Hasidic philosophy
Encyclopedia
Hasidic philosophy or Hasidus (Hebrew: חסידות), alternatively transliterated as Hassidism, Chassidism, Chassidut etc. is the teachings, interpretations of Judaism
, and mysticism
articulated by the modern Hasidic movement. It includes the charismatic folk religious elements of Hasidism, but mainly describes its structured thought, expressed in its range from theology
to philosophy
.
The word derives from the Hebrew "hesed" (kindness), and the appellation "hasid" (pious) has a history in Judaism for a person who has sincere motives in serving God and helping others. Some earlier Jewish movements were also called by this name, such as the Hasidei Ashkenaz of medieval Germany
. However, today, the Hasidic philosophy and movement invariably refers to the mystical, populist revival of Judaism, initiated by Rabbi Israel ben Eliezer (The Baal Shem Tov) in 18th century Podolia
and Volhynia
(now Ukraine
). His close disciples developed the philosophy in the early years of the movement. From the third generation, the select leadership took their different interpretations and dispersed across Eastern Europe, from Poland
, Hungary
and Romania
, to Lithuania
and Russia
.
Hasidic tradition and thought has gained admirers from outside its immediate following, and outside Orthodox Jewish
belief, for its charismatic inspiration and insights. Distilling a culture of Jewish religious life that began before the arrival of modernity
, its stories, anecdotes, and creative teachings have offered spiritual
dimensions for people today. In its more systematic and intellectual articulations, however, it is also a form of traditional Jewish interpretation(exegesis
) of Scriptural and Rabbinic
texts, a new stage in the development of Jewish mysticism, and a philosophically illuminated system of theology that can be contrasted with earlier, mainstream Jewish Philosophy
. This quality can bridge and unite the different disciplines of philosophy and mysticism (In the Jewish mystical tradition of Kabbalah
, that was developed before Hasidism, experiential connection with spirituality takes place through a highly elaborate conceptual theology and textual interpretation. This contrasts with some common, more intuitive definitions of mysticism
. In the Jewish tradition, new ideas derive authority from Scriptural interpretation. They therefore gain an intellectual organisation). Hasidic thought builds upon Kabbalah, and is sometimes called a new stage in its development. However, this generalisation is misleading (although implicit in Hasidus are new interpretations of Kabbalah, that can be drawn out and related to its new philosophical positions). Kabbalah gives the complete structure of traditional Jewish metaphysics
, using subtle categorisations and metaphors. This studies the Divine interaction with Creation, through describing the emanations that reveal, and mediate Godliness. Because of the concern to divest these ideas from any physical connotations, Kabbalists traditionally restricted their transmission to closed circles of advanced scholars, for fear of misinterpreting sensitive concepts. Hasidus leaves aside the Kabbalistic focus on complicated metaphysical emanations, to look at the simple essence of Divinity
that it sees permeating within each level, and transcending all. Hasidus looks to the inner spiritual meaning within Kabbalah by relating its ideas to man's inner psychological awareness, and conceptual analogies from man's observation. This independence from the esoteric nature of Kabbalah, gives Hasidic thought its ability to be expressed in its spiritual stories, tangible teachings, and emotional practices, as well as the ability to pervade and illuminate other levels of Torah
interpretation, not only the hidden ideas of Kabbalah. Hasidus only utilises Kabbalistic terminology when it explains and enlivens the Kabbalistic level of Torah interpretation. This distinctive ability to bring Kabbalah into intellectual
and emotional grasp, is only one of the characteristics and forms of Hasidic thought. The more involved Hasidic writings use Kabbalah extensively, according to their alternative paths within Hasidism, but only as a means to describe the inner processes of spirituality, as they relate to man's devotional life. The spiritual contribution of the range of Hasidus avoids the concerns that traditionally restricted Kabbalah, and for the first time, offered the whole population access to the inner dimensions of Judaism.
initiated by the Baal Shem Tov, and developed by his successors, took ideas from across Jewish tradition, and gave them new life and meaning. It especially built upon the mystical tradition of Kabbalah
, and presented it in a way that was accessible for the first time by all Jews. Until then the Jewish mystical tradition had only been understandable and reserved for a scholarly elite. The innovative spirituality of Hasidism, sought to leave aside the advanced and subtle metaphysical
focus of Kabbalah on the Heavenly Spiritual Worlds, to apply the Kabbalistic theology to the everyday life and Jewish observance of man. The common folk could feel the spiritual warmth within these new teachings, as they were now related to inner human psychological experience. The creative and insightful new teachings, offered the whole community a description of Divine immanence present in all of Creation, and an experience of Divine love and meaningful purpose behind every occurrence of daily life. With this mystical revival, every person could feel valuable, and Jewish spirituality accessible. This was especially important to the Jewish societies of 18th Century Eastern Europe, who had been crushed by persecutions and disillusionment. Outside of the flourishing centre of Talmudic Rabbinic Judaism in Lithuania
, in the regions of the Ukraine
, Poland
, Hungary
and Russia
, the ability to access Talmudic learning had declined. Rabbinic Judaism valued such learning as the main path to spirituality, so the outlying communities were disenfranchised from the consolations of Jewish life.
The Baal Shem Tov, and his successors, offered the masses a new approach to Judaism, that valued sincerity and emotional fervour, in addition to advanced learning. This was conveyed through inner mystical interpretations of Scripture and Rabbinic texts, sometimes conveyed by imaginative parables, as well as hagiographic tales about the Hasidic Masters, and new dimensions to melody (Nigun
) and customs (Minhag
). The soulful warmth of this new level of Torah captured the hearts of the masses, while the deep ideas underlying it also attracted great scholars. The Hasidic movement became one of the most successful revival movement in Jewish history. Its spirituality ensured the allegiance of many followers to Jewish life, through the social, political, and intellectual upheavals of early modern history, and has also had an appeal to non-Orthodox Jewish movements until today (especially through the influence of late 19th Century and 20th Century Neo-Hasidism
). The charismatic stories told about the Hasidic Masters, the emotional contributions it brought to Judaism, and the creative originality of some of its teachings, have become well known in the wider Jewish world. Theologians such as Martin Buber
and writers such as Elie Wiesel
have publicised the charismatic and lyrical dimensions of Hasidism, while Jewish historians influenced by the early Haskalah
(Enlightenment movement) helped mould the common depiction of Hasidism as a movement that mainly encouraged emotional exuberance and joy, within the framework of traditional Rabbinic Jewish
study and observance. However, its outside admirers, as well as its detractors, have often not been as familiar with the philosophical depth and significance of its ideas, in the history of Jewish thought. In the academic world this trend has been changed, beginning with the scholarly work of Gershom Scholem
, though some of the figures in this field give secular interpretations of Jewish mysticism and Hasidism, that can differ with philosophical views from inside the movement. The two dimensions to Hasidism of emotional warmth and intellectual depth, are united in their origins, as the movement began on both levels. The Baal Shem Tov taught by means of parables and short, heartwarming Torah explanations that encapsulated profound interpretations of Jewish mysticism. The unlearned, downtrodden masses were captivated by this new soul and life breathed into Judaism, while the select group of great disciples around the Baal Shem Tov, could appreciate the scholarly and philosophical significance of these new ideas. The anecdotal stories about the legendary figures of Hasidism, offered a vivid bridge between the intellectual ideas, and the spiritual, emotional enthusiasm they inspired. Implicit in Hasidic tales are the new doctrines of Hasidism, as the new interpretations of Torah taught by its leaders, were also lived in all facets of their life and leadership, and their new paths to serving God. This gave birth to new Jewish practices in the lives of their followers that also reflected the new teachings of the movement.
Each school of Hasidic thought adopted different approaches and interpretations of Hasidism. Some put primary emphasis on the new practices and customs ("Darkei Hasidus"-the Ways of Hasidus) that encouraged emotional enthusiasm, and attached the followers to the holy influence of their leaders, and some put their main emphasis on scholarly learning of the Hasidic teachings of their leaders ("Limmud Hasidus"-the Learning of Hasidus). Some groups have seen the Hasidic way as an added warmth to a more mainstream Jewish observance (like "icing on the cake" of Talmudic learning), while others have placed the learning of the writings of their school, on a more comparable level to learning the exoteric parts of Judaism. These differences are reflected in different styles of Hasidic thought, that were shaped by original and innovative thinkers. Some articulated more emotional or poetic descriptions of Hasidic mysticism, that inspire practical encouragement in Jewish observance, or sensitise the hearts of their followers to transcendent spirituality. Some charismatic leaders in Hasidic history personified particular qualities, and centred their teachings around practical outcomes of this. Others gave a more intellectual analysis of Hasidic thought, aiming their followers to be able to more deeply internalise spiritual awareness and feeling, each person at their level of understanding.
This diversity mirrors the historic development of Hasidism. From late Medieval times, Central and Eastern European Kabbalistic figures called Baal Shem
encouraged the influence of Jewish mysticism, through groups of Nistarim (Hidden mystics). With the teaching of the Baal Shem Tov (1698–1760), centred around Podolia
(Ukraine), the new ideas of Hasidism were conveyed initially in emotional forms. After his passing, his great disciples appointed Dov Ber of Mezeritch (1700?–1772) (The Maggid of Mezeritch) to succeed him. Under the leadership of the Maggid, the new movement was consolidated, and the teachings explained and developed. The Baal Shem Tov was a leader for the people, travelling around with his saintly followers, bringing encouragement and comfort to the simple masses. Dov Ber, whose ill health prevented him from travel, devoted his main focus to developing around himself a close circle of great, scholarly followers (called the "Hevra Kaddisha"-Holy Society) who were to become the individual leaders of the next generation, appointed different territories across Jewish Eastern Europe to spread Hasidism to. They formed different interpretations of Hasidic thought, from profound insight in mystical psychology, to philosophical intellectual articulations. Many of the Hasidic leaders of the third generation, occupy revered places in Hasidic history, or influenced subsequent schools of thought. Among them are Elimelech of Lizhensk
, who fully developed the Hasidic doctrine of the Tzaddik (mystical leader) that gave birth to many Polish Rebbe
s, and his charismatic brother Meshulam Zushya of Anipoli. Levi Yitzchok of Berditchev
became the renowned defender of the people before the Heavenly Court, while Shneur Zalman of Liadi
initiated the Habad school of intellectual Hasidism. Subsequent Hasidic leaders include Nachman of Breslav, the most imaginative and poetic Hasidic mystic, and the ascetic seeker of psychological integrity Menachem Mendel of Kotzk
. Dynastic succession of leadership developed (Hasidic dynasties), where in some courts, such as Yisroel Friedman of Ruzhyn, the Rebbe would conduct himself with regal majesty.
The encounter of Judaism
in the different Jewish communities of Europe with modern thought, led to different philosophical interpretations
of Judaism today. It has been said that the three figures of the Baal Shem Tov (Hasidic spirituality), the Vilna Gaon (Lithuanian Jewish Orthodox scholarship), and Moses Mendelssohn
(the founding influence on the secularising Haskalah
movement), have each influenced the range of Jewish responses today, through inspiration or counter-reaction. Initial schisms
could lead to beneficial synthesis. The division between Hasidic and Mitnagdic Orthodoxy
characterised Eastern European Judaism, but from the mid-19th century onwards they became reconciled in response to the Haskalah
. The early rejection of Jewish mysticism by the reformers of Haskalah, led to a renewed interest in the 20th century from academia (begun by Gershom Scholem
) and Jewish Renewal
(Neo Hasidic) movements.
In general, Hasidism claims to prepare the world for Moshiach, the Jewish Messiah
, through these four achievements.
In a letter, the Ba'al Shem Tov describes how one Rosh Hashana his soul ascended to the chamber of Moshiach, where he asked Moshiach, "when will the master (Moshiach) come." Moshiach answered him, "when the wellsprings of your teachings, which I have taught you, will be spread out."
(This is a very subtle and difficult subject, based on the Kabbalistic doctrine of Tzimtzum
, and not to be confused with Pantheism
, which is heretical in Jewish belief. Charges of Pantheistic tendencies were incorrectly ascribed to Hasidism, by their early religious opponents(Mitnagdim), and by historians of the later secularising Haskalah
movement. This was partly done out of mistaken fear that Hasidism was another mystical heresy, like the Sabbatean following, from the recent past. Pantheism equates God with nature, and because it denies the trancendence of God, is opposite in tendency to Hasidism. In Jewish mystical thought, God is so unlimited, that He is also able to express Himself in the finite world of nature. This is more accurately described as a Jewish version of Panentheism
-"All is within God").
This premise means that everything is an infinite revelation of God, even the smallest and most trivial thing. This basic axiom leads to four points which are the pillars of the Ba'al Shem Tov's approach:
Other aspects of the Ba'al Shem Tov's approach: One should strive to permanently rectify negativity and not just suppress it. The effort in one's divine service is most important. If God wanted perfection, He would not have created us with faults and struggles. Rather, God desires our effort and struggle and challenges.
The first letters of these 4 words spell the word Pardes
-"Orchard". Each successive level of exegesis gives a more esoteric and spiritual explanation of the Biblical text. The first 3 methods are used in the part of Judaism described as "Nigleh"-"Revealed", comprising many classic Bible commentaries, the Talmudic literature, Halachic works, Medieval Philosophy etc., that frames Jewish thought from man's perspective and intellectual terms. This was historically the main part of Jewish study. The 4th level is involved in the "Nistar"-"Hidden" aspect of Judaism, that is found in the books of Kabbalah and some other classic Bible commentators. This is a spiritually orientated study, explaining Judaism in metaphysical terms, "God's intellect" drawn progressively down into human comprehension. "Toras haHasidus", the teachings of Hasidus, are also considered part of Nistar, and often also utilise Kabbalistic terminology, but what is the true nature of Hasidic thought? Is it part of Sod, as is commonly thought? What is the difference between Kabbalah and Hasidus? Is it hidden in the way that Kabbalah can only truly be sensed by the most advanced student? Does not Hasidic thought have multiple forms of expression, from the principles inherent in legendary spiritual stories, to the analytical texts that speak to the soul? If a Hasidic parable or short explanation can avoid all words of Kabbalah, does Hasidus not also relate to Pshat, Remez and Drush?
and Isaac Luria
. While reserved for the scholarly elite, it became mainstream to Jewish thought and religious life. It replaced the earlier Aristotelian school of Philosophy, as the authoritative and complete Jewish theology. Its concepts infused the prayerbook and folklore. In the Ashkenazi world of European Jewry, the distorted mysticism and apostasy of Shabbetai Zvi in 1665-6, brought about restrictions to the spread of Kabbalah, and its popularisers were looked on with suspicion. It was such concern that later informed the opposition from the Mitnagdim("Opposers"), to the mystical revivalism and revolution of Hasidism, that for a few generations split the world of Eastern European Jewry. More recently, after Hasidus had replaced Kabbalah as the predominant European Jewish mystical expression, the spread of the Haskalah
("Intellectualism", reframing Judaism from the perspective of the secular Enlightenment) from Western Europe eastwards, became the second influence that restricted the mystical in Judaism. However, the new academic study of Jewish mysticism, and a new interest in Hasidism and Kabbalah across the spectrum of Jewish denominations in the 20th Century, have reversed the legacy of these trends today. The Sephardi world of Oriental Jewry was more remote from these challenges to mysticism, and so maintained on the whole, its tradition of Kabbalah in its mainstream life, even without the European input of Hasidism. Nonetheless, in the last two generations some Sephardi communities have come under the influence of Hasidism, especially the outreach movements of Habad and Breslav.
give explanations for the commandments on various symbolic, psychological, and ethical levels as to their particular significances and reasons. With all this, the commandments are given many meanings, and the spiritual path of mainstream tradition awakens in the individual psychology, feelings of sensitivity and responsibility to their fellow man and to their Heavenly Father. Philosophically, however, for the person who only studies the revealed dimension of Judaism, ultimately the commandments are observed because they are Divine decrees, and the reasons given are not absolute. It is clear that this applies to the ritual commandments, where God could have asked for different practices, and reasons given for them in Nigleh are symbolic. But the ethical commandments encouraging caring behaviour, and forbidding cruel behaviour, would seem to have reason why God would instruct them. However, since God is infinite and has no needs, according to human intellect, then the purpose of the commandments is for the improvement and benefit of man. This is the usual view of Jewish Philosophy within the revealed part of Judaism, without the influence of Kabbalah. The hidden dimension of Nistar in Judaism, is a Divine aspect of intellect, and is not limited to boundaries of human logic. The Torah of Nistar is able to approach the limitless mystery of infinitude that is expressed in Divine paradox. In the mainstream philosophical view, the ethical commandments are given for man's benefit, to encourage him to resemble the goodness of God and rise in holiness. True goodness for man only lies in the superior life of the soul, rather than the temporary life of physicality. The ultimate attainment of this is the eternal reward of the hereafter, and Messianic era. So the greatest purpose of the commandments is their gift of a chance to earn this reward. As will be explained later, one of the characteristic qualities of Hasidic thought is that it brings the Hasid to a selfless nullification in serving God, where the idea of looking for reward is felt to be impure and repulsive. However, according to Nigleh without Kabbalistic thought, the greatest purpose why God commanded even the ethical laws is to give man a test, through which he can receive eternal reward. Nonetheless, according to this human perspective, where God has no needs, why should it inherently matter if man is good or not? It therefore seems that also the ethical precepts of Judaism depend on Divine decree.
The complete mystical system depicted in Lurianic Kabbalah introduces new teachings (new revelations from the perspective of Jewish belief) that transform Jewish mysticism and its power of explanation. In the "Kabbalah of the Ari" (Isaac Luria), metaphysical reasons for the commandments are given that describe how the revelations in the upper, spiritual Worlds, and the messianic work of redemption in all levels of Creation, depends upon the sanctifying conduct of each individual in this World. The introduction of the cosmic event of the "Breaking of the Vessels" in the primordial World of "Tohu"(Chaos), before our order of Creation, gives rise to fallen sparks of holiness that infuse all matter. The spiritual service of separating and elevating the fallen sparks, through the present Worlds of "Tikkun"(Fixing), is accomplished by observance of the Jewish precepts that are taught in the revealed dimension of Judaism. Particular explanations of each commandment's metaphysical function are given, that are seen as deriving from the Scriptural words of their source. Where the Talmud interprets the verses of the Torah, according to its rules, to learn out details of law - in this study the same words are seen as offering spiritual explanations, derived by applying the esoteric textual rules of Kabbalah. This idea of the redemption of the fallen sparks of holiness, gives innovative sanctity to mundane reality, and yet is also traditionally conformative - the effect of redemption is achieved whether one is aware of it or not. This radical doctrine depends on, and is inseparable from the revealed dimension of Judaism, and the observance of daily Halacha (Jewish law). For the student of Kabbalah, the "soul" of the observance, its "kavanah"(intention) can be different. It remains a matter of opinion whether one's intention can be directed to achieving the Kabbalistic rectification of the commandment, the redemption of Divine manifestations throughout the levels of existence. Alternatively, the Kabbalistic scheme can open the door to greater "dveikus"(cleaving) to God Himself, the Divine essence. As this illustrates, the intricate explanations of Kabbalah, which describe the effect of man on the systems of Divine manifestation in the spiritual Worlds, are inseparable from the revealed aspects of Judaism.
To the Medieval school of Jewish Philosophy, that framed Judaism in light of Greek thought and human intellect, God the Infinite has no needs. As the student of Torah ascends through the thought of the Pardes system, as the interpretations become more inward and spiritual, it becomes progressively understood that God desires man's observance of the Jewish precepts, so to speak. With the hidden dimension of "Penimiut haTorah"(the "Inner" mystical level of Nistar) the thought describes how, in the purpose of Creation that God chose to take upon Himself, man is needed to fulfil the redemption. So why ultimately, would God have set up such a system? Surely He had no needs to be met. Judaism gives various answers, and Nistar gives its own reasons and explanations. Explanations range from "it is in the nature of the good to do good", to Creation being a process of God knowing Himself, each answer reflecting a different aspect of Divinity. Hasidus focuses on the most essential reason, that most describes the infinite ability and unknowability of Divine paradox, beyond human grasp, reflected in the description of Nistar("hidden") for the mysical levels of Judaism. In this explanation the purpose of Creation is that "God desired a dwelling place in the lower realms" - it is man who transforms the mundane, lowest World into an abode for God's essence. In Jewish belief, its fulfilment will be revealed in the cumulation of Creation, in the era of resurrection, in the physical World. The word "desire", best summarises the essential wish, because in Kabbalistic explanation this is desire rooted in God's essence, above rationality.
