Hasidic philosophy

This article is about Hasidic philosophy. For an overview ciful behavior. It is also one of the 10 Sephirot of
of the Hasidic movement, see Hasidic Judaism.
Kabbalah, which represents Gods provision of good and
Hasidic philosophy or Hasidus (Hebrew: ), sustenance to the world, and the power underlying similar actions performed by human beings. The word
Hasidus, sometimes pronounced Hasidut, as well as
its appellation hasid,[5] has been used in Jewish tradition for pious persons who have sincere motives in serving God and helping others, especially when not obligated
to do so (lifenim mi-shurat ha-din). The Hasid goes
above and beyond what is demanded of him by ordinary
morality and the boundaries of Halakha, the collective
body of religious laws for Jews which derive from the
Torah.
In Jewish religious practice, Middat hasidut is a religious observance or moral practice which goes beyond
mere obedience to Halakha, it is an extraordinary act of
good performed by an individual because of their love
for a fellow person or for God. An early mention of
the term middat hasidut appears in the Talmud (Baba
Metzia 52:2), and thereafter it was used widely in Jewish Halakhic literature. Thus the term hasid should not
be mistaken to refer solely to a follower of the Eastern
European movement started by the Baal Shem Tov in
the 18th century and its philosophy known as hasidus.
Rather, hasid is a title used for many pious individuals
and by many Jewish groups since Biblical times.[6] Some
earlier European Jewish movements were also called by
this name, such as the Hasidei Ashkenaz of medieval
Germany.[6]

Hasidus called the Torah of the Baal Shem Tov" and his Wellsprings, after his account in a letter to Gershon of Kitov about the
elevation of his soul to the Heavenly Realms on Rosh Hashanah
1746. Repeating the Talmudic question, he asked the Messiah,
When is the Master coming?" The reply was, When your Wellsprings spread forth to the furthest extremes[1]

alternatively transliterated as Hassidism, Chassidism,

Chassidut etc. is the teachings, interpretations, and
practice of Judaism as articulated by the Hasidic movement. Thus, Hasidus is a framing term for the teachings
of the Hasidic masters, expressed in its range from Torah
(the Five books of Moses) to Kabbalah (Jewish mysticisim). Hasidus deals with a range of spiritual concepts
such as God, the soul, and the Torah, and gives them understandable, applicable and practical expressions.[2][3] It
also discusses the charismatic religious elements of the
movement, but mainly Hasidus describes the structured
thought and philosophy of Hasidim. In other words, it
speaks of the soul of Torah, as Hasidus is often referred
to by that very name.[4]

Today, however, the terms hasidus and hasid generally

connote Hasidic philosophy and the followers of the Hasidic movement.[2][4] They refer to the mystical, populist revival of Judaism, initiated by Rabbi Israel ben
Eliezer (the Baal Shem Tov) in 18th century Podolia and
Volhynia (now Ukraine). His close disciples developed
the philosophy in the early years of the movement. From
the third generation, the select leadership mutually decided to split the Hasidic movement into smaller groups
Hasidus (piousness) and Hasid (a pious person) are with the hope of more easily spreading hasidus across
terms used in Jewish literature of all ages, and are not Eastern Europe. These new leaders, who until now were
limited to adherents of the Hasidic movement, whose phi- all adherents of the second generation leader, settled in
cities from Poland, Hungary and Romania, to Lithuania
losophy is discussed in this article.
and Russia.[5]

The term Hasidus

2 In general

The word derives from the Jewish spiritual term

Hessed (or Chessed), commonly translated as loving- Hasidic tradition and thought has gained admirers[2][5]
kindness, and which also means kindness, love and mer- from outside its immediate following, and outside
1

OVERVIEW IN HISTORICAL CONTEXT

Orthodox Jewish belief, for its charismatic inspiration ulation access to the inner dimensions of Judaism.
and kabbalistic insights. "asidism should in Jewish history be classed among the most momentous spiritual revolutions that have inuenced the social life of the Jews, 3 Overview in historical context
particularly those of eastern Europe.[5]
Distilling a culture of Jewish religious life that began before the arrival of modernity, its stories, anecdotes, and
creative teachings have oered spiritual dimensions for
people today. In its more systematic and intellectual articulations, however, it is also a form of traditional Jewish
interpretation (exegesis) of Scriptural and Rabbinic texts,
a new stage in the development of Jewish mysticism, and
a philosophically illuminated system of theology that can
be contrasted with earlier, mainstream Jewish Philosophy. This quality can bridge and unite the dierent disciplines of philosophy and mysticism[5] (in the older Jewish tradition of Kabbalah, experiential connection with
spirituality takes place through a highly elaborate conceptual theology and textual interpretation, in contrast with
some common, more intuitive denitions of mysticism;
new ideas derive authority from Scriptural interpretation,
and therefore gain an intellectual organisation). Hasidic
thought builds upon Kabbalah,[5] and is sometimes called
a new stage in its development. However, this generalisation is misleading (although implicit in Hasidus are new
interpretations of Kabbalah, that can be drawn out and related to its new philosophical positions). Kabbalah gives
the complete structure of traditional Jewish metaphysics,
using subtle categorisations and metaphors. This studies
the Divine interaction with Creation, through describing
the emanations that reveal, and mediate Godliness. Because of the concern to divest these ideas from any physical connotations, Kabbalists traditionally restricted their
transmission to closed circles of advanced scholars, for
fear of misinterpreting sensitive concepts. Hasidus leaves
aside the Kabbalistic focus on complicated metaphysical
emanations, to look at the simple essence of Divinity that
it sees permeating within each level, and transcending all.
Hasidus looks to the inner spiritual meaning within Kabbalah by relating its ideas to mans inner psychological
awareness, and conceptual analogies from mans observation. This independence from the esoteric nature of
Kabbalah, gives Hasidic thought its ability to be expressed
in its spiritual stories, tangible teachings, and emotional
practices, as well as the ability to pervade and illuminate other levels of Torah interpretation, not only the hidden ideas of Kabbalah. Hasidus only utilises Kabbalistic terminology when it explains and enlivens the Kabbalistic level of Torah interpretation. This distinctive
ability to bring Kabbalah into intellectual and emotional
grasp, is only one of the characteristics and forms of Hasidic thought. The more involved Hasidic writings use
Kabbalah extensively, according to their alternative paths
within Hasidism, but only as a means to describe the inner processes of spirituality, as they relate to mans devotional life. The spiritual contribution of the range of
Hasidus avoids the concerns that traditionally restricted
Kabbalah, and for the rst time,[5] oered the whole pop-

Main article: Hasidic Judaism

The new interpretations of Judaism initiated by the Baal

Tradition records the Baal Shem Tov as a Hidden Tzadik, living in the Carpathian Mountains of Ukraine before his public
teaching[7]

Shem Tov, and developed by his successors, took ideas

from across Jewish tradition, and gave them new life and
meaning. It especially built upon the mystical tradition
of Kabbalah, and presented it in a way that was accessible for the rst time by all Jews. Until then the Jewish mystical tradition had only been understandable and
reserved for a scholarly elite. The innovative spirituality of Hasidism, sought to leave aside the advanced and
subtle metaphysical focus of Kabbalah on the Heavenly
Spiritual Worlds, to apply the Kabbalistic theology to the
everyday life and Jewish observance of man. The common folk could feel the spiritual warmth within these new
teachings, as they were now related to inner human psychological experience. The creative and insightful new
teachings, oered the whole community a description of
Divine immanence present in all of Creation, and an experience of Divine love and meaningful purpose behind
every occurrence of daily life. With this mystical revival,
every person could feel valuable, and Jewish spirituality
accessible. This was especially important to the Jewish societies of 18th Century Eastern Europe, who had
been crushed by persecutions and disillusionment. Outside of the ourishing centre of Talmudic Rabbinic Judaism in Lithuania, in the regions of the Ukraine, Poland,
Hungary and Russia, the ability to access Talmudic learning had declined. Rabbinic Judaism valued such learning
as the main path to spirituality, so the outlying communities were disenfranchised from the consolations of Jewish
life.
The Baal Shem Tov, and his successors, oered the
masses a new approach to Judaism, that valued sincerity
and emotional fervour, in addition to advanced learning.
This was conveyed through inner mystical interpretations

3
disciples around the Baal Shem Tov, could appreciate
the scholarly and philosophical signicance of these new
ideas. The anecdotal stories about the legendary gures
of Hasidism, oered a vivid bridge between the intellectual ideas, and the spiritual, emotional enthusiasm they
inspired. Implicit in Hasidic tales are the new doctrines
of Hasidism, as the new interpretations of Torah taught
by its leaders, were also lived in all facets of their life and
leadership, and their new paths to serving God. This gave
birth to new Jewish practices in the lives of their followers
that also reected the new teachings of the movement.

Rebuilt synagogue of the Baal Shem Tov in Medzhybizh, Ukraine

of Scripture and Rabbinic texts, sometimes conveyed

by imaginative parables, as well as hagiographic tales
about the Hasidic Masters, and new dimensions to melody
(Nigun) and customs (Minhag). The soulful warmth of
this new level of Torah captured the hearts of the masses,
while the deep ideas underlying it also attracted great
scholars. The Hasidic movement became one of the most
successful revival movement in Jewish history. Its spirituality ensured the allegiance of many followers to Jewish life, through the social, political, and intellectual upheavals of early modern history, and has also had an appeal to non-Orthodox Jewish movements until today (especially through the inuence of late 19th Century and
20th Century Neo-Hasidism). The charismatic stories
told about the Hasidic Masters, the emotional contributions it brought to Judaism, and the creative originality
of some of its teachings, have become well known in the
wider Jewish world. Theologians such as Martin Buber
and writers such as Elie Wiesel have publicised the charismatic and lyrical dimensions of Hasidism, while Jewish
historians inuenced by the early Haskalah (Enlightenment movement) helped mould the common depiction of
Hasidism as a movement that mainly encouraged emotional exuberance and joy, within the framework of traditional Rabbinic Jewish study and observance. However,
its outside admirers, as well as its detractors, have often
not been as familiar with the philosophical depth and signicance of its ideas, in the history of Jewish thought.
In the academic world this trend has been changed, beginning with the scholarly work of Gershom Scholem,
though some of the gures in this eld give secular interpretations of Jewish mysticism and Hasidism, that can
dier with philosophical views from inside the movement. The two dimensions to Hasidism of emotional
warmth and intellectual depth, are united in their origins,
as the movement began on both levels. The Baal Shem
Tov taught by means of parables and short, heartwarming Torah explanations that encapsulated profound interpretations of Jewish mysticism. The unlearned, downtrodden masses were captivated by this new soul and life
breathed into Judaism, while the select group of great

Each school of Hasidic thought adopted dierent approaches and interpretations of Hasidism. Some put
primary emphasis on the new practices and customs
(Darkei Hasidus"-the Ways of Hasidus) that encouraged emotional enthusiasm, and attached the followers
to the holy inuence of their leaders, and some put their
main emphasis on scholarly learning of the Hasidic teachings of their leaders (Limmud Hasidus"-the Learning of
Hasidus). Some groups have seen the Hasidic way as an
added warmth to a more mainstream Jewish observance
(like icing on the cake of Talmudic learning), while
others have placed the learning of the writings of their
school, on a more comparable level to learning the exoteric parts of Judaism. These dierences are reected
in dierent styles of Hasidic thought, that were shaped
by original and innovative thinkers. Some articulated
more emotional or poetic descriptions of Hasidic mysticism, that inspire practical encouragement in Jewish observance, or sensitise the hearts of their followers to transcendent spirituality. Some charismatic leaders in Hasidic history personied particular qualities, and centred
their teachings around practical outcomes of this. Others
gave a more intellectual analysis of Hasidic thought, aiming their followers to be able to more deeply internalise
spiritual awareness and feeling, each person at their level
of understanding.

