Hasidic philosophy

1399:(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. 561: 1229:. 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. " 1183:

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.

634: 1171:, "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. 475: 1253:) 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 248: 861: 1075:, "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. 1595: 1090:) 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 1021:) 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 1540: 55: 2560:, 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." 1423:, 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 678:, 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. 2421:, 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" 773: 390:, 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 2445:, 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 1446:, 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 1762:, 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 948:, 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 1121:

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.

587:(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 1708:

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

799:

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,

1736:

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

1454:

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

1287:

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

1182:

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

1155:

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,

1194:

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

660:

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

365:

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.

1324:

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

952:

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

1427:

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

1282:

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

1248:

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

513:

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

1224:

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

1757:

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

851:

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

211:

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

1745:

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

1120:

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

887:

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

1450:(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 619:, 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. 852:

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

1094:(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 1737:

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

1028:

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

2449:

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

1274:

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

1754:. 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. 925:, 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. 462:, 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 1770:

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".

1225:

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

2521:, 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" 1717:" 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, " 1156:

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

275:. 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 1512:

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

1136:

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",

1507:

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.

1407:(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 331:

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.

723:

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

374:, 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 743:

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

2548:, 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 1043:

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

1209:. 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 673:

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

591:, 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 327:), 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 1279:), 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. 1160:, 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. 795:(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 1105:, 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" ( 808:. 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. 1559:(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 973:

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.

1733:, 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. 1257:

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:

315:

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.

466:(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. 1526:

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

1440:(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 2193: 1758:

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

1050:. 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 603:. 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 1079:

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.

748:, 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 530:

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

1391:– 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 341:), 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 ( 1797:

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.

1113:, 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 1467:

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

1064:

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.

595:

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

681:

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

2533:, 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" 2482:

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

823:, 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 1337:

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

398:

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.

2123: 932:

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

1555:

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

1349:

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 (

1369:"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. 717:

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

1039:

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".

713:

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

728:

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

2201: 2300:

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

1288:

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

3091: 1086:, "Negation of the Existent", or of the "Corporeal". Hasidism teaches that while a superficial observance of the universe by the "eyes of the flesh" ( 2969: 2952: 560: 1730: 1551:

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

815:

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

653: 2755: 1143:. The glints had to be recovered and elevated to their proper place in the cosmos. "Materiality itself could be embraced and consecrated", noted 271:

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

1385:

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.

2936: 1147:, and Hasidism taught that by common acts like dancing or eating, performed with intention, the sparks could be extricated and set free. 1709:

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

1843:

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

961:

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

1132:

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

433:. However, the Hasidic movement can be divided into major groups and schools in its internal spirituality relationship to Hasidic 966: 843:

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

119: 2385:

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

915:

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

518:. The tzadik was depicted as the divine foundation of existence, whose task was to draw and elevate the common Jewish masses by 1058:, "Existent" – and vice versa. They used the concept as a prism to gauge the world, and the needs of the spirit in particular. 600: 91: 223:

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

2127: 1666: 1329:, the originality of Hasidism lies in the fact that the mystics of the movement did not simply cherish their attainment of 409:. Subsequent developments of Jewish history in Eastern Europe, particularly the perceived external secularising threats of 295:(the rabbinic homiletic literature). Hasidic exegesis differs from Kabbalistic schools as it focuses somewhat less on the 98: 1812:

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

1217:

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

1025:

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

72: 2572:, Zvi Mark, Continuum 2009, Chapter 8 "The Story of the Humble King" - On Laughter and Foolishness in the Service of God 1316:(Hebrew: דביקות - "cleaving") – The "attachment" or "adherence" to God is a state of worship which goes beyond ecstasy ( 3112: 1479:

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

1341:

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

2920: 2893: 2866: 2794: 2323: 2280: 1729:, regarded the early masters as innovators who introduced "much that was new if only by emphasis"; others, primarily 138: 208:, dealing with esoteric matters but often making them understandable, applicable and finding practical expressions. 105: 965:

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

811:

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

608: 1098:, "the expansion (or removal) of corporeality". It is the dialectic opposite of God's contraction into the world. 2750: 1567:(mystical leader) that gave rise to many Polish Hasidic dynasties, also notable are the teachings of his brother 1005:

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

953:

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

212:

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

1163:

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

87: 76: 2272:

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

2096: 1001:: "no site is devoid of it"). Derived from Lurianic discourse, but greatly expanded in the Hasidic one, this 847:

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

1117:

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

405:, united by self-understanding of common descent or evolution from the original mystical inspiration of the 3161: 689:

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

1205:(acronym of Hebrew for "our master, teacher and Rabbi"), granted to rabbis in general, or colloquially as 2166: 2010: 1656: 1572: 1497: 827:, which like the world becomes only real and Divinely meaningful with the longing and cleaving to God of 335:

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

2478:, Menachem M. Schneerson, Kehot 2003. "Hasidic thought is a new revelation from the inner dimensions of 661:

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

2149: 2044: 2034: 1725:, and determining what was novel and what merely a recapitulation, also baffled historians. Some, like 1568: 1267: 812: 749: 662: 580: 568: 543: 418: 387: 17: 2223: 3186: 2446: 940:(Ishbitze in Yiddish). Combining the personal autonomy, introspection and demand for authenticity of 892: 576: 564: 555: 535: 531: 498: 402: 1779:

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

701:

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

633: 3181: 3176: 2507:

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

2342: 1947:, Edited by Gedaliah Nigal, Translated by Edward Levin, The Littman Library of Jewish Civilization. 1759: 1588: 941: 761: 745: 612: 487: 379: 839:

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

366:

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

3132: 1938: 1910: 1831:, scion of Polish Hasidic dynasties and a major traditionalist theologian in 20th century modern 1614: 796: 791:

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

447: 65: 112: 2020: 2000: 1974: 1828: 1820:, sacred and secular, reflects Hasidic Divine Immanence in all, and the union of polarities in 1646: 1576: 1030: 933: 918: 912: 869: 816: 657: 637: 383: 2986: 2883: 2856: 2784: 2313: 2270: 2910: 1924: 1885: 1832: 1721:". The difficulty of separating the movement's philosophy from that of its main inspiration, 1634: 1560: 945: 494: 479: 1493: 944:

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

474: 3008: 2810: 1868: 1864:

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

1429: 1420: 949: 455: 268: 888:"elevation of sinful thoughts" that enter the Tzadik's mind due to sins of the community. 615:. Adopting an elitist, hard-line attitude, he openly denounced the folkly nature of other 8: 1933: 1790:

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

891:

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

442: 414: 2841: 2007:

