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137-516: Skulptur ( Yiddish : סקולפּטור , 'Sculpture') is a 1921 Yiddish language short book written by Joseph Chaikov . The book was the first book in Yiddish on sculpture. In Skulptur , Chaikov advocates avant-garde sculpture as a contribution to a new Jewish art. Skulptur was published by Melukhe Farlag  [ uk ] in Kiev and contains 15 pages. This article about an art -related book

274-585: 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

411-490: 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

548-900: 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

685-571: 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

822-594: 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

959-534: A collection of narrative poems on themes from the Hebrew Bible and the Haggadah . The advent of the printing press in the 16th century enabled the large-scale production of works, at a cheaper cost, some of which have survived. One particularly popular work was Elia Levita 's Bovo-Bukh ( בָּבָֿא-בּוך ), composed around 1507–08 and printed several times, beginning in 1541 (under the title Bovo d'Antona ). Levita,

1096-436: 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

1233-703: 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

1370-456: 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

1507-500: 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

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1644-468: 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

1781-473: 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

1918-410: 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,

2055-756: 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

2192-513: 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

2329-500: 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 ,

2466-407: A variant of tiutsch , the contemporary name for Middle High German . Colloquially, the language is sometimes called מאַמע־לשון ‎ ( mame-loshn , lit. "mother tongue"), distinguishing it from לשון־קודש ‎ ( loshn koydesh , "holy tongue"), meaning Hebrew and Aramaic. The term "Yiddish", short for Yidish Taitsh ("Jewish German"), did not become the most frequently used designation in

2603-522: 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

2740-578: 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

2877-626: Is Avroham ben Schemuel Pikartei, who published a paraphrase on the Book of Job in 1557. Women in the Ashkenazi community were traditionally not literate in Hebrew but did read and write Yiddish. A body of literature therefore developed for which women were a primary audience. This included secular works, such as the Bovo-Bukh , and religious writing specifically for women, such as the צאנה וראינה Tseno Ureno and

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3014-445: Is a stub . You can help Misplaced Pages by expanding it . Yiddish language Yiddish ( ייִדיש , יידיש or אידיש , yidish or idish , pronounced [ˈ(j)ɪdɪʃ] , lit.   ' Jewish ' ; ייִדיש-טײַטש , historically also Yidish-Taytsh , lit.   ' Judeo-German ' ) is a West Germanic language historically spoken by Ashkenazi Jews . It originated in 9th century Central Europe , and provided

3151-480: Is also used in the adjectival sense, synonymously with "Ashkenazi Jewish", to designate attributes of Yiddishkeit ("Ashkenazi culture"; for example, Yiddish cooking and "Yiddish music" – klezmer ). Hebrew Judeo-Aramaic Judeo-Arabic Other Jewish diaspora languages Jewish folklore Jewish poetry By the 10th century, a distinctive Jewish culture had formed in Central Europe. By

3288-541: 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

3425-647: 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

3562-437: 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

3699-493: 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

3836-446: 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

3973-493: Is printed in Hebrew script.) According to a study by the German media association Internationale Medienhilfe (IMH), more than 40 printed Yiddish newspapers and magazines were published worldwide in 2024, and the trend is rising. The Western Yiddish dialect—sometimes pejoratively labeled Mauscheldeutsch , i. e. "Moses German" —declined in the 18th century, as the Age of Enlightenment and

4110-439: Is pronounced [zɔkt] and הקדמה /hakˈdɔmɜ/ ('foreword') is pronounced [haɡˈdɔmɜ] . The vowel phonemes of Standard Yiddish are: In addition, the sonorants /l/ and /n/ can function as syllable nuclei : [m] and [ŋ] appear as syllable nuclei as well, but only as allophones of /n/ , after bilabial consonants and dorsal consonants , respectively. The syllabic sonorants are always unstressed. Stressed vowels in

4247-588: Is reflected in some Ashkenazi personal names (e.g., Kalonymos and Yiddish Todres ). Hebrew, on the other hand, was regarded as a holy language reserved for ritual and spiritual purposes and not for common use. The established view is that, as with other Jewish languages , Jews speaking distinct languages learned new co-territorial vernaculars, which they then Judaized. In the case of Yiddish, this scenario sees it as emerging when speakers of Zarphatic (Judeo-French) and other Judeo-Romance languages began to acquire varieties of Middle High German , and from these groups

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4384-678: Is significant phonological variation among the various Yiddish dialects . The description that follows is of a modern Standard Yiddish that was devised during the early 20th century and is frequently encountered in pedagogical contexts. Uvular As in the Slavic languages with which Yiddish was long in contact (Russian, Belarusian , Polish , and Ukrainian ), but unlike German, voiceless stops have little to no aspiration ; unlike many such languages, voiced stops are not devoiced in final position. Moreover, Yiddish has regressive voicing assimilation , so that, for example, זאָגט /zɔɡt/ ('says')

