian-speaking world. The paper, among the first to examine the religious convictions of Canada’s Russian-speaking Jewish community, reveals that post-Soviet Jews in Toronto gravitate toward Chabad because they view it as a uniquely Russian space.
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Rubin, Eli. "Rabbi Shmuel Schneersohn of Lubavitch (“Maharash,” 1834–1882) and the False Twilight of Chabad Hasidism". AJS Review 45, nr 2 (listopad 2021): 348–81. http://dx.doi.org/10.1017/s0364009421000106.

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The maskilic characterization of the nineteenth century as a period of decline and ossification for Hasidism is increasingly eschewed by scholars, yet continues to mark current research in significant ways. As a case study, this article takes up Rabbi Shmuel Schneersohn of Lubavitch (“Maharash,” 1834–1882), rescrutinizing (1) the controversy surrounding the onset of his leadership, (2) his personality and charisma, (3) his methodological approach to the teachings and texts that he inherited from his predecessors, and (4) his theological contributions and their place in the broader trajectory of Chabad's intellectual history. His tenure emerges as a false twilight, in which a new foundation was laid for the perpetuation and expansion of Chabad-Lubavitch, as both an intellectual and activist movement, in the century that followed.
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Pearl, Sharrona. "Exceptions to the Rule: Chabad-Lubavitch and the Digital Sphere". Journal of Media and Religion 13, nr 3 (3.07.2014): 123–37. http://dx.doi.org/10.1080/15348423.2014.938973.

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Zelenina, Galina. ""To a Tanya Lesson in High-Heeled Shoes": Observance, Modernity and Deviance in the Moscow Chabad Community". Nashim: A Journal of Jewish Women's Studies & Gender Issues 42, nr 1 (marzec 2023): 36–73. http://dx.doi.org/10.2979/nashim.42.1.03.

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Abstract: After the seventy-year break in religious life under the Soviet regime, Jewish communities in Russia revived and multiplied, now consisting mostly of new "returnees to the faith," ba'alei and ba'alot teshuvah . This article, based on biographical interviews and other sources, examines the outlook, self-image and everyday life of women "returnees," ba'alot teshuvah , in a contemporary community of Lubavitch Hasidim in Moscow. Chabad women's claims to modernity and their understanding of it, their view of their community and the social hierarchies in it, and their prioritizing of religious practice over meaning and of action over belief are examined in the contexts of women's religiosity in historical Hasidism, in present-day ultra-Orthodox communities in Israel and America, and in other traditional cultures (focusing on the "alternative modernity" of voluntarily traditional subjects) and in light of Lubavitch movement policies, late Soviet "authoritative discourse" and the current Russian move toward "conservative modernization."
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Zelenina, Galina. ""To a Tanya Lesson in High-Heeled Shoes": Observance, Modernity and Deviance in the Moscow Chabad Community". Nashim: A Journal of Jewish Women's Studies & Gender Issues 42, nr 1 (marzec 2023): 36–73. http://dx.doi.org/10.2979/nsh.2023.a907304.

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Abstract: After the seventy-year break in religious life under the Soviet regime, Jewish communities in Russia revived and multiplied, now consisting mostly of new "returnees to the faith," ba'alei and ba'alot teshuvah . This article, based on biographical interviews and other sources, examines the outlook, self-image and everyday life of women "returnees," ba'alot teshuvah , in a contemporary community of Lubavitch Hasidim in Moscow. Chabad women's claims to modernity and their understanding of it, their view of their community and the social hierarchies in it, and their prioritizing of religious practice over meaning and of action over belief are examined in the contexts of women's religiosity in historical Hasidism, in present-day ultra-Orthodox communities in Israel and America, and in other traditional cultures (focusing on the "alternative modernity" of voluntarily traditional subjects) and in light of Lubavitch movement policies, late Soviet "authoritative discourse" and the current Russian move toward "conservative modernization."
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Androsova, V. "Chabad in the context of the religious revival of Ukrainian Jewry". Ukrainian Religious Studies, nr 48 (30.09.2008): 253–69. http://dx.doi.org/10.32420/2008.48.1989.

