Hasidic philosophy

1428:(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. Scholars refer to this concept as Hasidic pantheism. 550: 1218:. A Hasidic master was to serve as a living embodiment of the recondite teachings. He was able to transcend matter, gain spiritual communion, Worship through Corporeality and fulfill all the theoretical ideals. As the vast majority of his flock could not do so themselves, they were to cleave to him instead, acquiring at least some semblance of those vicariously. His commanding and often — especially in the early generations — charismatic presence was to reassure the faithful and demonstrate the truth in Hasidic philosophy by countering doubts and despair. But more than spiritual welfare was concerned: Since it was believed he could ascend to the higher realms, the leader was able to harvest effluence and bring it down upon his adherents, providing them with very material benefits. " 1172:

redeem the sparks hidden, one had to associate not merely with the corporeal, but with sin and evil. One example is the elevation of impure thoughts during prayer, transforming them to noble ones rather than repressing them, advocated mainly in the early days of the sect; or "breaking" oneself's character by directly confronting profane inclinations. This aspect, once more, had sharp antinomian implications was and used by the Sabbateans to justify excessive sinning. It was mostly toned down in late Hasidism, and even before that leaders were careful to stress that it was not exercised in the physical sense, but in the contemplative, spiritual one. This kabbalistic notion, too, was not unique to the movement and appeared frequently among other Jewish groups.

623: 1160:, "absorption of effluence". During spiritual ascension, one could siphon the power animating the higher dimensions down into the material world, where it would manifest as benevolent influence of all kinds. These included spiritual enlightenment, zest in worship and other high-minded aims, but also the more prosaic health and healing, deliverance from various troubles and simple economic prosperity. Thus, a very tangible and alluring motivation to become followers emerged. Both corporeal worship and absorption allowed the masses to access, with common actions, a religious experience once deemed esoteric. 464: 1242:) into the matters of the world was depicted as identical with the need to save the sinners and redeem the sparks concealed in the most lowly places. Such a link between his functions as communal leader and spiritual guide legitimized the political power he wielded. It also prevented a retreat of Hasidic masters into hermitism and passivity, as many mystics before them did. Their worldly authority was perceived as part of their long-term mission to elevate the corporeal world back into divine infinity. To a certain extent, the Saint even fulfilled for his congregation, and for it alone, a limited 237: 850: 1064:, "communion". As God was everywhere, connection with Him had to be pursued ceaselessly as well, in all times, places and occasions. Such an experience was in the reach of every person, who only had to negate his inferior impulses and grasp the truth of divine immanence, enabling him to unite with it and attain the state of perfect, selfless bliss. Hasidic masters, well versed in the teachings concerning communion, are supposed not only to gain it themselves, but to guide their flock to it. 1624: 1079:) purportedly reflects the reality of all things profane and worldly, a true devotee must transcend this illusory façade and realize that there is nothing but God. It is not only a matter of perception, but very practical, for it entails also abandoning material concerns and cleaving only to the true, spiritual ones, oblivious to the surrounding false distractions of life. The practitioner's success in detaching from his sense of person, and conceive himself as 1010:) was created, bereft from obvious presence, and therefore able to entertain free will, contradictions and other phenomena seemingly separate from God Himself, which would have been impossible within His original, perfect existence. Yet, the very reality of the world which was created therein is entirely dependent on its divine origin. Matter would have been null and void without the true, spiritual essence it possesses. Just the same, the infinite 1569: 44: 2589:, Zvi Mark, Continuum 2009, p 1: "In the world of R. Nachman of Bratslav, the imagination occupies a central position, and receives in-depth, extended attention regarding its purpose in human existence and the service of God... It is R. Nachman's deep relationship with the unrestrained nature of the imagination that characterises his entire creative output, and warrants the prominence attributed to it in his Weltanschauung." 1452:, one of the early Hasidic masters, reportedly said, "There is no mitzvah to be joyous, but joy can bring on the greatest mitzvot." It is also true, he said, that "it is not a sin to be sad, but sadness can bring on the greatest sins." Hasidism emphasizes joy as a precondition to elevated spiritual awareness, and teaches the avoidance of melancholy at all costs. For the same reason, Hasidism shunned the earlier practices of 667:, while not eschewing charismatic authority, emphasises their role as teachers and guides for the own internal work at divine contemplation of their followers. Chabad is an offshoot of Hasidism and a movement of its own, characterised by its own successively articulated orientations, and with its own extensive writings that are typified by the systematic nature of their thought, with their own conceptual language. 2450:, Louis Jacobs, Oxford University Press 1995, entry: Habad: "Although an offshoot of Hasidism, Habad is essentially a movement of its own, looked at with a degree of indifference and, on occasion, hostility, by the other Hasidic masters who, while admiring Shneur Zalman himself, believed that the Habad understanding of Hasidism is too intellectually oriented and too close to philosophy for comfort" 762: 379:, espouse a charismatic-populist line, centered on the admiration of the masses for the Righteous, his effervescent style of prayer and conduct and his purported miracle-working capabilities. Fewer still retain a high proportion of the mystical-spiritualist themes of early Hasidism, and encourage members to study much kabbalistic literature and (carefully) engage in the field. The various 2474:, Joseph Weiss, Littman Library new edition 1997, chapter: The Hasidic Way of Habad. In common with initial mid-20th century academia on Hasidism, Weiss analyses only early texts of Chabad. He refers to descriptions commonly used by scholars to classify Chabad: "priority of intellect over heart", "the philosophical movement in Hasidism", terms he avoids in favour of a more 1475:, or truly righteous one, 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 1791:, Buber's once commonly accepted view that the routinization constituted "decadence" was refuted by later studies, demonstrating that the movement remained very much innovative. Yet many aspects of early Hasidism were indeed de-emphasized in favour of more conventional religious expressions, and its radical concepts were largely neutralized. Some 937:, which he considered illusory and derived directly from God. He argued that when one attained a sufficient spiritual level and could be certain evil thoughts did not derive from his animalistic soul, then sudden urges to transgress revealed Law were God-inspired and may be pursued. This Messianic conduct was restricted to elite 1110:

indifferent world is a key theme in the movement's literature. Many tracts have been devoted to the subject, acknowledging that the "callous and rude" flesh hinders one from holding fast to the ideal, and these shortcomings are extremely hard to overcome even in the purely intellectual level, a fortiori in actual life.

576:(Peshischa in Yiddish), due to both personal and doctrinal disagreements. The Seer adopted a populist approach, centered on the Righteous' theurgical functions to draw the masses. He was famous for his lavish, enthusiastic conduct during prayer and worship, and extremely charismatic demeanour. He stressed that as 1737:

The lengthy history of Hasidism, the numerous schools of thought therein, and particularly its use of the traditional medium of homiletic literature and sermons – comprising numerous references to earlier sources in the Pentateuch, Talmud and exegesis as a means to grounding oneself in tradition – as

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continued to follow him till today, without appointing a successor. They remained controversial with other Hasidic groups as Nachman berated false wonder-working Tzadikim, distinguishing them from the true Tzadik of the generation who cleaves to God by prophetic perfection. Nachman assumed this role,

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Among the traits particularly associated with Hasidism in common understanding which are in fact widespread, is the importance of joy and happiness at worship and religious life – though the sect undoubtedly stressed this aspect and still possesses a clear populist bent. Another example is the value

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ideas of collective souls, the Tzadik is a general soul in which the followers are included. The Tzadik is described as an "intermediary who connects" with God, rather than the heretical notion of an "intermediary who separates". To the followers, the Tzadik is not an object of prayer, as he attains

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into de facto political leaders of strong, institutionalized communities. The role of a Saint was obtained by charisma, erudition and appeal in the early days of Hasidism. But by the dawn of the 19th century, the Righteous began to claim legitimacy by descent to the masters of the past, arguing that

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dialectic is pronounced in the transformation of evil to goodness and the relations between these two poles and other contradicting elements – including various traits and emotions of the human psyche, like pride and humility, purity and profanity, et cetera. Hasidic thinkers argued that in order to

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edge, possibly equating sacred rituals mandated by Judaism with everyday activities, granting them the same status in the believer's eyes and having him content to commit the latter at the expense of the former. While at some occasions the movement did appear to step at that direction – for example,

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While its mystical and ethical teachings are not easily sharply distinguished from those of other Jewish currents, the defining doctrine of Hasidism is that of the saintly leader, serving both as an ideal inspiration and an institutional figure around whom followers are organized. In the movement's

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from among the circle of Dov Ber of Mezeritch, and was elaborated over 7 generations by his successors until the late 20th century. Chabad was originally the more inclusive term, as it also generated a number of short lived offshoots, but hereditary dynasticism defined the main branch, which became

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Some Hasidic "courts", and not a few individual prominent masters, developed distinct philosophies with particular accentuation of various themes in the movement's general teachings. Several of these Hasidic schools had lasting influence over many dynasties, while others died with their proponents.

