Hasidic philosophy

Hasidus called the "Torah of the Baal Shem Tov" and his "Wellsprings", after his account in a letter to Gershon of Kitov about the elevation of his soul to the Heavenly Realms on Rosh Hashanah 1746. Repeating the Talmudic question, he asked the Messiah, "When is the Master coming?" The reply was, "When your Wellsprings spread forth to the furthest extremes"^[1]

Hasidic philosophy or Hasidus (Hebrew: חסידות), alternatively transliterated as Hassidism, Chassidism, Chassidut etc. is the teachings, interpretations, and practice of Judaism as articulated by the Hasidic movement. Thus, Hasidus is a framing term for the teachings of the Hasidic masters, expressed in its range from Torah (the Five books of Moses) to Kabbalah (Jewish mysticisim). Hasidus deals with a range of spiritual concepts such as God, the soul, and the Torah, and gives them understandable, applicable and practical expressions.^[2][3] It also discusses the charismatic religious elements of the movement, but mainly Hasidus describes the structured thought and philosophy of Hasidim. In other words, it speaks of the "soul of Torah", as Hasidus is often referred to by that very name.^[4]

"Hasidus" (piousness) and "Hasid" (a pious person) are terms used in Jewish literature of all ages, and are not limited to adherents of the Hasidic movement, whose philosophy is discussed in this article.

The term "Hasidus"

The word derives from the Jewish spiritual term Hessed (or "Chessed"), commonly translated as "loving-kindness," and which also means kindness, love and merciful behavior. It is also one of the 10 Sephirot of Kabbalah, which represents God's provision of good and sustenance to the world, and the power underlying similar actions performed by human beings. The word "Hasidus," sometimes pronounced "Hasidut", as well as its appellation "hasid",^[5] has been used in Jewish tradition for pious persons who have sincere motives in serving God and helping others, especially when not obligated to do so ("lifenim mi-shurat ha-din"). The "Hasid" goes above and beyond what is demanded of him by ordinary morality and the boundaries of Halakha, the collective body of religious laws for Jews which derive from the Torah.

In Jewish religious practice, "Middat hasidut" is a religious observance or moral practice which goes beyond mere obedience to Halakha, it is an extraordinary act of good performed by an individual because of their love for a fellow person or for God. An early mention of the term "middat hasidut" appears in the Talmud (Baba Metzia 52:2), and thereafter it was used widely in Jewish Halakhic literature. Thus the term "hasid" should not be mistaken to refer solely to a follower of the Eastern European movement started by the Baal Shem Tov in the 18th century and its philosophy known as hasidus. Rather, "hasid" is a title used for many pious individuals and by many Jewish groups since Biblical times.^[6] Some earlier European Jewish movements were also called by this name, such as the Hasidei Ashkenaz of medieval Germany.^[6]

Today, however, the terms hasidus and hasid generally connote Hasidic philosophy and the followers of the Hasidic movement.^[2][4] They refer 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 mutually decided to split the Hasidic movement into smaller groups with the hope of more easily spreading hasidus across Eastern Europe. These new leaders, who until now were all adherents of the second generation leader, settled in cities from Poland, Hungary and Romania, to Lithuania and Russia.^[5]

In general

Hasidic tradition and thought has gained admirers^[2][5] from outside its immediate following, and outside Orthodox Jewish belief, for its charismatic inspiration and kabbalistic insights. "Ḥasidism should in Jewish history be classed among the most momentous spiritual revolutions that have influenced the social life of the Jews, particularly those of eastern Europe."^[5]

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^[5] (in the older Jewish tradition of Kabbalah, experiential connection with spirituality takes place through a highly elaborate conceptual theology and textual interpretation, in contrast with some common, more intuitive definitions of mysticism; new ideas derive authority from Scriptural interpretation, and therefore gain an intellectual organisation). Hasidic thought builds upon Kabbalah,^[5] 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,^[5] offered the whole population access to the inner dimensions of Judaism.

Overview in historical context

The new interpretations 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. The new teachings centered on Divine immanence present in all of Creation, and an experience of Divine love and meaningful purpose behind every occurrence of daily life.

Rebuilt synagogue of the Baal Shem Tov in Medzhybizh, Ukraine

The Baal Shem Tov and his successors, offered the masses a new approach to Judaism, that valued sincerity and emotional fervour. 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 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, while others have placed the learning of the writings of their school, on a more comparable level to learning the esoteric parts of Judaism. These differences are reflected in different styles of Hasidic thought.