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In Ukraine, historically, there have been various religions, both national religions of peoples and world. In the Ukrainian territory, such a striking phenomenon of the Jewish religious tradition as Hasidism is emerging. This stage of Hasidism is conventionally called the second to separate it from German Hasidism of the Middle Ages. Ukrainian-Polish Hasidism gave birth to its numerous directions. Among them there is good Hasidism, as well as Uman, Chernobyl, Karlin-Stolin directions. Chabad, in its modern form with the adoration of the lover's rebbe, originated in the teachings of Schneur Zalman, who brought Hasidism as close as possible to the traditional tenets of Judaism and insisted on an intellectual service to God, restraining excessive religious emotionality. The Ukrainian roots of Hasidism in general and Chabad in particular, as well as the Ukrainian origin of the Seventh Lubavitch Rebbe, contribute to the return of this movement to the territory of Ukraine after the atheistic period of the Soviet Union.
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Fine, Steven. "Maimonides’ Straight-Branched Menorah: A Samaritan Parallel". Ars Judaica 19, nr 1 (listopad 2023): 5–30. http://dx.doi.org/10.3828/arsjudaica.2023.19.3.

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The straight-branched pattern of the so-called “Rambam menorah” is today a ubiquitous presence on the Jewish street. This symbol of the Chabad Lubavitch movement has increasingly found a place among Jews across the ideological spectrum as a cipher for the biblical menorah. Samaritan art provides a surprising parallel to Maimonides’ schematic menorah drawing and its reception – limited as that was beyond the small circle of Yemenite scholars of Maimonides before the modern “publication” of a manuscript facsimile, its popularization in rabbinic circles by Rabbi Yosef Kapach, and its wide dissemination by the seventh Lubavitcher Rebbe, Menachem Mendel Schneerson, and his followers.
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Rubin, Eli. "Rabbi Shmuel Schneersohn of Lubavitch ("Maharash," 1834–1882) and the False Twilight of Chabad Hasidism". AJS Review: The Journal of the Association for Jewish Studies 45, nr 2 (listopad 2021): 348–81. http://dx.doi.org/10.1353/ajs.2021.a845271.

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Rozprawy doktorskie na temat "Chabad Lubavitch of Kazakhstan"

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Silverman, Yehuda. "Uncertain Peace: An Autoethnographic Analysis of Intrapersonal Conflicts from Chabad-Lubavitch Origins". NSUWorks, 2017. http://nsuworks.nova.edu/shss_dcar_etd/71.

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This research focused on a micro-analysis of intrapersonal conflicts that originated from an upbringing of Chabad-Lubavitch, a spiritual branch of Judaism. The cultural stress and uncertainty of how to be labeled within a Chabad-Lubavitch framework is also explored from an insider’s perspective through autoethnography, which provided unrestricted access to intrapersonal conflicts, and reduced the risk of psychologically harming other Lubavitchers. Field theory, human needs theory, uncertainty-identity theory, culture-stress theory, and communication accommodation theory provided an interdisciplinary theoretical foundation to analyze the manifested intrapersonal conflicts. The collected data consisted of culture and family diagrams, recorded intrapersonal conflicts, archival materials, and a supplementary reflexive journal. This analytical autoethnography expands social science research through the data analysis and findings, which discusses how originating from a culture of Chabad-Lubavitch has impacted the past, present, and potential future of intrapersonal conflicts. Cultural customs, private and public life perceptions, historical trauma, and environmental stressors were noted as significant factors that contributed to intrapersonal conflicts. The recommendations of this study include possible approaches to reframing intrapersonal conflict that may contribute to cultivating internal peace for members of this community experiencing cultural stress.
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Lazar, Daphne. "Chabad Lubavitch : the centrality of the Rebbe in the movement during his lifetime and after his death". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ47732.pdf.

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Krawitz, Lilian. "Challenging messianism and apocalyptism : a study of the three surviving Messiahs, their related commonalities, problematic issues and the beliefs surrounding them". Thesis, 2010. http://hdl.handle.net/10500/4868.