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is described as the state of self-transcendence into the divine. It is understood to be the highest goal of Jewish mystical striving. Some scholars have maintained that Hasidism is distinguished by its insistence that the starting point of religious life is complete adhesion to and communion with

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Jews, rather than the community. Leiner saw this in unconventional exegesis of Biblical episodes that reversed standard interpretations, but in the Messianic era when the paradox will be revealed, all previous lives will be seen as determined by God. Expressing the true "depth" of multiplicity of

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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

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The Saintly forged a well-defined relationship with the masses: they provided the latter with inspiration, were consulted in all matters, and were expected to intercede on behalf of their adherents with God and ensure they gained financial prosperity, health and male offspring. The pattern still

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In Hasidic discourse, the willingness of the leader to sacrifice the ecstasy and fulfillment of unity in God was deemed a heavy sacrifice undertook for the benefit of the congregation. His followers were to sustain and especially to obey him, as he possessed superior knowledge and insight gained

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mystical "Popular/Practical Tzadikism". The work so cultivated the innovative social mysticism of leadership that it led to the proliferation of new Hasidic Tzadikim among leading disciples in Galicia and Poland. This populist "Mainstream Hasidism" praised the role of the elite tzadik in extreme

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When the sect began to attract following and expanded from a small circle of learned disciples to a mass movement, it became evident that its complex philosophy could be imparted only partially to the new rank and file. As even intellectuals struggled with the sublime dialectics of infinity and

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A further complication is the divide between what researchers term "early Hasidism", which ended in the early 1800s, and established Hasidism since then onwards. While the former was a highly dynamic religious revival movement, the latter phase is characterized by consolidation into sects with

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who reaches above the void, simple faith, silence and melody confront the inevitable heresies of pre-Messianic finite reality. Mortals were in constant struggle to overcome their profane instincts, and had to free themselves from their limited intellects to see the world as it truly is. Recent

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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

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as dreary intellectuals who lacked spiritual fervour and opposed mysticism is likewise unfounded. Neither did Hasidism, often portrayed as promoting healthy sensuality, unanimously reject the asceticism and self-mortification associated primarily with its rivals. Joseph Dan ascribed all these

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Hasidic masters exhorted their followers to "negate themselves", paying as little heed as they could for worldly concerns, and thus, to clear the way for this transformation. The struggle and doubt of being torn between the belief in God's immanence and the very real sensual experience of the

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aspect of "transgression for the Sake of Heaven" is found, expressed in terms of the Tzadik's states of "descent" and "smallness". For the Righteous to elevate the common masses, he must occasionally descend to their level, emulating their sins for holy motives. A related early theme is the

1479:(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 608:, and rejected financial support. Gathering a small group of devout scholars who sought to attain spiritual perfection, whom he often berated and mocked, he always stressed the importance of both somberness and totality, stating it was better to be fully wicked than only somewhat good. 841:

scholarship has rejected earlier academic constructions of Rabbi Nachman's thought as an existentialist Hasidism of faith, versus the general movement's Hasidism of mysticism, establishing the dialectic ladder of mystical union (a mysticism of faith) that Breslovian faith communicates

1083:(in the double meaning of 'naught' and 'infinite'), is regarded as the highest state of elation in Hasidism. The true divine essence of man – the soul – may then ascend and return to the upper realm, where it does not possess an existence independent from God. This ideal is termed 1766:

placed on the simple, ordinary Jew in supposed contradiction with the favouring of elitist scholars beforehand; such ideas are common in ethical works far preceding Hasidism. The movement did for a few decades challenge the rabbinic establishment, which relied on the authority of

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Thus, there is a dualism between the true aspect of everything and the physical side, false, but ineluctable, with each evolving into the other: as God must compress and disguise Himself, so must humans and matter in general ascend and reunite with the omnipresence. Elior quoted

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description: "world-nullifying mysticism". Recent academic scholarship has moved beyond concentration on early Hasidism, to show the continued creativity of its latter thought. The systematic philosophical tendency of Chabad grew successively more explicit in the 3rd Rebbe (his

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s were subject to intense hagiography, even subtly compared with Biblical figures by employing prefiguration. It was argued that since followers could not "negate themselves" sufficiently to transcend matter, they should instead "negate themselves" in submission to the Saint

1783:. In their attempt to build new models of spirituality for modern Jews, they propagated a romantic, sentimental image of the movement. The "Neo-Hasidic" interpretation influenced even scholarly discourse to a great degree, but had a tenuous connection with reality. 914:, was a disciple of the Seer of Lublin, but combined his populist inclination with a strict observance even among his most common followers, and great pluralism in matters pertaining to mysticism, as those were eventually emanating from each person's unique soul. 451:, and his successor the Maggid of Mezeritch, who lived before Hasidism became a mass movement. Dov Ber of Mezeritch, the last unifying leader of most of the early elite movement, was the movement's first systematic thinker and architect, who cultivating a stellar 1799:

roles, and many others functioned almost solely as political leaders of large communities. As to their Hasidim, affiliation was less a matter of admiring a charismatic leader as in the early days, but rather birth into a family belonging to a specific "court".

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corporeality, there was little hope to have the common folk truly internalize these, not as mere abstractions to pay lip service to. Ideologues exhorted them to have faith, but the true answer, which marked their rise as a distinct sect, was the concept of the

2550:, Zvi Mark, Academic Studies Press 2010 - "Mark highlights the innovative self-understanding of R. Nachman and his feeling of being the final revelation of Hasidism, higher even than that of his great-grandfather, the Baal Shem Tov and the Maggid of Mezerich" 1746:" Even motifs presented by scholars in the past as unique Hasidic contributions were later revealed to have been common among both their predecessors and opponents, all the more so regarding many other traits that are widely extant – these play, Dan added, " 1145:

in its early days prayer and preparation for it consumed so much time that adherents were blamed of neglecting sufficient Torah study – Hasidic masters proved highly conservative. Unlike in other, more radical sects influenced by kabbalistic ideas, like the

264:. While the Jewish mystical tradition had long been reserved for a scholarly elite, Hasidic teachings are unique in their popular access, being aimed at the masses. Hasidism is thought to be a union of three different currents in Judaism: 1) Jewish law or 1541:

How, then, can those who are distant from Torah be aroused from their spiritual slumber? For such people, the Torah must be clothed and concealed in stories. They must hear narratives of ancient times, which go beyond simple kindness and are "great in

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exert their influence on this world, even the most simple action may, if performed correctly and with understanding, achieve the reverse effect. According to Lurianic doctrine, The netherworld was suffused with divine sparks, concealed within "husks",

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Hasidism often uses parables to reflect on mystical teachings. For example, the well-known parable of the "Prince and the Imaginary Walls" reflects a pantheistic or acosmistic theology and explores the relationship between the individual Jew and God.

1436:(Hebrew: שִׂמְחָה - "joy") – Joy is considered an essential element of the Hasidic way of life. In the early stages of the Hasidic movement, before the name "Hasidim" was coined, one of the names used to refer to the followers of the new movement was 320:

as extending to every individual and even to each particular in the inanimate world, the doctrine of Continuous Creation that the true reality of all things is the "word" of God brought all things into being and continuously keeps them in existence.

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contemplation during prayer, to be translated into inward emotions and practical action, while forming a precise analogical understanding for philosophical articulation of divinity. Chabad theology translates the esoteric symbols of Kabbalah into

363:, deriving their authority much like ordinary non-Hasidic rabbis do. Such "courts" place great emphasis on strict observance and study, and are among the most meticulous in the Orthodox world in practice. Prominent examples are the House of 732:

ecstasy. While each Chabad leader developed and deepened these contemplative themes, the thought of the last Rebbe treated Hasidic thought not as a self-contained mystical study, but much more widely as the inner unifying divine essence of

2577:, Zvi Mark, Continuum 2009, Chapter 2 On the Character of Mystical Experiences, Chapter 7 The Ultimate Purpose of Knowing is that We Do Not Know, Chapter 8 "The Story of the Humble King" - On Laughter and Foolishness in the Service of God 1032:

stressed the importance of this dialectic, but mainly (though not exclusively) evoked it in cosmic terms, referring for example to the manner in which God progressively diminished Himself into the world through the various dimensions, or

1198:. The idea that, in every generation, there are righteous persons through whom the divine effluence is drawn to the material world is rooted in the kabbalistic thought, which also claims that one of them is supreme, the reincarnation of 662:

powers of the soul, defines the thought of the movement, which emphasises the role of inward intellectual and psychological contemplation of Hasidic mysticism, in contrast to mainstream Hasidic emotionalist faith and fervour. Chabad

580:, his mission was to influence the common folk by absorbing Divine Light and satisfying their material needs, thus converting them to his cause and elating them. The Holy Jew pursued a more introspective course, maintaining that the 316:), or the omnipresence of God, and 2) the idea of communion between God and man. The doctrines of the Baal Shem Tov include the teaching of the individual's duty to serve God in every aspect of his or her daily life, the concept of 1268:), thus bonding with him and enabling themselves to access what he achieved in terms of spirituality. The Righteous served as a mystical bridge, drawing down effluence and elevating the prayers and petitions of his admirers. 1149:, Worship through Corporeality was largely limited to the elite and carefully restrained. The common adherents were taught they may engage it only mildly, through small deeds like earning money to support their leaders. 784:(or Bratslav), a great-grandson of the Baal Shem Tov. Nachman's creative and enigmatic individualism, coupled with the autobiographical communication of esoteric spirituality in his writings, ensured uniquely that his 1094:, pursuing the pure spiritual aims and defying the primitive impulses of the body, one must overcome his inferior "Bestial Soul", connected with the Eyes of the Flesh. He may be able to tap into his "Divine Soul" ( 797:. His life and teachings relate to themes of messianic rectification, including the narration of intricate imaginative folk tales with Kabbalistic and Hasidic symbolism, and the writing of esoteric hidden works. 1588:(compiled by Shlomo Lusk). Many of the Hasidic leaders of the third generation of Hasidism (students of Dov Ber) authored their own works, which are the basis for new Hasidic schools of thought. Among them are 962:

of Lublin continued the thought of his teacher, also developing a complex philosophic system which presented a dialectic nature in history, arguing that great progress had to be preceded by crisis and calamity.

