Product Description
School problems are universal. Orthodox students with emotional and behavioral problems who are referred to a therapeutic day school, regardless of their school difficulties, frequently experience undetected conflicted feelings about their religion. Climbing Jacob's Ladder provides psychological-educational profiles of Orthodox students with behavioral and emotional problems. Moreover, the book shows how conflicted religious feelings may cause or aggravate psychological problems that lead to unhealthy and inappropriate school behavior.

The author drew from his experience in working with students from all ethnic, social, and economic backgrounds who were referred for emotional and behavioral school problems; and although the focus of this book stems from his particular experience with the Orthodox Jewish students, the knowledge relayed herein can apply to students in any religious or parochial school setting. ... Read more

Customer Reviews (1)

Excellent book for parochial school parents
A Jewish friend showed me this book, because although I am not Jewish, my children go to parochial school. The advice and information in this book certainly applies to them, too. I showed this to the head of our school and he was very impressed with the advice and information, and felt it would be very useful for all of the students. I highly recommend it to anyone who is involved with religious instruction, or practices their faith religiously at home. This is a wonderful book. ... Read more

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Suburbia may not seem like much of a place to pioneer, but for young, religiously committed Jewish families, it's open territory. This sentiment--expressed in the early 1970s by an Orthodox Jew in suburban Toronto--captures the essence of the suburban Orthodox Jewish experience of the late twentieth century. Although rarely associated with postwar suburbia, Orthodox Jews in metropolitan areas across the United States and Canada have successfully combined suburban lifestyles and the culture of consumerism with a strong sense of religious traditionalism and community cohesion. By their very existence in suburbia, argues Etan Diamond, Orthodox Jewish communities challenge dominant assumptions about society and religious culture in the twentieth century.

Using the history of Orthodox Jewish suburbanization in Toronto, Diamond explores the different components of the North American suburban Orthodox Jewish community: sacred spaces, synagogues, schools, kosher homes, and social networks. In a larger sense, though, his book tells a story of how traditionalist religious communities have thrived in the most secular of environments. In so doing, it pushes our current understanding of cities and suburbs and their religious communities in new directions. ... Read more

Customer Reviews (2)

Does what it set out to do...
Which is to tell a story of the obvious: that Orthodox Jews actually exist and thrive in suburbs.

In addition, Diamond's chapter on Jewish day schools (i.e. full-time parochial schools, as opposed to the afternoon-only "Talmud Torahs" that were common in the first half of the 20th century) does go beyond the obvious.I had always thought that the growth of day schools was a fairly recent trend: but Diamond points out that day school education has been growing regularly by the decade.At the start of World War II, there were only a few dozen day schools in North America.This total had risen to 132 by 1950, 265 by 1960, and 550 by the 1980s.Diamond suggests that the day school experience is why Orthodox Judaism wasmore successful in retaining people who grew up Orthodox in the second half of the 20th century than it was in the first half.

Diamond focuses primarily on the Orthodox experience in Toronto, mainly because the Canadian census collects data on religion (thus allowing researchers to know the number of Jews in a neighborhood).

After reading this book, a few questions came to mind:

*Why did suburbanization happen when it did in the 1950s?Diamond refers to "the growing housing shortage" in Toronto, without much explanation.Why wasn't there more housing built in older areas of Toronto?Was there a highway program comparable to that of the United States?

*Was suburbanization more or less extensive in Toronto than in other North American cities?Diamond focuses on North York, an inner ring suburb of Toronto.At North York's zenith in 1971, 70,000 of greater Toronto's 106,000 Jews lived there.Where did the other 36,000 go?By 1991, 95,000 Jews lived outside of North York.Where did they live?

*Is there a point where suburbanization and Orthodoxy don't mix?In parts of Atlanta, two-acre lots are the norm and sidewalks the exception- obviously not an environment where anyone can walk to synagogue as Orthodoxy requires.Is there a density threshold that is required for an Orthodox community to function?

I hope that someone will build on Diamond's research by addressing these issues.

Cheers for "Dwell"
Etan Diamond provides a thought provoking in-depth analysis of the development of the Orthodox Jewish Community in North American suburbia.The author draws upon the experience in the Toronto community to show the transformation of the immigrant community to a fully integrated suburban community through synagogue development, youth organizations and consumer consumption of kosher products.

The text is well organized, easy to follow and provides the user with extensive footnotes for additional research opportunites.The depth of the research effort is quite impressive with the author taking advantage of the available public records in Canada that are not available in the United States concerning Jewish residents.

