feminism

Dale Partridge

@dalepartridge

Wokeness is institutionalized feminism.

Liberalism is politicized feminism.

Transgenderism is sexualized feminism.

Abortion is medicalized feminism.

Mass immigration is nationalized feminism.

Rebellious women are at the root of almost every modern evil. 

https://x.com/i/status/2051469357184897179

Strashelye (Hasidic dynasty)

Strashelye was a branch of the Chabad school of Hasidic Judaism, named after the town Strashelye (Starasel'lye) in the Mohilev Province of present-day Belarus, where its leader lived. Like all Hasidism it is based on the teachings and customs of Chasidut as taught by the Baal Shem Tov, in turn based on the Kabbalistic works of Rabbi Isaac Luria (also known as the Arizal).

The first Rebbe

The first Rebbe of Strashelye was Rabbi Aharon HaLevi Horowitz, a student of Rabbi Shneur Zalman of Liadi (1745–1812), the founder of the Chabad Chassidic school of thought.^[1]

Rabbi Aaron and the second Rebbe of Chabad-Lubavitch

While both Strashelye and Lubavitch considered Rabbi Shneur Zalman to have been the first rebbe of their respective schools, the former considered Rabbi Aharon HaLevi Horowitz to be his successor. The latter consider Rabbi Dovber Schneuri (the oldest son of Rabbi Schneur Zalman) the second rebbe. In as much as that is the case, the Strashelye branch of Chabad Chassidus began in 1812, when Rabbi Shneur Zalman died.

Disagreement over prayer

While both were good friends, Rabbi Dovber and Rabbi Aharon disagreed about the emphasis on, and correct method of, emotional expression in Chassidic prayer. According to Rabbi Dovber,^[2] the greatest service a Jew can perform in worship is to totally nullify himself before The Creator. Therefore, maintained Rabbi Dovber, a person's meditation can appear to be cold and emotionless on the exterior, where the prayer causes the person praying to feel oneself one with The Creator. To that end, Rabbi Dovber prayed with great D'veikus (cleaving), rather than with Hispaylus (excitement), where the one praying gets excited over the Creator but remains, in his own feeling and understanding, a separate entity and existence. Rabbi Dovber prayed while perfectly still, hardly moving. His outward countenance remained completely unaffected. This mode of davening was something personal to him, as he was able to conceal his emotions, rather than something he recommended for everyone. When the Rebbe DovBer noticed that his chassidim (followers) thought that they should be devoid of any emotional appearance, he wrote a public letter stating that this is wrong. His disagreement with Rabbi Aharon was rather that he felt that there must be an understanding of Godliness and a cleaving, in other words that one's emotional feeling be a lasting one, not one that would evaporate after a short time.

Rabbi Aharon disagreed, maintaining that it is acceptable and even commendable for a Chassid to become outwardly excited during prayer. Rabbi Shneur Zalman himself was known to pound his fist so hard on the wall while praying that he sometimes literally bled from his hand. Rabbi Aharon displayed similar excitement and intensity during prayer. Moreover, he encouraged others to similarly express themselves openly during prayer.

Disagreement over education

Furthermore, the two disagreed about the extent to which the deepest elements of Chassidic wisdom should be taught openly. Rabbi Dovber, in his magnum opus Sha'ar HaYichud (The Gate of Unity), explains the entire spiritual superstructure of creation. Rabbi Aharon, on the other hand, argued that it was dangerous to discuss certain aspects of creation because it could lead a person to inadvertently view God anthropomorphically. Therefore, it is merely enough for a person to know that God is so great that His Existence precludes the existence of any created beings, but that created beings exist, nonetheless. This very paradox is a testimony to the greatness of God. While Rabbi Aharon's teachings involve some of the deepest aspects of Kabbalistic wisdom, they nonetheless entreat the reader to use the deep intellectual wisdom of Kabbala in order to inspire simple love and fear for God. This was the foundation of Rabbi Dovber's doctrine as well, and in fact a cornerstone in Rabbi Shneur Zalman's own Tanya. The difference lay primarily in the outer (Chitzonius) emotional conduct Rabbi Aharon expected of his followers, and the intense manifestation of self-effacement Rabbi Dovber expected of his.

Succession

At some point before Rabbi Shneur Zalman's passing, Rabbi Dovber and Rabbi Aharon had a disagreement. It is not known what the disagreement was about. What is known is that Rabbi Aharon left Liadi (where both he, Rabbi Shneur Zalman and Rabbi Dovber lived), and settled in his home town of Strashelye. After Rabbi Shneur Zalman died, Rabbi Dovber moved to the city of Lubavitch. Seeking to become the leader of the Chabad school, Rabbi Dovber became the Rebbe of the Lubavitch school of Chabad Chassidus. Rabbi Aharon, similarly seeking to be the leader of the Chabad school, became the Rebbe of the Strashelye school of Chabad Chassidus. The two competing schools held strongly to the ideological distinctions between their leaders.

Works

Rabbi Aharon's two books were based on Rabbi Shneur Zalman's magnum opus, Tanya. Rabbi Aharon's first book, Sha'arei HaYichud ve'Ha'emuna (The Gates of Unity and Faith), is based on the section of Tanya of a similar name. In it, Rabbi Aharon argues that the corresponding part of Tanya was incomplete, and that it is therefore necessary to learn his book in order to understand it fully. Sha'arei HaYichud v'HaEmuna focuses on the creation of the universe, and the universe's relationship with God. It develops the concept of pele (wonder), which refers to the paradox caused by God's and the universe's simultaneous existence. It then argues that one will never "understand" God, because God is incomparable with created existence. Therefore, the closest thing man can come to "grasping" God is to meditate on the pele, and to constantly desire to understand God further. The book further elaborates on the relationship between the universe, God, and the Ten Sefiros.