Hasidism, the most recent expression of the Jewish mystical tradition, is founded upon the earlier Kabbalah. In the 18th century the Baal Shem Tov, the founder of the Hasidic movement, reframed Jewish spirituality in a new paradigm, that described the Kabbalah in relation to man. This represented a profound change in the expression of Jewish mysticism, because it left aside the Heavenly focus of Kabbalistic understanding, which had required enormous intricacy and subtle esoteric categorisation, that had only been accessible to great scholars. The new path of the Baal Shem Tov related Kabbalistic ideas to human psychological experience, that was accessible to every person. The follower of the Baal Shem Tov, and later Hasidic Masters, was given the ability to perceive the Divine here in this world, through the sensitivity of their heart, and grasp of their mind to Godliness. Biblical and Rabbinic thought describes the two feelings of love and fear(awe) of God, as the basis of Jewish observance and the experience of holiness. In this quest of the spirit, various levels of both are described, and paths to develop them are given. The variety of Scriptural, practical and spiritual texts in the Jewish tradition can awaken in a sympathetic reader many responses, from poetical delight to intellectual reverence. If the reader feels through them an encounter with Divinity, they can inspire personal shades of love and awe, in proportion to each individual's understanding. To the Medieval school of intellectual Philosophy, additionally, considering the wonders of Creation offered another path to seeing Divine Providence. The spiritual teachings of the Hasidic Masters, that brought mysticism into tangible grasp, awakened soulful, innermost levels of the two main feelings of love and awe of God, and their derivatives. The teachings of Kabbalah include discussion of the Divine spark in the soul of man, and the unique embrace of God inherent in the commandments of the Torah. By referring the whole mystical tradition around this Godly essence, higher than the Heavenly emanations, the Hasidic path uncovered the inner simple essence of the Kabbalah. Because this approach was rooted in the essential unity of God rather than the elaborate Divine manifestations, it could be conveyed to the whole community of Israel, great and small alike. The teachings, stories and conduct of the Baal Shem Tov uncovered this essential holiness in sincerity to God and one's fellow man, which came naturally to the unlearned, who had previously been looked down to, by those more spiritually adept, and who now could learn from them lessons in serving God. The Baal Shem Tov reached out to two groups of people: the simple unlearned masses whom he encouraged and invigorated, and the great Torah scholars who formed a close circle of saintly mystics around him. He would teach both groups with short, mystical Torah explanations, parables and stories that alluded to the inner meaning of Kabbalistic ideas. To the simple masses this was the first time Jewish mysticism had been conveyed in a way they could grasp, while his close circle understood the profound nature of the ideas alluded to. This "Holy Society" of saintly followers would later go on to become Hasidic Masters themselves, in the second generation under the leadership of Dov Ber of Mezeritch, and in the third generation diversifying into many branches across Eastern Europe.
This idea, that the new path begun by the Baal Shem Tov, opened up the mystical tradition to everyone, however is not the complete explanation of the relationship of Hasidus to the other parts of Torah. According to this characteristic quality, Hasidus gave every person a perception of the Divine, and made Kabbalistic explanations understandable. As its inner meaning, or "soul", the esoteric terminology of Kabbalah could now be made alive, and emotionally invigorating. In this way, Hasidus might be viewed as a vital commentary on Kabbalah. Indeed, during the secular Haskalah-Jewish Enlightenment, many scholars who were disparaging of mysticism saw the Baal Shem Tov only as a populariser of Kabbalah. However, there is a deeper explanation. One follower of Dov Ber, Shneur Zalman of Liadi, was the founder of Habad-a Kabbalistic acronym for the intellectual powers of the soul, that expressed the "wellsprings" of the Baal Shem Tov in systematic intellectual form. This approach was very different from the other schools of Hasidism, and at first glance looked to be the opposite of the path of the Baal Shem Tov, who had emphasised simple sincerity. Shneur Zalman's approach used an intellectual contemplation of understanding inner Torah concepts to achieve elevated states, as opposed to the mainstream aim to arouse the emotions by devotion in prayer. All approaches, however, aim to evoke the emotions of love and fear of God, which are the two 'wings' on which a person can elevate himself to the direct perception of the Divine. His main work, the Tanya became established as a classic, inspirational text, and was studied by other Hasidic paths even though they did not follow its methods. The approach of Habad, later to be called Lubavitch after its home town, developed over 7 generations of leaders, each Rebbe explaining the teachings of Hasidus in ever greater elucidation and clarity. If the inner dimension of Nistar describes Jewish thought from God's perspective, then the increasing explanation of Hasidic philosophy through the teachings of the 7 leaders of Habad draws God's intellect down into man's comprehension. It would seem that the finite mind should not be able to grasp the infinite. However, true infinity should also find expression in the finite, a paradoxical achievement, similar to God's relation with Creation. Medieval Jewish Philosophy systematically studied Jewish thought in line with Ancient Greek methods, framing it from Man's Intellect. To some extent the abstract Kabbalistic systems of the 16th Century, elucidated a Divine image of Judaism that the Human mind could grasp, but it was not a complete understanding from Man's perspectve. With the study of Habad Hasidic philosophy, that intellectually explained the inner soul of Judaism that the Baal Shem Tov and subsequent leaders had conveyed, the Divine intellectual image of Torah could be truly assimilated into Human thought. This intellectual explanation of "the Torah of the Baal Shem Tov" represents a study of the Divine - The fifth lubavitcher Rebbe Shalom Dov Ber said that Habad Hasidus enables the human mind to know God's essence. When the student contemplates deeply the concepts of Godliness delineated in Habad Hasidus, and senses emotionally the holiness, the inherent love and awe of God within the ideas, then he realises that within the idea he has grasped is true Divinity. This philosophy retains an aspect that is transcendent and beyond grasp, the Divine origin of the idea.
, gave a discourse that gave a philosophical explanation of the nature of Hasidic thought. It was later published by Kehot Publication Society in a bilingual edition as "On the essence of Chassidus". In line with the aim of Habad to articulate the inner Torah with fullest intellectual explanation, each subsequent Rebbe of Lubavitch saw their task as to spread the "wellsprings" of Hasidus to new intellectual frontiers. Each Rebbe had their own style of thought, and this discourse is an example of the depth and clarity of the last Rebbe's thought. Like the common saying found in other contexts, "standing on the shoulders of the previous generations", the explanations and emphases of each successive Rebbe was made possible by the developing teachings of their predecessors. In this discourse, the Rebbe asks what is the nature of Hasidus, and how does it differ from those parts of Torah that had been revealed until then?
The quality of Hasidus to permeate other levels of Torah, including the level of Pshat (the simple explanation of Torah), means that even someone on their initial stages in discovering Judaism, can relate to the enlivening wellsprings of Hasidus, and so be connected to the highest levels too. The traditional, restrictive conditions placed upon the learning of Kabbalah, were enacted in the wake of the problematic episode of Shabbetai Zvi in 1665-6. They applied to the intricate study of the abstract Kabbalah, which it is possible to misinterpret. They do not apply to Hasidic thought, even in the more Kabbalistic explanations of some texts, where the ideas are brought into personal grasp. There is such range of expression of ideas in Hasidism, from the spiritual stories of Hasidic Masters, to parables, sayings, and the wonder tales of Breslav, from informal talks offering the relevance of Hasidism to all of Torah and beyond, and to the classic and more Kabbalistic writings. When Kabbalistic terminollogy is used in Hasidic writings, it is illuminated and explained in relation to man, so that it becomes felt in the person's perception, that gives life and vitality in their daily life. This avoids the danger of misinterpretating the mystical ideas in the way that Shabbetai Zvi did. The explanation of Kabbalah into complete grasp is only given in Hasidism. Hasidus gives a way to introduce oneself to the world of Kabbalah. Furthermore, in our time of assimilation in the Jewish world, there is a need to encourage the mystical side of Judaism, including basic Kabbalistic concepts, so that the Torah becomes an enlivening inspiration. If the danger in the 17th Century was of misrepresenting ideas of Kabbalah, today the spiritual concerns are different. Alienation from the wonders of the Jewish heritage in a secular age, characterises our times. This gives each Jew the task and ability, to personify the Hasidic ideal of being a "lamplighter" to others, each person in their own environment, and to whatever degree they can. Before the lamplighter can spread their flame to another, they need to light their own soul with the warmth and contribution of Hasidus. In Judaism, observance of Halachah offers a path in daily living to sanctify life. The wisdom of the Talmud, and the visions of the Bible enthuse a person in the ideas of Judaism. In Kabbalah, but especially in Hasidus one can learn about and perceive God, the giver of the Torah.
With the spread of Hasidism throughout Ukraine, Galicia, Poland, and Russia, divergent schools emerged within Hasidism.
compilations of oral tales of beloved Hasidic Masters.
The first published works of Hasidic philosophy were authored by the disciples of the Baal Shem Tov and of his successor Dovber of Mezeritch
. These include:
Notable works of later periods include:
Classic works of the two forms of Hasidic storytelling (hagiographic
stories of Hasidic Masters, and mystical parables of Kabbalistic commentary) include:
often helps a person to appreciate the intellectual and spiritual and Godly matters to decrease attachment to the bodily and physical things. Hasidism responds that as much as one will run from physical things, one can never truly succeed in this because we are found in a physical world. Hasidism teaches that, ultimately, one must have both the spiritual and the physical together to prosper in one's service of God. This is a two step process. First one must be able to appreciate the spiritual and Godly, but then one must connect this inspiration back to seeing Godliness in the mundane world. Therefore, physicality is not suppressed, but transformed, such that it is not differentiated from divinity but is filled with it, as it serves it.
It was once asked: What is the difference between Rambam and Aristotle
?
Torah vs. Wisdom. Both are philosophers and scientists.
The answer was that Aristotle is like a person trying to draw a circle and find its center. This is a difficult job. The Torah, by contrast, starts with the center then goes and can make a circle of any size around it, and it will always be in the center. Likewise, once one grasps Hasidism, it is believed that he will have the key to all the other aspects of the Torah because he will understand its underlying message. Once the inner point of the Torah is grasped (the middle of the circle) the only job is then to learn how to put it into practice in daily life which is what the other levels teach a person to do.
Hasidut is based on the concept that it is possible for the individual to achieve a direct perception of the Divine in this world. This idea is not original to Hasidut, being a basic goal of Judaism, but Hasidut emphasises that it is attainable even by the non scholar, using the simple techniques of joy and simplicity in prayer and study at all levels of expertise. Since the Messianic era is about the direct revelation of the Divine in all things, it is clear that Hasidut is offering a microcosm of the Messianic era in the present time.
Hasidism tries to find the good in everything. It does not say that the bad becomes good, but rather that in the bad itself—in the struggle—we find Godliness.
This is synonymous with the concept of the Jewish Messiah
which is an era in which even things we saw as being bad we will see as being good. Life before the times of the Jewish Messiah and redemption are compared to characters living within the story. But with Moshiach we will see things from outside of the story and see how we are all like actors and God is directing the show. Outside the story, even the bad is good because the struggle is what makes the story worth reading.
We, like actors playing a role, can express freely, not trapped by the particular character we are playing. Really one can act freely with the mask. We make this self-image, thinking that we have our certain qualities and self-imposed limitations, and this stops us from expressing our true selves.
Hasidism wants us to get in touch with that essence so we are able to act in the world with whatever character is best at the time. In this way a person can come in touch with his real self and be free to choose how to act.
Hasidism tries to give us a taste of Moshiach-and bring this type of awareness into the world which itself will bring Moshiach by bringing a personal redemption to each person.
The Ba'al Shem Tov maintained that God is everything and everything is God. Torah is considered all the names of HaShem (God), not anything definite just the way you call them. So too Torah is considered infinite; one can always see more and more revealing an infinite God.
Hasidic philosophy also reemphasizes and expands upon the Jewish belief in Divine Providence. Before the Ba'al Shem Tov there was the general idea that God is watching over us. The Ba'al Shem Tov said that not only is God watching over everything, but even a feather in the wind and other seemingly minute details have infinite importance and are essential to the entire existence of creation.
Since, according to Hasidism, God is choosing everything that happens in the world without any external influences that he wants exactly like that, therefore everything that goes on is a unique expression of Him.
The purpose of Torah and Mitzvos is seen as only a revealing of that connection, not creating it (like father and son-the son may walk more or less in his father's footsteps, but this will never change the fact that he is his son. This is an essential connection).
Hasidic philosophy also stresses the concept of love of the fellow Jew. According to Hasidic philosophy, loving another fellow Jew is not just a good character trait but rather it should be one's whole life's work to cultivate good character traits.
of many dimensional aspects, from emotional creativity and flavour, to psychological and spiritual insight, and profound intellectual theology and philosophy. These different elements can be connected together, so that its intellectual thought can sometimes incorporate a feeling of its charismatic poetry. The different streams and personalities in its history share ideas in common, and differences of thought and spirituality. Because of this, an overview of the range and variety of books on Hasidism offers insight into the nature of Hasidism itself, and interpretations of it from inside and outside the movement today, as well as a guide for further interest. It is important to note that books on Hasidism, like books on other aspects of Judaism, reflect alternative philosophical positions in relation to the Jewish tradition and belief. With the rise of modern thought, a number of different views emerged on the nature and meaning of the Jewish concept of Divine revelation
, from the secular, through the historical, to the literal. These influential views reach a range of conclusions, and there is philosophical variety within each of the different Jewish denominations
that emerged. Hasidism has offered spiritual meaning to people from all these backgrounds, and the interpretations are reflected in the range of books by Hasidic followers, and by outsiders. The Hasidic contribution to Judaism
has gained adherents (Baal Teshuva
-"Returnees") from secular backgrounds in the 20th Century, as well as contributing, often through Neo-Hasidism
, to many non-Orthodox Jewish people's spirituality. It has also attracted the interest of many academics of Jewish thought and history, especially after the mid-Century establishment of critical investigation of Jewish mysticism as a full University discipline. A guide to suggested reading should indicate the philosophical background to different works, where it is helpful. It is also beneficial to include writings in a full range of examples, from accessible and inspiring introductions, to traditional and classic works, to academic studies. Artistic presentations can offer their own unique insight, as the soul of Hasidism articulated in its deeper thought, can often be appreciated more tangibly in poetic and transcendent works.
Biographical foundations of the general Hasidic movement:
Components of Hasidic thought:
Accounts and biographies of the variety of interpretations and streams, in the historical development of Hasidic thought:
Biographical accounts of the lives of the Baal Shem Tov and Maggid of Mezeritch are listed under their own heading at the start, to offer a choice of approaches into the subject. The new inspirations and creative ideas of early forms of Hasidism, later became settled into new paths, thoughts and practices. Some thinkers offered radical reinterpretations of the legacy of the Baal Shem Tov, and of all of Jewish tradition. The books here that describe individual schools of thought in Hasidism, are some of the more well known and innovative paths
Overviews of the movement and its variety of leaders:
Specific schools of thought:
Accompanying collections of Hasidic stories from across its history:
Artistic presentations of Hasidic tradition:
Studies in Hasidic thought:
(Hasidism began in Podolia
, Volhynia
and surrounding areas):
Jewish history
, Jews and Judaism in Europe (Links to Jewish histories of each Country):
Judaism
and Jewish philosophy
:
Kabbalah
:
20th Century academic study of Kabbalah and Hasidism (Select list. Scholars can come from diverse philosophical viewpoints. Some specialise in Jewish mysticism, others contribute in many fields):
Prelude to Hasidism:
Hasidic Judaism
:
Select list of foundational or innovative figures in Hasidism:
List of Hasidic dynasties. Two are involved in the Baal teshuva movement
, and developed separately from mainstream Hasidism:
Wives and daughters of Hasidic Masters, Hasidic followers, and visitors to Hasidism:
Neo-Hasidism
:
Non-Hasidic developments in Jewish thought, with contrast or connection to Hasidism:
Lithuanian Jewish Orthodoxy:
Jewish culture:
Other resources:
Judaism
Judaism ) is the "religion, philosophy, and way of life" of the Jewish people...
, and mysticism
Mysticism
Mysticism is the knowledge of, and especially the personal experience of, states of consciousness, i.e. levels of being, beyond normal human perception, including experience and even communion with a supreme being.-Classical origins:...
articulated by the modern Hasidic movement. It includes the charismatic folk religious elements of Hasidism, but mainly describes its structured thought, expressed in its range from theology
Theology
Theology is the systematic and rational study of religion and its influences and of the nature of religious truths, or the learned profession acquired by completing specialized training in religious studies, usually at a university or school of divinity or seminary.-Definition:Augustine of Hippo...
to philosophy
Philosophy
Philosophy is the study of general and fundamental problems, such as those connected with existence, knowledge, values, reason, mind, and language. Philosophy is distinguished from other ways of addressing such problems by its critical, generally systematic approach and its reliance on rational...
.
The word derives from the Hebrew "hesed" (kindness), and the appellation "hasid" (pious) has a history in Judaism for a person who has sincere motives in serving God and helping others. Some earlier Jewish movements were also called by this name, such as the Hasidei Ashkenaz of medieval Germany
Germany
Germany , officially the Federal Republic of Germany , is a federal parliamentary republic in Europe. The country consists of 16 states while the capital and largest city is Berlin. Germany covers an area of 357,021 km2 and has a largely temperate seasonal climate...
. However, today, the Hasidic philosophy and movement invariably refers to the mystical, populist revival of Judaism, initiated by Rabbi Israel ben Eliezer (The Baal Shem Tov) in 18th century Podolia
Podolia
The region of Podolia is an historical region in the west-central and south-west portions of present-day Ukraine, corresponding to Khmelnytskyi Oblast and Vinnytsia Oblast. Northern Transnistria, in Moldova, is also a part of Podolia...
and Volhynia
Volhynia
Volhynia, Volynia, or Volyn is a historic region in western Ukraine located between the rivers Prypiat and Southern Bug River, to the north of Galicia and Podolia; the region is named for the former city of Volyn or Velyn, said to have been located on the Southern Bug River, whose name may come...
(now Ukraine
Ukraine
Ukraine is a country in Eastern Europe. It has an area of 603,628 km², making it the second largest contiguous country on the European continent, after Russia...
). His close disciples developed the philosophy in the early years of the movement. From the third generation, the select leadership took their different interpretations and dispersed across Eastern Europe, from Poland
Poland
Poland , officially the Republic of Poland , is a country in Central Europe bordered by Germany to the west; the Czech Republic and Slovakia to the south; Ukraine, Belarus and Lithuania to the east; and the Baltic Sea and Kaliningrad Oblast, a Russian exclave, to the north...
, Hungary
Hungary
Hungary , officially the Republic of Hungary , is a landlocked country in Central Europe. It is situated in the Carpathian Basin and is bordered by Slovakia to the north, Ukraine and Romania to the east, Serbia and Croatia to the south, Slovenia to the southwest and Austria to the west. The...
and Romania
Romania
Romania is a country located at the crossroads of Central and Southeastern Europe, on the Lower Danube, within and outside the Carpathian arch, bordering on the Black Sea...
, to Lithuania
Lithuania
Lithuania , officially the Republic of Lithuania is a country in Northern Europe, the biggest of the three Baltic states. It is situated along the southeastern shore of the Baltic Sea, whereby to the west lie Sweden and Denmark...
and Russia
Russia
Russia or , officially known as both Russia and the Russian Federation , is a country in northern Eurasia. It is a federal semi-presidential republic, comprising 83 federal subjects...
.
Hasidic tradition and thought has gained admirers from outside its immediate following, and outside Orthodox Jewish
Orthodox Judaism
Orthodox Judaism , is the approach to Judaism which adheres to the traditional interpretation and application of the laws and ethics of the Torah as legislated in the Talmudic texts by the Sanhedrin and subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and...
belief, for its charismatic inspiration and insights. Distilling a culture of Jewish religious life that began before the arrival of modernity
Modernity
Modernity typically refers to a post-traditional, post-medieval historical period, one marked by the move from feudalism toward capitalism, industrialization, secularization, rationalization, the nation-state and its constituent institutions and forms of surveillance...
, its stories, anecdotes, and creative teachings have offered spiritual
Spirituality
Spirituality can refer to an ultimate or an alleged immaterial reality; an inner path enabling a person to discover the essence of his/her being; or the “deepest values and meanings by which people live.” Spiritual practices, including meditation, prayer and contemplation, are intended to develop...
dimensions for people today. In its more systematic and intellectual articulations, however, it is also a form of traditional Jewish interpretation(exegesis
Exegesis
Exegesis is a critical explanation or interpretation of a text, especially a religious text. Traditionally the term was used primarily for exegesis of the Bible; however, in contemporary usage it has broadened to mean a critical explanation of any text, and the term "Biblical exegesis" is used...
) of Scriptural and Rabbinic
Rabbinic literature
Rabbinic literature, in its broadest sense, can mean the entire spectrum of rabbinic writings throughout Jewish history. However, the term often refers specifically to literature from the Talmudic era, as opposed to medieval and modern rabbinic writing, and thus corresponds with the Hebrew term...
texts, a new stage in the development of Jewish mysticism, and a philosophically illuminated system of theology that can be contrasted with earlier, mainstream Jewish Philosophy
Jewish philosophy
Jewish philosophy , includes all philosophy carried out by Jews, or, in relation to the religion of Judaism. Jewish philosophy, until modern Enlightenment and Emancipation, was pre-occupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism; thus organizing...
. This quality can bridge and unite the different disciplines of philosophy and mysticism (In the Jewish mystical tradition of Kabbalah
Kabbalah
Kabbalah/Kabala is a discipline and school of thought concerned with the esoteric aspect of Rabbinic Judaism. It was systematized in 11th-13th century Hachmei Provence and Spain, and again after the Expulsion from Spain, in 16th century Ottoman Palestine...
, that was developed before Hasidism, experiential connection with spirituality takes place through a highly elaborate conceptual theology and textual interpretation. This contrasts with some common, more intuitive definitions of mysticism
Mysticism
Mysticism is the knowledge of, and especially the personal experience of, states of consciousness, i.e. levels of being, beyond normal human perception, including experience and even communion with a supreme being.-Classical origins:...
. In the Jewish tradition, new ideas derive authority from Scriptural interpretation. They therefore gain an intellectual organisation). Hasidic thought builds upon Kabbalah, and is sometimes called a new stage in its development. However, this generalisation is misleading (although implicit in Hasidus are new interpretations of Kabbalah, that can be drawn out and related to its new philosophical positions). Kabbalah gives the complete structure of traditional Jewish metaphysics
Metaphysics
Metaphysics is a branch of philosophy concerned with explaining the fundamental nature of being and the world, although the term is not easily defined. Traditionally, metaphysics attempts to answer two basic questions in the broadest possible terms:...