The disciples of Dov Ber of Mezeritch spread Hasidism throughout Eastern Europe

This diversity mirrors the historic development of Hasidism. From late Medieval times, Central and Eastern
European Kabbalistic gures called Baal Shem encour-

aged the inuence of Jewish mysticism, through groups of

Nistarim (Hidden mystics). With the teaching of the Baal
Shem Tov (16981760), centred on Podolia (Ukraine),
the new ideas of Hasidism were conveyed initially in emotional forms. After his death, his great disciples appointed Dov Ber of Mezeritch (1700?1772) (The Maggid of Mezeritch) to succeed him. Under the leadership
of the Maggid, the new movement was consolidated, and
the teachings explained and developed. The Baal Shem
Tov was a leader for the people, travelling around with his
saintly followers, bringing encouragement and comfort to
the simple masses. Dov Ber, whose ill health prevented
him from travel, devoted his main focus to developing
around himself a close circle of great, scholarly followers
(called the Hevra Kaddisha"-Holy Society) who were to
become the individual leaders of the next generation, appointed dierent territories across Jewish Eastern Europe
to spread Hasidism to. They formed dierent interpretations of Hasidic thought, from profound insight in mystical psychology, to philosophical intellectual articulations.
Many of the Hasidic leaders of the third generation, occupy revered places in Hasidic history, or inuenced subsequent schools of thought. Among them are Elimelech
of Lizhensk, who fully developed the Hasidic doctrine
of the Tzaddik (mystical leader) that gave birth to many
Polish Rebbes, and his charismatic brother Meshulam
Zushya of Anipoli. Levi Yitzchok of Berditchev became
the renowned defender of the people before the Heavenly Court, while Shneur Zalman of Liadi initiated the
Habad school of intellectual Hasidism. Subsequent Hasidic leaders include Nachman of Breslav, the most imaginative and poetic Hasidic mystic, and the ascetic seeker
of psychological integrity Menachem Mendel of Kotzk.
Dynastic succession of leadership developed (Hasidic dynasties), where in some courts, such as Yisroel Friedman
of Ruzhyn, the Rebbe would conduct himself with regal
majesty.
The encounter of Judaism in the dierent Jewish communities of Europe with modern thought, led to dierent philosophical interpretations of Judaism today. It has
been said that the three gures of the Baal Shem Tov
(Hasidic spirituality), the Vilna Gaon (Lithuanian Jewish Orthodox scholarship), and Moses Mendelssohn (the
founding inuence on the secularising Haskalah movement), have each inuenced the range of Jewish responses
today, through inspiration or counter-reaction. Initial
schisms could lead to benecial synthesis. The division
between Hasidic and Mitnagdic Orthodoxy characterised
Eastern European Judaism, but from the mid-19th century onwards they became reconciled in response to the
Haskalah. The early rejection of Jewish mysticism by
the reformers of Haskalah, led to a renewed interest in
the 20th century from academia (begun by Gershom Scholem) and Jewish Renewal (Neo Hasidic) movements.

Characteristic ideas

CHARACTERISTIC IDEAS

4.1 Conduct
Main articles: Devekut, Jewish meditation and Rebbe

Hasidic spirituality was expressed in joyful dveikut cleaving to

God

Dveikut: Hasidism teaches that dveikut (Hebrew:

-bonding), or bonding with God, is the highest form of Gods service and the ultimate goal of all
Torah study, prayer, and fullling the 613 Mitzvot.
The highest level of dveikut is Hitpashtut Hagashmiut (Hebrew: ) , which is an elevated state of consciousness in which the soul divests
itself of the physical senses of the body and attains
a direct perception of the Divine in all things. The
very act of striving toward dveikut is meant to elevate ones spiritual awareness and sensitivity, and to
add life, vigor, happiness and joy to ones religious
observance and daily actions.
Hitbodedut: One of the methods through which to
experience dveikut is hitbodedut (Hebrew: ),
which is a method for contemplating God and His
greatness (see Jewish meditation) and the inner signicance of the Mitzvot.
Character Renement: An important element in
Hasidic philosophy is the essential task of character renement and improving interpersonal relationships, known as tikun hamidot-"the rectifying of
the character traits, or shvirat hamidot (Hebrew:
) -the breaking of the character traits.
Negative character traits, such as arrogance, jealousy, resentment, pursuit of physical pleasure as an

4.1

Conduct
end in itself, and the seeking of materialistic wealth
or honor, are considered a hindrance in mans ability to achieve a bonding, or dveikut, with God. This
goal is common to all historical paths in Rabbinic
Judaism. Maimonides, the great exponent of Medieval Jewish philosophy incorporates character renement in his Code of Jewish Law, as an inherent
goal and obligation within Jewish observance. The
particular, mystical, Hasidic approach to this is often compared with the ethical approach of Mussar.
In Hasidism, breaking negative traits is viewed as
a temporary stage in spiritual development. The
ideal is to reach the higher level of transforming
negative tendencies into Divine service. This is to
be achieved through contemplation of Hasidic mystical thought, until the understanding awakens the
mystical fervour of dveikut. Through incorporating
this into daily life, habitually the natural, material
traits of man can be taught the superior delight of
Godliness. Hasidic thought explains that the natural, instinctive drives possess an advantage of superior strength over the more concealed holy inclinations. Once they are transformed into aiding Divine
service, their vigour enables a higher and deeper
level of Jewish observance. This correlates with Hasidisms identication of Divine Omnipresence and
hidden goodness in all Creation. The Baal Shem
Tov taught this foundational lesson by interpreting
the verse in Exodus (23:5):
When you see the donkey (Hebrew:
chamor) of your enemy lying under its burden, you might refrain from helping it; you
must aid it - When you carefully examine your
"chomer" (English: materiality), your body,
you will see your enemy, that it restricts your
Divine soul that longs for Godliness and the
spiritual. You will see that it lies under its
burden placed upon it by God, that it should
become rened through Torah and Jewish observance, as the body is reluctant and materialistic. It may occur to you that you will refrain
from helping it, to enable it to fulll its mission, and instead you will follow the path of asceticism, to break down the bodys resistance to
spirituality. However, not in this approach will
the light of Torah reside, rather you must aid
it by purifying and rening the body, rather
than breaking it. This superior elevation transforms the body into a vehicle for the essential
Divine purpose in physical Creation.[8]

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: ), or Divine sparks,

5
which were disseminated through the Breaking of
the Vessels (in Hebrew: ) , 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 ones
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 dayto-day activities. Hasidism teaches that all actions
can be utilized for the service of God when fullled
with such intent. Eating can be elevated through
reciting the proper blessings before and after, while
maintaining the acts 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 fullling commandments, serve
a righteous purpose.
Joy and rejection of asceticism: Hasidism emphasizes joy as a precondition to elevated spiritual
awareness, and teaches the avoidance of melancholy
at all costs. Furthermore, the Hasidic masters warn
that excessive obsession with trivialities and minutiae of Jewish law can become an unnecessary hindrance in the service of God due to its potentially
disheartening nature. For the same reason, Hasidism shunned the earlier practices of asceticism
known to Kabbalists and Ethical followers, as having the potential to induce downheartedness and a
weaker spirit for Gods 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.

Valuing the Simple Jew and rejection of admonishment: Despite the elite intellectual profundity
and scholarly attraction of Hasidic philosophy, Hasidism became wildly popular for its soulful embrace of the simple, unlearned Jewish masses of the
time. The prevailing attitude when the Baal Shem
Tov began spreading his new teaching, extolled advanced Talmudic learning and belittled the nonscholar. This traditionally placed Torah study as
the ultimate spiritual activity in Rabbinic Judaism.
However, this had developed a chasm between the
scholarly elite and the disenfranchised masses. Hasidism, through its emphasis on dveikut with God,

CHARACTERISTIC IDEAS

Hasidism extolled love and encouragement of the sincere unlearned Jewish folk. Levi Yitzchak of Berditchev was renowned
for his dialogue with God, arguing in their defence before the
Heavenly Court. The Baal Shem Tov taught self-sacrice through
negation of ego to help another person

as the ultimate purpose of all commandments, relegated Torah study to being merely one, albeit one
supremely important, commandment. In some Hasidic interpretations, prayer superseded study, as the
spiritual vitality which could infuse all other activities. This was born out in the main Hasidic
theoretician,[9] Schneur Zalman of Liadi's interpretation of the traditional Jewish concept of learning
Torah Lishmah (learning Torah for its own sake),
to mean learning Torah in order to cleave to God,
rather than to perform the commandment of Torah
study itself. Furthermore, with its shunning of arrogance, Hasidism emphasized the equality of all who
approach the service of God with sincere intent, going so far as to elevate the ignorant but sincere simpleton over the haughty scholar. It similarly rejected
the tradition in musar literature that sometimes focused on admonishment and reward and punishment
as initial stages in worshiping God. At the time of
the Nistarim (Hidden mystics), popular preachers,
known as Maggidim would tour Jewish communities
oering admonishment as spiritual incentive. The
Baal Shem Tov and his circle opposed this as disheartening and unproductive, especially after the recent tragedies Eastern European Jewry had experienced. To the Nistarim, it was also supercial and
portrayed God in a way that appeared oppressive,
rather than the true source of Goodness. Through
the early inuence of the Baal Shem Tov,[10] the
Nistarim spread the new message of encouragement
and love of the common folk.
Bonding with the Tzadik: Hasidism teaches that
while not all are able to attain the highest levels of elevated spirituality, the masses can attach themselves
to the Tzadik, or truly righteous one, (in Hebrew:
) whereby even those of lesser
achievement will reap the same spiritual and material benets. By being in the Tzadiks presence, one

The Hasidic Rebbe exemplied new interpretations of the mystical doctrine of the Tzadik, embodying Divinity in the mundane
and channelling spiritual and physical blessing to the followers.
Alternate forms of Hasidism were shaped through dierent approaches to leadership

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 Rabbinic opponents of Hasidism, its distinctive doctrine of the Tzadik appeared to place an intermediary before Judaisms 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
Kabbalistic ideas of collective souls, the Tzaddik is
a general soul in which the followers are included.
The Tzaddik is described as an intermediary who
connects with God, rather than the heretical notion of an intermediary who separates. To the
followers, the Tzaddik is not an object of prayer,
as he attains his level only by being completely bittul (nullied) to God. The Hasidic followers have
the custom of handing pidyon requests for blessing
to the Tzaddik, or visiting the Ohel graves of earlier leaders. The radical statements of the power
of the Tzaddik, as the channel of Divine blessing
in this world through which God works, are based
on a long heritage of Kabbalistic, Talmudic and
Midrashic sources. The beloved and holy status of

4.3

Mystical theology

the Tzaddik in Hasidism elevated storytelling about

the Masters into a form of dveikut:
Hasidic philosophy teaches that knowledge of God is the
essence of the Torah and of everything in the world.[5]
One Hasidic Master related that he visited
Hasidic Philosophy (along with Kabbalah) is also known
the court of Dov Ber of Mezeritch to see how
as Pnimiyut HaTorah, the Inner Dimension of the
he tied his shoelaces[11]
Torah. The rst premise of Hasidic Philosophy is God
and His unity: that God transcends everything and, yet,
is found in everything.[5] God transcends all forms and
4.2 Goals
limitations, even the most sublime. To God all forms are
1. Revival: At the time when Rabbi Yisrael Ba'al equal, and so His intents can be discovered in all of them
Shem Tov founded Hasidism, the Jews were phys- equally. All existence is an expression of His Being. In
ically crushed by massacres (in particular, those of the Baal Shem Tovs words, God is everything and evthe Cossack leader Chmelnitzki in 1648-1649) and erything is God.
poverty, and spiritually crushed by the disappoint- (This is a very subtle and dicult subject, based on the
ment engendered by the false messiahs. This unfor- Kabbalistic doctrine of Tzimtzum, and not to be contunate combination caused religious observance to fused with Pantheism, which is heretical in Jewish beseriously wane. This was especially true in Eastern lief. Charges of Pantheistic tendencies were incorrectly
Europe, where Hasidism began. Hasidism came to ascribed to Hasidism, by their its religious opponents
revive the Jews physically and spiritually. It focused (Mitnagdim), and by historians of the later, secularising
on helping Jews establish themselves nancially, and Haskalah movement. This was partly done out of misthen lifting their morale and religious observance taken fear that Hasidism was another mystical heresy, like
through its teachings.
the Sabbatean following, from the recent past. Pantheism
2. Piety: A Hasid, in classic Torah literature, refers to equates God with nature, and because it denies the tranone of piety beyond the letter of the law. Hasidism scendence of God, is opposite in tendency to Hasidism.
demands and aims at cultivating this extra degree of In Jewish mystical thought, God is so unlimited, that He is
piety. Not from a legal perspective, but out of love also able to express Himself in the nite world of nature.
This is more accurately described as a Jewish version of
of the Creator.
Panentheism-"All is within God).
3. Renement: Hasidism teaches that one should not
This premise means that everything is an innite revelamerely strive to improve ones character by learntion of God, even the smallest and most trivial thing. This
ing new habits and manners. Rather a person should
basic axiom leads to four points which are the pillars of
completely change the quality, depth and maturity
the Ba'al Shem Tovs approach:
of ones nature. This change is accomplished slowly
by carrying out the practices of Hasidic Philosophy,
1. Torah: According to the Ba'al Shem Tov the Torah
and travelling to see the Rebbe, the leader of the Hais all Gods names. This means that every detail of
sidic sect to which one belongs.
the Torah is an innite revelation of God, and there
4. Demystication: In Hasidism, it is believed that the
is no end to what we can discover from it. Just as
esoteric teachings of Kabbalah can be made underGod is innite so is the meaning of the Torah instandable to everyone. This understanding is meant
nite. The Ba'al Shem Tov often explains a verse
to help rene a person, as well as adding depth and
or word in unconventional, and sometimes contravigor to ones ritual observance.
dictory ways, only to show how all of these interpretations connect and are one. The Baal Shem Tov
In general, Hasidism claims to prepare the world for
would even explain how all of the combinations of a
Moshiach, the Jewish Messiah, through these four
words letters connect.
achievements.
2. Divine Providence: a) According to the Ba'al Shem
In a letter, the Ba'al Shem Tov describes how one Rosh
Tov every event is guided by Divine Providence.
Hashana his soul ascended to the chamber of Moshiach,
Even the way a leaf blows in the wind, is part of
where he asked Moshiach, when will the master (Moshithe Divine plan. b) Every detail is essential to the
ach) come. Moshiach answered him, when the wellperfection of the entire world. If things were not exsprings of your teachings, which I have taught you, will
actly this way, the entire Divine plan would not be
be spread out.
fullled. c) This Divine purpose is what creates and
gives life to this thing. Thus, its entire existence is
Divine. Based on this, the Ba'al Shem Tov preached
4.3 Mystical theology
that one must learn a Godly lesson in everything one
Main articles: Tzimtzum and Divine providence (Juencounters. Ignoring His presence in any factor of
daism)
existence is seen as a spiritual loss.

