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Aaron HaLevi Amsel, A. Babad, J. (1978). Judaism and Counseling 70 References Sefer ha'hinnuch. (C. Wengrov, Trans.) New York: Feldheim. New York: Feldheim. (1977) . (1980) . (1969). >Luclaismand- psychology. New York: Berman. (1976) . purposes. 341-354. Braude, Ziv, S.Z., Minkhat hinnukh. Hovot ha I levavot. New York: Feldheim. Bachya ibn Pakuda (1978). Bandura, A. Berl, F. Brown, S., Bulka, R. P. Cautela, J. R. Carr, E. H. D.1ckat, W. Dessler, E.E. Englewood Cliffs, Social learning the~. N.J.: Prentice Hall. (1964) . Jewish identity: Its uses for clinical Journal of Jewish Co:mmunal Service, 52 (4) , see Zif Braude, S.Z. Guidance and counseling for Jewish educators. New Yor k: Bloch. (1972). comparisons. (1966) . Logotherapy and Judaism - Some philosphical Tradition, 12(3-4); 72-89 Treatment of compulsive behavior by covert sensitization. '!he psychological record, 16, 33-42. (1967). (1947). What is history. New York: Random. A guidance program for Jewish schools. Jewish Education, 39(3), 8-14. (1964) . Mikhtav meiEliyahu. 'leI Aviv: Shem.
Transcript

Aaron HaLevi

Amsel, A.

Babad, J.

(1978).

Judaism and Counseling

70

References

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(1976).

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Braude, Ziv, S.Z.,

Minkhat hinnukh.

Hovot ha I levavot. New York: Feldheim.Bachya ibn Pakuda (1978).

Bandura, A.

Berl, F.

Brown, S.,

Bulka, R. P.

Cautela, J. R.

Carr, E. H.

D.1ckat, W.

Dessler, E.E.

Englewood Cliffs,Social learning the~.

N.J.: Prentice Hall.

(1964).

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Journal of Jewish Co:mmunal Service, 52 (4) ,

see Zif Braude, S.Z.

Guidance and counseling for Jewish educators.

New Yor k: Bloch.

(1972).

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ERIC #: ED237826

Title:

Authors:

Judaism and Counseling: Perspectives and Comparisons.

Bechofer, Robert A.

Descriptors: Counseling; Counseling Theories; Counselor Characteristics;Counselor Qualifications; Counselor Role; Intervention; Judaism;Opinion Papers; Personality Development; Personality Theories;Psychotherapy; Religious Factors

Pages:

Pub Types:

77

Abstract:

Opinion Papers

Judaism provides for human mental health as well as modernpsychology since all elements of counseling philosophy andtechniques are inherent in dassic Jewish institutions and practices.As opposed to a behaviorist theory of determinism, the Judaictheory of personality and development believes man is endowedwith free will but only at the point where consciously decidedbehavior meets with social learning behavior. This boundary point isalways in flux and is the source of a lifelong process of selfregulated therapy and education. Judaism posits that man mustrestore the world to its original order by transgressing negativecharacter traits such as anger, jealousy, and sarcasm. As opposedto psychotherapy, the individual in Judaistic theory is his owncounselor with the rabbi serving as resource person and mentor.Under Judaistic beliefs character traits are strongly defined withextremes at either end being unacceptable. The individual, ascounselor, must rely on self analysis and self management to bringthe body to equilibrium. Just as in Rogerian theory, Judaism iscentered around true friendships in terms of genuineness,unconditional positive regard, and empathy. In Jewish institutionsand communities, the counselor must be learned in secular as wellas in religious philosophy and laws. Psychotherapy in a Jewishcontext operates from a religious set of values, with a main thrustof such counseling aimed at distinguishing true religious piety frompathologically caused piety. Therefore, the most comfortable andeffective counselor for Jewish dients may be an orthodox therapist.(BL)-~---

Institutions: NjA

Sponsors: NjA

ISBN{s): NjA

ISSN{s): NjA

Audiences: Counselors; Practitioners

Languages: English

10f2 11/15/2004 12:32AM

Journal NjAName:

Journal NjACitation:

Publication 1983-00-00Date:

Identifiers: NjA

Source: RIE

Level: 1


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