The disciples of Dov Ber of Mezeritch spread Hasidism throughout Eastern Europe

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 on Podolia (Ukraine), the new ideas of Hasidism were conveyed initially in emotional forms. After his death, 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 Rebbes, 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, Menachem Mendel of Kotzk.

Characteristic ideas

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 study, prayer, and fulfilling the 613 Mitzvot. 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.
• Hitbodedut: One of the methods through which to experience dveikut is hitbodedut (Hebrew: התבות), which is a method for contemplating God and His greatness (see Jewish meditation) and the inner significance of the Mitzvot.
• 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 Judaism. Maimonides, the great exponent of Medieval Jewish philosophy 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.^[7]

• 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 Kabbalistic teachings from Isaac Luria, 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 minutiae 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.

Hasidism extolled love and encouragement of the sincere unlearned Jewish folk. Levi Yitzchak of Berditchev was renowned for his dialogue with God, arguing in their defence before the Heavenly Court. The Baal Shem Tov taught self-sacrifice through negation of ego to help another person

• 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 Talmudic learning and belittled the non-scholar. This traditionally placed Torah study as the ultimate spiritual activity in Rabbinic Judaism. 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,^[8] 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 commandment of Torah study 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 musar literature that sometimes focused on admonishment and reward and punishment as initial stages in worshiping God. At the time of the Nistarim (Hidden mystics), popular preachers, known as Maggidim 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 portrayed God in a way that appeared oppressive, rather than the true source of Goodness. Through the early influence of the Baal Shem Tov,^[9] the Nistarim spread the new message of encouragement and love of the common folk.

The Hasidic Rebbe exemplified new interpretations of the mystical doctrine of the Tzadik, embodying Divinity in the mundane and channelling spiritual and physical blessing to the followers. Alternate forms of Hasidism were shaped through different approaches to leadership

• 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 Tzadik, 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 "intermediary who connects" with God, rather than the heretical notion of an "intermediary 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 Ohel 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 Midrashic 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"^[10]

Goals

1. 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 Chmelnitzki 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.
2. 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.
3. 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.
4. 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, 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. The first premise of Hasidic Philosophy is immanence: God transcends everything and, yet, is found in everything.^[5] This Panentheistic philosophy, rooted in Kabbalah, implies that He is in all.

This basic axiom leads to four points which are the pillars of the Ba'al Shem Tov's approach:

1. 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.
2. 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.
3. 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.
4. 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 relations

New mystical tradition

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, which 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.

Schools of thought

With the spread of Hasidism throughout Ukraine, Galicia, Poland, and Russia, divergent schools emerged within Hasidism. Some schools place more stress on intellectual understanding of the Divine, others on the emotional connection with the Divine. Some schools stress specific traits or exhibit behavior not common to other schools.

Notable works

Shivchei HaBesht-In Praise of the Baal Shem Tov, earliest Hasidic hagiographic.

Among the major tracts compiled by early Hasidic masters are:

• Toldos Yakov Yosef, by Jacob Joseph of Polnoye (1780)
• Magid Devarav L'yakov, by Dovber of Mezritch, compiled by Shlomo of Lutzk (1781)
• Noam Elimelech, by Elimelech of Lizhensk (1788)
• Likutei Amarim (Tanya), by Shneur Zalman of Liadi (1796)
• Kedushas Levi, by Levi Yitzchok of Berditchev (1798)
• Meor Einayim, by Menachem Nachum Twerski of Chernobyl (1798)
• Likutei Moharan, by Nachman of Breslov (1808)
• Siduro Shel Shabbos, by Hayyim Tyrer (1813)
• Shivchei HaBesht, by Dov Ber Schochet (1815)
• Sippurei Ma'asiot by Nachman of Breslov (1816)

