This practice is present to an extent in all religious branches of Judaism, and is considered of paramount importance among religious Jews. Torah study has evolved over the generations, as lifestyles changed and also as new texts were written.
In rabbinic literature, a heavy emphasis is placed on Torah study[1] for Jewish males, with women being exempt.[2] This literature teaches an eagerness for such study and a thirst for knowledge that expands beyond the text of the Tanakh to the entire Oral Torah.[3] Some examples of traditional religious teachings:
In one sense, Torah study is greater than the honor of father and mother since it is one of the only commandments for which a person is allowed to move far away from his parents without their permission.[5]
Some Talmudic rabbis consider Torah study as being greater than the rescue of human life, but Jewish law does not codify this opinion[6] because saving a life overrides all other commandments except murder, incest, and idolatry.[7]
According to Rabbi Meir, when one studies Torah Lishma (Torah for its own sake - תורה לשמה [8]) the creation of the entire world is worthwhile for him alone, and he brings joy to God.[9]
As the child must satisfy its hunger day by day, so must the grown man busy himself with the Torah each hour.[10]
A single day devoted to the Torah outweighs 1,000 korbanot (sacrifices).[12]
The fable of the Fish and the Fox, in which the latter seeks to entice the former to dry land, declares that [the People of] Israel can live only in the Law as fish can live only in the ocean.[13]
Whoever learns Torah at night is granted grace during the day, and whoever neglects it will be fed burning coals in the World to Come.[14]
God weeps over one who might have occupied himself with Torah study but neglected to do so.[15]
The study must be unselfish: one should study the Torah with self-denial, even at the sacrifice of one's life; and in the very hour before death one should devote himself to this duty.[16]
According to R. Yehudah, God Himself studies the Torah for the first three hours of every day.[14]
According to Rabbi Meir, a gentile who studies the Torah (for the limited purpose of finding out about the Seven Laws of Noah) is as great as the High Priest.[19] An even stronger statement is found in the Mishnah where it discusses the social hierarchy of ancient Israel. The High Priest was close to the top of the social pyramid, and a man born from an illicit sexual relationship was near the bottom. However, 'the learnedbastard takes precedence over the ignorant High Priest.'[20]
Rabbi Tzvi Hirsch Chajes contended that the prohibition of teaching torah to Gentiles only applies to parts of the Oral Law, but not to the written Scriptures.[21]
Rabbi Samuel Eidels said the prohibition only included the "reasons and secrets" of the Torah, but not the basic texts or laws.[21]
Maimonides said that Christians, who believe in the divinity of Scriptures, would at best come to believe in the Jewish interpretation and at worse cause no harm, so the prohibition does not apply to them.[21]
Rabbi Yisrael Salanter advocated for the translation of the Talmud and its introduction into the university curriculum, in order to raise the reputation of Jewish study in the broader world.[21]
Origins
Rabbis engaged in Talmud study, early 20th century
...the practical commandments are but a prelude to the intelligibles, and since the intellect is not constituted by them, there is no advantage[22] in performing them
Torah study is counted among the 613 mitzvot (commandments), from the verse in Deuteronomy: "And you shall teach it to your children,"[23] upon which the Talmud comments that "Study is necessary in order to teach."
...the essence is to perform a Mitzvah at its correct time and with all of its detail and precision as an immutable decree and that purity of good thought should be attached to the performance then 'you will then go securely and both will be fulfilled in your hands. As the explicit Mishna[24] taught that all for whom their actions are greater than their wisdom, then even their wisdom will be preserved in holiness, purity, and inspirational fervor and the comparison that Chazal make about this cannot be trivialized, that all whose actions are greater than their wisdom are like a tree whose leaves are few and their roots are many, that all the winds in the world cannot move it from its place and 'the one who hears will internalize'
The importance of study is attested to in another Talmudic discussion regarding which is preferred: study or action? The answer there, a seeming compromise, is "study that leads to action."[25] Although the word "Torah" refers specifically to the Five Books of Moses, in Judaism the word also refers to the Tanakh (Hebrew Bible), the Talmud and other religious works, even including the study of Kabbalah, Hasidism, Mussar and much more.