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

1989: 1855: 1851: 1801: 1741:

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

1696: 1676: 1624: 1584: 1528: 1523: 1373:

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

1259: 1254: 895:, which were personal notes published posthumously. For the Seer, the masses must obey 792: 777: 682: 429:

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

30:

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

1300:

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

425:, added additional political and social views to their theologies, drawn from general 3108: 3029: 2916: 2889: 2862: 2790: 2623: 2455: 2319: 2276: 1900: 1880: 1805: 1722: 1428:

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

1424: 1124:

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

819:, and perfecting faith, new Torah revelation, melody, joy, laughter, simplicity, and 694: 686: 628: 539: 395: 328: 43: 3152: 3092:

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

3025: 2619: 2611: 1780: 1575:, known in Hasidic legend as the defender of the people before the Heavenly Court. 1412: 1296:". Virtually all modern sects maintain this hereditary principle. For example, the 710: 434: 224: 193: 2588:, Littman Library 2006, Chapter 11 Mystical Spirituality and Autonomous Leadership 247: 2463: 1809: 1641: 1362: 1326: 993: 611:. One extreme and renowned philosopher who emerged from the Peshischa School was 604: 307:

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

263:

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

159: 31: 1928:, Compiler Eli Friedman, Translator Elchonon Lesches, Kehot Publication Society. 860: 656:

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

239:

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

3147: 2374:. Vol 1. Chabad Research Center - Kehot Publication Society. 1969. Pages 14-15. 1821: 1283:

characterizes Hasidic sects, though prolonged routinization in many turned the

836: 1835:, drew from Hasidism. His writings, including studies of Hasidic masters, and 1345:

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

319:

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

3170: 2269:

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

1766:

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

1002: 970: 884: 832: 805: 459: 406: 264: 252: 3051:

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

2497:, edited by Tzvi M. Rabinowicz, Aronson 1996, entry: Habad by Jonathan Sacks 2194:"If Chassidut is so important, why wasn't it available until 300 years ago?" 1594: 2519:

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

2070: 2060: 2030: 1905: 1890: 1836: 1794: 1787: 1751: 1726: 1686: 1464: 1238: 1144: 1059: 865: 357:

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

308: 35: 2627: 2601:, Littman Library 1997, Chapter: A Late Jewish Utopia of Religious Freedom 1973:

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

3033: 2570:

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

2558:

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

2546:

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

2531:

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

2047:, translated by Y.Greenberg and S.S.Handelman, Kehot Publication Society. 1960: 1847: 1747: 1531:, a story of a prince who goes insane and believes that he is a rooster. 1468: 1451: 1392: 904: 900: 801: 732: 725: 698: 607:, while populist Hasidism resembling the Lublin ethos often prevailed in 458:, compiled by Shlomo of Lutzk) represent the foundational thought of the 391: 324: 287:; and 3) Jewish mysticism, the Kabbalah. Hasidic teachings, often termed 2053:, Edited by Ada Rapoport-Albert, Littman Library of Jewish Civilization. 1719:

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

3156: 2459: 2397: 1767: 1710: 1232: 1157: 1152: 820: 719: 706: 690: 256: 2462:

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

1539: 800:

and regarded himself as a new Kabbalistic revelation in succession to

3080:

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

2017:

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

1895: 1742: 1459:(nullified) to God. The Hasidic followers have the custom of handing 1447: 988: 962: 911:

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

883:

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

584: 515: 430: 320: 303: 39: 3050: 2942:. Sichos in English. Brooklyn: New York. Accessed November 11, 2014. 2384: 54: 2885:

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

2616:

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

1967:

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

1861: 1472: 1139: 1035: 1007: 908: 844: 840: 828: 729: 714: 670: 527: 523: 519: 510: 410: 353:. Where the Baal Shem Tov departs from Kabbalah is his notion that 312: 288: 272: 216:, or spiritual and communal leader, in the life of the individual 189: 2953:"Judaism's value of happiness living with gratitude and idealism." 2912:

Hasidic Responses to the Holocaust in the Light of Hasidic Thought

1783:

belief, for its charismatic inspiration and kabbalistic insights.

969:

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

394:

dynasties mostly adhere to this philosophy. Others still focus on

1817: 1564: 1476: 1311: 1071: 1046: 1013: 998: 929: 896: 824: 785: 757: 702: 685:, as it builds its philosophical investigations of divinity upon 422: 349: 343: 337: 297: 292: 283: 277: 228: 175: 1243:

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

1201:, the Righteous One — often also known by the general honorific 1109:), which craves communion, by employing constant contemplation, 987:

The most fundamental theme underlying all Hasidic theory is the

1840: 1813: 1580: 1547:, 1867 edition. This work was the first published Hasidic text. 1442: 1218: 1197: 954: 937: 880: 848: 753: 649: 641: 506: 483: 426: 213: 1606:

Among the major tracts compiled by early Hasidic masters are:

401:

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

2479: 1982:

Communicating the Infinite: The Emergence of the Habad School

1738: 1270:, whom many of his followers believed to be the Messiah. The 1210: 991:

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

957:

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

772: 675: 371: 205: 196:). Hasidism deals with a range of spiritual concepts such as 185: 180: 2298:

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

1846:

In literature, Hasidic spirituality influenced among others

756:, expressed through Hasidism's soul essence, is revealed in 2702:

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

1808:, drew from both Hasidic thought and Lithuanian Talmudism. 781: 596: 375: 201: 2786:

These are the Words: A Vocabulary of Jewish Spiritual Life

2433:, Louis Jacobs, Oxford University Press 1995, entry: Habad 2013:, Translated by Nissan Mindel, Kehot Publication Society. 1963:, Michael Scharf Publication Trust of Yeshiva University. 1867:"One Hasidic Master related that he visited the court of 1715:

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

1069:

One major derivative of this philosophy is the notion of

311:

stated that Hasidic teachings should not be described as

197: 1988:

Tormented Master: The Life and Spiritual Quest of Rabbi

1932:

The Great Maggid – The Life and Teachings of Rabbi

1699:(1816) - a book of parables reflecting mystical concepts 1333:

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

855: 2987:

Burnt Books: Rabbi Nachman of Bratslav and Franz Kafka

2858:

Everything Is God: The Radical Path of Nondual Judaism

2599:

Studies in East European Jewish Mysticism and Hasidism

2443:

Studies in East European Jewish Mysticism and Hasidism

2347:

The unedited full-text of the 1906 Jewish Encyclopedia

2171:

The unedited full-text of the 1906 Jewish Encyclopedia

1957:

