Search Results (22)

This paper examines a previously unknown anonymous Hebrew letter inserted into a postwar edition of Shem HaGedolim, found in the library of the Jewish University in Budapest. The letter, composed in Győr in 1947, consists almost entirely of passages copied from Tiferet Chayim, a hagiographic genealogy of the Sanz Hasidic dynasty. Although derivative in content, the letter’s form and placement suggest it was not meant for transmission but instead served as a private act of mourning and historiographical preservation. By situating the letter within the broader context of post-Holocaust Jewish and Hasidic memory practices, including yizkor books, rabbinic memoirs, and grassroots commemorative writing, this study proposes that the document constitutes a “micro-yizkor”: a bibliographic ritual that aimed to re-inscribe lost tzaddikim into sacred memory. Drawing on theories of trauma, religious coping, and bereavement psychology, particularly the Two-Track Model of Bereavement, the paper examines the letter as both a therapeutic and historiographical gesture. The author’s meticulous copying, selective omissions, and personalized touches (such as modified honorifics and emotive phrases) reflect an attempt to maintain spiritual continuity in the wake of communal devastation. Engaging scholarship by Michal Shaul, Lior Becker, Gershon Greenberg, and others, the analysis demonstrates how citation, far from being a passive act, functions here as an instrument of resistance, memory, and redemptive reconstruction. The existence of such a document can also be examined through the lens of Maurice Rickards’ insights, particularly his characterization of the “compulsive note” as a salient form of ephemera, materials often inserted between the pages of books, which pose unique challenges for interpreting the time capsule their authors sought to construct. Ultimately, the paper argues that this modest and anonymous document offers a rare window into postwar Ultra-orthodox religious subjectivity. It challenges prevailing assumptions about Hasidic silence after the Holocaust and demonstarates how even derivative texts can serve as potent sites of historical testimony, spiritual resilience, and bibliographic mourning. The letter thus sheds light on a neglected form of Hasidic historiography, one authored not by professional historians, but by the broken-hearted, writing in the margins of sacred books. Full article

Ritual has long served as a central axis of religious life, not only structuring practice but also transmitting meaning across generations. This article offers a new perspective on how Hasidic thought reconfigures the medieval Jewish genre of ta‘amei ha-mitzvot—meanings for the commandments—by transforming halakhah into a sustained mnemonic system for theological transmission and communal continuity. Focusing on Rabbi Nathan Sternhartz’s Likkutei Halakhot, a 19th-century Hasidic commentary on the Shulḥan Arukh, the study explores how Bratslav Hasidism embeds the kabbalistic teachings of Rabbi Nachman of Bratslav within the legal framework of Jewish ritual practice. It argues that Rabbi Nathan developed a distinctive mnemonic strategy that integrates symbolic and theological meaning into halakhic detail, enabling the internalization of Bratslav theology through repeated ritual action. Through close textual analysis, historical contextualization, cognitive theory, and a case study of Kiddushin rituals, this article demonstrates how halakhah becomes not only a vehicle for theological cognition but also a mechanism for sustaining religious identity and memory within a post-charismatic Hasidic community. More broadly, the study contributes to discussions of ritual, memory, and symbolic reasoning in religious life. Full article

This article examines the complex linguistic phenomenon of Hebrew–Yiddish diglossia within Hasidic homiletic literature, particularly focussing on sermons from the nineteenth and twentieth centuries. While previous scholarship has emphasised Hebrew’s dominance in Hasidic written works, this study demonstrates how Yiddish has played a crucial role in preserving and transmitting Hasidic teachings. Through analysis of primary sources, three distinct models of Hebrew–Yiddish integration are identified: parallel texts in both languages within the same volume, limited Yiddish passages integrated within predominantly Hebrew texts, and a complete amalgamation where the languages become nearly inseparable. Analysis indicates that Hasidic authors and editors deliberately preserved Yiddish elements to maintain the authenticity of the tzaddik’s original oral teachings while adhering to Hebrew’s traditional status in religious literature. This linguistic practice elevated Eastern Yiddish’s cultural position concurrent with similar (but different) developments in Haskalah literature. Furthermore, the study demonstrates how Hasidic literature’s incorporation of spoken Yiddish into sacred texts contributed to the language’s legitimisation as a medium for religious discourse. This examination offers new perspectives on linguistic hierarchies in religious Jewish texts and illuminates how Hasidic literature developed innovative solutions to balance authenticity and tradition in religious writing. Full article