1762:, argued to the contrary that but a little was not found in much earlier tracts, and the movement's originality lay in the manner it popularized these teachings to become the ideology of a well-organized sect. 1246:

capacity in his lifetime. After the Sabbatean debacle, this moderate approach provided a safe outlet for the eschatological urges. At least two leaders radicalized in this sphere and caused severe controversy:

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as during the course of interpretation texts are taken completely out of context to yield desired conclusions, grammar and syntax are ignored, and ideas are read into the texts that they cannot possibly mean.

455:(Holy Group) of disciples who would go on to disseminate Hasidic spirituality to different areas of Eastern Europe among the common masses, beginning the innovation of Hasidism's varying schools of thought. 1555:

authored a number of well-known tales, or expanded parables. Nachman believed he drew these "tales of the ancient wisdom" from a higher wisdom, tapping into a deep archetypal imagination. One such tale is

1469:(Hebrew: התקשרות לצדיקים - "bonding to the righteous ones") – Hasidism teaches that while not all are able to attain the highest levels of elevated spirituality, the masses can attach themselves to the 2222: 1787:

hereditary leadership. The mystical teachings formulated during the first era were by no means repudiated, and many Hasidic masters remained consummate spiritualists and original thinkers; as noted by

1039:. Hasidism applied it also to the most mundane details of human existence. All Hasidic schools devoted a prominent place in their teaching, with differing accentuation, to the interchanging nature of 592:. The Holy Jew and his successors did neither repudiate miracle working, nor did they eschew dramatic conduct; but they were much more restrained in general. The Peshischa School became dominant in 1068:

was not a strictly defined experience; many varieties were described, from the utmost ecstasy of the learned leaders to the common man's more humble yet no less significant emotion during prayer.

737:, expressed in analytical talks that united the exoteric and esoteric, mystical and rational of Judaism, and emphasised the corresponding unity of the whole Jewish people. In the theology of 519:

to the divinity that the Tzadik represented on the material plane, as a collective of the divine sparks in each person's soul. Disciples who became the subsequent popular tzadikim leaders of

1420:– 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 330:), which primarily is the service of the heart rather than the mind. The Baal Shem Tov emphasized the rabbinic teaching "God desires the heart" as the obligation of intention of the heart ( 1826:

spent five years in isolation studying Hasidic texts, having a profound impact on his later writing. Buber later brought Hasidism to the western world through his works on Hasidic tales.

1102:, on the hidden Godly dimension of all that exists. Then he could understand his surroundings with the "Eyes of the Intellect". The ideal adherent was intended to develop equanimity, or 1496:

graves of earlier leaders. The radical statements of the power of the Tzadik, as the channel of Divine blessing in this world through which God works, are based on a long heritage of

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reality lost its static nature and permanent value, now measured by a new standard, seeking to expose the Godly, boundless essence, manifest in its tangible, circumscribed opposite.

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s duty was to serve as a spiritual mentor for a more elitist group, helping them to achieve a senseless state of contemplation, aiming to restore man to his oneness with God which

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Chabad is described in scholarship as the intellectual or philosophical school in Hasidism. These comparisons are qualified, however, by considerations that Chabad thought is not

2562:, Zvi Mark, Continuum 2009, p 188-189, p 200 - "all 4 central figures whom R. Nachman saw as his spiritual predecessors: Moses, Shimon bar Yochai, the Ari, and the Baal Shem Tov" 2511:

and even higher". Appendix describes the contribution of Chabad, drawing down the divine light into intellectual comprehension, articulated more clearly by each subsequent Rebbe

812:, by casting away the rational mind. Actions of "smallness" (foolish madness) nullify the ego, and relate to the folly of material existence, and the comic playfulness of 1326:

is an ideal to be striven for by both the saintly as well as the average Jew, though hasidic thinkers generally add that it is only the saint who can maintain a life of

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and achieving inner perfection. No dynasty is wholly devoted to a single approach of the above, and all offer some combination with differing emphasis on each of those.

2152: 921:

observance and the direct pluralist autonomy of personal mystical inspiration, a previously downplayed current in Hasidic thought, was explored fully in the thought of

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by Jacob Josef of Polonne, a disciple of the Baal Shem Tov. The teachings of the Baal Shem Tov's successor, Dov Ber the Maggid of Mezritch, were compiled in the work

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where one's mind is always concentrating on God. Techniques for this purpose were inherited from the Kabbalah, including meditation on the four lettered name of God (

1398:"divestment of corporeality") – This is understood as a spiritual practice where one regards his or her body as being ina state of union with the rest of the world. 706:

realm is mirrored in the internal life of man, so that it develops a conceptual spiritual psychology of human life. This enables the insights of mysticism, through

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on Genesis 28:21, who wrote that "this is the purpose of Creation, from Infinity to Finitude, so it may be reversed from the state of Finite to that of Infinity".

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as its infinite intuitive divine essence source, drawn down into successively greater intellectual understanding by each leader of Chabad. In Chabad thought, the

1378:. This is one of the key methods how a person nullifies the damaged parts of his soul, by connecting each of his core feelings to their route, which is in the 717:

terms that intellectually study divinity through internal human psychological experience. The ultimate paradox contemplated in meditative Chabad prayer is its

2230: 2329:

The Value of the Particular: Lessons from Judaism and the Modern Jewish Experience: Festschrift for Steven T. Katz on the Occasion of his Seventieth Birthday

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since they linked matter with infinity, their abilities had to be associated with their own corporeal body. Therefore, it was accepted "there can be no

3129: 1075:, "Negation of the Existent", or of the "Corporeal". Hasidism teaches that while a superficial observance of the universe by the "eyes of the flesh" ( 3007: 2990: 549: 1759: 1580:

While the Baal Shem Tov did not leave teachings in writing, many teachings, sayings and parables are recorded by his students, most notably in the

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to reach mystical union and the revelation of the Kabbalistic Divine "Nothingness" Absolute. Imagination occupies a central position, drawing from

642: 2784: 1132:. The glints had to be recovered and elevated to their proper place in the cosmos. "Materiality itself could be embraced and consecrated", noted 260:

and his students). These teachings consist of new interpretations of Judaism, but are especially built upon the Jewish mystical tradition, the

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experience, where the Hasid is able to dissolve the forces of the ego, making it possible for the soul to be reunited with its divine source.

2974: 1136:, and Hasidism taught that by common acts like dancing or eating, performed with intention, the sparks could be extricated and set free. 1738:

the almost sole channel to convey its ideas, all made the isolation of a common doctrine highly challenging to researchers. As noted by

1872:

tradition. Heschel held the Aggadah's theology, poetic exegesis and spirituality to be central to the meaning and history of Judaism.

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a person's fear of God". In effect, however, Leiner regulated the antinomian potential of this mystical inspiration that recalled the

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metamorphosed into substance, so may it in turn be raised back to its higher state; likewise, since the machinations in the higher

422:. However, the Hasidic movement can be divided into major groups and schools in its internal spirituality relationship to Hasidic 955: 832:

yearning. He mocked attempts to perceive the nature of infinite-finite dialectics and the manner in which God still occupies the

108: 2414:

The Two Faces of Religious Radicalism - Orthodox Zealotry and Holy Sinning in Nineteenth Century Hasidism in Hungary and Galicia

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hidden Divine Will of ever new revelation, that can suspend the legislated former revelation of halakha for the sake of Heaven.

507:. The tzadik was depicted as the divine foundation of existence, whose task was to draw and elevate the common Jewish masses by 1047:, "Existent" – and vice versa. They used the concept as a prism to gauge the world, and the needs of the spirit in particular. 589: 80: 212:

is a title used for various pious individuals and by various Jewish groups since biblical times, and an earlier movement, the

2156: 1695: 1318:, the originality of Hasidism lies in the fact that the mystics of the movement did not simply cherish their attainment of 398:. Subsequent developments of Jewish history in Eastern Europe, particularly the perceived external secularising threats of 284:(the rabbinic homiletic literature). Hasidic exegesis differs from Kabbalistic schools as it focuses somewhat less on the 87: 1841:

saw him as a classic inspired mystic of the 20th century. Kook's mystical concern for unity between false dichotomies of

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into the basis of its entire system – so much that the very term gained an independent meaning within it, apart from the

1014:

cannot manifest in the Vacant Void, and must limit itself in the guise of measurable corporeality that may be perceived.

