Anti-Semitism: A Disease of the Mind by Theodore Isaac Rubin

By Theodore Isaac Rubin

A groundbreaking paintings at the psychodynamics of bigotry and anti-Semitism.

As a baby, Ted Rubin couldn't comprehend why a few humans hated him and his relatives basically simply because they have been Jews. He quickly stumbled on that different teams have been hated and that bigotry was once a perilous disorder that destroys its hosts in addition to its victims.

As a psychiatrist, Dr. Rubin realized that anti-Semitism and different deep-seated prejudices are non-organic ailments of the brain: malignant emotional health problems that may be taken care of merely by way of first realizing the original psychodynamics concerned. Little has been written approximately this element of bigotry. Anti-Semitism is a daring exercise to make clear one in all humankind's so much harmful and contagious health problems, and gives wish and therapeutic for the future.

In Anti-Semitism, Rubin lays the basis for someone to effectively triumph over hatred, to appreciate the place it comes from and why, and to acknowledge that anti-Semitism devastates humans, cripples vainness, and is able to “engendering nice ache, horror and murder.” someone who has wrestled with hatred or bigotry, both because the sufferer or the host, will locate readability and path in Dr. Rubin’s eloquent research.

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Yossi’s father was born in Boro Park to American-born, nominally Orthodox parents typical of their generation. Descended from Hasidim in Europe, their own parents had come to the United States seeking a better life and had raised their children to be a part of the American mainstream. Both of Yossi’s grandparents had attended public high schools (his grandmother’s best friend was a Catholic girl) and, though they studied Jewish subjects after school, both also ultimately went on to college. The two met at a wedding and courted openly for six months, visiting restaurants and attending plays and Changi ng Trai ns 5 movies together.

Rather, the laws of tznius teach that a woman should not seek publicity for her accomplishments or good deeds. She should not speak on immodest topics, or disparagingly about others. And she should not draw attention to herself by laughing too loudly, appearing to enjoy herself too much, or flaunting her God-given beauty, which she should preserve for her husband’s eyes alone to see, within the sanctity of their marriage. Indeed, Hasidic ideology places a heavy burden on women to thwart male sexual temptation.

Of course, it would have been useless for Yossi to try to explain to people like his father why he no longer wanted to wear the garb, especially because, among the Hasidim, there seemed to be no distinction between the religion and the culture. Wearing certain clothes, for example, was regarded more as a religious commandment handed down from God—like Sabbath observance and the kosher laws—than a socially constructed and historically bound custom. Indeed, many people in the community probably would have had fewer problems with Yossi’s lack of belief than with his decision to remove his beard and stop wearing the clothes; after all, Orthodox Judaism has always placed more emphasis on ritual performance than on belief (“orthoprax,” he had once heard it called).

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