The Religious Thought of Hasidism: Text and Commentary

526:

intercession. He cultivated their faith and emotional

1923:

The Great Mission – The Life and Story of Rabbi

1463:

requests for blessing to the Tzadik, or visiting the

1195:

sacral literature, this person is referred to as the

291:, are seen as having a similar method to that of the 2400:, Journal for the Scientific Study of Religion, 1980 2268: 1563:, who further developed the Hasidic doctrine of the 1219:

original which denoted God-fearing, highly observant

2372:

Rabbi Schneur Zalman of Liadi: Philosophy of Chabad

2090: 2088: 2086: 1249:

through communion. The "descent of the Righteous" (

1167:, "drawing down" or "absorbing", and specifically, 514:formulations, which incurred the censorship of the 79:. Unsourced material may be challenged and removed. 2115: 1984:, Naftali Loewenthal, University of Chicago Press. 440:The first two works of Hasidic thought published ( 2990:Knopf Doubleday Publishing Group. 2010. Page 167. 2247:. Harper & Row Publishers. 1955. Pages 16-23. 178:movement, which are the teachings of the Hasidic 3168: 2704:, Stanford University Press (2002). pp. 101-104. 2466:of the 7th Rebbe addressing philosophical topics 2083: 1583:school of intellectual Hasidism. Others include 903:. The task of the tzadik is to cleave to God in 571:, who continued the Peshischa School of Hasidism 505:(1788), which developed the role of the Hasidic 493:Among the disciples of the Maggid of Mezeritch, 3102: 2756:The YIVO Encyclopedia of Jews in Eastern Europe 2337: 2335: 1587:known for his use of imaginative parables, and 697:methods, most Chabad thought is presented in a 231:was also called by this name. Today, the terms 2185: 1978:, Samuel H. Dresner, Jason Aronson publishers. 1804:, poetic mystic, theologian and figurehead of 599:supposedly lost when he ate the fruit of the 360: 267:and his successors (most notably Dov Ber the 3082:, Abraham Joshua Heschel, Jewish Lights 1995 2332: 2224:"Kabbalah and Hasidism - My Jewish Learning" 2161: 2159: 1953:, Aryeh Wineman, Jewish Publication Society. 1839:, saw Hasidism as the classic expression of 1054:, both infinite and imperceptible, becoming 709:intellectualism; and Chabad thought retains 2945: 2811:"YIVO - Hasidism: Teachings and Literature" 370:s who are predominantly Torah scholars and 2854: 2398:Hasidism and the Routinization of Charisma 2366: 2364: 2294: 2292: 2124:"What is Chassidut (Chassidic Philosophy)" 1498:Rabbinic literature § Hasidic thought 2908: 2778: 2776: 2156: 2073:, Littman Library of Jewish Civilization. 2063:, Littman Library of Jewish Civilization. 1993:, Arthur Green, Jewish Lights Publishing. 764:that makes a messianic dwelling for God. 184:, often in the form of commentary on the 139:Learn how and when to remove this message 2929: 2580: 2578: 2490: 2488: 2239: 2237: 1969:, Zalman Schachter-Shalomi, Jossey-Bass. 1703: 1593: 1538: 1213:. Hasidism elaborated the notion of the 859: 831:mysticism. Within Hasidism's paradox of 771: 632: 559: 473: 246: 3103:Rajneesh (Osho), Bhagwan Shree (1978). 2744: 2742: 2740: 2679:The entire section is based on: Elior, 2541: 2539: 2361: 2311: 2289: 1377:), becoming a part of the divine will. 833:Divine Immanence versus worldly reality 575:In 1812, a schism occurred between the 501:, wrote the early Hasidic classic work 14: 3169: 2773: 2694: 2604: 2315:A Kabbalah and Jewish Mysticism Reader 1534: 482:, leading disseminator of Hasidism in 2881: 2782: 2730: 2728: 2575: 2485: 2424: 2234: 2200:. AskMoses.com © 2013. Archived from 2126:. AskMoses.com © 2013. Archived from 2121: 1871:to 'see how he tied his shoelaces'." 1262:, who declared himself the only true 872:of Ishbitz, author of the antinomian 856:The mystical borders of antinomianism 644:, the intellectual school in Hasidism 2909:Schindler, Pesach (8 October 1990). 2737: 2734:Elior, pp. 66-68; Dynner, pp. 20-21. 2536: 1667:Menachem Nachum Twerski of Chernobyl 1627:, compiled by Shlomo of Lutzk (1781) 1395:, all worldly matter is imbued with 1011:) His omnipresence or infinity, the 509:into a full training of charismatic 469: 77:adding citations to reliable sources 48: 3105:The Art of Dying: Talks on Hasidism 2855:Michaelson, Jay (13 October 2009). 2842:"Devekut - Friends of Louis Jacobs" 2612:יש ואין - דפוסי יסוד במחשבה החסידית 2377: 2312:Horwitz, Daniel M. (1 April 2016). 2094: 1455:his level only by being completely 1416: 1366: 281:; 2) Jewish legend and saying, the 174:, consists of the teachings of the 166:), alternatively transliterated as 163: 24: 3107:. Mumbai: Rebel Publishing House. 