, using subtle categorisations and metaphors. This studies the Divine interaction with Creation, through describing the emanations that reveal, and mediate Godliness. Because of the concern to divest these ideas from any physical connotations, Kabbalists traditionally restricted their transmission to closed circles of advanced scholars, for fear of misinterpreting sensitive concepts. Hasidus leaves aside the Kabbalistic focus on complicated metaphysical emanations, to look at the simple essence of Divinity
Divinity
Divinity and divine are broadly applied but loosely defined terms, used variously within different faiths and belief systems — and even by different individuals within a given faith — to refer to some transcendent or transcendental power or deity, or its attributes or manifestations in...
that it sees permeating within each level, and transcending all. Hasidus looks to the inner spiritual meaning within Kabbalah by relating its ideas to man's inner psychological awareness, and conceptual analogies from man's observation. This independence from the esoteric nature of Kabbalah, gives Hasidic thought its ability to be expressed in its spiritual stories, tangible teachings, and emotional practices, as well as the ability to pervade and illuminate other levels of Torah
Torah
Torah- A scroll containing the first five books of the BibleThe Torah , is name given by Jews to the first five books of the bible—Genesis , Exodus , Leviticus , Numbers and Deuteronomy Torah- A scroll containing the first five books of the BibleThe Torah , is name given by Jews to the first five...
interpretation, not only the hidden ideas of Kabbalah. Hasidus only utilises Kabbalistic terminology when it explains and enlivens the Kabbalistic level of Torah interpretation. This distinctive ability to bring Kabbalah into intellectual
Intellectual
An intellectual is a person who uses intelligence and critical or analytical reasoning in either a professional or a personal capacity.- Terminology and endeavours :"Intellectual" can denote four types of persons:...
and emotional grasp, is only one of the characteristics and forms of Hasidic thought. The more involved Hasidic writings use Kabbalah extensively, according to their alternative paths within Hasidism, but only as a means to describe the inner processes of spirituality, as they relate to man's devotional life. The spiritual contribution of the range of Hasidus avoids the concerns that traditionally restricted Kabbalah, and for the first time, offered the whole population access to the inner dimensions of Judaism.
Overview in historical context
The new interpretations of JudaismJudaism
Judaism ) is the "religion, philosophy, and way of life" of the Jewish people...
initiated by the Baal Shem Tov, and developed by his successors, took ideas from across Jewish tradition, and gave them new life and meaning. It especially built upon the mystical tradition of Kabbalah
Kabbalah
Kabbalah/Kabala is a discipline and school of thought concerned with the esoteric aspect of Rabbinic Judaism. It was systematized in 11th-13th century Hachmei Provence and Spain, and again after the Expulsion from Spain, in 16th century Ottoman Palestine...
, and presented it in a way that was accessible for the first time by all Jews. Until then the Jewish mystical tradition had only been understandable and reserved for a scholarly elite. The innovative spirituality of Hasidism, sought to leave aside the advanced and subtle metaphysical
Metaphysics
Metaphysics is a branch of philosophy concerned with explaining the fundamental nature of being and the world, although the term is not easily defined. Traditionally, metaphysics attempts to answer two basic questions in the broadest possible terms:...
focus of Kabbalah on the Heavenly Spiritual Worlds, to apply the Kabbalistic theology to the everyday life and Jewish observance of man. The common folk could feel the spiritual warmth within these new teachings, as they were now related to inner human psychological experience. The creative and insightful new teachings, offered the whole community a description of Divine immanence present in all of Creation, and an experience of Divine love and meaningful purpose behind every occurrence of daily life. With this mystical revival, every person could feel valuable, and Jewish spirituality accessible. This was especially important to the Jewish societies of 18th Century Eastern Europe, who had been crushed by persecutions and disillusionment. Outside of the flourishing centre of Talmudic Rabbinic Judaism in Lithuania
Lithuania
Lithuania , officially the Republic of Lithuania is a country in Northern Europe, the biggest of the three Baltic states. It is situated along the southeastern shore of the Baltic Sea, whereby to the west lie Sweden and Denmark...
, in the regions of the Ukraine
Ukraine
Ukraine is a country in Eastern Europe. It has an area of 603,628 km², making it the second largest contiguous country on the European continent, after Russia...
, Poland
Poland
Poland , officially the Republic of Poland , is a country in Central Europe bordered by Germany to the west; the Czech Republic and Slovakia to the south; Ukraine, Belarus and Lithuania to the east; and the Baltic Sea and Kaliningrad Oblast, a Russian exclave, to the north...
, Hungary
Hungary
Hungary , officially the Republic of Hungary , is a landlocked country in Central Europe. It is situated in the Carpathian Basin and is bordered by Slovakia to the north, Ukraine and Romania to the east, Serbia and Croatia to the south, Slovenia to the southwest and Austria to the west. The...
and Russia
Russia
Russia or , officially known as both Russia and the Russian Federation , is a country in northern Eurasia. It is a federal semi-presidential republic, comprising 83 federal subjects...
, the ability to access Talmudic learning had declined. Rabbinic Judaism valued such learning as the main path to spirituality, so the outlying communities were disenfranchised from the consolations of Jewish life.
The Baal Shem Tov, and his successors, offered the masses a new approach to Judaism, that valued sincerity and emotional fervour, in addition to advanced learning. This was conveyed through inner mystical interpretations of Scripture and Rabbinic texts, sometimes conveyed by imaginative parables, as well as hagiographic tales about the Hasidic Masters, and new dimensions to melody (Nigun
Nigun
A nigun or niggun is a form of Jewish religious song or tune sung by groups. It is vocal music, often with repetitive sounds such as "bim-bim-bam" or "ai-ai-ai!" instead of formal lyrics. Sometimes, Bible verses or quotes from other classical Jewish texts are sung repetitively to form a nigun...
) and customs (Minhag
Minhag
Minhag is an accepted tradition or group of traditions in Judaism. A related concept, Nusach , refers to the traditional order and form of the prayers...
). The soulful warmth of this new level of Torah captured the hearts of the masses, while the deep ideas underlying it also attracted great scholars. The Hasidic movement became one of the most successful revival movement in Jewish history. Its spirituality ensured the allegiance of many followers to Jewish life, through the social, political, and intellectual upheavals of early modern history, and has also had an appeal to non-Orthodox Jewish movements until today (especially through the influence of late 19th Century and 20th Century Neo-Hasidism
Neo-Hasidism
Neo-Hasidism is a name frequently given to the significant revival of interest in Hasidic Judaism on the part of non-Orthodox Jews in different decades due to the writings of non-Orthodox teachers of Hasidic Judaism like Martin Buber, Abraham Joshua Heschel, Lawrence Kushner, Zalman...
). The charismatic stories told about the Hasidic Masters, the emotional contributions it brought to Judaism, and the creative originality of some of its teachings, have become well known in the wider Jewish world. Theologians such as Martin Buber
Martin Buber
Martin Buber was an Austrian-born Jewish philosopher best known for his philosophy of dialogue, a form of religious existentialism centered on the distinction between the I-Thou relationship and the I-It relationship....
and writers such as Elie Wiesel
Elie Wiesel
Sir Eliezer "Elie" Wiesel KBE; born September 30, 1928) is a Hungarian-born Jewish-American writer, professor, political activist, Nobel Laureate, and Holocaust survivor. He is the author of 57 books, including Night, a work based on his experiences as a prisoner in the Auschwitz, Buna, and...
have publicised the charismatic and lyrical dimensions of Hasidism, while Jewish historians influenced by the early Haskalah
Haskalah
Haskalah , the Jewish Enlightenment, was a movement among European Jews in the 18th–19th centuries that advocated adopting enlightenment values, pressing for better integration into European society, and increasing education in secular studies, Hebrew language, and Jewish history...
(Enlightenment movement) helped mould the common depiction of Hasidism as a movement that mainly encouraged emotional exuberance and joy, within the framework of traditional Rabbinic Jewish
Rabbinic Judaism
Rabbinic Judaism or Rabbinism has been the mainstream form of Judaism since the 6th century CE, after the codification of the Talmud...
study and observance. However, its outside admirers, as well as its detractors, have often not been as familiar with the philosophical depth and significance of its ideas, in the history of Jewish thought. In the academic world this trend has been changed, beginning with the scholarly work of Gershom Scholem
Gershom Scholem
Gerhard Scholem who, after his immigration from Germany to Palestine, changed his name to Gershom Scholem , was a German-born Israeli Jewish philosopher and historian, born and raised in Germany...
, though some of the figures in this field give secular interpretations of Jewish mysticism and Hasidism, that can differ with philosophical views from inside the movement. The two dimensions to Hasidism of emotional warmth and intellectual depth, are united in their origins, as the movement began on both levels. The Baal Shem Tov taught by means of parables and short, heartwarming Torah explanations that encapsulated profound interpretations of Jewish mysticism. The unlearned, downtrodden masses were captivated by this new soul and life breathed into Judaism, while the select group of great disciples around the Baal Shem Tov, could appreciate the scholarly and philosophical significance of these new ideas. The anecdotal stories about the legendary figures of Hasidism, offered a vivid bridge between the intellectual ideas, and the spiritual, emotional enthusiasm they inspired. Implicit in Hasidic tales are the new doctrines of Hasidism, as the new interpretations of Torah taught by its leaders, were also lived in all facets of their life and leadership, and their new paths to serving God. This gave birth to new Jewish practices in the lives of their followers that also reflected the new teachings of the movement.
Each school of Hasidic thought adopted different approaches and interpretations of Hasidism. Some put primary emphasis on the new practices and customs ("Darkei Hasidus"-the Ways of Hasidus) that encouraged emotional enthusiasm, and attached the followers to the holy influence of their leaders, and some put their main emphasis on scholarly learning of the Hasidic teachings of their leaders ("Limmud Hasidus"-the Learning of Hasidus). Some groups have seen the Hasidic way as an added warmth to a more mainstream Jewish observance (like "icing on the cake" of Talmudic learning), while others have placed the learning of the writings of their school, on a more comparable level to learning the exoteric parts of Judaism. These differences are reflected in different styles of Hasidic thought, that were shaped by original and innovative thinkers. Some articulated more emotional or poetic descriptions of Hasidic mysticism, that inspire practical encouragement in Jewish observance, or sensitise the hearts of their followers to transcendent spirituality. Some charismatic leaders in Hasidic history personified particular qualities, and centred their teachings around practical outcomes of this. Others gave a more intellectual analysis of Hasidic thought, aiming their followers to be able to more deeply internalise spiritual awareness and feeling, each person at their level of understanding.
Baal Shem
The traditional Baal Shem healer and exorcist used Kabbalistic methods in sanctity. Nistarim mystical brotherhoods sought wider outreach, from which Hasidism emerged...
encouraged the influence of Jewish mysticism, through groups of Nistarim (Hidden mystics). With the teaching of the Baal Shem Tov (1698–1760), centred around Podolia
Podolia
The region of Podolia is an historical region in the west-central and south-west portions of present-day Ukraine, corresponding to Khmelnytskyi Oblast and Vinnytsia Oblast. Northern Transnistria, in Moldova, is also a part of Podolia...
(Ukraine), the new ideas of Hasidism were conveyed initially in emotional forms. After his passing, his great disciples appointed Dov Ber of Mezeritch (1700?–1772) (The Maggid of Mezeritch) to succeed him. Under the leadership of the Maggid, the new movement was consolidated, and the teachings explained and developed. The Baal Shem Tov was a leader for the people, travelling around with his saintly followers, bringing encouragement and comfort to the simple masses. Dov Ber, whose ill health prevented him from travel, devoted his main focus to developing around himself a close circle of great, scholarly followers (called the "Hevra Kaddisha"-Holy Society) who were to become the individual leaders of the next generation, appointed different territories across Jewish Eastern Europe to spread Hasidism to. They formed different interpretations of Hasidic thought, from profound insight in mystical psychology, to philosophical intellectual articulations. Many of the Hasidic leaders of the third generation, occupy revered places in Hasidic history, or influenced subsequent schools of thought. Among them are Elimelech of Lizhensk
Elimelech of Lizhensk
Elimelech Weisblum of Lizhensk , a Rabbi and one of the great founding Rebbes of the Hasidic movement, was known after his hometown, Leżajsk near Rzeszów in Poland...
, who fully developed the Hasidic doctrine of the Tzaddik (mystical leader) that gave birth to many Polish Rebbe
Rebbe
Rebbe , which means master, teacher, or mentor, is a Yiddish word derived from the Hebrew word Rabbi. It often refers to the leader of a Hasidic Jewish movement...
s, and his charismatic brother Meshulam Zushya of Anipoli. Levi Yitzchok of Berditchev
Levi Yitzchok of Berditchev
Levi Yitzchok of Berditchev , also known as the Berdichever, was a rabbi and Hasidic leader. He was the rabbi of Ryczywół, Żelechów, Pinsk and Berdychiv, for which he is best known...
became the renowned defender of the people before the Heavenly Court, while Shneur Zalman of Liadi
Shneur Zalman of Liadi
Shneur Zalman of Liadi , also known as the Baal HaTanya, , was an Orthodox Rabbi, and the founder and first Rebbe of Chabad, a branch of Hasidic Judaism, then based in Liadi, Imperial Russia...
initiated the Habad school of intellectual Hasidism. Subsequent Hasidic leaders include Nachman of Breslav, the most imaginative and poetic Hasidic mystic, and the ascetic seeker of psychological integrity Menachem Mendel of Kotzk
Menachem Mendel of Kotzk
Menachem Mendel Morgensztern of Kotzk, better known as the Kotzker Rebbe was a Hasidic rabbi and leader.-Life:Born to a non-Hasidic family in Goraj near Lublin, Poland, he became attracted to Hasidim in his youth. He was known for having acquired impressive Talmudic and Kabbalistic knowledge at a...
. Dynastic succession of leadership developed (Hasidic dynasties), where in some courts, such as Yisroel Friedman of Ruzhyn, the Rebbe would conduct himself with regal majesty.
The encounter of Judaism
Judaism
Judaism ) is the "religion, philosophy, and way of life" of the Jewish people...
in the different Jewish communities of Europe with modern thought, led to different philosophical interpretations
Jewish denominations
Jewish religious movements , sometimes called "denominations" or "branches", include different groups which have developed among Jews from ancient times and especially in the modern era among Ashkenazi Jews living in anglophone countries...
of Judaism today. It has been said that the three figures of the Baal Shem Tov (Hasidic spirituality), the Vilna Gaon (Lithuanian Jewish Orthodox scholarship), and Moses Mendelssohn
Moses Mendelssohn
Moses Mendelssohn was a German Jewish philosopher to whose ideas the renaissance of European Jews, Haskalah is indebted...
(the founding influence on the secularising Haskalah
Haskalah
Haskalah , the Jewish Enlightenment, was a movement among European Jews in the 18th–19th centuries that advocated adopting enlightenment values, pressing for better integration into European society, and increasing education in secular studies, Hebrew language, and Jewish history...
movement), have each influenced the range of Jewish responses today, through inspiration or counter-reaction. Initial schisms
Schisms among the Jews
Schisms among the Jews are cultural as well as religious. They have happened as a product of historical accident, geography, and theology.-First Temple era:...
could lead to beneficial synthesis. The division between Hasidic and Mitnagdic Orthodoxy
Orthodox Judaism
Orthodox Judaism , is the approach to Judaism which adheres to the traditional interpretation and application of the laws and ethics of the Torah as legislated in the Talmudic texts by the Sanhedrin and subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and...
characterised Eastern European Judaism, but from the mid-19th century onwards they became reconciled in response to the Haskalah
Haskalah
Haskalah , the Jewish Enlightenment, was a movement among European Jews in the 18th–19th centuries that advocated adopting enlightenment values, pressing for better integration into European society, and increasing education in secular studies, Hebrew language, and Jewish history...
. The early rejection of Jewish mysticism by the reformers of Haskalah, led to a renewed interest in the 20th century from academia (begun by Gershom Scholem
Gershom Scholem
Gerhard Scholem who, after his immigration from Germany to Palestine, changed his name to Gershom Scholem , was a German-born Israeli Jewish philosopher and historian, born and raised in Germany...
) and Jewish Renewal
Jewish Renewal
Jewish Renewal , is a recent movement in Judaism which endeavors to reinvigorate modern Judaism with mystical, Hasidic, musical and meditative practices...
(Neo Hasidic) movements.
Conduct
- Dveikut: Hasidism teaches that dveikut (Hebrew: דביקות-bonding), or bonding with God, is the highest form of God's service and the ultimate goal of all Torah studyTorah studyTorah study is the study by Jewish people of the Torah, Hebrew Bible, Talmud, responsa, rabbinic literature and similar works, all of which are Judaism's religious texts...
, prayerJewish servicesJewish prayer are the prayer recitations that form part of the observance of Judaism. These prayers, often with instructions and commentary, are found in the siddur, the traditional Jewish prayer book....
, and fulfilling the 613 Mitzvot613 mitzvotThe 613 commandments is a numbering of the statements and principles of law, ethics, and spiritual practice contained in the Torah or Five Books of Moses...
. The highest level of dveikut is Hitpashtut Hagashmiut (Hebrew: התפשטות הגשמיות), which is an elevated state of consciousness in which the soul divests itself of the physical senses of the body and attains a direct perception of the Divine in all things. The very act of striving toward dveikut is meant to elevate one's spiritual awareness and sensitivity, and to add life, vigor, happiness and joy to one's religious observance and daily actions. - Hitbonenut: One of the methods through which to experience dveikut is hitbonenut (Hebrew: התבוננות), which is a method for contemplating God and His greatness (see Jewish meditationJewish meditationJewish meditation can refer to several traditional practices of contemplation, ranging from visualization and intuitive methods, or forms of emotional insight in communitive prayer, to intellectual analysis of philosophical, ethical or mystical concepts...
) and the inner significance of the MitzvotMitzvahThe primary meaning of the Hebrew word refers to precepts and commandments as commanded by God...
. - Character Refinement: An important element in Hasidic philosophy is the essential task of character refinement and improving interpersonal relationships, known as tikun hamidot-"the rectifying of the character traits", or shvirat hamidot (Hebrew: שבירת המדות)-the "breaking of the character traits." Negative character traits, such as arrogance, jealousy, resentment, pursuit of physical pleasure as an end in itself, and the seeking of materialistic wealth or honor, are considered a hindrance in man's ability to achieve a bonding, or dveikut, with God. This goal is common to all historical paths in Rabbinic JudaismRabbinic JudaismRabbinic Judaism or Rabbinism has been the mainstream form of Judaism since the 6th century CE, after the codification of the Talmud...
. MaimonidesMaimonidesMoses ben-Maimon, called Maimonides and also known as Mūsā ibn Maymūn in Arabic, or Rambam , was a preeminent medieval Jewish philosopher and one of the greatest Torah scholars and physicians of the Middle Ages...
, the great exponent of Medieval Jewish philosophyJewish philosophyJewish philosophy , includes all philosophy carried out by Jews, or, in relation to the religion of Judaism. Jewish philosophy, until modern Enlightenment and Emancipation, was pre-occupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism; thus organizing...
incorporates character refinement in his Code of Jewish Law, as an inherent goal and obligation within Jewish observance. The particular, mystical, Hasidic approach to this is often compared with the ethical approach of Mussar. In Hasidism, breaking negative traits is viewed as a temporary stage in spiritual development. The ideal is to reach the higher level of transforming negative tendencies into Divine service. This is to be achieved through contemplation of Hasidic mystical thought, until the understanding awakens the mystical fervour of dveikut. Through incorporating this into daily life, habitually the natural, material traits of man can be taught the superior delight of Godliness. Hasidic thought explains that the natural, instinctive drives possess an advantage of superior strength over the more concealed holy inclinations. Once they are transformed into aiding Divine service, their vigour enables a higher and deeper level of Jewish observance. This correlates with Hasidism's identification of Divine Omnipresence and hidden goodness in all Creation. The Baal Shem Tov taught this foundational lesson by interpreting the verse in Exodus (23:5):
"When you see the donkey (Hebrew: chamor) of your enemy lying under its burden, you might refrain from helping it; you must aid it" - When you carefully examine your "chomer" (English: materiality), your body, you will see "your enemy", that it restricts your Divine soul that longs for Godliness and the spiritual. You will see that it "lies under its burden" placed upon it by God, that it should become refined through Torah and Jewish observance, as the body is reluctant and materialistic. It may occur to you that "you will refrain from helping it", to enable it to fulfill its mission, and instead you will follow the path of asceticism, to break down the body's resistance to spirituality. However, not in this approach will the light of Torah reside, rather "you must aid it" by purifying and refining the body, rather than breaking it. This superior elevation transforms the body into a vehicle for the essential Divine purpose in physical Creation.
- Godliness in all Matter: Hasidism emphasises the previous Jewish mystical idea to extract and elevate the Divine in all material things, both animate and inanimate. As taught in earlier KabbalisticKabbalahKabbalah/Kabala is a discipline and school of thought concerned with the esoteric aspect of Rabbinic Judaism. It was systematized in 11th-13th century Hachmei Provence and Spain, and again after the Expulsion from Spain, in 16th century Ottoman Palestine...
teachings from Isaac LuriaIsaac LuriaIsaac Luria , also called Yitzhak Ben Shlomo Ashkenazi acronym "The Ari" "Ari-Hakadosh", or "Arizal", meaning "The Lion", was a foremost rabbi and Jewish mystic in the community of Safed in the Galilee region of Ottoman Palestine...