61: 2601:, Zvi Mark, Continuum 2009, Chapter 8 "The Story of the Humble King" - On Laughter and Foolishness in the Service of God 1305:(Hebrew: דביקות - "cleaving") – The "attachment" or "adherence" to God is a state of worship which goes beyond ecstasy ( 3150: 1508:

sources. The beloved and holy status of the Tzaddik in Hasidism elevated storytelling about the Masters into a form of

1330:

and that his followers can be led to its approximation only through their attachment to the saintly man. Hasidism uses

2958: 2931: 2904: 2823: 2352: 2309: 1758:, regarded the early masters as innovators who introduced "much that was new if only by emphasis"; others, primarily 127: 197:, dealing with esoteric matters but often making them understandable, applicable and finding practical expressions. 94: 954:

religious anarchy, by rigorous self-analysis to ensure one's motives were truly heaven sent. His successors in the

800:

Nachman's personality and thought comprise the anti-rational pole of Hasidism, deriding the logical limitations of

597: 1087:, "the expansion (or removal) of corporeality". It is the dialectic opposite of God's contraction into the world. 2779: 1596:(mystical leader) that gave rise to many Polish Hasidic dynasties, also notable are the teachings of his brother 994:

concept implies that literally all of creation is suffused with divinity. In the beginning, God had to contract (

942:

levels in the Divine Will, and the consequent personal revelation, introspection and doubt, Leiner reversed the

201:

behavior not common to other schools. Most if not all schools of Hasidic Judaism stress the central role of the

1152:

The complementary opposite of corporeal worship, or the elation of the finite into infinite, is the concept of

76: 65: 2301:

Hebrew Bible / Old Testament: The History of Its Interpretation: II: From the Renaissance to the Enlightenment

2125: 990:: "no site is devoid of it"). Derived from Lurianic discourse, but greatly expanded in the Hasidic one, this 836:

of Creation albeit not, stating these were paradoxical, beyond human understanding. Cleaving to the one true

1106:

in Hasidic parlance, toward all matters worldly, not ignoring them, but understanding their superficiality.

394:, united by self-understanding of common descent or evolution from the original mystical inspiration of the 3199: 678:

and other traditional Torah sources without independent reason from first principles; though incorporating

1194:(acronym of Hebrew for "our master, teacher and Rabbi"), granted to rabbis in general, or colloquially as 2195: 2039: 1685: 1601: 1526: 816:, which like the world becomes only real and Divinely meaningful with the longing and cleaving to God of 324:

In line with the Kabbalah, the Baal Shem Tov taught that the end of worship of God is attachment to God (

2507:, Menachem M. Schneerson, Kehot 2003. "Hasidic thought is a new revelation from the inner dimensions of 650:

publicly prominent for its outreach to the wider Jewish world under the post-war leadership of the last

2178: 2073: 2063: 1754:, and determining what was novel and what merely a recapitulation, also baffled historians. Some, like 1597: 1256: 801: 738: 651: 569: 557: 532: 407: 376: 2252: 3224: 2475: 929:(Ishbitze in Yiddish). Combining the personal autonomy, introspection and demand for authenticity of 881: 565: 553: 544: 524: 520: 487: 391: 1808:

Hasidic tradition and thought has gained admirers from outside its immediate following, and outside

690:

theosophical framework; its aim is inward mystical self-transformation applied to self-sacrifice in

622: 3219: 3214: 2536:

Heaven On Earth: Reflections on the Theology of Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe

2371: 1976:, Edited by Gedaliah Nigal, Translated by Edward Levin, The Littman Library of Jewish Civilization. 1788: 1617: 930: 750: 734: 601: 476: 368: 1354:

use to spend between one or two hours a day in order to purify the Middah of the day, for example

828:

world in grim colors, as a place devoid of God's perceived presence, which the soul transcends in

355:

In the doctrinal sphere, the dynasties may be divided along many lines. Some are characterized by

3170: 1967: 1939: 1860:, scion of Polish Hasidic dynasties and a major traditionalist theologian in 20th century modern 1643: 1343: 785: 780:

Another renowned school of Hasidic thought, distinct from mainstream Hasidism, was formulated by

436: 54: 101: 2049: 2029: 2003: 1857: 1849:, sacred and secular, reflects Hasidic Divine Immanence in all, and the union of polarities in 1675: 1605: 1019: 922: 907: 901: 858: 805: 646: 626: 372: 3024: 2921: 2894: 2813: 2342: 2299: 2948: 1953: 1914: 1861: 1750:". The difficulty of separating the movement's philosophy from that of its main inspiration, 1663: 1589: 1370:

that the psych of a person is composed of those ten sefirot, it is assumed that this type of

934: 483: 468: 1522: 933:

with the mystical antinomian freedom of the Seer, he promulgated a radical understanding of

463: 3046: 2839: 1897: 1893:

was also influenced by Hasidism, and helped to extend popular awareness of the philosophy.

1458: 1449: 1351: 938: 444: 257: 877:"elevation of sinful thoughts" that enter the Tzadik's mind due to sins of the community. 604:. Adopting an elitist, hard-line attitude, he openly denounced the folkly nature of other 8: 1962: 1819:

renewed interest in Hasidism and Kaballah, where its reach extends beyond Orthodox Jews.

880:

An antinomian strain relating to the conduct of the tzadik exists in the writings of the

431: 403: 2870: 2036:

Lubavitcher Rabbi's Memoirs: Tracing the Origins of the Chasidic Movement – vol.1,2

2018: 1884: 1880: 1830: 1770:

acumen, but affirmed the centrality of study very soon. Concurrently, the image of its

1725: 1705: 1653: 1613: 1557: 1552: 1402:

is the stripping-away of materialism, allowing one to abolish his or her own selfhood (

1248: 1243: 884:, which were personal notes published posthumously. For the Seer, the masses must obey 781: 766: 671: 418:

Judaism, in common reaction with their original traditionalist Rabbinic opponents, the

19:

This article is about Hasidic philosophy. For an overview of the Hasidic movement, see

1289:

s' families maintain endogamy and marry almost solely with scions of other dynasties.

414:, added additional political and social views to their theologies, drawn from general 3146: 3067: 2954: 2927: 2900: 2819: 2652: 2484: 2348: 2305: 1929: 1909: 1834: 1751: 1457:

Jewish observance. This was not intended as an example for the followers. (See also:

1453: 1113:

Another implication of this dualism is the notion of "Worship through Corporeality",

808:, and perfecting faith, new Torah revelation, melody, joy, laughter, simplicity, and 683: 675: 617: 528: 384: 317: 32: 3190: 3130:

Abraham Joshua Heschel's view of Rabbinic Judaism as aggadah and mystical experience

3063: 2648: 2640: 1809: 1604:, known in Hasidic legend as the defender of the people before the Heavenly Court. 1441: 1285:". Virtually all modern sects maintain this hereditary principle. For example, the 699: 423: 213: 182: 2617:, Littman Library 2006, Chapter 11 Mystical Spirituality and Autonomous Leadership 236: 2492: 1838: 1670: 1391: 1315: 982: 600:. One extreme and renowned philosopher who emerged from the Peshischa School was 593: 296:

and more on binary types of oppositions (e.g. body and soul). On the other hand,

252:

Hasidic philosophy begins with the teachings of Yisroel ben Eliezer known as the

148: 20: 1957:, Compiler Eli Friedman, Translator Elchonon Lesches, Kehot Publication Society. 849: 645:

after the village in White Russia where it subsequently settled, was founded by

228:

generally connote Hasidic philosophy and the followers of the Hasidic movement.

3185: 2403:. Vol 1. Chabad Research Center - Kehot Publication Society. 1969. Pages 14-15. 1850: 1272:

characterizes Hasidic sects, though prolonged routinization in many turned the

825: 1864:, drew from Hasidism. His writings, including studies of Hasidic masters, and 1334:

in a more casual and general way, instructing its followers to seek a life of

308:

The teachings of the Baal Shem Tov are founded on two key ideas: 1) religious

3208: 2298:

Brekelmans, Christianus; (Hg.), Magne Sæbø; Haran, Menahem (3 October 1996).

1795:

s adopted a relatively rationalist bent, sidelining their explicit mystical,

991: 959: 873: 821: 794: 448: 395: 253: 241: 3089:

Hasidism Without Romanticism: Mendel Piekarz's Path in the study of Hasidism

2526:, edited by Tzvi M. Rabinowicz, Aronson 1996, entry: Habad by Jonathan Sacks 2223:"If Chassidut is so important, why wasn't it available until 300 years ago?" 1623: 2548:

The Scroll of Secrets: The Hidden Messianic Vision of R. Nachman of Breslav

2099: 2089: 2059: 1934: 1919: 1865: 1823: 1816: 1780: 1755: 1715: 1493: 1227: 1133: 1048: 854: 346:

may be attained through even the sincere recitation of prayers and psalms.