3049:See, for example, Benjamin Brown, 2751:Hasidism: Teachings and Literature 2725: 2245:Martin Buber: The Life of Dialogue 1793:Jewish existentialist philosopher 1082:Closely linked with the former is 982: 669:, an acronym for the intellectual 25: 3198: 3141: 2937:"Understanding, The Core of Joy." 2431:The Jewish Religion - A Companion 2419:The Jewish Religion - A Companion 2191: 2167:"?asidut - SAINT AND SAINTLINESS" 1494:Hasidic Judaism § Literature 1303: 1101:To be enlightened and capable of 27:Teachings of the Hasidic movement 3162:A Guide to Reading Hasidic Texts 2882:Magid, Shaul (1 February 2012). 2829:Major Trends in Jewish Mysticism 2783:Green, Arthur (8 October 2017). 2586:The Mystical Origins of Hasidism 2259:. Jason Aronson, 1996. Page 122. 2057:The Mystical Origins of Hasidism 1381:occurs during the height of the 53: 34:. For the Jewish honorific, see 3121: 3096: 3085: 3073: 3056: 3043: 3014: 2993: 2978: 2962: 2902: 2875: 2848: 2834: 2821: 2803: 2760: 2716: 2707: 2673: 2660: 2651: 2642: 2633: 2591: 2563: 2551: 2524: 2512: 2500: 2469: 2436: 2412: 2403: 2390: 2305: 2103:. Chabad-Lubavitch Media Center 1916: 977: 64:needs additional citations for 2915:. KTAV Publishing House, Inc. 2275:. Vandenhoeck & Ruprecht. 2262: 2250: 2216: 2142: 1174:Yet another reflection of the 1151:had a clear, if not implicit, 739:self-nullification and inward 188:(the Five books of Moses) and 13: 1: 2940:The Chassidic Approach to Joy 2150:"Hasidic Movement: A History" 2077: 1750:" writers and thinkers, like 1186: 997:, "Leit Atar panuy mi-néya" ( 242: 3066:, pp. 49-55, 63-67; Dynner, 2789:. Jewish Lights Publishing. 2495:The Encyclopedia of Hasidism 2257:The Encyclopedia of Hasidism 1941:, Kehot Publication Society. 1231:The crystallization of that 899:(revealed Divine Will) with 579:and his prime disciple, the 549: 42:. For the medieval one, see 7: 3022:Ben ideʼologyah li-metsiʼut 2302:. BRILL. 2015. Pages 55-70. 2122:Ginsburgh, Rabbi Yitzchok. 2041:On the Essence of Chassidus 2023:, Jewish Lights Publishing. 2011:Yoseph Yitzchak Schneersohn 2003:, Jewish Lights Publishing. 1874: 1827:The influential thought of 1657:Levi Yitzchok of Berditchev 1573:Levi Yitzchok of Berditchev 1502: 1487: 347:) in the fulfilment of the 38:. For the Judean sect, see 10: 3203: 2861:. Shambhala Publications. 2509:, Faitel Levin, Kehot 2002 2476:On the Essence of Chasidus 2045:Menachem Mendel Schneerson 2035:Breslov Research Institute 1746:perceptions to so-called " 1491: 1268:Menachem Mendel Schneerson 928:The tension between fixed 813:medieval Jewish philosophy 767: 750:Menachem Mendel Schneerson 626: 553: 544:Menachem Mendel of Rimanov 499:Hasidism in Poland-Galicia 419:Jewish political movements 361:Hasidic schools of thought 219:Etymologically, the term, 29: 3148:Chassidic Stories Archive 3011:, 2007. Volume 8, p. 408. 2925:– via Google Books. 2898:– via Google Books. 2871:– via Google Books. 2799:– via Google Books. 2328:– via Google Books. 2285:– via Google Books. 1774: 622: 565:Simcha Bunim of Peshischa 556:Peshischa (Hasidic group) 497:(1717–1787), who founded 251:Rebuilt synagogue of the 2815:www.yivoencyclopedia.org 2349:. JewishEncyclopedia.com 2228:www.myjewishlearning.com 2173:. JewishEncyclopedia.com 1589:Menachem Mendel of Kotzk 1096:Hitpashtut ha-Gashmi'yut 835:, Nachman portrayed the 821:personal secluded prayer 776:Pilgrimage gathering at 613:Menachem Mendel of Kotzk 417:, and late 19th century 378:and its scions, such as 3133:Jacob Immanuel Schochet 3036:. pp. 151-152; Dynner, 3001:Basic Ideas of Hasidism 2691:, Judaica, pp. 410-412. 2458:), the 5th Rebbe ("the 2318:. U of Nebraska Press. 2027:Rabbi Nachman's Stories 1939:Jacob Immanuel Schochet 1911:Nine and a Half Mystics 1615:Jacob Joseph of Polnoye 1602:(Koretz, 1781 edition). 1600:Maggid Devarav L'Yaakov 1557:Maggid D'varav L'yaakov 1389:Godliness in all Matter 1017:. Thus, a Vacant Void ( 879:In the doctrine of the 536:Chozeh (Seer) of Lublin 448:Jacob Joseph of Polnoye 2021:Abraham Joshua Heschel 2001:Abraham Joshua Heschel 1975:Yaakov Yosef of Polnoy 1829:Abraham Joshua Heschel 1647:Shneur Zalman of Liadi 1642:Likutei Amarim (Tanya) 1621:Magid Devarav L'Yaakov 1603: 1577:Shneur Zalman of Liadi 1548: 1521: 1031:Shneur Zalman of Liadi 934:Mordechai Yosef Leiner 919:Tzvi Hirsh of Zidichov 876: 870:Mordechai Yosef Leiner 788: 658:Shneur Zalman of Liadi 645: 638:Shneur Zalman of Liadi 572: 490: 452:Magid Devarav L'Yaakov 260: 2951:Yanklowitz, Shmuly. 2657:Elior, pp. 55, 62-63. 2243:Friedman, Maurice S. 2192:Chein, Rabbi Shlomo. 