Hasidic Judaism: Difference between revisions

{{Short description|Religious subgroup of modern Judaism}}

{{About|the modern movement|the Jewish honorific|Hasid|the Judean sect|Hasideans|the medieval one|Ashkenazi Hasidim}}

{{Infobox religion

| name              = Hasidism

| polity            = Dynastic, led by a [[Rebbe]]

| fellowships_type1  = Major dynasties

| founder            = [[Israel ben Eliezer|Baal Shem Tov]]

| separations        = [[Misnagdim]], [[Haskalah]]

}}

{{Jews and Judaism sidebar}}  

[[Israel Ben Eliezer]], the "[[Baal Shem Tov]]", is regarded as its founding father, and his disciples developed and disseminated it. Present-day Hasidism is a sub-group within [[Haredi Judaism]] and is noted for its religious conservatism and social seclusion. Its members aim to adhere closely both to [[Orthodox Judaism|Orthodox Jewish practice]] – with the movement's own unique emphases – and the prewar lifestyle of Eastern European Jews. Many elements of the latter, including various special styles of dress and the use of the [[Yiddish language]], are nowadays associated almost exclusively with Hasidism.

===Schools of thought===

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 Hasidic schools had lasting influence over many dynasties, while others died with their proponents. In the doctrinal sphere, the dynasties may be divided along many lines. Some are characterized by Rebbes who are predominantly Torah scholars and [[posek|poskim]] "deciders", deriving their authority much like ordinary non-Hasidic rabbis do. Such "courts" emphasize strict observance and study, and are among the most meticulous in the Orthodox world in practice. Prominent examples are the House of [[Sanz]] and its scions, such as [[Satmar (Hasidic dynasty)|Satmar]] and [[Belz (Hasidic dynasty)|Belz]]. Other sects, like [[Vizhnitz (Hasidic dynasty)|Vizhnitz]], espouse a charismatic-populist line centered on the admiration of the masses for the tzaddik, 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, encouraging members to study much kabbalistic literature and (carefully) engage in the field. The various [[Ziditchover]] dynasties mainly adhere to this philosophy.<ref name="RAD"/> Others still focus on contemplation and achieving inner perfection. No dynasty is wholly devoted to a single approach to the above; all offer some combination with differing emphasis on each.

In 1812, a schism occurred between the [[Yaakov Yitzchak of Lublin]], "the Seer", and his prime disciple, [[Yaakov Yitzchak of Peshischa]], the "Holy Jew", due to both personal and doctrinal disagreements. The Seer adopted a populist approach, centered on the tzaddik's [[theurgical]] functions to draw the masses. He was famous for his lavish, enthusiastic conduct during prayer and worship, and highly charismatic demeanour. He stressed that as tzaddik, his mission was to influence the common folk by absorbing the 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 Rebbe'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 [[Adam]] supposedly lost when he ate the fruit of the [[tree of the knowledge of good and evil]]. The Holy Jew and his successors did neither repudiate miracleworking nor eschew dramatic conduct, but they were much more restrained. The Przysucha School became dominant in [[Congress Poland]], while populist Hasidism resembling the Lublin ethos often prevailed in [[Kingdom of Galicia and Lodomeria]].<ref>Dynner, pp. 29–31.</ref> One extreme and renowned philosopher who emerged from the Przysucha School was [[Menachem Mendel of Kotzk]]. Adopting an elitist, hard-line attitude, he openly denounced the folksy nature of other tzaddikim and rejected financial support. Gathering a small group of devout scholars who sought spiritual perfection, whom he often berated and mocked, he always stressed the importance of somberness and totality, stating it was better to be fully wicked than only somewhat good.

Many particular Hasidic rites surround the leader. On [[Shabbat]], [[Jewish holidays]], and celebratory occasions, rebbes hold a ''[[Tish (Hasidic celebration)|tish]]'' "table", a large feast for their male adherents. Together, they sing, dance, and eat, and the head of the sect shakes the hands of his followers to bless them, and often delivers a sermon. A ''khozer'' "repeater", selected for his good memory, commits the text to writing after Shabbat (any form of writing during the Sabbath itself [[activities prohibited on Shabbat|being forbidden]]). In many "courts", the remnants of his meal, supposedly suffused with holiness, are handed out and even fought over. A very large dish is often prepared beforehand, and the rebbe only tastes it before passing it to the crowd. Apart from the gathering at noon, the [[seudah shlishit]] of Shabbat and the [[Melaveh Malkah]] meal when it ends are also particularly important and an occasion for song, feasting, tales, and sermons. A central custom, which serves as a major factor in the economics of most "courts", is the ''[[kvitel]]'', "little note". Adherents submit a written petition, which the master may assist with on behalf of his sanctity, adding money for either [[tzedakah]] or the leader's needs.<ref>[[Louis Jacobs]], ''[https://yivoencyclopedia.org/article.aspx/Hasidism/Everyday_Life Hasidism: Everyday Life]'', [[The YIVO Encyclopedia of Jews in Eastern Europe]].</ref><ref>''Hasidism: Hasidic Way of Life'', Encyclopedia Judaica, Volume 8, pp. 398–399.</ref> Occasions in the "court" serve as a pretext for mass gatherings, flaunting the power, wealth and size of each. Weddings of the leader's family, for example, are often held with large multistoried stands (פארענטשעס, ''Parentches'') filled with Hasidim surrounding the main floor, where the Rebbe and his relatives dine, celebrate, and perform the [[Mitzvah tantz]]. This is a festive dance with the bride: Both parties hold one end of a long sash, a Hasidic [[gartel]], for modesty.