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The thesis is concerned with two issues, modern messiahs and their appeal, namely the highly successful Rebbe M.M. Schneerson from Chabad; and hostile, modern day, militant messianists and their beliefs, namely the USA Christian evangelicals and their rapture belief. The study directs attention at the three successful (in the sense that their movements survived their deaths) Jewish Messiahs, the 1st century Jesus, the 17th century Sabbatai Sevi and the present day, but recently deceased (1994) Rebbe Schneerson. The focus in the study falls on the latter two Jewish Messiahs, especially Rebbe Schneerson and Chabad, from Crown Heights, New York, whose messianic beliefs and conduct the thesis has been able to follow in real time. The thesis argues that Rebbe Schneerson and Chabad‟s extreme messianic beliefs and praxis, and the marked similarities that exist between all three Jewish Messiahs and their followers indicate that Chabad will probably, over time, become another religion removed from Judaism. The thesis notes that the three Jewish Messiahs share a similar messiah template, the “„suffering servant‟ messiah” template. The thesis argues that this template is related to the wide appeal and success of these three Jewish messiahs, as it offers their followers the option of vicarious atonement which relieves people from dealing with their own transgressions and permits people to evade the demanding task of assuming personal accountability for all their actions, including their transgressions. The recommendations in this thesis are prompted by the “wall of deafening silence” which is the result of political correctness and the “hands off religion” position, that prevents debate or censure of hostile militant messianism, despite the inherent dangers and high cost attached to the praxis of hostile, militant messianism and militant messianists‟ belief in exclusive apocalyptic scenarios, in modern, multicultural and democratic societies. The thesis argues this situation is not tenable and that it needs to be addressed, especially where modern day, hostile, militant messianists, unlike their predecessors at Qumran, now have access to the military and to military hardware, including nuclear warheads, and are able to hasten the End Times should they simply choose to do so.
Old Testament and Ancient Near Eastern Studies
D. Litt. et Phil. (Biblical Archaeology)
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Książki na temat "Chabad Lubavitch of Kazakhstan"

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Menʹ, Moĭseĭ Avramovich. Nizhinskie t͡sadiki i ikh sovremennyky. Nezhin: s. n., 2007.

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Dalfin, Chaim. The seven Chabad-Lubavitch rebbes. Northvale, N.J: Jason Aronson, 1998.

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Ḳaminetsḳi, Yosef Yitsḥaḳ. Days in Chabad: Historic events in the dynasty of Chabad-Lubavitch. Brooklyn, New York: Kehot Publication Society, 2002.

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Moshḳoviṭsh, Mordekhai. Ḳuntres ha-emet: ʻal Tenuʻat Ḥabad bi-shenot ha-80. Bruḳlin, N.Y: Maḳhel Ḥaside Saṭmar, 1989.

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England) Chabad Lubavitch Centres (Buckhurst Hill. What's on at Chabad Buckhurst Hill. Buckhurst Hill, England: Chabad Lubavitch Centres, 2014.

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Pinchot, Reuven. Chanukah: A lesson in religious freedom : a photographic chronicle of the public Chanukah Menorah celebrations sponsored be Chabad-Lubavitch in the United States of America. Redaktorzy Friedman Yosef B. editor, Merkaz le-ʻinyene ḥinukh (Brooklyn, New York, N.Y.) i Chabad Lubavitch (Organization). Brooklyn, New York: Merkos L'inyonei Chinuch, 1985.

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(Organization), Chabad Lubavitch, red. ...And there was light: A photographic chronicle of the public Chanukah menorah celebrations sponsored by Chabad-Lubavitch around the world. Brooklyn, N.Y: Merkos L'inyonei Chinuch, 1987.

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Khodos, Ėduard. Evreĭiskiĭi udar, ili, P-det︠s︡ podkralsi︠a︡ nezametno: Monolog s petleĭ na shee. Kharʹkov: [Svitovyd], 2003.

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Gur-Arieh, Joseph. Ḥasidut Ḥabad be-Ḥevron me-reshit ha-yishuv ha-ḥabadi be-Erets Yisraʾel ʻad shenat 1866. Tel Aviv: Lehavot, 2001.