Nietzsche is the world’s most (in)famous atheist, bearer of the monumental tiding of the Death of God. His works contain biting critiques of Christianity and, to a lesser degree, of Judaism as well. Rabbi Mordechai Yosef Leiner of Izbica [=RMY] (1800–1854) was a leading Hasidic master in 19th century Poland. Despite their seemingly incongruent world views and backgrounds, bringing the German philosopher and the Polish Rebbe into conversation bears significant fruit. The significance of my study is two-fold. First, based upon similar philosophical moves by both Nietzsche and RMY, I aim to establish a philosophical foundation upon which to create a secular religious space which, beyond the local discussion around Nietzsche and RMY themselves, is of vital importance in a world continuously divided along inter-religious and secular-religious grounds. In addition, I will sharpen what we mean when we discuss the “religiosity” of Nietzsche and how this religiosity may confront nihilism. I believe that Nietzsche’s orienting insight that God is dead can serve as an inspiration to create a phenomenologically religious “space” devoid of metaphysical and transcendental assertions and that there is a Hasidic master willing to meet him there. The quest of RMY was to reveal a Torah bereft of “Levushim”, that is to say, bereft of the familiar Jewish and kabbalistic mythical trappings. When the traditional Christian and Jewish myths which refer to a transcendent reality are discarded, the search for meaning is relocated onto the immanent stage of human (“All too Human”) phenomenology. Full article

Against the gloomy forecast of “The Vanishing Diaspora”, the end of the second millennium saw the global emergence of a dazzling array of Jewish cultural initiatives, institutional modalities, and individual practices. These “Jewish Revival” and “Jewish Renewal” projects are led by Jewish NGOs and philanthropic organizations, the Orthodox Teshuva (return to the fold) movement and its well-known emissary Chabad-Lubavitch Hasidism, and alternative cultural initiatives that promote what can be termed “lifestyle Judaism”. This range between institutionalized revival movements and ephemeral event-driven projects circumscribes a diverse space of creative agency. Indeed, the trope of a “Jewish Renaissance” has become both a descriptive category of an increasingly popular and scholarly discourse across the globe, and a prescriptive model for social action. This article explores the global transformations of contemporary Jewishness, which give renewed meaning to identity, tradition, and politics in our post-secular world in two different sociopolitical contexts. Drawing on long-term ethnographic research, we interrogate the relations between “diaspora” and “homeland” by analyzing two case studies: the Jewish revival movement in Budapest, Hungary, and the Jewish renewal initiatives in Israel. While the first instantiates a diasporic movement anchored in a post-denominational and post-secular attempt to reclaim Jewish tradition for a new generation of Jew-llennials (Millennial Jews), the second group operates against the Orthodox hegemony of the institutional Rabbinate by revisiting religious ritual and textual study. By proposing new cultural repertoires, these movements highlight the dialectic exchange between center and periphery. The ethnography of religious revival decenters the Israeli Orthodoxy as “the homeland” and positions the diaspora at the core of a network of cultural creativity and renewal, while remaining in constant dialog with Israel and other diasporic communities. Full article

This research challenges the prevailing consensus in the field of Jewish meditation that there is no longstanding tradition of Jewish meditation, but rather a plethora of independent, unrelated techniques. By applying a context-sensitive research methodology, this study reconsiders the common understanding of Hitbodedut as ‘concentration’ and suggests instead a new view of Hitbodedut as a three-step solitary meditation technique, used as a means for Devekut (cleave to God). Drawing on the work of past scholars, this research demonstrates the potential transmission of Hitbodedut from the school of Jewish Egyptian Pietists to the 13th-century Kabbalists of Acre, then to the 16th-century Kabbalists of Safed, and eventually to 18th-century Hasidism. Full article

