Введение
Американский писатель и активист, пионер движения еврейского обновления Мешулам Залман Шахтер-Шаломи (28 августа 1924 года – 3 июля 2014 года), широко известный как "Рэб Залман" (полное еврейское имя: Мешулам Залман Хия бен Хая Гитель и Шломо ха-Коэн), был одним из основателей движения еврейского обновления и новатором в межконфессиональном диалоге.
American writer and activist, Jewish Renewal movement pioneer
Meshullam Zalman Schachter Shalomi (28 August 1924 – 3 July 2014), commonly called "Reb Zalman" (full Hebrew name: Meshullam Zalman Hiyya ben Chaya Gittel veShlomo HaCohen), was one of the founders of the Jewish Renewal movement and an innovator in ecumenical dialogue.
Meshullam Zalman Schachter Shalomi (28 August 1924 – 3 July 2014), commonly called "Reb Zalman" (full Hebrew name: Meshullam Zalman Hiyya ben Chaya Gittel veShlomo HaCohen), was one of the founders of the Jewish Renewal movement and an innovator in ecumenical dialogue.
Ранние годы
Родился в 1924 году в семье Шломо и Хайи Гиттель Шахтер в Жолкве, Польша (ныне Украина), Шахтер вырос в Вене, Австрия. Его отец был либеральным хасидом из Бельца и обучил Зальмана как в сионистской средней школе, так и в ортодоксальной йешиве. Шахтер был интернирован в лагерях задержания при французском правительстве Виши и бежал от наступления нацистов, перебравшись в Соединенные Штаты в 1941 году. Он был рукоположен в раввины в 1947 году в хасидской общине Хабад-Любавич, находясь под руководством шестого Любавичского Ребе, Йосефа Ицхака Шнеерсона, и служил общинам Хабада в Массачусетсе и Коннектикуте. В 1948 году, вместе с раввином Шломо Карлебахом, Шахтер был первоначально отправлен с выступлениями в университетские кампусы Любавичским Ребе Менахемом Менделем Шнеерсоном. В 1958 году Шахтер самостоятельно опубликовал, возможно, первую книгу на английском языке о еврейской медитации. Позже она была переиздана в "Еврейском каталоге" и прочитана целым поколением евреев, а также некоторыми христианскими созерцателями. С подъемом движения хиппи в 1960-х годах и знакомством с христианским мистицизмом он отошел от образа жизни Хабада. Эти должности позволили ему делиться своими идеями и опытом духовных практик со многими еврейскими и нееврейскими студентами, оставив неизгладимые впечатления. Во время учебы в Бостонском университете (включая курс, который вел Говард Турман), он пережил интеллектуальный и духовный перелом. В 1968 году, находясь в академическом отпуске с кафедры религии Университета Манитобы, он присоединился к группе других евреев в создании хавуры (небольшой кооперативной общины) в Сомервилле, штат Массачусетс, под названием Хавурат Шалом. В конечном итоге он полностью покинул движение Любавичей и основал свою собственную организацию, известную как Бнай Ор, что означает "Сыны Света", название, взятое из текстов Кумранской общины. В этот период его последователи знали его как "Ребе Бнай Ор", а радужный молитвенный талит, разработанный им для своей группы, был известен как "Талит Бнай Ор". И эксперимент с хавурой, и Бнай Ор стали рассматриваться как первые проявления еврейского движения обновления. Позже община изменила свое название на более гендерно-нейтральное "П'най Ор" ("Лица Света") и продолжает действовать под этим именем. В 1980-х годах Шахтер добавил "Шаломи" (от еврейского слова "шалом", означающего мир) к своему имени, выражая свое стремление к миру в Израиле и во всем мире. В последние годы жизни Шахтер Шаломи занимал должность председателя Всемирной мудрости в Институте Наропы; он был профессором-эмеритом как в Наропе, так и в Университете Темпл. Он также преподавал в Реконструкционистском раввинском колледже, Омега, NICABM и других учебных заведениях. Он был соучредителем, вместе с раввином Артуром Васкоу, ALEPH: Альянса за еврейское обновление, объединившего П'най Ор и Центр Шалом. Он также был основателем программ рукоположения ALEPH. Семинария, которую он основал, рукоположила более 80 раввинов и канторов. Шахтер Шаломи был в числе группы раввинов из разных еврейских течений, которые вместе отправились в Индию, чтобы встретиться с Далай-ламой и обсудить с ним вопросы выживания диаспоры для евреев и тибетских буддистов, а также полное включение ЛГБТ-людей в иудаизм. Его нововведения в еврейском богослужении включают пение молитв на английском языке с сохранением традиционных еврейских структур и мелодий, вовлечение молящихся (давеннеров) в теологический диалог, проведение медитации во