1925:Yisrael Baal Shem Tov 1886:Asceticism in Judaism 1833:Jewish existentialism 1786:In the 20th century, 1704:In Jewish scholarship 1635:Elimelech of Lizhensk 1597: 1561:Elimelech of Lizhensk 1542: 1510: 1379:Hitpashtut hagashmiut 1371:Hitpashtut hagashmiut 1358:Hispashtut hagashmiut 863: 775: 636: 563: 495:Elimelech of Lizhensk 480:Elimelech of Lizhensk 477: 250: 3135:. Kehot Publications 3009:Encyclopedia Judaica 2343:"?ASIDIM - ?ASIDISM" 2051:Hasidism Reappraised 1869:Dov Ber of Mezeritch 1430:Happiness in Judaism 1421:Aharon of Karlin (I) 1277:hitbatlut la-Tzaddiq 1149:Avodah be-Gashmi'yut 1126:Avodah be-Gashmi'yut 1033:, in his commentary 707:formal philosophical 652:school, also called 456:Dov Ber of Mezeritch 386:. Other sects, like 88:"Hasidic philosophy" 73:improve this article 2204:on 23 November 2014 2130:on 13 February 2013 2101:Learning and Values 2097:"What is Chassidut" 1997:A Passion for Truth 1951:The Hasidic Parable 1934:DovBer of Mezhirech 1683:Siduro Shel Shabbos 1611:Toldot Yaakov Yosef 1553:Toldot Yaakov Yosef 1545:Toldot Yaakov Yosef 1535:Early Hasidic works 921:, a major Galician 780:'s burial place in 711:mystical revelation 693:and other medieval 443:Toldot Yaakov Yosef 269:Maggid of Mezeritch 2984:Kamenetz, Rodger. 2957:The Jewish Journal 2831:. Knopf Doubleday. 2827:Scholem, Gershom. 2409:Dynner, pp. 29-31. 1990:Nahman of Bratslav 1852:Shmuel Yosef Agnon 1802:Abraham Isaac Kook 1697:Nachman of Breslov 1677:Nachman of Breslov 1625:Dovber of Mezritch 1604: 1585:Nachman of Breslav 1549: 1529:The Rooster Prince 1524:Nachman of Breslov 1518:Nachman of Breslov 1325:God. According to 1260:Nachman of Breslov 1251:Yeridat ha-Tzaddiq 877: 793:Nachman of Breslov 789: 778:Nachman of Breslov 746:all parts of Torah 646: 573: 491: 261: 152:Hasidic philosophy 2935:Majesky, Shloma. 2648:Elior, pp. 60-61. 2456:Jewish philosophy 1901:Chabad philosophy 1881:Jewish meditation 1806:Religious Zionism 1723:Lurianic Kabbalah 1693:Sippurei Ma'asiot 1569:Zushya of Anipoli 1292:but the son of a 1169:Hamschat ha-Shefa 967:Izhbitza – Radzin 825:Judaic observance 703:Jewish observance 695:Jewish philosophy 687:Lurianic Kabbalah 663:Lubavitcher Rebbe 629:Chabad philosophy 601:Tree of Knowledge 540:Maggid of Koznitz 470:Popular Tzadikism 403:Hasidic dynasties 329:divine providence 149: 148: 141: 123: 44:Ashkenazi Hasidim 16:(Redirected from 3194: 3187:Jewish mysticism 3136: 3129:The Great Maggid 3125: 3119: 3118: 3100: 3094: 3089: 3083: 3077: 3071: 3060: 3054: 3047: 3041: 3026:Bialik Institute 3020:Mendel Piekarz, 3018: 3012: 2997: 2991: 2982: 2976: 2966: 2960: 2959:. March 9, 2012. 2949: 2943: 2933: 2927: 2926: 2906: 2900: 2899: 2879: 2873: 2872: 2852: 2846: 2845: 2838: 2832: 2825: 2819: 2818: 2807: 2801: 2800: 2780: 2771: 2764: 2758: 2746: 2735: 2732: 2723: 2720: 2714: 2711: 2705: 2698: 2692: 2677: 2671: 2664: 2658: 2655: 2649: 2646: 2640: 2637: 2631: 2620:Bialik Institute 2608: 2602: 2595: 2589: 2582: 2573: 2567: 2561: 2555: 2549: 2543: 2534: 2528: 2522: 2516: 2510: 2504: 2498: 2492: 2483: 2473: 2467: 2464:analytical talks 2447:phenomenological 2440: 2434: 2428: 2422: 2416: 2410: 2407: 2401: 2396:Stephen Sharot, 2394: 2388: 2383:Benjamin Brown, 2381: 2375: 2370:Mindel, Nissan. 2368: 2359: 2358: 2356: 2354: 2339: 2330: 2329: 2309: 2303: 2296: 2287: 2286: 2266: 2260: 2254: 2248: 2241: 2232: 2231: 2230:. 5 August 2023. 2220: 2214: 2213: 2211: 2209: 2189: 2183: 2182: 2180: 2178: 2163: 2154: 2153: 2146: 2140: 2139: 2137: 2135: 2119: 2113: 2112: 2110: 2108: 2092: 2029:, translated by 1945:The Hasidic Tale 1519: 1419:), “the Happy”. 1418: 1368: 758:practical action 225:Hasidei Ashkenaz 194:Jewish mysticism 165: 144: 137: 133: 130: 124: 122: 81: 57: 49: 21: 3202: 3201: 3197: 3196: 3195: 3193: 3192: 3191: 3182:Jewish theology 3177:Hasidic thought 3167: 3166: 3144: 3139: 3126: 3122: 3115: 3101: 3097: 3090: 3086: 3078: 3074: 3061: 3057: 3048: 3044: 3019: 3015: 2998: 2994: 2983: 2979: 2970:Likutey Moharan 2967: 2963: 2950: 2946: 2934: 2930: 2923: 2907: 2903: 2896: 2880: 2876: 2869: 2853: 2849: 2840: 2839: 2835: 2826: 2822: 2809: 2808: 2804: 2797: 2781: 2774: 2765: 2761: 2747: 2738: 2733: 2726: 2721: 2717: 2712: 2708: 2699: 2695: 2678: 2674: 2665: 2661: 2656: 2652: 2647: 2643: 2638: 2634: 2609: 2605: 2596: 2592: 2583: 2576: 2568: 2564: 2556: 2552: 2544: 2537: 2529: 2525: 2517: 2513: 2505: 2501: 2493: 2486: 2474: 2470: 2441: 2437: 2429: 2425: 2417: 2413: 2408: 2404: 2395: 2391: 2382: 2378: 2369: 2362: 2352: 2350: 2341: 2340: 2333: 2326: 2310: 2306: 2297: 2290: 2283: 2267: 2263: 2255: 2251: 2242: 2235: 2222: 