85

DEFINITION AND RELATION TO THE OTHER LEVELS OF TORAH INTERPRETATION, AND TO MAINSTREAM JEWISH PHILOS

3. Inherent Value: The Ba'al Shem Tov teaches that

even a simple Jew is inherently as valuable as a great
sage. For all Jews are Gods children (Deuteronomy 14:1), and a child mirrors his fathers image and
nature. And, just as God is eternal and his Torah
and Commandments are eternal, so are his people
eternal. Even the least Jew is seen as a crown that
glories God.

esoteric rules of hermeneutics. Describes the metaphysical order of Creation, with the systems of the
Jewish mystical tradition. While the Kabbalah was
rooted in prophetic and visionary experiences of the
Divine, over time it gained greater conceptualisation, so that it became an intellectual system, based
on the Biblical text, taught to initiates. It relates its
abstract descriptions of emanations, souls etc. to
the descending levels of spiritual Worlds between
the Innite and our nite physical Universe. Specic and subtle categories of Divine manifestations
are described. In this way the concern of Kabbalah
is with the Heavenly realms, and mans impact on
them.

4. Brotherly Love: The command to love another, according to the Baal Shem Tov, does not mean simply being nice. Rather, one must constantly strive to
banish negative traits and cultivate good ones. This
command encompasses ones entire life.
Other aspects of the Ba'al Shem Tovs approach: One
should strive to permanently rectify negativity and not
just suppress it. The eort in ones divine service is most
important. If God wanted perfection, He would not have
created us with faults and struggles. Rather, God desires
our eort and struggle and challenges.

Denition and relation to the

other levels of Torah interpretation, and to mainstream Jewish
philosophy

5.1

Four levels of Torah interpretation

(Pardes)

Classic Jewish teachings interpret each verse of the Torah

(and often, other Jewish Scriptures from the Tanach-the
Hebrew Bible, that are held to be revealed by Nevuah"Prophecy or the lower level of Ruach Hakodesh"-Divine
Spirit, also occasionally applied to the Oral Tradition,
liturgy, etc.) on four levels. They are:
Pshat: Meaning Simple"-the plain meaning of the
text. Can be ingenious

The rst letters of these 4 words spell the word Pardes"Orchard. Each successive level of exegesis gives a more
esoteric and spiritual explanation of the Biblical text. The
rst 3 methods are used in the part of Judaism described
as Nigleh"-"Revealed, comprising many classic Bible
commentaries, the Talmudic literature, Halachic works,
Medieval Philosophy etc., that frames Jewish thought
from mans perspective and intellectual terms. This was
historically the main part of Jewish study. The 4th level is
involved in the Nistar"-"Hidden aspect of Judaism, that
is found in the books of Kabbalah and some other classic Bible commentators. This is a spiritually orientated
study, explaining Judaism in metaphysical terms, Gods
intellect drawn progressively down into human comprehension. Toras haHasidus, the teachings of Hasidus,
are also considered part of Nistar, and often also utilise
Kabbalistic terminology, but what is the true nature of
Hasidic thought? Is it part of Sod, as is commonly
thought? What is the dierence between Kabbalah and
Hasidus? Is it hidden in the way that Kabbalah can only
truly be sensed by the most advanced student? Does not
Hasidic thought have multiple forms of expression, from
the principles inherent in legendary spiritual stories, to
the analytical texts that speak to the soul? If a Hasidic
parable or short explanation can avoid all words of Kabbalah, does Hasidus not also relate to Pshat, Remez and
Drush?

Remez: A Hinted meaning, another concept concealed within the wording, that may be alluded to in 5.2
a variety of ways

Origin of the Jewish mystical tradition

After Biblical references to esoteric descriptions of the

Divine, texts devoted to mysticism in Judaism rst
emerge in the "Merkavah" vision by the prophet Ezekiel
found in the Book of Ezekiel chapter 1,[12] in the literature of the Second Temple period[13] and the Heichalot
(or Hekalot)" literature from the geonic period.[14] The
distinctive works of the Kabbalah rst appear in 13th
Century Spain and France. Kabbalists dier with the
general view of secular scholarship, by holding that the
Sod: The Secret interpretation of the text found in source of the main Kabbalistic work, the Zohar, lies over
Kabbalah that involves deep, spiritual meanings of a thousand years earlier with Shimon bar Yochai, and
the Torah, derived from the Scriptural words using they believe the hidden transmission to continue further
Drash: A homiletic interpretation of the words,
from the word Doresh"-to expound. Gives a tangential meaning that is often imaginative or ethical,
sometimes derived from comparing similar wording from dierent Scriptural verses. Stories in the
Midrash can movingly personalise Gods relationship with His people, and their response, and are
held by commentators to contain deeper secrets

5.3

Signicance of the Kabbalistic system to mainstream Jewish tradition

back to Mount Sinai, and beyond. The Medieval owering of Kabbalah gained greater momentum after the expulsion from Spain in 1492, which encouraged greater
mystical endeavour in response to the tragedy. With the
16th Century school of Safed, the Kabbalah reached its
complete structure, with the successive Kabbalistic systems of Moses Cordovero and Isaac Luria. While reserved for the scholarly elite, it became mainstream to
Jewish thought and religious life. It replaced the earlier Aristotelian school of Philosophy, as the authoritative and complete Jewish theology. Its concepts infused
the prayerbook and folklore. In the Ashkenazi world of
European Jewry, the distorted mysticism and apostasy of
Shabbetai Zvi in 1665-6, brought about restrictions to the
spread of Kabbalah, and its popularisers were looked on
with suspicion. It was such concern that later informed
the opposition from the Mitnagdim(Opposers), to the
mystical revivalism and revolution of Hasidism, that for
a few generations split the world of Eastern European
Jewry. More recently, after Hasidus had replaced Kabbalah as the predominant European Jewish mystical expression, the spread of the Haskalah(Intellectualism,
reframing Judaism from the perspective of the secular
Enlightenment) from Western Europe eastwards, became
the second inuence that restricted the mystical in Judaism. However, the new academic study of Jewish mysticism, and a new interest in Hasidism and Kabbalah
across the spectrum of Jewish denominations in the 20th
Century, have reversed the legacy of these trends today.
The Sephardi world of Oriental Jewry was more remote
from these challenges to mysticism, and so maintained on
the whole, its tradition of Kabbalah in its mainstream life,
even without the European input of Hasidism. Nonetheless, in the last two generations some Sephardi communities have come under the inuence of Hasidism, especially the outreach movements of Habad and Breslav.

are given many meanings, and the spiritual path of mainstream tradition awakens in the individual psychology,
feelings of sensitivity and responsibility to their fellow
man and to their Heavenly Father. Philosophically, however, for the person who only studies the revealed dimension of Judaism, ultimately the commandments are observed because they are Divine decrees, and the reasons
given are not absolute. It is clear that this applies to the
ritual commandments, where God could have asked for
dierent practices, and reasons given for them in Nigleh
are symbolic. But the ethical commandments encouraging caring behaviour, and forbidding cruel behaviour,
would seem to have reason why God would instruct them.
However, since God is innite and has no needs, according to human intellect, then the purpose of the commandments is for the improvement and benet of man. This is
the usual view of Jewish Philosophy within the revealed
part of Judaism, without the inuence of Kabbalah. The
hidden dimension of Nistar in Judaism, is a Divine aspect of intellect, and is not limited to boundaries of human logic. The Torah of Nistar is able to approach the
limitless mystery of innitude that is expressed in Divine
paradox. In the mainstream philosophical view, the ethical commandments are given for mans benet, to encourage him to resemble the goodness of God and rise in holiness. True goodness for man only lies in the superior life
of the soul, rather than the temporary life of physicality.
The ultimate attainment of this is the eternal reward of
the hereafter, and Messianic era. So the greatest purpose
of the commandments is their gift of a chance to earn
this reward. As will be explained later, one of the characteristic qualities of Hasidic thought is that it brings the
Hasid to a seless nullication in serving God, where the
idea of looking for reward is felt to be impure and repulsive. However, according to Nigleh without Kabbalistic
thought, the greatest purpose why God commanded even
the ethical laws is to give man a test, through which he
can receive eternal reward. Nonetheless, according to this
5.3 Signicance of the Kabbalistic system human perspective, where God has no needs, why should
it inherently matter if man is good or not? It therefore
to mainstream Jewish tradition
seems that also the ethical precepts of Judaism depend
on Divine decree.
The hidden dimension of Judaism described in the Kabbalah is not separate from the revealed dimension of The complete mystical system depicted in Lurianic Kabmainstream tradition, but accompanies and explains it on balah introduces new teachings (new revelations from the
a deeper and spiritual level. Looking at the reasons given perspective of Jewish belief) that transform Jewish mysin Judaism for the commandments of Jewish observance, ticism and its power of explanation. In the Kabbalah of
and the purpose of Creation in general, can illustrate the the Ari (Isaac Luria), metaphysical reasons for the comsignicance of Nistar to the rest of Jewish thought. The mandments are given that describe how the revelations
Torah outlines the commandments of Jewish observance in the upper, spiritual Worlds, and the messianic work
with occasional explanations, later Scriptures movingly of redemption in all levels of Creation, depends upon the
encourage their observance in Prophetic admonishment sanctifying conduct of each individual in this World. The
and transgured poetry, the Talmud codies the law, and introduction of the cosmic event of the Breaking of the
the Midrash imaginatively describes how Jewish obser- Vessels in the primordial World of Tohu"(Chaos), bevance aects God in human psychological terms. The fore our order of Creation, gives rise to fallen sparks of
Commentators, Philosophers, and Masters of Musar give holiness that infuse all matter. The spiritual service of
explanations for the commandments on various symbolic, separating and elevating the fallen sparks, through the
psychological, and ethical levels as to their particular sig- present Worlds of Tikkun"(Fixing), is accomplished by
nicances and reasons. With all this, the commandments observance of the Jewish precepts that are taught in the