время служб и введение спонтанного движения и танца. Многие из этих техник также проникли в более традиционное еврейское сообщество. Шахтер Шаломи поощрял разнообразие среди своих учеников и призывал их привносить свои таланты, видение, взгляды и ценности социальной справедливости в изучение и практику иудаизма. Основываясь на хасидских трудах раввина Мордехая Иосифа Лайнера из Избицы, он учил, что все, даже то, что другие считают грехом и ересью, может быть волей Божьей. Его основная научная работа, "Духовная близость: исследование консультирования в хасидизме", была результатом его докторского исследования системы духовного наставничества, культивируемой в хасидизме Хабада.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Рав – Эта роль относится к хасидским Реббе, которые также служили рукоположенными раввинами, обслуживающими еврейские общины. Примерами этого типа, приведенными Шахтером Шаломи, являются Шмелке из Никольсбурга и Пинхас Горовиц. Для некоторых хасидских Реббе, таких как Хаим Гальберстам из Санца, термин "Рав" использовался вместо "Реббе".
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Хороший еврей – Эта роль, известная на идише как "Гутер Ид", относится к популярному хасидскому Реббе, который считается пользующимся благосклонностью Бога, и чье наследие отвечало на нужды борющихся хасидов. Эта роль рассматривалась как продолжение талмудического наследия таких личностей, как Хони Га-Меагель. Примерами хасидских Реббе этого типа, приведенными Шахтером Шаломи, являются Арье Лейб из Шполы и Беришил из Кракова.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Провидец – Эта роль, известная на иврите как "Хозе", относится к хасидскому Реббе, которому приписывались пророческие способности. Примерами этого типа, приведенными Шахтером Шаломи, являются Провидец из Люблина и его ученик Цви Хирш из Зидихова.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Чудотворец – Эта роль, известная на иврите как "Бааль Мофет", часто предполагала хасидами владение практической Каббалой. Примерами, приведенными Шахтером Шаломи, является Бер из Радошица.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Целитель – Эта роль понимается как нечто большее, чем просто исцеление, но также предполагает ожидание того, что хасид изменит свое поведение, чтобы заслужить исцеление.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Гаон – Вариантом типа целителя был талмудический гений (гаон), который мог давать благословения благодаря своим талмудическим знаниям. Эта традиция не ограничивалась хасидизмом, но также применялась к нехасидским раввинам, таким как Йехецкель Ландау из Праги и Гаон из Вильны.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Сын или внук праведника – Эта роль применялась к хасидским Реббе, которые использовали родовую заслугу хасидского предшественника для получения благословения. На идише термин "эйникл" (внук) иногда использовался. Часто эта роль включала вознесение молитв на могиле хасидского предшественника. Примерами этого типа, приведенными Шахтером Шаломи, являются Борух из Меджибожа, внук Баал Шем Това, основателя хасидизма.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Реббе из квартала – Этот тип возник в Нью-Йорке с 1900 по 1940 год и предполагал роль дедушки для местных жителей-евреев.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Каббалист – Эта роль, также известная на иврите как "Бааль М'кубал", предполагала владение теоретическими учениями еврейской мистики. Примерами, приведенными Шахтером Шаломи, являются Шнеур Залман из Ляд (основатель хасидизма Хабад), Исраэль Хопштейн (Маггид из Кожниц) и Ицхак из Комарно.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Духовный наставник – Эта роль, известная на иврите как "Морех Дерех" ("Учитель Пути"), отражает хасидское представление о том, что Реббе является экспертом в вопросах любви и страха Божьего. Хасидский Реббе Аарон Рот настоятельно рекомендовал использовать этот термин. Шахтер Шаломи отмечает, что хасиды ценили живого наставника больше, чем книги, но некоторые Реббе, такие как Шалом Довбер из Любавича, писали различные трактаты для разных типов духовных искателей.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Праведник поколения – Эта роль, известная на иврите как "Цадик Ха-Дор" или "Рошэй Алафим" ("Глава Тысяч"), призывает к статусу библейских лидеров и рассматривается мистически как канал всех благословений для еврейского народа этого поколения.