Kabbalah of action
R. Menachem son of Yossi expounded the verse: For a Commandment is a "candle", but the Torah is "light"[26]... for this is your life and Torah study is equated with all the Mitzvot[27]
The Mitzvot is like a body because of their performances and these are done by "action" as the material elements with holy Kavanah to bring supernal life to all the world... (i.e. to give good and "Rachamim/Clement attributes" by Tikkun) But Torah study is always protection by God and this is a cause of the Brit of Matan Torah, as written: ≪Torah is in your heart... this is in your "words"!≫
As per Chazal: Until the Torah was given to Israel, it says that "and Moshe ascended to God," but after the Torah was given, God says: "and they shall make Me a Sanctuary and I will dwell in them." These words will suffice for a thinking person. And through them he will see and understand his path in holiness, 'and righteousness will grasp its way' to preserve his study of the Holy Torah all the days of his life 'to despise bad and choose good' for himself and for all the creations and all the worlds to provide pleasure for his Maker and Creator. May it be God's Will 'that He open up our hearts with His Torah and that He should place Love and Fear of Him in our hearts' and thereby complete His intention in creating His Universe 'that the Universe will be rectified with His Sovereignty'
—Chaim of Volozhin
The Torah is the Tree of Life to find true spiritual life, that is the Holy Spirit with the three Supernal Sefirot with Da'at and the others. The study of Torah can give life and this can build a Temple in the inner dimension of person: God will not take the holy sacrifices but words of Torah and of prayers because in Messianic era the sins will be not and the little sins will be atoned through true force of soul in the heart (Neshama and Ruach with Nephesh) and words of truth on pure and holy mouth.
The Talmud defines the objective of Torah study: "That the words of Torah shall be clear in your mouth so that if someone asks you something, you shall need not hesitate and then tell it to him, rather you shall tell it to him immediately."[28] In yeshivas (Talmudical schools), rabbinical schools and kollels (post-graduate Talmudical schools) the primary ways of studying Torah include study of:[citation needed]
Remez, the allegorical reading through text's hint or allusion
Derash, the metaphorical reading through a (rabbinic sermon's) comparison/illustration (midrash)
Sod, the hidden meaning reading through text's secret or mystery (Kabbalah).
The initial letters of the words Peshat, Remez, Derash, Sod, forming together the Hebrew word PaRDeS (also meaning "orchard"), became the designation for the four-way method of studying Torah, in which the mystical sense given in the Kabbalah was the highest point. The distinction is similar to the medieval Christian classification into literal, typological, tropological (moral) and anagogical senses of scripture (see Allegory in the Middle Ages): it is not certain whether this fourfold division first appeared in a Jewish or a Christian context.
In Haredi Judaism and much of Orthodox Judaism, Torah study is a way of life for males. In these communities, men forgo other occupations and study Torah full-time. Women do not study Torah, but instead gain merit for facilitating the Torah study of the men. A 2017 survey of Modern Orthodox Jews found support for women studying Torah."[29]
In addition to full-time Torah study, Jews around the world often attend Torah classes in a contemporary academic framework. The Rohr Jewish Learning Institute offers classes on Parenting, Marriage, Medical Ethics, and Business Ethics.[30][31][32][33][34][35][36][37][38]
Methods
The Brisker method
The Brisker method consists of a methodical search for precise definitions of each concept involved in the discussion. Once the mechanism by which a law works is rigidly and correctly defined, it can become clear that one aspect of the definition applies in one situation but not another. Therefore, the final halacha will differ in the two situations, even if they superficially appear to be very similar.
Often an entire series of disagreements among the Rishonim (Talmudic commentaries from roughly the period 1000–1500) may stem back to a subtle difference in how these Rishonim understand a line from the Talmud. The Brisker method can provide a precise formulation of how each Rishon understood the topic, and thus account for their differences in opinion. This approach is most productive when a whole series of debates between two Rishonim can be shown to revolve around a single chakira, or difference in the understanding of a Talmudic concept.
The Brisker method is not a total break from the past. Rabbis before Brisk sometimes made "conceptual" distinctions, and Brisker rabbis can still resolve issues without recourse to the terminology they invented. The difference is one of focus and degree. Non-Brisk analysis tends to formulate "conceptual" definitions only when necessary, while for Briskers, these definitions are the first and most common tool to be used when approaching a Talmudic issue.
One example of the emphasis on the value of precise definition can be found in a quote attributed to Chaim Soloveitchik: "One approach which answers three different problems is better than three different approaches to individually solve the three problems" (a corollary of Occam's razor).