See also

• Kavanah
• Asceticism in Judaism

Bibliography

• The Great Mission – The Life and Story of Rabbi Yisrael Baal Shem Tov,Compiler Eli Friedman, Translator Elchonon Lesches, Kehot Publication Society.
• The Great Maggid – The Life and Teachings of Rabbi DovBer of Mezhirech, Jacob Immanuel Schochet, Kehot Publication Society.
• The Hasidic Tale, Edited by Gedaliah Nigal, Translated by Edward Levin, The Littman Library of Jewish Civilization.
• The Hasidic Parable, Aryeh Wineman, Jewish Publication Society.
• The Religious Thought of Hasidism: Text and Commentary,Edited by Norman Lamm, Michael Scharf Publication Trust of Yeshiva University.
• Hasidism: The Movement and its Masters, Harry Rabinowicz, Jason Aronson.
• Wrapped in a Holy Flame: Teachings and Tales of The Hasidic Masters, Zalman Schachter-Shalomi, Jossey-Bass.
• The Zaddik: The Doctrine of the Zaddik According to the Writings of Rabbi Yaakov Yosef of Polnoy, Samuel H. Dresner, Jason Aronson publishers.
• Communicating the Infinite: The Emergence of the Habad School, Naftali Loewenthal, University of Chicago Press.
• Tormented Master: The Life and Spiritual Quest of Rabbi Nahman of Bratslav, Arthur Green, Jewish Lights Publishing.
• A Passion for Truth, Abraham Joshua Heschel, Jewish Lights Publishing.
• Tales of the Hasidim (vol.1 The Early Masters, vol.2 The Later Masters, here published together), Martin Buber, Schocken.
• Lubavitcher Rabbi's Memoirs: Tracing the Origins of the Chasidic Movement – vol.1,2, Yoseph Yitzchak Schneersohn, Translated by Nissan Mindel, Kehot Publication Society.
• Souls on Fire – Portraits and Legends of Hasidic Masters, Elie Wiesel, Simon & Schuster.
• The Earth is the Lord's: The Inner World of the Jew in Eastern Europe, Abraham Joshua Heschel, Jewish Lights Publishing.
• Rabbi Nachman's Stories, translated by Aryeh Kaplan, Breslov Research Institute publication.
• On the Essence of Chassidus, Menachem Mendel Schneerson, translated by Y.Greenberg and S.S.Handelman, Kehot Publication Society.
• Hasidism Reappraised, Edited by Ada Rapoport-Albert, Littman Library of Jewish Civilization.
• The Mystical Origins of Hasidism, Rachel Elior, Littman Library of Jewish Civilization.
• Hasidic Prayer, Louis Jacobs, Littman Library of Jewish Civilization.

Notes

1. Letter from Rabbi Yisrael Baal Shem Tov to his brother in-law Abraham Gershon of Kitov
2. Freeman, Tzvi. "What is Chassidut". Learning and Values. Chabad-Lubavitch Media Center. Retrieved 9 September 2013.
3. Ginsburgh, Rabbi Yitzchok. "What is Chassidut (Chassidic Philosophy)". AskMoses.com © 2013. Retrieved 9 September 2013.
4. Chein, Rabbi Shlomo. "If Chassidut is so important, why wasn't it available until 300 years ago?". Chassidism. AskMoses.com © 2013. Retrieved 9 September 2013.
5. "?ASIDIM - ?ASIDISM". The unedited full-text of the 1906 Jewish Encyclopedia. JewishEncyclopedia.com. Retrieved 9 September 2013.
6. "?asidut - SAINT AND SAINTLINESS". The unedited full-text of the 1906 Jewish Encyclopedia. JewishEncyclopedia.com. Retrieved 9 September 2013.
7. Cited by Menachem Mendel Schneerson quoting the Baal Shem Tov, in Hayom Yom daily study, Kehot publications, p. 23, with explanatory English translation footnote
8. Lamm, Norman: Torah Lishmah: Torah for Torah's Sake in the Works of Rabbi Hayyim of Volozhin and His Contemporaries. Publisher Ktav. Norman Lamm compares Hasidic and Mitnagdic interpretations of Judaism, by examining their different attitudes to the traditional concept of learning Torah Lishmah-"Torah for its own sake". Schneur Zalman of Liadi and Chaim Volozhin are cited as the two main theoreticians of each camp. Their different interpretations are seen to be founded in different philosophical emphases on Divine immanence and Divine transcendence, rooted in different Kabbalistic interpretations of the Tzimtzum
9. Cited in book The Great Mission: The life and story of Rabbi Yisrael Baal Shem Tov Eli Friedman, Elchonon Lesches. Kehot Publications
10. Cited in The Great Maggid by Jacob Immanuel Schochet. Kehot Publications

External links

• Chassidic Stories Archive
• Hasidism from Chabad.org
• A Guide to Reading Hasidic Texts