, all worldly matter is imbued with nitzotzot (Hebrew: ניצוצות), or Divine sparks, which were disseminated through the "Breaking of the Vessels" (in Hebrew: שבירת הכלים), brought about through cosmic processes at the beginning of Creation. The Hasidic follower strives to elevate the sparks in all those material things that aid one's prayer, Torah study, religious commandments, and overall service of God. A related concept is the imperative to engage with the Divine through mundane acts, such as eating, sexual relations, and other day-to-day activities. Hasidism teaches that all actions can be utilized for the service of God when fulfilled with such intent. Eating can be elevated through reciting the proper blessings before and after, while maintaining the act's intent as that of keeping the body healthy for the continued service of God. Sexual relations can be elevated by abstaining from excessive pursuits of sexual pleasures, while maintaining focus on its core purposes in Jewish thought: procreation, as well as the independent purpose of deepening the love and bond between husband and wife, two positive commandments. Business transactions too, when conducted within the parameters of Jewish law and for the sake of monetary gain that will then be used for fulfilling commandments, serve a righteous purpose. - Joy and rejection of asceticism: Hasidism emphasizes joy as a precondition to elevated spiritual awareness, and teaches the avoidance of melancholy at all costs. Furthermore, the Hasidic masters warn that excessive obsession with trivialities and minutia of Jewish law can become an unnecessary hindrance in the service of God due to its potentially disheartening nature. For the same reason, Hasidism shunned the earlier practices of asceticism known to Kabbalists and Ethical followers, as having the potential to induce downheartedness and a weaker spirit for God's service. Nonetheless, the Hasidic masters themselves would often privately follow ascetic practices, as they could adopt such conduct without fear that it would damage their Jewish observance. This was not intended as an example for the followers.
- Valuing the Simple Jew and rejection of admonishment: Despite the elite intellectual profundity and scholarly attraction of Hasidic philosophy, Hasidism became wildly popular for its soulful embrace of the simple, unlearned Jewish masses of the time. The prevailing attitude when the Baal Shem Tov began spreading his new teaching, extolled advanced TalmudTalmudThe Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
ic learning and belittled the non-scholar. This traditionally placed Torah studyTorah studyTorah study is the study by Jewish people of the Torah, Hebrew Bible, Talmud, responsa, rabbinic literature and similar works, all of which are Judaism's religious texts...
as the ultimate spiritual activity in Rabbinic JudaismRabbinic JudaismRabbinic Judaism or Rabbinism has been the mainstream form of Judaism since the 6th century CE, after the codification of the Talmud...
. However, this had developed a chasm between the scholarly elite and the disenfranchised masses. Hasidism, through its emphasis on dveikut with God, as the ultimate purpose of all commandments, relegated Torah study to being merely one, albeit one supremely important, commandment. In some Hasidic interpretations, prayer superseded study, as the spiritual vitality which could infuse all other activities. This was born out in the main Hasidic theoretician, Schneur Zalman of Liadi's interpretation of the traditional Jewish concept of learning Torah Lishmah (learning "Torah for its own sake"), to mean learning Torah in order to cleave to God, rather than to perform the commandmentMitzvahThe primary meaning of the Hebrew word refers to precepts and commandments as commanded by God...
of Torah studyTorah studyTorah study is the study by Jewish people of the Torah, Hebrew Bible, Talmud, responsa, rabbinic literature and similar works, all of which are Judaism's religious texts...
itself. Furthermore, with its shunning of arrogance, Hasidism emphasized the equality of all who approach the service of God with sincere intent, going so far as to elevate the ignorant but sincere simpleton over the haughty scholar. It similarly rejected the tradition in musarMusar literatureMusar literature is the term used for didactic Jewish ethical literature which describes virtues and vices and the path towards perfection in a methodical way.- Definition of Musar literature :...
literature that sometimes focused on admonishment and reward and punishment as initial stages in worshiping God. At the time of the NistarimBaal ShemThe traditional Baal Shem healer and exorcist used Kabbalistic methods in sanctity. Nistarim mystical brotherhoods sought wider outreach, from which Hasidism emerged...
(Hidden mystics), popular preachers, known as MaggidMaggidMaggid , sometimes spelled as magid, is a traditional Eastern European Jewish religious itinerant preacher, skilled as a narrator of Torah and religious stories. A preacher of the more scholarly sort was called a "darshan", and usually occupied the official position of rabbi...
im would tour Jewish communities offering admonishment as spiritual incentive. The Baal Shem Tov and his circle opposed this as disheartening and unproductive, especially after the recent tragedies Eastern European Jewry had experienced. To the Nistarim, it was also superficial and portraited God in a way that appeared oppressive, rather than the true source of Goodness. Through the early influence of the Baal Shem Tov, the Nistarim spread the new message of encouragement and love of the common folk.
- Bonding with the Tzadik: Hasidism teaches that while not all are able to attain the highest levels of elevated spirituality, the masses can attach themselves to the TzadikTzadikTzadik/Zadik/Sadiq is a title given to personalities in Jewish tradition considered righteous, such as Biblical figures and later spiritual masters. The root of the word ṣadiq, is ṣ-d-q , which means "justice" or "righteousness", also the root of Tzedakah...
, or truly righteous one, (in Hebrew: התקשרות לצדיקים) whereby even those of lesser achievement will reap the same spiritual and material benefits. By being in the Tzadik's presence one could achieve dveikut through that of the Tzadik. The Tzadik also serves as the intercessor between those attached to him and God, and acts as the channel through which Divine bounty is passed. To the early Rabbinic opponents of Hasidism, its distinctive doctrine of the Tzadik appeared to place an intermediary before Judaism's direct connection with God. They saw the Hasidic enthusiasm of telling semi-prophetic or miraculous stories of its leaders as excessive. In Hasidic thought, based on earlier Kabbalistic ideas of collective souls, the Tzaddik is a general soul in which the followers are included. The Tzaddik is described as an "Intermidiary who connects" with God, rather than the heretical notion of an "Intermidiary who separates". To the followers, the Tzaddik is not an object of prayer, as he attains his level only by being completely bittul (nullified) to God. The Hasidic followers have the custom of handing pidyon requests for blessing to the Tzaddik, or visiting the OhelOhelOhel is a structure built over a Jewish grave as a sign of prominence of the person buried within. Ohalim range from small wooden, brick, or plaster structures to large buildings which include one or more graves and area for visitors to sit and meditate....
graves of earlier leaders. The radical statements of the power of the Tzaddik, as the channel of Divine blessing in this world through which God works, are based on a long heritage of Kabbalistic, Talmudic and MidrashMidrashThe Hebrew term Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible....
ic sources. The beloved and holy status of the Tzaddik in Hasidism elevated storytelling about the Masters into a form of dveikut:
One Hasidic Master related that he visited the court of Dov Ber of Mezeritch to "see how he tied his shoelaces"
Goals
- Revival: At the time when Rabbi Yisrael Ba'al Shem Tov founded Hasidism, the Jews were physically crushed by massacres (in particular, those of the Cossack leader ChmelnitzkiBohdan KhmelnytskyBohdan Zynoviy Mykhailovych Khmelnytsky was a hetman of the Zaporozhian Cossack Hetmanate of Polish–Lithuanian Commonwealth . He led an uprising against the Commonwealth and its magnates which resulted in the creation of a Cossack state...
in 1648-1649) and poverty, and spiritually crushed by the disappointment engendered by the false messiahs. This unfortunate combination caused religious observance to seriously wane. This was especially true in Eastern Europe, where Hasidism began. Hasidism came to revive the Jews physically and spiritually. It focused on helping Jews establish themselves financially, and then lifting their morale and religious observance through its teachings. - Piety: A Hasid, in classic Torah literature, refers to one of piety beyond the letter of the law. Hasidism demands and aims at cultivating this extra degree of piety. Not from a legal perspective, but out of love of the Creator.
- Refinement: Hasidism teaches that one should not merely strive to improve one's character by learning new habits and manners. Rather a person should completely change the quality, depth and maturity of one's nature. This change is accomplished slowly by carrying out the practices of Hasidic Philosophy, and travelling to see the Rebbe, the leader of the Hasidic sect to which one belongs.
- Demystification: In Hasidism, it is believed that the esoteric teachings of Kabbalah can be made understandable to everyone. This understanding is meant to help refine a person, as well as adding depth and vigor to one's ritual observance.
In general, Hasidism claims to prepare the world for Moshiach, the Jewish Messiah
Jewish Messiah
Messiah, ; mashiah, moshiah, mashiach, or moshiach, is a term used in the Hebrew Bible to describe priests and kings, who were traditionally anointed with holy anointing oil as described in Exodus 30:22-25...
, through these four achievements.
In a letter, the Ba'al Shem Tov describes how one Rosh Hashana his soul ascended to the chamber of Moshiach, where he asked Moshiach, "when will the master (Moshiach) come." Moshiach answered him, "when the wellsprings of your teachings, which I have taught you, will be spread out."
Mystical theology
Hasidic philosophy teaches that knowledge of God is the essence of the Torah and of everything in the world. Hasidic Philosophy (along with Kabbalah) is also known as "Pnimiyut HaTorah", the Inner Dimension of the Torah. The first premise of Hasidic Philosophy is God and His unity: That God transcends everything and, yet, is found in everything. God transcends all forms and limitations, even the most sublime. To God all forms are equal, and so His intents can be discovered in all of them equally. All existence is an expression of His Being. In the Baal Shem Tov's words, "God is everything and everything is God."(This is a very subtle and difficult subject, based on the Kabbalistic doctrine of Tzimtzum
Tzimtzum
Tzimtzum is a term used in the kabbalistic teaching of Isaac Luria, explaining his concept that God began the process of creation by "contracting" his infinite light in order to allow for a "conceptual space" in which a finite and seemingly independent world could exist...
, and not to be confused with Pantheism
Pantheism
Pantheism is the view that the Universe and God are identical. Pantheists thus do not believe in a personal, anthropomorphic or creator god. The word derives from the Greek meaning "all" and the Greek meaning "God". As such, Pantheism denotes the idea that "God" is best seen as a process of...
, which is heretical in Jewish belief. Charges of Pantheistic tendencies were incorrectly ascribed to Hasidism, by their early religious opponents(Mitnagdim), and by historians of the later secularising Haskalah
Haskalah
Haskalah , the Jewish Enlightenment, was a movement among European Jews in the 18th–19th centuries that advocated adopting enlightenment values, pressing for better integration into European society, and increasing education in secular studies, Hebrew language, and Jewish history...
movement. This was partly done out of mistaken fear that Hasidism was another mystical heresy, like the Sabbatean following, from the recent past. Pantheism equates God with nature, and because it denies the trancendence of God, is opposite in tendency to Hasidism. In Jewish mystical thought, God is so unlimited, that He is also able to express Himself in the finite world of nature. This is more accurately described as a Jewish version of Panentheism
Panentheism
Panentheism is a belief system which posits that God exists, interpenetrates every part of nature and timelessly extends beyond it...
-"All is within God").
This premise means that everything is an infinite revelation of God, even the smallest and most trivial thing. This basic axiom leads to four points which are the pillars of the Ba'al Shem Tov's approach:
- Torah: According to the Ba'al Shem Tov the Torah is all God's "names." This means that every detail of the Torah is an infinite revelation of God, and there is no end to what we can discover from it. Just as God is infinite so is the meaning of the Torah infinite. The Ba'al Shem Tov often explains a verse or word in unconventional, and sometimes contradictory ways, only to show how all of these interpretations connect and are one. The Baal Shem Tov would even explain how all of the combinations of a word's letters connect.
- Divine Providence:a) According to the Ba'al Shem Tov every event is guided by Divine Providence. Even the way a leaf blows in the wind, is part of the Divine plan.b) Every detail is essential to the perfection of the entire world. If things were not exactly this way, the entire Divine plan would not be fulfilled.c) This Divine purpose is what creates and gives life to this thing. Thus, its entire existence is Divine. Based on this, the Ba'al Shem Tov preached that one must learn a Godly lesson in everything one encounters. Ignoring His presence in any factor of existence is seen as a spiritual loss.
- Inherent Value: The Ba'al Shem Tov teaches that even a simple Jew is inherently as valuable as a great sage. For all Jews are "God's children" (Deuteronomy 14:1), and a child mirrors his father's image and nature. And, just as God is eternal and his Torah and Commandments are eternal, so are his people eternal. Even the least Jew is seen as a crown that glorifies God.
- Brotherly Love: The command to love another, according to the Baal Shem Tov, does not mean simply being nice. Rather, one must constantly strive to banish negative traits and cultivate good ones. This command encompasses one's entire life.
Other aspects of the Ba'al Shem Tov's approach: One should strive to permanently rectify negativity and not just suppress it. The effort in one's divine service is most important. If God wanted perfection, He would not have created us with faults and struggles. Rather, God desires our effort and struggle and challenges.
Definition and relation to the other levels of Torah interpretation, and to mainstream Jewish philosophy
Four levels of Torah interpretation (Pardes)
Classic Jewish teachings interpret each verse of the Torah (and often, other Jewish Scriptures from the Tanach-the Hebrew Bible, that are held to be revealed by "Nevuah"-Prophecy or the lower level of "Ruach Hakodesh"-Divine Spirit, also occasionally applied to the Oral Tradition, liturgy etc.) on four levels. They are:- Pshat: Meaning "Simple"-the plain meaning of the text. Can be ingenious
- Remez: A "Hinted" meaning, another concept concealed within the wording, that may be alluded to in a variety of ways
- Drash: A homiletic interpretation of the words, from the word "Doresh"-to expound. Gives a tangential meaning that is often imaginative or ethical, sometimes derived from comparing similar wording from different Scriptural verses. Stories in the MidrashMidrashThe Hebrew term Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible....
can movingly personalise God's relationship with His people, and their response, and are held by commentators to contain deeper secrets - Sod: The "Secret" interpretation of the text found in KabbalahKabbalahKabbalah/Kabala is a discipline and school of thought concerned with the esoteric aspect of Rabbinic Judaism. It was systematized in 11th-13th century Hachmei Provence and Spain, and again after the Expulsion from Spain, in 16th century Ottoman Palestine...
that involves deep, spiritual meanings of the Torah, derived from the Scriptural words using esoteric rules of hermeneutics. Describes the metaphysical order of Creation, with the systems of the Jewish mystical tradition. While the Kabbalah was rooted in prophetic and visionary experiences of the Divine, over time it gained greater conceptualisation, so that it became an intellectual system, based on the Biblical text, taught to initiates. It relates its abstract descriptions of emanations, souls etc. to the descending levels of spiritual "Worlds" between the Infinite and our finite physical Universe. Specific and subtle categories of Divine manifestations are described. In this way the concern of Kabbalah is with the Heavenly realms, and man's impact on them.
The first letters of these 4 words spell the word Pardes
Pardes (Jewish exegesis)
Pardes refers to approaches to biblical exegesis in rabbinic Judaism . The term, sometimes also spelled PaRDeS, is an acronym formed from the name initials of the following four approaches:...
-"Orchard". Each successive level of exegesis gives a more esoteric and spiritual explanation of the Biblical text. The first 3 methods are used in the part of Judaism described as "Nigleh"-"Revealed", comprising many classic Bible commentaries, the Talmudic literature, Halachic works, Medieval Philosophy etc., that frames Jewish thought from man's perspective and intellectual terms. This was historically the main part of Jewish study. The 4th level is involved in the "Nistar"-"Hidden" aspect of Judaism, that is found in the books of Kabbalah and some other classic Bible commentators. This is a spiritually orientated study, explaining Judaism in metaphysical terms, "God's intellect" drawn progressively down into human comprehension. "Toras haHasidus", the teachings of Hasidus, are also considered part of Nistar, and often also utilise Kabbalistic terminology, but what is the true nature of Hasidic thought? Is it part of Sod, as is commonly thought? What is the difference between Kabbalah and Hasidus? Is it hidden in the way that Kabbalah can only truly be sensed by the most advanced student? Does not Hasidic thought have multiple forms of expression, from the principles inherent in legendary spiritual stories, to the analytical texts that speak to the soul? If a Hasidic parable or short explanation can avoid all words of Kabbalah, does Hasidus not also relate to Pshat, Remez and Drush?
Origin of the Jewish mystical tradition
After Biblical references to esoteric descriptions of the Divine, texts devoted to mysticism in Judaism first emerge in the "Merkavah" and "Heichalot" literature of the Second Temple period. The distinctive works of the Kabbalah first appear in 13th Century Spain and France. Kabbalists differ with the general view of secular scholarship, by holding that the source of the main Kabbalistic work, the Zohar, lies over a thousand years earlier with Shimon bar Yochai, and they believe the hidden transmission to continue further back to Mount Sinai, and beyond. The Medieval flowering of Kabbalah gained greater momentum after the expulsion from Spain in 1492, which encouraged greater mystical endeavour in response to the tragedy. With the 16th Century school of Safed, the Kabbalah reached its complete structure, with the successive Kabbalistic systems of Moses CordoveroMoses Cordovero
Moses Cordovero was a physician who lived at Leghorn , Tuscany in the seventeenth century. David Conforte praises him as a good physician, and also on account of his scholarship and philanthropy. He was always eager to secure the release of prisoners through his personal influence as well as by...
and Isaac Luria
Isaac Luria
Isaac Luria , also called Yitzhak Ben Shlomo Ashkenazi acronym "The Ari" "Ari-Hakadosh", or "Arizal", meaning "The Lion", was a foremost rabbi and Jewish mystic in the community of Safed in the Galilee region of Ottoman Palestine...
. While reserved for the scholarly elite, it became mainstream to Jewish thought and religious life. It replaced the earlier Aristotelian school of Philosophy, as the authoritative and complete Jewish theology. Its concepts infused the prayerbook and folklore. In the Ashkenazi world of European Jewry, the distorted mysticism and apostasy of Shabbetai Zvi in 1665-6, brought about restrictions to the spread of Kabbalah, and its popularisers were looked on with suspicion. It was such concern that later informed the opposition from the Mitnagdim("Opposers"), to the mystical revivalism and revolution of Hasidism, that for a few generations split the world of Eastern European Jewry. More recently, after Hasidus had replaced Kabbalah as the predominant European Jewish mystical expression, the spread of the Haskalah
Haskalah
Haskalah , the Jewish Enlightenment, was a movement among European Jews in the 18th–19th centuries that advocated adopting enlightenment values, pressing for better integration into European society, and increasing education in secular studies, Hebrew language, and Jewish history...
("Intellectualism", reframing Judaism from the perspective of the secular Enlightenment) from Western Europe eastwards, became the second influence that restricted the mystical in Judaism. However, the new academic study of Jewish mysticism, and a new interest in Hasidism and Kabbalah across the spectrum of Jewish denominations in the 20th Century, have reversed the legacy of these trends today. The Sephardi world of Oriental Jewry was more remote from these challenges to mysticism, and so maintained on the whole, its tradition of Kabbalah in its mainstream life, even without the European input of Hasidism. Nonetheless, in the last two generations some Sephardi communities have come under the influence of Hasidism, especially the outreach movements of Habad and Breslav.
Significance of the Kabbalistic system to mainstream Jewish tradition
The hidden dimension of Judaism described in the Kabbalah is not separate from the revealed dimension of mainstream tradition, but accompanies and explains it on a deeper and spiritual level. Looking at the reasons given in Judaism for the commandments of Jewish observance, and the purpose of Creation in general, can illustrate the significance of Nistar to the rest of Jewish thought. The Torah outlines the commandments of Jewish observance with occasional explanations, later Scriptures movingly encourage their observance in Prophetic admonishment and transfigured poetry, the Talmud codifies the law, and the Midrash imaginatively describes how Jewish observance affects God in human psychological terms. The Commentators, Philosophers, and Masters of MusarMusar literature
Musar literature is the term used for didactic Jewish ethical literature which describes virtues and vices and the path towards perfection in a methodical way.- Definition of Musar literature :...
give explanations for the commandments on various symbolic, psychological, and ethical levels as to their particular significances and reasons. With all this, the commandments are given many meanings, and the spiritual path of mainstream tradition awakens in the individual psychology, feelings of sensitivity and responsibility to their fellow man and to their Heavenly Father. Philosophically, however, for the person who only studies the revealed dimension of Judaism, ultimately the commandments are observed because they are Divine decrees, and the reasons given are not absolute. It is clear that this applies to the ritual commandments, where God could have asked for different practices, and reasons given for them in Nigleh are symbolic. But the ethical commandments encouraging caring behaviour, and forbidding cruel behaviour, would seem to have reason why God would instruct them. However, since God is infinite and has no needs, according to human intellect, then the purpose of the commandments is for the improvement and benefit of man. This is the usual view of Jewish Philosophy within the revealed part of Judaism, without the influence of Kabbalah. The hidden dimension of Nistar in Judaism, is a Divine aspect of intellect, and is not limited to boundaries of human logic. The Torah of Nistar is able to approach the limitless mystery of infinitude that is expressed in Divine paradox. In the mainstream philosophical view, the ethical commandments are given for man's benefit, to encourage him to resemble the goodness of God and rise in holiness. True goodness for man only lies in the superior life of the soul, rather than the temporary life of physicality. The ultimate attainment of this is the eternal reward of the hereafter, and Messianic era. So the greatest purpose of the commandments is their gift of a chance to earn this reward. As will be explained later, one of the characteristic qualities of Hasidic thought is that it brings the Hasid to a selfless nullification in serving God, where the idea of looking for reward is felt to be impure and repulsive. However, according to Nigleh without Kabbalistic thought, the greatest purpose why God commanded even the ethical laws is to give man a test, through which he can receive eternal reward. Nonetheless, according to this human perspective, where God has no needs, why should it inherently matter if man is good or not? It therefore seems that also the ethical precepts of Judaism depend on Divine decree.