The Luzzatto method
Moshe Chaim Luzzatto was the only one to set down the sages' thought process in an organized, systematic, and complete program that can be taught and reproduced. This method makes Gemara (Talmud) learning accessible to everyone by exploring key logical concepts of Talmudic analysis. It is claimed that based on precision and clarity of thinking, one's inherent intellectual powers are studied, cultivated and nurtured. Conscious awareness of one's thinking and thoughts is the key to understanding Torah.
The Zilberman method
The Zilberman Method, pioneered in the mid-20th century by Yitzhak Shlomo Zilberman, draws upon traditional teaching methods as outlined by Chazal and championed by the Judah Loew ben Bezalel and Vilna Gaon. The Mishnah and the Talmud set forth halakhic guidelines for teaching Torah to children. These guidelines include the ages at which texts should be studied ("Five years old is the age to begin studying Scripture; ten for Mishnah; thirteen for the obligation of the commandments; fifteen for the study of Talmud...")[39] the times of study (including Shabbat for children; Hachazan roeh heichan tinokot korin – the chazzan observes [on Shabbat] where [in the text] the children are reading)[40] and the manner of teaching (safi lei k'tura –stuffing the children like oxen;[41]ligmar inish v'hadar lisbor –read the text and then explain it.[42])
The Zilberman method has children focus exclusively on Tanakh and Mishnah in their younger years, ensuring that they know large portions of both areas by heart before they begin learning Gemara. Indeed, graduates of such schools tend to have impressive fluency in these areas. Two key elements in Zilberman's methodology, however, must be singled out: chazarah (review) and student participation.
In the Zilberman-styled school, a new text of Chumash is introduced in the following manner (obviously adjustments are made for each grade level). On Monday and Tuesday, the teacher chants the text with the tropp (ta'amei ha'mikra) and the students immediately imitate him. This is repeated several times until the students are able to read the text independently. Then the teacher introduces the translation/explanation of the text and invites students to participate in the process. New words typically need to be translated only once; subsequently, students are encouraged to call out the translation on their own. All translations are strictly literal. If the translation does not automatically yield a comprehensible meaning, the students are invited to try to find one. The class spends the rest of the week reviewing the material. Each pasuk is reviewed with the tropp at least twenty-four times.[43]
The Seder ha-Mishmarah, used by some Mizrahi Jews, in which each weekly Torah portion is studied together with sections from Neviim and Ketuvim and the Mishnah so that all these works are read in full in the course of the year: this too has been published in book form under the title Ḥoq le-Ya'akob. In some countries it was customary for groups to gather in the synagogue each Shabbat afternoon and read out the mishmarah passages for the following Shabbat.
The Daf Yomi program, founded in 1923 by Meir Shapiro: one page of the Talmud is studied each day, on a rota to ensure that Jews round the world are studying the same passage at the same time (approximately 7.5 year cycle).
The Amud Yomi, similar to Daf Yomi, but only one side of a page per day (approximately 14 years)
Yerushalmi Yomi– daily study of the Jerusalem Talmud (according to the pagination of the Vilna edition, this is a 4⅓-year cycle;[45] starting with the most recent cycle, there is an alternate cycle following the Oz Vehadar edition, which is roughly a 7.5 year cycle.[46])
Halacha Yomit daily study of the Shulchan Aruch (4 year cycle); Breslov hasidim have a similar practice to daily review the Shulchan Aruch in addition to Likutei Moharan and Likutei Halachos[47]
Tanya - daily study (1 year cycle) as part of the Chitas cycle as for Rashi above
A d'var Torah (Hebrew: דבר תורה, "word of Torah"; plural: divrei Torah), also known as a drasha or drash in Ashkenazic communities, is a talk on topics generally relating to a parashah (section) of the Torah – typically the weekly Torah portion. A typical d'var Torah imparts a life lesson, backed up by passages from texts such as the Talmud, Midrash, or more recent works.
In respect to its place in synagogues, rabbis will often give their d'var Torah after the Torah reading. Divrei Torah can range in length, depending on the rabbi and the depth of the talk. In most congregations, it will not last much longer than fifteen minutes, but in the case of rebbes or special occasions, a d'var Torah can last all afternoon.
In other settings, "D'var Torah" is used interchangeably with "vort" (Yiddish for "word (of Torah)"), and may then refer to any Torah idea delivered informally, although typically linked to the weekly Parasha. This will be on various occasions, [49][50][51] and not necessarily by a Rabbi: for example, by the host at their Shabbat table, by the leader before "Benching" (grace after meals), or by a guest at sheva brachot, or at any Seudat mitzvah.