The second of his books is called Sha'arei HaAvoda (The Gates of Divine Service). It is based on the first book of Tanya, which outlines the specific divine service of the Beinoni (the "Average Man"; see the article on Tanya). It was in this book, and in Avodas HaLevi, that Rabbi Aharon systematized his approach to divine service: Rabbi Aharon emphasized the importance of heartfelt emotions as a tool of connecting with the Divine. He argued that, contrary to Rabbi Dovber Schneuri's position, cold and intellectual contemplation cannot lead to true self-nullification. Only by openly and emotionally desiring to cleave to God can one attain something approaching nullification before the Infinite (the highest goal of Chabad Chassidism). Rabbi Dovber, by contrast, called that approach a glorification of the self.

Rabbi Aharon's students compiled many of the oral discourses that Rabbi Aharon gave, and some of the discourses that he either wrote himself or transcribed from discourses given by Rabbi Shneur Zalman. That compilation is called Avodas HaLevi.

While his books are not commonly studied within Chabad circles today, they are widely respected for their scholarly insights and broad scope. Furthermore, the Toldos Avraham Yitzchak Rebbe instructed his Chassidim to study Rabbi Aharon's books. The discourses constitute explanations of passages in the Torah, or concepts in Torah thought, in the light of his Chassidic outlook.

The second Rebbe

After Rabbi Aharon died, his son, Rabbi Haim Raphael HaLevi ben Aaron of Staroselye (d. 1842), became rebbe in his place.^[3][4] However, the dynasty did not last into the next generation. Most chassidim of the Strashelye returned to Chabad-Lubavitch in the third generation, accepting Menachem Mendel Schneersohn as their rebbe.

child support

 

china

 

more masculism

 Only men can feel sadness for the decline of their civilization. 99% of women are incapable of experiencing such feeling. To them there's no sense of attachment, mostly because they have no comprehension of what building a civilization entails, nor do they care.

Lucius - The Prophet Of Decay

@BaneThe76451

Forty years of feminism produced a generation of women who are medicated, childless, and angry, and somehow this is also men’s fault.

Dr. Simon

@goddek

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12h

most dangerous professions

 

StrongManGuide writes

 My father said this line when he met my wife:

"Stop chasing butterflies when you don’t have a garden." After the divorce, I lost: A wife 2 kids $100,000 50% of the property It took me way too long to understand what he said to me. This is what that line really means:

1. Attraction cannot save a life with no foundation A lot of men chase beauty before they build stability. They want the woman first, then hope love will somehow fix the gaps in their discipline, money, mindset, and direction. That almost always creates pressure later. The relationship starts carrying weight it was never built to carry. Instead of adding to your life, it starts exposing everything weak inside it. That was the first meaning of the line. Butterflies look beautiful, but they do not stay where there is no real place to land.

2. A garden is the life you build before love arrives Most men hear that line and think it only means money. It means much more than that. A garden is your order, your habits, your peace, your values, your emotional control, and your ability to lead your own life. Without those things, a woman enters chaos, not safety. The house may look fine from outside, but inside there is no structure strong enough to protect what comes next. That is why the line stayed heavy. He was not warning against love. He was warning against inviting someone into a life that still had no roots.

3. Beauty makes weak men rush A beautiful woman can make a man skip the questions he should have asked. He stops looking at character, patterns, peace, and long term fit because his mind is drunk on what his eyes like. That is how many men build their future on excitement instead of clarity. What feels magical in the beginning becomes expensive later when real life starts asking serious questions. The line was teaching patience. Do not run after what dazzles you if you have not yet built the wisdom to choose properly.

4. A man without inner peace chooses from hunger This is where many bad decisions begin. A lonely man confuses relief with love. A broken man confuses attention with loyalty. A restless man confuses chemistry with destiny. That is dangerous because hunger makes everything look like the answer. The wrong woman can feel perfect when your own life feels empty enough. A garden changes that. When a man has peace, purpose, and self respect, he no longer chooses from desperation. He chooses from clarity.

5. Relationships expose what a man failed to fix alone Marriage has a way of revealing every weak corner in a man. Money problems get louder. Emotional immaturity becomes expensive. Lack of discipline starts affecting more than one life. That is why the cost after divorce felt so brutal. The wife was gone. The children were affected. The money disappeared. The property split. But the deeper loss was realizing the cracks had existed long before the ending. The line meant this too. If your life is not strong by itself, a relationship will not hide that weakness for long.

6. A garden attracts better than chasing ever will Most men think they need to hunt harder, text better, impress more, and chase longer. That mindset keeps them focused on catching instead of becoming. But the strongest men do something different. They build a life that naturally becomes attractive. Discipline. Health. Calmness. Direction. Stability. Standards. These things pull the right people in without constant performance. That is what he saw before I did. Butterflies come to gardens. They do not stay in empty fields just because the field wants them.

7. Loss becomes a teacher when pride finally breaks For a long time the pain looked like bad luck. A failed marriage. Lost money. Lost time. Lost access to the life I thought I had built. Later the truth became clearer. The loss was also a lesson pride had delayed. I wanted love before I built the man who could protect it. I wanted the reward before I earned the structure required to hold it. That is why the line kept coming back. Pain finally explained what wisdom had already tried to say in one sentence.

8. Build the man first, then choose the woman This is the real meaning at the center of everything. Build your garden first. Build your character, your income, your habits, your peace, your standards, and your ability to stay steady under pressure. Then choose carefully. Not from need. Not from loneliness. Not from lust. From strength. From clarity. From a life that already knows where it is going. That is what my father meant. Stop chasing butterflies when you do not have a garden. Because if you do not build the place first, even the most beautiful thing you catch can end up flying away with pieces of your life.