Readers with interest in the area will find this text to be a valuable addition to their collections. ... Read more

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Israel Abrahams (b. London, November 26, 1858; d. Cambridge, October 6, 1925) was one of the most distinguished Jewish scholars of his generation. He wrote a number of classics on Judaism, most notably, Jewish Life in the Middle Ages (1896). ... Read more

Customer Reviews (3)

A wonderful perspective!!!
This book should be required reading for everyone! I certainly will be recommending it to many people I know.

Piety Between Man and Man
HaKohen's book is a gem that will never go out of style. In fact, in these days of piety between man and G-d, the book reminds us that many secular, non-religious Jews have much to teach us about ethics and morality. The author's progressive father represents a generation whose wholesome behavior should not be lost by their yeshivish, black hat grandsons.

Important, challenging book
The Universal Jew tells of Yosef Ben Shlomo Hakohen's struggle to resolve the basic conflict between the universal world view that his progressive parents had given him, and the particularistic attitude of many Orthodox Jews which focused on the needs and concerns of the Jewish people. Yosef found that this tension seemed to exist within the tradition itself, since there are sources which stress involvement and love for all people and also sources which emphasize the uniqueness of the Jewish people.
Yosef's father, Seymour Oboler, was active in the labor movement, civil rights organizations, and other causes on behalf of the poor and the oppressed. His mother organized people to help meet the needs of the sick and elderly in their community, and Yosef and his sister often participated.
When Yosef started showing an interest in traditional Judaism at a young age, his father feared that he would abandon the struggle for social justice, that he would become intolerant of other people's beliefs and practices, including those of his parents, and that he would even become prejudiced against Gentiles. Although his father's fears were alleviated, Yosef struggled with these issues for most of his adult life. Fortunately, throughout his life, he found dedicated Orthodox teachers who guided him to classical sources which stressed Judaism's message for humanity. Yosef found a statement by Rabbi Samson Rafael Hirsch in The Nineteen Letters that inspired him to try to resolve this tension: ''Judaism, if properly understood and properly presented,unites all living things with a bond of love and justice.''
The author also explores with his father a number of ancient rabbinic stories (midrashim) which indicate that the people of Israel were destined to be a microcosm of the world's people. Using these traditional sources, he demonstrates that the ''Jewish story'' is in some way ''the human story.'' He writes:
For through Divine Providence humanity evolved into a ''rainbow'' of diverse peoples. Therefore, if the Torah is to tell a story of relevance to all humanity, it needs a ''people'' to act out this story. It's as if the world is a ''theater,'' and G-d, the ''director'' chose the Jews for a central role. But they were to be more than just another national group; they were to become a ''rainbow'' people - one which could represent all the groups in the ''audience.''
According to a midrash (rabbinic parable), Avraham, the first Jew, ''stood on one side of the river, while the rest of the world stood on the other side.'' Therefore, the author reminds us that the foundation for our universal contribution is our ability to maintain our values and our separate identity so that we, as a people, can serve as an example to others. And Yosef points out that there were a number of Jewish radicals in both his generation and his father's generation who, in their own way, sensed that the Jewish people have a unique mission. For example, he cites the following quote of Jewish radical activist Abbie Hoffman: ''I see Judaism as a way of life. Sticking up for the underdog. Being an outsider. A critic of society. The kid on the corner who says the emperor has no clothes on. The Prophet.''
Yosef indicates that our universal concern must also include animals. He points out that Judaism teaches that "all of God's creatures are entitled to our compassion and concern". He retells the midrash stating that Moses was judged as one who was suitable to lead the Israelites out of Egypt because he showed compassion to a thirsty lamb, and also the midrash that tells us that Noah and his family were constantly involved in taking care of the needs of the animals on the ark. In this regard, it is noteworthy that the Torah applies the word tzaddil (righteous person) to only two individuals, Noah and Joseph, and both provided food for both people and animals in a time of crisis. Yosef also discusses Judaism's message of esponsibility to the environment, that we are to be stewards of the earth, "to till it and to guard it" (Genesis 2:15).
The Universal Jew helps both Orthodox and non-Orthodox Jews to go beyond the stereotyped views that each group has of the other. And it demonstrates through an explanation of classical Torah sources that there is a universal vision which can unite us. I hope that this book will be widely read and discussed, and that many more people will join Yosef in relating Judaism's powerful universal message. The detailed study guide at the end gives many sources that will be very helpful in this effort. ... Read more

