536:. After initially being opposed to the Baal Shem Tov's new ideas, he became a disciple and member of the Baal Shem Tov's close inner circle. After the death of his Master, the disciples appointed Dov Ber to become his successor, leading the new Hasidic movement in the early years of its establishment. Rabbi Dov Ber, the Maggid of Mezeritch or "Great Maggid", is regarded as the first exponent of the philosophical system within the Baal Shem Tov's new teachings and doctrines, and one of its most important propagators. He became the architect of the new movement, devoting his attention to developing an academy of leading scholars and future leaders (the "Chevra Kaddisha"-Holy Society) to spread Hasidism across each of the regions of Western Europe after his death. His teachings appear in the volume
443:. In the middle of his preaching he would pause to recite with the people the "Shema koleinu", and the "Ashamnu," raising the audience to a high pitch of religious emotion. The maggid usually ended his preaching with the words. "u-ba le-Tziyyon goel," etc. (a redeemer shall come to Zion speedily in our days; let us say "Amen"). Some of the wandering maggidim acted also as meshullachim (collectors of money for institutions). The yeshivot in Russia and the charitable institutions of Jerusalem, especially the Va'ad ha-Kelali, sent abroad meshullach-maggidim. The resident maggid who preached at different synagogues in one city was called the "Stadt Maggid", as in Wilna and other large cities in Russia. The modern, or "
258:(d. 1663) delighted in the elucidation of difficult passages in the midrash known as the "Midrash Peli'ah" ('wonderful, obscure midrash'). H. Ersohn's biography of Höschel, in his "Chanukkat ha-Torah" (Pietrkov, 1900), gives a collection of 227 "sayings" gathered from 227 books by various writers, mostly Höschel's pupils. These sayings became current among the maggidim, who repeated them on every occasion. Some maggidim copied his methods and even created a pseudo-Midrash Peli'ah for the purpose of explaining the original ingeniously in the manner initiated by R. Höschel.
497:(cleaving) through joyful fervour in daily life. This new teaching had popular appeal to the common folk, but also attracted great scholars who saw its deeper significances and philosophical depths. The Baal Shem Tov opposed the admonishing methods of the "musar" maggidim, which criticised and demoralised, as well as motivated, the community. His mysticism saw the inner holiness of each person. He would often illustrate to his disciples the preciousness in God's eyes of the simple sincerity of the unlearned Jewish folk. In the biographical
521:. Some Hasidic leaders are known with the name of "maggid", sometimes gained from before their adherence to Hasidism. The continual regard of this title to them, indicates a new interpretation of the traditional notion of a maggid, incorporated into the Hasidic role of Rebbe. The mystical revival of Hasidism elevated hagiographic storytelling about the Masters to a new degree in Judaism, reflecting the importance of the mystical adherence to a Tzaddik. The popular titles of each Master therefore reflect personal endearment and reverence.
288:, in the beginning of the eighteenth century, published his "Shebet Moussar", which he divided into fifty-two chapters, one for each week. This book caused him to be known as the "Terror Maggid"; he preached moral and religious conduct as a safeguard against the terrible punishments of the day of judgment. Dante could not picture the horrors of hell and the punishments awaiting the wicked more minutely than did the author of the "Shebet' Musar". It established a new "fire and brimstone" school of maggidim.
245:. Others in his circle included the compiler of the Shulchan Aruch code, Yosef Karo, and the leading Kabbalists Moses Cordovero and Isaac Luria. In the mystical environment of this community, the Alshech preached every Sabbath before large audiences. Isaac Luria attended his expositions, which included Kabbalistic aspects. In his classic Biblical commentaries he followed closely the method of Abravanel. Alshech also became an authority for the maggidim, who quoted him frequently.
351:'s method of explaining by parables and the incidents of daily life, such as the relations between the man of the city and the "yeshubnik" (village man), between the bride, the bridegroom, and the "mechuttanim" (contracting parents), and compared their relations to those between Israel and God. He drew also moral lessons from the "Arabian Nights" and from other secular stories in illustrating explanations of a midrash or a Biblical text.
27:
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and focus on
Messianism. Messianic messengers and potential candidates sought to advance the Messianic quest in Judaism. Asher Lemmlein preached in Germany and Austria, announcing the coming of the Messiah in 1502, and found credence everywhere. Solomon Molko preached, without declaring the date of the advent, in both Italy and Turkey, and as a result was burned at the stake in Mantua in 1533. R.