Born Meshullam Zalman Schachter in 1924 to Shlomo and Hayyah Gittel Schachter in Żółkiew, Poland (now Ukraine), Schachter was raised in Vienna, Austria. His father was a liberal Belzer hasid and had Zalman educated at both a Zionist high school and an Orthodox yeshiva. Schachter was interned in detention camps under the Vichy French and fled the Nazi advance by fleeing to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the Chabad Lubavitch Hasidic community while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served Chabad congregations in Massachusetts and Connecticut. In 1948, along with Rabbi Shlomo Carlebach, Schachter was initially sent out to speak on college campuses by the Lubavitcher Rebbe Menachem Mendel Schneerson. In 1958, Schachter privately published what may have been the first English book on Jewish meditation. It was later reprinted in The Jewish Catalog, and was read by a generation of Jews as well as some Christian contemplatives. With subsequent rise of the hippie movement in the 1960s, and exposure to Christian mysticism, he moved away from the Chabad lifestyle. These positions allowed him to share his ideas and experiential techniques of spirituality with many Jewish and non Jewish students, leaving lasting memories. While pursuing a course of study at Boston University (including a class taught by Howard Thurman), he experienced an intellectual and spiritual shift. In 1968, on sabbatical from the religion department of the University of Manitoba, he joined a group of other Jews in founding a havurah (small cooperative congregation) in Somerville, Massachusetts, called Havurat Shalom. He eventually left the Lubavitch movement altogether and founded his own organization known as B'nai Or, meaning "Sons of Light," a title he took from the Dead Sea Scrolls writings. During this period he was known to his followers as the "B'nai Or Rebbe", and the rainbow prayer shawl he designed for his group was known as the "B'nai Or tallit". Both the havurah experiment and B'nai Or came to be seen as the early stirrings of the Jewish Renewal movement. The congregation later changed its name to the more gender neutral "P'nai Or" (meaning "Faces of Light"), and it continues under this name. In the 1980s, Schachter added "Shalomi" (based on the Hebrew word shalom, or peace) to his name as a statement of his desire for peace in Israel and around the world. In his later years, Schachter Shalomi held the World Wisdom Chair at The Naropa Institute; he was Professor Emeritus at both Naropa and Temple University. He also served on the faculty of the Reconstructionist Rabbinical College, Omega, the NICABM, and other institutions. He was co founder, with Rabbi Arthur Waskow, of ALEPH: Alliance for Jewish Renewal, bringing together P'nai Or and The Shalom Center. He was also the founder of the ALEPH Ordination Programs. The seminary he founded has ordained over 80 rabbis and cantors. Schachter Shalomi was among the group of rabbis, from a wide range of Jewish denominations, who traveled together to India to meet with the Dalai Lama and discuss diaspora survival for Jews and Tibetan Buddhists with him. and to full inclusion of LGBT people within Judaism. His innovations in Jewish worship include chanting prayers in English while retaining the traditional Hebrew structures and melodies, engaging davenners (worshipers) in theological dialogue, leading meditation during services and the introduction of spontaneous movement and dance. Many of these techniques have also found their way into the more mainstream Jewish community. Schachter Shalomi encouraged diversity among his students and urged them to bring their own talents, vision, views and social justice values to the study and practice of Judaism. Based on the Hasidic writings of Rabbi Mordechai Yosef Leiner of Izbitz, he taught that anything, even what others consider sin and heresy, could be God's will. His major academic work, Spiritual Intimacy: A study of Counseling in Hasidism, was the result of his doctoral research into the system of spiritual direction