| Part of a series on |
| Judaism |
|---|
   |
| Part of a series on |
| Jewish philosophy |
|---|
 |
Anger in Judaism is treated as a negative trait to be avoided whenever possible. The subject of anger is treated in a range of Jewish sources, from the Hebrew Bible and Talmud to the rabbinical law, Kabbalah, Hasidism, and contemporary Jewish sources.
In the Book of Genesis, the patriarch Jacob condemned the anger that had arisen in his sons Simeon and Levi: "Cursed be their anger, for it was fierce; and their wrath, for it was cruel." [1]
Some Bible commentators point to God's punishment of Moses, not allowing him to enter the Land of Israel, as being due to Moses's anger at the Jewish people. [2] This anger caused Moses to forget the word of God, curse the Israelites, and ultimately bring death on himself.[ citation needed ]
Restraining oneself from anger is seen as noble and desirable, as Ethics of the Fathers states:
"Ben Zoma said: Who is strong? He who subdues his evil inclination, as it is stated, 'He who is slow to anger is better than a strong man, and he who masters his passions is better than one who conquers a city' (Proverbs 16:32)." [3]
Elsewhere, "Rabbi Eliezer says... Do not be easy to anger." [4]
The Talmud also emphasizes the negative effect anger has on a person.
Anger will cause a sage to lose his wisdom, a person who is destined for greatness to forfeit it.
— The Talmud. [5]
The Talmud links anger to conceit, stating “One who is angry does not even consider the presence of Hashem important." [6]
One who becomes angry is as though that person had worshipped idols.
In its section dealing with ethical traits a person should adopt, Rabbi Shlomo Ganzfried in his Kitzur Shulchan Aruch states: "Anger is also a very evil trait and it should be avoided at all costs. You should train yourself not to become angry even if you have a good reason to be angry." [9]
Rabbi Chaim Vital taught in the name of his master, Rabbi Yitzchak Luria, the Arizal, that anger may be dispelled by immersing in a ritual bath ( mikvah ) twice a week, on Tuesdays and Fridays. While immersing, one should meditate on the idea that the numerical value ( gematria ) of the Hebrew word "mikvah" (Hebrew : מקוה) (ritual bath) is the same as the Hebrew word for anger ("ka'as, Hebrew : כעס). [10] [11]
The Rabbi Yisroel Baal Shem Tov, founder of Hasidism, taught that anger may be dispelled by the emphasis on love for God and joy in performing the commandments. [12] : 1:326
Rabbi Shneur Zalman of Liadi interprets the parallel between anger and idol worship stems from the feelings of the one who has become angry typically coincides with a disregard of Divine Providence – whatever had caused the anger was ultimately ordained from God – through coming to anger one thereby denies the hand of God in one's life. [13]
As with anything else, the way to correct [the traits of anger and pride] is step by step. The first step is to wait. Don’t express your anger or pride verbally. In this way, those emotions will not gain momentum, as can be seen in practice.
— The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson. [14]
Rabbi Harold Kushner finds no grounds for anger toward God because “our misfortunes are none of His doing.” [15] In contrast to Kushner’s reading of the Bible, David Blumenthal finds an “abusing God” whose “sometimes evil” actions evoke vigorous protest, but without severing the protester’s relationship with God. [16]
In a teaching attributed to Rabbi Abraham Isaac Kook, when anger is a mode of life or when expressed in an unjustified manner, is prohibited by Judaism. But if a person is wronged, he or she is allowed to express their natural feelings, including anger. [17]
Rabbinic literature, in its broadest sense, is the entire spectrum of works authored by rabbis throughout Jewish history. The term typically refers to literature from the Talmudic era, as opposed to medieval and modern rabbinic writings. It aligns with the Hebrew term Sifrut Chazal, which translates to “literature [of our] sages” and generally pertains only to the sages (Chazal) from the Talmudic period. This more specific sense of "Rabbinic literature"—referring to the Talmud, Midrashim, and related writings, but hardly ever to later texts—is how the term is generally intended when used in contemporary academic writing. The terms mefareshim and parshanim almost always refer to later, post-Talmudic writers of rabbinic glosses on Biblical and Talmudic texts.
According to Jewish tradition, the Torah contains 613 commandments. This
A Rebbe or Admor is the spiritual leader in the Hasidic movement, and the personalities of its dynasties. The titles of Rebbe and Admor, which used to be a general honor title even before the beginning of the movement, became, over time, almost exclusively identified with its Tzadikim.
Shneur Zalman of Liadi, commonly known as the Alter Rebbe or Baal Hatanya, was a rabbi as well as the founder and first Rebbe of Chabad, a branch of Hasidic Judaism. He wrote many works, and is best known for Shulchan Aruch HaRav, Tanya, and his Siddur Torah Or compiled according to the Nusach Ari.
