Sentences Generator
And
Your saved sentences

No sentences have been saved yet

"nonobservant" Definitions
  1. not observant

42 Sentences With "nonobservant"

How to use nonobservant in a sentence? Find typical usage patterns (collocations)/phrases/context for "nonobservant" and check conjugation/comparative form for "nonobservant". Mastering all the usages of "nonobservant" from sentence examples published by news publications.

But the largest group of French Muslims, according to the report, was nonobservant.
The nonobservant or those still sitting in Lent awaiting the arrival of the Easter miracle can turn to other recipes.
Mr. Pasternak arranged and conducted the music for the first vinyl recording of Modzitzer songs, whose melodies are prized by even nonobservant Jews.
But Israel today, while leaving a few areas like marriage under rabbinical jurisdiction, is a secular state and home to mostly nonobservant Jews.
But she also defines herself as nonobservant and wants to date any boy she chooses rather than let her parents (Rajesh Bose and Pooya Mohseni) decide for her.
Fiona Kenny, a nonobservant copywriter living in rural County Kildare, said she had to send her twins to the local Catholic school because the nearest Educate Together was 20 miles away.
"They are the hidden part of the community," he said, adding that the congregation welcomes interfaith couples and people of all sexual orientations, as well as nonobservant Jews unaffiliated with a temple.
Simone (Dorothea Myer-Bennett) is a nonobservant Jew who will do anything to get her 4-year-old daughter, Milly, a free place in the local Church of England school — even if it means feigning Anglicanism.
The crowd, which filled the large sanctuary to standing room, was racially diverse, made up of those stooped with age and crying infants, Jewish people — Orthodox, Conservative, Reform and nonobservant — and non-Jews, Pittsburgh natives and those who had flown in from elsewhere.
82 (76). Israeli social scientists measure levels of religiosity/secularity among Jews in terms of practice, not faith, and use the category of "totally nonobservant" to identify the completely secular. In the 2009 Guttman Center survey, the most comprehensive on the matter, 46% of all respondents reported they were hiloni. About 16% of the entire sample, virtually all of them hiloni, stated they were "totally nonobservant".
In 2018, the figure was 43.2%. Though hiloni literally means "secular", many scholars noted it is problematic in translation. Professor Yoav Peled preferred to render it as "nonobservant."Yaacov Yadgar, Israel's Jewish Identity Crisis: State and Politics in the Middle East.
Newman's cousins, Thomas, Maria, David and Joey, are also composers for motion pictures. He graduated from University High School in Los Angeles. He studied music at the University of California, Los Angeles, but dropped out one semester shy of a B.A. Newman's parents were nonobservant Jews. Newman is an atheist.
Madeline Kahn in Hofstra University's 1964 yearbook. Kahn was born in Boston, the daughter of Bernard B. Wolfson, a garment manufacturer, and his wife Freda (née Goldberg). She was raised in a nonobservant Jewish family. Her parents divorced when Kahn was two, and she moved with her mother to New York City.
Owing to the prevalence of practices like selective dietary purity or fixing a doorpost amulet, and their amalgamation into Israeli ordinary lifestyle without an overt religious connotation, many of the "totally nonobservant" actually perform not a few of these. In the 1999 Guttman survey, while 21% stated they are "totally nonobservant", only 7% did not practice any of the ten common ritual behaviours studied.Charles S. Liebman, Elihu Katz, Jewishness of Israelis, The Responses to the Guttman Report. SUNY Press, 2012. pp. 66, 130-131. Concerning the existence of a deity, the results of four major polls, conducted between 2009 and 2019, imply that some 20% of Jewish Israelis do not believe in God: 11% "sometimes think God exists" and 9% are convinced atheists.
What surfaced in the following struggle was not the theological differences between the 70 or so Hungarian rabbis who tended more or less toward the Positive-Historical approach (out of some 350 in total)Silber, Invention, pp. 33–34. and their Orthodox opponents, but those between the nonobservant, assimilated laity and the religiously committed.
232-234; Yaacov Yadgar, Sovereign Jews: Israel, Zionism, and Judaism. State University of New York Press, 2017. pp. 189. Researcher Yoav Peled preferred to render Hiloni – 60% of whom believe in God, according to polls, and 25% affirm that He literally revealed the Law at Sinai – as "nonobservant".Yoav and Hurit Peled, The Religionization of Israeli Society.
Friesen was raised on a farm west of Winnipeg; her parents were nonobservant Mennonites. Her father had her work on the farm, and she learned how to drive a tractor when she was six. Her mother was active in local politics. She graduated from Red River College and worked as a waitress when she was young.
Routledge, 2018. pp. 14-15. Emphasizing the superiority of practice to faith in Judaism, Israeli social scientists measure one's level of secularity in terms of the rigour of observance, not beliefs. The Guttman Center, running the most thorough survey of Jewish- Israeli religious attitudes, employs the category of "totally nonobservant" to identify the completely secular. In 2009, 16% of respondents identified as such.