Torah study by various Jewish movements
The recommended way to study the Torah is by reading the original text written in Hebrew. This allows the reader to understand language-specific information. For example, the Hebrew word for earth is 'adama' and the name of the first man is 'Adam' meaning 'of the earth'. Jewish denominations vary in the importance placed on the usage of the original Hebrew text. Most denominations strongly recommend it, but also allow studying the Torah in other languages, and using Rashi and other commentary to learn language-specific information.
Like Orthodox Jews, other Jewish denominations may use any or all of the traditional areas and modes of Torah study. They study the Parsha, the Talmud, ethical works, and more. They may study simply the peshat of the text, or they may also study, to a limited extent, the remez, derash, and sod, which is found in Etz Hayyim: A Torah Commentary (Rabbinical Assembly), used in many Conservative congregations. It is common in Torah study among Jews involved in Jewish Renewal. Some level of PaRDeS study can even be found in forms of Judaism that otherwise are strictly rationalist, such as Reconstructionist Judaism. However, non-Orthodox Jews generally spend less time in detailed study of the classical Torah commentators, and spend more time studying modern Torah commentaries that draw on and include the classical commentators, but which are written from more modern perspectives. Furthermore, works of rabbinic literature (such as the Talmud) typically receive less attention than the Tanakh.
Before the Enlightenment, virtually all Jews believed that the Torah was dictated to Moses by God.[52][bettersourceneeded] Since many parts of the Torah, specifically the laws and commandments, are written in unspecific terms, they also believed that Moses received an interpretation of the Torah that was transmitted through the generations in oral form till it was finally put in writing in the Mishnah and later, in greater detail, the Talmud.[53] After the Enlightenment, many Jews began to participate in wider European society, where they engaged in study related to critical methods of textual analysis, including both lower and higher criticism, the modern historical method, hermeneutics, and fields relevant to Bible study such as Near Eastern archaeology and linguistics. In time the documentary hypothesis emerged from these studies. The documentary hypothesis holds that the Torah was not written by Moses, but was simply written by different people who lived during different periods of Israelite history. Some Jews adapted the findings of these disciplines. Consequently, biblical study primarily focused on the intentions of these people, and the circumstances in which they lived. This type of study depends on evidence external to the text, especially archaeological evidence and comparative literature.
Today, Reform, Conservative, and Reconstructionist rabbis draw on the lessons of modern critical Bible scholarship as well as the traditional forms of Biblical exegesis. Orthodox Jews reject critical Bible scholarship and the documentary hypothesis, holding to the opinion that it is contradicted by the Torah[54] and the Talmud,[55] which state that Moses wrote the Torah, as well as by the Mishnah,[52] which asserts the divine origin of the Torah as one of the essential Jewish principles of faith.
Humanistic Jews value the Torah as a historical, political, and sociological text written by their ancestors. They do not believe 'that every word of the Torah is true, or even morally correct, just because the Torah is old.' The Torah is both disagreed with and questioned. Humanistic Jews believe that the entire Jewish experience, and not only the Torah, should be studied as a source for Jewish behavior and ethical values.[56]
Non-religious Torah study
According to Ruth Calderon, there are currently almost one hundred non-halakhic Torah study centers in Israel. While influenced by methods used in the yeshiva and in the university, non–religious Torah study includes the use of new tools that are not part of the accepted hermeneutic tradition of the exegetic literature. These include feminist and post-modernist criticism, historic, sociological and psychological analyses, and literary analysis.[57] Among these institutions is the Alma Centre for Hebrew Studies in Tel Aviv.[58]
Multi-year programs also exist: Hasidic and Haredi boys from abroad often spend many years studying in the Land of Israel. Bnei Akiva offers a number of options to spend a year of study in Israel, as part of their Hachshara programs.
Halakha, also transliterated as halacha, halakhah, and halocho, is the collective body of Jewish religious laws that are derived from the Written and Oral Torah. Halakha is based on biblical commandments (mitzvot), subsequent Talmudic and rabbinic laws, and the customs and traditions which were compiled in the many books such as the Shulchan Aruch. Halakha is often translated as "Jewish law", although a more literal translation might be "the way to behave" or "the way of walking". The word is derived from the root which means "to behave". Halakha not only guides religious practices and beliefs; it also guides numerous aspects of day-to-day life.