105 DEFINITION AND RELATION TO THE OTHER LEVELS OF TORAH INTERPRETATION, AND TO MAINSTREAM JEWISH PHILO
revealed dimension of Judaism. Particular explanations
of each commandments metaphysical function are given,
that are seen as deriving from the Scriptural words of their
source. Where the Talmud interprets the verses of the
Torah, according to its rules, to learn out details of law
in this study the same words are seen as oering spiritual explanations, derived by applying the esoteric textual rules of Kabbalah. This idea of the redemption of
the fallen sparks of holiness, gives innovative sanctity to
mundane reality, and yet is also traditionally conformative the eect of redemption is achieved whether one is
aware of it or not. This radical doctrine depends on, and
is inseparable from the revealed dimension of Judaism,
and the observance of daily Halacha (Jewish law). For
the student of Kabbalah, the soul of the observance, its
kavanah"(intention) can be dierent. It remains a matter of opinion whether ones intention can be directed to
achieving the Kabbalistic rectication of the commandment, the redemption of Divine manifestations throughout the levels of existence. Alternatively, the Kabbalistic
scheme can open the door to greater dveikus"(cleaving)
to God Himself, the Divine essence. As this illustrates,
the intricate explanations of Kabbalah, which describe
the eect of man on the systems of Divine manifestation
in the spiritual Worlds, are inseparable from the revealed
aspects of Judaism.
To the Medieval school of Jewish Philosophy, that framed
Judaism in light of Greek thought and human intellect,
God the Innite has no needs. As the student of Torah
ascends through the thought of the Pardes system, as the
interpretations become more inward and spiritual, it becomes progressively understood that God desires mans
observance of the Jewish precepts, so to speak. With
the hidden dimension of Penimiut haTorah"(the Inner
mystical level of Nistar) the thought describes how, in the
purpose of Creation that God chose to take upon Himself, man is needed to full the redemption. So why ultimately, would God have set up such a system? Surely
He had no needs to be met. Judaism gives various answers, and Nistar gives its own reasons and explanations.
Explanations range from it is in the nature of the good
to do good, to Creation being a process of God knowing Himself, each answer reecting a dierent aspect of
Divinity. Hasidus focuses on the most essential reason,
that most describes the innite ability and unknowability of Divine paradox, beyond human grasp, reected in
the description of Nistar(hidden) for the mystical levels of Judaism. In this explanation the purpose of Creation is that God desired a dwelling place in the lower
realms - it is man who transforms the mundane, lowest
World into an abode for Gods essence. In Jewish belief,
its fullment will be revealed in the cumulation of Creation, in the era of resurrection, in the physical World.
The word desire, best summarises the essential wish,
because in Kabbalistic explanation this is desire rooted
in Gods essence, above rationality.

5.4 New mystical tradition

Emotional aspects of Hasidism: Present Kaliver Rebbe at left.

Growing up as a shephard boy before being brought to Hasidism,
Yitzchak Isaac Taub (1744-1828) of Kaliv later adapted Hungarian folk songs to serve Hasidic mystical fervour. The rooster
crows, Dawn brightens the sky..[15] Hasidic emotion received
musical expression in distinctive forms of nigun melody

Imaginative aspects of Hasidism: Nachman of Breslov articulated the most poetic interpretation of Hasidic thought. His autobiographical accounts shaped a path of creative faith. The 13
Sippurei Ma'asiyot Wonder-Tales of Royalty and Sages, animals
and forests give artistic literary personication to Hasidic thought
and are studied for Kabbalistic allusions and devotion[16]

Hasidism, the most recent expression of the Jewish mystical tradition, is founded upon the earlier Kabbalah. In
the 18th century the Baal Shem Tov, the founder of the
Hasidic movement, reframed Jewish spirituality in a new

5.5

Systematic articulation

paradigm, that described the Kabbalah in relation to man.

This represented a profound change in the expression of
Jewish mysticism, because it left aside the Heavenly focus
of Kabbalistic understanding, which had required enormous intricacy and subtle esoteric categorisation, that had
only been accessible to great scholars. The new path of
the Baal Shem Tov related Kabbalistic ideas to human
psychological experience, that was accessible to every
person. The follower of the Baal Shem Tov, and later
Hasidic Masters, was given the ability to perceive the Divine here in this world, through the sensitivity of their
heart, and grasp of their mind to Godliness. Biblical and
Rabbinic thought describes the two feelings of love and
fear(awe) of God, as the basis of Jewish observance and
the experience of holiness. In this quest of the spirit,
various levels of both are described, and paths to develop them are given. The variety of Scriptural, practical
and spiritual texts in the Jewish tradition can awaken in
a sympathetic reader many responses, from poetical delight to intellectual reverence. If the reader feels through
them an encounter with Divinity, they can inspire personal shades of love and awe, in proportion to each individuals understanding. To the Medieval school of intellectual Philosophy, additionally, considering the wonders of Creation oered another path to seeing Divine
Providence. The spiritual teachings of the Hasidic Masters, that brought mysticism into tangible grasp, awakened soulful, innermost levels of the two main feelings of
love and awe of God, and their derivatives. The teachings of Kabbalah include discussion of the Divine spark
in the soul of man, and the unique embrace of God inherent in the commandments of the Torah. By referring
the whole mystical tradition around this Godly essence,
higher than the Heavenly emanations, the Hasidic path
uncovered the inner simple essence of the Kabbalah. Because this approach was rooted in the essential unity of
God rather than the elaborate Divine manifestations, it
could be conveyed to the whole community of Israel,
great and small alike. The teachings, stories and conduct
of the Baal Shem Tov uncovered this essential holiness in
sincerity to God and ones fellow man, which came naturally to the unlearned, who had previously been looked
down to, by those more spiritually adept, and who now
could learn from them lessons in serving God. The Baal
Shem Tov reached out to two groups of people: the simple unlearned masses whom he encouraged and invigorated, and the great Torah scholars who formed a close
circle of saintly mystics around him. He would teach both
groups with short, mystical Torah explanations, parables
and stories that alluded to the inner meaning of Kabbalistic ideas. To the simple masses this was the rst time
Jewish mysticism had been conveyed in a way they could
grasp, while his close circle understood the profound nature of the ideas alluded to. This Holy Society of saintly
followers would later go on to become Hasidic Masters
themselves, in the second generation under the leadership
of Dov Ber of Mezeritch, and in the third generation diversifying into many branches across Eastern Europe.

11

5.5 Systematic articulation

Intellectual aspects of Hasidism: Sholom Dovber Schneersohn

called the "Maimonides" of Hasidut in Habad for his new systematic development of Hasidic thought. Habad diered from
mainstream Hasidic fervour by seeking the philosophical investigation and contemplative internalisation of its mystical spirituality. This stressed the mind as the route to the heart[17]

This idea, that the new path begun by the Baal Shem
Tov, opened up the mystical tradition to everyone, however is not the complete explanation of the relationship
of Hasidus to the other parts of Torah. According to
this characteristic quality, Hasidus gave every person a
perception of the Divine, and made Kabbalistic explanations understandable. As its inner meaning, or soul,
the esoteric terminology of Kabbalah could now be made
alive, and emotionally invigorating. In this way, Hasidus
might be viewed as a vital commentary on Kabbalah. Indeed, during the secular Haskalah-Jewish Enlightenment,
many scholars who were disparaging of mysticism saw
the Baal Shem Tov only as a populariser of Kabbalah.
However, there is a deeper explanation. One follower
of Dov Ber, Shneur Zalman of Liadi, was the founder
of Habad-a Kabbalistic acronym for the intellectual powers of the soul, that expressed the wellsprings of the
Baal Shem Tov in systematic intellectual form. This approach was very dierent from the other schools of Hasidism, and at rst glance looked to be the opposite of the
path of the Baal Shem Tov, who had emphasised simple
sincerity. Shneur Zalmans approach used an intellectual
contemplation of understanding inner Torah concepts to
achieve elevated states, as opposed to the mainstream aim
to arouse the emotions by devotion in prayer. All approaches, however, aim to evoke the emotions of love
and fear of God, which are the two 'wings on which a

125 DEFINITION AND RELATION TO THE OTHER LEVELS OF TORAH INTERPRETATION, AND TO MAINSTREAM JEWISH PHILO
person can elevate himself to the direct perception of the decessors. In this discourse, the Rebbe asks what is the
Divine. His main work, the Tanya became established as nature of Hasidus, and how does it dier from those parts
a classic, inspirational text, and was studied by other Ha- of Torah that had been revealed until then?
sidic paths even though they did not follow its methods.
To begin with, he gives four answers that have been
The approach of Habad, later to be called Lubavitch after
given in earlier sources and manuscripts. Firstly, at
its home town, developed over 7 generations of leaders,
the time of the Baal Shem Tov the Jewish world was
each Rebbe explaining the teachings of Hasidus in ever
in a state of faint, and common to the custom to
greater elucidation and clarity. If the inner dimension
arouse the soul of someone who has fainted by whisof Nistar describes Jewish thought from Gods perspecpering their Jewish name in their ear, so the Baal
tive, then the increasing explanation of Hasidic philosoShem Tov, who shared his name Israel with all the
phy through the teachings of the 7 leaders of Habad draws
Jewish people, awoke the people of Israel from this
Gods intellect down into mans comprehension. It would
state. Secondly, commenting on the Talmudic dicseem that the nite mind should not be able to grasp the
tum that a Hasid (pious person) is one who goes
innite. However, true innity should also nd expresbeyond the letter of the law, Hasidic explanation
sion in the nite, a paradoxical achievement, similar to
of this sees in this idea an ability to serve God with
Gods relation with Creation. Medieval Jewish Philosotrue selessness. While seeking personal spiritual
phy systematically studied Jewish thought in line with Anrevelations is commended in Torah, nonetheless, the
cient Greek methods, framing it from Mans Intellect. To
motivation of a true Hasid is to sacrice these goals
some extent the abstract Kabbalistic systems of the 16th
to help another person, or serve God more sincerely.
Century, elucidated a Divine image of Judaism that the
Thirdly, the main point of Hasidus is to change the
Human mind could grasp, but it was not a complete unnature of the emotional attributes in ones personalderstanding from Mans perspective. With the study of
ity, including rectifying the instinctively good traits,
Habad Hasidic philosophy, that intellectually explained
so that they become intentionally holy ones. The
the inner soul of Judaism that the Baal Shem Tov and
fourth answer is that by explaining Kabbalistic ideas,
subsequent leaders had conveyed, the Divine intellectual
Hasidus enables everyone to grasp Divinity, even
image of Torah could be truly assimilated into Human
those people without lofty souls, or who have not
thought. This intellectual explanation of the Torah of the
rened themselves.
Baal Shem Tov represents a study of the Divine The
fth lubavitcher Rebbe Shalom Dov Ber said that Habad
After this the Rebbe concludes that none of these anHasidus enables the human mind to know Gods essence.
swers captures the essence of Hasidus, but are charWhen the student contemplates deeply the concepts of
acteristic aspects. Distinguishing between essence
Godliness delineated in Habad Hasidus, and senses emoand manifestations, the Rebbe denes the essence of
tionally the holiness, the inherent love and awe of God
Hasidus as a new revelation in Torah directly from
within the ideas, then he realises that within the idea he
the highest possible Kabbalisic levels, corresponding
has grasped is true Divinity. This philosophy retains an
to the 5th level of the soul, its essential Yechida
aspect that is transcendent and beyond grasp, the Divine
(complete singular unity with God). While all of
origin of the idea.
Torah is believed to derive from Gods essence, the
4 levels of Pardes are seen to be aected by the
ever increasing concealment of Tzimtzum (contrac5.6 Philosophical explanation
tions of the Divine light) as they descend through
the Kabbalistic system of the 4 spiritual Worlds.
On the Hasidic festival of the 19th of Kislev (traditionEach level of Torah relates to and is aected by
ally described in Habad as the New Year for the Torah
each World, that also correspond to the 4 lower levof Hasidus) in 1965, the 7th leader of Habad, Menachem
els of the soul. Each of the 4 levels of Pardes beMendel Schneerson, gave a discourse that gave a philocome limited and xed in the dening qualities of
sophical explanation of the nature of Hasidic thought.
each of their particular natures, even the most lofty
It was later published by Kehot Publication Society in a
and abstract mysticism of the 4th level, Sod. Only a
bilingual edition as On the essence of Chassidus. In line
5th level, the Hasidic explanation of Torah, remains
with the aim of Habad to articulate the inner Torah with
unresricted and unaected by Tzimtzum, which is
fullest intellectual explanation, each subsequent Rebbe of
why it is not listed among the 4 levels (similar to the
Lubavitch saw their task as to spread the wellsprings of
way that a persons soul is not listed in relation to
Hasidus to new intellectual frontiers. Each Rebbe had
their head, or their foot). While the 4th level, the
their own style of thought, and this discourse is an examKabbalistic interpretation, is called the soul of the
ple of the depth and clarity of the last Rebbes thought.
Torah, as it gives the metaphysical explanation of
Like the common saying found in other contexts, standTorah, the 5th level of Hasidus is called the soul of
ing on the shoulders of the previous generations, the exthe soul, or inner soul, the true innite essence of
planations and emphases of each successive Rebbe was
Torah, that reveals the Divine origin of the lower 4
made possible by the developing teachings of their prelevels.