2221: 2217: 2207: 2205: 2190: 2186: 2176: 2174: 2165: 2164: 2157: 2148: 2147: 2143: 2133: 2131: 2120: 2116: 2106: 2104: 2095:Freeman, Tzvi. 2093: 2084: 2080: 1919: 1877: 1856:Yiddish writers 1810:Gershom Scholem 1800:The thought of 1781:Orthodox Jewish 1777: 1706: 1673:Likutei Moharan 1537: 1520: 1517: 1505: 1500: 1490: 1367:התפשטות הגשמיות 1327:Gershom Scholem 1306: 1192: 994:Tikunei haZohar 985: 983:God's immanence 980: 858: 797:Breslov Hasidim 770: 762:Jewish outreach 752:, the ultimate 631: 625: 567:, successor to 558: 552: 532:Polish Hasidism 472: 435:Jewish mystical 363: 245: 145: 134: 128: 125: 82: 80: 70: 58: 47: 32:Hasidic Judaism 28: 23: 22: 15: 12: 11: 5: 3200: 3190: 3189: 3184: 3179: 3165: 3164: 3159: 3150: 3143: 3142:External links 3140: 3138: 3137: 3120: 3114:978-8172611088 3113: 3095: 3084: 3072: 3070:, pp. 117-121. 3055: 3053:. pp. 455-456. 3042: 3013: 2999:Louis Jacobs, 2992: 2977: 2961: 2944: 2928: 2921: 2901: 2894: 2888:. SUNY Press. 2874: 2867: 2847: 2844:. 8 June 2016. 2833: 2820: 2802: 2795: 2772: 2770:, pp. 108-110. 2759: 2736: 2724: 2715: 2706: 2693: 2672: 2659: 2650: 2641: 2632: 2610:Rachel Elior, 2603: 2597:Joseph Weiss, 2590: 2584:Rachel Elior, 2574: 2562: 2550: 2535: 2523: 2511: 2499: 2484: 2468: 2435: 2423: 2411: 2402: 2389: 2376: 2360: 2331: 2324: 2304: 2288: 2281: 2261: 2249: 2233: 2215: 2184: 2155: 2141: 2114: 2081: 2079: 2076: 2075: 2074: 2067:Hasidic Prayer 2064: 2054: 2048: 2038: 2024: 2014: 2004: 1994: 1985: 1979: 1970: 1964: 1954: 1948: 1942: 1929: 1918: 1915: 1914: 1913: 1908: 1903: 1898: 1893: 1888: 1883: 1876: 1873: 1822:Chabad thought 1776: 1773: 1760:Benjamin Brown 1731:Mendel Piekarz 1705: 1702: 1701: 1700: 1690: 1680: 1670: 1660: 1650: 1638: 1631:Noam Elimelech 1628: 1618: 1598:Title page of 1579:initiated the 1543:Title page of 1536: 1533: 1515: 1504: 1501: 1489: 1486: 1485: 1484: 1433: 1400: 1386: 1354: 1305: 1304:Other concepts 1302: 1191: 1185: 1088:Einei ha-Basar 984: 981: 979: 976: 893:Seer of Lublin 874:Mei Hashiloach 864:Plaque on the 857: 854: 769: 766: 754:Divine essence 735:that leads to 627:Main article: 624: 621: 605:Central Poland 577:Seer of Lublin 554:Main article: 551: 548: 503:Noam Elimelech 471: 468: 464:Hevrah Kadisha 362: 359: 244: 241: 147: 146: 61: 59: 52: 26: 9: 6: 4: 3: 2: 3199: 3188: 3185: 3183: 3180: 3178: 3175: 3174: 3172: 3163: 3160: 3158: 3154: 3151: 3149: 3146: 3145: 3134: 3130: 3124: 3116: 3110: 3106: 3099: 3093: 3088: 3081: 3076: 3069: 3065: 3059: 3052: 3046: 3039: 3035: 3031: 3027: 3023: 3017: 3010: 3006: 3002: 2996: 2989: 2988: 2981: 2975: 2972: 2971: 2965: 2958: 2954: 2948: 2941: 2938: 2932: 2924: 2922:9780881253108 2918: 2914: 2913: 2905: 2897: 2895:9780791489567 2891: 2887: 2886: 2878: 2870: 2868:9780834824003 2864: 2860: 2859: 2851: 2843: 2837: 2830: 2824: 2816: 2812: 2806: 2798: 2796:9781580234948 2792: 2788: 2787: 2779: 2777: 2769: 2763: 2757: 2753: 2752: 2745: 2743: 2741: 2731: 2729: 2722:Dynner, p. 7. 2719: 2713:Elior, p. 65. 2710: 2703: 2700:David Assaf, 2697: 2690: 2686: 2682: 2676: 2669: 2663: 2654: 2645: 2639:Elior, p. 56. 2636: 2629: 2625: 2621: 2617: 2613: 2607: 2600: 2594: 2587: 2581: 2579: 2571: 2566: 2559: 2554: 2547: 2542: 2540: 2532: 2527: 2520: 2515: 2508: 2503: 2496: 2491: 2489: 2481: 2477: 2472: 2465: 2461: 2457: 2453: 2452:Sefer Chakira 2448: 2444: 2439: 2432: 2427: 2420: 2415: 2406: 2399: 2393: 2386: 2380: 2373: 2367: 2365: 2348: 2344: 2338: 2336: 2327: 2325:9780827612860 2321: 2317: 2316: 2308: 2301: 2295: 2293: 2284: 2282:9783525539828 2278: 2274: 2273: 2265: 2258: 2253: 2246: 2240: 2238: 2229: 2225: 2219: 2203: 2199: 2195: 2188: 2172: 2168: 2162: 2160: 2151: 2145: 2129: 2125: 2118: 2102: 2098: 2091: 2089: 2087: 2082: 2072: 2068: 2065: 2062: 2058: 2055: 2052: 2049: 2046: 2042: 2039: 2036: 2032: 2028: 2025: 2022: 2018: 2015: 2012: 2008: 2005: 2002: 1998: 1995: 1992: 1991: 1986: 1983: 1980: 1977: 1976: 1971: 1968: 1965: 1962: 1958: 1955: 1952: 1949: 1946: 1943: 1940: 1936: 1935: 1930: 1927: 1926: 1921: 1920: 1912: 1909: 1907: 1904: 1902: 1899: 1897: 1894: 1892: 1889: 1887: 1884: 1882: 1879: 1878: 1872: 1870: 1865: 1863: 1859: 1857: 1853: 1849: 1844: 1842: 1838: 1834: 1830: 1825: 1823: 1819: 1815: 1811: 1807: 1803: 1798: 1796: 1791: 1789: 1784: 1782: 1772: 1769: 1765: 1761: 1755: 1753: 1749: 1744: 1740: 1734: 1732: 1728: 1724: 1720: 1716: 1712: 1698: 1694: 1691: 1688: 1684: 1681: 1678: 1674: 1671: 1668: 1664: 1661: 1658: 1654: 1653:Kedushas Levi 1651: 1648: 1644: 1643: 1639: 1636: 1632: 1629: 1626: 1622: 1619: 1616: 1612: 1609: 1608: 1607: 1601: 1596: 1592: 1590: 1586: 1582: 1578: 1574: 1570: 