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Rabbi Joseph B. Soloveitchik_the Rav_was one of the twentieth century's most significant Jewish thinkers. He was widely regarded as the intellectual leader of an open, engaged, and meaningful Orthodoxy for the twentieth century. Rabbi Soloveitchik wrote many essays and delivering thousands of lectures. Culled from personal notes from some of those lectures, as well as translations, transcriptions, and the Rav's own writings, Rabbi Saul Weiss's Insights of Rabbi Joseph B. Soloveitchik offers a masterful, comprehensive guide to the Rav, arranged topically, illuminating the Rav's thinking on the fundamental theological, ethical, communal, social, personal and halachic issues to Judaism. ... Read more

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Wonderfully narrated by actor Ben Kingsley, this audiobook presents insightful histories and explanations of the Catholic, Protestant, and Jewish faiths.Amazon.com Review
The three separate but related programs in this stimulatingcollection trace the historical and intellectual development of themajor religions that have helped shape Western civilization. Each setof two cassettes stands alone, presenting an overview of a particularfaith--from its foundational beginnings through its permutations inthe face of changing political and social circumstances to thediversity of forms it assumes today. Ben Kingsley's superb narrationlends an air of authority to this expertly written text, and a numberof voices reading excerpts--from scriptures, commentaries, politicaltracts, folk parables, poems, and novels--underscore the point thatthese traditions have been fashioned by the thoughts of a remarkablydiverse group of believers.

Catholic and OrthodoxChristianity tells the history of the Roman Catholic and EasternOrthodox Churches as one "not only of shared faith and common endeavorbut of conflict and division as well." It presents an informative lookat Christianity's beginnings as a radical sect in pagan Rome, theestablishment of the Church, the Church's division into Roman andEastern branches, mystical traditions, the Catholic commitment tosocial equality, Eastern Orthodoxy in the Soviet Union, and muchmore.

In Protestantism, listeners are taken on a remarkablejourney from the 16th-century "protestations" and Martin Luther'sdeclaration against Church authorities that "my conscience is captiveto the word of God" to TV evangelism and Protestantism's influence inmodern secular life.

Emphasizing Jewish tradition as more of a"civilization" than a faith, Judaism explores "areas thatsometimes may seem to be unusual components of religion but which areintegral to the unique tradition of Judaism." Subjects touched oninclude Abram's divine call, the Diaspora, European Jewry, medievalcabalists, the Holocaust, and the establishment of Israel, as well asexplanations of important texts, rituals, and observances.

This isa balanced, even-handed account of important religious history andideas that is intellectually satisfying yet conveys a sense of wonderat the depth of human faith and its power to transform theworld. (Running time: nine hours, six cassettes) --Uma Kukathas ... Read more

Customer Reviews (1)

I hope there's a volume on Islam, Hinduism, and Buddhism!
This audiobook presents an excellent history of Catholicism, Orthodoxy, Protestantism, and Judaism with enough detail to satisfy the enquiring mind while not overwhelming the listener. ... Read more

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Conservative Judaism has its roots in the school of thought known as Positive-Historical Judaism, developed in 1850s Germany as a reaction to the more liberal religious positions taken by Reform Judaism. The term conservative was meant to signify that Jews should attempt to conserve Jewish tradition, rather than reform or abandon it, and does not imply the movement's adherents are politically conservative. Because of this potential for confusion, a number of Conservative Rabbis have proposed renaming the movement, and outside of the United States and Canada, in many countries including Israel and the UK, it is today known as Masorti Judaism (Hebrew for "Traditional"). In the United States and Canada, the term Conservative, as applied, does not always indicate that a congregation is affliliated with the United Synagogue of Conservative Judaism, the movement's central institution and the one to which the term, without qualifier, usually refers. ... Read more

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Customer Reviews (2)

slight but interesting
This book has only 51 pages of English text, so it is really more of a journal article than a traditional "book."

But for what it is it is interesting: it describes the relationship between Saul Lieberman (a Talmudic scholar who came from an Orthodox background to teach at a Conservative seminary in 1940) and Orthodox Jews.Major Orthodox scholars took a wide range of positions towards Lieberman: some anathemized him, others continued to rely on his scholarship, while still other split the difference in a variety of ways (for example, by citing his scholarship without mentioning him).

Shapiro has lots of interesting little sidebars about the Orthodox/Conservative relationship, painting a general picture of increased polarization. In the early 20th century, Conservative and moderate Orthodox synagogues were barely distinguishable.But Conservative rabbis gradually became more and more willing to make halachic decisions without giving the most traditional Orthodox rabbis veto power, and Orthodox rabbis responded with hostility by treating Conservatives as schismatics.In the second half of the 20th century, the two groups became more polarized, Orthodoxy becoming much more strict, Conservatism less so.

