Hasidic philosophy
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Hasidic philosophy or Hasidism (
With the spread of Hasidism throughout Ukraine, Galicia, Poland, and Russia, divergent schools emerged within Hasidism. Some schools place more stress on intellectual understanding of the Divine, others on the emotional connection with the Divine. Some schools stress specific traits or exhibit behavior not common to other schools.[citation needed] Most if not all schools of Hasidic Judaism stress the central role of the Tzadik, or spiritual and communal leader, in the life of the individual [3]
Etymologically, the term, hasid is a title used for various pious individuals and by various Jewish groups since biblical times,
Background
Hasidic philosophy begins with the teachings of Yisroel ben Eliezer known as the Baal Shem Tov and his successors (most notably Dov Ber the Maggid of Mezeritch and his students). These teachings consist of new interpretations of Judaism, but are especially built upon the Jewish mystical tradition, the Kabbalah. 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.[6] Hasidism is thought to be a union of three different currents in Judaism: 1) Jewish law or halacha; 2) Jewish legend and saying, the aggadah; and 3) Jewish mysticism, the Kabbalah.[7] Hasidic teachings, often termed exegesis, are seen as having a similar method to that of the Midrash (the rabbinic homiletic literature).[8] Hasidic exegesis differs from Kabbalistic schools as it focuses somewhat less on the sefirot and partzufim and more on binary types of oppositions (e.g. body and soul).[9] On the other hand, Louis Jacobs stated that Hasidic teachings should not be described as exegesis 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.[10]
The teachings of the Baal Shem Tov are founded on two key ideas: 1) religious pantheism (or panentheism[11]), or the omnipresence of God, and 2) the idea of communion between God and man.[12] 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 divine providence 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.[13]
In line with the Kabbalah, the Baal Shem Tov taught that the end of worship of God is attachment to God (devekut), 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 (kavanah) in the fulfilment of the mitzvot. Where the Baal Shem Tov departs from Kabbalah is his notion that devekut may be attained through even the sincere recitation of prayers and psalms.[13]
Hasidic 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 of these 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
Hasidism does not constitute a united movement, but a host of
The first two works of Hasidic thought published (Toldot Yaakov Yosef (1780), by
Popular Tzadikism
Among the disciples of the Maggid of Mezeritch,
Peshischa
In 1812, a schism occurred between the
Chabad
The
Chabad is described in scholarship as the intellectual
Breslov
Another renowned school of Hasidic thought, distinct from mainstream Hasidism, was formulated by
Nachman's personality and thought comprise the anti-rational pole of Hasidism, deriding the logical limitations of
The mystical borders of antinomianism
In the doctrine of the Tzadik developed in early writings of the movement, a volatile, potentially antinomian 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 "elevation of sinful thoughts" that enter the Tzadik's mind due to sins of the community.
An antinomian strain relating to the conduct of the tzadik exists in the writings of the Seer of Lublin, which were personal notes published posthumously. For the Seer, the masses must obey halakha (revealed Divine Will) with awe. The task of the tzadik is to cleave to God in love, whose charismatic glow shines to the masses. The Tzadik's ecstatic abilities uncover a prophetic hidden Divine Will of ever new revelation, that can suspend the legislated former revelation of halakha for the sake of Heaven.[28]
Tzvi Hirsh of Zidichov, a major Galician tzaddiq, 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.[citation needed]
The tension between fixed
Key concepts
God's immanence
The most fundamental theme underlying all Hasidic theory is the
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
One major derivative of this philosophy is the notion of devekut, "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. Devekut 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.[citation needed]
Closely linked with the former is Bitul ha-Yesh, "Negation of the Existent", or of the "Corporeal". Hasidism teaches that while a superficial observance of the universe by the "eyes of the flesh" (Einei ha-Basar) 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 Ein (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 Hitpashtut ha-Gashmi'yut, "the expansion (or removal) of corporeality". It is the dialectic opposite of God's contraction into the world.[32]
To be enlightened and capable of Bitul ha-Yesh, 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" (Nefesh Elohit), which craves communion, by employing constant contemplation, Hitbonenot, 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 Hishtavut in Hasidic parlance, toward all matters worldly, not ignoring them, but understanding their superficiality.[citation needed]
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 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.[33]
Another implication of this dualism is the notion of "Worship through Corporeality", Avodah be-Gashmi'yut. As the Ein Sof metamorphosed into substance, so may it in turn be raised back to its higher state; likewise, since the machinations in the higher Sephirot 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",
The complementary opposite of corporeal worship, or the elation of the finite into infinite, is the concept of Hamshacha, "drawing down" or "absorbing", and specifically, Hamschat ha-Shefa, "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.[34]
Yet another reflection of the Ein-Yesh 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 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.[35]
The Tzadik
