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Relevant bibliographies by topics / Bratslav Hasidism

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Academic literature on the topic 'Bratslav Hasidism'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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Journal articles on the topic "Bratslav Hasidism"

1

Meir, Jonatan. "Mystical Songs of Bratslav Hasidim: Opening Notes." Journal of Jewish Thought and Philosophy 27, no. 2 (September 20, 2019): 180–209. http://dx.doi.org/10.1163/1477285x-12341302.

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AbstractOne of the distinctive literary genres of Bratslav Hasidism is the shir yedidot (Song of Endearment), a mystical poem concerning the stature of the soul of R. Naḥman of Bratslav. These poems, still sung by Hasidim today, contain esoteric traditions that reveal the multiple voices within Bratslav Hasidism. This article traces the development of this form from the beginning of the nineteenth century until the present, and argues that changes in emphasis within these songs reflect shifts in Bratslav theology over the years. The study thus presents a more complex historical picture of Bratslav Hasidism, which has usually been seen as one monolithic unit.

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2

Lewis, Justin. "Divine gender transformations in Rebbe Nahman of Bratslav." Nordisk Judaistik/Scandinavian Jewish Studies 26, no. 1-2 (September 1, 2008): 29–48. http://dx.doi.org/10.30752/nj.69616.

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In several passages in the tales and teachings of Rebbe Nahman of Bratslav, the divine undergoes a process of gender transformation. “The holy one blessed be he”, becomes female, and the Shekhinah temporarily takes on a male persona. Characterizations of Hasidic thought as androcentric generally apply to R’ Nahman. There is an accepted hierarchy and polarization of gender which informs much of his oeuvre. This article argues, however, that in these particular passages R’ Nahman disrupts this hierarchy. Whereas Kabbalah and Hasidism normally view the feminine as an outer “garment” for the divine masculine, in these passages the devotee discovers the hidden inwardness of God, which turns out to be feminine. This radical imagery is nourishing for followers of R’ Nahman’s controversial brand of Hasidism. In particular, it provides a theological justification for their unexpectedly intimate encounters with the divine, as they engage in the meditative practice of personal, solitary prayer according to R’ Nahman’s directives.

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3

Moskalenko, L. M. "Nachman Bratslavsky and his interpretation of tsadicism as spiritual leadership in the context of Hasidic doctrine." Ukrainian Religious Studies, no. 47 (June 3, 2008): 37–45. http://dx.doi.org/10.32420/2008.47.1945.

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From the late 1990s, Hasidism in Ukraine has increasingly become a means of attracting mostly secular Ukrainian Jewry (104,000, according to the most recent All-Ukrainian Population Census), to religious and national values. Every year, Ukraine becomes a center of pilgrimage for religious Jews from all over the world. About 20,000 Bratislava Hasidim come to Uman for the grave of their spiritual leader Nachman Bratslavsky. The pilgrimage attracts the attention of the media, the public and the media. Talking about the Bratslav Hasidic, they draw attention to the external attributes of this spiritual stream, to scandals related to burial and almost nothing - to the religious and philosophical meaning of Nachman Bratslavsky's teachings, to his socio-psychological and socio-cultural phenomenon. Elements of this doctrine have not yet been the subject of special studies by Ukrainian religious scholars. Meanwhile, in the West and in Israel, the spiritual heritage of Rabbi Nachman arouses the continued interest of philosophers, historians and anthropologists, and his works are intensively published and reprinted.

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Meir, Jonatan. "R. Nathan Sternhartz’s Liqquṭei tefilot and the Formation of Bratslav Hasidism." Journal of Jewish Thought and Philosophy 24, no. 1 (February 24, 2016): 60–94. http://dx.doi.org/10.1163/1477285x-12341269.

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5

Radchenko, Liudmyla. "Bratslav Hasids: historical aspects of the origin and functioning of the orthodox movement in Judaism." ScienceRise, no. 2 (April 30, 2021): 15–22. http://dx.doi.org/10.21303/2313-8416.2021.001788.