Interesting, but too read into
Mainly, Shapiro's focus is on the history of the relationship of the general Orthodox leadership--i.e. The Council of Torah Sages (Moetzei Gedolei haTorah), Rabbinical Council of America, and The Union of Orthodox Rabbis of the United States and Canada(Agudas haRabonim)--with Orthodox rabbis who worked for/with non-Orthodox institutions. Shapiro also devotes a few pages to the Conservative scholar, Dr. Louis Ginsburg, and his relationship with the Orthodox community (as long as Shapiro was at it, I would have been interested to see some information about Dr. David-Weiss haLivni, the talmudic genius who quit the Jewish Theological Seminary of America over the issue of women becoming rabbis and is currently attempting to forge a "Traditional" denominational road between Conservative and Orthodox). Shapiro largely dedicates the pages to Saul Lieberman (the G'RaSh), the ingenius Orthodox Talmudic scholar who had permission from two universally recognized rabbinical figures to work at the JTSA and, while there, composed an infamous treatise of the Tosefta.Although Shapiro's facts are quit interesting and do indicate Orthodoxy's fundamental shift to the right, I think he reads way too much into things. He quotes a lot of 19th century Chareidi rabbis as working with people who graduated from the Jewish Theological Seminary of Breslau as similar to the Saul Lieberman case. I don't think it's so simple to do so. Many rabbis probably considered the JTSB an "Orthodoxish" institution at the time (in fact, the first two presidents of the Orthodox Union were H.P. Mendes and Bernard Drachman, two JTSA stalwarts; it is especially worthy of notice that the latter was a graduate of JTSB and quit his shul when it got rid of the mechitza). One of his main focuses is on titles, which many would argue are not indicative of a rabbi's position on a person's philosophy; however, it is extremely interesting that some of the most respected right-wing rabbis addressed Ginzburg--who, by Orthodox standards, was undoubtedly a heretic--with some very respectful terms. That being said, Shapiro debunks many myths which are embedded in the book "Saul Lieberman", as well as introducing the reader to the following: the tremendous respect which the Orthodox community had for Lieberman (as opposed to Ginzburg and Dr. Mordechai Kaplan); recently found documents which reveal why Lieberman decided to work at the Seminary; Rabbi Samuel Belkin's alleged recommendation of Lieberman as a decisor of Jewish law; the constant respect showed by moderate left-wing Rabbis Joseph Soloveitchik andYechiel Yaakov Weinberg (the Seredei Ish) to Lieberman; an interesting story delineating somewhat the positions of the moderate right-wing Agudath Israel's Rabbis Yaakov Kaminetsky and Aaron Kotler; different decisions in Jewish law in relation to working at a Conservative institution (althogh, here too, I think Shapiro makes some mistakes. For example, he seems to believe that according to a certain opinion in Jewish law which feels that one cannot teach Torah to somebody who does not deserve to learn it, outreach would be impossible. But this opinion is not necessarily referring to a halachic "Jew captured in the land of Gentiles," but a student at a Conservative seminary.); how many Chareidi scholars have managed to quote Lieberman (including an Artscroll!), often while debasing/ignoring his rabbinical status; and more. All of this makes for a fascinating read. ... Read more

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"Off the Derech," translated as "Off the Path," is the term used within the Orthodox Jewish community to describe those who have left Jewish observance.This groundbreaking new book by Faranak Margolese examines why Orthodox Jews stop practicing Judaism, confronting one of the most pressing issues in the religious Jewish world today.

Based on a study which involved over 500 Jews who left Orthodox Judaism, Off the Derech presents the first comprehensive examination of the causes of defection from Orthodox Judaism. It clearly and thoroughly explains those causes, and provides solutions to this increasingly common phenomenon. In doing so, Off the Derech enlightens not only the Orthodox but Jewish parents and leaders from all streams of Judaism as the research provides valuable insights into assimilation and Jewish continuity at large.

This highly anticipated work, over five years in the making, is certain to become the definitive handbook on what is emerging as one of the most difficult issues in the Orthodox and Jewish world today.It is a must-have, invaluable handbook for parents, teachers and Rabbis alike. ... Read more

Customer Reviews (12)

Great book! Incisive and accurate. Author is both brave and wise.
Should be made a "required reading" for all Jewish parents, especially in the Western countries.