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 sacral literature, this person is referred to as the Tzaddiq, the Righteous One — often also known by the general honorific Admor (acronym of Hebrew for "our master, teacher and Rabbi"), granted to rabbis in general, or colloquially as rebbe. 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 Moses. Hasidism elaborated the notion of the Tzaddiq into the basis of its entire system – so much that the very term gained an independent meaning within it, apart from the original which denoted God-fearing, highly observant people.[36]
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 corporeality, there was little hope to have the common folk truly internalize these, not as mere abstractions to pay lip service to.[37]
Ideologues exhorted them to have faith, but the true answer, which marked their rise as a distinct sect, was the concept of the Tzaddiq. 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. "The crystallization of that
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 through communion. The "descent of the Righteous" (Yeridat ha-Tzaddiq) 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.[39] To a certain extent, the Saint even fulfilled for his congregation, and for it alone, a limited Messianic 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: Nachman of Breslov, who declared himself the only true Tzaddiq, and Menachem Mendel Schneerson, whom many of his followers believed to be the Messiah. The rebbes were subject to intense hagiography, even subtly compared with Biblical figures by employing prefiguration.[40] It was argued that since followers could not "negate themselves" sufficiently to transcend matter, they should instead "negate themselves" in submission to the Saint (hitbatlut la-Tzaddiq), 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.[39]
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 characterizes Hasidic sects, though prolonged routinization in many turned the rebbes 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 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 Tzaddiq but the son of a Tzaddiq". Virtually all modern sects maintain this hereditary principle. For example, the rebbes' families maintain endogamy and marry almost solely with scions of other dynasties.[41]
Other concepts
- Devekut (Hebrew: דביקות - "cleaving") – The "attachment" or "adherence" to God is a state of worship which goes beyond ecstasy (hitlahavut). Devekut is described as the state of self-transcendence into the divine. It is understood to be the highest goal of Jewish mystical striving.[42] 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 God.[43] According to Gershom Scholem, the originality of Hasidism lies in the fact that the mystics of the movement did not simply cherish their attainment of devekut but undertook to teach its secrets to all.[44]: 342 In Hasidism, devekut 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 devekut and that his followers can be led to its approximation only through their attachment to the saintly man.[45] Hasidism uses devekut in a more casual and general way, instructing its followers to seek a life of devekut 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 (Y-H-V-H).[42]
- Hispashtut hagashmiut (Hebrew: התפשטות הגשמיות "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.[46] Hitpashtut hagashmiut is the stripping-away of materialism, allowing one to abolish his or her own selfhood (yesh), becoming a part of the divine will.[47] Hitpashtut hagashmiut occurs during the height of the devekut 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.[48]
- Godliness in all Matter – Hasidism emphasises the previous Jewish mystical idea to extract and elevate the Divine in all material things, both animate and inanimate. As taught in earlier Kabbalistic teachings from Isaac Luria, all worldly matter is imbued with nitzotzot (Hebrew: ניצוצות), or divine sparks, which were disseminated through the "Breaking of the Vessels" (in Hebrew: שבירת הכלים), brought about through cosmic processes at the beginning of Creation. The Hasidic follower strives to elevate the sparks in all those material things that aid one's prayer, Torah study, religious commandments, and overall service of God. A related concept is the imperative to engage with the Divine through mundane acts, such as eating, sexual relations, and other day-to-day activities. Hasidism teaches that all actions can be utilized for the service of God when fulfilled with such intent. Eating can be elevated through reciting the proper blessings before and after, while maintaining the act's intent as that of keeping the body healthy for the continued service of God. Sexual relations can be elevated by abstaining from excessive pursuits of sexual pleasures, while maintaining focus on its core purposes in Jewish thought: procreation, as well as the independent purpose of deepening the love and bond between husband and wife, two positive commandments. Business transactions too, when conducted within the parameters of Jewish law and for the sake of monetary gain that will then be used for fulfilling commandments, serve a righteous purpose. Scholars refer to this concept as Hasidic pantheism.[citation needed]
- Simcha (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 di Freyliche (asceticism known to Kabbalists and Ethical followers, as having the potential to induce downheartedness and a weaker spirit for God's service. Nonetheless, the Hasidic masters themselves would often privately follow ascetic practices, as they could adopt such conduct without fear that it would damage their Jewish observance. This was not intended as an example for the followers.[citation needed] (See also: Happiness in Judaism)
- Hiskashrus (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 Talmudic and Midrashic sources. The beloved and holy status of the Tzaddik in Hasidism elevated storytelling about the Masters into a form of devekut.[citation needed]
Writings
Parables
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.[10]
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 kindness".[51]
— Nachman of Breslov
Nachman of Breslov 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.[52] One such tale is The Rooster Prince, a story of a prince who goes insane and believes that he is a rooster.