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The object of research: Bratslav Hasids as a component of the orthodox movement in Judaism. Investigated problem: historical aspects of the emergence of the orthodox movement in Judaism, the reasons for its spread among the Jewish population of Volhynia, Galicia and Podillya. The main scientific results: the historical aspects of the origin of the orthodox movement in Judaism, the reasons for its spread among the Jewish population of Volhynia, Galicia and Podillya, as a way to achieve the formation of the Jewish religion are analyzed. The role of one of the most influential movements of Bratslav Hasids, founded and led by Rabbi Nachman of Bratslav, the main guidelines of his teachings, the reasons for its rapid spread among the communities of Ukraine and many countries, the place of tzaddiks (righteous) – heirs-mediators between God and believers. Highlights the thorny path that believers took to obtain permission to celebrate the Jewish New Year – Rosh Hashanah, other holidays at the grave of his teacher and mentor, to resolve issues regarding the coordination and construction of the synagogue of the Pantheon-Temple of Rabbi Nachman, hotel, mikvah (ritual pool) for recitation before prayer), other objects. A prominent place in the study is identified by the problems of pilgrims arriving in Uman, their resettlement, everyday life, relations with the local population, law enforcement agencies, security issues and more. Given the growing interest in the teachings of Tzaddik Nachman, the phenomenon of this phenomenon needs further study. The area of practical use of the research results: the results of the study can be used by public administration and local government in determining public policy in the field of religion, mechanisms for solving its current problems, during the development and teaching of courses on public administration, history of religion, world history and history of Ukraine. Innovative technological product: on the basis of numerous sources, materials, some of which are introduced into scientific circulation for the first time, a significant gap is filled in ideas about the process of religious orthodox movement in Judaism, the reasons for its spread in Ukraine and many countries and the problem of pilgrims coming to Uman, which contributed to the transformation of the city of Uman into the world capital of Bratslav Hasids. Scope of the innovative technological product: the practice of forming, implementing and improving the system of state regulation by religious organizations.

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6

Witztum, Eliezer, David Greenberg, and Jacob T. Buchbinder. ""A very narrow bridge": Diagnosis and management of mental illness among Bratslav hasidim." Psychotherapy: Theory, Research, Practice, Training 27, no. 1 (1990): 124–31. http://dx.doi.org/10.1037/0033-3204.27.1.124.

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7

Kepnes, Steven D. "Buber as Hermeneut: Relations to Dilthey and Gadamer." Harvard Theological Review 81, no. 2 (April 1988): 193–213. http://dx.doi.org/10.1017/s001781600001004x.

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In speaking about his objective in translating the tales of Nahman of Bratslav in July of 1906 Martin Buber said, “In general it is not my goal to gather new facts, but rather solely to give a new interpretation of their coherence, a new synthetic presentation of Jewish mystics and their creations.” Before his death, in responding to harsh criticism of his translations of the Hasidic tales, Buber referred to his work as an attempt “to convey to our own time the force of a former life of faith.” His task, as Gershom Scholem once pointed out in derision, was not primarily historical; it was not a process of fact gathering, but it was hermeneutical. He aimed to present a new interpretation of the Hasidic tales of the past which would render them relevant to the crisis of the contemporary reader.

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8

Margolin, Ron. "The Imperfect God." European Journal for Philosophy of Religion 12, no. 2 (June 30, 2020): 65. http://dx.doi.org/10.24204/ejpr.v12i2.3329.

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This paper focuses on the Hasidic view, namely, that human flaws do not function as a barrier between a fallen humanity and a perfect deity, since the whole of creation stems from a divine act of self-contraction. Thus, we need not be discouraged by our own shortcomings, nor by those of our loved ones. Rather, seeing our flaws in the face of another should remind us that imperfection is an aspect of the God who created us. Such a positive approach to human fallibility arouses forgiveness, mutual acceptance, and a hope for repair, and, therefore, has much to recommend itself. In the first part of the paper, I argue that the notion of a perfect God derives from the Greeks rather than the Hebrew Bible. A review of classical philosophies and the idea of God’s imperfection is followed by a consideration of several Jewish attempts to resolve the dichotomy between Divine perfection and an imperfect creation. I focus on Lurianic Kabbalah, Hans Jonas, and on the Hasidic concept of "Ayin" or “nothingness” as the very source of redemption. This Hasidic idea, which was further expanded upon by the Baal Shem Tov’s students, appears in a tale recounted by his great-grandson R. Nachman of Bratslav called “The Hanging Lamp.” I focus on the tale, which illustrates the idea that knowledge of human imperfection is itself a means of perfection and redemption.

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Dissertations / Theses on the topic "Bratslav Hasidism"

1

Polohová, Ráchel. "Niguny v chasidské tradici." Master's thesis, 2018. http://www.nusl.cz/ntk/nusl-389103.