Important Work But Not Quite Complete
Although, as observant Jews, we believe all Jews are important and that we would like all those who are observant to remain that way, we should not get despondent because there might be a significant number who drift away from observance. The fact that Orthodox Judaism is thriving today, in the wake of the Holocaust, which brought many to question their faith, and in a society whose materialist, post-Modern values are at odds with traditional Jewish values, is nothing short of a miracle in my eyes.
This book points out many failings in the Orthodox world which push many people out, and the author seems to be on the right track in identifying what these are. However, I think she misses a couple of important points.One is that she believes, correctly, that a mitzva-observant Jew should not view Judaism simply as a "faith-community" , but that a Jew is a member of group which is daily working to bring redemption to the Jewish people and Mankind as a whole.However, in super-materialist America, this view gets lost. That is why I think she should have emphasized the importance of Eretz Israel to the observant Jew more in her study. She does praise Religious Zionists for their committment to Eretz Israel, but the factis that it is my observation that the daily struggles Israel faces in the world today makes an impression on the observant Jews and gives them a greater feeling of responsibility for their actions than do observant Jews living outside Israel. In otherwords, the realization that the mitzvot that every Jew performs plays a direct role in affecting the lives of one's fellow Jews in Israel. This just isn't perceived the same way outside Eretz Israel and this does affect the way Jews outside Israel view their Jewish observance, and their fellow Jews, in a negative way.

The second point I think she does not bring out so well regards a well-known educational "trick" of rewriting and distorting history to convince the students that, up until recently, all Orthodox Jews were Tzaddikim (righteous) and that religious life in Eastern Europe was idyllic. She mentions, forexample, airbrushing photographs of famous Rabbis from Eastern Europe to show them wearing a hat when they didn't actually go around with one, and their wives with haircoverings, when in fact, many religious women in Lithuania didn't wear one.She also mentions how the biographies of famous Rabbis of the past are "edited" to remove mention of mistakes they might have made, or politically-incorrent stands they may have advocated (e.g. non-Zionist schools may try to pretend that great Rabbis condemned the Zionist movement when in fact they supported it).She points out, correctly, that doing this revision of history can backfire when the student finds out the truth and he then may ask himself "what else did they lie to me about?". This is a utilitarian approach. I would say rather that religious education should emphasize the truth as a value in and of itself, and that if their are flaws in our religious trend or our leaders, we should be the first to recognize them and to try to correct them.

Having said this, the writer should be congratulated on doing such a thorough study on this matter and her conclusions, are by-and-large, correct. We can all learn a lot from this important study.

Excellent Explanation Of The Phenomenon
As a young person who went "off the derech", I found this book very insightful. I was expecting to see trite comments like "those kids are emotionally disturbed" but instead found a thorough and sensitive approach.

Of course I disagree with the author as far as thinking that this is a bad thing. Discovering my own independent beliefs was a wonderful thing for me. Not everyone is cut out for organized religion.

I don't think there IS a solution, because I do not see the phenomenon as a problem. But the author does describe it fairly accurately.

Faranak Margolese Is An Amazing Woman
I met this woman in person, at a lecture she was giving.I spent almost her entire lecture in open-mouthed shock.It was as if this woman were a mind-reader, knowing my thoughts exactly.Before hearing her, I had felt guilty having such thoughts, that I dare not express them to anybody, and that even if I did, they would be categorically rejected by any of the countless Orthodox Jews that I know.I myself used to be far more formally religious, slowly but surely shuffling off this religious coil, precisely due my personal experience with the abysmal behavior of so-called religious Jews.Ironically, the Rabbi that has most turned me off from being a religious Jew, was a Rabbi present in that very audience where I heard Faranak speak.And when she allowed for questions afterward, he tried to discount everything she had said.Clearly, he had completely and very defensively missed the entire purpose of her lecture.

If you like to blame yourself ...
People who like to blame themselves will love this book.

Unfortunately, blaming other peoples behavior for your own failure to incorporate a belief system into your life, isn't particularly honest.

True, there are some Orthodox Jews who lead less than exemplary lives. But, this is not a function of their Orthodoxy as Ms. Margolese would like us to believe. People who blame others for their own failures, simply cannot confront their own problems.

