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143-536: A Baal Shem (Hebrew: בַּעַל שֵׁם, pl. Baalei Shem ) was a historical Jewish practitioner of Practical Kabbalah and supposed miracle worker. Employing various methods, Baalei Shem are claimed to heal, enact miracles, perform exorcisms, treat various health issues, curb epidemics, protect people from disaster due to fire, robbery or the evil eye , foresee the future, decipher dreams, and bless those who sought his powers. In Judaism, similar figures arbitrated between earthly realities and spiritual realms since before

286-475: A "third-born calf" that they ate for a celebration. The separation of the mystical and magical elements of Kabbalah, dividing it into speculative theological Kabbalah ( Kabbalah Iyyunit ) with its meditative traditions, and theurgic practical Kabbalah ( Kabbalah Ma'asit ), had occurred by the beginning of the 14th century. Many traditional speculative Kabbalists disapproved of practical Kabbalah, including Abraham Abulafia , who strongly condemned it. While

429-472: A Polish rabbi and mystical healer known as the Baal Shem Tov . His teachings imbued the esoteric usage of practical Kabbalah of Baalei Shem into a spiritual movement, Hasidic Judaism . Alternatively transliterated Ba'al Shem or Ba'ale Shem , the term is a conjunction of two separate Hebrew words. Ba'al , (Hebrew: בַּעַל, Hebrew pronunciation: [ˈbaʕal] ) translated as " lord ", stems from

572-585: A blend of Ashkenazi and Sephardi liturgies, based on the innovations of Rabbi Isaac Luria . Many dynasties have their own specific adaptation of Nusach Sefard; some, such as the versions of the Belzer, Bobover, and Dushinsky Hasidim, are closer to Nusach Ashkenaz, while others, such as the Munkacz version, are closer to the old Lurianic. Many sects believe that their version reflects Luria's mystical devotions best. The Baal Shem Tov added two segments to Friday services on

715-490: A body of ideas has failed". Even motifs presented by scholars in the past as unique Hasidic contributions were later revealed to have been common among both their predecessors and opponents, all the more so regarding many other traits that are widely extant – these play, Dan added, "a prominent role in modern non-Hasidic and anti-Hasidic writings as well". The difficulty of separating the movement's philosophy from that of its main inspiration, Lurianic Kabbalah, and determining what

858-900: A cause for tension. Notable feuds between "courts" include the 1926–1934 strife after Chaim Elazar Spira of Munkatch cursed the deceased Yissachar Dov Rokeach I of Belz; the 1980–2012 Satmar-Belz collision after Yissachar Dov Rokeach II broke with the Orthodox Council of Jerusalem , which culminated when he had to travel in a bulletproof car; and the 2006–present Satmar succession dispute between brothers Aaron Teitelbaum and Zalman Teitelbaum , which saw mass riots. As in other Haredi groups, apostates may face threats, hostility, violence, and various punitive measures, among them separation of children from their disaffiliated parents, especially in divorce cases. Due to their strictly religious education and traditionalist upbringing, many who leave their sects have few viable work skills or even command of

1001-571: A charismatic-populist line, centered on the admiration of the masses for the Righteous, his effervescent style of prayer and conduct and his purported miracle-working capabilities. Fewer still retain a high proportion of the mystical-spiritualist themes of early Hasidism, and encourage members to study much kabbalistic literature and (carefully) engage in the field. The various Ziditchover dynasties mostly adhere to this philosophy. Others still focus on contemplation and achieving inner perfection. No dynasty

1144-594: A clear, if not implicit, antinomian edge, possibly equating sacred rituals mandated by Judaism with everyday activities, granting them the same status in the believer's eyes and having him content to commit the latter at the expense of the former. While at some occasions the movement did appear to step at that direction – for example, in its early days, prayer and preparation for it consumed so much time that adherents were blamed of neglecting sufficient Torah study – Hasidic masters proved highly conservative. Unlike in other, more radical sects influenced by kabbalistic ideas, like

1287-436: A complex philosophic system which presented a dialectic nature in history, arguing that great progress had to be preceded by crisis and calamity. The Hasidic community is organized in a sect known as "court" ( Hebrew : חצר , romanized :  chatzer ; Yiddish : הויף , romanized :  Hoif ; from German Hof/Gerichtshof ). In the early days of the movement, a particular Rebbe's following usually resided in

1430-502: A decisive role in these practices..." Halakha (Jewish religious law) forbids divination and other forms of soothsaying, and the Talmud lists many persistent yet condemned divining practices. The very frequency with which divination is mentioned is taken as an indication that it was widely practiced in the folk religion of ancient Israel, and a limited number of forms of divination were generally accepted within all of Israelite society,

1573-703: A few decades challenge the rabbinic establishment, which relied on the authority of Torah acumen, but affirmed the centrality of study very soon. Concurrently, the image of its Opponents as dreary intellectuals who lacked spiritual fervour and opposed mysticism is likewise unfounded. Neither did Hasidism, often portrayed as promoting healthy sensuality, unanimously reject the asceticism and self-mortification associated primarily with its rivals. Joseph Dan ascribed all these perceptions to so-called " Neo-Hasidic " writers and thinkers, like Martin Buber . In their attempt to build new models of spirituality for modern Jews, they propagated

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1716-439: A few people received the title of Baal Shem among Eastern and Central European Ashkenazi Jewry, the designation is most well known in reference to the founder of Hasidic Judaism . Baal Shem Tov , born in the 17th century Kingdom of Poland , started public life as a traditional Baal Shem , but introduced new interpretations of mystical thought and practice that eventually became the core teachings of Hasidism . In his time, he

1859-446: A form of exorcism which effectively transferred techniques from practical to speculative Kabbalah. While this led to the displacement of magical formulas and rites by contemplative exercises, the old forms of practical Kabbalah continued to exert broad appeal. Luria's position as the central teacher of modern Kabbalah, the foundation for later Hasidism , gives his proscription authoritative force. He taught that in our generations, without

2002-456: A full-fledged social movement." In Hasidic discourse, the willingness of the leader to sacrifice the ecstasy and fulfillment of unity in God was deemed a heavy sacrifice undertaken for the benefit of the congregation. His followers were to sustain and especially to obey him, as he possessed superior knowledge and insight gained through communion. The "descent of the Righteous" ( Yeridat ha-Tzaddiq ) into

2145-600: A larger array of people to become devout within Judaism, and therefore within Hasidism. Moreover, he taught that the letters, in contrast to the words, were the key element of sacred texts. Therefore, intellectual and academic skills were no longer necessary to reach mastery of the sacred texts. From the 1730s, the Baal Shem Tov ( BeShT ) headed an elite theurgic mystical circle, similar to other secluded Kabbalistic circles such as

2288-450: A long history in Judaism. The Talmud and other old sources refer to the "Pietists of Old" ( Hasidim haRishonim ) who would contemplate an entire hour in preparation for prayer. The phrase denoted extremely devoted individuals who not only observed the Law to its letter, but performed good deeds even beyond it. Adam himself is honored with the title, in tractate Eruvin 18b by Rabbi Meir : "Adam