Dov Ber ben Avraham of Mezeritch, also known as the Maggid of Mezeritch or Mezeritcher Maggid, was a disciple of Rabbi Israel ben Eliezer, the founder of Hasidic Judaism, and was chosen as his successor to lead the early movement. Dov Ber is regarded as the first systematic exponent of the mystical philosophy underlying the teachings of the Baal Shem Tov, and through his teaching and leadership, the main architect of the movement. He established his base in Mezhirichi, which moved the centre of Hasidism from Medzhybizh, where he focused his attention on raising a close circle of disciples to spread the movement. After his death the third generation of leadership took their different interpretations and disseminated across appointed regions of Eastern Europe, rapidly spreading Hasidism beyond Ukraine, to Poland, Galicia and Russia.
The Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1796. Its formal title is Likkutei Amarim, but is more commonly known by its first Hebrew word tanya, which means "it has been taught", where he refers to a baraita section in "Niddah", at the end of chapter 3, 30b. Tanya is composed of five sections that define Hasidic mystical psychology and theology as a handbook for daily spiritual life in Jewish observance.
Jewish meditation includes practices of settling the mind, introspection, visualization, emotional insight, contemplation of divine names, or concentration on philosophical, ethical or mystical ideas. Meditation may accompany unstructured, personal Jewish prayer, may be part of structured Jewish services, or may be separate from prayer practices. Jewish mystics have viewed meditation as leading to devekut. Hebrew terms for meditation include hitbodedut or hitbonenut/hisbonenus ("contemplation").
Hasidic philosophy or Hasidism, alternatively transliterated as Hasidut or Chassidus, consists of the teachings of the Hasidic movement, which are the teachings of the Hasidic rebbes, often in the form of commentary on the Torah and Kabbalah. Hasidism deals with a range of spiritual concepts such as God, the soul, and the Torah, dealing with esoteric matters but often making them understandable, applicable and finding practical expressions.
Vayoel Moshe is a Hebrew book written in 1961 by Rabbi Joel Teitelbaum, founder of the Satmar Hasidic movement. In it, Teitelbaum argues that Zionism is incompatible with Judaism.
Tinok shenishba is a term that refers to a Jew who sins as a result of having been raised without sufficient knowledge and understanding of Judaism. The term originates from a theoretical discussion in the Talmud regarding a Jew who was kidnapped by Gentiles as an infant and therefore sinned inadvertently for lack of halakhic knowledge. In contemporary Orthodox Judaism, its status is widely applied to unaffiliated Jews or Jews educated in modern Jewish denominations.
Sifrei Kodesh, commonly referred to as sefarim, or in its singular form, sefer, are books of Jewish religious literature and are viewed by religious Jews as sacred. These are generally works of Torah literature, i.e. Tanakh and all works that expound on it, including the Mishnah, Midrash, Talmud, and all works of Musar, Hasidism, Kabbalah, or machshavah. Historically, sifrei kodesh were generally written in Hebrew with some in Judeo-Aramaic or Arabic, although in recent years, thousands of titles in other languages, most notably English, were published. An alternative spelling for 'sefarim' is seforim.
Various numbers play a significant role in Jewish texts or practice. Some such numbers were used as mnemonics to help remember concepts, while other numbers were considered to have intrinsic significance or allusive meaning.
Divine providence is discussed throughout rabbinic literature, by the classical Jewish philosophers, and by the tradition of Jewish mysticism.
The following outline is provided as an overview of and topical guide to Judaism:
Chabad philosophy comprises the teachings of the leaders of Chabad-Lubavitch, a Hasidic movement. Chabad Hasidic philosophy focuses on religious concepts such as God, the soul, and the meaning of the Jewish commandments.
A Baal Shem was a historical Jewish practitioner of Practical Kabbalah and supposed miracle worker. Employing various methods, Baalei Shem are claimed to heal, enact miracles, perform exorcisms, treat various health issues, curb epidemics, protect people from disaster due to fire, robbery or the evil eye, foresee the future, decipher dreams, and bless those who sought his powers.
Happiness in Judaism and Jewish thought is considered an important value, especially in the context of the service of God. A number of Jewish teachings stress the importance of joy, and demonstrate methods of attaining happiness.
The Kitzur Shulchan Aruch is a work of halacha written by Rabbi Shlomo Ganzfried which summarizes the Shulchan Aruch, mainly the sections "Orach Chayim" and "Yoreh De'ah", and deals with daily laws, prayers, Shabbat and holiday laws, etc. The work was written in simple Hebrew which made it easy for the layperson to understand and contributed to its popularity.