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233:. His homiletic commentary on the Bible became an inexhaustible source of suggestion for future maggidim. In his method of explaining every chapter, preceded by a number of questions, he followed the early maggidim and sophists. His long argumentations in an easy and fluent style were admirably suited to the purposes of a maggid.
213:, his son Joshua, and others were at the head of a regular school of rabbinical maggidim. R. Ze'era was opposed to their methods of twisting and distorting the Biblical verses to suit their momentary fancy. In Ze'era's estimation their works were of no more value than books on magic (Yer. Ma'as. iii. 9). In the
402:). He was among the "terror" maggidim of the "Shebet' Musar" school and preached to crowded synagogues for over fifty years in almost every city of Russian Poland. Another prominent maggid was Chayyim Tzedeq, known as the "Rumsheshker" (Gersoni, "Sketches of Jewish Life and History," pp. 62–74,
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The persecutions of the Jews brought forth a number of maggidim who endeavored to excite the
Messianic hope as a balm to the troubled and oppressed Jewry. The new articulation and cosmic doctrines of redemption in Kabbalah, taught by Isaac Luria in the 16th century, inspired a new mystical awareness
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was requested by one in his audience to preach a popular haggadah, and by another a halakic discourse, he answered, "I am like the man who had two wives, one young and one old, and each wishing her husband to resemble her in appearance; the younger pulled out his gray hair while the older pulled out
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of the week. The wandering, or traveling, maggid then began to appear, and subsequently became a power in Jewry. His mission was to preach morality, to awaken the dormant spirit of
Judaism, and to keep alive the Messianic hope in the hearts of the people. The maggidim's deliverances were generally
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of
Constantinople (d. 1727), in his "Parashat Derakim," combined the darshan with the maggid. He adopted a new method of harmonizing the acts of Biblical personages with the legal views of Talmudic scholars. For instance, Pharaoh, in refusing to release Israel from bondage, acted according to the
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His most famous parable is about how he finds appropriate parables: Walking in the woods a man sees many trees with targets drawn on them. Each target with an arrow in the center, and a little boy with a bow. The little boy acknowledges that he had shot all the arrows. When further questioned he
294:('admonishment') is a thread in traditional Jewish thought that seeks ethical inspiration, integrity or admonishment to motivate religious devotion. Classic texts of ethical guidance from the Middle Ages articulate spiritual and psychological levels to righteousness. The later 19th century
221:, or the rabbi, delivered a lecture before each festival, giving instructions in the laws governing the days of the festival. The maggid's function was to preach to the common people in the vernacular whenever occasion required, usually on Sabbath afternoon, basing his sermon on the
447:", maggid was called "Volksredner" (people's orator), and closely followed the German "Prediger" in his method of preaching. Tzebi Hirsch Dainow (d. 1877) was the first of the modern type of maggid, which soon developed into that of the "national," or "Zionistic," maggid.
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In modern times, a descendant of the Dubner Maggid, Moshe Kranc wrote down several parables of his, along with modern interpretations, in a book about business and Jewish stories: "The
Hasidic Masters' Guide to Management" (The Dubner Maggid was not Hasidic, but followed
513:(saintly leader), who channels Divine blessing to the world. The microcosmic Messianic redemption offered by a Hasidic Rebbe, gave a new form of teacher and leader to the Jewish community, combining public mystic and redeemer, along with the traditional notions of
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seeks to inspire spiritual advancement by discovering personal integrity and revealing the unworthiness of material temptations. Its spirituality does not always describe rewards and punishments, but admonishment can be a factor. It can draw ethical lessons from
119:, the early maggidim based their preaching on questions addressed to them by the multitude. Thus the Pesiqta, the first collection of set speeches, usually begins with "yelammedenu rabbenu" ('let our master teach us'). An excellent example is the Passover
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lacking in literary merit, and were composed largely of current phrases, old quotations, and
Biblical interpretations which were designed merely for temporary effect; therefore none of the sermons which were delivered by them have been preserved.
420:(d. 1880), in his voluminous commentaries on the Bible, followed to some extent Abravanel and Alshech, and his conclusions are pointed and logical. Malbim's commentaries are considered to offer the best material for the use of maggidim.
783:). In a letter to Rabbi Benjamin HaCohen in December 1729, he wrote: "While I was meditating on a Yihud, I fell into a sleep and when I woke, I heard a voice saying: "I have come down to reveal hidden secrets of the Saintly King."