Early Hasidic works
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 Toldot Yaakov Yosef 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 Maggid D'varav L'yaakov (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
Among the major tracts compiled by early Hasidic masters are:
- Toldot Yaakov Yosef, by Jacob Joseph of Polnoye(1780)
- Magid Devarav L'Yaakov, by Dovber of Mezritch, compiled by Shlomo of Lutzk (1781)
- Noam Elimelech, by Elimelech of Lizhensk (1788)
- Likutei Amarim (Tanya), by Shneur Zalman of Liadi (1796)
- Kedushas Levi, by Levi Yitzchok of Berditchev (1798)
- Meor Einayim, by Menachem Nachum Twerski of Chernobyl(1798)
- Likutei Moharan, by Nachman of Breslov (1808)
- Siduro Shel Shabbos, by Hayyim Tyrer (1813)
- Sippurei Ma'asiot by Nachman of Breslov (1816) - a book of parables reflecting mystical concepts
In Jewish scholarship
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 the almost sole channel to convey its ideas, all made the isolation of a common doctrine highly challenging to researchers. As noted by Joseph Dan, "every attempt to present such a body of ideas has failed." 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, "a prominent role in modern non-Hasidic and anti-Hasidic writings as well".[40] The difficulty of separating the movement's philosophy from that of its main inspiration, Lurianic Kabbalah, and determining what was novel and what merely a recapitulation, also baffled historians. Some, like Louis Jacobs, regarded the early masters as innovators who introduced "much that was new if only by emphasis";[53] others, primarily Mendel Piekarz, 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.[54]
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 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
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 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
Impact
Hasidic tradition and thought has gained admirers from outside its immediate following, and outside Orthodox Jewish belief, for its charismatic inspiration and kabbalistic insights.[1][12]
In the 20th century, Neo-Hasidism renewed interest in Hasidism and Kaballah, where its reach extends beyond Orthodox Jews.
Jewish existentialist philosopher Martin Buber 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.[7]
The thought of
The influential thought of
In literature, Hasidic spirituality influenced among others Elie Wiesel, Shmuel Yosef Agnon and Yiddish writers.
Rajneesh was also influenced by Hasidism, and helped to extend popular awareness of the philosophy.[59]
"One Hasidic Master related that he visited the court of Dov Ber of Mezeritch to 'see how he tied his shoelaces'."[60]
See also
- Jewish meditation
- Asceticism in Judaism
- North-Africa
- Misnagdim
- Chabad philosophy
- Neo-Hasidism
- Nine and a Half Mystics
Bibliography
- The Great Mission – The Life and Story of Rabbi Yisrael Baal Shem Tov, Compiler Eli Friedman, Translator Elchonon Lesches, Kehot Publication Society.
- The Great Maggid – The Life and Teachings of Rabbi DovBer of Mezhirech, Jacob Immanuel Schochet, Kehot Publication Society.
- The Hasidic Tale, Edited by Gedaliah Nigal, Translated by Edward Levin, The Littman Library of Jewish Civilization.
- The Hasidic Parable, Aryeh Wineman, Jewish Publication Society.