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This diploma thesis, titled "Niggunim in the Hasidic Tradition" deals with the musical tradition of the Hasidic Jews and its role in their daily lives and religious praxis. In this first part the reader is introduced to the topic, such as a general definition of a niggun. Included in the introductory chapters is a new typology of Hasidic niggunim, based on contemporary theories and arranged according to their usage in Hasidic practice. The basic modes in Jewish music are also explored (alongside known major and minor scales), and examples of each type are given. The next four chapters explore four dynasties whose musical activity is significant for the Hasidic tradition (HaBaD, Modzhits, Karlin, and Bratslav). This pivotal section includes a theoretical and musical analysis of the niggunim in each individual tradition according to dynasty. This thesis offers a definition of niggunim that encompasses the entire Hasidic tradition: a communicative medium and tool for expressing emotions in the context of the mystical practices of devekut and tikun olam. The unique perception of music by each of the four dynasties is also explored. The text of this thesis includes appendix A, which contains notational examples to accompany the text, and appendix B, which contains audio recordings in mp3 format.

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Azriel, Yakov Shammai. "The Quest for the Lost Princess in Rabbi Nachman of Braslav's "Book of Stories from Ancient Times"." Thesis, 2003. http://hdl.handle.net/10500/1159.

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One of the most innovative and original Hasidic leaders and thinkers, Rabbi Nachman of Braslav (1772 – 1810), related thirteen long, complex fables during the final four years of his life. This doctoral thesis presents an analysis of the quest for the Lost Princess in Rabbi Nachman of Braslav's "Book of Stories in Ancient Times." The image of the Lost Princess and the quest to find and rescue her, which appear in four of these stories (including the first and the last ones), are central symbols in Rabbi Nachman's thought. The most important key to an analysis of this image and theme lies in understanding the symbols and concepts of the Jewish mystical tradition (the Kabbalah), as Rabbi Nachman himself suggested.
Classsics, Near & Far East & Religious Studies
D. Litt. et Phil. (Judaica)

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Books on the topic "Bratslav Hasidism"

1

Naḥman. Avaḳ ba-ruaḥ: (Maʻaśeh me-ḥiger). Yerushalayim: Lehavah, Le-hakarat ha-Yahadut be-or ha-ḥasidut, 1995.

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2

Naḥman. Likute Moharan: Ha-mevoʼar : beʼur ḳatsar ... meʻubad ʻal perusham shel Rabi Natan ... u-gedole ḥaside Breslav ... harḥavat ha-pesuḳim, ha-midrashim, ha-Gemara ṿeha-Zohar ha-muzkarim ba-maʼamarim, beʼur ha-muśagim ha-muzkarim mi-sifre ha-ḳabalah. Betar ʻIlit: Mekhon Even shetiyah, 2011.

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3

Gilʻad, Sṭempler, ed. Be-tsel yadekha: Masaʻ el ha-tov ha-penimi she-banu : mi-saviv le-torotaṿ shel Naḥman mi-Breslav. Maʻalot: Zehav ha-arets, 2007.

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4

Odeser, Yiśraʾel Ber. Shemaʻ Yiśraʾel: Divre Rabi Yiśraʾel mi-ḳalaṭot she-huḳleṭu be-ḥayaṿ. Yerushalayim: Ḳeren R. Yiśraʾel Dov Odeser le-hadpasat ṿa-hafatsat sifre Rabi Naḥman mi-Breslav, 2005.

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5

Doron, Erez Mosheh. Omanut ha-hitbodedut: Madrikh maʻaśi. [Yerushalayim: Lehavah, 2000.

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6

Mermelshṭain, Avraham Yitsḥaḳ Daṿid. Maʼamar ha-Meḥadesh be-ṭuvo: Ḥipuś ha-mahut ha-penimit sheba-veriʼah ʻa. y. biṭul ... Yerushalayim: Maʻarekhet "Naḥale daʻat", 1999.

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7

Doron, Erez Mosheh. Orot me-ofel. Modiʻin: Lev ha-devarim, 2004.

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8

Naḥman. Ḳunṭres Yeshuʻatkha ḳerovah. Yerushalayim: Ḥaside Breslev, 1988.

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9

Doron, Erez Mosheh. Hekhal ha-geṿanim ha-mishtanim. [Tel Aviv]: Bet misḥar ṿe-hotsaʼat sefarim defus Sh. M., 1999.

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10

Haberfeld, Natan. Sefer Liḳuṭe Moharan: ʻim perush Leḳeṭ ha-śadeh "dive ha-rav ṿeha-talmid : u-ferush Pasuḳ ha-shalem. Monsi, Nyu Yorḳ: Mekhon "Śedeh Tsofim", 2011.

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Book chapters on the topic "Bratslav Hasidism"

1

"Nahman of Bratslav." In Hasidism, 72–82. Brandeis University Press, 2020. http://dx.doi.org/10.2307/j.ctv1595mrh.15.