146:) and originally referred to a celestial entity, most commonly an angel, who manifests itself as a voice delivering mystical secrets to a kabbalist, or sometimes speaking through the mouths of the chosen ones.
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of stories about the Baal Shem Tov, his encounters and "conversions" of admonishing preachers are recounted, as well as his encounters with the isolated, ascetic scholars, whose practices he also opposed.
315:. Typically, Hasidism avoids rebuke of punishments, replacing it with shame and remorse from nullification of self-awareness, before the omnipresent Divine presence that awakens joy.
181:, the maggid. To appease the sensitive Chiyya, Abbahu modestly declared, "We are like two merchants, one selling diamonds and the other selling trinkets, which are more in demand" (
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Kranz's pupil
Abraham Dov Bär Flahm edited and published the Dubner Maggid's writings, and a host of other maggidim adopted this method. In the same period there were
42:. While the term maggid is frequently used to refer to an itinerant Jewish preacher, in Jewish esoteric traditions a maggid is an angelic teacher; a spirit guide.
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Maggidism reached a period of high literary activity in the 16th century. The expulsion of the Jews from Spain in 1492 revealed a master maggid in
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had many followers, some of whom asserted that
Ahasuerus concurred in the decision of Maimonides, and that Vashti coincided with the opinion of
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his black hair, with the result that he became entirely bald." R. Isaac thereupon delivered a lecture that embraced both halakah and aggadah (
382:, 1797); Ezekiel Feiwel of Deretschin, author of "Toledot Adam" (Dyhernfurth, 1809) and maggid in Wilna (Levinsohn, "Bet Yehudah," ii. 149).
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237:, a maggidic scholar, was one of a community of great Jewish spiritual figures who shaped Jewish thought, in the 16th-century town of
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The most celebrated maggid during the nineteenth century was Moses Isaac ben Noah
Darshan, the "Kelmer Maggid" (b. 1828; d. 1900, in
493:, by relating it to man's inner psychological awareness. This saw Divine omnipresence in everything, and brought this into personal
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in Modena. Perlhefter restored the
Sabbatian theology after the death of the pseudo-Messiah, and advocate of mystical heresy,
427:", maggid developed the "penitential" maggid, who, especially during the month of Elul and the ten days of penitence between
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contention of Abaye, while Moses insisted on Israel's release in accordance with the decision of Rabba. This farfetched
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410:'s "Chobot ha-Lebabot" ('Duties of the heart'). Enoch Sundl Luria, the author of "Kenaf Renanim", on "Pirqe Shirah" (
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435:, urged the wicked to repent of their sins and seek God's forgiveness. One of these "penitential" preachers was
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sought to incorporate spiritual introspection and self-analysis into the scholarly yeshiva curriculum. The
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There have long been two distinct classes of leaders in Israel—the scholar and rabbi, and the preacher or
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Yoram Bilu (1996). "Dybbuk and Maggid: Two Cultural Patterns of Altered Consciousness in Judaism".
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At the age of twenty, an inner spiritual voice, a Maggid revealed himself to the Ramchal (
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The greater popularity of the maggid as compared with the darshan is instanced from
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528:(דוב בער ממזריטש) (1704/1710?-1772) is known as the Maggid (literally 'Sayer') of
406:, 1873). The "philosophical" maggid is one who preached from Arama's "Aqedat" and
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and Joseph Zeff, both of New York, were representatives of the latter class. See
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123:, which is introduced by four questions; the reciter of the answer is called the
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discussion). The Talmud relates that the people left the lecture-room of R.
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378:, 1802); Chayyim Abraham Katz of Moghilef, author of "Milchama ve-Shalom" (
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spirituality. There are stories of his relationship with the Vilna Gaon).
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and religious stories. A chaplain of the more scholarly sort is called a
942: This article incorporates text from a publication now in the
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The Maggid of Mezeritch, Rabbi Dovber, architect of the Hasidic movement
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374:, 1772); Judah Löw Edel of Slonim, author of "Afiqe Yehudah," sermons (
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739:(see his "Maggid Mesharim" (Preacher of Righteousness): the appearing
589:, Lithuanian genealogist and historian, a descendant of the family of
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http://www.jewishencyclopedia.com/view.jsp?artid=41&letter=M
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962:. Vol. 8. New York: Funk & Wagnalls. pp. 252–254.
