One Above And Seven Below

"Everything you always wanted to ASK about the Chareidim, but were afraid to KNOW! Orthodox Judaism from the perspective of the Chareidim Chareidization - It's the newest term in the book. And it has many members of the greater Orthodox Jewish community up in arms. The stark reality is that a major portion of Orthodox Jews don't seem to appreciate chareidim and do not welcome "chareidization". What is going on - and why? Has something changed within Orthodox Judaism? Is there a difference between an Orthodox Jew and a Chareidi? And, if so: * What is a chareidi and what is a non-chareidi Orthodox Jew (NCOJ)? Where does one entity end and the other begin? * Who are the chareidim? Where have they come from? How long have they been here? And to where are they headed? * Why do some Orthodox Jews refuse to identify as chareidi? Why do others embrace chareidi ideals? And why do some chareidim abandon them? * Why are the chareidim so successful and why are they so despised? In a thought-provoking study that is at the same time theological and sociological, studious and sarcastic, insightful and inciteful, light-spirited yet profoundly intense, Yechezkel Hirshman addresses these questions while presenting an insider's look at the upside of the Ultra-Orthodox world. Hirshman also includes a special feature chapter that examines chareidim who stray from the path"--

"Everything you always wanted to ASK about the Chareidim, but were afraid to KNOW! Orthodox Judaism from the perspective of the Chareidim Chareidization - It's the newest term in the book. And it has many members of the greater Orthodox Jewish community up in arms. The stark reality is that a major portion of Orthodox Jews don't seem to appreciate chareidim and do not welcome "chareidization". What is going on - and why? Has something changed within Orthodox Judaism? Is there a difference between an Orthodox Jew and a Chareidi? And, if so: * What is a chareidi and what is a non-chareidi Orthodox Jew (NCOJ)? Where does one entity end and the other begin? * Who are the chareidim? Where have they come from? How long have they been here? And to where are they headed? * Why do some Orthodox Jews refuse to identify as chareidi? Why do others embrace chareidi ideals? And why do some chareidim abandon them? * Why are the chareidim so successful and why are they so despised? In a thought-provoking study that is at the same time theological and sociological, studious and sarcastic, insightful and inciteful, light-spirited yet profoundly intense, Yechezkel Hirshman addresses these questions while presenting an insider's look at the upside of the Ultra-Orthodox world. Hirshman also includes a special feature chapter that examines chareidim who stray from the path"--

Menaḥem Mendel Schneerson (1902-1994) was the seventh and seemingly last Rebbe of the Habad-Lubavitch dynasty. Marked by conflicting tendencies, Schneerson was a radical messianic visionary who promoted a conservative political agenda, a reclusive contemplative who built a hasidic sect into an international movement, and a man dedicated to the exposition of mysteries who nevertheless harbored many secrets. Schneerson astutely masked views that might be deemed heterodox by the canons of orthodoxy while engineering a fundamentalist ideology that could subvert traditional gender hierarchy, the halakhic distinction between permissible and forbidden, and the social-anthropological division between Jew and Gentile. While most literature on the Rebbe focuses on whether or not he identified with the role of Messiah, Elliot R. Wolfson, a leading scholar of Jewish mysticism and the phenomenology of religious experience, concentrates instead on Schneerson's apocalyptic sensibility and his promotion of a mystical consciousness that undermines all discrimination. For Schneerson, the ploy of secrecy is crucial to the dissemination of the messianic secret. To be enlightened messianically is to be delivered from all conceptual limitations, even the very notion of becoming emancipated from limitation. The ultimate liberation, or true and complete redemption, fuses the believer into an infinite essence beyond all duality, even the duality of being emancipated and not emancipated--an emancipation, in other words, that emancipates one from the bind of emancipation. At its deepest level, Schneerson's eschatological orientation discerned that a spiritual master, if he be true, must dispose of the mask of mastery. Situating Habad's thought within the evolution of kabbalistic mysticism, the history of Western philosophy, and Mahayana Buddhism, Wolfson articulates Schneerson's rich theology and profound philosophy, concentrating on the nature of apophatic embodiment, semiotic materiality, hypernomian transvaluation, nondifferentiated alterity, and atemporal temporality.

This book investigates variation in the classroom speech of 7-year-old children who are learning Standard Jamaican English as a second language variety in rural Jamaica. For sociolinguists and second language/dialect researchers interested in the acquisition and use of sociolinguistic variables, an important challenge is how to efficiently account for language learning mechanisms and use. To date, this book is the first to offer an interdisciplinary look into phonological and phonetic variation observed in primary school in Jamaica, that is from the perspective of classic variationist and quantitative sociolinguistics and a usage-based model. Both frameworks function as explanatory for the children’s learning of phono-stylistic variation, which they encounter in their immediate linguistic environment, i.e. most often through their teachers’ speech. This book is intended for sociolinguists interested in child language variation, linguists working on formal aspects of the languages of the Caribbean, applied linguists concerned with the teaching and learning of second language phonology, and any researchers interested in applying variationist and quantitative methods to classroom second language learning.

This fascinating interdisciplinary study reveals connections between architecture, cosmology, and mysticism. Samer Akkach demonstrates how space ordering in premodern Islamic architecture reflects the transcendental and the sublime. The book features many new translations, a number from unpublished sources, and several illustrations. Referencing a wide range of mystical texts, and with a special focus on the works of the great Sufi master Ibn Arabi, Akkach introduces a notion of spatial sensibility that is shaped by religious conceptions of time and space. Religious beliefs about the cosmos, geography, the human body, and constructed forms are all underpinned by a consistent spatial sensibility anchored in medieval geocentrism. Within this geometrically defined and ordered universe, nothing stands in isolation or ambiguity; everything is interrelated and carefully positioned in an intricate hierarchy. Through detailed mapping of this intricate order, the book shows the significance of this mode of seeing the world for those who lived in the premodern Islamic era and how cosmological ideas became manifest in the buildings and spaces of their everyday lives. This is a highly original work that provides important insights on Islamic aesthetics and culture, on the history of architecture, and on the relationship of art and religion, creativity and spirituality.

This book addresses key issues of Technology and Innovation(s) in Mathematics Education, drawing on heterogeneous ways of positioning about innovation in mathematical practice with technology. The book offers ideas and meanings of innovation as they emerge from the entanglement of the various researchers with the mathematical practice, the teacher training program, the student learning and engagement, or the research method that they are telling stories about. The multiple theoretical or empirical perspectives capture a rich landscape, in which the presence of digital technology entails the emergence of new practices, techniques, environments and devices, or new ways of making sense of technology in research, teaching and learning.

The unifying theme of this volume is the changing role of the countryside in national life, and the impact upon it of the social and economic forces unleashed by industrialisation and the growth of towns.