- The Religious Thought of Hasidism: Text and Commentary, Edited by Norman Lamm, Michael Scharf Publication Trust of Yeshiva University.
- Wrapped in a Holy Flame: Teachings and Tales of The Hasidic Masters, Zalman Schachter-Shalomi, Jossey-Bass.
- The Zaddik: The Doctrine of the Zaddik According to the Writings of Rabbi Yaakov Yosef of Polnoy, Samuel H. Dresner, Jason Aronson publishers.
- Communicating the Infinite: The Emergence of the Habad School, Naftali Loewenthal, University of Chicago Press.
- Tormented Master: The Life and Spiritual Quest of Rabbi Nahman of Bratslav, Arthur Green, Jewish Lights Publishing.
- A Passion for Truth, Abraham Joshua Heschel, Jewish Lights Publishing.
- Lubavitcher Rabbi's Memoirs: Tracing the Origins of the Chasidic Movement – vol.1,2, Yoseph Yitzchak Schneersohn, Translated by Nissan Mindel, Kehot Publication Society.
- The Earth is the Lord's: The Inner World of the Jew in Eastern Europe, Abraham Joshua Heschel, Jewish Lights Publishing.
- Rabbi Nachman's Stories, translated by Aryeh Kaplan, Breslov Research Institute publication.
- On the Essence of Chassidus, Menachem Mendel Schneerson, translated by Y.Greenberg and S.S.Handelman, Kehot Publication Society.
- Hasidism Reappraised, Edited by Ada Rapoport-Albert, Littman Library of Jewish Civilization.
- The Mystical Origins of Hasidism, Rachel Elior, Littman Library of Jewish Civilization.
- Hasidic Prayer, Louis Jacobs, Littman Library of Jewish Civilization.
References
- ^ a b c Freeman, Tzvi. "What is Chassidut". Learning and Values. Chabad-Lubavitch Media Center. Retrieved 9 September 2013.
- ^ Ginsburgh, Rabbi Yitzchok. "What is Chassidut (Chassidic Philosophy)". AskMoses.com © 2013. Retrieved 9 September 2013.
- ^ "Hasidic Movement: A History".
- ^ a b "?asidut - SAINT AND SAINTLINESS". The unedited full-text of the 1906 Jewish Encyclopedia. JewishEncyclopedia.com. Retrieved 9 September 2013.
- ^ Chein, Rabbi Shlomo. "If Chassidut is so important, why wasn't it available until 300 years ago?". Chassidism. AskMoses.com © 2013. Retrieved 9 September 2013.
- ^ "Kabbalah and Hasidism - My Jewish Learning". www.myjewishlearning.com. 5 August 2023.
- ^ a b Friedman, Maurice S. Martin Buber: The Life of Dialogue. Harper & Row Publishers. 1955. Pages 16-23.
- ^ The Encyclopedia of Hasidism. Jason Aronson, 1996. Page 122.
- ISBN 9783525539828– via Google Books.
- ^ a b Polen, Nehemia. "Hasidic Derashah as Illuminated Exegesis." 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. BRILL. 2015. Pages 55-70.
- ISBN 9780827612860– via Google Books.
- ^ a b "?ASIDIM - ?ASIDISM". The unedited full-text of the 1906 Jewish Encyclopedia. JewishEncyclopedia.com. Retrieved 9 September 2013.
- ^ a b Mindel, Nissan. Rabbi Schneur Zalman of Liadi: Philosophy of Chabad. Vol 1. Chabad Research Center - Kehot Publication Society. 1969. Pages 14-15.
- ^ Benjamin Brown, The Two Faces of Religious Radicalism - Orthodox Zealotry and Holy Sinning in Nineteenth Century Hasidism in Hungary and Galicia.
- ^ Stephen Sharot, Hasidism and the Routinization of Charisma, Journal for the Scientific Study of Religion, 1980
- ^ Dynner, pp. 29-31.
