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Rabbi and Salanter
* Zundel Salant, rabbi and primary teacher of Rabbi Yisrael Salanter
In the 19th century, Rabbi Israel Salanter initiated the Mussar movement in non-Hasidic Lithuanian Jewry, which sought to encourage yeshiva students and the wider community to spend regular times devoted to the study of Jewish ethical works.
It was founded by Rabbi Yisrael Salanter, and directed by Rabbi Isaac Blaser.
The movement's founding is attributed to Rabbi Yisrael Lipkin Salanter ( 1810 – 1883 ), although the roots of the movements drew on ideas previously expressed in classical Musar literature.
Yisrael Lipkin Salanter, a promising young rabbi with exceptional knowledge of Jewish law living in Salantai, Lithuania, was initially inspired to dedicate his life to the cause of spreading Musar by his teacher Rabbi Yosef Zundel Salant ( 1786 – 1866 ).
Rabbi Salanter set an example for the Lithuanian Jewish community during the cholera epidemic of 1848, making sure that necessary relief work on Shabbat for Jews was done by Jews ( despite the ordinary prohibition against doing work on Shabbat ), and ordering Jews whose lives were in danger to eat rather than fast on the fast day of Yom Kippur.
A third leading disciple of Salanter, Rabbi Naftali Amsterdam, became the chief rabbi of Helsinki.
* Rabbi Israel Salanter and the Musar Movement, Immanuel Etkes
* Rabbi Israel Salanter: Religious-Ethical Thinker, Menahem G. Glenn ( 1953, 2005 )
* The Orthodox Union on Rabbi Yisrael Salanter
25 Shevat-( 1883 )-Death of Rabbi Israel of Salanter
Business ethics received special emphasis in the teaching of Rabbi Yisrael Lipkin Salanter ( 19th century ), founder of the Musar movement in Eastern Europe.
Mesillat Yesharim is probably Luzzato's most influential work, forming part of the curriculum of virtually every yeshiva since being introduced by the Mussar Movement of Rabbi Yisrael Salanter.
The followers of Musar established the Knesses Yisrael yeshivah, named after Rabbi Yisroel Salanter, while its opponents founded the Knesset Beit Yitzchak yeshivah, named after Rabbi Spektor.
This town is known for two famed rabbis: Rabbi Yisrael Lipkin Salanter and his teacher Rabbi Zundel Salant, who spent most of his life in Salantai.
Rabbi Yisroel Lipkin, better known as " Yisroel Salanter " or " Israel Salanter " ( November 3, 1810, Zhagory – February 2, 1883, Königsberg ), was the father of the Musar movement in Orthodox Judaism and a famed Rosh yeshiva and Talmudist.
The epithet Salanter was added to his name since most of his schooling took place in Salant ( now the Lithuanian town of Salantai ), where he came under the influence of Rabbi Yosef Zundel of Salant.
Despite the prohibition against doing work on Shabbat ( the Jewish Sabbath ) Rabbi Salanter set an example for the Lithuanian Jewish community during the cholera epidemic of 1848.
He made certain that any necessary relief work on Shabbat for Jews was done by Jews ; some wanted such work to be done on Shabbat by non-Jews, but Rabbi Salanter held that both Jewish ethics and law mandated that the laws of the Torah must be put aside in order to save lives.
During Yom Kippur ( the Day of Atonement ) Rabbi Salanter ordered that Jews that year must not abide by the traditional fast, but instead must eat in order to maintain their health ; again for emergency health reasons.
Rabbi Salanter is recognized as the father of the Musar movement developed in 19th century Orthodox Eastern Europe, particularly among the Lithuanian Jews.

Rabbi and writes
In it, Gans writes of an audience between the Maharal and Rudolph II: " Our lord the emperor … Rudolph … sent for and called upon our master Rabbi Low ben Bezalel and received him with a welcome and merry expression, and spoke to him face to face, as one would to a friend.
But Rabbi Benjamin Hecht writes that one Orthodox rabbi views homosexuality as a deliberate rebellion against God.
Rabbi Nissim Gaon in his Hakdamah Le ' mafteach Hatalmud writes that many of these laws were so well known that it was unnecessary for Rabbi Judah to discuss them.
" Rabbi Marc D. Angel writes that " There has been a general reluctance in Jewish tradition to speculate on the metaphysical aspects of creation ," and that " the general Jewish attitude throughout the ages has been that God created the world ex nihilo and further notes:
Rabbi Adin Steinsaltz writes that " If the Bible is the cornerstone of Judaism, then the Talmud is the central pillar ... No other work has had a comparable influence on the theory and practice of Jewish life, shaping influence on the theory and practice of Jewish life " and states:
Rabbi Norman Lamm writes:
Rabbi Gedaliah of Semitizi, who went to Jerusalem in 1699, writes that scrolls of the Law were brought to the Wall on occasions of public distress and calamity.
* Satmar leader and Holocaust survivor Rabbi Joel Teitelbaum writes:
; 1013 – 1073: Rabbi Yitchaki Alfassi ( from Morocco, later Spain ) writes the Rif, an important work of Jewish law.
; 1040 – 1105: Rabbi Shlomo Yitzhaki ( Rashi ) writes important commentaries on almost the entire Tanakh ( Hebrew Bible ) and Talmud.
; 1270 – 1343: Rabbi Jacob ben Asher of Spain writes the Arba ' ah Turim ( Four Rows of Jewish Law ).
; 1525 – 1572: Rabbi Moshe Isserles ( The Rema ) of Kraków writes an extensive gloss to the Shulkhan Arukh called the Mappah, extending its application to Ashkenazi Jewry.
He writes that one of Schneerson's editors, David Olidort, " told how most of Rabbi Schneerson ’ s aides and editors adored him and saw him as virtually infallible, despite their numerous corrections of his failing scholarship.
Rabbi Eliezer Berkovits writes that " Judaism is Judaism because it rejects Christianity, and Christianity is Christianity because it rejects Judaism.
Rabbi Marcia Prager writes:
Rabbi Moshe Schreiber writes that it is an acronym for his father's name Mattityahu Kohen Ben Yochanan.
Rabbi Allen Lew in his book, This is Real and You are Completely Unprepared, writes, " The thoughts that carry our attention away prayer or meditation are never insignificant thoughts and they never arise at random.
Orthodox Rabbi Yosef Edelstein writes:
Orthodox Rabbi Aryeh Kaplan writes:
Solomon Schechter writes " however great the literary value of a code may be, it does not invest it with infallibility, nor does it exempt it from the student or the Rabbi who makes use of it from the duty of examining each paragraph on its own merits, and subjecting it to the same rules of interpretation that were always applied to Tradition ".
The son ( and successor as Chief Rabbi ) of Nathan Marcus Adler, the 1911 Encyclopædia Britannica writes that he " raised the position Chief Rabbi to one of much dignity and importance.
The Jewish Encyclopedia writes that the mention of the " Holy of Holies " in this passage is not an anachronism, as Grätz thinks, for while it is true that Eliezer and Joshua were present as the geonim par excellence at Elisha's circumcision — which must, therefore, have occurred after the death of Johanan ben Zakkai ( 80 )— it is also true that the " Holy of Holies " is likewise mentioned in connection with Rabbi Akiva ( Makkot, end ); indeed, the use of this expression is due to the fact that the Rabbis held holiness to be inherent in the place, not in the building ( Yevamot 6b ).

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