The complete mystical system depicted in Lurianic Kabbalah introduces new teachings (new revelations from the perspective of Jewish belief) that transform Jewish mysticism and its power of explanation. In the "Kabbalah of the Ari" (Isaac Luria), metaphysical reasons for the commandments are given that describe how the revelations in the upper, spiritual Worlds, and the messianic work of redemption in all levels of Creation, depends upon the sanctifying conduct of each individual in this World. The introduction of the cosmic event of the "Breaking of the Vessels" in the primordial World of "Tohu"(Chaos), before our order of Creation, gives rise to fallen sparks of holiness that infuse all matter. The spiritual service of separating and elevating the fallen sparks, through the present Worlds of "Tikkun"(Fixing), is accomplished by observance of the Jewish precepts that are taught in the revealed dimension of Judaism. Particular explanations of each commandment's metaphysical function are given, that are seen as deriving from the Scriptural words of their source. Where the Talmud interprets the verses of the Torah, according to its rules, to learn out details of law - in this study the same words are seen as offering spiritual explanations, derived by applying the esoteric textual rules of Kabbalah. This idea of the redemption of the fallen sparks of holiness, gives innovative sanctity to mundane reality, and yet is also traditionally conformative - the effect of redemption is achieved whether one is aware of it or not. This radical doctrine depends on, and is inseparable from the revealed dimension of Judaism, and the observance of daily Halacha (Jewish law). For the student of Kabbalah, the "soul" of the observance, its "kavanah"(intention) can be different. It remains a matter of opinion whether one's intention can be directed to achieving the Kabbalistic rectification of the commandment, the redemption of Divine manifestations throughout the levels of existence. Alternatively, the Kabbalistic scheme can open the door to greater "dveikus"(cleaving) to God Himself, the Divine essence. As this illustrates, the intricate explanations of Kabbalah, which describe the effect of man on the systems of Divine manifestation in the spiritual Worlds, are inseparable from the revealed aspects of Judaism.
To the Medieval school of Jewish Philosophy, that framed Judaism in light of Greek thought and human intellect, God the Infinite has no needs. As the student of Torah ascends through the thought of the Pardes system, as the interpretations become more inward and spiritual, it becomes progressively understood that God desires man's observance of the Jewish precepts, so to speak. With the hidden dimension of "Penimiut haTorah"(the "Inner" mystical level of Nistar) the thought describes how, in the purpose of Creation that God chose to take upon Himself, man is needed to fulfil the redemption. So why ultimately, would God have set up such a system? Surely He had no needs to be met. Judaism gives various answers, and Nistar gives its own reasons and explanations. Explanations range from "it is in the nature of the good to do good", to Creation being a process of God knowing Himself, each answer reflecting a different aspect of Divinity. Hasidus focuses on the most essential reason, that most describes the infinite ability and unknowability of Divine paradox, beyond human grasp, reflected in the description of Nistar("hidden") for the mysical levels of Judaism. In this explanation the purpose of Creation is that "God desired a dwelling place in the lower realms" - it is man who transforms the mundane, lowest World into an abode for God's essence. In Jewish belief, its fulfilment will be revealed in the cumulation of Creation, in the era of resurrection, in the physical World. The word "desire", best summarises the essential wish, because in Kabbalistic explanation this is desire rooted in God's essence, above rationality.
New mystical tradition
Systematic articulation
Philosophical explanation
On the Hasidic festival of the 19th of Kislev (traditionally described in Habad as the New Year for the Torah of Hasidus) in 1965, the 7th leader of Habad, Menachem Mendel SchneersonMenachem Mendel Schneerson
Menachem Mendel Schneerson , known as the Lubavitcher Rebbe or just the Rebbe among his followers, was a prominent Hasidic rabbi who was the seventh and last Rebbe of the Chabad-Lubavitch movement. He was fifth in a direct paternal line to the third Chabad-Lubavitch Rebbe, Menachem Mendel...
, gave a discourse that gave a philosophical explanation of the nature of Hasidic thought. It was later published by Kehot Publication Society in a bilingual edition as "On the essence of Chassidus". In line with the aim of Habad to articulate the inner Torah with fullest intellectual explanation, each subsequent Rebbe of Lubavitch saw their task as to spread the "wellsprings" of Hasidus to new intellectual frontiers. Each Rebbe had their own style of thought, and this discourse is an example of the depth and clarity of the last Rebbe's thought. Like the common saying found in other contexts, "standing on the shoulders of the previous generations", the explanations and emphases of each successive Rebbe was made possible by the developing teachings of their predecessors. In this discourse, the Rebbe asks what is the nature of Hasidus, and how does it differ from those parts of Torah that had been revealed until then?
- To begin with, he gives four answers that have been given in earlier sources and manuscripts. Firstly, at the time of the Baal Shem Tov the Jewish world was in a state of faint, and common to the custom to arouse the soul of someone who has fainted by whispering their Jewish name in their ear, so the Baal Shem Tov, who shared his name Israel with all the Jewish people, awoke the people of Israel from this state. Secondly, commenting on the Talmudic dictum that "a Hasid (pious person) is one who goes beyond the letter of the law", Hasidic explanation of this sees in this idea an ability to serve God with true selflessness. While seeking personal spiritual revelations is commended in Torah, nonetheless, the motivation of a true Hasid is to sacrifice these goals to help another person, or serve God more sincerely. Thirdly, the main point of Hasidus is to change the nature of the emotional attributes in one's personality, including rectifying the instinctively good traits, so that they become intentionally holy ones. The fourth answer is that by explaining Kabbalistic ideas, Hasidus enables everyone to grasp Divinity, even those people without lofty souls, or who have not refined themselves.
- After this the Rebbe concludes that none of these answers captures the essence of Hasidus, but are characteristic aspects. Distinguishing between essence and manifestations, the Rebbe defines the essence of Hasidus as a new revelation in Torah directly from the highest possible Kabbalisic levels, corresponding to the 5th level of the soul, its essential "Yechida" (complete "singular unity" with God). While all of Torah is believed to derive from God's essence, the 4 levels of PardesPardes (Jewish exegesis)Pardes refers to approaches to biblical exegesis in rabbinic Judaism . The term, sometimes also spelled PaRDeS, is an acronym formed from the name initials of the following four approaches:...
are seen to be affected by the ever increasing concealment of Tzimtzum (contractions of the Divine "light") as they descend through the Kabbalistic system of the 4 spiritual "Worlds". Each level of Torah relates to and is affected by each World, that also correspond to the 4 lower levels of the soul. Each of the 4 levels of Pardes become limited and fixed in the defining qualities of each of their particular natures, even the most lofty and abstract mysticism of the 4th level, Sod. Only a 5th level, the Hasidic explanation of Torah, remains unresricted and unaffected by Tzimtzum, which is why it is not listed among the 4 levels (similar to the way that a person's soul is not listed in relation to their head, or their foot). While the 4th level, the Kabbalistic interpretation, is called "the soul of the Torah", as it gives the metaphysical explanation of Torah, the 5th level of Hasidus is called the "soul of the soul", or "inner soul", the true infinite essence of Torah, that reveals the Divine origin of the lower 4 levels. - To explain this, the Rebbe takes a line from Jewish liturgy (poigniantly the first words a Jew says upon awakening in the morning, "Modeh ani...", in line with the Rebbe's emphasis on action in serving God) and then proceeds to explain it on each of the 4 successive levels of Pardes interpretation. Afterwards the Rebbe gives the Hasidic meaning of Modeh ani, the 5th level of explanation. A soul has two qualities: it both transcends the body, and also descends into and permeates the body, being found from the highest faculty of the body (the head), even down into the limbs with the most simple function (the feet). In this way, the 5th explanation represents the soul in itself, as it transcends the 4 levels of Pardes. After this the Rebbe then goes on to show how now that we know the Hasidic interpretation of Modeh ani, each of the previous 4 explanations takes on a whole new meaning. We are now able to see the soul of Hasidus within each of the previous 4 levels. Each one now becomes alive and soulful, as we now understand each of the 4 levels of Pshat, Remez, Drush and Sod "in light of Hasidus". To demonstrate this the Rebbe goes through their 4 explanations, illuminating each in light of the 5th level. In each case their meaning is deepened and spiritualised. This represents the soul as it descends into and permeates the 4 levels of Pardes. To conclude, the Rebbe shows how it only the Hasidic explanation that unites each of the preceding 4 commentaries, by revealing the essential common thread that runs through them, as essence permeates all manifestations. For this reason, Hasidus is likened to olive oil, its concealment in the olive representing "secret of secrets", which analogously possesses the two qualities of an essence: it does not mix with other liquids, similar to the way that essence is separate, but permeates other substances, as essence infuses all its manifestations. This is contrasted with wine, whose concealment before pressing represents Kabbalistic "secrets", but whose ripening in the fruit improves its quality. Hasidus is above all boundaries of concealment and revelation, and so can reach and reveal the "innermost secret" soul of the most distant person to holiness.
- During the demonstration of the 4th level of Kabbalah, as it is explained and lives in light of the 5th level of Hasidus, the Rebbe addresses a widely held misconception. It is commonly held that Hasidus came along to explain Kabbalah so that everyone could grasp ideas of Godliness. In this way, maybe Hasidus is a commentary on Kabbalah, and Kabbalah, with its hidden and complicated terminology mastered only by great Kabbalists, is more lofty? This accords with the misconception that Hasidus is just a part of the 4th level of Sod. Was the Baal Shem Tov merely a populariser of the Jewish mystical tradition, as many secular historians have depicted him? To answer, the Rebbe explains that just the reverse is true, Kabbalah is a commentary on Hasidus! In this discourse the Rebbe shows that Hasidus is not just part of the 4th level of Sod, but the true "Quintessetial" (the translator was excited that this word also indicates the concept of 5!) 5th level of Torah, the Divine source of the 4 manifestations. Each of the 4 levels of Pardes are limited commentaries, in their respective fashions, on the inner, infinite soul of Torah, that is only expressed in the 5th Hasidic level. The Hasidic illumination of Kabbalah is a characteristic manifestation of this essence, and is only one of the qualities of Hasidus. The reason that Kabbalah is abstract and complicated, while Hasidus is soulfull and simple, is because Hasidus alone is a reflection of the infinite simplicity of God. It takes a higher light of spirituality to unite multiplicity and division, so Hasidus derives from a higher source. As well as explaining concepts of Kabbalah, Hasidus interprets ideas from all 4 levels of Torah, in addition to the vitality with which it permeates the explanations themselves, of each of the 4 levels.
- In the rest of the discourse, the Rebbe explains the relationship of Hasidus, the Yechida of Torah, to the Messiah, the general Yechida soul of the community of Israel, and to the Messianic era he inaugurates, the Yechida of Creation. He also describes the relationship of Hasidus to Halachah (Jewish ritual and ethical law), which comprises the vehicle in Judaism by which man approaches God in his daily life. The Rebbe takes an example from Jewish law to illustrate this (the Rabbinic law of temporary acquisition of property in a person's vicinity). The "revealed", legal part of Judaism has its own methodollogy and logic from first principles to final rulings, independent of additional philosophical, ethical, or mystical meanings of the law. Nonetheless, the mystical tradition in Judaism sees itself as united, inseparable, and complimentary to the revealed tradition. (Some great figures in Jewish history who expounded both dimensions, state that true decisions in Jewish law should only be made in light of Kabbalistic understanding.) While this connection with halachah is found in the esoteric explanations of Kabbalah, the simple Divine essence articulated through Hadidic philosophy brings a true, essential connection with the law. Using the example given in this discourse, the Rebbe demonstrates how the legal rulings gain new depth and clarity on their own terms, once their spiritual Hasidic explanations are understood. The mysticism of Hasidus, unlike Kabbalah, is able to descend and be revealed in all parts of Jewish thought, and gives new vitality to each level, within the style of thought of each one.
- Since, the Rebbe explains, Hasidus is the essence of Torah, and an infinite essence cannot be grasped itself, the nature of Hasidus is expressed only from its manifestations. The Jewish mystical text Sefer YetzirahSefer YetzirahSefer Yetzirah is the title of the earliest extant book on Jewish esotericism, although some early commentators treated it as a treatise on mathematical and linguistic theory as opposed to Kabbalah...
describes the dynamic process of spirituality with the words "the beginning is wedged in the end, and the end is wedged in the beginning". In Jewish mysticism, this flow of Divinity applies to the purpose of Creation: the true and initial desire of God was for a dwelling place in the lowest physical level of Creation. In the Kabbalistic description of Creation, the infinite "light" that emanates from God, descends through innumerable contractions, levels, and concealments until it reaches and continuously creates our physical Universe. The purpose is only found in the lowest level, where man mystically elevates the material world by using it to fulfill the will of God. When the process is complete, this world will become the dwelling place for God's essence. The same dynamic expressed by the Sefer Yetzirah applies to Hasidus. The true essence of Hasidus is expressed most when it extends to and revives the furthest places, reflecting the classic answer of the Messiah to the Baal Shem Tov on Rosh Hashanah of the year 5507 (1746) that he would come when "your wellsprings are spread to the furthest places". All parts of Torah have the ability to spiritually awaken people far from the Jewish tradition. However, often their estrangement from Jewish thought precludes them from feeling a connection to Jewish spirituality, that might inspire them to investigate further. Because Hasidic thought sees the hidden purity and goodness in everything, it can awaken those who feel most distant. Through understanding Hasidic thought, they can then identify themselves with the Hasidic dimension in their own consciousness, and become inspired to develop their Jewish connection to reflect this. In this way, the Baal Shem Tov revealed the unique spiritual connection with God that unlearned Jews possess, whereas the revealed levels of Jewish thought highlighted their distance. In similar fashion, the leaders of Habad, who articulated the greatest scholarly profundity of Hasidic thought, in the latter generations also sought to give Hasidus its greatest outreach beyond traditional boundaries of Jewish life (perhaps reflected in this tradition's other name of Lubavitch. "Habad" refers to the intellectual powers of the soul, while "Lubavitch" means the emotion of "town of love" in Russian). Hasidic thought seeks, and is most truly expressed, when it can spiritually revive a person most estranged from Judaism, who may not be awoken by other levels of Torah. In accord with the expression from the Tanya, that "from the reward of a commandment, one can know the true nature of the commandment" (Schneur Zalman's Hasidic explanation of the statement from Perkei Avos, "the reward of a Mitzvah is a Mitzvah"), the discourse explains that since the task of spreading Hasidus is the prerequisite to bringing the Messiah, so Hasidus itself is the Messianic level of the Torah, and a foretaste of the Messianic era when God's essence will be revealed.
Current thought
This discourse of the Rebbe gives a systematic explanation of the philosophical nature of Hasidism inaugurated by the Baal Shem Tov (1698–1760), and developed since then by the great Hasidic Masters, across the many different interpretations and schools of thought. The early great teachers of Hasidism, from the first few generations, are depicted through their teachings and stories as legendary figures. The later generations of the Hasidic movement, traditionally regard the spiritual stature of their leadership to have gradually declined. As the charismatic inspirations of the initial teachers receded, and with the changing social circumstances, so the spiritual ideals began to diminish. However, in the tradition of Habad, which developed separately from mainstream Hasidic paths, the followers tend to believe that their leadership avoided this decline. This derives from the differences of their approach, where the task of each leader was to communicate and explain the systematic teaching of Hasidus. The charismatic appeal to emotions was placed secondary. The dynasty of the 7 Habad leaders sought, in each generation, to broaden the articulation of the teachings, so that it could appeal to, and reach, further audiences. From this derives the view that each leader filled the place of their predecessor. While the particular emphasis of each Rebbe differed, in accord with their times and personalities, their leadership remained great. This discourse, typical of the 7th Rebbe's thought, itself represents a major contribution to Hasidic thought. In this description of Hasidus, the Rebbe teaches, using the intellectual expression of the Habad method, the loftiness of the teachings of the Baal Shem Tov, and his successors. The emotional enthusiasm of Hasidism, and the popular stories and teachings of its leaders have often been emphasised by outside commentators, through the prism of their own frames of reference, that do not always do justice to the profound dimensions of Hasidic thought. These two aspects reflect the two sides of conduct ("the Ways of Hasidus"), and study ("the Learning of Hasidus"), with some Hasidic traditions emphasising one, or the other. The learning itself has often been depicted as a folk popularisarion of Kabbalah. According to the discourse "On the essence of Chassidus", implicit in the practices of Hasidism, are the profound contributions of Hasidic thought, which give a special emphasis to action. In turn, the essential meaning of the teachings is a new spiritual, and inner contribution to all levels of previous Jewish thought. This new contribution may take more poetic forms, that retain an appeal to faith. Or in other approaches, especially Habad, fullest intellectual articulation is sought.The quality of Hasidus to permeate other levels of Torah, including the level of Pshat (the simple explanation of Torah), means that even someone on their initial stages in discovering Judaism, can relate to the enlivening wellsprings of Hasidus, and so be connected to the highest levels too. The traditional, restrictive conditions placed upon the learning of Kabbalah, were enacted in the wake of the problematic episode of Shabbetai Zvi in 1665-6. They applied to the intricate study of the abstract Kabbalah, which it is possible to misinterpret. They do not apply to Hasidic thought, even in the more Kabbalistic explanations of some texts, where the ideas are brought into personal grasp. There is such range of expression of ideas in Hasidism, from the spiritual stories of Hasidic Masters, to parables, sayings, and the wonder tales of Breslav, from informal talks offering the relevance of Hasidism to all of Torah and beyond, and to the classic and more Kabbalistic writings. When Kabbalistic terminollogy is used in Hasidic writings, it is illuminated and explained in relation to man, so that it becomes felt in the person's perception, that gives life and vitality in their daily life. This avoids the danger of misinterpretating the mystical ideas in the way that Shabbetai Zvi did. The explanation of Kabbalah into complete grasp is only given in Hasidism. Hasidus gives a way to introduce oneself to the world of Kabbalah. Furthermore, in our time of assimilation in the Jewish world, there is a need to encourage the mystical side of Judaism, including basic Kabbalistic concepts, so that the Torah becomes an enlivening inspiration. If the danger in the 17th Century was of misrepresenting ideas of Kabbalah, today the spiritual concerns are different. Alienation from the wonders of the Jewish heritage in a secular age, characterises our times. This gives each Jew the task and ability, to personify the Hasidic ideal of being a "lamplighter" to others, each person in their own environment, and to whatever degree they can. Before the lamplighter can spread their flame to another, they need to light their own soul with the warmth and contribution of Hasidus. In Judaism, observance of Halachah offers a path in daily living to sanctify life. The wisdom of the Talmud, and the visions of the Bible enthuse a person in the ideas of Judaism. In Kabbalah, but especially in Hasidus one can learn about and perceive God, the giver of the Torah.
Schools of thought
- ChabadChabadChabad or Chabad-Lubavitch is a major branch of Hasidic Judaism.Chabad may also refer to:*Chabad-Strashelye, a defunct branch of the Chabad school of Hasidic Judaism*Chabad-Kapust or Kapust, a defunct branch of the Chabad school of Hasidic Judaism...
: The Chabad school was formulated by Shneur Zalman of LiadiShneur Zalman of LiadiShneur Zalman of Liadi , also known as the Baal HaTanya, , was an Orthodox Rabbi, and the founder and first Rebbe of Chabad, a branch of Hasidic Judaism, then based in Liadi, Imperial Russia...
in his classic work Tanya, in which the principles of Chabad-Hasidic thought are expounded systematically and comprehensively. Chabad emphasized in-depth study of Hasidic philosophy (as opposed to mainstream Hasidic schools, who believed the study of Hasidism to be a tool and a means, rather than an end in itself). Followers of the Chabad school are, generally speaking, those of the Lubavitch sect.
With the spread of Hasidism throughout Ukraine, Galicia, Poland, and Russia, divergent schools emerged within Hasidism.
- BreslovBreslov (Hasidic dynasty)Breslov is a branch of Hasidic Judaism founded by Rebbe Nachman of Breslov a great-grandson of the Baal Shem Tov, founder of Hasidism...
: Rabbi Nachman of BreslovNachman of BreslovNachman of Breslov , also known as Reb Nachman of Bratslav, Reb Nachman Breslover , Nachman from Uman , was the founder of the Breslov Hasidic movement....
, great-grandson of the Baal Shem Tov, in his general encouragement of emotional intensity, taught the importance of being joyful in the extreme at all times. He advised the practice of hitbodedutHitbodedutHitbodedut refers to an unstructured, spontaneous and individualized form of prayer and meditation taught by Rebbe Nachman of Breslov...
(Hebrew: התבודדות) among his followers; a form of prayer in which the Hasid seeks out solitude and speaks to God in his native tongue about his most personal matters.
- Kotzk: Rabbi Menachem Mendel of KotzkMenachem Mendel of KotzkMenachem Mendel Morgensztern of Kotzk, better known as the Kotzker Rebbe was a Hasidic rabbi and leader.-Life:Born to a non-Hasidic family in Goraj near Lublin, Poland, he became attracted to Hasidim in his youth. He was known for having acquired impressive Talmudic and Kabbalistic knowledge at a...
demanded of his followers uncompromising honesty. Placing truthfulness, both toward oneself and others, as the highest value, and self-deceit as the lowest, Kotzk became synonymous among Hasidim with harsh and demanding attitudes, and intolerance for hypocrisy and self-righteousness.
