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The sixth Rebbe deduced from this principle that Israel ben Eliezer (1698–1760), the Ba‘al Shem Ṭov, “master of a good name,” generally abbreviated as the Beshṭ, should be considered the “Moses of Ḥasidism” and Shneur Zalman of Liadi, the “Moses of Ḥabad.”
Elliot R. Wolfson • Open Secret: Postmessianic Messianism and the Mystical Revision of Menaḥem Mendel Schneerson
One of the most fascinating chapters in the history of the State of Israel concerns the contribution of young Israeli scientists to the security of the newly established State. The term Cheil Mada (the Science Corps)—or HEMED, as it was known—remains largely unknown. Only a handful of members of today’s generation are aware that David Ben-Gurion
... See moreUriel Bachrach • The Power of Knowledge - HEMED
Some Of My Best Friends: A Journey Through Twenty-First Century Antisemitism (The Berlin International Center for the Study of Antisemitism (BICSA) / Studies ... zum Antisemitismus Book 4)
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It took faith to stay Jewish in the Hellenistic age,
Jonathan Sacks • Studies in Spirituality (Covenant & Conversation Book 9)
In the first instance, the dispersion of Moses in every generation (itpashṭuta de-moshe be-khol dara we-dara) signifies the capability of every Jew to expand his or her consciousness (da‘at) to the point of being assimilated within the divine and to draw down the infinite light into the world.42 However, the righteous sages, the “eyes of the
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