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At the eastern end of the Mediterranean bordered by Syria to the north and east and Israel to the south, Lebanon is similar to the size of Wales.

Forming part of the Fertile Crescent where agriculture originated around 10, years ago, this area was among the first to benefit from the formal cultivation of grapes.

The Musar vineyards are blessed in two ways: they are situated at relatively high altitudes, around 1, metres above sea level and have just the kind of calcareous, gravel and stone soils that encourage the production of high quality grapes.

They lie near the villages Aana and Kefraya on a range of gravelly soils over limestone- ideally suited to viticulture. The wide range of soil types and aspects results in wines of distinctive character and blends of appealing complexity.

The ancient and indigenous white grapes of Obaideh and Merwah which prefer slightly cooler conditions to the reds are grown in vineyards at even higher altitudes on the mountain slopes, some 1, metres above sea level.

I have seen wines die, and then come back to life. I have made the decision myself that this wine is dead. Throw it away. Yet I was wrong.

He waits far longer than most before bottling his wines, and then ages them for a further three or four years in bottle before releasing them.

But making money is not the prime objective. The prime objective is social: country, roots, genes, history. Why do this?

To invest in time. I have never actually met anyone for whom the act of tasting wine is more important than for Serge Hochar.

My religion is wine. It is a gift which is a miracle of life. I am a Maronite Christian, but it is not there that the core of my humanity lies. They came from a deeper place than many.

Wine was more than a job and a family tradition for him, it was his reason for being — he breathed life into his wines, and tried to understand every nuance as they evolved.

They were philosophies about life as well as wine. How would you describe his influence on Lebanese winemaking but also around the world?

So he became an inspiration for anyone striving to achieve what they want to achieve under near-impossible circumstances.

I am the one who makes them, but I do not interfere with nature. Taste them and listen to them and you will see! Serge lights the way forward for natural winemaking, and for wines of incredible complex longevity that result.

For example, read our tasting notes to see how a 30 or year old Chateau Musar can evolve with time in the bottle. Who do you hope will read the book and find it most useful?

For the last decades, Chateau Musar has been a trailblazer for wines from the Middle East and from Lebanon in particular.

It will probably continue to set the benchmark for the area with a very unique signature for its wines; and flurry of new wineries will now be looking to set their own mark with differentiated styles and blends.

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The Roman god Bacchus was in turn worshipped here and the temples built in his honour remain among the most perfectly preserved in the world. At the eastern end of the Mediterranean bordered by Syria to the north and east and Israel to the south, Lebanon is similar to the size of Wales.

Forming part of the Fertile Crescent where agriculture originated around 10, years ago, this area was among the first to benefit from the formal cultivation of grapes.

The Musar vineyards are blessed in two ways: they are situated at relatively high altitudes, around 1, metres above sea level and have just the kind of calcareous, gravel and stone soils that encourage the production of high quality grapes.

They lie near the villages Aana and Kefraya on a range of gravelly soils over limestone- ideally suited to viticulture. The wide range of soil types and aspects results in wines of distinctive character and blends of appealing complexity.

The ancient and indigenous white grapes of Obaideh and Merwah which prefer slightly cooler conditions to the reds are grown in vineyards at even higher altitudes on the mountain slopes, some 1, metres above sea level.

When you are a winemaker you have the luck to work with something that is alive and you should never kill it. As the company expanded, new cellars were built into the mountainside nearby, providing perfect conditions for long term wine storage.

In Slabodka they taught: man is so great, how can he sin? In Navaradok they taught: man is so small, how dare he sin?

In later years some opposition to the Musar movement developed in large segments of the Orthodox community.

Many opposed the new educational system that Yisrael Salanter set up, and others charged that deviations from traditional methods would lead to assimilation no less surely than the path of classic German Reform Judaism.

In , Eliezer Gordon of the Telshe yeshiva hired a new Musar supervisor, Rabbi Leib Chasman, who instituted a very strict Musar regime in the yeshiva.

Many of the students opposed this approach, which caused dissent among the student body. At the same time, dissent against Musar also broke out at the Slobodka Yeshiva.

A group of Lithuanian rabbis then published a declaration in the Hebrew newspaper Ha-Melitz in opposition to the study of Musar. This set in motion a wave of similar declarations, counterdeclarations, and polemics for and against Musar in the Hebrew press which reverberated throughout traditional circles.