- SatmarSatmar (Hasidic dynasty)Satmar is a Hasidic movement comprising mostly Hungarian and Romanian Hasidic Jewish Holocaust survivors and their descendants. It was founded and led by the late Hungarian-born Grand Rebbe Yoel Teitelbaum , who was the rabbi of Szatmárnémeti, Hungary...
: Satmar is renowned for its political stance, opposing the state of Israel. It is currently the largest Hassidic group. Its strength was due to the leadership of Rabbi Joel TeitelbaumJoel TeitelbaumJoel Teitelbaum, known as Reb Yoelish or the Satmar Rav , was a prominent Hungarian Hasidic rebbe and Talmudic scholar. He was probably the best known Haredi opponent of all forms of modern political Zionism...
, an outstanding Hassidic master who survived the concentration camps and settled in America. Rabbi Teitelbaum's most notable battles were against Zionism and the Orthodox groups (some of them Hasidic) that recognized them. However, he was also famed for his phenomenal scholarship, piety and love for his fellow man.
Notable works
Hasidic literature incorporates both classic works of mystical, philosophical Torah exegesis, and hagiographicHagiography
Hagiography is the study of saints.From the Greek and , it refers literally to writings on the subject of such holy people, and specifically to the biographies of saints and ecclesiastical leaders. The term hagiology, the study of hagiography, is also current in English, though less common...
compilations of oral tales of beloved Hasidic Masters.
The first published works of Hasidic philosophy were authored by the disciples of the Baal Shem Tov and of his successor Dovber of Mezeritch
Dovber of Mezeritch
Rabbi Dov Ber of Mezeritch was a disciple of Rabbi Yisrael Baal Shem Tov, the founder of Hasidic Judaism, and was chosen as his successor to lead the early movement...
. These include:
- Toldos Yakov Yosef, by Jacob Joseph of Polnoye (1710–1784)
- Likutei Amarim (Tanya)TanyaThe Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1797. Its formal title is Likkutei Amarim , but is more commonly known by its opening word, Tanya, which means "it was taught in a beraita"...
, by Shneur Zalman of LiadiShneur Zalman of LiadiShneur Zalman of Liadi , also known as the Baal HaTanya, , was an Orthodox Rabbi, and the founder and first Rebbe of Chabad, a branch of Hasidic Judaism, then based in Liadi, Imperial Russia...
(1745–1812) - Meor Einayim, by Menachem Nachum Twerski of Chernobyl (1730–1797)
- Magid Devarav L'yakov, by Dovber of Mezritch (1704–1772), compiled by Shlomo of Lutzk
- Noam Elimelech, by Elimelech of LizhenskElimelech of LizhenskElimelech Weisblum of Lizhensk , a Rabbi and one of the great founding Rebbes of the Hasidic movement, was known after his hometown, Leżajsk near Rzeszów in Poland...
(1717–1786) - Kedushas LeviKedushas LeviKedushas Levi is a classic Hasidic commentary on the Torah written by Reb Levi Yitzchok of Berditchev .- Links :**...
, by Levi Yitzchok of BerditchevLevi Yitzchok of BerditchevLevi Yitzchok of Berditchev , also known as the Berdichever, was a rabbi and Hasidic leader. He was the rabbi of Ryczywół, Żelechów, Pinsk and Berdychiv, for which he is best known...
(1740–1810)
Notable works of later periods include:
- Likutei Moharan, by Nachman of BreslovNachman of BreslovNachman of Breslov , also known as Reb Nachman of Bratslav, Reb Nachman Breslover , Nachman from Uman , was the founder of the Breslov Hasidic movement....
(1772–1810) - Be'er Mayim Chaim and Siduro Shel Shabbos, by Chaim of Chernovitz
- Benei Yisoschor, by Zvi Elimelech of Dinov
- Likkutei SichosLikkutei SichosLikkutei Sichos, lit. "Collected Talks," is an anthology of essays by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, relating to the weekly portion of the Torah and special occasions in the Jewish and Hasidic calendar....
, by Menachem Mendel SchneersonMenachem Mendel SchneersonMenachem Mendel Schneerson , known as the Lubavitcher Rebbe or just the Rebbe among his followers, was a prominent Hasidic rabbi who was the seventh and last Rebbe of the Chabad-Lubavitch movement. He was fifth in a direct paternal line to the third Chabad-Lubavitch Rebbe, Menachem Mendel...
Classic works of the two forms of Hasidic storytelling (hagiographic
Hagiography
Hagiography is the study of saints.From the Greek and , it refers literally to writings on the subject of such holy people, and specifically to the biographies of saints and ecclesiastical leaders. The term hagiology, the study of hagiography, is also current in English, though less common...
stories of Hasidic Masters, and mystical parables of Kabbalistic commentary) include:
- Shivchei HaBesht-In Praise of the Baal Shem Tov (stories of the Baal Shem Tov)
- Sippurei Maasiot (13 mystical literature parables) by Nachman of BreslovNachman of BreslovNachman of Breslov , also known as Reb Nachman of Bratslav, Reb Nachman Breslover , Nachman from Uman , was the founder of the Breslov Hasidic movement....
Musar
Traditional Musar literatureMusar literature
Musar literature is the term used for didactic Jewish ethical literature which describes virtues and vices and the path towards perfection in a methodical way.- Definition of Musar literature :...
often helps a person to appreciate the intellectual and spiritual and Godly matters to decrease attachment to the bodily and physical things. Hasidism responds that as much as one will run from physical things, one can never truly succeed in this because we are found in a physical world. Hasidism teaches that, ultimately, one must have both the spiritual and the physical together to prosper in one's service of God. This is a two step process. First one must be able to appreciate the spiritual and Godly, but then one must connect this inspiration back to seeing Godliness in the mundane world. Therefore, physicality is not suppressed, but transformed, such that it is not differentiated from divinity but is filled with it, as it serves it.
Key to all wisdom
Hasidism offers an analogy to explain the difference between learning Hasidism and other parts of the Torah.It was once asked: What is the difference between Rambam and Aristotle
Aristotle
Aristotle was a Greek philosopher and polymath, a student of Plato and teacher of Alexander the Great. His writings cover many subjects, including physics, metaphysics, poetry, theater, music, logic, rhetoric, linguistics, politics, government, ethics, biology, and zoology...
?
Torah vs. Wisdom. Both are philosophers and scientists.
The answer was that Aristotle is like a person trying to draw a circle and find its center. This is a difficult job. The Torah, by contrast, starts with the center then goes and can make a circle of any size around it, and it will always be in the center. Likewise, once one grasps Hasidism, it is believed that he will have the key to all the other aspects of the Torah because he will understand its underlying message. Once the inner point of the Torah is grasped (the middle of the circle) the only job is then to learn how to put it into practice in daily life which is what the other levels teach a person to do.
Connection to the Jewish Messiah
Hasidism tries to find the good in everything. It does not say that the bad becomes good, but rather that in the bad itself—in the struggle—we find Godliness.
This is synonymous with the concept of the Jewish Messiah
Jewish Messiah
Messiah, ; mashiah, moshiah, mashiach, or moshiach, is a term used in the Hebrew Bible to describe priests and kings, who were traditionally anointed with holy anointing oil as described in Exodus 30:22-25...
which is an era in which even things we saw as being bad we will see as being good. Life before the times of the Jewish Messiah and redemption are compared to characters living within the story. But with Moshiach we will see things from outside of the story and see how we are all like actors and God is directing the show. Outside the story, even the bad is good because the struggle is what makes the story worth reading.
We, like actors playing a role, can express freely, not trapped by the particular character we are playing. Really one can act freely with the mask. We make this self-image, thinking that we have our certain qualities and self-imposed limitations, and this stops us from expressing our true selves.
Hasidism wants us to get in touch with that essence so we are able to act in the world with whatever character is best at the time. In this way a person can come in touch with his real self and be free to choose how to act.
Hasidism tries to give us a taste of Moshiach-and bring this type of awareness into the world which itself will bring Moshiach by bringing a personal redemption to each person.
The Ba'al Shem Tov maintained that God is everything and everything is God. Torah is considered all the names of HaShem (God), not anything definite just the way you call them. So too Torah is considered infinite; one can always see more and more revealing an infinite God.
Hasidic philosophy also reemphasizes and expands upon the Jewish belief in Divine Providence. Before the Ba'al Shem Tov there was the general idea that God is watching over us. The Ba'al Shem Tov said that not only is God watching over everything, but even a feather in the wind and other seemingly minute details have infinite importance and are essential to the entire existence of creation.
Since, according to Hasidism, God is choosing everything that happens in the world without any external influences that he wants exactly like that, therefore everything that goes on is a unique expression of Him.
The purpose of Torah and Mitzvos is seen as only a revealing of that connection, not creating it (like father and son-the son may walk more or less in his father's footsteps, but this will never change the fact that he is his son. This is an essential connection).
Hasidic philosophy also stresses the concept of love of the fellow Jew. According to Hasidic philosophy, loving another fellow Jew is not just a good character trait but rather it should be one's whole life's work to cultivate good character traits.
English literature on Hasidic thought
Hasidic thought and life comprises a Jewish cultureCulture
Culture is a term that has many different inter-related meanings. For example, in 1952, Alfred Kroeber and Clyde Kluckhohn compiled a list of 164 definitions of "culture" in Culture: A Critical Review of Concepts and Definitions...
of many dimensional aspects, from emotional creativity and flavour, to psychological and spiritual insight, and profound intellectual theology and philosophy. These different elements can be connected together, so that its intellectual thought can sometimes incorporate a feeling of its charismatic poetry. The different streams and personalities in its history share ideas in common, and differences of thought and spirituality. Because of this, an overview of the range and variety of books on Hasidism offers insight into the nature of Hasidism itself, and interpretations of it from inside and outside the movement today, as well as a guide for further interest. It is important to note that books on Hasidism, like books on other aspects of Judaism, reflect alternative philosophical positions in relation to the Jewish tradition and belief. With the rise of modern thought, a number of different views emerged on the nature and meaning of the Jewish concept of Divine revelation
Revelation
In religion and theology, revelation is the revealing or disclosing, through active or passive communication with a supernatural or a divine entity...
, from the secular, through the historical, to the literal. These influential views reach a range of conclusions, and there is philosophical variety within each of the different Jewish denominations
Jewish denominations
Jewish religious movements , sometimes called "denominations" or "branches", include different groups which have developed among Jews from ancient times and especially in the modern era among Ashkenazi Jews living in anglophone countries...
that emerged. Hasidism has offered spiritual meaning to people from all these backgrounds, and the interpretations are reflected in the range of books by Hasidic followers, and by outsiders. The Hasidic contribution to Judaism
Judaism
Judaism ) is the "religion, philosophy, and way of life" of the Jewish people...
has gained adherents (Baal Teshuva
Baal teshuva
Baal teshuva or ba'al teshuvah , sometimes abbreviated to BT, is a term referring to a Jew who turns to embrace Orthodox Judaism. Baal teshuva literally means, "repentant", i.e., one who has repented or "returned" to God...
-"Returnees") from secular backgrounds in the 20th Century, as well as contributing, often through Neo-Hasidism
Neo-Hasidism
Neo-Hasidism is a name frequently given to the significant revival of interest in Hasidic Judaism on the part of non-Orthodox Jews in different decades due to the writings of non-Orthodox teachers of Hasidic Judaism like Martin Buber, Abraham Joshua Heschel, Lawrence Kushner, Zalman...
, to many non-Orthodox Jewish people's spirituality. It has also attracted the interest of many academics of Jewish thought and history, especially after the mid-Century establishment of critical investigation of Jewish mysticism as a full University discipline. A guide to suggested reading should indicate the philosophical background to different works, where it is helpful. It is also beneficial to include writings in a full range of examples, from accessible and inspiring introductions, to traditional and classic works, to academic studies. Artistic presentations can offer their own unique insight, as the soul of Hasidism articulated in its deeper thought, can often be appreciated more tangibly in poetic and transcendent works.
Biographical foundations of the general Hasidic movement:
- The Great Mission - The Life and Story of Rabbi Yisrael Baal Shem Tov,Compiler Eli Friedman, Translator Elchonon Lesches, Kehot Publication Society. Accessible and inspiring traditional account of the founder of Hasidism, and the significance of his thought. It can offer an introduction to Hasidic ideas and spirituality. Because the many different streams of the Hasidic movement trace their origins back to the Baal Shem Tov, they have sometimes transmitted different stories and teachings attributed to him. One traditional source of storytelling about the Baal Shem Tov, and the most consolidated and complete account of his esoteric life, is encapsulated in a Genizah (collection of documents) that was said to be passed from the Hasidic dynasty of Ruzhin to the 5th Lubavitcher Rebbe. This account, that describes the Baal Shem Tov's spiritual teacher, and the narrative of his forced revelation, forms a backbone to this book. The Baal Shem Tov has received alternative interpretations and various views, from the school of critical scholarship. Some of these can compliment religious philosophical views, while others offer revisionist positions. For further book citations, see the page on the Baal Shem Tov
- The Great Maggid - The Life and Teachings of Rabbi DovBer of Mezhirech, Jacob Immanuel SchochetJacob Immanuel SchochetJacob Immanuel Schochet is a rabbi, academic and scholar who has written and lectured on the history and philosophy of Hasidism and on themes of Jewish thought and ethics. He is a well known member of the Chabad movement.-Family background:...
, Kehot Publication Society. A scholarly survey in English of the architect of Hasidism. It records the different versions of the initial encounter of DovBer with the Baal Shem Tov, and recounts the life of the Maggid's close circle of disciples, the "Holy Society". This academy gave philosophical articulation to the Baal Shem Tov's seminal teachings, and organised the future shape of the movement. This third generation of leadership were assigned the different regions of Eastern Europe, after the passing of the Maggid. The historically documented stories and teachings in the book can offer an accessible introduction to the depth and breadth of Hasidic thought, and the warmth of its different early personalities
Components of Hasidic thought:
- The Hasidic Tale, Edited by Gedaliah Nigal, Translated by Edward Levin, The Littman Library of Jewish Civilization. More than any previous movement in Jewish history, Hasidism gave significance to the tradition of storytelling as a spiritual inspiration
- The Hasidic Parable, Aryeh Wineman, Jewish Publication Society. Hasidic thought gave new life to the traditional Jewish medium of using parables to explain ideas. Hasidic parables make the mystical ideas tangible, in keeping with the emphasis in Hasidism, to transform Jewish mysticism from abstract theology to personal fervour
- The Religious Thought of Hasidism: Text and Commentary,Edited by Norman LammNorman LammNorman Lamm is a major American Modern Orthodox rabbi, scholar, author and Jewish communal leader. He is presently the Chancellor of Yeshiva University....
, Michael Scharf Publication Trust of Yeshiva University. Perhaps the most comprehensive collection and explanation in English, of the variety of theological content in Hasidic thought. Rather than offering a secondary survey of Hasidism, it presents excerpts from the main Hasidic mystical source texts, and gives a commentary that sets Hasidic thought within wider Jewish philosophy. This conveys the common denominators and differences within the underlying theology of the Hasidic movement, and how it differed from non-Hasidic theological interpretations of Judaism. Mostly focuses only on the writings of the first three generations of the Hasidic movement, when the main Hasidic ideas were shaped. Since the popular publicity in the 20th Century of Hasidism, the charismatic and emotional aspects have been well presented, while the depth of Hasidic thought has been less well known. The aim of this book is partly to restore emphasis to the theological depth and significance of Hasidic thought, so it mostly avoids including Hasidic stories. The theory presented here, especially in the early chapters on the fundamental topics in Judaism, is the source for the popular aspects. However, the book also gives insight into social realities in Hasidism, because the later chapters of collected texts also cover ideas of practical significance to Jewish life. While other books offer better first introductions to Hasidism, this gives a subsequent deeper understanding for the reader, and an encounter with the writings of the movement
Accounts and biographies of the variety of interpretations and streams, in the historical development of Hasidic thought:
Biographical accounts of the lives of the Baal Shem Tov and Maggid of Mezeritch are listed under their own heading at the start, to offer a choice of approaches into the subject. The new inspirations and creative ideas of early forms of Hasidism, later became settled into new paths, thoughts and practices. Some thinkers offered radical reinterpretations of the legacy of the Baal Shem Tov, and of all of Jewish tradition. The books here that describe individual schools of thought in Hasidism, are some of the more well known and innovative paths
Overviews of the movement and its variety of leaders:
- Hasidism: The Movement and its Masters, Harry Rabinowicz, Jason Aronson. This book is unusual amongst English works, as it gives a historical overview of the whole historical movement, as it was shaped by its many personalities. Until a full English history of Hasidism is published, this fills a gap. It describes the early Hasidic ideas and practices of the Baal Shem Tov and the Maggid, through the flourishing schools of the 19th century, to the consolidations of Hasidism after the Holocaust, in the 20th century. It may be out of print, though many titles in Jewish thought by Jason Aronson, were reissued by Rowman & Littlefield Publishers. It is an expanded version of the earlier book by Rabinowicz The World of Hasidism, published by Hartmore House
- Wrapped in a Holy Flame: Teachings and Tales of The Hasidic Masters, Zalman Schachter-Shalomi, Jossey-Bass. "Reb Zalman" is a leading figure in Neo-HasidismNeo-HasidismNeo-Hasidism is a name frequently given to the significant revival of interest in Hasidic Judaism on the part of non-Orthodox Jews in different decades due to the writings of non-Orthodox teachers of Hasidic Judaism like Martin Buber, Abraham Joshua Heschel, Lawrence Kushner, Zalman...
and Jewish RenewalJewish RenewalJewish Renewal , is a recent movement in Judaism which endeavors to reinvigorate modern Judaism with mystical, Hasidic, musical and meditative practices...
amongst non-Orthodox Jews. He takes the spiritual warmth, teachings and thought of his earlier experiences inside Hasidism, to inspire wider circles of worship and Jewish life. This book offers his personal take on Hasidism, addressed to the cosmopolitan spiritual contexts of society today, and has the great advantage over many books on Hasidism in capturing its emotional relevance for personal growth. The book divides into three sections: the general leaders of the new revitalising movement, a special look at the Habad dynasty and its thought, and latter figures who developed Hasidism in radical directions or reinterpreted it through Neo-Hasidism for wider audiences. The selection of figures it looks at is necessarily selective, but most of the main distinctive luminaries of Hasidism are understandably included. Rather than a historical survey or academic analysis of the whole movement, this book is one of the best introductions to the variety of leaders of Hasidism, chapter by chapter
Specific schools of thought:
- The Zaddik: The Doctrine of the Zaddik According to the Writings of Rabbi Yaakov Yosef of Polnoy, Samuel H. Dresner, Jason Aronson publishers. Yaakov Yosef was one of the leading disciples of the Baal Shem Tov, and in 1780 published the first Hasidic book Toldos Yaakov Yosef. This Hasidic commentary on the Pentateuch, is seen as one of the most direct records of the teachings of the Baal Shem Tov, and attracted opposition from Hasidism's Opponents. It set the tone for future Hasidic writings. Its author was the other main contender to succeed in the leadership of the new movement, instead of the emergent successor, the Maggid. This describes the new Hasidic doctrine of the saintly Hasidic Master (RebbeRebbeRebbe , which means master, teacher, or mentor, is a Yiddish word derived from the Hebrew word Rabbi. It often refers to the leader of a Hasidic Jewish movement...
or TzadikTzadikTzadik/Zadik/Sadiq is a title given to personalities in Jewish tradition considered righteous, such as Biblical figures and later spiritual masters. The root of the word ṣadiq, is ṣ-d-q , which means "justice" or "righteousness", also the root of Tzedakah...
), through whom simple folk can experience the Divine Presence, and who can channel spiritual and material blessing to them - Communicating the Infinite: The Emergence of the Habad School, Naftali Loewenthal, University of Chicago Press. The theoretical sources for the Habad interpretation of Hasidism, that led to its ideals of articulating Hasidus in fullest intellectual forms, and seeking to communicate that to the widest degree. The founder of Habad was one of the great disciples in the leadership-academy of the Maggid of Mezeritch, who dispersed across the different regions of Eastern Europe after the passing of the Maggid. Habad, later to be called after its Russian village of Lubavitch, can be seen as a separate offshoot of general Hasidism. While its founder Schneur Zalman of Liadi is venerated by other groups as one of the leading figures of Hasidism, other Masters have tended to see its teachings as too close to Philosophy for their paths, and kept some distance from it. Often, the great Hasidic thinkers drew from the Rabbinic and Mystical(Kabbalistic) traditions, and shunned the religious Jewish Philosophical tradition(Hakira), seeing independent intellect as a hindrance to revelation based faith, for all but great scholars. Schneur Zalman, and the path he founded, expressed Hasidism in intellectual descriptions, that could incorporate sources from all traditional Jewish thought. He aimed, through this, to enable the mind and heart to unite in Hasidic life. This scholarly survey only covers the first generations of the Habad dynasty, which would continue until recent times, as it initially developed from amidst different Hasidic views
- Tormented Master: The Life and Spiritual Quest of Rabbi Nahman of Bratslav, Arthur Green, Jewish Lights Publishing. Nachman of Bratslav founded a unique path of faith in Hasidism, but could have no successor, because of the special nature of his personality. He is seen as the most imaginative and poetically creative Hasidic Master. While he was a third generation, direct descendent of the Baal Shem Tov himself, his followers venerate him to a degree beyond even usual Hasidic fervour. This offers a psychologically speculative biography of his life and thought
- A Passion for Truth, Abraham Joshua HeschelAbraham Joshua HeschelAbraham Joshua Heschel was a Polish-born American rabbi and one of the leading Jewish theologians and Jewish philosophers of the 20th century.-Biography:...