5.6

Philosophical explanation

To explain this, the Rebbe takes a line from Jewish

liturgy (poigniantly the rst words a Jew says upon
awakening in the morning, Modeh ani..., in line
with the Rebbes emphasis on action in serving God)
and then proceeds to explain it on each of the 4 successive levels of Pardes interpretation. Afterwards
the Rebbe gives the Hasidic meaning of Modeh ani,
the 5th level of explanation. A soul has two qualities:
it both transcends the body, and also descends into
and permeates the body, being found from the highest faculty of the body (the head), even down into
the limbs with the most simple function (the feet).
In this way, the 5th explanation represents the soul
in itself, as it transcends the 4 levels of Pardes. After this the Rebbe then goes on to show how now
that we know the Hasidic interpretation of Modeh
ani, each of the previous 4 explanations takes on a
whole new meaning. We are now able to see the
soul of Hasidus within each of the previous 4 levels. Each one now becomes alive and soulful, as
we now understand each of the 4 levels of Pshat,
Remez, Drush and Sod in light of Hasidus. To
demonstrate this the Rebbe goes through their 4 explanations, illuminating each in light of the 5th level.
In each case their meaning is deepened and spiritualised. This represents the soul as it descends into
and permeates the 4 levels of Pardes. To conclude,
the Rebbe shows how it only the Hasidic explanation
that unites each of the preceding 4 commentaries,
by revealing the essential common thread that runs
through them, as essence permeates all manifestations. For this reason, Hasidus is likened to olive oil,
its concealment in the olive representing secret of
secrets, which analogously possesses the two qualities of an essence: it does not mix with other liquids, similar to the way that essence is separate, but
permeates other substances, as essence infuses all its
manifestations. This is contrasted with wine, whose
concealment before pressing represents Kabbalistic
secrets, but whose ripening in the fruit improves
its quality. Hasidus is above all boundaries of concealment and revelation, and so can reach and reveal
the innermost secret soul of the most distant person to holiness.
During the demonstration of the 4th level of Kabbalah, as it is explained and lives in light of the 5th
level of Hasidus, the Rebbe addresses a widely held
misconception. It is commonly held that Hasidus
came along to explain Kabbalah so that everyone
could grasp ideas of Godliness. In this way, maybe
Hasidus is a commentary on Kabbalah, and Kabbalah, with its hidden and complicated terminology
mastered only by great Kabbalists, is more lofty?
This accords with the misconception that Hasidus
is just a part of the 4th level of Sod. Was the Baal
Shem Tov merely a populariser of the Jewish mystical tradition, as many secular historians have depicted him? To answer, the Rebbe explains that just

13
the reverse is true, Kabbalah is a commentary on
Hasidus! In this discourse the Rebbe shows that
Hasidus is not just part of the 4th level of Sod, but
the true Quintessetial (the translator was excited
that this word also indicates the concept of 5!) 5th
level of Torah, the Divine source of the 4 manifestations. Each of the 4 levels of Pardes are limited
commentaries, in their respective fashions, on the
inner, innite soul of Torah, that is only expressed
in the 5th Hasidic level. The Hasidic illumination
of Kabbalah is a characteristic manifestation of this
essence, and is only one of the qualities of Hasidus.
The reason that Kabbalah is abstract and complicated, while Hasidus is soulfull and simple, is because Hasidus alone is a reection of the innite simplicity of God. It takes a higher light of spirituality
to unite multiplicity and division, so Hasidus derives
from a higher source. As well as explaining concepts
of Kabbalah, Hasidus interprets ideas from all 4 levels of Torah, in addition to the vitality with which it
permeates the explanations themselves, of each of
the 4 levels.
In the rest of the discourse, the Rebbe explains the
relationship of Hasidus, the Yechida of Torah, to the
Messiah, the general Yechida soul of the community
of Israel, and to the Messianic era he inaugurates,
the Yechida of Creation. He also describes the relationship of Hasidus to Halachah (Jewish ritual and
ethical law), which comprises the vehicle in Judaism
by which man approaches God in his daily life. The
Rebbe takes an example from Jewish law to illustrate this (the Rabbinic law of temporary acquisition
of property in a persons vicinity). The revealed,
legal part of Judaism has its own methodollogy and
logic from rst principles to nal rulings, independent of additional philosophical, ethical, or mystical
meanings of the law. Nonetheless, the mystical tradition in Judaism sees itself as united, inseparable,
and complimentary to the revealed tradition. Some
great gures in Jewish history who expounded both
dimensions, state that true decisions in Jewish law
should only be made in light of Kabbalistic understanding.
While this connection with halachah is found in the esoteric explanations of Kabbalah, the simple Divine essence
articulated through Hadidic philosophy brings a true, essential connection with the law. Using the example given
in this discourse, the Rebbe demonstrates how the legal
rulings gain new depth and clarity on their own terms,
once their spiritual Hasidic explanations are understood.
The mysticism of Hasidus, unlike Kabbalah, is able to descend and be revealed in all parts of Jewish thought, and
gives new vitality to each level, within the style of thought
of each one.
Since, the Rebbe explains, Hasidus is the essence of
Torah, and an innite essence cannot be grasped it-

145 DEFINITION AND RELATION TO THE OTHER LEVELS OF TORAH INTERPRETATION, AND TO MAINSTREAM JEWISH PHILO
self, the nature of Hasidus is expressed only from its
manifestations. The Jewish mystical text Sefer Yetzirah describes the dynamic process of spirituality
with the words the beginning is wedged in the end,
and the end is wedged in the beginning. In Jewish
mysticism, this ow of Divinity applies to the purpose of Creation: the true and initial desire of God
was for a dwelling place in the lowest physical level
of Creation. In the Kabbalistic description of Creation, the innite light that emanates from God,
descends through innumerable contractions, levels,
and concealments until it reaches and continuously
creates our physical Universe. The purpose is only
found in the lowest level, where man mystically elevates the material world by using it to fulll the will
of God. When the process is complete, this world
will become the dwelling place for Gods essence.
The same dynamic expressed by the Sefer Yetzirah
applies to Hasidus. The true essence of Hasidus is
expressed most when it extends to and revives the
furthest places, reecting the classic answer of the
Messiah to the Baal Shem Tov on Rosh Hashanah
of the year 5507 (1746) that he would come when
your wellsprings are spread to the furthest places.
All parts of Torah have the ability to spiritually
awaken people far from the Jewish tradition. However, often their estrangement from Jewish thought
precludes them from feeling a connection to Jewish spirituality, that might inspire them to investigate further. Because Hasidic thought sees the hidden purity and goodness in everything, it can awaken
those who feel most distant. Through understanding
Hasidic thought, they can then identify themselves
with the Hasidic dimension in their own consciousness, and become inspired to develop their Jewish
connection to reect this. In this way, the Baal Shem
Tov revealed the unique spiritual connection with
God that unlearned Jews possess, whereas the revealed levels of Jewish thought highlighted their distance. In similar fashion, the leaders of Habad, who
articulated the greatest scholarly profundity of Hasidic thought, in the latter generations also sought to
give Hasidus its greatest outreach beyond traditional
boundaries of Jewish life (perhaps reected in this
traditions other name of Lubavitch. Habad refers
to the intellectual powers of the soul, while Lubavitch means the emotion of town of love in Russian). Hasidic thought seeks, and is most truly expressed, when it can spiritually revive a person most
estranged from Judaism, who may not be awoken
by other levels of Torah. In accord with the expression from the Tanya, that from the reward of
a commandment, one can know the true nature of
the commandment (Schneur Zalmans Hasidic explanation of the statement from Perkei Avos, the
reward of a Mitzvah is a Mitzvah), the discourse
explains that since the task of spreading Hasidus is
the prerequisite to bringing the Messiah, so Hasidus

itself is the Messianic level of the Torah, and a foretaste of the Messianic era when Gods essence will
be revealed.

5.7 Current thought

Non-Orthodox philosopher Martin Buber (1878-1965) was the

rst to publicise Hasidism to the wider world. His Neo-Hasidism
found the essence of Hasidism in its experiential stories. Gershom
Scholem (18971982), who began the academic study of Jewish mysticism, found the essence of Hasidism in its scholarly theology

This discourse of the Rebbe gives a systematic explanation of the philosophical nature of Hasidism inaugurated
by the Baal Shem Tov (16981760), and developed since
then by the great Hasidic Masters, across the many different interpretations and schools of thought. The early
great teachers of Hasidism, from the rst few generations, are depicted through their teachings and stories
as legendary gures. The later generations of the Hasidic movement, traditionally regard the spiritual stature
of their leadership to have gradually declined. As the
charismatic inspirations of the initial teachers receded,
and with the changing social circumstances, so the spiritual ideals began to diminish. However, in the tradition
of Habad, which developed separately from mainstream
Hasidic paths, the followers tend to believe that their leadership avoided this decline. This derives from the dierences of their approach, where the task of each leader was
to communicate and explain the systematic teaching of
Hasidus. The charismatic appeal to emotions was placed
secondary. The dynasty of the 7 Habad leaders sought, in
each generation, to broaden the articulation of the teachings, so that it could appeal to, and reach, further audiences. From this derives the view that each leader lled
the place of their predecessor. While the particular emphasis of each Rebbe diered, in accord with their times
and personalities, their leadership remained great. This
discourse, typical of the 7th Rebbes thought, itself represents a major contribution to Hasidic thought. In this
description of Hasidus, the Rebbe teaches, using the intellectual expression of the Habad method, the loftiness
of the teachings of the Baal Shem Tov, and his successors. The emotional enthusiasm of Hasidism, and the

15
popular stories and teachings of its leaders have often
been emphasised by outside commentators, through the
prism of their own frames of reference, that do not always do justice to the profound dimensions of Hasidic
thought. These two aspects reect the two sides of conduct (the Ways of Hasidus), and study (the Learning
of Hasidus), with some Hasidic traditions emphasising
one, or the other. The learning itself has often been depicted as a folk popularisarion of Kabbalah. According
to the discourse On the essence of Chassidus, implicit
in the practices of Hasidism, are the profound contributions of Hasidic thought, which give a special emphasis
to action. In turn, the essential meaning of the teachings is a new spiritual, and inner contribution to all levels
of previous Jewish thought. This new contribution may
take more poetic forms, that retain an appeal to faith. Or
in other approaches, especially Habad, fullest intellectual
articulation is sought.
The quality of Hasidus to permeate other levels of Torah,
including the level of Pshat (the simple explanation of
Torah), means that even someone on their initial stages
in discovering Judaism, can relate to the enlivening wellsprings of Hasidus, and so be connected to the highest
levels too. The traditional, restrictive conditions placed
upon the learning of Kabbalah, were enacted in the wake
of the problematic episode of Shabbetai Zvi in 1665-6.
They applied to the intricate study of the abstract Kabbalah, which it is possible to misinterpret. They do not
apply to Hasidic thought, even in the more Kabbalistic explanations of some texts, where the ideas are brought into
personal grasp. There is such range of expression of ideas
in Hasidism, from the spiritual stories of Hasidic Masters,
to parables, sayings, and the wonder tales of Breslav, from
informal talks oering the relevance of Hasidism to all of
Torah and beyond, and to the classic and more Kabbalistic writings. When Kabbalistic terminollogy is used in
Hasidic writings, it is illuminated and explained in relation to man, so that it becomes felt in the persons perception, that gives life and vitality in their daily life. This
avoids the danger of misinterpretating the mystical ideas
in the way that Shabbetai Zvi did. The explanation of
Kabbalah into complete grasp is only given in Hasidism.
Hasidus gives a way to introduce oneself to the world of
Kabbalah. Furthermore, in our time of assimilation in the
Jewish world, there is a need to encourage the mystical
side of Judaism, including basic Kabbalistic concepts, so
that the Torah becomes an enlivening inspiration. If the
danger in the 17th Century was of misrepresenting ideas
of Kabbalah, today the spiritual concerns are dierent.
Alienation from the wonders of the Jewish heritage in a
secular age, characterises our times. This gives each Jew
the task and ability, to personify the Hasidic ideal of being
a lamplighter to others, each person in their own environment, and to whatever degree they can. Before the
lamplighter can spread their ame to another, they need
to light their own soul with the warmth and contribution
of Hasidus. In Judaism, observance of Halachah oers
a path in daily living to sanctify life. The wisdom of the

Talmud, and the visions of the Bible enthuse a person

in the ideas of Judaism. In Kabbalah, but especially in
Hasidus one can learn about and perceive God, the giver
of the Torah.