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Khodos, Ėduard. Evreĭskiĭ udar: Evreĭskai︠a︡ ruletka. Krasnodar: OOO "Peresvet", 2004.

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Części książek na temat "Chabad Lubavitch of Kazakhstan"

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Altmann, Christiane. "Die ambivalenten Reaktionen auf Chabad Lubavitch". W Authentisches Judentum oder gefährlicher Messianismus, 143–235. Wiesbaden: Springer Fachmedien Wiesbaden, 2017. http://dx.doi.org/10.1007/978-3-658-20081-7_6.

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Heilman, Samuel C. "ChaBaD Lubavitch". W Who Will Lead Us? University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520277236.003.0006.

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The chapter reviews the complex problems of succession that have troubled this famous dynasty and how it propelled it toward messianism and created an outreach agenda based on a rebbe the followers claim is either immortal or the messiah himself. It is a tale of dispersed charisma and how a group can go on in the absence of a living rebbe.
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Berger, David. "Aborted Initiatives and Sustained Attacks". W Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 32–40. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0004.

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This chapter evaluates the reactions to the author's article on Lubavitch, or Chabad, messianism. Reaction to the article was swift, widespread, and varied. A leading Orthodox commentator and communal figure called Jewish Action to say that this was the most important piece they had ever published. The late Rabbi Shmuel Yaakov Weinberg, head of Yeshiva Ner Israel of Baltimore, told a member of the editorial board that publishing it was an act of great merit. Nevertheless, despite the article's careful focus on the messianist group, Chabad solidarity prevailed, and the Orthodox Union (OU) was accused of having authorized an attack on Lubavitch as a whole. The non-messianists were taking care of the matter internally, and external criticism would only complicate their task. A columnist for the Algemeiner Journal suggested that the OU might have published the article because it saw itself as ‘the potential economic beneficiary of the hit that David Berger suggests the rest of the Orthodox community deliver to Lubavitch’.
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"6. ChaBaD Lubavitch: A Rebbe Who Never Dies". W Who Will Lead Us?, 210–55. University of California Press, 2019. http://dx.doi.org/10.1515/9780520966482-008.

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Berlinger, Gabrielle A. "770 Eastern Parkway: The Rebbe’s Home as Icon". W Jews at Home, 163–87. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113461.003.0006.

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This chapter looks at a reverse transformation — of a secular house front into an icon of hasidic identity. It considers the implications of the house of the seventh leader of the Lubavitch branch of hasidic Judaism, Rebbe Menachem Mendel Schneerson. The house, found at 770 Eastern Parkway in Brooklyn, was reconstructed and redesigned in locations around the world. Although it blends into its Brooklyn streetscape, rebuilt elsewhere it causes a material cultural ‘resistance’, and therefore draws attention to itself as a sectarian icon for a group enduring some dissonance after the Rebbe's death. The chapter illustrates how Lubavitch Jews have maintained their identity and practice during their growth, and realized the Rebbe's vision of spreading holiness after his death by sanctifying new centres, or ‘Chabad houses’, around the world. It addresses the theme of the role of ‘home’ for Jews, by examining the ways in which Lubavitch conceptions of space, place, and spirituality are sustaining a core identity for Lubavitch Jews in the absence of a living leader.
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Berger, David. "From Margin to Mainstream: The Consolidation and Expansion of the Messianist Beachhead". W Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 117–33. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0013.

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This chapter highlights the importance of the Chabad community and the nature of its messianic profile. The success of Lubavitch outreach is not surprising at all. Its adherents combine deep commitment with an obligation to devote a few years to missionary work. Lubavitch hasidim display no less commitment, and the best of them become missionaries not for two or three years but for the remainder of their lives. Since their target is not the entire world but the Jewish community alone, their impact is swift and abiding. What, then, is the messianic profile of this highly significant movement? The factions within provide dramatically contradictory information to outsiders, so that messianists claim that virtually everyone believes, even if some oppose public affirmations, while the non-messianist leadership contends that the believers are a very small number of mostly marginal hasidim of relatively recent vintage who know how to make noise and intimidate.
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Berger, David. "Debating Avodah Zarah". W Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 95–110. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0011.