, Jewish Lights Publishing. Heschel was one of the famous 20th Century theologians in non-Orthodox Judaism. Descended from a dynasty of Hasidic leadership, his spirituality was shaped by the life and thought of Hasidism. In the Conservative Jewish Theological Seminary, he influenced a generation of students towards greater traditional adherence to Halachah (Jewish practical observance), and became a leading figure in Neo-Hasidism. In this personal exploration, he contrasts the spiritual message of the Hasidic Master Menachem Mendel of KotzkMenachem Mendel of KotzkMenachem Mendel Morgensztern of Kotzk, better known as the Kotzker Rebbe was a Hasidic rabbi and leader.-Life:Born to a non-Hasidic family in Goraj near Lublin, Poland, he became attracted to Hasidim in his youth. He was known for having acquired impressive Talmudic and Kabbalistic knowledge at a...
, with the Christian theologian and philosopher Søren KierkegaardSøren KierkegaardSøren Aabye Kierkegaard was a Danish Christian philosopher, theologian and religious author. He was a critic of idealist intellectuals and philosophers of his time, such as Georg Wilhelm Friedrich Hegel, Friedrich Wilhelm Joseph Schelling and Karl Wilhelm Friedrich Schlegel...
. The Rebbe of Kotzk, in his ascetic passion for truth, became one of the most individual, and different figures in Hasidic history. The book gives as much insight into the Hasidic creativity of Heschel, as his mentor the Kotzker. Heschel also wrote a main Yiddish work on the Kotzker, but until it is translated into English, this is a good alternative
Accompanying collections of Hasidic stories from across its history:
- Tales of the Hasidim (vol.1 The Early Masters, vol.2 The Later Masters, here published together), Martin BuberMartin BuberMartin Buber was an Austrian-born Jewish philosopher best known for his philosophy of dialogue, a form of religious existentialism centered on the distinction between the I-Thou relationship and the I-It relationship....
, Schocken books. Martin Buber was the first person to bring Hasidism to the attention of the Western world, and gave new strength to the Neo-Hasidic movement, that interpreted Hasidic spirituality for secular society. This book most encapsulated his articulation, and so has historic status. It provides an English anthology of the traditional stories, told and recorded by the Hasidim about their leaders. Its spiritual insights cover the history of early and later Hasidism. However, it needs to be read with caution, as its translations represent Buber's personal reinterpretation of Hasidic tradition. Buber was one of the famous 20th Century theologians in non-Orthodox Jewish thought. His existential philosophy of I-and-Thou describes a personal relationship with God. To Buber this conflicted somewhat with the mystical humility of self negation in Hasidism. As a result, Buber retells the tales from traditional sources through his own spiritual view, rather than offering accurate translations. Similarly, in his interpretation of Hasidism, he leaves aside theoretical Hasidic teaching and thought, finding spiritual meaning in the Hasidic stories alone. Nonetheless, with these reservations aside, this book offers a valuable resource companion to much of Hasidic traditional history for the English reader. For an analysis of the spiritual difference between Buber's translations, and the originals, see the article in the Wellsprings magazine reader, collected in the book Feeding Among the Lilies: The Wellsprings Reader, selected essays edited by Baila Olidort, published by Wellsprings Journal, distributed through Kehot Publication Society
Artistic presentations of Hasidic tradition:
- Lubavitcher Rabbi's Memoirs: Tracing the Origins of the Chasidic Movement - vol.1,2, Yoseph Yitzchak Schneersohn, Translated by Nissan Mindel, Kehot Publication Society. The 6th leader of Habad wrote the Yiddish original of this compiled history, to imaginatively record the stories of the early origins of Hasidism, that he had absorbed and recorded from the world of his youth. Through this and other works, the 6th Rebbe was renowned as a unique recorder of the transmitted history and spirit of Hasidism, that complimented his serious writings. Blessed with a dedicated memory, and the skill of a storyteller, he captured a lost world of mystics and scholars, simple folk and landowners, and their stories, that lay behind the early roots of Hasidism. Rather than giving the well known stories of the Hasidic Masters, this narrative sets the later developments in the life and thought of the traditional circles of mysticism from which Hasidism would spring
- Souls on Fire - Portraits and Legends of Hasidic Masters, Elie WieselElie WieselSir Eliezer "Elie" Wiesel KBE; born September 30, 1928) is a Hungarian-born Jewish-American writer, professor, political activist, Nobel Laureate, and Holocaust survivor. He is the author of 57 books, including Night, a work based on his experiences as a prisoner in the Auschwitz, Buna, and...
, Simon & Schuster. Well known for his personal testimonies of the Holocaust, such direct writings only comprise a small part of Elie Wiesel's output. In many of his books, he celebrates the great traditions of Jewish study that lasted until the War. Some of these evoke the ever present lives of Biblical and Talmudic Figures, while others dwell on the life of Hasidism in which he grew up in the Carpathian Mountains. Elie Wiesel distils this life of Judaism, that enveloped him before the War, with artistic mastery. In his retelling of traditional Hasidic tales, he displays the soul of a Hasid, infused with his personal philosophical interpretations. This book was followed by subsequent volumes of portraits (Somewhere a Master, Four Hasidic Masters: and their struggle against melancholy, and chapters in other books), and his other works are influenced by Hasidism, but here he imaginatively presents the lives and thoughts of many of the most famous Hasidic Masters. What this account lacks in straight presentation of the traditional stories, it gains greatly in the author's artistic vision of the poetry of Hasidic life, and can offer someone an introductory approach to Hasidism - The Earth is the Lord's: The Inner World of the Jew in Eastern Europe, Abraham Joshua HeschelAbraham Joshua HeschelAbraham Joshua Heschel was a Polish-born American rabbi and one of the leading Jewish theologians and Jewish philosophers of the 20th century.-Biography:...
, Jewish Lights Publishing. Just as the old world of Jewish Eastern Europe was destroyed, Heschel wrote this evocation of the period he described as the crowning glory of Jewish history. The preceding centuries had seen a flourishing of traditional Jewish thought and life, both in the Hasidic movement, and in the civilisation of non-Hasidic Lithuanian Jewish Orthodoxy. Jews of the Western World have often come to look back on the Old World with some nostalgia. This has fed the popularity of Neo-Hasidic spirituality in the 20th Century. This book gives context to other Hasidic accounts, by picturing the warmth and soul of the world from which it emerged - Rabbi Nachman's Stories, translated by Aryeh KaplanAryeh KaplanAryeh Moshe Eliyahu Kaplan was a noted American Orthodox rabbi and author known for his "intimate knowledge of both physics and kabbalah." He was lauded as an original thinker and prolific writer, from studies of the Torah, Talmud and mysticism to introductory pamphlets on Jewish beliefs and...
, Breslov Research InstituteBreslov Research InstituteBreslov Research Institute is a pioneering publisher of classic and contemporary Breslov texts in English. Established in 1979, BRI has produced the first English translation of all the works of Rebbe Nachman of Breslov and selected works of Reb Noson , the Rebbe's closest disciple; studies of the...
publication. In the literature of Hasidism, the "Sippurei Ma'asiyyot" (Wonder Tales) of Rabbi Nachman of BreslovNachman of BreslovNachman of Breslov , also known as Reb Nachman of Bratslav, Reb Nachman Breslover , Nachman from Uman , was the founder of the Breslov Hasidic movement....
are unique. Here, this does not mean traditional Hasidic stories about Rabbi Nachman, told by his followers, of which there are many. Rather, Nachman told special mystical fairy tales, recorded down by his early disciples, that his followers study for Hasidic meanings and inspiration. The Hasidic Masters, beginning with the Baal Shem Tov especially, developed the medium of the Hasidic parable, to convey the new, inner mystical ideas of Hasidism to their followers. These might utilise short stories of Kings and Princes to refer to the relationship between a Jew and his "Father in heaven" (In later, systematic articulations of Hasidic thought, other direct observational analogies from human perception are used as well). Rabbi Nachman's lengthy wonder stories seem to have extended this traditional vehicle, but here to a new ultimate degree. In these works of great literature, however, the direct analogies are not stated. The tales have received commentary from Breslav followers, and also from secular perspectives, in the history of Jewish literature. This book compiles the traditional commentaries made by Rabbi Nachman's followers, that draw on Rabbinic and Kabbalistic thought. In Breslav Hasidism, the stories become profound articulations of Hasidic thought and worship. Nachman of Breslav's artistic and immaginative, radical Hasidic thought has appealed to many secular thinkers, and the tales inspire admiration for their many layered structures - A Bridge of Longing: The Lost Art of Yiddish Storytelling, David G. Roskies, Harvard University Press. The author describes the history of Yiddish literary fiction, by devoting a chapter to each of its greatest figures. He calls their reinvention of traditional social themes and folk literature forms "creative betrayal", as they simultaneously represent and reshape the authentic Eastern European Jewish world and its spirit. For most this was a personal way of overcoming their distance from this world, and involved various motivations, from the early critical desire of secular figures to leave behind the Shtetl, to later nostalgia of the immigrants for their origins. Hasidism, above all representing Jewish spirituality, is one of the themes in the writing of these secular authors, whether critical or appreciative. Their literary characters have helped shape the way Hasidism is popularly imagined in the wider world. Stories by Sholom AleichemSholom AleichemSholem Aleichem was the pen name of Solomon Naumovich Rabinovich, a leading Yiddish author and playwright...
and Isaac Bashevis SingerIsaac Bashevis SingerIsaac Bashevis Singer – July 24, 1991) was a Polish Jewish American author noted for his short stories. He was one of the leading figures in the Yiddish literary movement, and received the Nobel Prize in Literature in 1978...
, to give the most well known examples, were later adapted for the musicals "Fiddler on the Roof" and "Yentl". However, most relevant is the chapter devoted to the first of the great Yiddish storytellers, and the only religious figure, the Hasidic Master Nachman of Breslav. In this chapter, Roskies analyses his "Sippurei Ma'asiyyot"(Wonder Tales) from both traditional and critical literary perspectives. He relates them to the events of Rabbi Nachman's life, and shows how they began, and influenced, later secular Yiddish writing. For their literary analysis, this chapter is indispensable.
Studies in Hasidic thought:
- On the Essence of Chassidus, Menachem Mendel SchneersonMenachem Mendel SchneersonMenachem Mendel Schneerson , known as the Lubavitcher Rebbe or just the Rebbe among his followers, was a prominent Hasidic rabbi who was the seventh and last Rebbe of the Chabad-Lubavitch movement. He was fifth in a direct paternal line to the third Chabad-Lubavitch Rebbe, Menachem Mendel...
, translated by Y.Greenberg and S.S.Handelman, Kehot Publication Society. This discourse, delivered by the 7th leader of the Habad movement, gives a philosophical explanation from within Hasidic thought, of the essential nature and contribution of Hasidus to Judaism and Torah exegesis - Hasidism Reappraised, Edited by Ada Rapoport-Albert, Littman Library of Jewish Civilization. The most comprehensive anthology of recent academic scholarship on Hasidism, with multi-discipline papers from leading authorities on a wide range of aspects of Hasidism
- The Mystical Origins of Hasidism, Rachel EliorRachel EliorRachel Elior is an Israeli professor of Jewish philosophy and mysticism at the Hebrew University of Jerusalem in Jerusalem, Israel.-Academic career:...
, Littman Library of Jewish Civilization. Introduction to the academic interpretations of Hasidism, covering its ideological and social natures, including its relation to Kabbalah, and the history of Hasidic historiography. - Hasidic Prayer, Louis JacobsLouis JacobsRabbi Dr. Louis Jacobs was a Masorti rabbi, the first leader of Masorti Judaism in the United Kingdom, and a leading writer and thinker on Judaism...
, Littman Library of Jewish Civilization. The emphasis of Hasidic thought on the Divine presence in everything gave it a new focus and interpretation of daily prayer, suffused with joy, optimism and mystical faith. This classic study examines the nature and diversity of the different Hasidic approaches to prayer and meditation. - Torah Lishmah: Torah for Torah's Sake in the Works of Rabbi Hayyim of Volozhin and His Contemporaries, Norman LammNorman LammNorman Lamm is a major American Modern Orthodox rabbi, scholar, author and Jewish communal leader. He is presently the Chancellor of Yeshiva University....
, Ktav Pub. Study of the theological and Kabbalistic background to the religious differences of the Hasidic-Mitnagdic schism.
See also
Historical regions of Central EuropeHistorical regions of Central Europe
There are many historical regions of Central Europe. For the purpose of this list, Central Europe is defined as the area contained roughly within the south coast of the Baltic Sea, the Elbe River, the Alps, the Danube River, the Black Sea and the Dnepr River. Note that these regions come from...
(Hasidism began in Podolia
Podolia
The region of Podolia is an historical region in the west-central and south-west portions of present-day Ukraine, corresponding to Khmelnytskyi Oblast and Vinnytsia Oblast. Northern Transnistria, in Moldova, is also a part of Podolia...
, Volhynia
Volhynia
Volhynia, Volynia, or Volyn is a historic region in western Ukraine located between the rivers Prypiat and Southern Bug River, to the north of Galicia and Podolia; the region is named for the former city of Volyn or Velyn, said to have been located on the Southern Bug River, whose name may come...
and surrounding areas):
- Polish–Lithuanian Commonwealth
- Council of Four LandsCouncil of Four LandsThe Council of Four Lands in Lublin, Poland was the central body of Jewish authority in Poland from 1580 to 1764. Seventy delegates from local kehillot met to discuss taxation and other issues important to the Jewish community...
- Partitions of PolandPartitions of PolandThe Partitions of Poland or Partitions of the Polish–Lithuanian Commonwealth took place in the second half of the 18th century and ended the existence of the Polish–Lithuanian Commonwealth, resulting in the elimination of sovereign Poland for 123 years...
- Pale of SettlementPale of SettlementThe Pale of Settlement was the term given to a region of Imperial Russia, in which permanent residency by Jews was allowed, and beyond which Jewish permanent residency was generally prohibited...
- East European PlainEast European PlainThe East European Plain is a plain comprising a series of river basins in Eastern Europe. Together with the Northern European Plain it constitutes the European Plain. It is the largest mountain-free part of the European landscape.The plain spans approximately and averages about in elevation...
- Carpathian MountainsCarpathian MountainsThe Carpathian Mountains or Carpathians are a range of mountains forming an arc roughly long across Central and Eastern Europe, making them the second-longest mountain range in Europe...
- Oberlander JewsOberlander JewsOberlander Jews are Ashkenazi, Yiddish- and German-speaking Jews originating in the Oberland or higher land western region of Hungary and the district surrounding Pozsony...
- MedzhybizhMedzhybizhMedzhybizh, previously known as Mezhybozhe, population 1731, is a town in the Khmelnytskyi Oblast of western Ukraine. It is located in the Letychivsky Raion , 25 kilometres from the Khmelnytskyi on the main highway between Khmelnytskyi and Vinnytsia at the confluence of the Southern Buh and...
(First centre of Hasidism)
Jewish history
Jewish history
Jewish history is the history of the Jews, their religion and culture, as it developed and interacted with other peoples, religions and cultures. Since Jewish history is over 4000 years long and includes hundreds of different populations, any treatment can only be provided in broad strokes...
, Jews and Judaism in Europe (Links to Jewish histories of each Country):
- Ashkenazi JewsAshkenazi JewsAshkenazi Jews, also known as Ashkenazic Jews or Ashkenazim , are the Jews descended from the medieval Jewish communities along the Rhine in Germany from Alsace in the south to the Rhineland in the north. Ashkenaz is the medieval Hebrew name for this region and thus for Germany...
- KehillaKehilla (modern)The Kehilla is the local Jewish communal structure that was reinstated in the early twentieth century as a modern, secular, and religious sequel of the Qahal in Central and Eastern Europe, more particularly in Poland's Second Republic, Estonia, Latvia, Lithuania, Ukrainian People's Republic,...
- MagnateMagnateMagnate, from the Late Latin magnas, a great man, itself from Latin magnus 'great', designates a noble or other man in a high social position, by birth, wealth or other qualities...
- Pidyon ShvuyimPidyon ShvuyimThe Mitzvah of Pidyon Shvuyim is to bring about the release of any Jew held captive by gentiles. It is considered an important commandment in the Jewish Halakha.- Source :...
- Khmelnytsky UprisingKhmelnytsky UprisingThe Khmelnytsky Uprising, was a Cossack rebellion in the Ukraine between the years 1648–1657 which turned into a Ukrainian war of liberation from Poland...
- Sabbatai ZeviSabbatai ZeviSabbatai Zevi, , was a Sephardic Rabbi and kabbalist who claimed to be the long-awaited Jewish Messiah. He was the founder of the Jewish Sabbatean movement...
- Sabbateans
- Jacob FrankJacob FrankJacob Frank was an 18th century Jewish religious leader who claimed to be the reincarnation of the self-proclaimed messiah Sabbatai Zevi and also of the biblical patriarch Jacob...
- French invasion of RussiaFrench invasion of RussiaThe French invasion of Russia of 1812 was a turning point in the Napoleonic Wars. It reduced the French and allied invasion forces to a tiny fraction of their initial strength and triggered a major shift in European politics as it dramatically weakened French hegemony in Europe...
- CantonistCantonistCantonists were underage sons of Russian conscripts who from 1721 were educated in special "canton schools" for future military service .-Cantonist schools during the 18th and early 19th centuries:Cantonist...
- PogromPogromA pogrom is a form of violent riot, a mob attack directed against a minority group, and characterized by killings and destruction of their homes and properties, businesses, and religious centres...
- HaskalahHaskalahHaskalah , the Jewish Enlightenment, was a movement among European Jews in the 18th–19th centuries that advocated adopting enlightenment values, pressing for better integration into European society, and increasing education in secular studies, Hebrew language, and Jewish history...
- Reform movement in JudaismReform movement in JudaismThe Reform movement in Judaism, originally named Reformed Society of Israelites, for Promoting true Principles of Judaism, according to its Purity and Spirit, is a historic and on-going religious and social movement that originated simultaneously in the early nineteenth century in the United States...
- Modern Orthodox JudaismModern Orthodox JudaismModern Orthodox Judaism is a movement within Orthodox Judaism that attempts to synthesize Jewish values and the observance of Jewish law, with the secular, modern world....
- Haredi JudaismHaredi JudaismHaredi or Charedi/Chareidi Judaism is the most conservative form of Orthodox Judaism, often referred to as ultra-Orthodox. A follower of Haredi Judaism is called a Haredi ....
- Old YishuvOld YishuvThe Old Yishuv refers to the Jewish community that lived in the Land of Israel from the destruction of the Second Temple in 70 CE to the First Aliyah in 1881-82, prior to the onset of Zionist immigration....
- History of antisemitism
- Jewish emancipationJewish EmancipationJewish emancipation was the external and internal process of freeing the Jewish people of Europe, including recognition of their rights as equal citizens, and the formal granting of citizenship as individuals; it occurred gradually between the late 18th century and the early 20th century...
- Jewish political movementsJewish political movementsJewish political movements refer to the organized efforts of Jews to build their own political parties or otherwise represent their interest in politics outside of the Jewish community...
- World Agudath IsraelWorld Agudath IsraelWorld Agudath Israel , usually known as the Aguda, was established in the early twentieth century as the political arm of Ashkenazi Torah Judaism, in succession to Agudas Shlumei Emunei Yisroel...
- Haredim and ZionismHaredim and ZionismThe relationship between Haredim and Zionism has always been a difficult one. Before the establishment of the State of Israel, the majority of Haredi Jewry was opposed to Zionism. However, after the de facto creation of the state, each individual movement within Orthodox Judaism charted its own...
Judaism
Judaism
Judaism ) is the "religion, philosophy, and way of life" of the Jewish people...
and Jewish philosophy
Jewish philosophy
Jewish philosophy , includes all philosophy carried out by Jews, or, in relation to the religion of Judaism. Jewish philosophy, until modern Enlightenment and Emancipation, was pre-occupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism; thus organizing...
:
- Eras in Rabbinic JudaismRabbinic JudaismRabbinic Judaism or Rabbinism has been the mainstream form of Judaism since the 6th century CE, after the codification of the Talmud...
- Rabbinic literatureRabbinic literatureRabbinic literature, in its broadest sense, can mean the entire spectrum of rabbinic writings throughout Jewish history. However, the term often refers specifically to literature from the Talmudic era, as opposed to medieval and modern rabbinic writing, and thus corresponds with the Hebrew term...
- Divine immanence
- Divine transcendence
- MaimonidesMaimonidesMoses ben-Maimon, called Maimonides and also known as Mūsā ibn Maymūn in Arabic, or Rambam , was a preeminent medieval Jewish philosopher and one of the greatest Torah scholars and physicians of the Middle Ages...
- Jewish principles of faithJewish principles of faithThe concept of an explicit, paramount definition of faith does not exist in Judaism as it does in other monotheistic religions such as Christianity. Although Jews and religious leaders share a core of monotheistic principles, and there are many fundamental principles quoted in the Talmud to define...