Unfortunately, the truth is that people who leave Orthodoxy do so for a myriad of reasons, none of which are honestly explored in this book. As someone with a sociologist's background, I would have, at least, expected, a legitimate sociological analysis to support her conclusions. All she provides is carefully selected anecdotal evidence to support her thesis.
... Read more

Customer Reviews (1)

Perfect for college-level Judaic studies libraries
YIRAT SHAMAYIM is a basic concept for Orthodox Jews and this volume use a range of perspectives on what 'fear of heaven' requires to help define the religious and political aspects of the concept. Articles survey the history and ideas of the fear of god, offering an orthodox forum for detailed understanding perfect for college-level Judaic studies libraries.
... Read more

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Conversion to Judaism.Who is a Jew?, Israelites, Syrian Jews, Orthodox Judaism, Conservative Judaism, Modern Orthodox Judaism, Committee on Jewish Law and Standards, Haredi Judaism, Reconstructionist Judaism. Beth din, Karaite Judaism. ... Read more

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Before 1985, depictions of ultra-Orthodox Jews in popular American culture were rare, and if they did appear, in films such asFiddler on the Roof or within the novels of Chaim Potok, they evoked a nostalgic vision of Old World tradition. Yet the ordination of women into positions of religious leadership and other controversial issues have sparked an increasingly visible and voluble culture war between America's ultra-Orthodox and non-Orthodox Jews, one that has found a particularly creative voice in literature, media, and film.

Unpacking the work of Allegra Goodman, Tova Mirvis, Pearl Abraham, Erich Segal, Anne Roiphe, and others, as well as television shows and films such asA Price Above Rubies, Nora L. Rubel investigates the choices non-haredi Jews have made as they represent the character and characters of ultra-Orthodox Jews. In these artistic and aesthetic acts, Rubel recasts the war over gender and family and the anxieties over acculturation, Americanization, and continuity. More than just a study of Jewishness and Jewish self-consciousness,Doubting the Devout will speak to any reader who has struggled to balance religion, family, and culture.

Customer Reviews (3)

Insightful, could use an update
This book does an excellent job introducing the outsider to what the life of a Yeshiva student is like and how the Yeshiva is structured. Butressed by the results of in-depth surveys, as well as extensive interviews with the major figures of the Yeshiva scene, the book definitely comes across as being written by someone who knows what he is talking about. If this review was being written 20 years ago, the book would get five stars. However, the Yeshiva world has grown and changed greatly since the book was written and most of the interviewees are deceased, giving the book a dated feel.

Informative, insightful, highly recommended reading.
In the advanced yeshiva, adult males spend long periods of time (for some their entire adult life) studying and interpreting traditional writings on Jewish law and theology, all but totally cut off from the mainstream ofAmerican life, and the kind of lives lived by most American Jews. The WorldOf The Yeshiva: An Intimate Portrait Of Orthodox Jewry describes the dailylife and curriculum, as well as the social, cultural, and ethical goals ofthis unique Jewish institution and its critically important role in thecurrent revival of Jewish Orthodoxy in America.One time yeshiva studentWilliam Helmreich explains why this eastern European version of an ancientJewish tradition is flourished in late 20th- century America and what itssuccessful transplantation from the old world to the new world tells usabout the nature of Orthodox Jewish life. The World Of The Yeshiva is ahighly recommended, informative, and insightful addition to the growingbody of literature on Orthodox Judaism.

Accurate, objective, and very well-written.
As a member of the "World of the Yeshiva" (perhaps an atypical one!), I found Helmreich's book to be a masterful analysis and would recommend it to anyone who seeks to learn more about this very muchmisunderstood societal niche. ... Read more

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Chapters: Torah Umesorah - National Society for Hebrew Day Schools, Chofetz Chaim Heritage Foundation, Orthodox Union, National Jewish Outreach Program, National Council of Young Israel, Jewish Released Time, Rabbinical Council of America, Edah, Ok Kosher Certification, Tradition, Star-K, Judaica Press, Beth Din of America, Chicago Rabbinical Council, Kosher Supervision of America, Rabbinical Council of California. Source: Wikipedia. Pages: 66. Not illustrated. Free updates online. Purchase includes a free trial membership in the publisher's book club where you can select from more than a million books without charge. Excerpt: Torah Umesorah - National Society for Hebrew Day Schools (or Torah Umesorah ) is an Orthodox Jewish organization that fosters and promotes Torah-based Jewish religious education in North America by supporting and developing a loosely affiliated network of 760 independent private Jewish day schools catering to more than 250,000 children, yeshivas and kollelim in every city with a significant population of Jews. The previous executive vice-president of Torah Umesorah was Rabbi Joshua Fishman, a disciple of Rabbi Yitzchok Hutner (1906-1980). Rabbi Fishman retired in June 2007, and the current Menahel is Rabbi Dovid Nojowitz, who returned to the U.S., after serving as Rosh Kollel in Melbourne, Australia for a quarter century.. The organization was established in New York City in 1944 at a time when the United States was at war with the Axis Powers and Europe's Jews were facing the genocide of the Holocaust by the Nazis. Yet it was precisely at that time that the call went out, challenging the prevailing mood of the times, to establish a totally new network of Jewish day schools across North America. Torah Umesorah was founded by Rabbi Shraga Feivel Mendlowitz and Rabbi Aaron Kotler. The originator and leading personality of this new idea was the Hungarian-born Rabbi Shraga Feivel Mendlowitz (who insisted ...More: http://booksllc.net/?id=4285358 ... Read more