1566: 1562: 1558: 1554: 1546: 1541: 1532: 1530: 1525: 1514: 1509: 1499: 1495: 1482: 1478: 1474: 1470: 1466: 1462: 1458: 1453: 1449: 1445: 1444: 1439: 1438: 1434: 1431: 1426: 1422: 1414: 1410: 1406: 1405: 1401: 1398: 1394: 1390: 1387: 1384: 1380: 1376: 1372: 1364: 1360: 1359: 1355: 1352: 1348: 1344: 1340: 1336: 1332: 1328: 1323: 1319: 1315: 1314: 1313: 1308: 1307: 1301: 1299: 1295: 1291: 1286: 1280: 1278: 1273: 1269: 1265: 1261: 1256: 1252: 1246: 1244: 1240: 1236: 1234: 1228: 1222: 1220: 1216: 1212: 1208: 1204: 1200: 1199: 1190: 1184: 1181: 1177: 1172: 1170: 1166: 1161: 1159: 1154: 1150: 1146: 1142: 1141: 1135: 1131: 1127: 1122: 1118: 1116: 1112: 1108: 1107:Nefesh Elohit 1104: 1103:Bitul ha-Yesh 1099: 1097: 1093: 1089: 1085: 1084:Bitul ha-Yesh 1080: 1078: 1074: 1073: 1067: 1065: 1061: 1057: 1053: 1049: 1048: 1042: 1038: 1037: 1032: 1026: 1024: 1020: 1016: 1015: 1010: 1009: 1004: 1003:panentheistic 1000: 996: 995: 990: 975: 972: 971:Zadok HaKohen 968: 964: 960: 956: 951: 947: 943: 939: 935: 931: 926: 924: 920: 916: 914: 910: 906: 902: 898: 894: 889: 886: 882: 875: 871: 867: 862: 853: 850: 846: 842: 838: 834: 830: 826: 822: 818: 814: 809: 807: 806:Baal Shem Tov 803: 798: 794: 787: 783: 779: 774: 765: 763: 759: 755: 751: 747: 742: 738: 734: 731: 727: 722: 721: 716: 712: 708: 704: 700: 696: 692: 688: 684: 683:rationalistic 679: 677: 672: 668: 664: 659: 655: 651: 643: 640:, founder of 639: 635: 630: 620: 618: 614: 610: 606: 602: 598: 594: 590: 586: 582: 578: 570: 566: 562: 557: 547: 545: 541: 537: 533: 529: 525: 521: 517: 512: 508: 504: 500: 496: 489: 485: 481: 476: 467: 465: 461: 460:Baal Shem Tov 457: 453: 449: 445: 444: 438: 436: 432: 428: 424: 420: 416: 412: 408: 407:Baal Shem Tov 404: 399: 397: 396:contemplation 393: 389: 385: 381: 377: 373: 369: 358: 356: 352: 351: 346: 345: 340: 339: 333: 330: 326: 322: 317: 314: 310: 306: 305: 300: 299: 294: 290: 286: 285: 280: 279: 274: 270: 266: 265:Baal Shem Tov 258: 254: 253:Baal Shem Tov 249: 240: 238: 234: 230: 226: 222: 217: 215: 209: 207: 203: 199: 195: 191: 187: 183: 182: 177: 173: 169: 161: 157: 153: 143: 140: 132: 121: 118: 114: 111: 107: 104: 100: 97: 93: 90: – 89: 85: 84:Find sources: 78: 74: 68: 67: 62:This article 60: 56: 51: 50: 45: 41: 37: 33: 19: 3128: 3123: 3104: 3098: 3087: 3079: 3075: 3067: 3063: 3058: 3045: 3037: 3021: 3016: 3004: 3000: 2995: 2985: 2980: 2974: 2968: 2964: 2956: 2947: 2939: 2931: 2911: 2904: 2884: 2877: 2857: 2850: 2836: 2828: 2823: 2814: 2805: 2785: 2767: 2762: 2749: 2748:Joseph Dan, 2718: 2709: 2701: 2696: 2688: 2684: 2680: 2675: 2670:, pp. 32-33. 2667: 2662: 2653: 2644: 2635: 2630:. pp. 53-54. 2615: 2606: 2598: 2593: 2585: 2569: 2565: 2557: 2553: 2545: 2530: 2526: 2518: 2514: 2506: 2502: 2494: 2475: 2471: 2454:on medieval 2451: 2442: 2438: 2430: 2426: 2418: 2414: 2405: 2392: 2379: 2371: 2351:. Retrieved 2346: 2314: 2307: 2299: 2271: 2264: 2256: 2252: 2244: 2227: 2218: 2206:. Retrieved 2202:the original 2197: 2187: 2175:. Retrieved 2170: 2144: 2132:. Retrieved 2128:the original 2117: 2105:. Retrieved 2100: 2071:Louis Jacobs 2066: 2061:Rachel Elior 2056: 2050: 2040: 2037:publication. 2031:Aryeh Kaplan 2026: 2016: 2006: 1996: 1987: 1981: 1972: 1966: 1959:, Edited by 1956: 1950: 1944: 1931: 1922: 1917:Bibliography 1906:Neo-Hasidism 1891:North-Africa 1866: 1860: 1845: 1837:Neo-Hasidism 1826: 1799: 1795:Martin Buber 1792: 1788:Neo-Hasidism 1785: 1778: 1763: 1756: 1752:Martin Buber 1735: 1727:Louis Jacobs 1718: 1714: 1707: 1692: 1687:Hayyim Tyrer 1682: 1672: 1663:Meor Einayim 1662: 1652: 1640: 1630: 1620: 1610: 1605: 1599: 1556: 1552: 1550: 1544: 1522: 1511: 1506: 1480: 1460: 1456: 1441: 1436: 1435: 1409:di Freyliche 1408: 1403: 1402: 1396: 1388: 1382: 1378: 1374: 1370: 1357: 1356: 1350: 1346: 1342: 1338: 1334: 1330: 1321: 1317: 1310: 1309: 1297: 1293: 1289: 1284: 1281: 1276: 1271: 1263: 1250: 1247: 1242: 1239:Glenn Dynner 1230: 1226: 1223: 1214: 1206: 1202: 1196: 1193: 1188: 1179: 1175: 1173: 1168: 1164: 1162: 1148: 1145:Glenn Dynner 1138: 1133: 1129: 1125: 1123: 1119: 1114: 1110: 1106: 1102: 1100: 1095: 1091: 1087: 1083: 1081: 1076: 1070: 1068: 1063: 1060:Rachel Elior 1055: 1051: 1045: 1040: 1034: 1027: 1022: 1019:Khalal panui 1018: 1012: 1006: 992: 986: 978:Key concepts 958: 927: 922: 917: 890: 878: 873: 810: 790: 740: 736: 718: 680: 666: 647: 616: 592: 588: 574: 569:The Holy Jew 534:include the 502: 492: 463: 451: 441: 439: 415:assimilation 400: 367: 364: 354: 348: 342: 336: 334: 318: 309:Louis Jacobs 302: 296: 282: 276: 262: 236: 232: 227:of medieval 220: 218: 210: 179: 171: 167: 155: 151: 150: 135: 129:October 2017 126: 116: 109: 102: 95: 83: 71:Please help 66:verification 63: 36:Hasid (term) 3068:Men of Silk 3038:Men of Silk 2668:Men of Silk 2353:9 September 2208:9 September 2177:9 September 2134:9 September 2107:9 September 1961:Norman Lamm 1848:Elie Wiesel 1748:Neo-Hasidic 1469:Kabbalistic 1452:Kabbalistic 1417:די פרייליכע 1393:Isaac Luria 909:charismatic 845:Vacant Void 837:existential 802:Isaac Luria 733:panentheism 726:dialectical 715:Kabbalistic 699:Kabbalistic 691:Maimonidean 665:. The term 522:appeal and 520:charismatic 454:(1781), by 446:(1780), by 392:Ziditchover 325:panentheism 3171:Categories 3157:Chabad.org 2955:Bloggish. 