- Jewish messianism
Kabbalah
Kabbalah
Kabbalah/Kabala is a discipline and school of thought concerned with the esoteric aspect of Rabbinic Judaism. It was systematized in 11th-13th century Hachmei Provence and Spain, and again after the Expulsion from Spain, in 16th century Ottoman Palestine...
:
- Pardes exegesisPardes (Jewish exegesis)Pardes refers to approaches to biblical exegesis in rabbinic Judaism . The term, sometimes also spelled PaRDeS, is an acronym formed from the name initials of the following four approaches:...
- NahmanidesNahmanidesNahmanides, also known as Rabbi Moses ben Naḥman Girondi, Bonastruc ça Porta and by his acronym Ramban, , was a leading medieval Jewish scholar, Catalan rabbi, philosopher, physician, kabbalist, and biblical commentator.-Name:"Nahmanides" is a Greek-influenced formation meaning "son of Naḥman"...
- ZoharZoharThe Zohar is the foundational work in the literature of Jewish mystical thought known as Kabbalah. It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on Mysticism, mythical cosmogony, and mystical psychology...
- Cordoveran kabbalah
- Lurianic kabbalah
- KavanahKavanahKavanah or Kavannah is the mindset often described as necessary for Jewish rituals ....
20th Century academic study of Kabbalah and Hasidism (Select list. Scholars can come from diverse philosophical viewpoints. Some specialise in Jewish mysticism, others contribute in many fields):
- Gershom ScholemGershom ScholemGerhard Scholem who, after his immigration from Germany to Palestine, changed his name to Gershom Scholem , was a German-born Israeli Jewish philosopher and historian, born and raised in Germany...
(Founding figure) - Joseph DanJoseph DanJoseph Dan is an Israeli scholar of Jewish mysticism. He taught for over 40 years in the Department of Jewish Thought at the Hebrew University of Jerusalem...
- Rachel EliorRachel EliorRachel Elior is an Israeli professor of Jewish philosophy and mysticism at the Hebrew University of Jerusalem in Jerusalem, Israel.-Academic career:...
- Louis JacobsLouis JacobsRabbi Dr. Louis Jacobs was a Masorti rabbi, the first leader of Masorti Judaism in the United Kingdom, and a leading writer and thinker on Judaism...
(Masorti) - Norman LammNorman LammNorman Lamm is a major American Modern Orthodox rabbi, scholar, author and Jewish communal leader. He is presently the Chancellor of Yeshiva University....
(Orthodox) - Arthur GreenArthur GreenArthur Green is a scholar of Jewish mysticism and Neo-Hasidism. He is a professor in the non-denominational rabbinical program at Hebrew College in Boston. He was a dean of the Reconstructionist Rabbinical College in 1987–1993.-Biography:...
(Neo-Hasidic)
Prelude to Hasidism:
- Judah Loew ben BezalelJudah Loew ben BezalelJudah Loew ben Bezalel, alt. Loewe, Löwe, or Levai, widely known to scholars of Judaism as the Maharal of Prague, or simply The MaHaRaL, the Hebrew acronym of "Moreinu ha-Rav Loew," was an important Talmudic scholar, Jewish mystic, and philosopher who served as a leading rabbi in the city of...
- Isaiah HorowitzIsaiah HorowitzIsaiah Horowitz, , also known as the Shelah ha-Kadosh after the title of his best-known work, was a prominent Levite rabbi and mystic.-Biography:...
- Asceticism in JudaismAsceticism in JudaismAsceticism is a term derived from the Greek verb ἀσκέω, meaning "to practise strenuously," "to exercise." Athletes were therefore said to go through ascetic training, and to be ascetics....
- MaggidMaggidMaggid , sometimes spelled as magid, is a traditional Eastern European Jewish religious itinerant preacher, skilled as a narrator of Torah and religious stories. A preacher of the more scholarly sort was called a "darshan", and usually occupied the official position of rabbi...
- Nistarim
- Baal ShemBaal ShemThe traditional Baal Shem healer and exorcist used Kabbalistic methods in sanctity. Nistarim mystical brotherhoods sought wider outreach, from which Hasidism emerged...
Hasidic Judaism
Hasidic Judaism
Hasidic Judaism or Hasidism, from the Hebrew —Ḥasidut in Sephardi, Chasidus in Ashkenazi, meaning "piety" , is a branch of Orthodox Judaism that promotes spirituality and joy through the popularisation and internalisation of Jewish mysticism as the fundamental aspects of the Jewish faith...
:
- PanentheismPanentheismPanentheism is a belief system which posits that God exists, interpenetrates every part of nature and timelessly extends beyond it...
(Explained in TanyaTanyaThe Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1797. Its formal title is Likkutei Amarim , but is more commonly known by its opening word, Tanya, which means "it was taught in a beraita"...
) - TzimtzumTzimtzumTzimtzum is a term used in the kabbalistic teaching of Isaac Luria, explaining his concept that God began the process of creation by "contracting" his infinite light in order to allow for a "conceptual space" in which a finite and seemingly independent world could exist...
(Different interpretations) - MonismMonismMonism is any philosophical view which holds that there is unity in a given field of inquiry. Accordingly, some philosophers may hold that the universe is one rather than dualistic or pluralistic...
- AcosmismAcosmismAcosmism, in contrast to pantheism, denies the reality of the universe, seeing it as ultimately illusory, , and only the infinite unmanifest Absolute as real....
- Hasidim and Mitnagdim
- Hasidic stories
- Hasidic prayerJewish meditationJewish meditation can refer to several traditional practices of contemplation, ranging from visualization and intuitive methods, or forms of emotional insight in communitive prayer, to intellectual analysis of philosophical, ethical or mystical concepts...
- Dveikus
- Niggun
- TzadikTzadikTzadik/Zadik/Sadiq is a title given to personalities in Jewish tradition considered righteous, such as Biblical figures and later spiritual masters. The root of the word ṣadiq, is ṣ-d-q , which means "justice" or "righteousness", also the root of Tzedakah...
- RebbeRebbeRebbe , which means master, teacher, or mentor, is a Yiddish word derived from the Hebrew word Rabbi. It often refers to the leader of a Hasidic Jewish movement...
- TishTish (Hasidic celebration)A tish , also spelled tisch, is a gathering of Hasidim around their Rebbe. It may consist of speeches on Torah subjects, singing of melodies known as niggunim and zemirot , with refreshments being served. Hasidim see it as a moment of great holiness...
- OhelOhelOhel is a structure built over a Jewish grave as a sign of prominence of the person buried within. Ohalim range from small wooden, brick, or plaster structures to large buildings which include one or more graves and area for visitors to sit and meditate....
- MinhagMinhagMinhag is an accepted tradition or group of traditions in Judaism. A related concept, Nusach , refers to the traditional order and form of the prayers...
- NusachNusachNusach is a concept in Judaism that has two distinct meanings. One is the style of a prayer service ; another is the melody of the service depending on when the service is being conducted.-Meaning of term:Nusach primarily means "text" or "version", in...
- MikvahMikvahMikveh is a bath used for the purpose of ritual immersion in Judaism...
- Anarchism and Orthodox JudaismAnarchism and Orthodox Judaism-Background:This article describes some views of notable Orthodox Jewish figures who supported anarchism, as well as various themes within the scope of the Orthodox Jewish tradition or among the practicing Orthodox Jews that are generally considered important from the anarchist worldview...
Select list of foundational or innovative figures in Hasidism:
- Baal Shem Tov (1698–1760)
- Dov Ber of Mezeritch (1700?-1772)
- Jacob Joseph of PolonneJacob Joseph of PolonneRabbi Jacob Joseph of Polonne, is also known as Yaakov Yosef HaKohain of Polnoye, was one of the first and most dedicated of the disciples of the founder of Chassidut, the Holy Baal Shem Tov....
(-1784) - Elimelech of LizhenskElimelech of LizhenskElimelech Weisblum of Lizhensk , a Rabbi and one of the great founding Rebbes of the Hasidic movement, was known after his hometown, Leżajsk near Rzeszów in Poland...
(1717–1786) - Meshulam Zushya of Anipoli (1718–1800)
- Menachem Mendel of VitebskMenachem Mendel of VitebskMenachem Mendel of Vitebsk , also known as Menachem Mendel of Horodok, was an early leader of Hasidic Judaism. Part of the third generation of Hasidic leaders, he was the primary disciple of the Maggid of Mezeritch...
(1730–1788) - Menachem Nachum of Chernobyl (1730–1797)
- Levi Yitzchok of BerditchevLevi Yitzchok of BerditchevLevi Yitzchok of Berditchev , also known as the Berdichever, was a rabbi and Hasidic leader. He was the rabbi of Ryczywół, Żelechów, Pinsk and Berdychiv, for which he is best known...
(1740–1810) - Schneur Zalman of Liadi (1745–1812)
- Chozeh of Lublin (1745–1815)
- Avraham Yehoshua HeshelAvraham Yehoshua HeshelRabbi Avraham Yehoshua Heshel of Apt, popularly known as the Apter Rebbe or Apter Rov, was born in Żmigród, Poland in 1748 and died in Mezhbizh, Russian Empire in 1825.-Rabbinical career:...
(1748–1825) - The Kaliver Rebbe (1751–1821)
- Moshe Teitelbaum (Ujhel)Moshe Teitelbaum (Ujhel)Rabbi Moshe Teitelbaum , also known as the Yismach Moshe, was the Rebbe of Ujhely in Hungary. According to Löw, he signed his name "Tamar", this being the equivalent of Teitelbaum, which is the Yiddish for "palm-tree"...
(1759–1841) - Nachman of BreslovNachman of BreslovNachman of Breslov , also known as Reb Nachman of Bratslav, Reb Nachman Breslover , Nachman from Uman , was the founder of the Breslov Hasidic movement....
(1772–1810) - Menachem Mendel of KotzkMenachem Mendel of KotzkMenachem Mendel Morgensztern of Kotzk, better known as the Kotzker Rebbe was a Hasidic rabbi and leader.-Life:Born to a non-Hasidic family in Goraj near Lublin, Poland, he became attracted to Hasidim in his youth. He was known for having acquired impressive Talmudic and Kabbalistic knowledge at a...
(1787–1859) - Yisroel Friedman of Ruzhin (1797–1850)
- Mordechai Yosef LeinerMordechai Yosef LeinerMordechai Yosef Leiner of Izbica was a rabbinic Hasidic thinker and founder of the Izhbitza-Radzyn dynasty of Hasidic Judaism.Rabbi Mordechai Yosef was born in Tomashov in 1801 to his father Reb Yaakov the son of Reb Mordechai of Sekul, a descendant of Rabbi Shoul Wahl. At the age two he became...
(1801–1854) - Maiden of LudmirMaiden of LudmirThe Maiden of Ludmir, , , also known as the "Ludmirer Moyd", was the only female Rebbe in the history of the Hasidic movement....
(1805–1888) - Yehudah Aryeh Leib AlterYehudah Aryeh Leib AlterYehudah Aryeh Leib Alter , also known by the title of his main work, the Sfas Emes, was a Hasidic rabbi who succeeded his grandfather, Rabbi Yitzchak Meir Alter, as the av beis din and Rav of Góra Kalwaria, Poland , and succeeded the Rebbe, Reb Heynekh of Alexander, as Rebbe of the Gerrer...
(1847–1905) - Sholom Dovber SchneersohnSholom Dovber SchneersohnSholom Dovber Schneersohn was an Orthodox rabbi and the fifth Rebbe of the Chabad Lubavitch chasidic movement. He is also known as "the Rebbe nishmosei eiden" and as "the Rebbe Rashab" .His teachings represent the emergence of an emphasis on outreach that later Chabad Rebbes would develop...
(1860–1920) - Kalonymus Kalman Shapira (1889–1943)
- Aharon RothAharon RothRabbi Aharon Roth, known as Reb Ahrele , was the founder of the Shomrei Emunim, Toldos Aharon and Toldos Avraham Yitzchak Hasidic dynasties...
(-1946) - Menachem Mendel SchneersonMenachem Mendel SchneersonMenachem Mendel Schneerson , known as the Lubavitcher Rebbe or just the Rebbe among his followers, was a prominent Hasidic rabbi who was the seventh and last Rebbe of the Chabad-Lubavitch movement. He was fifth in a direct paternal line to the third Chabad-Lubavitch Rebbe, Menachem Mendel...
(1902–1994)
List of Hasidic dynasties. Two are involved in the Baal teshuva movement
Baal teshuva movement
The Baal Teshuva movement is description of the return of secular Jews to religious Judaism. The term "baal teshuva" is a term from the Talmud literally meaning "master of repentance". The term is used to refer to a worldwide phenomenon among the Jewish people...
, and developed separately from mainstream Hasidism:
- ChabadChabadChabad or Chabad-Lubavitch is a major branch of Hasidic Judaism.Chabad may also refer to:*Chabad-Strashelye, a defunct branch of the Chabad school of Hasidic Judaism*Chabad-Kapust or Kapust, a defunct branch of the Chabad school of Hasidic Judaism...
(Intellectual Hasidism) - BreslovBreslov (Hasidic dynasty)Breslov is a branch of Hasidic Judaism founded by Rebbe Nachman of Breslov a great-grandson of the Baal Shem Tov, founder of Hasidism...
(Imaginative faith)
Wives and daughters of Hasidic Masters, Hasidic followers, and visitors to Hasidism:
- The feminine in Kabbalah
- RebbetzinRebbetzinRebbitzin or Rabbanit is the title used for the wife of a rabbi, typically from the Orthodox, or Haredi, and Hasidic Jewish groups...
- Baal Shem Tov family treeBaal Shem Tov family treeThe following charts illustrate the family of Rabbi Yisrael Baal Shem Tov, the founder of Hasidic Judaism.The first chart shows the Baal Shem Tov's close family: his closest relatives, by blood and by marriage...
- Salomon MaimonSalomon MaimonSalomon ben Josua Maimon was a German philosopher born of Jewish parentage in Belarus.-Early years:...
(Early secular visitor) - Nathan of BreslovNathan of BreslovNathan of Breslov , also known as Reb Noson, born Nathan Sternhartz, was the chief disciple and scribe of Rebbe Nachman of Breslov, founder of the Breslov Hasidic dynasty. Reb Noson is credited with preserving, promoting and expanding the Breslov movement after the Rebbe's death...
- Rogatchover GaonRogatchover GaonJoseph Rosen known as the Rogatchover Gaon, , and also often referred to by the title of his main work Tzofnath Paneach , , was a rabbi and one of the most prominent talmudic scholars of the early 20th-century, known as a genius because of...
- Meir ShapiroMeir ShapiroYehuda Meir Shapiro , , was a prominent Hasidic rabbi and rosh yeshiva, also known as the Lubliner Rav...
- Aryeh KaplanAryeh KaplanAryeh Moshe Eliyahu Kaplan was a noted American Orthodox rabbi and author known for his "intimate knowledge of both physics and kabbalah." He was lauded as an original thinker and prolific writer, from studies of the Torah, Talmud and mysticism to introductory pamphlets on Jewish beliefs and...
- Adin SteinsaltzAdin SteinsaltzRabbi Adin Steinsaltz or Adin Even Yisrael is a teacher, philosopher, social critic, and spiritual mentor, who has been hailed by Time magazine as a "once-in-a-millennium scholar". He has devoted his life to making the Talmud accessible to all Jews...
Neo-Hasidism
Neo-Hasidism
Neo-Hasidism is a name frequently given to the significant revival of interest in Hasidic Judaism on the part of non-Orthodox Jews in different decades due to the writings of non-Orthodox teachers of Hasidic Judaism like Martin Buber, Abraham Joshua Heschel, Lawrence Kushner, Zalman...
:
- Martin BuberMartin BuberMartin Buber was an Austrian-born Jewish philosopher best known for his philosophy of dialogue, a form of religious existentialism centered on the distinction between the I-Thou relationship and the I-It relationship....
- Abraham Joshua HeschelAbraham Joshua HeschelAbraham Joshua Heschel was a Polish-born American rabbi and one of the leading Jewish theologians and Jewish philosophers of the 20th century.-Biography:...
- Shlomo CarlebachShlomo CarlebachShlomo Carlebach , known as Reb Shlomo to his followers, was a Jewish rabbi, religious teacher, composer, and singer who was known as "The Singing Rabbi" during his lifetime...
- Zalman Schachter-ShalomiZalman Schachter-ShalomiRabbi Zalman M. Schachter-Shalomi and commonly called "Reb Zalman" is considered one of the major founders of the Jewish Renewal movement.-Early life:...
- Elie WieselElie WieselSir Eliezer "Elie" Wiesel KBE; born September 30, 1928) is a Hungarian-born Jewish-American writer, professor, political activist, Nobel Laureate, and Holocaust survivor. He is the author of 57 books, including Night, a work based on his experiences as a prisoner in the Auschwitz, Buna, and...
Non-Hasidic developments in Jewish thought, with contrast or connection to Hasidism:
- Abraham Isaac KookAbraham Isaac KookAbraham Isaac Kook was the first Ashkenazi chief rabbi of the British Mandate for Palestine, the founder of the Religious Zionist Yeshiva Merkaz HaRav, Jewish thinker, Halachist, Kabbalist and a renowned Torah scholar...
(Various sources) - Yehuda AshlagYehuda AshlagRabbi Yehuda Ashlag or Yehuda Leib Ha-Levi Ashlag also known as the Baal Ha-Sulam in reference to his magnum opus, was an orthodox rabbi and kabbalist born in Łódź, Congress Poland, Russian Empire, to a family of scholars connected to the Hasidic courts of Porisov and Belz...
(New interpretation of pre-Hasidic Kabbalah)
Lithuanian Jewish Orthodoxy:
- Mitnagdim
- Vilna GaonVilna GaonElijah ben Shlomo Zalman Kramer, known as the Vilna Gaon or Elijah of Vilna and simply by his Hebrew acronym Gra or Elijah Ben Solomon, , was a Talmudist, halachist, kabbalist, and the foremost leader of non-hasidic Jewry of the past few centuries...
(Leading figure) - Chaim VolozhinChaim VolozhinChaim Volozhin was an Orthodox rabbi, Talmudist, and ethicist. Popularly known as "Reb Chaim Volozhiner" or simply as "Reb Chaim", he was born in Volozhin when it was a part of the Polish-Lithuanian Commonwealth...
(Main theoretician) - Mussar movementMussar movementThe Musar movement is a Jewish ethical, educational and cultural movement that developed in 19th century Eastern Europe, particularly among Orthodox Lithuanian Jews. The Hebrew term Musar , is from the book of Proverbs 1:2 meaning instruction, discipline, or conduct...
Jewish culture:
- ShtetlShtetlA shtetl was typically a small town with a large Jewish population in Central and Eastern Europe until The Holocaust. Shtetls were mainly found in the areas which constituted the 19th century Pale of Settlement in the Russian Empire, the Congress Kingdom of Poland, Galicia and Romania...
- Wooden synagogues
- Fortress synagogues
- ShtiebelShtiebelA shtiebel is a place used for communal Jewish prayer. In contrast to a formal synagogue, a shtiebel is far smaller and approached more casually. It is typically as small as a room in a private home or a place of business which is set aside for the express purpose of prayer, or it may be as large...
- YeshivaYeshivaYeshiva is a Jewish educational institution that focuses on the study of traditional religious texts, primarily the Talmud and Torah study. Study is usually done through daily shiurim and in study pairs called chavrutas...
- Yiddish languageYiddish languageYiddish is a High German language of Ashkenazi Jewish origin, spoken throughout the world. It developed as a fusion of German dialects with Hebrew, Aramaic, Slavic languages and traces of Romance languages...
- Yiddish literatureYiddish literatureYiddish literature encompasses all belles lettres written in Yiddish, the language of Ashkenazic Jewry which is related to Middle High German. The history of Yiddish, with its roots in central Europe and locus for centuries in Eastern Europe, is evident in its literature.It is generally described...
- Hebrew literatureHebrew literatureHebrew literature consists of ancient, medieval, and modern writings in the Hebrew language. It is one of the primary forms of Jewish literature, though there have been cases of literature written in Hebrew by non-Jews...
- Jewish musicJewish musicJewish music is the music and melodies of the Jewish People which have evolved over time throughout the long course of Jewish History. In some instances Jewish Music is of a religious nature, spiritual songs and refrains are common in Jewish Services throughout the world, while other times, it is...
- Roman VishniacRoman VishniacRoman Vishniac was a Russian-American photographer, best known for capturing on film the culture of Jews in Central and Eastern Europe before the Holocaust. A complete archive of his work now rests at the International Center of Photography....
External links
Hasidic and Jewish spirituality websites:- Chassidic Stories Archive
- Hasidism from Chabad.orgChabad.orgChabad.org is the flagship website of the Chabad-Lubavitch Hasidic movement. It serves not just its own members but Jews worldwide in general. It was one of the first Jewish internet sites and the first and largest virtual congregation.-History:...
- A website dedicated to the study of Hasidic philosophy
- Gal Einai institute. New articulations of the Kabbalistic dimension of Judaism, with the inner contributions and explanations of Hasidus. With pioneering articles in relating Jewish mysticism to secular sciences and humanities
Other resources:
- Map of the area of activity of the Baal Shem Tov, and the directions of the Maggid's students' dissemination
- Map of the spread of Hasidism from 1730 and 1760-75, and its encroachment on the Lithuanian centre of Rabbinic opposition
- Alphabetical list of Hasidic Rebbe biographies, together with previous Kabbalists and other Sages from Ascent of Safed