===Liturgy===

Within the Hasidic world, it is possible to distinguish different Hasidic groups by subtle differences in dress. Some details of their dress are shared by non-Hasidic Haredim. Much of Hasidic dress was historically the clothing of all Eastern European Jews, influenced by the style of [[szlachta|Polish–Lithuanian nobility]].<ref>{{cite encyclopedia|last=Goldberg-Mulkiewicz|first=Olga|encyclopedia=[[The YIVO Encyclopedia of Jews in Eastern Europe]]|title=Dress|url=https://yivoencyclopedia.org/article.aspx/Dress|access-date=20 February 2014}}</ref> Furthermore, Hasidim have attributed religious origins to specific Hasidic items of clothing.

On Shabbat, rebbes traditionally wore a white bekéshe. However, this practice has fallen into disuse among most. Many wear a black silk bekeshe with velvet trim called ''strókes'' [[piping (sewing)|piping]] or ''samet'' "[[samite]]"; in Hungarian ones, they are gold-embroidered.

Following a Biblical commandment not to shave the sides of one's face (Leviticus 19:27), male members of most Hasidic groups wear long, uncut sidelocks called [[payot]]. Some Hasidic men shave off the rest of their hair. Not every Hasidic group requires long peyos, and not all Jewish men with peyos are Hasidic, but all Hasidic groups discourage the shaving of one's beard. Most Hasidic boys receive their [[upsherin]] ritual, a first haircut, at the age of three years ([[Skver (Hasidic dynasty)|Skverer]]s do this on boys' second birthday). Until then, Hasidic boys have long hair.

===Families===

===Languages===

===Literature===

==Organization and demographics==

{{Main|List of Hasidic dynasties}}

Apart from those, each "court" often possesses its unique customs, including style of prayer, melodies, particular items of clothing, and the like.

In 2016, a study conducted by [[Marcin Wodziński]], drawing from the courts' own internal phone-books and other resources, located 129,211 Hasidic households worldwide, about 5% of the estimated total Jewish population. Of those, 62,062 resided in Israel and 53,485 in the United States, 5,519 in Britain and 3,392 in Canada. In Israel, the largest Hasidic concentrations are in the Haredi neighbourhoods of [[Jerusalem]] – including [[Ramot Alon]], [[Batei Ungarin]], et cetera – in the cities of [[Bnei Brak]] and [[El'ad]], and in the [[West Bank settlement]]s of [[Modi'in Illit]] and [[Beitar Illit]]. There is considerable presence in other specifically Orthodox municipalities or enclaves, like [[Kiryat Sanz, Netanya]]. In the United States, most Hasidim reside in New York, though there are small communities across the entire country. [[Brooklyn]], particularly the neighborhoods of [[Borough Park, Brooklyn|Borough Park]], [[Williamsburg, Brooklyn|Williamsburg]], and [[Crown Heights, Brooklyn|Crown Heights]], has an especially large population. Another large population resides in the hamlet of [[Monsey, New York|Monsey]] in the [[Hudson Valley]] region of New York; in the same region, [[New Square]] and [[Kiryas Joel]] are rapidly growing all-Hasidic enclaves, one founded by the [[Skver]] dynasty and the other by Satmar. In Britain, [[Stamford Hill]] is home to the largest Hasidic community in the country, and there are others in London and Manchester. In Canada, [[Kiryas Tosh]] is a settlement populated entirely by [[Tosh (Hasidic dynasty)|Tosh]] Hasidim, and there are more adherents of other sects in, and around, Montreal.<ref name="Wodz">All numbers are from: Marcin Wodziński, ''Historical Atlas of Hasidism'', Princeton University Press, 2018. pp. 192–205.</ref>

There are more than a dozen Hasidic dynasties with a large following, and over a hundred which have small or minuscule adherence, sometimes below twenty people, with the presumptive Rebbe holding the title more as a matter of prestige. Many "courts" became completely extinct during the [[Holocaust]], like the [[Aleksander (Hasidic dynasty)]] from [[Aleksandrów Łódzki]], which numbered tens of thousands in 1939, and barely exists today.<ref>Jacques Gutwirth, The Rebirth of Hasidism: From 1945 to the Present Day, Odile Jacob, 2004. pp. 106–108.</ref>