The Mishnah or the Mishna is the first written collection of the Jewish oral traditions that are known as the Oral Torah. It is also the first work of rabbinic literature, with the oldest surviving material dating to the 6th to 7th centuries BCE.
Shabbat or the Sabbath, also called Shabbos by Ashkenazim, is Judaism's day of rest on the seventh day of the week—i.e., Saturday. On this day, religious Jews remember the biblical stories describing the creation of the heaven and earth in six days and the redemption from slavery and the Exodus from Egypt, and look forward to a future Messianic Age. Since the Jewish religious calendar counts days from sunset to sunset, Shabbat begins in the evening of what on the civil calendar is Friday.
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.
A yeshiva is a traditional Jewish educational institution focused on the study of Rabbinic literature, primarily the Talmud and halacha, while Torah and Jewish philosophy are studied in parallel. The studying is usually done through daily shiurim as well as in study pairs called chavrusas. Chavrusa-style learning is one of the unique features of the yeshiva.
Tefillin, or phylacteries, are a set of small black leather boxes with leather straps containing scrolls of parchment inscribed with verses from the Torah. Tefillin are worn by adult Jews during weekday and Sunday morning prayers. In Orthodox and traditional communities, they are worn solely by men, while some Reform and Conservative (Masorti) communities allow them to be worn by either sex. In Jewish law (halacha), women are exempt from most time-dependent positive commandments, which include tefillin, and unlike other time-dependent positive commandments, most halachic authorities prohibit from fulfilling this commandment.
The Mishnah Berurah is a work of halakha by Rabbi Yisrael Meir Kagan. It is a commentary on Orach Chayim, the first section of the Shulchan Aruch which deals with laws of prayer, synagogue, Shabbat and holidays, summarizing the opinions of the Acharonim on that work.
In its primary meaning, the Hebrew word mitzvah refers to a commandment from God to be performed as a religious duty. Jewish law in large part consists of discussion of these commandments. According to religious tradition, there are 613 such commandments.
According to Rabbinic Judaism, the Oral Torah or Oral Law are statutes and legal interpretations that were not recorded in the Five Books of Moses, the Written Torah, and which are regarded by Orthodox Jews as prescriptive and given at the same time. This holistic Jewish code of conduct encompasses a wide swathe of rituals, worship practices, God–man and interpersonal relationships, from dietary laws to Sabbath and festival observance to marital relations, agricultural practices, and civil claims and damages.
Tzitzit are specially knotted ritual fringes, or tassels, worn in antiquity by Israelites and today by observant Jews and Samaritans. Tzitzit are usually attached to the four corners of the tallit gadol, usually referred to simply as a tallit or tallis; and tallit katan. Through synecdoche, a tallit katan may be referred to as tzitzit.
Rav is the Hebrew generic term for a person who teaches Torah or is a Jewish spiritual guide or a rabbi. For example, Pirkei Avot states (1:6) that:
(..) Joshua ben Perachiah says, "Set up a teacher [RaB] for yourself. And get yourself a friend [HaBeR]. And give everybody the benefit of the doubt."
Shabbat is the first tractate of Seder Moed of the Mishnah and of the Talmud. The tractate deals with the laws and practices regarding observing the Jewish Sabbath. The tractate focuses primarily on the categories and types of activities prohibited on the Sabbath according to interpretations of many verses in the Torah, notably Exodus 20:9–10 and Deut. 5:13–14.
Masekhet Megillah is a tractate in Seder Moed of the Babylonian and Jerusalem Talmuds. It deals with laws and stories relating to Purim, a Jewish holiday originating from the Book of Esther. Megillah continues to dictate how Purim is celebrated in Jewish communities worldwide to this day.
The Zilberman Method is a system of teaching the Torah to young students, pioneered by Jerusalem rabbi Yitzchak Shlomo Zilberman, that emphasizes rote learning of the text, while leaving the more advanced study of Talmud to older students. Schools employing the method are colloquially referred to as Zilberman Schools.
Shiur is a lecture on any Torah topic – such as Gemara, Mishnah, Halakha, Tanakh (Bible) – usually in a yeshiva, although commonly in other settings.
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.
Forbidden relationships in Judaism are intimate relationships which are forbidden by prohibitions in the Torah or rabbinical injunctions.