2431-468: A major factor in the economics of most "courts", is the Pidyon , "Ransom", better known by its Yiddish name Kvitel , "little note": Adherents submit a written petition, which the master may assist with on behalf of his sanctity, adding a sum of money for either charity or the leader's needs. Occasions in the "court" serve as pretext for mass gatherings, flaunting the power, wealth and size of each. Weddings of

2574-473: A mystical bridge, drawing down effluence and elevating the prayers and petitions of his admirers. The Saintly forged a well-defined relationship with the masses: they provided the latter with inspiration, were consulted in all matters, and were expected to intercede on behalf of their adherents with God and ensure they gained financial prosperity, health and male offspring. The pattern still characterizes Hasidic sects, though prolonged routinization in many turned

2717-602: A populist revival movement. Central, and most distinctively innovative, in Hasidic thought was its new doctrine of the Hasidic tzadik , which replaced the former Tzadikim Nistarim private pietists and Baal Shem Practical Kabbalists in Eastern Europe. As doctrine coalesced in writing from the 1780s, Jacob Joseph of Polonne , Dov Ber of Mezeritch , Elimelech of Lizhensk , Yaakov Yitzchak of Lublin and others shaped Hasidic views of

2860-424: A practitioner of practical Kabbalah, and baal shem, was said to have created a golem through use of the divine name. Rabbi Yhitzak Ayhiz Halpern, a practitioner of practical Kabbalah, and baal shem, was said to have saved a ship from capsizing, and to have exorcised a dybbuk . Rabbi Naftali Katz of Posnan was said to have brought a dead man back to life to free his wife from agunah . Rabbi Hirsch Fraenkel

3003-466: A river and save his life. Afterward he regretted this, even though he had used it in holiness. He knew that his repentance was accepted when later, he found himself again in a similar situation. This time he did not use practical Kabbalah to perform the miracle, but instead used faith to give him the miraculous supernatural power to cross the river. He then knew that his teshuvah was complete. Hasidic thought teaches that its internalised mysticism enables

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3146-410: A romantic, sentimental image of the movement. The "Neo-Hasidic" interpretation influenced even scholarly discourse to a great degree, but had a tenuous connection with reality. A further complication is the divide between what researchers term "early Hasidism", which ended roughly in the 1810s, and established Hasidism since then onwards. While the former was a highly dynamic religious revival movement,

3289-756: A similarly long, black jacket, but of satin fabric traditionally silk. Indoors, the colorful tish bekishe is still worn. Some Hasidim wear a satin overcoat, known as rezhvolke . Most Hasidim do not wear neckties. On the Sabbath , the Hasidic Rebbes traditionally wore a white bekishe. This practice has fallen into disuse among most. Many of them wear a black silk bekishe that is trimmed with velvet, known as stro-kes or samet , and in Hungarian ones, gold-embroidered. Various symbolic and religious qualities are attributed to Hasidic dress, though they are mainly apocryphal, and

3432-513: A sufficient spiritual level and could be certain evil thoughts did not derive from his animalistic soul, then sudden urges to transgress revealed Law were God-inspired and may be pursued. This volatile, potentially antinomian doctrine of "Transgression for the Sake of Heaven" is found also in other Hasidic writings, especially from the early period. His successors de-emphasized it in their commentaries. Leiner's disciple Zadok HaKohen of Lublin also developed

3575-500: A title for an instructor in Chabad and Breslov only, the institutionalized nature of the established "courts" led many adherents to seek guidance and inspiration from persons who did not declare themselves new leaders, but only Mashpi'im . Technically, they fill the original role of Rebbes in providing for spiritual welfare; yet, they do not usurp the title, and are therefore countenanced. Most Hasidim use some variation of Nusach Sefard ,

3718-468: A verb describing a state of possession or control. Historically, Shem (Hebrew: שֵׁם, Hebrew pronunciation: [ʃɛm] ) meaning "name," has been used to reference a person's deeds or traits in addition to given names. In Hebrew , the combination of these two words translates more exactly to "master of [God’s] name", signifying both the possession of God's power and an ability to manipulate it through spiritual means. The unofficial title Baal Shem

3861-522: A well-organized sect. Among the traits particularly associated with Hasidism in common understanding which are in fact widespread, is the importance of joy and happiness at worship and religious life – though the sect undoubtedly stressed this aspect and still possesses a clear populist bent. Another example is the value placed on the simple, ordinary Jew in supposed contradiction with the favouring of elitist scholars beforehand; such ideas are common in ethical works far preceding Hasidism. The movement did for

4004-578: A wig and a hat. Hasidic Jews, like many other Orthodox Jews, typically produce large families; the average Hasidic family in the United States has 8 children. This is followed out of a desire to fulfill the Biblical mandate to " be fruitful and multiply ". Most Hasidim speak the language of their countries of residence but use Yiddish among themselves as a way of remaining distinct and preserving tradition. Thus, children are still learning Yiddish today, and

4147-506: Is a religious movement within Judaism that arose in the 18th century as a spiritual revival movement in contemporary Western Ukraine before spreading rapidly throughout Eastern Europe . Today, most of those affiliated with the movement, known as hassidim , reside in Israel and in the United States (mostly Brooklyn and Rockland County, New York ). Israel Ben Eliezer , the " Baal Shem Tov ",

4290-459: Is a source for amulets in the Torah. When a great sage writes Holy Names, without pronouncing them, on parchment and puts it into a container which is worn by the recipient, it can possess healing and spiritual powers. At the beginning of the Baal Shem Tov's life, since he was a healer, he used amulets. Sometimes the amulet works because of the faith of the recipient in the spiritual power of the amulet. At

4433-541: Is better to eat before prayer if due to the later time of prayers finishing one will be hungry and unable to properly concentrate. Another reglement is daily immersion in a ritual bath by males for spiritual cleansing, at a rate much higher than is customary among other Orthodox Jews. Hasidism developed a unique emphasis on the spirituality of melody ( Nigunim ) as a means to reach Deveikut Divine communion, during prayer and communal gatherings. Ecstatic, often wordless Hasidic melodies developed new expressions and depths of

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4576-518: Is concerned to distinguish this theory of the Tzadik's will altering and deciding the Divine Will, from directly magical process. This rendered the external methods of practical Kabbalah, its willed power over angels and lower spiritual forces, as unnecessary and a hindrance, though some Hasidic leaders retained use of traditional amulets at the borderline of practical Kabbalah. This change was manifested in

4719-647: Is controversial in many dynasties, which do follow the specifics of Jewish Law on praying earlier, and not eating beforehand. Chabad makes use of the permission granted in Jewish law to eat before prayer in certain circumstances, and to have later praying times, as a result of longer periods of preparatory study and contemplation beforehand. A common saying to explain this (attributed to the Third Chabad Rebbe, Rabbi Menachem Mendel Schneerson I) goes, "Better to eat in order to pray, than to pray in order to eat", implying it

4862-466: Is forbidden. It is contrasted with the mainstream tradition in Kabbalah of Kabbalah Iyunit (contemplative Kabbalah), that seeks to explain the nature of God and the nature of existence through theological study and Jewish meditative techniques. According to Gershom Scholem , many of the teachings of practical Kabbalah predate and are independent of the theoretical Kabbalah which is usually associated with