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Chapters: Orthodox Judaism by City, Orthodox Judaism in Israel, Orthodox Judaism in the United States, Jewish Community of Antwerp, Torah Umesorah - National Society for Hebrew Day Schools, Chofetz Chaim Heritage Foundation, Orthodox Union, National Jewish Outreach Program, Yad L'achim, National Council of Young Israel, Jewish Released Time, Rabbinical Council of America, Edah, Ok Kosher Certification, Tradition, Star-K, Judaica Press, Beth Din of America, Chicago Rabbinical Council, Kosher Supervision of America, Rabbinical Council of California. Source: Wikipedia. Pages: 76. Not illustrated. Free updates online. Purchase includes a free trial membership in the publisher's book club where you can select from more than a million books without charge. Excerpt: The Jewish community of Antwerp consists of around 15,000 Jews. The majority of those who choose to identify themselves as Jewish belong to the traditional or orthodox streams, although levels of practice vary. The charedi, or Orthodox Jews, tend to live, concentrated, in the city center in an area close to the Antwerp Central railway station. This area is also sometimes known as "Jewish Antwerp" (Dutch: ). Its main attraction is its close proximity to the diamond bourse, where in earlier days a large part of the community worked. It is also where the Jewish schools, kosher food outlets and general Jewish amenities are located. The first Jewish presence in Antwerp is attested to by the will of Henry III, the Duke of Brabant and Margrave of Antwerp who in 1261 expressed his wish that the Jews of Brabant should be expelled and destroyed because they are all "usurers". In the mid 14th century, John III, the Duke of Brabant, conducted a massive anti-Jewish campaign in Brussels and Leuven and drove them from the city. A new group of Jewish immigrants started to settle in Antwerp in the early 16th century, when the city became a relatively safe haven for crypto-Jews fleeing ...More: http://booksllc.net/?id=9897099 ... Read more

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Chapters: Anarchism and Orthodox Judaism. Source: Wikipedia. Pages: 49. Not illustrated. Free updates online. Purchase includes a free trial membership in the publisher's book club where you can select from more than a million books without charge. Excerpt: While there is no organized Orthodox Jewish anarchist movement, various anarchistic ideas are common in the works of many Kabbalists and Hasidic teachers. Since the antiquity, some Jewish mystical groups were based on anti-authoritarian or radically communal principles, somewhat similar to the Christian Quakers, Dukhobors and other similar movements. Some secular Jewish anarchists, such as Abba Gordin and Erich Fromm, had noticed remarkable similarity between anarchism and many Kabbalistic ideas, especially in their Hasidic interpretation. Martin Buber, a deeply religious philosopher, although not an Orthodox Jew, had frequently referred to the Hasidic tradition. Some Jewish anarchists of the 20th century had explicitly combined contemporary radical thought with traditional Judaism, insisting, that Judaism calls for abolishment of the state, private property and class exploitation. These Orthodox Jewish anarchists observed the Halacha and had almost nothing in common with lifestyle anarchism, but they advocated the social system of communist anarchism or anarcho-syndicalism. A British Orthodox Rabbi Yankev-Meyer Zalkind, was an anarcho-communist, a close friend of Rudolf Rocker, and a very active anti-militarist. Rabbi Zalkind was also a prolific Yiddish writer and a prominent Torah scholar, who authored a few volumes of commentaries on the Talmud. He believed that the ethics of the Talmud, if properly understood, are closely related to anarchism. The Kabbalist Rabbi Yehuda Ashlag believed in a religious version of libertarian communism, based on principles of Kabbalah, which he called altruist communism. Ashlag supported the Kibbutz movement and preached to establish a ...More: http://booksllc.net/?id=8364409 ... Read more