6 Schools of thought
See also: List of Hasidic dynasties
With the spread of Hasidism throughout Ukraine, Gali-

Grave of Elimelech of Lizhensk, who formulated mystical leadership into a full social doctrine of Practical Tzadikism" in Hasidisms third generation. It became characteristic of the Mainstream Hasidic dynastic proliferation of Rebbes

Shneur Zalman of Liadi, founder of Chabad school, was imprisoned in St.Petersberg. His followers interpret his vindication as
Heavenly permission to reveal systematic teachings

cia, Poland, and Russia, divergent schools emerged within

Hasidism:
Chabad: The Chabad school was formulated by
Shneur Zalman of Liadi in his classic work Tanya,
in which the principles of Chabad-Hasidic thought
are expounded systematically and comprehensively.
Chabad emphasized in-depth study of Hasidic philosophy (as opposed to mainstream Hasidic schools,

16

NOTABLE WORKS

Synagogue in Izbica, Poland. The unique thought of the

Izhbitz dynasty founder combined the Hasidic psychological internalisation of Kabbalah with the autonomous introspection of
Przysucha-Kotzk, to guide an elite description of personal illumination

who believed the study of Hasidism to be a tool

and a means, rather than an end in itself). The
Chabad school refers to other Hasidic schools, who
emphasize the relationship to the rebbe above private service, as Chagat.
Breslov: Rabbi Nachman of Breslov, greatgrandson of the Baal Shem Tov, in his general
encouragement of emotional intensity, taught the
importance of being joyful in the extreme at all
times. He advised the practice of hitbodedut (Hebrew: )among his followers; a form of
prayer in which the Hasid seeks out solitude and
speaks to God in his native tongue about his most
personal matters.

Title page of the collected teachings (Menorat Zahav) of Rabbi

Zoushya of Hanipol, an early Hasidic luminary and member of
the academy circle of the Maggid of Mezeritch

compilations of oral tales of beloved Hasidic Masters, an

example would be the collected teachings Menorat Zahav (Candelabra of Gold) by Zoussia of Anipoli (1718
Kotzk: Rabbi Menachem Mendel of Kotzk de- 1800).
manded of his followers uncompromising honesty. The rst published works of Hasidic philosophy were auPlacing truthfulness, both toward oneself and oth- thored by the disciples of the Baal Shem Tov and of his
ers, as the highest value, and self-deceit as the successor Dovber of Mezeritch. These include: Meshulowest, Kotzk became synonymous among Hasidim lam Zushya of Anipoli (17181800)
with harsh and demanding attitudes, and intolerance
for hypocrisy and self-righteousness.
Toldos Yakov Yosef, by Jacob Joseph of Polnoye
Satmar: Satmar is renowned for its political stance,
opposing the state of Israel. It is currently the largest
Hassidic group. Its strength was due to the leadership of Rabbi Joel Teitelbaum, an outstanding Hassidic master who survived the concentration camps
and settled in America. Rabbi Teitelbaums most
notable battles were against Zionism and the Orthodox groups (some of them Hasidic) that recognized
them. However, he was also famed for his phenomenal scholarship, piety and love for his fellow man.

Notable works

(17101784)
Likutei Amarim (Tanya), by Shneur Zalman of
Liadi (17451812)
Meor Einayim, by Menachem Nachum Twerski of
Chernobyl (17301797)
Magid Devarav L'yakov, by Dovber of Mezritch
(17041772), compiled by Shlomo of Lutzk
Noam Elimelech, by Elimelech of Lizhensk (1717
1786)
Kedushas Levi, by Levi Yitzchok of Berditchev
(17401810)

Hasidic literature incorporates both classic works of mystical, philosophical Torah exegesis, and hagiographic Notable works of later periods include:

17

Practical aspects of Hasidism: Ger in Poland followed

Menachem Mendel of Kotzk in seeking introspective integrity and
objective Talmudic study, in common with non-Hasidic Mussar
but in a Hasidic spirit. It rejected the mystical focus and Popular
Tzadikism" of Mainstream Hasidism

physical together to prosper in ones service of God. This

is a two step process. First one must be able to appreciate
the spiritual and Godly, but then one must connect this inspiration back to seeing Godliness in the mundane world.
Shivchei HaBesht-In Praise of the Baal Shem Tov began Ha- Therefore, physicality is not suppressed, but transformed,
sidic hagiographic storytelling about its Masters.[18] Hasidism such that it is not dierentiated from divinity but is lled
[19]
gave new prominence to oral tales as a daily form of soulful wor- with it, as it serves it.
ship for the layman, through cleaving to the Tzadik

Likutei Moharan, by Nachman of Breslov (1772

1810)

9 Key to all wisdom

Hasidism oers an analogy to explain the dierence be Be'er Mayim Chaim and Siduro Shel Shabbos, by tween learning Hasidism and other parts of the Torah. It
Chaim of Chernovitz
was once asked: What is the dierence between Rambam
and Aristotle? Torah vs. Wisdom. Both are philosophers
Benei Yisoschor, by Zvi Elimelech of Dinov
and scientists. The answer was that Aristotle is like a per Likkutei Sichos, by Menachem Mendel Schneerson son trying to draw a circle and nd its center. This is a
dicult job. The Torah, by contrast, starts with the center then goes and can make a circle of any size around it,
Classic works of the two forms of Hasidic storytelling
and it will always be in the center. Likewise, once one
(hagiographic stories of Hasidic Masters, and mystical
grasps Hasidism, it is believed that he will have the key to
parables of Kabbalistic commentary) include:
all the other aspects of the Torah because he will understand its underlying message. Once the inner point of the
Shivchei HaBesht-In Praise of the Baal Shem Tov Torah is grasped (the middle of the circle) the only job is
(stories of the Baal Shem Tov)
then to learn how to put it into practice in daily life which
is what the other levels teach a person to do.
Sippurei Maasiot (13 mystical literature parables) by
Nachman of Breslov

Musar

Traditional Musar literature often helps a person to appreciate the intellectual and spiritual and Godly matters
to decrease attachment to the bodily and physical things.
Hasidism responds that as much as one will run from
physical things, one can never truly succeed in this because we are found in a physical world. Hasidism teaches
that, ultimately, one must have both the spiritual and the

10 Connection to the Jewish Messiah

Hasidut is based on the concept that it is possible for the
individual to achieve a direct perception of the Divine
in this world. This idea is not original to Hasidut, being a basic goal of Judaism, but Hasidut emphasises that
it is attainable even by the non scholar, using the simple
techniques of joy and simplicity in prayer and study at all
levels of expertise. Since the Messianic era is about the

18

11 ENGLISH LITERATURE ON HASIDIC THOUGHT

Hasidism wants us to get in touch with that essence so we
are able to act in the world with whatever character is best
at the time. In this way a person can come in touch with
his real self and be free to choose how to act.
Hasidism tries to give us a taste of Moshiach-and bring
this type of awareness into the world which itself will
bring Moshiach by bringing a personal redemption to
each person.
The Ba'al Shem Tov maintained that God is everything
and everything is God. Torah is considered all the names
of HaShem (God), not anything denite just the way you
call them. So too Torah is considered innite; one can
always see more and more revealing an innite God.
Hasidic philosophy also reemphasizes and expands upon
the Jewish belief in Divine Providence. Before the Ba'al
Shem Tov there was the general idea that God is watching over us. The Ba'al Shem Tov said that not only is God
watching over everything, but even a feather in the wind
and other seemingly minute details have innite importance and are essential to the entire existence of creation.
Since, according to Hasidism, God is choosing everything
that happens in the world without any external inuences
that he wants exactly like that, therefore everything that
goes on is a unique expression of Him.

The purpose of Torah and Mitzvos is seen as only a revealing of that connection, not creating it (like father and
son-the son may walk more or less in his fathers footsteps, but this will never change the fact that he is his son.
David Moses Friedman of the Ruzhin dynasties. Yisroel Fried- This is an essential connection).
man of Ruzhin (1797-1850) most exemplied regal splendour in
Hasidic history, such as his carriage with silver handles drawn
by four horses. Claiming descent from the Davidic line, the sons
dynasties inherited this path

direct revelation of the Divine in all things, it is clear that

Hasidut is oering a microcosm of the Messianic era in
the present time.
Hasidism tries to nd the good in everything. It does not
say that the bad becomes good, but rather that in the bad
itselfin the strugglewe nd Godliness.
This is synonymous with the concept of the Jewish Messiah which is an era in which even things we saw as being
bad we will see as being good. Life before the times of the
Jewish Messiah and redemption are compared to characters living within the story. But with Moshiach we will
see things from outside of the story and see how we are
all like actors and God is directing the show. Outside the
story, even the bad is good because the struggle is what
makes the story worth reading.
We, like actors playing a role, can express freely, not
trapped by the particular character we are playing. Really one can act freely with the mask. We make this selfimage, thinking that we have our certain qualities and
self-imposed limitations, and this stops us from expressing our true selves.

Hasidic philosophy also stresses the concept of love of

the fellow Jew. According to Hasidic philosophy, loving another fellow Jew is not just a good character trait
but rather it should be ones whole lifes work to cultivate
good character traits.

11 English literature on Hasidic

thought
Hasidic thought and life comprises a Jewish culture of
many dimensional aspects, from emotional creativity and
avour, to psychological and spiritual insight, and profound intellectual theology and philosophy. These different elements can be connected together, so that its intellectual thought can sometimes incorporate a feeling of
its charismatic poetry. The dierent streams and personalities in its history share ideas in common, and differences of thought and spirituality. Because of this, an
overview of the range and variety of books on Hasidism
oers insight into the nature of Hasidism itself, and interpretations of it from inside and outside the movement
today, as well as a guide for further interest. It is important to note that books on Hasidism, like books on other
aspects of Judaism, reect alternative philosophical positions in relation to the Jewish tradition and belief. With