5005-437: Is from 1815. Many revolve around the righteous. The Baal Shem, in particular, was subject to excess hagiography. Characterized by vivid metaphors, miracles, and piety, each reflects the surrounding and era it was composed in. Common themes include dissenting the question what is acceptable to pray for, whether or not the commoner may gain communion, or the meaning of wisdom. The tales were a popular, accessible medium to convey

5148-493: Is often retained in families for generations, and being Hasidic is as much a sociological factor – entailing birth into a specific community and allegiance to a dynasty of Rebbes – as it is a religious one. There are several "courts" with many thousands of member households each, and hundreds of smaller ones. As of 2016 , there were over 130,000 Hasidic households worldwide, about 5% of the global Jewish population. The terms hasid and hasidut , meaning "pietist" and "piety", have

5291-446: Is personally attended by aides known as Gabbai or Mashbak . Many particular Hasidic rites surround the leader. On the Sabbath, holidays, and celebratory occasions, Rebbes hold a Tisch (table), a large feast for their male adherents. Together, they sing, dance, and eat, and the head of the sect shakes the hands of his followers to bless them, and often delivers a sermon. A Chozer , "repeater", selected for his good memory, commits

5434-483: Is regarded as its founding father, and his disciples developed and disseminated it. Present-day Hasidism is a sub-group within Haredi Judaism and is noted for its religious conservatism and social seclusion. Its members adhere closely both to Orthodox Jewish practice – with the movement's own unique emphases – and the traditions of Eastern European Jews. Many of the latter, including various special styles of dress and

5577-605: Is termed Hitpashtut ha-Gashmi'yut , "the expansion (or removal) of corporeality". It is the dialectic opposite of God's contraction into the world. To be enlightened and capable of Bitul ha-Yesh , pursuing the pure spiritual aims and defying the primitive impulses of the body, one must overcome his inferior "Bestial Soul", connected with the Eyes of the Flesh. He may be able to tap into his "Divine Soul" ( Nefesh Elohit ), which craves communion, by employing constant contemplation, Hitbonenut , on

5720-455: Is the shtreimel , which is seen especially among Galician and Hungarian sects like Satmar or Belz. A taller spodik is donned by Polish dynasties such as Ger . A kolpik is worn by unmarried sons and grandsons of many Rebbes on the Sabbath. Some Rebbes don it on special occasions. There are many other distinct items of clothing. Such are the Gerrer hoyznzokn – long black socks into which

5863-410: Is the notion of devekut , "communion". As God was everywhere, connection with Him had to be pursued ceaselessly as well, in all times, places and occasions. Such an experience was in the reach of every person, who only had to negate his inferior impulses and grasp the truth of divine immanence, enabling him to unite with it and attain the state of perfect, selfless bliss. Hasidic masters, well versed in

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6006-491: Is the righteousness and intentions of the person giving the amulet. Due to their emergence during similar times in Renaissance Europe, Baalei Shem and physicians found themselves competing for business. Not yet differentiated, their overlapping roles caused one Baal Shem to write a prayer of protection against these physicians: Preserve me from enmity and quarrels; and may envy between me and others disappear. Let, on

6149-415: Is the vernacular and common tongue for most Hasidim around the world. Hasidic tales are a literary genre, concerning both hagiography of various Rebbes and moralistic themes. Some are anecdotes or recorded conversations dealing with matters of faith, practice, and the like. The most famous tend to be terse and carry a strong and obvious point. They were often transmitted orally, though the earliest compendium

6292-648: Is wholly devoted to a single approach of the above, and all offer some combination with differing emphasis on each of those. In 1812, a schism occurred between the Seer of Lublin and his prime disciple, the Holy Jew of Przysucha , due to both personal and doctrinal disagreements. The Seer adopted a populist approach, centered on the Righteous' theurgical functions to draw the masses. He was famous for his lavish, enthusiastic conduct during prayer and worship, and extremely charismatic demeanour. He stressed that as Tzaddiq , his mission

6435-527: The Baal Shem of London (1708–1782). Yisrael Baal Shem Tov began his activity as a traditional Baal Shem, before founding Hasidism. While the association of the Maharal of Prague (1520–1609) with the creation of a golem only emerged in later times, contemporary tradition records Elijah Baal Shem as creating a golem. The Sabbatean mystical heresies of Sabbatai Zevi (1626–1676) and Jacob Frank (1726–1791) led to

6578-600: The Boston Hasidic Dynasty . Akin to his spiritual status, the Rebbe is also the administrative head of the community. Sects often possess their own synagogues, study halls and internal charity mechanisms, and ones sufficiently large also maintain entire educational systems. The Rebbe is the supreme figure of authority, and not just for the institutions. The rank-and-file Hasidim are also expected to consult with him on important matters, and often seek his blessing and advice. He

6721-557: The Haskalah movement beginning in the 18th century. A scholar of Jewish mysticism and modern day Hasidic rabbi , Yitzchak Ginsburgh , notes that the Torah sanctions the use of amulets . This can be understood as a way of arguing for the acceptance of certain parts of Practical Kabbalah within modern rabbinical Judaism : Amulets are on the border between Practical Kabbalah and an external manifestation of Kabbalah, such as name calculation. There

6864-483: The Rebbes into de facto political leaders of strong, institutionalized communities. The role of a Saint was obtained by charisma, erudition and appeal in the early days of Hasidism. But by the dawn of the 19th century, the Righteous began to claim legitimacy by descent to the masters of the past, arguing that since they linked matter with infinity, their abilities had to be associated with their own corporeal body. Therefore, it

7007-474: The Red Heifer , people are unable to become pure, he stated. Without the ability to reach a state of purity, Practical Kabbalah can be very damaging, he taught. The Ba'al Shem Tov learned and took part in traditional practices of Practical Kabbalah as well as contemporary methods established by Lurianic Kabbalah . The Ba'al Shem Tov taught that one could remove asceticism from the practice of Judaism. This allowed

7150-557: The Sabbateans , Worship through Corporeality was largely limited to the elite and carefully restrained. The common adherents were taught they may engage it only mildly, through small deeds like earning money to support their leaders. The complementary opposite of corporeal worship, or the elation of the finite into infinite, is the concept of Hamshacha , "drawing down" or "absorbing", and specifically, Hamshachat ha-Shefa , "absorption of effluence". During spiritual ascension, one could siphon

7293-552: The Temple in Jerusalem and its ashes of the Red Heifer to purify, the pursuit of the realm of practical Kabbalah by a person with an impure body is very detrimental. The traditional role of the Baal Shem healer involved accepted methods between borderline practical Kabbalah and meditative Kabbalah , such as amulets and psychic abilities. Among recorded figures from early-modern times were Elijah Ba'al Shem of Chelm (1550–1583) and

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7436-555: The golem which continued into the 18th century. The identification of the ancient Sefer Yetzirah concerning the creative force of the Hebrew letters as the means to create a golem was derived from interpretation of two statements in the Babylonian Talmud , Tractate Sanhedrin . One relates that amora Abba ben Joseph bar Ḥama ("Rava") created a person; in the second, two other Sages were studying "the laws of "creation" and created

