Artigos de revistas: "Chabad Lubavitch of Kazakhstan"

1

Zelenina, Galina. "Family, Philosophy, Fitness: On Female Education in a Chassidic Community". Slavic & Jewish Cultures: Dialogue, Similarities, Differences, n.º 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, e Riikka Tuori. "Chabad on Ice". Approaching Religion 12, n.º 2 (14 de junho de 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 de maio de 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, n.º 2 (novembro de 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, n.º 3 (3 de julho de 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, n.º 1 (março de 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, n.º 1 (março de 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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8

Androsova, V. "Chabad in the context of the religious revival of Ukrainian Jewry". Ukrainian Religious Studies, n.º 48 (30 de setembro de 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, n.º 1 (novembro de 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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10

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, n.º 2 (novembro de 2021): 348–81. http://dx.doi.org/10.1353/ajs.2021.a845271.

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Berman, Elise. "Voices of Outreach: The Construction of Identity and Maintenance of Social Ties Among Chabad-Lubavitch Emissaries". Journal for the Scientific Study of Religion 48, n.º 1 (março de 2009): 69–85. http://dx.doi.org/10.1111/j.1468-5906.2009.01430.x.

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12

Cooper, Levi. "TOWARDS A JUDICIAL BIOGRAPHY OF RABBI SHNEUR ZALMAN OF LIADY". Journal of Law and Religion 30, n.º 1 (fevereiro de 2015): 107–35. http://dx.doi.org/10.1017/jlr.2014.38.

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AbstractThis study seeks to forge a new avenue of legal scholarship on the modern religious movement known as Hasidism. The paper focuses on Rabbi Shneur Zalman of Liady (ca. 1745–1812)—Hasidic master, religious thinker, and jurist. Much has been written on Shneur Zalman, his formidable leadership in the face of strident opposition and his groundbreaking religious philosophy. His legacy continues to animate contemporary Judaism, primarily through his spiritual heirs—the Lubavitch Hasidic community—and through his Hasidic thought known as Chabad. The present study maps out an aspect which has been widely neglected, but is nonetheless crucial to understanding this religious leader: Rabbi Shneur Zalman's legal activity. The first part of the study surveys existing research, assessing what has been achieved thus far, and what tools are available for further research. The second part of the essay highlights salient questions to be considered as part of a judicial biography, offering preliminary answers to these questions. The article concludes with the contention that without serious analysis of Rabbi Shneur Zalman's legal writings—or for that matter, legal writings of Hasidic masters in general—any intellectual history of this religious movement will be incomplete.

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Mezvinsky, Norton, e Joshua Kolb. "Eyes Upon the Land: Chabad Lubavitch on Israel". Religious Studies and Theology 32, n.º 1 (12 de dezembro de 2013). http://dx.doi.org/10.1558/rsth.v32i1.7.

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14

Limonic, Laura. "The Role of Transnational Actors in the Growth of Chabad-Lubavitch among Argentine Jews". Contemporary Jewry, 9 de fevereiro de 2022. http://dx.doi.org/10.1007/s12397-022-09414-5.

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15

Topel, Marta. "O processo de transnacionalização do judaísmo ortodoxo: um olhar antropológico sobre a expansão do movimento Chabad-Lubavitch". Cadernos de Pesquisa Interdisciplinar em Ciências Humanas 13, n.º 103 (28 de dezembro de 2012). http://dx.doi.org/10.5007/1984-8951.2012v13n103p79.

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Artigos de revistas sobre o tema "Chabad Lubavitch of Kazakhstan"

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