Subsequently, the Maid appears to have lost much of her influence in Ludomir and may have suffered a crisis of confidence.
Around , she immigrated to Eretz Israel, where she reestablished herself as a holy woman, first in the Old City of Jerusalem and then in Meah She'arim. After her death, her grave on the Mount of Olives became a site of devotion.
While the original tombstone was apparently destroyed under Jordanian rule, in a new tombstone was erected on her possible gravesite and people began to pray at the location. Horodesky and the Maid of Ludmir Tradition," in: A. Rapoport-Albert and S.
Zipperstein eds. Cite this article Pick a style below, and copy the text for your bibliography. September 24, Retrieved September 24, from Encyclopedia.
Then, copy and paste the text into your bibliography or works cited list. Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia. The Maid of Ludomir was exceptional among the cluster of women reputed to have exercised charismatic authority within the h asidic world of their day.
Unlike most of them, she was not related by family ties—as mother, daughter, sister or widow— to any of the illustrious male Z addikim. She could not, therefore, draw on the associative authority which some Jewish women were able to derive from their connection to distinguished male relatives; her powers were entirely her own.
It serves precisely to reinforce, rather than undermine, the gender boundaries she attempted to cross. The phenomenon of a spiritually empowered holy virgin, so familiar to the wider Christian environment of h asidism, was alien to the Jewish tradition, which had always prized, albeit within limits, the practice of sexual abstinence by some men, while greeting with suspicion and ascribing no value to the adoption of celibacy by women. The anomaly of the celibate female Rebbe was therefore perceived as an aberration of nature and a social deviation which the h asidic leadership was quick to suppress.
Only in the twentieth century, under the impact of modern feminism and the egalitarian elements of Zionist ideology, could the Maid of Ludomir tradition present itself as an inspirational model for national revival and proof of the alleged eradication of gender boundaries in h asidism. Deutsch, Nathaniel.
Berkeley: ; Horodezky, Shmuel Abba. Eveiskaya Starina : —, and H asidism and the H asidim 4 vols. Hebrew second edition, Tel Aviv: , vol. Horodezky and the Maid of Ludomir Tradition.
London: , with additional bibliographical references in note 2, and an expanded version in Z addik and Devotees: Historical and Sociological Aspects of H asidism Hebrew , edited by David Assaf. Jerusalem: ; Winkler, Gershon.
New York: Rapoport-Albert, Ada. Jewish Women's Archive. Your name.
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