7579-432: The practical theurgic role of Baalei Shem among the common folk was a mystical institution, contrasted with the more theosophical and ecstatic Kabbalistic study circles, which were isolated from the populace. The Baal Shem , the communal maggid preacher and the mokhiakh (מוֹכִיחַ/preacher) of penitence were seen as lower level unofficial Jewish intelligentsia, below contract rabbis and study Kabbalists. While

7722-621: The tzadik , whose task is to awaken and draw down the flow of divine blessing to the spiritual and material needs of the community and individual common folk. Baalei Shem were understood to take their power from the holiest of God's names in Judaism: the Tetragrammaton . Historically, this name was pronounced only by the High Priest on Yom Kippur . With the destruction of the Second Temple by

7865-422: The "Corporeal". Hasidism teaches that while a superficial observance of the universe by the "eyes of the flesh" ( Einei ha-Basar ) purportedly reflects the reality of all things profane and worldly, a true devotee must transcend this illusory façade and realize that there is nothing but God. It is not only a matter of perception, but very practical, for it entails also abandoning material concerns and cleaving only to

8008-523: The 13th century, one problem which intrigued the Ashkenazi Hasidim (literally "the Pious of Germany") was the possibility of the creation of life through magical means. They used the word " golem " (literally, shapeless or lifeless matter) to refer to an hypothetical homunculus given life by means of the magical invocation of Divine names. This interest inspired an entire cycle of legend revolving around

8151-523: The 1730s, the Baal Shem Tov headed an elite theurgic mystical circle, similar to other secluded Kabbalistic circles such as the contemporary Klaus (Close) in Brody , but with the innovative difference to use their psychic heavenly intercession abilities on behalf of the common Jewish populace. From the legendary hagiography of the Baal Shem Tov as one who bridged elite mysticism with deep social concern, and from his leading disciples, Hasidism rapidly grew into

8294-519: The 1750s accusation of Jonathan Eybeschütz by Jacob Emden of being a secret Sabbatean. It was chiefly based on the interpretation of some amulets prepared by Eybeschütz, in which Emden saw Sabbatean allusions. The leader of Mitnagdic Lithuanian Judaism, the Kabbalist Vilna Gaon (1720–1797), related that in his youth he had attempted to make a golem, but stopped when he perceived a spirit of impurity involved. Rabbi Aharon Yehuda of Chelm ,

8437-425: The 1780s, Jacob Joseph of Polonne , Dov Ber of Mezeritch , Elimelech of Lizhensk , Yaakov Yitzchak of Lublin and others shaped Hasidic views of the tzadik , whose task is to awaken and draw down the flow of divine blessing to the spiritual and material needs of the community and individual common folk. The activity of Baalei Shem among the community, as well as the influence of Kabbalistic ideas, contributed to

8580-475: The English language, and their integration into the broader society is often difficult. The segregated communities are also a comfortable setting for sexual abuse of children , and numerous incidents have been reported. While Hasidic leadership has often been accused of silencing the matter, awareness of it is rising within the sects. Another related phenomenon is the recent rise of Mashpi'im ("influencers"). Once

8723-508: The Hasidic one. In the beginning, in order to create the world , God contracted ( Tzimtzum ) His omnipresence, the Ein Sof , leaving a Vacant Void ( Chalal panuy ), bereft of obvious presence and therefore able to entertain free will, contradictions and other phenomena seemingly separate from God Himself. These would have been impossible within His original, perfect existence. Yet, the very reality of

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8866-464: The Romans in the year 70 CE, the true pronunciation was presumably lost. In some accounts, the Baal Shem were understood as Jewish healers who had rediscovered the true pronunciation, perhaps during deep meditation . Some stories say he pronounced it out loud, and others say he visualized the name in his mind. Practical Kabbalah ( Kabbalah Ma'asit) is the portion of Jewish mystical tradition that concerns

9009-423: The adherents of Hasidism, are organized in independent sects known as "courts" or dynasties , each headed by its own hereditary male leader, a Rebbe . Reverence and submission to the Rebbe are key tenets, as he is considered a spiritual authority with whom the follower must bond to gain closeness to God. The various "courts" share basic convictions, but operate apart and possess unique traits and customs. Affiliation

9152-550: The clothes' origin is cultural and historical. For example, the long overcoats are considered modest, the shtreimel is supposedly related to shaatnez and keeps one warm, without using wool , and Sabbath shoes are laceless in order not to have to tie a knot, a prohibited action. A gartel divides the Hasid's lower parts from his upper parts, implying modesty and chastity, and for kabbalistic reasons, Hasidim button their clothes right over left. Hasidic men customarily wear black hats during

9295-406: The clothing of all Eastern European Jews, influenced by the style of Polish–Lithuanian nobility . Furthermore, Hasidim have attributed religious origins to specific Hasidic items of clothing. Hasidic men most commonly wear dark overclothes. On weekdays, they wear a long, black, cloth jacket called a rekel , and on Jewish Holy Days , the bekishe zaydene kapote (Yiddish; lit., satin caftan),

9438-482: The contemporary Klaus (Close) in Brody . Unlike past mystical circles, they innovated with the use of their psychic heavenly intercession abilities to work on behalf of the common Jewish populace. From the legendary hagiography of the BeShT as one who bridged elite mysticism with deep social concern, and from his leading disciples, Hasidism rapidly grew into a populist revival movement. Beginning with Hasidic Judaism in

9581-501: The contrary, friendship, peace, and harmony prevail between me and the physicians, . . . that I may be respected in their opinion, . . . that they may not speak evil of me or of my actions. (Toledot Adam, Zolkiev, 1720) In his autobiography, Salomon Maimon , an 18th-century Lithuanian Jewish philosopher, referenced a Ba'al Shem that was both insightful and appropriately learned in medical science enabling him to compete with physicians. A rare group of people have been recorded as holding

9724-508: The corporeal world back into divine infinity. To a certain extent, the Saint even fulfilled for his congregation, and for it alone, a limited Messianic capacity in his lifetime. After the Sabbatean debacle, this moderate approach provided a safe outlet for the eschatological urges. At least two leaders radicalized in this sphere and caused severe controversy: Nachman of Breslov , who declared himself

9867-616: The defining doctrine of Hasidism is that of the saintly leader, serving both as an ideal inspiration and an institutional figure around whom followers are organized. In the movement's sacral literature, this person is referred to as the Tzaddiq , the Righteous One – often also known by the general honorific Admor (acronym of Hebrew for "our master, teacher and Rabbi"), granted to rabbis in general, or colloquially as Rebbe . The idea that, in every generation, there are righteous persons through whom

10010-455: The divine effluence is drawn to the material world is rooted in the kabbalistic thought, which also claims that one of them is supreme, the reincarnation of Moses . Hasidism elaborated the notion of the Tzaddiq into the basis of its entire system – so much that the very term gained an independent meaning within it, apart from the original which denoted God-fearing, highly observant people. When

10153-449: The divine soul to affect the world through its essential connection to God, rather than Divine manifestations of Kabbalah. Despite the prohibition against divination of the future, there is no prohibition against understanding the past nor coming to a greater understanding of present and future situations through inspiration gained by the Kabbalah (a subtle distinction and one often hard to delineate). The appeal to occult power outside