Arthur (Art) Green grew up in Newark, New Jersey in a nonobservant Jewish home and attended Camp Ramah. He describes his father as a "militant atheist," but his mother, from a traditional family, felt obligated to give her son a Jewish education.Tirosh- Samuelson, p. 191–2 He was sent to a liberal Hebrew School in the congregation of Rabbi Joachim Prinz.
This ideology, "equating those who made modifications in tradition and custom with transgressors of the fundamentals of faith", also called for complete separation from the nonobservant, and its acceptance heralded the secession to come.Katzburg, p. 286. While Hildesheimer and his call for rapprochement with modernity were dominant in the previous decade, by the late 1860s it was evident the radicals managed to sway the silent majority toward their views.Silber, Emergence, p. 25.
Young Samson Raphael Hirsch, the ideologue of Orthodox secession in Germany. During the 1840s in Germany, as traditionalists became a clear minority, some Orthodox rabbis, like Salomo Eger of Posen, urged to adopt Moses Sofer's position and anathemize the principally nonobservant. Eating, worshipping or marrying with them were to be banned. Rabbi Jacob Ettlinger, whose journal Treue Zionswächter was the first regular Orthodox newspaper (signifying the coalescence of a distinct Orthodox millieu), refused to heed their call.
Even Rabbi Solomon Klein of Colmar, the leader of Alsatian conservatives who partook in the castigation of Zecharias Frankel, had the instrument in his community.Salmon, Ravitzky, Ferziger. New Perspectives, pp. 389–390. In England, Rabbi Nathan Marcus Adler's shared a very similar approach: It was vehemently conservative in principal and combated ideological reformers, yet served a nonobservant public – as Todd Endelman noted, While respectful of tradition, most English-born Jews were not orthodox in terms of personal practice.
One third of the total worldwide Jewish population were killed during the Holocaust. The Eastern European Jewish population was particularly hard hit, being reduced by ninety percent. While a disproportionate number of Jewish religious scholars were killed, more than eighty percent of the world's total, the perpetrators of the Holocaust did not merely target religious Jews. A large percentage of the Jews killed both in Eastern and Western Europe were either nonobservant or had not received even an elementary level of Jewish education.
Katz, pp. 53–55. Michael Meyer wrote that even in the 1860s, "the burning 'reform' issues in Hungary" were aesthetic changes such as the location of the Bimah and of the wedding canopy, which have long since ceased to arouse dissent in Germany and were accepted there by most of the Orthodox.Meyer, p. 194. The Neolog rabbinate resisted any change in the laws pertaining to marriage, dietary regulations, the Sabbath and other fundamentals of religion, though they were more tolerant to the nonobservant.
Communities which refused to join either side, labeled "Status Quo", were subject to intense Orthodox condemnation. Yet the Orthodox tolerated countless nonobservant Jews as long as they affiliated with the national committee: Adam Ferziger stressed that membership and loyalty to one of the respective organizations, rather than beliefs and ritual behavior, emerged as the definitive manifestation of Jewish identity. The Hungarian schism was the most radical internal separation among the Jews of Europe. Hildesheimer left back to Germany soon after, disillusioned though not as pessimistic as Hirsch.
A Chabad House is a form of Jewish community center, primarily serving both educational and observance purposes.The New York Times, December 16, 2005. Often, until the community can support its own center, the Chabad House is located in the shaliach's home, with the living room being used as the "synagogue". Effort is made to provide an atmosphere in which the nonobservant will not feel intimidated by any perceived contrast between their lack of knowledge of Jewish practice and the advanced knowledge of some of the people they meet there.
In 1986, the Israeli embassy in Kathmandu organized a Passover celebration as a service to the 7,000 Israelis who visit Nepal annually. The celebration was taken over in 1999 by the Chabad (/ħabad/) movement, a Hassidic Jewish movement that specializes in outreach to nonobservant Jews. Prior to 1986, there was no organized practice of Judaism in Nepal, and there is no native Jewish community. The Nepalese Chabad center has achieved some degree of notability, primarily for the Passover celebration, reputed to be the largest such celebration in the world, with 1500 participants.
Ze'ev Eleff, American Orthodoxy's Lukewarm. Embrace of the Hirschian Legacy, 1850–1939. Tradition 45:3, 2012. pp. 38–40. Indeed, a broad non-Reform, relatively traditional camp slowly coalesced as the minority within American Jewry; while strict in relation to their progressive opponents, they served a nonobservant public and instituted thorough synagogue reforms – omission of piyyutim from the liturgy, English-language sermons and secular education for the clergy were the norm in most,Ze'ev Eleff, Modern Orthodox Judaism: A Documentary History. University of Nebraska Press, 2016. pp. xxxiv–xxxv.