- ^ The Jewish Religion - A Companion, 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"
- ^ The Jewish Religion - A Companion, Louis Jacobs, Oxford University Press 1995, entry: Habad
- ^ Studies in East European Jewish Mysticism and Hasidism, 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 phenomenological 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 Sefer Chakira on medieval Jewish philosophy), the 5th Rebbe ("the Maimonides of Hasidism", the philosophical meaning of Kabbalah), and in exoteric analytical talks of the 7th Rebbe addressing philosophical topics
- ^ On the Essence of Chasidus, Menachem M. Schneerson, Kehot 2003. "Hasidic thought is a new revelation from the inner dimensions of Keter and even higher". Appendix describes the contribution of Chabad, drawing down the divine light into intellectual comprehension, articulated more clearly by each subsequent Rebbe
- ^ a b The Encyclopedia of Hasidism, edited by Tzvi M. Rabinowicz, Aronson 1996, entry: Habad by Jonathan Sacks
- ^ Heaven On Earth: Reflections on the Theology of Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe, Faitel Levin, Kehot 2002
- ^ The Scroll of Secrets: The Hidden Messianic Vision of R. Nachman of Breslav, 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"
- ^ Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav, 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"
- ^ a b Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav, 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
- ^ Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav, 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."
- ^ Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav, Zvi Mark, Continuum 2009, Chapter 8 "The Story of the Humble King" - On Laughter and Foolishness in the Service of God
- ^ a b Rachel Elior, The Mystical Origins of Hasidism, Littman Library 2006, Chapter 11 Mystical Spirituality and Autonomous Leadership
- ^ Joseph Weiss, Studies in East European Jewish Mysticism and Hasidism, Littman Library 1997, Chapter: A Late Jewish Utopia of Religious Freedom
- OCLC 221873939. pp. 53-54.
- ^ Elior, p. 56.
- ^ Elior, pp. 60-61.
- ^ Elior, pp. 55, 62-63.
- ^ Dynner, Men of Silk, pp. 32-33.
- ^ The entire section is based on: Elior, יש ואין; Dan, Teachings, YIVO; Hasidism, Judaica, pp. 410-412.
- ^ David Assaf, The Regal Way: The Life and Times of Rabbi Israel of Ruzhin, Stanford University Press (2002). pp. 101-104.
- ^ Elior, p. 65.
- ^ Dynner, p. 7.
- ^ a b Elior, pp. 66-68; Dynner, pp. 20-21.
- ^ a b c Joseph Dan, Hasidism: Teachings and Literature, The YIVO Encyclopedia of Jews in Eastern Europe
- ^ Assaf, Regal Way, pp. 108-110.
- ^ ISBN 9781580234948– via Google Books.
- ^ "YIVO - Hasidism: Teachings and Literature". www.yivoencyclopedia.org.
- ^ Scholem, Gershom. Major Trends in Jewish Mysticism. Knopf Doubleday.
- ^ "Devekut - Friends of Louis Jacobs". 8 June 2016.
- ISBN 9780834824003– via Google Books.
- ISBN 9780791489567– via Google Books.
- ISBN 9780881253108– via Google Books.
- ^ Majesky, Shloma. "Understanding, The Core of Joy." The Chassidic Approach to Joy. Sichos in English. Brooklyn: New York. Accessed November 11, 2014.
- ^ Yanklowitz, Shmuly. "Judaism's value of happiness living with gratitude and idealism." Bloggish. The Jewish Journal. March 9, 2012.
- ^ Likutey Moharan I, 60: 6
- ^ Kamenetz, Rodger. Burnt Books: Rabbi Nachman of Bratslav and Franz Kafka Knopf Doubleday Publishing Group. 2010. Page 167.
- Encyclopedia Judaica, 2007. Volume 8, p. 408.
- OCLC 31267606. pp. 151-152; Dynner, Men of Silk, p. 27.
- ^ See, for example, Benjamin Brown, Hasidism Without Romanticism: Mendel Piekarz's Path in the study of Hasidism. pp. 455-456.
- ^ Assaf, Regal Way, pp. 49-55, 63-67; Dynner, Men of Silk, pp. 117-121.
- ^ The Earth Is the Lord's: The Inner World of the Jew in Eastern Europe, Abraham Joshua Heschel, Jewish Lights 1995
- ^ Abraham Joshua Heschel's view of Rabbinic Judaism as aggadah and mystical experience
- ISBN 978-8172611088.
- ^ Cited in The Great Maggid by Jacob Immanuel Schochet. Kehot Publications