10296-582: The doctrinal sphere, the dynasties may be divided along many lines. Some are characterized by Rebbes who are predominantly Torah scholars and decisors , deriving their authority much like ordinary non-Hasidic rabbis do. Such "courts" place great emphasis on strict observance and study, and are among the most meticulous in the Orthodox world in practice. Prominent examples are the House of Sanz and its scions, such as Satmar , or Belz . Other sects, like Vizhnitz , espouse

10439-491: The early generations – charismatic presence was to reassure the faithful and demonstrate the truth in Hasidic philosophy by countering doubts and despair. But more than spiritual welfare was concerned: Since it was believed he could ascend to the higher realms, the leader was able to harvest effluence and bring it down upon his adherents, providing them with very material benefits. "The crystallization of that theurgical phase", noted Glenn Dynner , "marked Hasidism's evolution into

10582-581: The end of his life, the Baal Shem Tov never wrote the Names of God, only his own signature, Yisrael ben Sara or Yisrael ben Eliezer. This was the ultimate amulet given by the Ba'al Shem Tov. The Sages teach us that whoever receives a coin from the hands of Job (a tzadik ) receives a blessing. This is the source in the Talmud that receiving a coin from a great tzaddik brings with it a blessing. Thus we see that there are amulets that are permissible. The determining factor

10725-455: The establishment of Talmudic Judaism in the 3rd century. However, it was only in the 16th century that the figures were called Baalei Shem . Herbal folk remedies, amulets, contemporary medical cures as well as magical and mystical solutions were used in accordance with traditional Kabbalistic teachings as well as adapted Lurianic guidelines in the Middle Ages. Rabbi Israel ben Eliezer was

10868-742: The eve of Sabbath: Psalm 107 before afternoon prayer , and Psalm 23 at the end of evening service . Hasidim use the Ashkenazi pronunciation of Hebrew and Aramaic for liturgical purposes, reflecting their Eastern European background. Wordless, emotional melodies, nigunim , are particularly common in their services. Hasidim lend great importance to kavana , devotion or intention, and their services tend to be extremely long and repetitive. Some courts nearly abolished traditional specified times by which prayers must be conducted ( zemanim ), to prepare and concentrate. This practice, still enacted in Chabad for one,

11011-679: The fruit of the Lignum Scientiae . The Holy Jew and his successors did neither repudiate miracle working, nor did they eschew dramatic conduct; but they were much more restrained in general. The Przysucha School became dominant in Central Poland , while populist Hasidism resembling the Lublin ethos often prevailed in Galicia . One extreme and renowned philosopher who emerged from the Przysucha School

11154-593: The great majority of historical Kabbalistic involvement, writing and development concerns the theological Kabbalah, the majority of practical Kabbalaistic writings were never published. One important tradition of practical Kabbalah thrived in Spain during the second half of the 15th century, before the Alhambra Decree . The main text of the tradition was called Sepher ha-Mashiv . The practitioners of this tradition were described by Moshe Idel as "interested in demonology and

11297-497: The heart of its social mysticism. Hasidism internalised Kabbalah through the psychology of deveikut (cleaving to God), and cleaving to the Tzadik (Hasidic Rebbe). In Hasidic doctrine, the tzaddik channels Divine spiritual and physical bounty to his followers by altering the Will of God (uncovering a deeper concealed Will) through his own deveikut and self-nullification . Dov Ber of Mezeritch

11440-668: The heavenly chambers. This elite practical mysticism, as described in the esoteric Hekhalot literature , incorporated and merged into magical incantation elements. The Talmud and Midrash refer to this as "using the Divine Name" for theurgic -practical ascent, as in the story of the Ten Martyrs who enquired in Heaven of the decree. In the Hekhalot literature, angels guarding each level are meditatively bound by formulae and seals to allow entry. In

11583-496: The hidden Godly dimension of all that exists. Then he could understand his surroundings with the "Eyes of the Intellect". The ideal adherent was intended to develop equanimity, or Hishtavut in Hasidic parlance, toward all matters worldly, not ignoring them, but understanding their superficiality. Hasidic masters exhorted their followers to "negate themselves", paying as little heed as they could for worldly concerns, and thus, to clear

11726-439: The importance of intellectually grasping the dynamics of the hidden divine aspect and how they affect the human psyche; the very acronym Chabad is for the three penultimate Sephirot , associated with the cerebral side of consciousness. Another famous philosophy is that formulated by Nachman of Breslov and adhered to by Breslov Hasidim. In contrast to most of his peers who believed that God must be worshiped through enjoyment of

11869-412: The importance of this dialectic, but mainly (though not exclusively) evoked it in cosmic terms, referring for example to the manner in which God progressively diminished Himself into the world through the various dimensions, or Sephirot . Hasidism applied it also to the most mundane details of human existence. All Hasidic schools devoted a prominent place in their teaching, with differing accentuation, to

12012-497: The interchanging nature of Ein , both infinite and imperceptible, becoming Yesh , "Existent" – and vice versa. They used the concept as a prism to gauge the world, and the needs of the spirit in particular. Elior noted: "Reality lost its static nature and permanent value, now measured by a new standard, seeking to expose the Godly, boundless essence, manifest in its tangible, circumscribed opposite." One major derivative of this philosophy

12155-530: The language, despite predictions to the contrary, has not died. Yiddish newspapers are still published, and Yiddish fiction is being written, primarily aimed at women. Even films in Yiddish are being produced within the Hasidic community. Some Hasidic groups, such as Satmar and Toldot Aharon, actively oppose the everyday use of Hebrew, which they consider a holy tongue. The use of Hebrew for anything other than prayer and study is, according to them, profane, and so, Yiddish

12298-401: The late 17th century, the role mystical tzadik was established to conceptualize a follower's connection to God. The tzadik was a divine channel that could connect a devoutly religious follower to God. This was the first instance of popular Jewish mysticism . The movement borrowed this role from Kabbalistic theosophical terminology. Hasidic philosophy encouraged devekut attachment to

12441-465: The latter phase is characterized by consolidation into sects with hereditary leadership. The mystical teachings formulated during the first era were by no means repudiated, and many Hasidic masters remained consummate spiritualists and original thinkers; as noted by Benjamin Brown , Buber's once commonly accepted view that the routinization constituted "decadence" was refuted by later studies, demonstrating that

12584-465: The leader's family, for example, are often held with large multistoried stands (פארענטשעס, Parentches ) filled with Hasidim surround the main floor, where the Rebbe and his relatives dine, celebrate, and perform the Mitzvah tantz . This is a festive dance with the bride: Both parties hold one end of a long sash, a Hasidic gartel , for reasons of modesty. Allegiance to the dynasty and Rebbe is also sometimes

12727-486: The masses to access, with common actions, a religious experience once deemed esoteric. Yet another reflection of the Ein - Yesh dialectic is pronounced in the transformation of evil to goodness and the relations between these two poles and other contradicting elements – including various traits and emotions of the human psyche, like pride and humility, purity and profanity, et cetera. Hasidic thinkers argued that in order to redeem