297: 24: 2656: 2630:, Littman Library 1997, Chapter: A Late Jewish Utopia of Religious Freedom 2002:

The Zaddik: The Doctrine of the Zaddik According to the Writings of Rabbi

3071: 2599:

Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav

2587:

Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav

2575:

Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav

2560:

Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav

2076:, translated by Y.Greenberg and S.S.Handelman, Kehot Publication Society. 1989: 1876: 1776: 1560:, a story of a prince who goes insane and believes that he is a rooster. 1497: 1480: 1421: 1375: 893: 889: 790: 721: 714: 687: 596:, while populist Hasidism resembling the Lublin ethos often prevailed in 447:, compiled by Shlomo of Lutzk) represent the foundational thought of the 380: 313: 276:; and 3) Jewish mysticism, the Kabbalah. Hasidic teachings, often termed 2082:, Edited by Ada Rapoport-Albert, Littman Library of Jewish Civilization. 1748:

a prominent role in modern non-Hasidic and anti-Hasidic writings as well

3194: 2488: 2426: 1796: 1739: 1371: 1221: 1146: 1141: 809: 708: 695: 679: 245: 2491:

of Hasidism", the philosophical meaning of Kabbalah), and in exoteric

1568: 789:

and regarded himself as a new Kabbalistic revelation in succession to

3118:

The Earth Is the Lord's: The Inner World of the Jew in Eastern Europe

2046:

The Earth is the Lord's: The Inner World of the Jew in Eastern Europe

1924: 1771: 1488:(nullified) to God. The Hasidic followers have the custom of handing 1476: 1347: 977: 951: 900:

glow shines to the masses. The Tzadik's ecstatic abilities uncover a

872:

developed in early writings of the movement, a volatile, potentially

573: 504: 419: 309: 292: 28: 3088: 2980:. Sichos in English. Brooklyn: New York. Accessed November 11, 2014. 2413: 43: 2923:

God's Voice from the Void: Old and New Studies in Bratslav Hasidism

2645:

Masuʼot : meḥḳarim be-sifrut ha-ḳabalah ube-maḥshevet Yiśraʼel

1996:

Wrapped in a Holy Flame: Teachings and Tales of The Hasidic Masters

1890: 1501: 1367: 1363: 1128: 1024: 996: 897: 833: 829: 817: 718: 703: 659: 516: 512: 508: 499: 399: 342:. Where the Baal Shem Tov departs from Kabbalah is his notion that 301: 277: 261: 205:, or spiritual and communal leader, in the life of the individual 178: 2991:"Judaism's value of happiness living with gratitude and idealism." 2950:

Hasidic Responses to the Holocaust in the Light of Hasidic Thought

1812:

belief, for its charismatic inspiration and kabbalistic insights.

958:

dynasty de-emphasized it in their commentaries. Leiner's disciple

383:

dynasties mostly adhere to this philosophy. Others still focus on

1846: 1593: 1505: 1379: 1359: 1300: 1060: 1035: 1002: 987: 918: 885: 813: 774: 746: 691: 674:, as it builds its philosophical investigations of divinity upon 411: 338: 332: 326: 286: 281: 272: 266: 217: 164: 1232:

marked Hasidism's evolution into a full-fledged social movement.

1190:, the Righteous One — often also known by the general honorific 1098:), which craves communion, by employing constant contemplation, 976:

The most fundamental theme underlying all Hasidic theory is the

1869: 1842: 1609: 1576:, 1867 edition. This work was the first published Hasidic text. 1471: 1355: 1207: 1186: 943: 926: 869: 837: 742: 638: 630: 495: 472: 415: 202: 1635:

Among the major tracts compiled by early Hasidic masters are:

390:

Hasidism does not constitute a united movement, but a host of

2508: 2011:

Communicating the Infinite: The Emergence of the Habad School

1767: 1259:, whom many of his followers believed to be the Messiah. The 1199: 980:

of God in the universe, often expressed in a phrase from the

946:

phrase to exclude free will: "all is in the hands of Heaven,

761: 664: 360: 194: 185:). Hasidism deals with a range of spiritual concepts such as 174: 169: 2327:

Polen, Nehemia. "Hasidic Derashah as Illuminated Exegesis."

1875:

In literature, Hasidic spirituality influenced among others

745:, expressed through Hasidism's soul essence, is revealed in 2731:

The Regal Way: The Life and Times of Rabbi Israel of Ruzhin

1837:, drew from both Hasidic thought and Lithuanian Talmudism. 770: 585: 364: 190: 2815:

These are the Words: A Vocabulary of Jewish Spiritual Life

2462:, Louis Jacobs, Oxford University Press 1995, entry: Habad 2042:, Translated by Nissan Mindel, Kehot Publication Society. 1992:, Michael Scharf Publication Trust of Yeshiva University. 1896:"One Hasidic Master related that he visited the court of 1744:

every attempt to present such a body of ideas has failed.

1058:

One major derivative of this philosophy is the notion of

300:

stated that Hasidic teachings should not be described as

186: 2017:

Tormented Master: The Life and Spiritual Quest of Rabbi

1961:

The Great Maggid – The Life and Teachings of Rabbi

1728:(1816) - a book of parables reflecting mystical concepts 1322:

but undertook to teach its secrets to all. In Hasidism,

844: 3025:

Burnt Books: Rabbi Nachman of Bratslav and Franz Kafka

2896:

Everything Is God: The Radical Path of Nondual Judaism

2628:

Studies in East European Jewish Mysticism and Hasidism

2472:

Studies in East European Jewish Mysticism and Hasidism

2376:

The unedited full-text of the 1906 Jewish Encyclopedia

2200:

The unedited full-text of the 1906 Jewish Encyclopedia

1986:

The Religious Thought of Hasidism: Text and Commentary

515:

intercession. He cultivated their faith and emotional

1952:

The Great Mission – The Life and Story of Rabbi

1492:

requests for blessing to the Tzadik, or visiting the

1184:

sacral literature, this person is referred to as the

280:, are seen as having a similar method to that of the 2429:, Journal for the Scientific Study of Religion, 1980 2297: 1592:, who further developed the Hasidic doctrine of the 1208:

original which denoted God-fearing, highly observant

2401:

Rabbi Schneur Zalman of Liadi: Philosophy of Chabad

2119: 2117: 2115: 1238:

through communion. The "descent of the Righteous" (

1156:, "drawing down" or "absorbing", and specifically, 503:formulations, which incurred the censorship of the 68:. Unsourced material may be challenged and removed. 2144: 2013:, Naftali Loewenthal, University of Chicago Press. 429:The first two works of Hasidic thought published ( 3028:Knopf Doubleday Publishing Group. 2010. Page 167. 2276:. Harper & Row Publishers. 1955. Pages 16-23. 167:movement, which are the teachings of the Hasidic 3206: 2733:, Stanford University Press (2002). pp. 101-104. 2495:of the 7th Rebbe addressing philosophical topics 2112: 1612:school of intellectual Hasidism. Others include 892:. The task of the tzadik is to cleave to God in 560:, who continued the Peshischa School of Hasidism 494:(1788), which developed the role of the Hasidic 482:Among the disciples of the Maggid of Mezeritch, 3140: 2785:The YIVO Encyclopedia of Jews in Eastern Europe 2366: 2364: 1616:known for his use of imaginative parables, and 686:methods, most Chabad thought is presented in a 220:was also called by this name. Today, the terms 2214: 2007:, Samuel H. Dresner, Jason Aronson publishers. 1833:, poetic mystic, theologian and figurehead of 588:supposedly lost when he ate the fruit of the 349: 256:and his successors (most notably Dov Ber the 3120:, Abraham Joshua Heschel, Jewish Lights 1995 2361: 2253:"Kabbalah and Hasidism - My Jewish Learning" 2190: 2188: 1982:, Aryeh Wineman, Jewish Publication Society. 1868:, saw Hasidism as the classic expression of 1043:, both infinite and imperceptible, becoming 698:intellectualism; and Chabad thought retains 2983: 2840:"YIVO - Hasidism: Teachings and Literature" 359:s who are predominantly Torah scholars and 2892: 2427:Hasidism and the Routinization of Charisma 2395: 2393: 2323: 2321: 2153:"What is Chassidut (Chassidic Philosophy)" 1527:Rabbinic literature § Hasidic thought 2946: 2807: 2805: 2185: 2102:, Littman Library of Jewish Civilization. 2092:, Littman Library of Jewish Civilization. 2022:, Arthur Green, Jewish Lights Publishing. 753:that makes a messianic dwelling for God. 173:, often in the form of commentary on the 128:Learn how and when to remove this message 2967: 2609: 2607: 2519: 2517: 2268: 2266: 1998:, Zalman Schachter-Shalomi, Jossey-Bass. 1732: 1622: 1567: 1202:. Hasidism elaborated the notion of the 848: 820:mysticism. Within Hasidism's paradox of 760: 621: 548: 462: 235: 3141:Rajneesh (Osho), Bhagwan Shree (1978). 2773: 2771: 2769: 2708:The entire section is based on: Elior, 2570: 2568: 2390: 2340: 2318: 1406:), becoming a part of the divine will. 822:Divine Immanence versus worldly reality 564:In 1812, a schism occurred between the 490:, wrote the early Hasidic classic work 3207: 2802: 2723: 2633: 2344:A Kabbalah and Jewish Mysticism Reader 1563: 471:, leading disseminator of Hasidism in 2919: 2811: 2759: 2757: 2604: 2514: 2453: 2263: 2229:. AskMoses.com © 2013. Archived from 2155:. AskMoses.com © 2013. Archived from 2150: 1900:to 'see how he tied his shoelaces'." 1251:, who declared himself the only true 861:of Ishbitz, author of the antinomian 845:The mystical borders of antinomianism 633:, the intellectual school in Hasidism 2947:Schindler, Pesach (8 October 1990). 2766: 2763:Elior, pp. 66-68; Dynner, pp. 20-21. 2565: 1696:Menachem Nachum Twerski of Chernobyl 1656:, compiled by Shlomo of Lutzk (1781) 1424:, all worldly matter is imbued with 1374:included also a form of Kabbalistic 1000:) His omnipresence or infinity, the 498:into a full training of charismatic 458: 66:adding citations to reliable sources 37: 3143:The Art of Dying: Talks on Hasidism 2893:Michaelson, Jay (13 October 2009). 2871:"Devekut - Friends of Louis Jacobs" 2641:יש ואין - דפוסי יסוד במחשבה החסידית 2406: 2341:Horwitz, Daniel M. (1 April 2016). 2123: 1484:his level only by being completely 1445: 1395: 270:; 2) Jewish legend and saying, the 163:, consists of the teachings of the 155:), alternatively transliterated as 152: 13: 3145:. Mumbai: Rebel Publishing House. 3087:See, for example, Benjamin Brown, 2780:Hasidism: Teachings and Literature 2754: 2274:Martin Buber: The Life of Dialogue 1822:Jewish existentialist philosopher 1071:Closely linked with the former is 971: 658:, an acronym for the intellectual 14: 3236: 3179: 2975:"Understanding, The Core of Joy." 2460:The Jewish Religion - A Companion 2448:The Jewish Religion - A Companion 2220: 2196:"?asidut - SAINT AND SAINTLINESS" 1523:Hasidic Judaism § Literature 1292: 1090:To be enlightened and capable of 16:Teachings of the Hasidic movement 3200:A Guide to Reading Hasidic Texts 2920:Magid, Shaul (1 February 2012). 2858:Major Trends in Jewish Mysticism 2812:Green, Arthur (8 October 2017). 2615:The Mystical Origins of Hasidism 2288:. Jason Aronson, 1996. Page 122. 2086:The Mystical Origins of Hasidism 1410:occurs during the height of the 42: 23:. For the Jewish honorific, see 3159: 3134: 3123: 3111: 3094: 3081: 3052: 3031: 3016: 3000: 2940: 2913: 2886: 2883:Meor Einayim Parshat Beshalach. 2877: 2863: 2850: 2832: 2789: 2745: 2736: 2702: 2689: 2680: 2671: 2662: 2620: 2592: 2580: 2553: 2541: 2529: 2498: 2465: 2441: 2432: 2419: 2334: 2132:. Chabad-Lubavitch Media Center 1945: 966: 53:needs additional citations for 2953:. KTAV Publishing House, Inc. 2304:. Vandenhoeck & Ruprecht. 2291: 2279: 2245: 2171: 1163:Yet another reflection of the 1140:had a clear, if not implicit, 728:self-nullification and inward 177:(the Five books of Moses) and 1: 2978:The Chassidic Approach to Joy 2179:"Hasidic Movement: A History" 2106: 1779:" writers and thinkers, like 1175: 986:, "Leit Atar panuy mi-néya" ( 231: 3104:, pp. 49-55, 63-67; Dynner, 2818:. Jewish Lights Publishing. 2524:The Encyclopedia of Hasidism 2286:The Encyclopedia of Hasidism 1970:, Kehot Publication Society. 1220:The crystallization of that 888:(revealed Divine Will) with 568:and his prime disciple, the 538: 31:. For the medieval one, see 7: 3060:Ben ideʼologyah li-metsiʼut 2331:. BRILL. 2015. Pages 55-70. 2151:Ginsburgh, Rabbi Yitzchok. 2070:On the Essence of Chassidus 2052:, Jewish Lights Publishing. 2040:Yoseph Yitzchak Schneersohn 2032:, Jewish Lights Publishing. 1903: 1856:The influential thought of 1686:Levi Yitzchok of Berditchev 1602:Levi Yitzchok of Berditchev 1531: 1516: 336:) in the fulfilment of the 27:. For the Judean sect, see 10: 3241: 2899:. Shambhala Publications. 2538:, Faitel Levin, Kehot 2002 2505:On the Essence of Chasidus 2074:Menachem Mendel Schneerson 2064:Breslov Research Institute 1775:perceptions to so-called " 1520: 1257:Menachem Mendel Schneerson 917:The tension between fixed 802:medieval Jewish philosophy 756: 739:Menachem Mendel Schneerson 615: 542: 533:Menachem Mendel of Rimanov 488:Hasidism in Poland-Galicia 408:Jewish political movements 350:Hasidic schools of thought 208:Etymologically, the term, 18: 3186:Chassidic Stories Archive 3049:, 2007. Volume 8, p. 408. 2963:– via Google Books. 2936:– via Google Books. 2909:– via Google Books. 2828:– via Google Books. 2357:– via Google Books. 2314:– via Google Books. 