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2

Loewenthal, Naftali. "Habad Contemplation in Context." In Hasidism Beyond Modernity, 225–58. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764708.003.0007.

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Habad teachings on prayer give a personal, individualistic dimension to the life of the hasid, as do Bratslav teachings on hitbodedut. Further, Habad teachings on contemplation, particularly in the twentieth century, constitute an interesting form of response to modernity: a reaching into the deep spiritual resources of hasidism in order to confront a changing world. However, would spiritually demanding systems of contemplation be relevant to the average member of the hasidic community? Does Habad contemplation lead away from the world or towards it? Such issues are discussed in this chapter together with consideration of examples of the contemplative individual, who, rather than being a lone mystic, fulfils a significant role in Habad society as a mashpia, spiritual guide, seeking to bond people together and maintain awareness of spiritual values.

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3

Dziahel, Hanna. "Hasidic Pilgrimage to Uman in 2020 in Belarusian Telegram Chats." In Digital Jewish Studies: Exploring Jewish Communities in the Online Space, 35–44. Institute of Slavic Studies, Russian Academy of Sciences; SEFER Center for University Teaching of Jewish Civilization, 2022. http://dx.doi.org/10.31168/0470-1.04.

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The article is devoted to the study of the reflection of the pilgrimage to Uman of the Bratslav Hasidim in 2020. The paper focuses on only one type of source: telegram chats as a new source of information in digital ethnography. The use of this type of sources was facilitated by the socio-political situation in Belarus in 2020. The study attempted to study the reaction of chat participants to news related to the Hasidim. The Hasidic pilgrimage was not a widely discussed topic, but some information was found. Based on the analysis of the messages, conclusions were drawn that the Hasidim are unequivocally perceived as «Others», and their pilgrimage as a previously unknown phenomenon. The «holiness» of the Hasidim, their possible support for the current government or the protest movement, tried to use both state media and chat participants for their own purposes. The idea was revealed that religiosity was somehow connected with the lack of hygiene.

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4

"Confession in the Circle of R. Nahman of Bratslav." In Hasidic Studies, 161–98. The Littman Library of Jewish Civilization, 2018. http://dx.doi.org/10.2307/j.ctv1rmkk6.8.

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5

"2. Charisma Speaking: Uniqueness, Incarnation, and Sacred Language (Lashon ha-Kodesh) in Nahman of Bratslav’s Self-Fashioning." In Hasidism Incarnate, 31–50. Stanford University Press, 2020. http://dx.doi.org/10.1515/9780804793469-005.

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"Ken Frieden, Travels in Translation: Sea Tales at the Source of Jewish Fiction. Syracuse: Syracuse University Press, 2016. 389 pp." In Textual Transmission in Contemporary Jewish Cultures, edited by Avriel Bar-Levav, 266–69. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197516485.003.0021.

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Hayim Nahman Bialik, the great modernist Hebrew poet, is purported to have compared learning Hebrew through translation to kissing a woman through a veil. Travels in Translation, Ken Frieden’s marvelous, creative, and erudite book on the signal role played by heretofore neglected Hebrew and Yiddish “translations” of sea journeys—and their shipwrecks—in the origins of modern Hebrew literary history, proves the master wrong. These works, both formal translations from one written text into another and informal “translations” or adaptations of oral material into a new, written form, are a full-fledged literary, cultural, ideological, and religious love affair. En route through the artistry of Nathan Sternharz (Nahman of Bratslav’s secretary), Isaac Euchel, Moses Mendelsohn-Frankfurt, and Frieden’s hero, Mendel Lefin of Satanów, Frieden rewrites the beginnings of modern Hebrew prose. He shows how Mendele Moykher Sforim (Sholem Yankev Abramovich), long credited as the founding father of the revolution in modernizing Hebrew, had precursors in hasidic sea journeys and Haskalah translations, both of which had an intimate relationship to Yiddish, and the latter with a debt to German travelogues. Along the way, Frieden, in a deliberate post-Zionist move, redirects our attention to the vitality of postbiblical Hebrew in the diaspora. Although interested in reorienting Hebrew literary history, Frieden pays attention to the lived reality of his protagonists, showing their rootedness in Eastern Europe, specifically in Polish Podolia and Austrian Galicia, the heartland of Polish Hasidism and the most densely settled Jewish geographic space of the period. Frieden calls his method “textual referentialism” (pp. xix, 260–261); because classic literary studies often separated literary meaning from “mundane reality,” Frieden presses his demand for interpreting these texts in their historical context as a key to understanding their significance....

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