John Morris, Capa's editor at Life magazine in London during the Normandy landings and at Magnum Photos at the time of his death, felt that a Quaker funeral would be a fitting tribute to Capa, a nonobservant Jew who had immigrated from Hungary. Morris' reasoning was that, even though Capa had not been a Quaker, he sought to promote peace through his depictions of the horrors of war. As a member of the Purchase Quarterly Meeting, which oversaw Amawalk, he arranged for a Quaker service there. At the service, Capa's brother Cornell said Kaddish.
In the very same year, Hildesheimer set out for Hungary. Confounded by rapid urbanization and acculturation – which gave rise to what was known as "Neology", a nonobservant laity served by rabbis who mostly favoured the Positive-Historical approach – the elderly local rabbis at first welcomed Hildesheimer. He opened a modern school in Eisenstadt, which combined secular and religious studies, and traditionalists such as Moshe Schick and Yehudah Aszód sent their sons there. Samuel Benjamin Sofer, the heir of late Hatam Sofer, considered appointing Hildesheimer as his assistant-rabbi in Pressburg and instituting secular studies in the city's great yeshiva.
Born to nonobservant Jewish parents in Weimar Germany, he fled the Nazi regime as a child with his parents in 1937, settling in New York City where he attended Townsend Harris High School. Halpern was an undergraduate at UCLA when WWII began. He joined the Army, serving as a battalion scout in the 28th Infantry Division, surviving winter on the side of a tank during the Battle of the Bulge. After Germany surrendered, Halpern served in Counterintelligence helping trace former Nazis in Germany, including in his hometown of Mittweida; he also served as an instructor in the Counterintelligence Corps.
Kevin McCarthy was born in Seattle, Washington, the son of Roy Winfield McCarthy and Martha Therese (née Preston). McCarthy's father was descended from a wealthy Irish American family based in Minnesota. His mother was born in Washington state to a Protestant father and a nonobservant Jewish mother; McCarthy's mother converted to Catholicism before her marriage. He was the brother of author Mary McCarthy, and a distant cousin of U.S. senator and presidential candidate Eugene McCarthy of Minnesota. His parents both died in the 1918 flu pandemic, and the four children went to live with relatives in Minneapolis.
Adler was born into a nonobservant Jewish family. In his early twenties, he discovered St. Thomas Aquinas, and in particular the Summa Theologica.. Many years later, he wrote that its "intellectual austerity, integrity, precision and brilliance ... put the study of theology highest among all of my philosophical interests".. An enthusiastic Thomist, he was a frequent contributor to Catholic philosophical and educational journals, as well as a frequent speaker at Catholic institutions, so much so that some assumed he was a convert to Catholicism. But that was reserved for later. In 1940, James T. Farrell called Adler "the leading American fellow-traveller of the Roman Catholic Church".
He was modern in another, more significant aspect; his contract banned him from cursing, punishing or denying charity funds from transgressors. He lacked any jurisdiction in civil affairs from the start. Ismar Schorsch noted that twenty years after the retirement of his predecessor Raphael Cohen, whose authority was undermined by complaints to the government on the part of nonobservant members, Bernays symbolized the transformation of the rabbinate. From an institution entrusted with judging, collecting taxes and enforcing Halakha upon all Jews, their concerns were transferred solely to the religious sphere, created when new realities engendered a secular, neutral one, unregulated by religious law, something which was foreign to traditional Jewish society.
A Chabad house is a form of Jewish community center, primarily serving both educational and observance purposes. Often, until the community can support its own center, the Chabad house is located in the shaliach's home, with the living room being used as the "synagogue". Effort is made to provide an atmosphere in which the nonobservant will not feel intimidated by any perceived contrast between their lack of knowledge of Jewish practice and the advanced knowledge of some of the people they meet there. The term "Chabad House" originated with the creation of the first such outreach center on the campus of UCLA by Rabbi Shlomo Cunin.
The 40,000 members of Reform congregations became a small minority overnight. The newcomers arrived from backward regions, where modern education was scarce and civil equality nonexistent, retaining a strong sense of Jewish ethnicity. Even the ideological secularists among them, all the more so the common masses which merely turned lax or nonobservant, had a very traditional understanding of worship and religious conduct. The leading intellectuals of Eastern European Jewish nationalism castigated western Jews in general, and Reform Judaism in particular, not on theological grounds which they as laicists wholly rejected, but for what they claimed to be assimilationist tendencies and the undermining of peoplehood.
