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Ysoscher katz wife sexual dysfunction

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Rabbi Ysoscher Katz has been quite active on Facebook with short hundred word glimpses into his ideas. Here is a guest post by Rabbi Katz turning these epigramic statements on current events into an actual article. For his earlier activity on this blog, see here and here. When you get to the end, reread the first page to see how the end positions flow directly from his "Ysoscher katz wife sexual dysfunction" at the beginning. I was raised in the chassidic community of Satmar.

I should make it clear from the outset: I am modern but not Orthodox. Do not get me wrong, I am observant and my practice is orthodox but that is not who I am.

In other words, I am orthodox-my practice is halakhic and my belief orthodox-but Orthodoxy is not me. It is not an integral part of my identity. My orthodoxy is merely a means towards a religious end. Keeping halakha and accepting orthodox faith-claims provides me with the infrastructure which allows my soul to strive and pursue perfection.

Orthodoxy enables me to be who I really am: As I mentioned, my identity is comprised of two parts, Modern and Chassidish. I inherited these identity markers from my parents, the modernity from my mother and the chassidut from my father.

Here, I mean real Chassidic, and not Neo-Chassidic. How my chassidic, homemaking and sheitel-wearing mom made me modern is a conversation for another time. At the moment I wish to focus on my dad. My father is the most non-chassidish Chassid. Chassidut is what he does, not what he learns.

From his perspective, Torah is for learning, chassidut for practicing. His aversion is Ysoscher katz wife sexual dysfunction limited to the study of academic mysticism. He also stays away from traditional kabbalistic or chassidic texts. Not only would he not read them, he also would not touch them.

On Sanctity and Sexuality- Rabbi...

He is so intimidated by their sacredness; he fears that his touch would contaminate them. Yet, despite never having formally studied chassidic texts, he still is the quintessential chasid. Chassidut is his essence, part of his religious DNA, but it is a chassidut that is behavioral, not intellectual. Chassidut is how he lives his life. It is the prism through which he encounters the world and the ethos by which he lives by. He adores his wife, loves his children, cherishes his community and reveres and respects his neighbors and fellow human beings, Jew and non-Jew alike.

While this practice is not special, many people love their family and surroundings, its flavor is unique. It is Chassidic love, deriving its passion from the Chassidic teachings he has absorbed throughout his Ysoscher katz wife sexual dysfunction. These teachings have filled his being with a deep religiosity, which, in turn, infuses his actions and emotions with a deep and robust spirituality.

His love of humanity is, therefore, a love that is sensualized by its spiritualized valance. Chassidut allows him to infuse the annual cycle with a sensuous spirituality. Hungarian Chassidut was predominantly behavioral.

This is, of course, a generalization; the nuances are far more complex but outside the parameters of this presentation. Combined these add up to a significant number of additional days of awe and periods of celebration. Qualitatively, chassidic holidays are different as well. Although many things distinguish a chassidic chag, there is one distinction that is particularly noticeable to the keen observer: Shabbat in Satmar is an incredibly meaningful day, bookended by powerful contradictory modes.

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