19
the rise of modern thought, a number of dierent views
English of the architect of Hasidism. It records the
emerged on the nature and meaning of the Jewish condierent versions of the initial encounter of DovBer
cept of Divine revelation, from the secular, through the
with the Baal Shem Tov, and recounts the life of
historical, to the literal. These inuential views reach a
the Maggids close circle of disciples, the Holy Sorange of conclusions, and there is philosophical variety
ciety. This academy gave philosophical articulawithin each of the dierent Jewish denominations that
tion to the Baal Shem Tovs seminal teachings, and
emerged. Hasidism has oered spiritual meaning to peoorganised the future shape of the movement. This
ple from all these backgrounds, and the interpretations
third generation of leadership were assigned the difare reected in the range of books by Hasidic followers,
ferent regions of Eastern Europe, after the death
and by outsiders. The Hasidic contribution to Judaism has
of the Maggid. The historically documented stogained adherents (Baal Teshuva-"Returnees) from securies and teachings in the book can oer an acceslar backgrounds in the 20th Century, as well as contributsible introduction to the depth and breadth of Haing, often through Neo-Hasidism, to many non-Orthodox
sidic thought, and the warmth of its dierent early
personalities
Jewish peoples spirituality. It has also attracted the interest of many academics of Jewish thought and history,
especially after the mid-Century establishment of criti- Components of Hasidic thought:
cal investigation of Jewish mysticism as a full University
discipline. A guide to suggested reading should indicate
The Hasidic Tale, Edited by Gedaliah Nigal, Transthe philosophical background to dierent works, where
lated by Edward Levin, The Littman Library of Jewit is helpful. It is also benecial to include writings in a
ish Civilization. More than any previous movement
full range of examples, from accessible and inspiring inin Jewish history, Hasidism gave signicance to the
troductions, to traditional and classic works, to academic
tradition of storytelling as a spiritual inspiration
studies. Artistic presentations can oer their own unique
The Hasidic Parable, Aryeh Wineman, Jewish Pubinsight, as the soul of Hasidism articulated in its deeper
lication Society. Hasidic thought gave new life to
thought, can often be appreciated more tangibly in poetic
the traditional Jewish medium of using parables to
and transcendent works.
explain ideas. Hasidic parables make the mystical
Biographical foundations of the general Hasidic
ideas tangible, in keeping with the emphasis in Hamovement:
sidism, to transform Jewish mysticism from abstract
theology to personal fervour
The Great Mission The Life and Story of Rabbi
The Religious Thought of Hasidism: Text and ComYisrael Baal Shem Tov,Compiler Eli Friedman,
mentary,Edited by Norman Lamm, Michael Scharf
Translator Elchonon Lesches, Kehot Publication
Publication Trust of Yeshiva University. Perhaps
Society. Accessible and inspiring traditional acthe most comprehensive collection and explanation
count of the founder of Hasidism, and the signiin English, of the variety of theological content in
cance of his thought. It can oer an introduction
Hasidic thought. Rather than oering a secondary
to Hasidic ideas and spirituality. Because the many
survey of Hasidism, it presents excerpts from the
dierent streams of the Hasidic movement trace
main Hasidic mystical source texts, and gives a comtheir origins back to the Baal Shem Tov, they have
mentary that sets Hasidic thought within wider Jewsometimes transmitted dierent stories and teachish philosophy. This conveys the common denomings attributed to him. One traditional source of
inators and dierences within the underlying thestorytelling about the Baal Shem Tov, and the most
ology of the Hasidic movement, and how it difconsolidated and complete account of his esoteric
fered from non-Hasidic theological interpretations
life, is encapsulated in a Genizah (collection of docof Judaism. Mostly focuses only on the writings of
uments) that was said to be passed from the Hasidic
[20]
the rst three generations of the Hasidic movement,
dynasty of Ruzhin to the 5th Lubavitcher Rebbe.
when the main Hasidic ideas were shaped. Since the
This account, that describes the Baal Shem Tovs
popular publicity in the 20th Century of Hasidism,
spiritual teacher, and the narrative of his forced revthe charismatic and emotional aspects have been
elation, forms a backbone to this book. The Baal
well presented, while the depth of Hasidic thought
Shem Tov has received alternative interpretations
has been less well known. The aim of this book is
and various views, from the school of critical scholpartly to restore emphasis to the theological depth
arship. Some of these can compliment religious
and signicance of Hasidic thought, so it mostly
philosophical views, while others oer revisionist
avoids including Hasidic stories. The theory prepositions. For further book citations, see the page
sented here, especially in the early chapters on the
on the Baal Shem Tov
fundamental topics in Judaism, is the source for the
The Great Maggid The Life and Teachings of Rabbi
popular aspects. However, the book also gives inDovBer of Mezhirech, Jacob Immanuel Schochet,
sight into social realities in Hasidism, because the
Kehot Publication Society. A scholarly survey in
later chapters of collected texts also cover ideas of

20

11 ENGLISH LITERATURE ON HASIDIC THOUGHT

practical signicance to Jewish life. While other
analysis of the whole movement, this book is one
books oer better rst introductions to Hasidism,
of the best introductions to the variety of leaders of
this gives a subsequent deeper understanding for the
Hasidism, chapter by chapter
reader, and an encounter with the writings of the
movement
Specic schools of thought:

Accounts and biographies of the variety of interpretations and streams, in the historical development of
Hasidic thought: Biographical accounts of the lives of
the Baal Shem Tov and Maggid of Mezeritch are listed
under their own heading at the start, to oer a choice of
approaches into the subject. The new inspirations and
creative ideas of early forms of Hasidism, later became
settled into new paths, thoughts and practices. Some
thinkers oered radical reinterpretations of the legacy of
the Baal Shem Tov, and of all of Jewish tradition. The
books here that describe individual schools of thought in
Hasidism, are some of the more well known and innovative paths Overviews of the movement and its variety of
leaders:
Hasidism: The Movement and its Masters, Harry
Rabinowicz, Jason Aronson. This book is unusual among English works, as it gives a historical
overview of the whole historical movement, as it was
shaped by its many personalities. Until a full English
history of Hasidism is published, this lls a gap. It
describes the early Hasidic ideas and practices of the
Baal Shem Tov and the Maggid, through the ourishing schools of the 19th century, to the consolidations of Hasidism after the Holocaust, in the 20th
century. It may be out of print, though many titles in Jewish thought by Jason Aronson, were reissued by Rowman & Littleeld Publishers. It is an
expanded version of the earlier book by Rabinowicz The World of Hasidism, published by Hartmore
House
Wrapped in a Holy Flame: Teachings and Tales of
The Hasidic Masters, Zalman Schachter-Shalomi,
Jossey-Bass. Reb Zalman is a leading gure
in Neo-Hasidism and Jewish Renewal among nonOrthodox Jews. He takes the spiritual warmth,
teachings and thought of his earlier experiences inside Hasidism, to inspire wider circles of worship
and Jewish life. This book oers his personal take
on Hasidism, addressed to the cosmopolitan spiritual contexts of society today, and has the great advantage over many books on Hasidism in capturing
its emotional relevance for personal growth. The
book divides into three sections: the general leaders of the new revitalising movement, a special look
at the Habad dynasty and its thought, and latter gures who developed Hasidism in radical directions
or reinterpreted it through Neo-Hasidism for wider
audiences. The selection of gures it looks at is
necessarily selective, but most of the main distinctive luminaries of Hasidism are understandably included. Rather than a historical survey or academic

The Zaddik: The Doctrine of the Zaddik According to the Writings of Rabbi Yaakov Yosef of Polnoy, Samuel H. Dresner, Jason Aronson publishers.
Yaakov Yosef was one of the leading disciples of
the Baal Shem Tov, and in 1780 published the rst
Hasidic book Toldos Yaakov Yosef. This Hasidic
commentary on the Pentateuch, is seen as one of
the most direct records of the teachings of the Baal
Shem Tov, and attracted opposition from Hasidisms
Opponents. It set the tone for future Hasidic writings. Its author was the other main contender to
succeed in the leadership of the new movement, instead of the emergent successor, the Maggid. This
describes the new Hasidic doctrine of the saintly Hasidic Master (Rebbe or Tzadik), through whom simple folk can experience the Divine Presence, and
who can channel spiritual and material blessing to
them
Communicating the Innite: The Emergence of the
Habad School, Naftali Loewenthal, University of
Chicago Press. The theoretical sources for the
Habad interpretation of Hasidism, that led to its
ideals of articulating Hasidus in fullest intellectual
forms, and seeking to communicate that to the
widest degree. The founder of Habad was one of
the great disciples in the leadership-academy of the
Maggid of Mezeritch, who dispersed across the different regions of Eastern Europe after the death
of the Maggid. Habad, later to be called after
its Russian village of Lubavitch, can be seen as a
separate oshoot of general Hasidism. While its
founder Schneur Zalman of Liadi is venerated by
other groups as one of the leading gures of Hasidism, other Masters have tended to see its teachings as too close to Philosophy for their paths, and
kept some distance from it. Often, the great Hasidic thinkers drew from the Rabbinic and Mystical(Kabbalistic) traditions, and shunned the religious Jewish Philosophical tradition(Hakira), seeing independent intellect as a hindrance to revelation based faith, for all but great scholars. Schneur
Zalman, and the path he founded, expressed Hasidism in intellectual descriptions, that could incorporate sources from all traditional Jewish thought.
He aimed, through this, to enable the mind and heart
to unite in Hasidic life. This scholarly survey only
covers the rst generations of the Habad dynasty,
which would continue until recent times, as it initially developed from amidst dierent Hasidic views
Tormented Master: The Life and Spiritual Quest of
Rabbi Nahman of Bratslav, Arthur Green, Jewish

21
Lights Publishing. Nachman of Bratslav founded
a unique path of faith in Hasidism, but could have
no successor, because of the special nature of his
personality. He is seen as the most imaginative and
poetically creative Hasidic Master. While he was a
third generation, direct descendent of the Baal Shem
Tov himself, his followers venerate him to a degree
beyond even usual Hasidic fervour. This oers a
psychologically speculative biography of his life and
thought

he leaves aside theoretical Hasidic teaching and

thought, nding spiritual meaning in the Hasidic
stories alone. Nonetheless, with these reservations
aside, this book oers a valuable resource companion to much of Hasidic traditional history for
the English reader. For an analysis of the spiritual dierence between Bubers translations, and the
originals, see the article in the Wellsprings magazine reader, collected in the book Feeding Among
the Lilies: The Wellsprings Reader, selected essays
edited by Baila Olidort, published by Wellsprings
Journal, distributed through Kehot Publication Society

A Passion for Truth, Abraham Joshua Heschel, Jewish Lights Publishing. Heschel was one of the famous 20th Century theologians in non-Orthodox Judaism. Descended from a dynasty of Hasidic lead- Artistic presentations of Hasidic tradition:
ership, his spirituality was shaped by the life and
thought of Hasidism. In the Conservative Jewish
Lubavitcher Rabbis Memoirs: Tracing the Origins of
Theological Seminary, he inuenced a generation
the Chasidic Movement vol.1,2, Yoseph Yitzchak
of students towards greater traditional adherence
Schneersohn, Translated by Nissan Mindel, Kehot
to Halachah (Jewish practical observance), and bePublication Society. The 6th leader of Habad wrote
came a leading gure in Neo-Hasidism. In this perthe Yiddish original of this compiled history, to
sonal exploration, he contrasts the spiritual message
imaginatively record the stories of the early origins
of the Hasidic Master Menachem Mendel of Kotzk,
of Hasidism, that he had absorbed and recorded
with the Christian theologian and philosopher Sren
from the world of his youth. Through this and other
Kierkegaard. The Rebbe of Kotzk, in his ascetic
works, the 6th Rebbe was renowned as a unique
passion for truth, became one of the most individual,
recorder of the transmitted history and spirit of
and dierent gures in Hasidic history. The book
Hasidism, that complimented his serious writings.
gives as much insight into the Hasidic creativity of
Blessed with a dedicated memory, and the skill of
Heschel, as his mentor the Kotzker. Heschel also
a storyteller, he captured a lost world of mystics
wrote a main Yiddish work on the Kotzker, but until
and scholars, simple folk and landowners, and their
it is translated into English, this is a good alternative
stories, that lay behind the early roots of Hasidism.
Rather than giving the well known stories of the Hasidic Masters, this narrative sets the later developAccompanying collections of Hasidic stories from across
ments in the life and thought of the traditional circles
its history:
of mysticism from which Hasidism would spring
Tales of the Hasidim (vol.1 The Early Masters, vol.2
The Later Masters, here published together), Martin
Buber, Schocken books. Martin Buber was the rst
person to bring Hasidism to the attention of the
Western world, and gave new strength to the NeoHasidic movement, that interpreted Hasidic spirituality for secular society. This book most encapsulated his articulation, and so has historic status. It
provides an English anthology of the traditional stories, told and recorded by the Hasidim about their
leaders. Its spiritual insights cover the history of
early and later Hasidism. However, it needs to be
read with caution, as its translations represent Bubers personal reinterpretation of Hasidic tradition.
Buber was one of the famous 20th Century theologians in non-Orthodox Jewish thought. His existential philosophy of I-and-Thou describes a personal relationship with God. To Buber this conicted somewhat with the mystical humility of self
negation in Hasidism. As a result, Buber retells
the tales from traditional sources through his own
spiritual view, rather than oering accurate translations. Similarly, in his interpretation of Hasidism,

Souls on Fire Portraits and Legends of Hasidic

Masters, Elie Wiesel, Simon & Schuster. Well
known for his personal testimonies of the Holocaust,
such direct writings only comprise a small part of
Elie Wiesels output. In many of his books, he celebrates the great traditions of Jewish study that lasted
until the War. Some of these evoke the ever present
lives of Biblical and Talmudic Figures, while others dwell on the life of Hasidism in which he grew
up in the Carpathian Mountains. Elie Wiesel distils
this life of Judaism, that enveloped him before the
War, with artistic mastery. In his retelling of traditional Hasidic tales, he displays the soul of a Hasid,
infused with his personal philosophical interpretations. This book was followed by subsequent volumes of portraits (Somewhere a Master, Four Hasidic Masters: and their struggle against melancholy,
and chapters in other books), and his other works
are inuenced by Hasidism, but here he imaginatively presents the lives and thoughts of many of the
most famous Hasidic Masters. What this account
lacks in straight presentation of the traditional stories, it gains greatly in the authors artistic vision of