The following outline is provided as an overview of and topical guide to Judaism:
Jewish law and custom prescribe ritual hand washing in a number of situations. This practice is generally known by the Hebrew term נטילת ידיים, which literally means taking up of the hands.
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.
↑ A Jew is usually performing Mitzvot because this is Avodah of actions and this can give performance with intellect about doing this. This would be without prove to perform Mitzvot to have intellect by them because the Jewish religion is always inspiring by God
↑ "For a commandment is a candle, and the Torah is light... - נֵ֣ר מִ֖צְוָה וְת֣וֹרָה א֑וֹר" (Book of Proverbs 6:23)
↑ God has attributes, so He has Essence and the modality to give expressions to the effect because He is "The First Cause": there are causes that determine all effects and God is the Master of all; the study of Torah can be "Pardes" only by truth of this vision because cause and effect became the general and the particular of exegesis of Talmud, that is "form and matter" or "archetype and form":
Since the truth is witness to itself, and is in agreement from all sides, it appears that the author of the Sefer Yetzirah (Book of Creation) would agree with this. He said, "as a flame is connected to a live coal." This attests to an unbreakable unity. This is the truth about His essence, for as the essence of a substance cannot be conceived apart from its existence, nor its existence apart from its essence, so, too, the existence of an attribute cannot be conceived apart from that which it describes, nor that which it describes apart from the attribute. This includes the absolute good which contains all the species of perfections. This is what we wished to establish
God is "the simplest" because He is One, but He has power, knowledge, will and eternity and perfect in all attributes, God is perfect for good to have Mercy and Justice... Hasdai Crescas concludes by stating that the superiority of the knowledge of truth consists in that of God but his essence is not knowable except by himself.
↑ Jack Wertheimer (June 16, 2014). "Why the Lubavitch Movement Thrives in the Absence of a Living Rebbe". JA Mag in Jewish World. Orthodox Union. Retrieved September 30, 2014. Among the latter is the Jewish Learning Institute, the largest educational program for Jewish adults in the world (with the possible exception of the Daf Yomi enterprise), which currently enrolls over 66,000 teens and adults at some 850 sites around the world, each following a prescribed course of study according to a set timetable.
↑ "Chabad hosts Jewish perspectives on staying positive". New Jersey Hills Media Group, Bernardsville, NJ. Hanover Eagle. October 30, 2014. Retrieved November 3, 2014. "How Happiness Thinks" was created by the Rohr Jewish Learning Institute- an internationally acclaimed adult education program running on over 350 cities worldwide, which boast over 75,000 students. This particular course builds on the latest observations and discoveries in the field of positive psychology. "How Happiness Thinks" offers participants the chance to earn up to 15 continuing education credits from the American Psychological Association (APA), American Council for Continuing Medical Education (ACCME) and the National Board of Certified Counselors (NBCC).
↑ Tribune staff report (October 30, 2014). "Happiness focus of JLI presentation". Tahoe Daily Tribune. Retrieved November 3, 2014. JLI, the adult education branch of Chabad Lubavitch, offers programs in more than 350 U.S. cities and in numerous foreign locations, including Australia, Argentina, Belgium, Brazil, Canada, Colombia, Denmark, Finland, Germany, Israel, the Netherlands, Russia, South Africa, Sweden, the United Kingdom, and Venezuela. More than 260,000 students have attended JLI classes since the organization was founded in 1998.
↑ Sheskin and Dashefsky (2014). "National Jewish Organizations". American Jewish Year Book. Vol.113 (Volume 113ed.). Springer International Publishing. pp.447–597. doi:10.1007/978-3-319-01658-0_10. ISBN978-3-319-01657-3. S2CID154745222. ... Is currently the largest provider of adult Jewish learning. JLI's mission is to inspire Jewish learning worldwide and to transform Jewish life and the greater community through Torah study. Its goal is to create a global network of informed students connected by bonds of shared Jewish experience. JLI's holistic approach to Jewish study considers the impact of Jewish values on personal and interpersonal growth. (The authors of the book are Professor Ira Sheskin of Department of Geography and Regional Studies, The Jewish Demography Project, The Sue and Leonard Miller Center for Contemporary Judaic Studies, University of Miami, and Professor Arnold Dashefsky, Department of Sociology, The Center for Judaic Studies and Contemporary Jewish Life, University of Connecticut.)
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