The [[Bobover]] dynasty, founded 1881 in [[Bobowa]], [[West Galicia]], constitutes some 4,500 households in total, and has undergone a bitter succession strife since 2005, eventually forming the "Bobov" (3,000 households) and "[[Bobov-45]]" (1,500 households) sects. [[Sanz-Klausenburg]], divided into a New York and Israeli branches, presides over 3,800 households. The [[Skver]] sect, established in 1848 in [[Skvyra]], near [[Kyiv]], constitutes 3,300. The [[Shomer Emunim]] dynasties, originating in Jerusalem during the 1920s and known for their unique style of dressing imitating that of the [[Old Yishuv]], have over 3,000 families, almost all in the larger "courts" of [[Toldos Aharon]] and [[Toldos Avraham Yitzchak]]. [[Karlin Stolin]], which rose already in the 1760s in a quarter of [[Pinsk]], encompasses 2,200 families.<ref name="Wodz"/>

==History==

===Background===

The first, and most prominent, was the popularization of the mystical lore of Kabbalah. For several centuries, an esoteric teaching practiced surreptitiously by few, it was transformed into almost household knowledge by a mass of cheap printed pamphlets. The kabbalistic inundation was a major influence behind the rise of the heretical [[Sabbatean]] movement, led by [[Sabbatai Zevi]], who declared himself [[Messiah]] in 1665. The propagation of Kabbalah made the Jewish masses susceptible to Hasidic ideas, themselves, in essence, a popularized version of the teaching – indeed, Hasidism actually emerged when its founders determined to openly practice it, instead of remaining a secret circle of ascetics, as was the manner of almost all past kabbalists. The correlation between publicizing the lore and Sabbateanism did not escape the rabbinic elite, and caused vehement opposition to the new movement.

Historians discerned other influences. The formative age of Hasidism coincided with the rise of numerous religious revival movements across the world, including the [[First Great Awakening]] in [[New England]], German [[Pietism]] and the Russian [[Old Believers]] who opposed the established church. Hasidism rejected the existing order, decrying it as stale and overly hierarchic. They offered what they described as more spiritual, candid, and simple substitutes. [[Gershon David Hundert]] noted the considerable similarity between the Hasidic conceptions and this contemporary background, rooted in the growing importance attributed to the individual's consciousness and choices.<ref>[[Glenn Dynner]], ''Men of Silk: The Hasidic Conquest of Polish Jewish Society'', Oxford University Press (2006). pp. 3–23.</ref>

===Israel ben Eliezer===

{{Main|Baal Shem Tov}}

[[File:Besht Signature.jpg|thumb|right|Israel ben Eliezer's autograph]]

[[Israel ben Eliezer]] (ca. 1698–1760), known as the ''Baal Shem Tov'' ("Master of the ''Good'' Name", [[acronym]]: "Besht"), is considered the founder of Hasidism. Supposedly born south of the [[Prut]], in the northern frontier of [[Moldavia]], he earned a reputation as a [[Baal Shem]], "Master of the Name". These were common folk healers who employed mysticism, amulets and incantations as their trade. Little is known for certain about Israel ben Eliezer. Though not a scholar, he was sufficiently learned to become notable in the communal hall of study and marry into the rabbinic elite, his wife being the divorced sister of a rabbi; in his later years, he became wealthy and famous, as attested by contemporary chronicles. Apart from that, most information about him is derived from Hasidic hagiographic accounts. These claim that as a boy he was recognized by one "Rabbi Adam Baal Shem Tov" who entrusted him with great secrets of the [[Torah]], passed in his illustrious family for centuries; that the Besht later spent a decade in the [[Carpathian Mountains]] as a hermit, where he was visited by the Biblical prophet [[Ahijah the Shilonite]] who taught him more; and that at the age of thirty-six, he was granted heavenly permission to reveal himself as a great kabbalist and miracle worker.

The most explosive growth was experienced in [[Chabad-Lubavitch]], whose head, [[Menachem Mendel Schneerson]], adopted a modern (he and his disciples ceased wearing the customary [[Shtreimel]]) and outreach-centered orientation. At a time when most Orthodox Jews, and Hasidim in particular, rejected proselytization, he turned his sect into a mechanism devoted almost solely to it, blurring the difference between actual Hasidim and loosely affiliated supporters until researchers could scarcely define it as a regular Hasidic group. Another phenomenon was the revival of [[Breslov (Hasidic group)|Breslov]], which remained without an acting ''Tzaddiq'' since the rebellious [[Rebbe Nachman]]'s 1810 death. Its complex, existentialist philosophy drew many to it.

==References==

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