12870-453: The matters of the world was depicted as identical with the need to save the sinners and redeem the sparks concealed in the most lowly places. Such a link between his functions as communal leader and spiritual guide legitimized the political power he wielded. It also prevented a retreat of Hasidic masters into hermitism and passivity, as many mystics before them did. Their worldly authority was perceived as part of their long-term mission to elevate

13013-462: The monotheist deity for divination purpose is unacceptable in Judaism, but at the same time it is held that the righteous have access to occult knowledge. Such knowledge can come through dreams and incubation (inducing clairvoyant dreams), Metoposcopy (reading faces, lines on the face, or auras emanating from the face), ibburim and maggidim (spirit possession), and/or various methods of scrying . The Midrash and Talmud are replete with

13156-464: The most common being oneiromancy (interpretation of dreams for prophetic meanings). Other magical practices of Judaic folk religion which became part of practical Kabbalah date from Talmudic times and include the making of amulets and other folk remedies using the esoteric names of angels. In Talmudic and Gaonic times, rabbinic mysticism focused around exegesis of Ezekiel's vision of the divine Chariot-Throne, and meditative introspective ascent into

13299-434: The movement remained very much innovative. Yet many aspects of early Hasidism were indeed de-emphasized in favour of more conventional religious expressions, and its radical concepts were largely neutralized. Some Rebbes adopted a relatively rationalist bent, sidelining their explicit mystical, theurgical roles, and many others functioned almost solely as political leaders of large communities. As to their Hasidim, affiliation

13442-781: The movement's messages. Additional to these tales, Hasidim study the numerous mystical / spiritual works of Hasidic philosophy . (Chabad Hasidim, for example, daily study the Tanya , the Likutei Torah , and the voluminous works of the Rebbes of Chabad ; Breslovers study the teachings of Rabbi Nachman , additional to his "tales".) These works draw on the earlier esoteric theology of Kabbalah but articulate this in terms of inner psychological awareness and personal analogies. Additional to its formal, intellectual component, this study thus makes Jewish mysticism accessible and tangible, so that it inspires emotional dveikus (cleaving to God) and embeds

13585-482: The often hereditary master heading a sect of followers. The lengthy history of Hasidism, the numerous schools of thought therein, and its definitive use of homiletic literature and sermons – comprising numerous references to earlier sources in the Torah , Talmud, and exegesis as a means to grounding itself in tradition – to convey its ideas make the isolation of a common doctrine highly challenging to researchers. As noted by Joseph Dan , "Every attempt to present such

13728-409: The old one, and its enemies derisively mocked its members as Mithasdim , "[those who] pretend [to be] hasidim ". Yet, eventually, the young sect gained such a mass following that the old connotation was sidelined. In popular discourse, at least, "Hasid" came to denote someone who follows a religious teacher from the movement. It also entered Modern Hebrew as such, meaning "adherent" or "disciple". One

13871-600: The only true Tzaddiq , and Menachem Mendel Schneerson , whom many of his followers believed to be the Messiah. The Rebbe s were subject to intense hagiography, even subtly compared with Biblical figures by employing prefiguration. It was argued that since followers could not "negate themselves" sufficiently to transcend matter, they should instead "negate themselves" in submission to the Saint ( Hitbatlut la-Tzaddiq ), thus bonding with him and enabling themselves to access what he achieved in terms of spirituality. The Righteous served as

14014-447: The personal life of Hasidism's founder, the Baal Shem Tov (1698–1760), in his move from Baal Shem to the prototype of Hasidic leader. While a Baal Shem, he used amulets. At the end of his life, the Ba'al Shem Tov never wrote the Names of God, only his own name in amulets, Yisrael ben Sara or Yisrael ben Eliezer. A traditional story relates that on one early occasion the Baal Shem Tov resorted to practical Kabbalistic names of God, to cross

14157-513: The physical side, false but ineluctable, with each evolving into the other: as God must compress and disguise Himself, so must humans and matter in general ascend and reunite with the Omnipresence. Rachel Elior quoted Shneur Zalman of Liadi , in his commentary Torah Or on Genesis 28:22, who wrote that "this is the purpose of Creation, from Infinity to Finitude, so it may be reversed from the state of Finite to that of Infinity". Kabbalah stressed

14300-605: The physical world, Nachman portrayed the corporeal world in grim colors, as a place devoid of God's immediate presence from which the soul yearns to liberate itself. He mocked the attempts to perceive the nature of infinite-finite dialectics and the manner in which God still occupies the Vacant Void albeit not, stating these were paradoxical, beyond human understanding. Only naive faith in their reality would do. Mortals were in constant struggle to overcome their profane instincts and had to free themselves from their limited intellects to see

14443-626: The popular belief in Tzadikim Nistarim . The new mystical role of the Hasidic tzadik leader replaced Baal Shem activity among the populace, combining the Practical Kabbalist and maggid , the itinerant preacher. In addition, it replaced Practical Kabbalah with the tzadik's theurgic divine intercession. The 1814–15 Praises of the Besht sets the Baal Shem Tov's teaching circle against his remaining occupation as traveling Baal Shem . From

14586-450: The power animating the higher dimensions down into the material world, where it would manifest as benevolent influence of all kinds. These included spiritual enlightenment, zest in worship and other high-minded aims, but also the more prosaic health and healing, deliverance from various troubles and simple economic prosperity. Thus, a very tangible and alluring motivation to become followers emerged. Both corporeal worship and absorption allowed

14729-501: The purely intellectual level, a fortiori in actual life. Another implication of this dualism is the notion of "Worship through Corporeality", Avodah be-Gashmiyut . As the Ein Sof metamorphosed into substance, so may it in turn be raised back to its higher state; likewise, since the machinations in the higher Sephirot exert their influence on this world, even the most simple action may, if performed correctly and with understanding, achieve

14872-402: The rabbis within the movement, who were said to embody and channel the divine flow of blessings to the world. This replaced the former Tzadikim Nistarim , which was understood as list of 36 righteous men that were able to connect blessings to the world. It was understood that this list was made up of private pietists and Baalei Shem in Eastern Europe. As doctrine coalesced in writing from

15015-475: The rest, later research employed the term Ashkenazi Hasidim . In the 16th century, when Kabbalah spread, the title also became associated with it. Jacob ben Hayyim Zemah wrote in his glossa on Isaac Luria 's version of the Shulchan Aruch that, "One who wishes to tap the hidden wisdom, must conduct himself in the manner of the Pious." The movement founded by Israel Ben Eliezer in the 18th century adopted

15158-460: The reverse effect. According to Lurianic doctrine, the netherworld was suffused with divine sparks, concealed within "husks", qlippoth . The glints had to be recovered and elevated to their proper place in the cosmos. "Materiality itself could be embraced and consecrated", noted Glenn Dynner , and Hasidism taught that by common acts like dancing or eating, performed with intention, the sparks could be extricated and set free. Avodah be-Gashmiyut had