Colorectal neoplasms are prevalent in patients with chronic kidney disease (CKD); however, the safety and efficacy of colorectal endoscopic submucosal dissection (ESD) are not well understood. This retrospective analysis included ESD procedures performed in 1266 patients with CKD across five tertiary medical institutions from January 2015 to December 2020. Patients were categorized based on their estimated glomerular filtration rate (eGFR), which ranged from CKD1 to CKD5 (including those on dialysis). We found that en bloc resection rates remained high across all CKD stages, affirming the procedural efficacy of ESD. Notably, the prevalence of cardiovascular comorbidities, such as ischemic heart disease and diabetes mellitus, significantly increased with an advancing CKD stage, with a corresponding increase in the Charlson Comorbidity Index, highlighting the complexity of managing these patients. Despite these challenges, the complete resection rate was lower in the CKD5 group (50%) than in the CKD1 group (83.4%); however, procedural complications, such as perforation and bleeding, did not significantly differ among the groups. The predictive models for complete resection and major complications showed no significant changes with a decreasing eGFR. These findings underscore that ESD is a feasible and safe treatment for colorectal neoplasms in patients with CKD, successfully balancing the inherent procedural risks with clinical benefits. Full article

Background and Objectives: Colorectal endoscopic submucosal dissection (ESD) is an effective technique for removing colorectal neoplasms with large or cancerous lesions. However, there are few studies on post-ESD electrocoagulation syndrome (PECS), a complication of colorectal ESD. Therefore, this study aimed to investigate the various risk factors for PECS after colorectal ESD. Materials and Methods: We retrospectively analyzed the medical records of 1413 lesions from 1408 patients who underwent colorectal ESD at five tertiary hospitals between January 2015 and December 2020. We investigated the incidence and risk factors associated with PECS. Based on the data, we developed a risk-scoring model to predict the risk of PECS after colorectal ESD. Results: The incidence rate of PECS was 2.6% (37 patients). In multivariate analysis, the use of anti-platelet agents (odds ratio (OR), 2.474; 95% confidence interval (CI), 1.088–5.626; p < 0.031), a lesion larger than 6 cm (OR 3.755; 95% CI, 1.237–11.395; p = 0.028), a deep submucosal invasion (OR 2.579; 95% CI, 1.022–6.507; p = 0.045), and an ESD procedure time ≥ 60 min (OR 2.691; 95% CI, 1.302–5.560; p = 0.008) were independent risk factors of PECS after colorectal ESD. We developed a scoring model for predicting PECS using these four factors. As the score increased, the incidence of PECS also increased, from 1.3% to 16.6%. PECS occurred more frequently in the high-risk group (≥2) (1.8% vs. 12.4%, p < 0.001). Conclusions: In this study, the risk factors for PECS after colorectal ESD were the use of anti-platelet agents, a lesion larger than 6 cm, a deep submucosal invasion, and an ESD procedure time ≥ 60 min. The risk-scoring model developed in this study using these factors could be effective in predicting and preventing PECS. Full article

This article has three main goals: (1) To explain in a clear and comprehensible way the difficult basic-word “I-Thou”, which is the basis of Buber’s concept of dialogue, and in fact is the core of his entire teaching (even though it eventually spread over many fields). My main argument in this article is that “I-Thou” is not the “dialogue” that is often spoken of in the name of Buber (not only on the popular level but also in academic circles, and even commonly among those who deal directly with Buber’s teaching) but, rather, that “I-Thou” is a pointing-toward-word—pointing the way for the one whose heart is willing to direct his life to the path of devotion to God—a life whose practical meaning according to Buber is the effort to make room for the presence of the divine (“Shekhinah”) within the stream of earthly normal life, the flow of physical, instinctive life, the flow of life as they are, within “This-World” as it is. (2) This article attempts to follow the sources in Buber’s writings to clearly explain Buber’s faith (which Buber saw as the core of the movement of Hasidism that preceded him). Who is the God that Buber clings to? Why did Buber try to replace the common appellation “God” with a new term of his own: “The Eternal Thou”? (3) It aims to show how the researchers who tried to present Buber as a social or political thinker and removed from his teaching the centrality of his faith entirely distorted his teaching and displaced from it the core of the foundation on which all of Buber’s teaching rests. Full article

Endoscopic submucosal dissection (ESD) is an effective method for removing early colorectal lesions. However, research on the safety and efficacy of ESD in patients with various underlying conditions remains limited. This study retrospectively examined ESD outcomes in colorectal neoplasm patients from five tertiary medical centers. The Charlson Comorbidity Index (CCI) and age-adjusted CCI (ACCI) were analyzed, and the differences in complete resection and complication rates were analyzed. The CCI, ACCI, and complication rates tended to gradually increase proportionally, and the complication resection rate increased from CCI 2 to ACCI 4 as the starting point, followed by a decreasing trend. Of these, 140 patients (9.7%) had a CCI score of 3 or higher. The high CCI group was older (70.6% vs. 64.7%, p < 0.01) and had a higher proportion of men (70.7% vs. 58.7%, p < 0.01) than the low CCI group. The high CCI group had a higher incidence of cancer than the low CCI group (77.9% vs. 65.2%, p < 0.01). The en bloc resection rate (90.0% vs. 89.3%, p = 0.79) and complete resection rate (75.7% vs. 81.2%, p = 0.12) were not significantly different between the two groups. Colorectal ESD can be safely and effectively performed in patients with various underlying medical conditions. Full article