2460:Maimonides 2198:Chassidism 2078:References 1768:theurgical 1711:Joseph Dan 1513:kindness". 1492:See also: 1437:Hiskashrus 1425:asceticism 1318:hitlahavut 1233:theurgical 1158:Sabbateans 1153:antinomian 1111:Hitbonenot 885:antinomian 741:Hitpa'alut 720:Hitbonenut 257:Medzhybizh 243:Background 204:, and the 99:newspapers 18:Chassidism 3127:Cited in 3064:Regal Way 2768:Regal Way 2685:Teachings 2628:221873939 1896:Misnagdim 1743:Opponents 1477:Midrashic 1448:Misnagdim 1397:nitzotzot 1255:Messianic 1237:", noted 1165:Hamshacha 1128:. As the 1115:Hishtavut 989:immanence 963:Sabbatean 959:including 946:free will 913:prophetic 866:mausoleum 654:Lubavitch 617:tzaddiqim 585:Przysucha 550:Peshischa 516:Mitnagdim 478:Grave of 437:thought. 431:Mitnagdim 321:pantheism 304:partzufim 259:, Ukraine 172:Chassidus 40:Hasideans 3153:Hasidism 3040:, p. 27. 3034:31267606 3028:(1994), 3005:Hasidism 2973:I, 60: 6 2689:Hasidism 2687:, YIVO; 2666:Dynner, 2622:(1994), 1875:See also 1862:Rajneesh 1516:— 1503:Parables 1488:Writings 1473:Talmudic 1221:people. 1140:qlippoth 1134:Sephirot 1062:noted: " 1041:Kabbalah 1036:Torah Or 1008:Tzimtzum 955:Talmudic 930:halakhic 907:, whose 841:mystical 829:deveikut 817:prophecy 804:and the 671:sephirot 581:Holy Jew 528:deveikut 524:theurgic 511:theurgic 427:Talmudic 411:Haskalah 388:Vizhnitz 372:decisors 313:exegesis 289:exegesis 273:Kabbalah 190:Kabbalah 156:Hasidism 3062:Assaf, 2766:Assaf, 2683:; Dan, 2681:יש ואין 1841:Aggadic 1818:Halakha 1565:Tzaddik 1481:devekut 1413:Yiddish 1383:devekut 1351:Y-H-V-H 1347:devekut 1343:devekut 1339:devekut 1335:devekut 1331:devekut 1322:Devekut 1312:Devekut 1294:Tzaddiq 1290:Tzaddiq 1264:Tzaddiq 1227:Tzaddiq 1215:Tzaddiq 1198:Tzaddiq 1130:Ein Sof 1077:Devekut 1072:devekut 1047:Sefirot 1023:Ein Sof 1014:Ein Sof 999:Aramaic 923:tzaddiq 897:halakha 786:Ukraine 768:Breslov 730:acosmic 609:Galicia 589:tzaddiq 488:Galicia 423:Zionism 355:devekut 350:mitzvot 344:kavanah 338:devekut 298:sefirot 293:Midrash 284:aggadah 278:halacha 233:hasidut 229:Germany 176:Hasidic 168:Hasidut 113:scholar 3111: 3032: 3003:, in: 2919: 2892: 2865: 2793: 2626: 2614:, in: 2322: 2279: 1814:Aggada 1775:Impact 1689:(1813) 1679:(1808) 1669:(1798) 1659:(1798) 1649:(1796) 1637:(1788) 1617:(1780) 1581:Chabad 1496:, and 1461:pidyon 1457:bittul 1443:Tzadik 1404:Simcha 1363:Hebrew 1285:rebbes 1266:, and 1189:Tzadik 950:Yehuda 938:Izbica 881:Tzadik 849:Tzadik 737:Bittul 705:, not 676:Rebbes 667:Chabad 650:Chabad 642:Chabad 623:Chabad 538:, the 507:Tzadik 484:Poland 450:, and 380:Satmar 214:Tzadik 200:, the 181:rebbes 164:חסידות 160:Hebrew 115: 108: 101: 94: 86: 3155:from 2480:Keter 1764:rebbe 1739:Torah 1685:, by 1675:, by 1665:, by 1655:, by 1645:, by 1633:, by 1623:, by 1613:, by 1298:rebbe 1272:rebbe 1235:phase 1211:Moses 1207:rebbe 1203:Admor 942:Kotzk 593:rebbe 421:like 382:, or 368:rebbe 237:hasid 221:hasid 206:Torah 186:Torah 120:JSTOR 106:books 3109:ISBN 3030:OCLC 2917:ISBN 2890:ISBN 2863:ISBN 2791:ISBN 2624:OCLC 2355:2013 2320:ISBN 2277:ISBN 2210:2013 2179:2013 2136:2013 2109:2013 1854:and 1816:and 1571:and 1475:and 1465:Ohel 1375:yesh 1187:The 1180:Yesh 1056:Yesh 905:love 782:Uman 760:and 648:The 597:Adam 542:and 384:Belz 376:Sanz 323:(or 301:and 235:and 202:soul 92:news 3131:by 1713:, " 1695:by 1320:). 1241:, " 1176:Ein 1092:Ein 1052:Ein 936:of 901:awe 868:of 583:of 255:in 198:God 170:or 154:or 75:by 3173:: 3024:, 3007:, 2813:. 2775:^ 2754:, 2739:^ 2727:^ 2618:, 2577:^ 2538:^ 2487:^ 2363:^ 2345:. 2334:^ 2291:^ 2236:^ 2226:. 2196:. 2169:. 2158:^ 2099:. 2085:^ 2069:, 2059:, 2043:, 2033:, 2019:, 2009:, 1999:, 1937:, 1858:. 1850:, 1824:. 1591:. 1471:, 1415:: 1365:: 1353:). 1245:" 1066:" 784:, 546:. 413:, 162:: 3117:. 2817:. 2387:. 2357:. 2212:. 2181:. 2152:. 2138:. 2111:. 1483:. 1432:) 1411:( 1361:( 1275:( 1178:- 486:- 192:( 158:( 142:) 136:( 131:) 127:( 117:· 110:· 103:· 96:· 69:. 46:. 20:)

Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.

Index