15301-583: The ritual would be ineffective. Yet the interest in these rituals of power continued largely unabated until recently. The Talmud mentions the use of charms for healing, and a wide range of magical cures were sanctioned by rabbis. It was ruled that any practice actually producing a cure was not to be considered superstitious and there has been the widespread practice of medicinal amulets, and folk remedies (segullot) in Jewish societies across time and geography. Hasidism Hasidism ( Hebrew : חסידות , romanized :  Ḥăsīdūt ) or Hasidic Judaism

15444-661: The same town, and Hasidim were categorized by their leaders' settlement: a Hasid of Belz, Vizhnitz, and so forth. Later, especially after World War II, the dynasties retained the names of their original Eastern European settlements when moving to the West or Israel. Thus, for example, the "court" established by Joel Teitelbaum in 1905 at Transylvania remained known after its namesake town, Sathmar , even though its headquarters lay in New York, and almost all other Hasidic sects likewise – albeit some groups founded overseas were named accordingly, like

15587-468: The sect began to attract following and expanded from a small circle of learned disciples to a mass movement, it became evident that its complex philosophy could be imparted only partially to the new rank and file. As even intellectuals struggled with the sublime dialectics of infinity and corporeality, there was little hope to have the common folk truly internalize these, not as mere abstractions to pay lip service to. Ideologues exhorted them to have faith, but

15730-476: The shaving of one's beard. Most Hasidic boys receive their first haircuts ceremonially at the age of three years (only the Skverrer Hasidim do this at their boys' second birthday). Until then, Hasidic boys have long hair. Hasidic women wear clothing adhering to the principles of modest dress in Jewish law . This includes long conservative skirts and sleeves past the elbow, as well as covered necklines. Also,

15873-409: The soul in Jewish life, often drawing from folk idioms of the surrounding gentile culture, which were adapted to elevate their concealed sparks of divinity, according to Lurianic theology. Within the Hasidic world, it is possible to distinguish different Hasidic groups by subtle differences in dress. Some details of their dress are shared by non-Hasidic Haredim. Much of Hasidic dress was historically

16016-407: The sparks hidden, one had to associate not merely with the corporeal, but with sin and evil. One example is the elevation of impure thoughts during prayer, transforming them to noble ones rather than repressing them, advocated mainly in the early days of the sect; or "breaking" one's own character by directly confronting profane inclinations. This aspect, once more, had sharp antinomian implications and

16159-456: The teachings concerning communion, are supposed not only to gain it themselves, but to guide their flock to it. Devekut was not a strictly defined experience; many varieties were described, from the utmost ecstasy of the learned leaders to the common man's more humble yet no less significant emotion during prayer. Closely linked with the former is Bitul ha-Yesh , "Negation of the Existent", or of

16302-450: The term hasidim in the original connotation. But when the sect grew and developed specific attributes, from the 1770s, the names gradually acquired a new meaning. Its common adherents, belonging to groups each headed by a spiritual leader, were henceforth known as Hasidim. The transformation was slow: The movement was at first referred to as "New Hasidism" by outsiders (as recalled in the autobiography of Salomon Maimon ), to separate it from

16445-503: The term: Historically speaking, a large part of the contents of practical Kabbalah predate those of the speculative Kabbalah and are not dependent on them. In effect, what came to be considered practical Kabbalah constituted an agglomeration of all the magical practices that developed in Judaism from the Talmudic period down through the Middle Ages. The doctrine of the Sefirot hardly ever played

16588-561: The text to writing after the Sabbath (any form of writing during the Sabbath itself being forbidden ). In many "courts", the remnants of his meal, supposedly suffused with holiness, are handed out and even fought over. Often, a very large dish is prepared beforehand, and the Rebbe only tastes it before passing it to the crowd. Apart from the gathering at noon, the third repast on Sabbath and the " Melaveh Malkah " meal when it ends are also particularly important and an occasion for song, feasting, tales, and sermons. A central custom, which serves as

16731-425: The title Baal Shem . The first recorded person to receive the title was Eliyahu of Chelm . Other Baalei Shem (besides the above) include: The name Baal Shem mainly survives in Jewish surnames of people descending from Ba'ale Shem such as Balshem , Balshemnik and Bolshemennikov . Practical Kabbalah Practical Kabbalah is mentioned in historical texts, but most Kabbalists have taught that its use

16874-546: The trousers are tucked. Some Hasidic men from Eastern Galicia wear black socks with their breeches on the Sabbath, as opposed to white ones on weekdays, particularly Belzer Hasidim. Following a Biblical commandment not to shave the sides of one's face (Leviticus 19:27), male members of most Hasidic groups wear long, uncut sidelocks called payot (or peyes ). Some Hasidic men shave off the rest of their hair. Not every Hasidic group requires long peyos, and not all Jewish men with peyos are Hasidic, but all Hasidic groups discourage

17017-498: The true answer, which marked their rise as a distinct sect, was the concept of the Tzaddiq . A Hasidic master was to serve as a living embodiment of the recondite teachings. He was able to transcend matter, gain spiritual communion, Worship through Corporeality and fulfill all the theoretical ideals. As the vast majority of his flock could not do so themselves, they were to cleave to him instead, acquiring at least some semblance of those vicariously. His commanding and often – especially in

17160-450: The true, spiritual ones, oblivious to the surrounding false distractions of life. The practitioner's success in detaching from his sense of person, and conceive himself as Ein (in the double meaning of 'naught' and 'infinite'), is regarded as the highest state of elation in Hasidism. The true divine essence of man – the soul – may then ascend and return to the upper realm, where it does not possess an existence independent from God. This ideal

17303-408: The use of magic to affect physical realities. Historically, leading Kabbalists have disagreed over concerns of illegitimate use of Practical Kabbalah. While Ba'alei Shem used Practical Kabbalah to affect miracles and heal those that sought their help, this was controversial. As practitioners of Practical Kabbalah, they were mocked by rabbinic authorities throughout the Middle Ages and by followers of

17446-497: The use of a "Shem" ( one of God's names .) His descendant, Tzvi Ashkenazi , mentioned that people attested to him having created a Golem using Sefer Yetzirah . Baalei Shem were seen as miracle workers who could bring about cures and healing , in addition to mystical powers that allowed them to foresee or interpret events and personalities. They were considered to have a "direct line" to Heaven , evoking God's mercies and compassion on suffering human beings. In Jewish society,

17589-523: The use of coercive incantations to summon demons, angels, and even God" in order to hasten the Messianic Age . Joseph Della Reina 's (1418–1472) failure with his students in this, was considered a warning by later Kabbalists of the potential perils of involvement with Kabbalistic practice. In the 16th century Isaac Luria , who opposed Kabbalah Ma'asit and forbade his students from writing amulets and using other techniques of practical Kabbalah, evolved

17732-483: The use of names of God and incantations that are claimed to effect supernatural or theurgic results. Most post-Talmudic rabbinical literature seeks to curb the use of any or most of these formulae, termed Kabbalah Ma'asit ("practical Kabbalah"). There are various arguments for this; one stated by the Medieval Rabbi Yaakov ben Moshe Levi Moelin is that the person using it may lack the required grounding, and

17875-469: The use of the Yiddish language , are nowadays associated almost exclusively with Hasidism. Hasidic thought draws heavily on Lurianic Kabbalah , and, to an extent, is a popularization of it. Teachings emphasize God's immanence in the universe, the need to cleave and be one with Him at all times, the devotional aspect of religious practice, and the spiritual dimension of corporeality and mundane acts. Hasidim ,