The start of Prager's career overlapped with a growing tendency among American Jews, who had been staunchly liberal, to move toward the center and some to the right, driven in part by the influx of Jews from the Soviet Union. In 1975, Prager and Telushkin published an introduction to Judaism intended for nonobservant Jews: The Nine Questions People Ask About Judaism, which became a bestseller. Among the questions addressed in the text were: how does Judaism differ from Christianity, and can one doubt the existence of God and still be a good Jew, and how do you account for unethical but religious Jews? Prager supported Jimmy Carter in the 1976 US presidential election.
Ettlinger, and German neo-Orthodoxy in his steps, chose to regard the modern secularized Jew as a transgressor and not as a schismatic. He adopted Maimonides' interpretation of the Talmudic concept tinok shenishba (captured infant), a Jew by birth who was not raised as such and therefore could be absolved for not practicing the Law, and greatly expanded it to serve the Orthodox need to tolerate the nonobservant majority (many of their own congregants were far removed from strict practice). For example, he allowed to drink wine poured by Sabbath desecrators, and to ignore other halakhic sanctions. Yet German neo-Orthodoxy could not legitimize nonobservance, and adopted a complex hierarchical approach, softer than traditional sanctions but no less intent on differentiating between sinners and righteous.
Another proposal, to ratify them only with a two-thirds majority in the RA, was rejected. New statues require a simple majority, 13 supporters among the 25 members of the CJLS. In the 1950s and 1960s, such drastic measures—as Rabbi Arnold M. Goodman cited in a 1996 writ allowing members of the priestly caste to marry divorcees, "Later authorities were reluctant to assume such unilateral authority... fear that invoking this principle would create the proverbial slippery slope, thereby weakening the entire halakhic structure... thus imposed severe limitations on the conditions and situations where it would be appropriate"—were carefully drafted as temporal, emergency ordinances (Horaat Sha'ah), grounded on the need the avoid a total rift of many nonobservant Jews. Later on, these ordinances became accepted and permanent on the practical level.
As many ritual behaviours, like setting a doorpost amulet, are part of Jewish-Israeli lifestyle and lack an overt religious connotation, the "totally nonobservant" often perform some. In the 1999 Guttman survey, only a third of them did not practice any of the ten common rituals studied.Charles S. Liebman, Elihu Katz, Jewishness of Israelis, The Responses to the Guttman Report. SUNY Press, 2012. pp. 66, 130-131. At the other end, Yaacov Yadgar and Charles Liebman estimated in 2009 that about 25% of the hilonim are highly observant, on par with the more religious subgroups. In matters of faith, four surveys between 2009 and 2019 imply that on average, 60% of the hiloni respondents believe in God, 20% are convinced atheists, and 20% do not believe but "sometimes think God exists".Shmuel Rosner, מי שמאמין: המספרים שמאחורי האמונה בחברה הישראלית. Ma'ariv, 2 November 2019.
The attitude toward Jewish nationalism, particularly Zionism, and its nonobservant if not staunchly secularist leaders and partisans, was the key question facing the traditionalists of Eastern Europe. Closely intertwined were issues of modernization in general: As noted by Joseph Salmon, the future religious Zionists (organized in the Mizrahi since 1902) were not only supportive of the national agenda per se, but deeply motivated by criticism of the prevalent Jewish society, a positive reaction to modernity and a willingness to tolerate nonobservance while affirming traditional faith and practice. Their proto- Haredi opponents sharply rejected all of the former positions and espoused staunch conservatism, which idealized existing norms. Any illusion that differences could be blanded and a united observant pro-Zionist front would be formed, were dashed between 1897 and 1899, as both the Eastern European nationalist intellectuals and Theodor Herzl himself revealed an uncompromising secularist agenda, forcing traditionalist leaders to pick sides.
The increased effective geographic mobility brought about by the post World War II urbanization of a previously highly agrarian society, combined with the suppression of Serbian Orthodox traditions under the Communist rule, has made some aspects of the custom more relaxed. In particular, in the second half of the 20th century it became common to see traditional patriarchal families separated by great distances, so by necessity Slava came to occasionally be celebrated at more than one place by members of the same family. While the Slava kept something of a grassroots underground popularity during the Communist period, the post-Communist revival of Serbian Orthodox traditions has brought it a resurgence. It is recognized as a distinctly (if not quite exclusively) Serbian custom, and today it is quite common for nonobservant Christians or even atheists to celebrate it in one form or another, as a hereditary family holiday and a mark of ethnocultural identification.

No results under this filter, show 42 sentences.

Copyright © 2024 RandomSentenceGen.com All rights reserved.