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The origins of contentment in Jewish culture reflect an even older thinking reflected in the Book of Proverbs which says: "A joyful heart makes a cheerful face; A sad heart makes a despondent mood. All the days of a poor person are wretched, but contentment is a feast without end."
Jewish culture is the culture of the Jewish people, [1] from its formation in ancient times until the current age. Judaism itself is not simply a faith-based religion, but an orthoprax and ethnoreligion , pertaining to deed, practice, and identity. [ 2 ]
In 2014, the Jewish Learning Institute, a Chabad organization offering classes in Jewish education for adults, launched a six-part course titled How Happiness Thinks. [ 46 ] [ 47 ] [ 48 ] The course was planned to be delivered in 350 cities worldwide, to over 75,000 students. [ 49 ]
Jewish religious doctrine encompasses a wide body of texts, practices, theological positions, and forms of organization. Among Judaism's core texts is the Torah , the first five books of the Hebrew Bible , a collection of ancient Hebrew scriptures.
Israel Moshe Ta-Shma (1936–2004) was a scholar of Talmud, broadly construed, who served as a professor at Hebrew University of Jerusalem.He was a leader in research on Jewish manuscripts and books, while publishing important histories of rabbinic culture in pre-modern Europe.
The Jewish Enlighteners pursued two parallel agendas: they exhorted the Jews to acculturate and harmonize with the modern state, and demanded that the Jews remain a distinct group with its own culture and identity. Theirs was a middle position between Jewish community and surrounding society, received mores and modernity.
Yiddishkeit, also spelled Yiddishkeyt (Yiddish: ייִדישקייט, romanized: Yidishkeyt, lit. 'Jewishness', i.e. "a Jewish way of life"), [a] [2] is a term that can refer broadly to Judaism or specifically to forms of Orthodox Judaism when used particularly by religious and Orthodox Ashkenazi.
The Haskalah, or Jewish Enlightenment, movement that arose in the late 18th century played a large role in rejecting Yiddish as a Jewish language.However, many maskilim, particularly in the Russian Empire, expanded the Yiddish press to use it as a tool to spread their enlightenment ideas, thereby building a platform for future Yiddishists.