1803: 611: 554:Simcha Bunim of Peshischa 545:Peshischa (Hasidic group) 486:(1717–1787), who founded 240:Rebuilt synagogue of the 2844:www.yivoencyclopedia.org 2378:. JewishEncyclopedia.com 2257:www.myjewishlearning.com 2202:. JewishEncyclopedia.com 1618:Menachem Mendel of Kotzk 1085:Hitpashtut ha-Gashmi'yut 824:, Nachman portrayed the 810:personal secluded prayer 765:Pilgrimage gathering at 602:Menachem Mendel of Kotzk 406:, and late 19th century 367:and its scions, such as 3171:Jacob Immanuel Schochet 3074:. pp. 151-152; Dynner, 3039:Basic Ideas of Hasidism 2720:, Judaica, pp. 410-412. 2487:), the 5th Rebbe ("the 2347:. U of Nebraska Press. 2056:Rabbi Nachman's Stories 1968:Jacob Immanuel Schochet 1940:Nine and a Half Mystics 1644:Jacob Joseph of Polnoye 1631:(Koretz, 1781 edition). 1629:Maggid Devarav L'Yaakov 1586:Maggid D'varav L'yaakov 1418:Godliness in all Matter 1362:on Monday. As known in 1344:Menachem Nachum Twersky 1006:. Thus, a Vacant Void ( 868:In the doctrine of the 525:Chozeh (Seer) of Lublin 437:Jacob Joseph of Polnoye 2050:Abraham Joshua Heschel 2030:Abraham Joshua Heschel 2004:Yaakov Yosef of Polnoy 1858:Abraham Joshua Heschel 1676:Shneur Zalman of Liadi 1671:Likutei Amarim (Tanya) 1650:Magid Devarav L'Yaakov 1632: 1606:Shneur Zalman of Liadi 1577: 1550: 1342:). According to Rabbi 1020:Shneur Zalman of Liadi 923:Mordechai Yosef Leiner 908:Tzvi Hirsh of Zidichov 865: 859:Mordechai Yosef Leiner 777: 647:Shneur Zalman of Liadi 634: 627:Shneur Zalman of Liadi 561: 479: 441:Magid Devarav L'Yaakov 249: 2989:Yanklowitz, Shmuly. 2686:Elior, pp. 55, 62-63. 2272:Friedman, Maurice S. 2221:Chein, Rabbi Shlomo. 1954:Yisrael Baal Shem Tov 1915:Asceticism in Judaism 1862:Jewish existentialism 1815:In the 20th century, 1733:In Jewish scholarship 1664:Elimelech of Lizhensk 1626: 1590:Elimelech of Lizhensk 1571: 1539: 1408:Hitpashtut hagashmiut 1400:Hitpashtut hagashmiut 1387:Hispashtut hagashmiut 852: 764: 625: 552: 484:Elimelech of Lizhensk 469:Elimelech of Lizhensk 466: 239: 3173:. Kehot Publications 3047:Encyclopedia Judaica 2372:"?ASIDIM - ?ASIDISM" 2080:Hasidism Reappraised 1898:Dov Ber of Mezeritch 1459:Happiness in Judaism 1450:Aharon of Karlin (I) 1352:Dov Ber of Mezeritch 1266:hitbatlut la-Tzaddiq 1138:Avodah be-Gashmi'yut 1115:Avodah be-Gashmi'yut 1022:, in his commentary 696:formal philosophical 641:school, also called 445:Dov Ber of Mezeritch 375:. Other sects, like 77:"Hasidic philosophy" 62:improve this article 2233:on 23 November 2014 2159:on 13 February 2013 2130:Learning and Values 2126:"What is Chassidut" 2026:A Passion for Truth 1980:The Hasidic Parable 1963:DovBer of Mezhirech 1712:Siduro Shel Shabbos 1640:Toldot Yaakov Yosef 1582:Toldot Yaakov Yosef 1574:Toldot Yaakov Yosef 1564:Early Hasidic works 1350:, his master Rabbi 910:, a major Galician 769:'s burial place in 700:mystical revelation 682:and other medieval 432:Toldot Yaakov Yosef 258:Maggid of Mezeritch 3022:Kamenetz, Rodger. 2995:The Jewish Journal 2860:. Knopf Doubleday. 2856:Scholem, Gershom. 2438:Dynner, pp. 29-31. 2019:Nahman of Bratslav 1881:Shmuel Yosef Agnon 1831:Abraham Isaac Kook 1726:Nachman of Breslov 1706:Nachman of Breslov 1654:Dovber of Mezritch 1633: 1614:Nachman of Breslav 1578: 1558:The Rooster Prince 1553:Nachman of Breslov 1547:Nachman of Breslov 1314:God. According to 1249:Nachman of Breslov 1240:Yeridat ha-Tzaddiq 866: 782:Nachman of Breslov 778: 767:Nachman of Breslov 735:all parts of Torah 635: 562: 480: 250: 141:Hasidic philosophy 2973:Majesky, Shloma. 2677:Elior, pp. 60-61. 2485:Jewish philosophy 1930:Chabad philosophy 1910:Jewish meditation 1835:Religious Zionism 1752:Lurianic Kabbalah 1722:Sippurei Ma'asiot 1598:Zushya of Anipoli 1281:but the son of a 1158:Hamschat ha-Shefa 956:Izhbitza – Radzin 814:Judaic observance 692:Jewish observance 684:Jewish philosophy 676:Lurianic Kabbalah 652:Lubavitcher Rebbe 618:Chabad philosophy 590:Tree of Knowledge 529:Maggid of Koznitz 459:Popular Tzadikism 392:Hasidic dynasties 318:divine providence 138: 137: 130: 112: 33:Ashkenazi Hasidim 3232: 3225:Jewish mysticism 3174: 3167:The Great Maggid 3163: 3157: 3156: 3138: 3132: 3127: 3121: 3115: 3109: 3098: 3092: 3085: 3079: 3064:Bialik Institute 3058:Mendel Piekarz, 3056: 3050: 3035: 3029: 3020: 3014: 3004: 2998: 2997:. March 9, 2012. 2987: 2981: 2971: 2965: 2964: 2944: 2938: 2937: 2917: 2911: 2910: 2890: 2884: 2881: 2875: 2874: 2867: 2861: 2854: 2848: 2847: 2836: 2830: 2829: 2809: 2800: 2793: 2787: 2775: 2764: 2761: 2752: 2749: 2743: 2740: 2734: 2727: 2721: 2706: 2700: 2693: 2687: 2684: 2678: 2675: 2669: 2666: 2660: 2649:Bialik Institute 2637: 2631: 2624: 2618: 2611: 2602: 2596: 2590: 2584: 2578: 2572: 2563: 2557: 2551: 2545: 2539: 2533: 2527: 2521: 2512: 2502: 2496: 2493:analytical talks 2476:phenomenological 2469: 2463: 2457: 2451: 2445: 2439: 2436: 2430: 2425:Stephen Sharot, 2423: 2417: 2412:Benjamin Brown, 2410: 2404: 2399:Mindel, Nissan. 2397: 2388: 2387: 2385: 2383: 2368: 2359: 2358: 2338: 2332: 2325: 2316: 2315: 2295: 2289: 2283: 2277: 2270: 2261: 2260: 2259:. 5 August 2023. 2249: 2243: 2242: 2240: 2238: 2218: 2212: 2211: 2209: 2207: 2192: 2183: 2182: 2175: 2169: 2168: 2166: 2164: 2148: 2142: 2141: 2139: 2137: 2121: 2058:, translated by 1974:The Hasidic Tale 1548: 1448:), “the Happy”. 1447: 1397: 747:practical action 214:Hasidei Ashkenaz 183:Jewish mysticism 154: 133: 126: 122: 119: 113: 111: 70: 46: 38: 3240: 3239: 3235: 3234: 3233: 3231: 3230: 3229: 3220:Jewish theology 3215:Hasidic thought 3205: 3204: 3182: 3177: 3164: 3160: 3153: 3139: 3135: 3128: 3124: 3116: 3112: 3099: 3095: 3086: 3082: 3057: 3053: 3036: 3032: 3021: 3017: 3008:Likutey Moharan 3005: 3001: 2988: 2984: 2972: 2968: 2961: 2945: 2941: 2934: 2918: 2914: 2907: 2891: 2887: 2882: 2878: 2869: 2868: 2864: 2855: 2851: 2838: 2837: 2833: 2826: 2810: 2803: 2794: 2790: 2776: 2767: 2762: 2755: 2750: 2746: 2741: 2737: 2728: 2724: 2707: 2703: 2694: 2690: 2685: 2681: 2676: 2672: 2667: 2663: 2638: 2634: 2625: 2621: 2612: 2605: 2597: 2593: 2585: 2581: 2573: 2566: 2558: 2554: 2546: 2542: 2534: 2530: 2522: 2515: 2503: 2499: 2470: 2466: 2458: 2454: 2446: 2442: 2437: 2433: 2424: 2420: 2411: 2407: 2398: 2391: 2381: 2379: 2370: 2369: 2362: 2355: 2339: 2335: 2326: 2319: 2312: 2296: 2292: 2284: 2280: 2271: 2264: 2251: 2250: 2246: 2236: 2234: 2219: 2215: 2205: 2203: 2194: 2193: 2186: 2177: 2176: 2172: 2162: 2160: 2149: 2145: 2135: 2133: 2124:Freeman, Tzvi. 2122: 2113: 2109: 1948: 1906: 1885:Yiddish writers 1839:Gershom Scholem 1829:The thought of 1810:Orthodox Jewish 1806: 1735: 1702:Likutei Moharan 1566: 1549: 1546: 1534: 1529: 1519: 1396:התפשטות הגשמיות 1358:on Sunday, and 1316:Gershom Scholem 1295: 1181: 983:Tikunei haZohar 974: 972:God's immanence 969: 847: 786:Breslov Hasidim 759: 751:Jewish outreach 741:, the ultimate 620: 614: 556:, successor to 547: 541: 521:Polish Hasidism 461: 424:Jewish mystical 352: 234: 134: 123: 117: 114: 71: 69: 59: 47: 36: 21:Hasidic Judaism 17: 12: 11: 5: 3238: 3228: 3227: 3222: 3217: 3203: 3202: 3197: 3188: 3181: 3180:External links 3178: 3176: 3175: 3158: 3152:978-8172611088 3151: 3133: 3122: 3110: 3108:, pp. 117-121. 3093: 3091:. pp. 455-456. 3080: 3051: 3037:Louis Jacobs, 3030: 3015: 2999: 2982: 2966: 2959: 2939: 2932: 2926:. SUNY Press. 2912: 2905: 2885: 2876: 2873:. 8 June 2016. 