22

11 ENGLISH LITERATURE ON HASIDIC THOUGHT

the poetry of Hasidic life, and can oer someone an
introductory approach to Hasidism

The Earth is the Lords: The Inner World of the Jew

in Eastern Europe, Abraham Joshua Heschel, Jewish
Lights Publishing. Just as the old world of Jewish
Eastern Europe was destroyed, Heschel wrote this
evocation of the period he described as the crowning
glory of Jewish history. The preceding centuries had
seen a ourishing of traditional Jewish thought and
life, both in the Hasidic movement, and in the civilisation of non-Hasidic Lithuanian Jewish Orthodoxy.
Jews of the Western World have often come to look
back on the Old World with some nostalgia. This
has fed the popularity of Neo-Hasidic spirituality in
the 20th Century. This book gives context to other
Hasidic accounts, by picturing the warmth and soul
of the world from which it emerged

the authentic Eastern European Jewish world and its

spirit. For most this was a personal way of overcoming their distance from this world, and involved
various motivations, from the early critical desire of
secular gures to leave behind the Shtetl, to later
nostalgia of the immigrants for their origins. Hasidism, above all representing Jewish spirituality, is
one of the themes in the writing of these secular authors, whether critical or appreciative. Their literary characters have helped shape the way Hasidism
is popularly imagined in the wider world. Stories by
Sholom Aleichem and Isaac Bashevis Singer, to give
the most well known examples, were later adapted
for the musicals Fiddler on the Roof and Yentl.
However, most relevant is the chapter devoted to
the rst of the great Yiddish storytellers, and the
only religious gure, the Hasidic Master Nachman
of Breslav. In this chapter, Roskies analyses his
Sippurei Ma'asiyyot"(Wonder Tales) from both traditional and critical literary perspectives. He relates
them to the events of Rabbi Nachmans life, and
shows how they began, and inuenced, later secular Yiddish writing. For their literary analysis, this
chapter is indispensable.

Rabbi Nachmans Stories, translated by Aryeh Kaplan, Breslov Research Institute publication. In the
literature of Hasidism, the Sippurei Ma'asiyyot
(Wonder Tales) of Rabbi Nachman of Breslov are
unique. Here, this does not mean traditional Hasidic stories about Rabbi Nachman, told by his followers, of which there are many. Rather, Nachman
told special mystical fairy tales, recorded down by Studies in Hasidic thought:
his early disciples, that his followers study for Hasidic meanings and inspiration. The Hasidic Mas On the Essence of Chassidus, Menachem Mendel
ters, beginning with the Baal Shem Tov especially,
Schneerson, translated by Y.Greenberg and
developed the medium of the Hasidic parable, to
S.S.Handelman, Kehot Publication Society. This
convey the new, inner mystical ideas of Hasidism
discourse, delivered by the 7th leader of the Habad
to their followers. These might utilise short stories
movement, gives a philosophical explanation from
of Kings and Princes to refer to the relationship bewithin Hasidic thought, of the essential nature
tween a Jew and his Father in heaven (In later,
and contribution of Hasidus to Judaism and Torah
systematic articulations of Hasidic thought, other diexegesis
rect observational analogies from human perception
are used as well). Rabbi Nachmans lengthy won Hasidism Reappraised, Edited by Ada Rapoportder stories seem to have extended this traditional veAlbert, Littman Library of Jewish Civilization. The
hicle, but here to a new ultimate degree. In these
most comprehensive anthology of recent academic
works of great literature, however, the direct analoscholarship on Hasidism, with multi-discipline pagies are not stated. The tales have received commenpers from leading authorities on a wide range of astary from Breslav followers, and also from secular
pects of Hasidism
perspectives, in the history of Jewish literature. This
book compiles the traditional commentaries made
The Mystical Origins of Hasidism, Rachel Elior,
by Rabbi Nachmans followers, that draw on RabLittman Library of Jewish Civilization. Introducbinic and Kabbalistic thought. In Breslav Hasidism,
tion to the academic interpretations of Hasidism,
the stories become profound articulations of Hasidic
covering its ideological and social natures, including
thought and worship. Nachman of Breslavs artisits relation to Kabbalah, and the history of Hasidic
tic and imaginative, radical Hasidic thought has aphistoriography.
pealed to many secular thinkers, and the tales inspire
admiration for their many layered structures
Hasidic Prayer, Louis Jacobs, Littman Library of
A Bridge of Longing: The Lost Art of Yiddish StoryJewish Civilization. The emphasis of Hasidic
telling, David G. Roskies, Harvard University Press.
thought on the Divine presence in everything gave it
The author describes the history of Yiddish literary
a new focus and interpretation of daily prayer, sufction, by devoting a chapter to each of its greatfused with joy, optimism and mystical faith. This
est gures. He calls their reinvention of traditional
classic study examines the nature and diversity of
social themes and folk literature forms creative bethe dierent Hasidic approaches to prayer and medtrayal, as they simultaneously represent and reshape
itation.

23
Torah Lishmah: Torah for Torahs Sake in the Works
of Rabbi Hayyim of Volozhin and His Contemporaries, Norman Lamm, Ktav Pub. Study of the theological and Kabbalistic background to the religious
dierences of the Hasidic-Mitnagdic schism.

from the age of 26 until his public revelation at 36. Previous Jewish mysticism recounts other tales of Heavenly
instruction, such as the Shechina's appearance as a Maggid
to the Safed mystics, and a similar account with the Vilna
Gaon. Tradition identies the Baal Shem Tovs mentor as
Ahijah the Shilonite

Hasidism gave new emphasis to prayer in addition

to traditionally pre-eminent Torah study. Hasidic
prayer, often in informal Shtiebels, follows various
paths in meditation

[8] Cited by Menachem Mendel Schneerson quoting the Baal

Shem Tov, in Hayom Yom daily study, Kehot publications,
p. 23, with explanatory English translation footnote

Hasidism taught the value of both the scholar and the

layman. Rebbes and elite scholars sought to emulate
the simplicity of the sincere common folk
Hasidic theology interprets Torah study for its own
sake to mean learning Torah in order to cleave to
God in dveikut[1]
Chachmei Lublin Hasidic yeshiva. In the 19thcentury, the Hasidic-Mitngdic schism had mostly
resolved, as Hasidism revealed a dedication to
Talmudic study, and Lithuanian Jews saw the value
of ethical study

[9] Lamm, Norman: Torah Lishmah: Torah for Torahs Sake

in the Works of Rabbi Hayyim of Volozhin and His Contemporaries. Publisher Ktav. Norman Lamm compares
Hasidic and Mitnagdic interpretations of Judaism, by examining their dierent attitudes to the traditional concept of learning Torah Lishmah-"Torah for its own sake.
Schneur Zalman of Liadi and Chaim Volozhin are cited
as the two main theoreticians of each camp. Their different interpretations are seen to be founded in dierent
philosophical emphases on Divine immanence and Divine
transcendence, rooted in dierent Kabbalistic interpretations of the Tzimtzum
[10] Cited in book The Great Mission: The life and story of
Rabbi Yisrael Baal Shem Tov Eli Friedman, Elchonon
Lesches. Kehot Publications

1. ^ Cite error: The named reference Lamm was in- [11] Cited in The Great Maggid by Jacob Immanuel Schochet.
Kehot Publications
voked but never dened (see the help page).

12

See also

13

Notes

[1] Letter from Rabbi Yisrael Baal Shem Tov to his brother
in-law Abraham Gershon of Kitov
[2] Freeman, Tzvi. What is Chassidut. Learning and
Values. Chabad-Lubavitch Media Center. Retrieved 9
September 2013.

[12] Ezekiel, a member of the Zadok family, among the aristocracy whom Nebuchadnezzar (597 BCE) carried o
into babylonian exile 2Kings 24:14
[13] MERKABAH - lit chariot. The unedited full-text of
the 1906 Jewish Encyclopedia. JewishEncyclopedia.com.
Retrieved 9 September 2013.
[14] HEKALOT RABBATI; HEKALOT ZUARTI. The
unedited full-text of the 1906 Jewish Encyclopedia. JewishEncyclopedia.com. Retrieved 9 September 2013.
[15] The Singing Tzaddik English webpage about the rst
Kaliver Rebbe

[3] Ginsburgh, Rabbi Yitzchok. What is Chassidut (Chassidic Philosophy)". AskMoses.com 2013. Retrieved 9
September 2013.

[16] The Essential Rabbi Nachman English website compilation

[4] 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.

[17] Overview of recent academic study of Habad Hasidic philosophy From scholarly collection Perspectives on Jewish thought and mysticism, chapter by Naftali Loewenthal,
available on Google Books

[5] "?ASIDIM - ?ASIDISM. The unedited full-text of

the 1906 Jewish Encyclopedia. JewishEncyclopedia.com.
Retrieved 9 September 2013.
[6] "?asidut - SAINT AND SAINTLINESS. The unedited
full-text of the 1906 Jewish Encyclopedia. JewishEncyclopedia.com. Retrieved 9 September 2013.
[7] Hasidisms tradition of the Baal Shem Tovs early years is
given in The Great Mission: The life and story of Rabbi
Yisrael Baal Shem Tov, Eli Friedman, Kehot pub. In this
account, the Baal Shem Tov learned in seclusion in the
Ukrainian Carpathian Mountains with a Heavenly teacher

[18] Life Stories: Shivhei Ha-Besht Excerpt from Founder

of Hasidism: A Quest for the Historical Ba'al Shem Tov
by Moshe Rosman, from www.hasidicstories.com. Describes the historical impact and scholarly views of Shivchei HaBesht
[19] On The Contribution of Chasidus to Jewish Thought and
To A Jews Service of G-d Appendices. Chabad.org.
Retrieved 2009-05-05.
[20] This collection, the Cherson Genizah, appeared in this
Russian town in the Russian revolution. It oered itself
as copies of earlier documents from Yisroel Friedman of

24

14

Ruzhin. Scholars have argued over its authenticity, as

it oers copies of other documents, and includes scribal
errors. The prevailing critical view is to reject it. But
some scholarly opinions, especially from inside the Hasidic movement, authenticate it, with reservations for its
errors. This debate is similar to wider academic discussion
on the authenticity of the classic hagiographic collections
of stories about the Baal Shem Tov that were written down
posthumously. Two recent academic works on the historical Baal Shem Tov take dierent views on them (books
by Moshe Rosman and Immanuel Etkes). For alternative
views on the Cherson Genizah see The Mystical Origins
of Hasidism by Rachel Elior - Hasidic historiography
(the common critical scholarly view that rejects them),
and The Great Maggid by Jacob Immanuel Schochet long footnote about the Baal Shem Tov (scholarly acceptance). The contemporary Lubavitcher Rebbes at the
time, Sholom Dov Ber Schneersohn and Yosef Yitzhak
Schneersohn, spent a long time studying their authenticity
before accepting them. Yosef Yitzhak incorporated them
into his historical accounts of the Baal Shem Tov. The
last Lubavitcher Rebbe, Menachem Mendel Schneerson,
in his profound talks, saw additional spiritual meaning to
the disclosure of the Cherson Genizah as new public revelations about the Baal Shem Tov.

14

External links

Hasidic and Jewish spirituality websites:

Chassidic Stories Archive
Hasidism from Chabad.org
A website dedicated to the study of Hasidic philosophy
Gal Einai institute. New articulations of the Kabbalistic dimension of Judaism, with the inner contributions and explanations of Hasidus. With pioneering
articles in relating Jewish mysticism to secular sciences and humanities
Other resources:
A Guide to Reading Hasidic Texts
Map of the area of activity of the Baal Shem Tov,
and the directions of the Maggids students dissemination
Map of the spread of Hasidism from 1730 and 176075, and its encroachment on the Lithuanian centre of
Rabbinic opposition
Alphabetical list of Hasidic Rebbe biographies, together with previous Kabbalists and other Sages
from Ascent of Safed

EXTERNAL LINKS

25

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