Eventually a sort of equilibrium emerged, with Musar remaining a feature of many yeshivas and its most heartfelt advocates and opponents finding for themselves distinct but congenial venues.

Many of the Jews involved in the Musar movement were killed in the Holocaust. Some students of the Musar movement, however, settled in the land of Israel and established Musar yeshivas there.

While many former students of the Musar movement settled in the United States and were involved in a variety of Jewish institutions, they established few formal institutions dedicated to Musar during the 20th century.

Many traditional yeshivas throughout the world, however, continued to allot some time during the week for Musar, and this continues today.

At the start of the 21st century, a significant revival of interest in the Musar movement has occurred in North America in various sectors of the Jewish world.

Though the Musar movement was a historically Orthodox Jewish movement, its approach has gained significant traction among non-Orthodox Jews, who have spearheaded much of its 21st century revival.

Stone , are among the institutions which have sought to spread the practice of Musar in a non-Orthodox framework. Morinis' book Everyday Holiness and Stone's book A Responsible Life were among the popular books that sparked contemporary interest in the Musar movement.

Some Musar groups have no connection with synagogues, but a number of synagogues have started programs for the study of Musar. Musar practice has been incorporated into the curriculum at Jewish day schools such as the Gann Academy [20] and at rabbinical schools such as the Academy for Jewish Religion California [20] and the Reconstructionist Rabbinical College.

Some teachers have recommended the practice of Musar not only for Jews but also among non-Jews. As the website of the Mussar Institute explains:.

The Orthodox Jewish community spawned Musar to help people overcome the inner obstacles that hinder them from living up to the laws and commandments—the mitzvot—that form the code of life.

That community tends to see Musar as inseparable from its own beliefs and practices, but the human reality Musar addresses is actually universal, and the gifts it offers can be used by all people.

Musar is a path of contemplative practices and exercises that have evolved over the past thousand years to help an individual soul to pinpoint and then to break through the barriers that surround and obstruct the flow of inner light in our lives.

Musar is a treasury of techniques and understandings that offers immensely valuable guidance for the journey of our lives The goal of Musar practice is to release the light of holiness that lives within the soul.

The roots of all of our thoughts and actions can be traced to the depths of the soul, beyond the reach of the light of consciousness, and so the methods Musar provides include meditations, guided contemplations, exercises and chants that are all intended to penetrate down to the darkness of the subconscious, to bring about change right at the root of our nature.

Musar practices include text study, meditation , silence and retreat , diary practices, chanting nigunim , contemplation , visualization , tzedakah , and doing good deeds on behalf of others.

One of the central practices of the Musar movement was studying and meditating on classical musar literature. Classics of Musar literature which were greatly valued by the Musar movement included:.

Israel Salanter recommended studying musar literature in a group. In one passage he spoke of meeting for study on the Sabbath:.

The busy man does evil wherever he turns. His business doing badly, his mind and strength become confounded and subject to the fetters of care and confusion.

Therefore appoint a time on the Holy Sabbath to gather together at a fixed hour Speak quietly and deliberately without joking or irony, estimate the good traits of man and his faults, how he should be castigated to turn away from the latter and strengthen the former.

Do not decide matters at a single glance, divide the good work among you-- not taking up much time, not putting on too heavy a burden.

Little by little, much will be gathered In the quiet of reflection, in reasonable deliberation, each will strengthen his fellow and cure the foolishness of his heart and eliminate his lazy habits.

The Musar Movement has encouraged a number of Jewish meditation practices using introspection and visualization that could help to improve moral character.

Many meditation techniques were described in the writings of Rabbi Simcha Zissel Ziv. The Musar movement has also encouraged the chanting of nigunim , based on the realization of how music affects the inner life.

In the 19th century, the Musar movement developed its own distinctive nigun chanting traditions. Musar writings describe giving tzedakah as a central obligation and a central way to cultivate the character trait of generosity.

From Wikipedia, the free encyclopedia. Tanakh Torah Nevi'im Ketuvim. Important figures. Religious roles. Culture and education.

Ritual objects. Major holidays. Other religions. Related topics. Main article: Israel Salanter. This section needs expansion. You can help by adding to it.

October Main article: Musar Literature. Jewish Culture and History. First Edition".

Fina Musar - 4 Comments

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