cultivated within Chabad Hasidism. The Rav – This role refers to Hasidic Rebbes who also served as ordained rabbis serving Jewish communities. Examples of this type cited by Schachter Shalomi include Shmelke of Nikolsburg and Pinchas Horowitz. For some Hasidic Rebbes, such as Chaim Halberstam of Sanz, the term Rav was used instead of Rebbe. The Good Jew – This role, known in Yiddish as the Guter Yid, refers to a popular Hasidic Rebbe who is viewed as enjoying God's favor and whose legacies spoke to the conditions of struggling Hasidim. This role was viewed as a continuation of the Talmudic legacy of individuals such as Honi HaMe'agel. Examples of Hasidic Rebbes of this type cited include Aryeh Leib of Shpola and Berishil of Krakow. The Seer – This role, known in Hebrew as the Chozeh, refers to a Hasidic Rebbe to whom prophetic powers were ascribed. Examples of this type cited include the Seer of Lublin and his student Tzvi Hirsh of Zidichov. The Miracle Worker – This role, known in Hebrew as the Ba'al Mofet, was often assumed by Hasidim to involve expertise in Practical Kabbalah. Examples cited include Ber of Radoshitz. The Healer – This role is understood as involving more than mere healing but also involved the expectation that the Hasid would alter his behavior to merit healing. The Gaon – A variant of the healer type was the Talmudic genius (gaon) who could offer blessing through the merit of his Talmudic study. This tradition was not limited to Hasidism but also was applied to non Hasidic rabbis such as Yechezkel Landau of Prague and the Gaon of Vilna. The Son or Grandson of the Tzaddik – This role applied to Hasidic Rebbes who would utilize ancestral merit of a Hasidic predecessor to invoke blessing. In Yiddish, the term eynikl (grandson) would sometimes be used. Often, this role involved the use of petitions at the gravesite of the Hasidic predecessor. Examples cited of this type include Boruch of Medzhybizh who was the grandson of the Baal Shem Tov, the founder of Hasidism. The Block Rebbe – This type is viewed to have developed in New York City from 1900 to 1940 and involved a grandfatherly role to local Jewish residents. The Kabbalist – This role, also known in Hebrew as the Ba'al M'kubal, involved expertise in the theoretical teachings of Jewish mysticism. Examples cited include Shneur Zalman of Lyady (the founder of Chabad Hasidism), Yisroel Hopstein (the Maggid of Kozhnitz), and Isaac of Komarno. The Spiritual Guide – This role, known in Hebrew as the Moreh Derekh ("Teacher of the Path"), reflects the Hasidic notion that Rebbe is the expert on matters of the Love and Fear of God. The Hasidic Rebbe Aharon Roth reportedly insisted on the use of this term. While Schachter Shalomi notes that Hasidim valued the living guide over the use of books, some Rebbes, such as Shalom Dovber of Lubavitch, wrote various tracts for different types of spiritual seekers. The Tzaddik of the Generation – This role, known in Hebrew as Tzaddik HaDor, or Rashey Alafim ("Head of Thousands"), invokes the stature of Biblical leaders and is viewed mystically as the conduit of all blessing for the Jewish people of that generation.
Смерть
Залман Шахтер Шаломи умер в 2014 году в возрасте 89 лет.
Zalman Schachter Shalomi died in 2014 at the age of 89.
Почести
Раввин Зальман Шахтер Шаломи был удостоен награды Нью-Йоркского Открытого Центра в 1997 году за вклад в Духовное Обновление. В 2012 году его книга "Давенинг: Руководство к осмысленной еврейской молитве" удостоилась премии "Современная еврейская жизнь и практика" (одной из Национальных еврейских книжных премий). Он также был признан шейхом в суфийском ордене Пир Вилаят-хана в Соединенных Штатах и в Святой Земле.
Rabbi Zalman Schachter Shalomi was honored by the New York Open Center in 1997 for his Spiritual Renewal. In 2012 his book Davening: A Guide to Meaningful Jewish Prayer won the Contemporary Jewish Life and Practice Award (one of the National Jewish Book Awards). He was also recognized as a shaikh in the Sufi Order of Pir Vilayat Khan in the United States and in the Holy Land.