By Theodore Isaac Rubin

A groundbreaking paintings at the psychodynamics of bigotry and anti-Semitism.

As a baby, Ted Rubin couldn't comprehend why a few humans hated him and his relatives merely simply because they have been Jews. He quickly found that different teams have been hated and that bigotry was once a perilous ailment that destroys its hosts in addition to its victims.

As a psychiatrist, Dr. Rubin discovered that anti-Semitism and different deep-seated prejudices are non-organic illnesses of the brain: malignant emotional health problems that may be handled in basic terms by way of first figuring out the original psychodynamics concerned. Little has been written approximately this element of bigotry. Anti-Semitism is a daring exercise to make clear certainly one of humankind's so much damaging and contagious health problems, and provides desire and therapeutic for the future.

In Anti-Semitism, Rubin lays the foundation for anyone to effectively triumph over hatred, to appreciate the place it comes from and why, and to acknowledge that anti-Semitism devastates humans, cripples vanity, and is able to “engendering nice affliction, horror and murder.” someone who has wrestled with hatred or bigotry, both because the sufferer or the host, will locate readability and course in Dr. Rubin’s eloquent research.

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The sources of most of our studies have already folded themselves into the creases of Jewish history or invested effort in covering their tracks, which demand to be uncovered. In this case, Shar’abi and his heirs have been hiding in plain sight. Shar’abi’s followers have remained active and, in recent years, have grown as a group, yet they have not been given scholarly attention. There are many reasons for this. For one thing, Kabbalah scholars have come from a different stratum of Israeli society, separated from the practitioners in the field by social, ethnic, and religious barriers.

For the adhering thought is the source and blessing and endless flow and from this emanation and adhering of thought, the things would be increased and multiply, and from the joy they would be revealed to him, and thus was the extension of prophecy, when the prophet would concentrate and direct his heart and adhere his thought above. 48 For Azriel, thought is literally the instrument for ‘‘channeling’’ the Divine flow and its positive effects. 49 In this vein, Elliot Wolfson has identified the constant factor in the development of the kavvanot as the formation of sacred space in the mental realm.

Scholarly research has traced a single thread of the notion of 22 shalom shar’abi and the kabbalists of beit el kavvanah leading from early Kabbalah to the classical forms of the eighteenth century. The development of kavvanot accompanied the emergence of Kabbalah in Gerona, Provence, and the Rhineland. In each case, the preexistent format of the prayers was the instrument of the kabbalistic practice. ’’8 The German Pietists who flourished in the Rhineland roughly concurrently with Azriel’s activity in Spain are described as ‘‘interpreters of the listed [dorshei reshumot], weighing and counting the sum and number of the letters of prayer and blessings [Tur Orah Hayim 113],’’ namely that they interpreted the words of the prayer service according to its linear unfolding.

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