2862: 2849: 2831: 2824: 2801: 2799:, pp. 108-110. 2788: 2765: 2753: 2744: 2735: 2722: 2701: 2688: 2679: 2670: 2661: 2639:Rachel Elior, 2632: 2626:Joseph Weiss, 2619: 2613:Rachel Elior, 2603: 2591: 2579: 2564: 2552: 2540: 2528: 2513: 2497: 2464: 2452: 2440: 2431: 2418: 2405: 2389: 2360: 2353: 2333: 2317: 2310: 2290: 2278: 2262: 2244: 2213: 2184: 2170: 2143: 2110: 2108: 2105: 2104: 2103: 2096:Hasidic Prayer 2093: 2083: 2077: 2067: 2053: 2043: 2033: 2023: 2014: 2008: 1999: 1993: 1983: 1977: 1971: 1958: 1947: 1944: 1943: 1942: 1937: 1932: 1927: 1922: 1917: 1912: 1905: 1902: 1851:Chabad thought 1805: 1802: 1789:Benjamin Brown 1760:Mendel Piekarz 1734: 1731: 1730: 1729: 1719: 1709: 1699: 1689: 1679: 1667: 1660:Noam Elimelech 1657: 1647: 1627:Title page of 1608:initiated the 1572:Title page of 1565: 1562: 1544: 1533: 1530: 1518: 1515: 1514: 1513: 1462: 1429: 1415: 1383: 1294: 1293:Other concepts 1291: 1180: 1174: 1077:Einei ha-Basar 973: 970: 968: 965: 882:Seer of Lublin 863:Mei Hashiloach 853:Plaque on the 846: 843: 758: 755: 743:Divine essence 724:that leads to 616:Main article: 613: 610: 594:Central Poland 566:Seer of Lublin 543:Main article: 540: 537: 492:Noam Elimelech 460: 457: 453:Hevrah Kadisha 351: 348: 233: 230: 136: 135: 50: 48: 41: 15: 9: 6: 4: 3: 2: 3237: 3226: 3223: 3221: 3218: 3216: 3213: 3212: 3210: 3201: 3198: 3196: 3192: 3189: 3187: 3184: 3183: 3172: 3168: 3162: 3154: 3148: 3144: 3137: 3131: 3126: 3119: 3114: 3107: 3103: 3097: 3090: 3084: 3077: 3073: 3069: 3065: 3061: 3055: 3048: 3044: 3040: 3034: 3027: 3026: 3019: 3013: 3010: 3009: 3003: 2996: 2992: 2986: 2979: 2976: 2970: 2962: 2960:9780881253108 2956: 2952: 2951: 2943: 2935: 2933:9780791489567 2929: 2925: 2924: 2916: 2908: 2906:9780834824003 2902: 2898: 2897: 2889: 2880: 2872: 2866: 2859: 2853: 2845: 2841: 2835: 2827: 2825:9781580234948 2821: 2817: 2816: 2808: 2806: 2798: 2792: 2786: 2782: 2781: 2774: 2772: 2770: 2760: 2758: 2751:Dynner, p. 7. 2748: 2742:Elior, p. 65. 2739: 2732: 2729:David Assaf, 2726: 2719: 2715: 2711: 2705: 2698: 2692: 2683: 2674: 2668:Elior, p. 56. 2665: 2658: 2654: 2650: 2646: 2642: 2636: 2629: 2623: 2616: 2610: 2608: 2600: 2595: 2588: 2583: 2576: 2571: 2569: 2561: 2556: 2549: 2544: 2537: 2532: 2525: 2520: 2518: 2510: 2506: 2501: 2494: 2490: 2486: 2482: 2481:Sefer Chakira 2477: 2473: 2468: 2461: 2456: 2449: 2444: 2435: 2428: 2422: 2415: 2409: 2402: 2396: 2394: 2377: 2373: 2367: 2365: 2356: 2354:9780827612860 2350: 2346: 2345: 2337: 2330: 2324: 2322: 2313: 2311:9783525539828 2307: 2303: 2302: 2294: 2287: 2282: 2275: 2269: 2267: 2258: 2254: 2248: 2232: 2228: 2224: 2217: 2201: 2197: 2191: 2189: 2180: 2174: 2158: 2154: 2147: 2131: 2127: 2120: 2118: 2116: 2111: 2101: 2097: 2094: 2091: 2087: 2084: 2081: 2078: 2075: 2071: 2068: 2065: 2061: 2057: 2054: 2051: 2047: 2044: 2041: 2037: 2034: 2031: 2027: 2024: 2021: 2020: 2015: 2012: 2009: 2006: 2005: 2000: 1997: 1994: 1991: 1987: 1984: 1981: 1978: 1975: 1972: 1969: 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1329: 1325: 1321: 1317: 1312: 1308: 1304: 1303: 1302: 1297: 1296: 1290: 1288: 1284: 1280: 1275: 1269: 1267: 1262: 1258: 1254: 1250: 1245: 1241: 1235: 1233: 1229: 1225: 1223: 1217: 1211: 1209: 1205: 1201: 1197: 1193: 1189: 1188: 1179: 1173: 1170: 1166: 1161: 1159: 1155: 1150: 1148: 1143: 1139: 1135: 1131: 1130: 1124: 1120: 1116: 1111: 1107: 1105: 1101: 1097: 1096:Nefesh Elohit 1093: 1092:Bitul ha-Yesh 1088: 1086: 1082: 1078: 1074: 1073:Bitul ha-Yesh 1069: 1067: 1063: 1062: 1056: 1054: 1050: 1046: 1042: 1038: 1037: 1031: 1027: 1026: 1021: 1015: 1013: 1009: 1005: 1004: 999: 998: 993: 992:panentheistic 989: 985: 984: 979: 964: 961: 960:Zadok HaKohen 957: 953: 949: 945: 940: 936: 932: 928: 924: 920: 915: 913: 909: 905: 903: 899: 895: 891: 887: 883: 878: 875: 871: 864: 860: 856: 851: 842: 839: 835: 831: 827: 823: 819: 815: 811: 807: 803: 798: 796: 795:Baal Shem Tov 792: 787: 783: 776: 772: 768: 763: 754: 752: 748: 744: 740: 736: 731: 727: 723: 720: 716: 711: 710: 705: 701: 697: 693: 689: 685: 681: 677: 673: 672:rationalistic 668: 666: 661: 657: 653: 648: 644: 640: 632: 629:, founder of 628: 624: 619: 609: 607: 603: 599: 595: 591: 587: 583: 579: 575: 571: 567: 559: 555: 551: 546: 536: 534: 530: 526: 522: 518: 514: 510: 506: 501: 497: 493: 489: 485: 478: 474: 470: 465: 456: 454: 450: 449:Baal Shem Tov 446: 442: 438: 434: 433: 427: 425: 421: 417: 413: 409: 405: 401: 397: 396:Baal Shem Tov 393: 388: 386: 385:contemplation 382: 378: 374: 370: 366: 362: 358: 347: 345: 341: 340: 335: 334: 329: 328: 322: 319: 315: 311: 306: 303: 299: 295: 294: 289: 288: 283: 279: 275: 274: 269: 268: 263: 259: 255: 254:Baal Shem Tov 247: 243: 242:Baal Shem Tov 238: 229: 227: 223: 219: 215: 211: 206: 204: 198: 196: 192: 188: 184: 180: 176: 172: 171: 166: 162: 158: 150: 146: 142: 132: 129: 121: 110: 107: 103: 100: 96: 93: 89: 86: 82: 79: – 78: 74: 73:Find sources: 67: 63: 57: 56: 51:This article 49: 45: 40: 39: 34: 30: 26: 22: 3166: 3161: 3142: 3136: 3125: 3117: 3113: 3105: 3101: 3096: 3083: 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Retrieved 2129: 2100:Louis Jacobs 2095: 2090:Rachel Elior 2085: 2079: 2069: 2066:publication. 2060:Aryeh Kaplan 2055: 2045: 2035: 2025: 2016: 2010: 2001: 1995: 1988:, Edited by 1985: 1979: 1973: 1960: 1951: 1946:Bibliography 1935:Neo-Hasidism 1920:North-Africa 1895: 1889: 1874: 1866:Neo-Hasidism 1855: 1828: 1824:Martin Buber 1821: 1817:Neo-Hasidism 1814: 1807: 1792: 1785: 1781:Martin Buber 1764: 1756:Louis Jacobs 1747: 1743: 1736: 1721: 1716:Hayyim Tyrer 1711: 1701: 1692:Meor Einayim 1691: 1681: 1669: 1659: 1649: 1639: 1634: 1628: 1585: 1581: 1579: 1573: 1551: 1540: 1535: 1509: 1489: 1485: 1470: 1465: 1464: 1438:di Freyliche 1437: 1432: 1431: 1425: 1417: 1411: 1407: 1403: 1399: 1386: 1385: 1339: 1335: 1331: 1327: 1323: 1319: 1310: 1306: 1299: 1298: 1286: 1282: 1278: 1273: 1270: 1265: 1260: 1252: 1239: 1236: 1231: 1228:Glenn Dynner 1219: 1215: 1212: 1203: 1195: 1191: 1185: 1182: 1177: 1168: 1164: 1162: 1157: 1153: 1151: 1137: 1134:Glenn Dynner 1127: 1122: 1118: 1114: 1112: 1108: 1103: 1099: 1095: 1091: 1089: 1084: 1080: 1076: 1072: 1070: 1065: 1059: 1057: 1052: 1049:Rachel Elior 1044: 1040: 1034: 1029: 1023: 1016: 1011: 1008:Khalal panui 1007: 1001: 995: 981: 975: 967:Key concepts 947: 916: 911: 906: 879: 867: 862: 799: 779: 729: 725: 707: 669: 655: 636: 605: 581: 577: 563: 558:The Holy Jew 523:include the 491: 481: 452: 440: 430: 428: 404:assimilation 389: 356: 353: 343: 337: 331: 325: 323: 307: 298:Louis Jacobs 291: 285: 271: 265: 251: 225: 221: 216:of medieval 209: 207: 199: 168: 160: 156: 144: 140: 139: 124: 118:October 2017 115: 105: 98: 91: 84: 72: 60:Please help 55:verification 52: 25:Hasid (term) 3106:Men of Silk 3076:Men of Silk 2697:Men of Silk 2382:9 September 2237:9 September 2206:9 September 2163:9 September 2136:9 September 1990:Norman Lamm 1877:Elie Wiesel 1777:Neo-Hasidic 1498:Kabbalistic 1481:Kabbalistic 1446:די פרייליכע 1422:Isaac Luria 1380:Ten Sefirot 1376:mindfulness 898:charismatic 834:Vacant Void 826:existential 791:Isaac Luria 722:panentheism 715:dialectical 704:Kabbalistic 688:Kabbalistic 680:Maimonidean 654:. 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