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This chapter explores the debate on avodah zarah. Within days of the appearance of the author's article, Ha'aretz published a brief response entitled ‘Al tige'u bimeshiḥai’ (literally, ‘Do Not Touch My Anointed Ones’) by Rabbi Gedalyah Axelrod, one of the signatories of the ruling requiring belief in the Rebbe's messiahship and the head of a rabbinic court in Haifa. He described the quotations about the Rebbe's divinity as ‘anomalous comments which should not have been made’, arguing that ‘these exceptions are being taken care of by Chabad rabbis everywhere by means of education and guidance’. Meanwhile, Rabbi Butman's article presents an indication that the problem of avodah zarah in Lubavitch is not confined to the tiny number of hasidim who use a liturgical formula calling the Rebbe God. It reflects a theology that is widespread and deeply rooted in the very heart of the messianist camp, and to some degree even beyond.
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Berger, David. "Explaining the Inexplicable". W Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 134–42. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0014.

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This chapter provides some tentative explanations for Chabad messianism. One of these explanations is the ideal of unity and the avoidance of communal strife. Every practising Jew has heard countless sermons about the imperative to love one's neighbour, particularly one's Jewish neighbour. While rhetoric about this value cuts across all Orthodox—and Jewish—lines, it is especially compelling for Modern Orthodox Jews who maintain cordial, even formal relations with other denominations and pride themselves on embracing an ideal of tolerance. No Orthodox Jew believes that everyone committed to the Jewish community has the right to serve as an Orthodox rabbi because of the value of unity. The appeal to this principle is relevant only after one has concluded that Lubavitch messianism is essentially within the boundaries of Orthodoxy. Since this is precisely what is at issue, the argument begs the question. The chapter then considers the explanations concerning orthopraxy, the balkanization of Orthodoxy, and Orthodox interdependence.
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Berger, David. "The New Messianism: Passing Phenomenon or Turning Point in the History of Judaism?" W Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 18–31. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0003.

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This chapter examines a version of Rambam's twelfth principle of Judaism, which states: ‘I believe with complete faith in the coming of the Messiah, and even though he may tarry I await him each day, hoping that he will come’. This version has served as a source of faith and consolation for generations of Jews, and, in Christian countries, as a central affirmation of resistance to belief in the messiahship of Jesus. However, the past year has witnessed a profound transformation in the understanding of this principle by a major movement located well within the parameters of Orthodox Judaism. This may be a passing phenomenon, but it may also mark a significant moment in the history of the Jewish religion. The more convinced Jews are that it is the former, the more likely it is to become the latter. The chapter then looks at the messianists in Lubavitch, or Chabad, hasidism who continued to affirm the messiahship of the Rebbe, Rabbi Menachem Mendel Schneerson, after the summer of 1994.
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Berger, David. "From Heroism to Heterodoxy: The Crisis of a Movement and the Danger to a Faith". W Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 4–17. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0002.

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This chapter traces the history of hasidism, which was born in eighteenth-century Poland with the teachings of Rabbi Israel Ba'al Shem Tov. The movement spread through eastern Europe and became the dominant form of Judaism in much of the heartland of nineteenth-century Jewry. Opponents (mitnagedim or ‘misnagdim’) did not entirely abandon the cause, but opposition waned in the face of new social and religious realities. First, it became very difficult to delegitimate a movement that commanded the allegiance of so many observant Jews. Second, the radicalism of early hasidism diminished as it was transformed from a movement of rebellion against the Jewish communal establishment into an established order of its own. Finally, the spread of the Jewish Enlightenment, or Haskalah, to eastern Europe posed so serious a threat that hasidim and misnagdim, for all their profound differences, came to see themselves as allies in a struggle to preserve their common culture, educational systems, and fundamental beliefs against the onslaught of scepticism, secularism, and acculturation working to undermine the very foundations of traditional Jewish society. The Chabad movement, now also known as Lubavitch from the town where the group's leaders resided from 1813 to 1915, played a significant role in that resistance.
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