18018-414: The way for this transformation. The struggle and doubt of being torn between the belief in God's immanence and the very real sensual experience of the indifferent world is a key theme in the movement's literature. Many tracts have been devoted to the subject, acknowledging that the "callous and rude" flesh hinders one from holding fast to the ideal, and these shortcomings are extremely hard to overcome even in

18161-526: The weekdays, as do nearly all Haredi men today. A variety of hats are worn depending on the group: Chabad men often pinch their hats to form a triangle on the top, Satmar men wear an open-crown hat with rounded edges, and Samet (velvet) or biber ( beaver ) hats are worn by many Galician and Hungarian Hasidic men. Married Hasidic men don a variety of fur headdresses on the Sabbath, once common among all wedded Eastern European Jewish males and still worn by non-Hasidic Perushim in Jerusalem. The most ubiquitous

18304-403: The women wear stockings to cover their legs; in some Hasidic groups, such as Satmar or Toldot Aharon , the stockings must be opaque. In keeping with Jewish law , married women cover their hair, using either a sheitel (wig), a tichel (headscarf), a shpitzel , a snood , a hat, or a beret. In some Hasidic groups, such as Satmar , women may wear two headcoverings – a wig and a scarf, or

18447-578: The world as it truly is. Tzvi Hirsh of Zidichov , a major Galician Tzadik , was a disciple of the Seer of Lublin, but combined his populist inclination with a strict observance even among his most common followers, and great pluralism in matters pertaining to mysticism, as those were eventually emanating from each person's unique soul. Mordechai Yosef Leiner of Izbica promulgated a radical understanding of free will, which he considered illusory and also derived directly from God. He argued that when one attained

18590-492: The world which was created in the Void is entirely dependent on its divine origin. Matter would have been null and void without the true, spiritual essence it possesses. Just the same, the infinite Ein Sof cannot manifest in the Vacant Void, and must limit itself in the guise of measurable corporeality that may be perceived. Thus, there is a dualism between the true aspect of everything and

18733-487: Was Menachem Mendel of Kotzk . Adopting an elitist, hard-line attitude, he openly denounced the folky nature of other Tzaddiqim , and rejected financial support. Gathering a small group of devout scholars who sought to attain spiritual perfection, whom he often berated and mocked, he always stressed the importance of both somberness and totality, stating it was better to be fully wicked than only somewhat good. The Chabad school, limited to its namesake dynasty, but prominent,

18876-620: Was a great hasid , having fasted for 130 years." The first to adopt the epithet collectively were apparently the hasidim in Second Temple period Judea , known as Hasideans after the Greek rendering of their name, who perhaps served as the model for those mentioned in the Talmud. The title continued to be applied as an honorific for the exceptionally devout. In 12th-century Rhineland , or Ashkenaz in Jewish parlance, another prominent school of ascetics named themselves hasidim ; to distinguish them from

19019-400: Was able to learn the skills to become a Ba'al Shem , and practiced with neighboring townspeople, including both Jews and Christians. Modern texts state that he underwent a hitgalut (revelation)' by the age of 36. The leading Kabbalist Isaac Luria (1534–1572) forbade people of his time to use Practical Kabbalah. As the Temple in Jerusalem is not standing, and no one possesses the ashes of

19162-594: Was accepted "there can be no Tzaddiq but the son of a Tzaddiq ". Virtually all modern sects maintain this hereditary principle. For example, the Rebbe s' families maintain endogamy and marry almost solely with scions of other dynasties. Some Hasidic "courts", and not a few individual prominent masters, developed distinct philosophies with particular accentuation of various themes in the movement's general teachings. Several of these Hasidic schools had lasting influence over many dynasties, while others died with their proponents. In

19305-399: Was founded by Shneur Zalman of Liadi and was elaborated by his successors, until the late 20th century. The movement retained many of the attributes of early Hasidism, before a clear divide between Righteous and ordinary followers was cemented. Chabad Rebbes insisted their adherents acquire proficiency in the sect's lore, and not relegate most responsibility to the leaders. The sect emphasizes

19448-491: Was given by others who recognized or benefited from the Baal Shem's ability to perform wondrous deeds, and emerged in the Middle Ages , continuing until the early modern era . Rabbi Elijah Ba'al Shem of Chelm is the oldest historical figure to have been contemporaneously known as a Baal Shem . He was known to study Kabbalah . He received the title of Ba'al Shem because of his creation of this anthropomorphic being through

19591-418: Was given the title of Baal Shem Tov , and later, by followers of Hasidism , referred to by the acronym BeShT . He disavowed traditional Jewish practice and theology by encouraging mixing with non-Jews and asserting the sacredness of everyday corporal existence. During his life, he was able to devote time to prayer and contemplation, traditional practices within the realm of contemplative Kabbalah. There, he

19734-448: Was less a matter of admiring a charismatic leader as in the early days, but rather birth into a family belonging to a specific "court". The most fundamental theme underlying all Hasidic theory is the immanence of God in the universe, often expressed in a phrase from Tikunei haZohar , Leit atar panuy miné ( Aramaic : "no site is devoid of Him"). This panentheistic concept was derived from Lurianic discourse, but greatly expanded in

19877-433: Was not merely a Hasid anymore, observed historian David Assaf, but a Hasid of someone or some dynasty in particular. This linguistic transformation paralleled that of the word tzaddik , "righteous", which the Hasidic leaders adopted for themselves – though they are known colloquially as Rebbes or by the honorific Admor . Originally denoting an observant, moral person, in Hasidic literature, tzaddik became synonymous with

20020-414: Was novel and what merely a recapitulation, also baffled historians. Some, like Louis Jacobs , regarded the early masters as innovators who introduced "much that was new if only by emphasis"; others, primarily Mendel Piekarz , argued to the contrary that but a little was not found in much earlier tracts, and the movement's originality lay in the manner it popularized these teachings to become the ideology of

20163-510: Was sentenced to imprisonment in Germany in 1713, on the basis of having a library of books said to contain examples of sorcery, such as how to use oaths, and amulets to overcome demons, see the future, and speak to the dead. In Hasidism , the displacement of practical Kabbalah using directly magical means, by conceptual and meditative trends gained much further emphasis, while simultaneously instituting meditative theurgy for material blessings at

20306-439: Was to influence the common folk by absorbing Divine Light and satisfying their material needs, thus converting them to his cause and elating them. The Holy Jew pursued a more introspective course, maintaining that the Rebbe's duty was to serve as a spiritual mentor for a more elitist group, helping them to achieve a senseless state of contemplation, aiming to restore man to his oneness with God which Adam supposedly lost when he ate

20449-525: Was used by the Sabbateans to justify excessive sinning. It was mostly toned down in late Hasidism, and even before that, leaders were careful to stress that it was not exercised in the physical sense, but in the contemplative, spiritual one. This kabbalistic notion, too, was not unique to the movement and appeared frequently among other Jewish groups. While its mystical and ethical teachings are not easily sharply distinguished from those of other Jewish currents,

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