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German Displaced Persons Camps (1945-1948)

Orthodox Jewish Responses to the Holocaust

Gershon Greenberg

Orthodox Jews in postwar German Displaced Persons camps experienced the Holocaust's rupture of God's covenantal relationship with history and the eclipse of sacred reality. They sought to recapture that reality, even though the continuity of tradition that held it had been shattered. This was done by voluntarily reviving tradition, as if by doing so the sacred could be invoked. Following momentary suspension, they sought to restore ethnic-generational purity and traditional ritual. They invested holiday celebration with Holocaust meaning. On the level of thought they expanded Israel's metahistory to include the unprecedented tragedy and intensified their own contributions of Torah and Teshuvah to the higher drama, and recommitted their trust that divine light was implicit to reality's darkness.

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Vera Schwarcz, Daniel Y. Harris, Simon Lichman, Steven Sher, Cecil Helman, and Tomaz Šalamun

Hinges Pillars


At the Russian Compound Beit Safafa Sunset Untitled

Simchas Torah Teshuvah A Twentieth Century Landscape

Another Dove Sons of Ram

Abraham Abulafia

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Robert Glick, Jo Ezekiel, Rifkah Goldberg, Maureen A. Sherbondy, Michael Pierce, B. Z. Niditch, Zelda Schneerson-Mishkovsky, and Admiel Kosman

On the Museum’s Ruins The Distance Between Encino and Gulbeniski is The Distance Between Assimilation and Holocaust By Robert Glick

My grandmother, during her sister’s birth Omega By Jo Ezekiel

Nostalgia for the Old Millennium By Rifkah Goldberg

Havdalah Tashlich By Maureen A. Sherbondy

Belle Teshuvah By Michael Pierce

Leni R. at 100 Sound Without Music By B.Z. Niditch

My Soul’s Guests at the Time of Loneliness In the Moon's Domain By Zelda Schneerson-Mishkovsky

The Song of Songs Kiddush An Invitation to Angels A New Commentary with God’s Help For the Ten Days of Repentance By Admiel Kosman (translated by Varda Koch Ocker)

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Eric L. Friedland

Though ever preferring to give credit to others, the late Rabbi John Desmond Rayner (1924-2005), born Hans Sigismund Rahmer, played an indisputably monumental role in changing the face of contemporary non-orthodox1 Jewish liturgy. In collaboration with American Reform rabbi and coeval Chaim [Herman] Stern, Rayner produced for the Liberal Jewish movement in Britain the landmark Service of the Heart (Hebrew: Avodat ha-Lev) and Gate of Repentance (Hebrew: Petach Teshuvah). Both works set the trend of a whole generation by bringing about an overdue revitalization and leading to the creation of a whole slew of prayerbooks on virtually every continent.

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Jonathan Magonet

massive political apparatus of the Catholic Church is a remarkable spiritual achievement. Teshuvah , meaning repentance or ‘turning’, was taught by the rabbis as one of the things created by God even before the creation of the world (Nedarim 39b), because

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Philip McCosker and Ed Kessler

Magonet notes the importance of not forgetting the background of centuries of hatred prior to the relatively recent rapprochement and collaboration between the faiths, and underscores the quality of teshuvah , turning or repentance, for all initiatives of

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‘We Must use What we Have…’

October–July 2003–April 2004

Sheila Shulman

at God’s disposal. He is angry and urgent. He is egregious, and he makes trouble. He perceives a broken wholeness in the world, or a not-yet-achieved wholeness. He is driven by a vision of wholeness and integrity. On God’s behalf he demands teshuvah

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Victor Jeleniewski Seidler

times and that can take time and attention to sustain and can all too easily be put aside or forgotten. Within the Jewish tradition there is always the possibility of teshuvah – of turning towards God as you make changes in your own life in the hope of

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Mindfulness and Hasidic Modernism

Toward a Contemplative Ethnography

Don Seeman and Michael Karlin

. “It just wasn't my landing place. I had to keep going.” While participating in a biodynamic farming program at UC Santa Cruz, Shoshana met a woman who had just become a ba'alat teshuvah (Heb. for a penitent or newly observant Jew) and who convinced

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Dan Rabinowitz, Russell Stone, Guy Ben-Porat, Paul Scham, Wilhelm Kempf, Lior Libman, and Asaf Sharabi

-Orthodoxy centering on the teshuvah (repentance, or return to religious practice) movement and the concept of the innocence of the masses, to the politics of Mizrahi ultra-Orthodoxy. Thus, he adds the social-cultural friction both at the political level, that is to