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Chapters: Edah Hachareidis, Hasidic Dynasties Headquartered in Jerusalem, Orthodox Jewish Communities in Jerusalem, Orthodox Yeshivas in Jerusalem, Satmar, Nadvorna, Three Oaths, Joel Teitelbaum, Spinka, Shaar Hashamayim Yeshiva, Givat Shaul, Kretshnif, Moshe Teitelbaum, Beit El Synagogue, Dushinsky, Sfas Emes Yeshiva, Amshinov, Neve Yaakov, Beit Yisrael, Toldos Avrohom Yitzchok, Karlin-Stolin, Mir Yeshiva, Toldos Aharon, Boyan, Mercaz Harav, Moishe Sternbuch, Mea Shearim, Slonim, Yitzchok Yaakov Weiss, Lelov, Kiryat Mattersdorf, Har Nof, Ateret Cohanim, Yeshivat Hamivtar, Zvhil, Porat Yosef Yeshiva, Ohr Somayach, Jerusalem, Bayit Vegan, Yeshivat Haraayon Hayehudi, Zelig Reuven Bengis, Machon Shlomo, Rachmastrivka, Etz Chaim Yeshiva, Kol Torah, Boruch Greenfeld, Bircas Hatorah, Yeshiva Toras Moshe, Yaakov Meir Shechter, Yosef Chaim Zonnenfeld, Torat Shraga, Mishkenos Horoim, Yeshivat Aderet Eliyahu, Meir Brandsdorfer, Mayanot, Yeshivat Hakotel, Givat Mordechai, Yeshivat Eretz Hatzvi, Yosef Tzvi Dushinsky, Derech Etz Chaim, Moshe Sacks, Kiryat Moshe, Bukharim, Mercaz Hatorah, Shmuel Wosner, Machon Meir, Yisroel Yaakov Fisher, Moshe Aryeh Freund, Kerem Avraham, Mosad Keren Hatzole, Geula, Yeshiva Pachad Yitzchok, Machon Yaakov, Moshe Halberstam, Unsdorf, Yashlatz, Midrash Shmuel, Batei Ungarin, Bais Yisroel, Meah Shearim Yeshiva and Talmud Torah, Yeshivat Netiv Aryeh, Yeshivat Lev Aharon, Pressburg Yeshiva, Harry Fischel Institute for Talmudic Research, Yitzchok Tuvia Weiss, Meshulam Dovid Soloveitchik, Beth Jacob Jerusalem, Ateret Yerushalayim, Har Hamor, Dvar Yerushalayim. Source: Wikipedia. Pages: 313. Not illustrated. Free updates online. Purchase includes a free trial membership in the publisher's book club where you can select from more than a million books without charge. Excerpt: Satmar (or Satmar Hasidism or Satmarer Hasidism) ( ) is a Hasidic movement comprising mostly Hungarian and Romanian Hasidic Jewish Holocaust ...More: http://booksllc.net/?id=231360 ... Read more

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Chapters: Halakha, Haredi Judaism, Temple Mount and Eretz Yisrael Faithful Movement, Torah Judaism, Yeshivish, Artscroll, List of Eruvin, 2004 Attempt to Revive the Sanhedrin, Ritual Washing in Judaism, Torah Umadda, Torah Im Derech Eretz, Trembling Before G-D, Modern Attempts to Revive the Sanhedrin, Nederlands Israëlitisch Kerkgenootschap, Ncsy, Heresy in Orthodox Judaism, Misnagdim, Charles Liebman, Da'as Torah, the Temple Institute, Masbia, Military Rabbinate, Lander College, Payot, Benjamin Blech, Samuel Scheck Hillel Community Day School, Mashgiach, Gush Emunim, Gender Separation in Judaism, Elisheva Carlebach Jofen, Soncino Press, Kedma, Uncle Moishy and the Mitzvah Men, Beth Midrash, Lev L'achim, Derech Hateva, Da'at Miqra, Frum, Chassidei Ashkenaz, Association of Orthodox Jewish Scientists, Shema Yisrael Torah Network, Tradition, Frumster, Bc Kosher, Halachic Organ Donor Society, Off the Derech, Ohr Somayach, Jeffrey S. Gurock, Jewish Fundamentalism. Source: Wikipedia. Pages: 322. Not illustrated. Free updates online. Purchase includes a free trial membership in the publisher's book club where you can select from more than a million books without charge. Excerpt: Halakha (Hebrew: ) also transliterated Halocho (Ashkenazic Hebrew pronunciation) and Halacha is the collective body of Jewish religious law, including biblical law (the 613 mitzvot) and later talmudic and rabbinic law, as well as customs and traditions. Judaism classically draws no distinction in its laws between religious and ostensibly non-religious life; Jewish religious tradition does not distinguish clearly between religious, national, racial, or ethnic identities. Halakha guides not only religious practices and beliefs, but numerous aspects of day-to-day life. Halakha is often translated as "Jewish Law", although a more literal translation might be "the path" or "the way of walking". The word is derived from the Hebrew root that means to go or to walk....More: http://booksllc.net/?id=13873 ... Read more