As if by design, crisis reveals basic structural fault lines. In the middle of the COVID-19 crisis, non-Haredi Jews expressed surprise and even outrage about the ultra-orthodox Haredi response to the pandemic. It was not understood how large-scale violations of public health protocols comported with the legal-halakhic principle of Pikuaḥ Nefesh (saving human life). In this essay, I explore Hasidic response to COVID-19 as reported in the secular and Haredi press and in emergent social science literature about this crisis. I place Haredi response to crisis in relation to the clash between two sets of values: the value of saving human life and the value of intensive Talmud study (talmud Torah) and ritual-communal practice. In what Robert Cover called a paideic nomos, there are more important things than human life. What we see already in the Babylonian Talmud is the profound ambiguity of paideic norms vis-à-vis the larger public good. Full article

This article describes and discusses Green’s mystical neo-Hasidic thought, his reshaping of Judaism and his combination of scholarship and existential engagement. I showcase how his vision on the Oneness of all and on the unity in plurality leads him to an appreciation of evolution and to the promotion of love energy in all, to ecological care and to a deep concern for what happens in Israel and Palestine. Full article

Much has been written about the theological, cultural, and social foundations of the Zionist movement and its historical development. While scholars have discussed the immigration of the first Hasidim to the Land of Israel in the late eighteenth century, little attention has been paid to the Hasidic leaders who were active in Mandatory Palestine between the two World Wars, some of whom had a positive attitude toward Zionism. My article addresses this scholarly gap and focuses on one figure: the Rebbe painter (Admor ha-Tsayar) Avraham Yaakov Shapira (1886–1962) of the Drohobych dynasty. In this first academic study examining his sermon book Netivot Shalom, I will show how he coherently used the Hasidic homiletic style, as well as textual and oral traditions, to reinforce a commitment to the settlement of Zion and cultivate a positive attitude toward the Jewish people, including the secular settlers. Following in his father’s footsteps, he fervently taught that the way to the hearts of secular settlers was not through rebuke, but through peace, shared mission, and unity. He viewed the activists’ approach to settling Zion as an act of divine action revealing the “new Torah”, and saw their success as a miracle manifested through nature. Full article

The field of mystical and meditative research lacks a basic typology delineating the varied genres and characteristics of the mystical experience and of the meditative practices that may be correlated to those. Such a state hinders the comparative study of mysticism and meditation through different philosophical, religious and spiritual traditions, or along the chronological development in a single tradition. In this article, I introduce phenomenological typological tools developed in a previous monograph dealing with the Jewish meditative tradition and illustrate how these can be used to analyze the adjustments and the variations between previous and contemporary Jewish mystics, through examining the four different types of mystical experience and five different characteristics of meditative techniques. Full article

Rebbetzin Batsheva Kanievsky (1932–2011) served as a spiritual guide for many; her prominence and influence were a unique phenomenon in the Haredi (Jewish ultra-Orthodox) community in which she grew up, where women, lacking Talmudic knowledge or other sources of authority, are generally found only at the margins of the public sphere. Her multi-faceted activity was focused on offering blessings and advice. She also innovated a few segulot (magical techniques) and religious rituals. Her leadership is characterized, on the one hand, by the preservation and even strengthening of the existing Lithuanian Haredi ethos, particularly in the context of the wife’s complete self-abnegation for her husband’s Torah study. On the other hand, it fostered emotional and experiential elements that are closer to the ethos of the Hasidic and Sephardi communities and are associated with folk piety and a quasi-magical orientation. Rebbetzin Kanievsky thus created a type of female religious leadership that can be characterized as anti-leadership, in which she embodied the Haredi conception of ideal womanhood. Consequently, she was not perceived as a threat to Haredi values but rather as their promoter. However, this model of leadership enabled her to break, almost despite herself, the limitations of the gender hierarchy of the Haredi community and serve as an almost singular female role model in that community’s pantheon. Full article