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internalised the abstract theological system of the earlier
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answers: 'First I shoot the arrow, then I draw the target'.
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857:(see the article about Hillel Noah Maggid, from the 1906
751:, Abraham Yakhini, Rabbi Samson b. Pesah of Ostropol etc.
719:. Princeton University Press. pp. 82, 168, 736 etc.
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158:(homiletical or narrative material, as opposed to legal
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92:) probably dates from the sixteenth century.
217:period and in the Middle Ages the principal of the
115:, "Beqoret ha-Talmud," p. 50). Like the Greek
189:combined the functions of a darshan and a maggid (
347:(d. 1804), author of "Ohel Ya'aqob", adopted the
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948:Eisenstein, Judah David; Jacobs, Joseph (1906).
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540:. His inner circle of disciples included Rabbi
16:Traditional Jewish religious itinerant preacher
766:. Ramchal Institute, Jerusalem. Archived from
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903:Dor Dor u-Darshanim, in Ha-Yom, 1887, No. 213
841:"ABBA GLUSK LECZEKA - JewishEncyclopedia.com"
414:, 1842), was a noted philosophical maggid.
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794:
731:Mention of religious figures experiencing
88:('a preacher of uprightness'; abbreviated
823:"GLUSKER MAGGID - JewishEncyclopedia.com"
505:His personal model of the Hasidic Master
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206:In the Gaonic period and the Middle Ages
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926:North Jerusalem Maggid of Dubno Project
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532:after being the Maggid of the town of
262:is considered the first Maggid of the
177:, the darshan, and flocked to hear R.
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900:, in American Hebrew, 1899, No. 17;
717:Sabbatai Sevi: The Mystical Messiah
587:Hillel Noah Maggid (Steinschneider)
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282:Elijah ben Solomon Abraham ha-Kohen
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781:Rabbi Moshe Haim Luzzatto of Padua
659:The Kozhnitser (Kozienizer) Magid
477:movement, Israel ben Eliezer, the
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596:Jacob ben Wolf Kranz of Dubno
249:Relation to Messianic fervour
34:, with a maggid behind, from
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550:Levi Yitzchok of Berditchev
277:Motivation and admonishment
111:, by "the maggid repeats" (
70:, skilled as a narrator of
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896:Bibliography: G. Deutsch,
845:www.jewishencyclopedia.com
827:www.jewishencyclopedia.com
764:"Biography of the Ramchal"
646:(d. 1997), the "Maggid of
608:Solomon ben Moses of Chelm
558:Menachem Mendel of Vitebsk
388:Lithuanian Jewish Orthodox
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898:The Decline of the Pulpit
185:40a).Talmudic Sages like
162:material) stories in the
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991:Hebrew words and phrases
876:"Masliansky, Zvi Hirsch"
368:Jacob Israel of Kremnitz
355:named Kranz the "Jewish
150:Popularity of the Maggid
959:The Jewish Encyclopedia
713:Gershom Gerhard Scholem
624:(1755–1833), Maggid of
423:From the "terror", or "
84:). The title of
21:Maggid (disambiguation)
956:; et al. (eds.).
562:Shneur Zalman of Liadi
538:Magid Devarav L'Yaakov
453:Tzvi Hirsch Masliansky
394:Philosophical Maggidim
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654:Zvi Hirsch Masliansky
582:Adalbert von Chamisso
542:Elimelech of Lizhensk
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922:at Wikimedia Commons
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602:Dov Ber of Mezeritch
526:Dov Ber of Mezeritch
339:Jacob Kranz of Dubno
66:religious itinerant
40:Ephraim Moses Lilien
36:Die Bücher der Bibel
19:For other uses, see
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859:Jewish Encyclopedia
656:, American preacher
473:The founder of the
418:Meïr Leibush Malbim
195:Rabbi Isaac Nappaha
62:, is a traditional
58:), also spelled as
578:Abba Glusk Leczeka
487:Hasidic philosophy
449:Yehuda Zvi Yabzrov
138:comes from Jewish
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918:Media related to
661:Yisroel Hopsztajn
610:, (also known as
464:Category:Maggidim
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735:encounters:
732:
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699:References
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433:Yom Kippur
412:Krotoschin
200:Bava Kamma
187:Rabbi Meir
171:Oral Torah
648:Jerusalem
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462:See also
324:pilpulism
264:Sabbatian
191:Sanhedrin
140:mysticism
134:The term
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223:sidra
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144:Magid
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