4521-622: Is similar to Ashkenazi Hebrew but not identical. The most prominent difference is kamatz gadol in closed syllables being pronounced same as patah in Yiddish but the same as any other kamatz in Ashkenazi Hebrew. Also, Hebrew features no reduction of unstressed vowels and so the given name Jochebed יוֹכֶבֶֿד would be /jɔɪˈχɛvɛd/ in Ashkenazi Hebrew but /ˈjɔχvɜd/ in Standard Yiddish. Hasidic Judaism Israel Ben Eliezer ,

4658-605: 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

4795-455: 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

4932-410: 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

5069-415: 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

5206-687: Is the vowel /o/, descended from Proto-Yiddish */a/. The first digit indicates Proto-Yiddish quality (1-=*[a], 2-=*[e], 3-=*[i], 4-=*[o], 5-=*[u]), and the second refers to quantity or diphthongization (−1=short, −2=long, −3=short but lengthened early in the history of Yiddish, −4=diphthong, −5=special length occurring only in Proto-Yiddish vowel 25). Vowels 23, 33, 43 and 53 have the same reflexes as 22, 32, 42 and 52 in all Yiddish dialects, but they developed distinct values in Middle High German ; Katz (1987) argues that they should be collapsed with

5343-493: Is uncertain). An additional distinctive semicursive typeface was, and still is, used for rabbinical commentary on religious texts when Hebrew and Yiddish appear on the same page. This is commonly termed Rashi script , from the name of the most renowned early author, whose commentary is usually printed using this script. (Rashi is also the typeface normally used when the Sephardic counterpart to Yiddish, Judaeo-Spanish or Ladino ,

5480-648: 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

5617-554: The Haskalah led to a view of Yiddish as a corrupt dialect. The 19th century Prussian-Jewish historian Heinrich Graetz , for example, wrote that "the language of the Jews [in Poland] ... degenerat[ed] into a ridiculous jargon, a mixture of German, Polish, and Talmudical elements, an unpleasant stammering, rendered still more repulsive by forced attempts at wit." A Maskil (one who takes part in

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5754-600: 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

5891-492: The Haskalah ) would write about and promote acclimatization to the outside world. Jewish children began attending secular schools where the primary language spoken and taught was German, not Yiddish. Yiddish grates on our ears and distorts. This jargon is incapable in fact of expressing sublime thoughts. It is our obligation to cast off these old rags, a heritage of the dark Middle Ages. Owing to both assimilation to German and

6028-570: The High Holy Days ) and בֵּיתֿ הַכְּנֶסֶתֿ , 'synagogue' (read in Yiddish as beis hakneses ) – had been included. The niqqud appears as though it might have been added by a second scribe, in which case it may need to be dated separately and may not be indicative of the pronunciation of the rhyme at the time of its initial annotation. Over the course of the 14th and 15th centuries, songs and poems in Yiddish, and macaronic pieces in Hebrew and German, began to appear. These were collected in

6165-508: The Middle High German diphthong ei and long vowel î to /aɪ/ , Yiddish has maintained the distinction between them; and likewise, the Standard German /ɔʏ/ corresponds to both the MHG diphthong öu and the long vowel iu , which in Yiddish have merged with their unrounded counterparts ei and î , respectively. Lastly, the Standard German /aʊ/ corresponds to both the MHG diphthong ou and

6302-483: 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

6439-557: 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

6576-414: The Yiddish dialects may be understood by considering their common origins in the Proto-Yiddish sound system. Yiddish linguistic scholarship uses a system developed by Max Weinreich in 1960 to indicate the descendent diaphonemes of the Proto-Yiddish stressed vowels. Each Proto-Yiddish vowel is given a unique two-digit identifier, and its reflexes use it as a subscript, for example Southeastern o 11

6713-554: The high medieval period , their area of settlement, centered on the Rhineland ( Mainz ) and the Palatinate (notably Worms and Speyer ), came to be known as Ashkenaz , originally a term used of Scythia , and later of various areas of Eastern Europe and Anatolia. In the medieval Hebrew of Rashi (d. 1105), Ashkenaz becomes a term for Germany, and אשכּנזי Ashkenazi for the Jews settling in this area. Ashkenaz bordered on

6850-526: The official languages of the short-lived Galician Soviet Socialist Republic . Educational autonomy for Jews in several countries (notably Poland ) after World War I led to an increase in formal Yiddish-language education, more uniform orthography, and to the 1925 founding of the Yiddish Scientific Institute, YIVO . In Vilnius , there was debate over which language should take primacy, Hebrew or Yiddish. Yiddish changed significantly during

6987-621: The revival of Hebrew , Western Yiddish survived only as a language of "intimate family circles or of closely knit trade groups". In eastern Europe, the response to these forces took the opposite direction, with Yiddish becoming the cohesive force in a secular culture (see the Yiddishist movement ). Notable Yiddish writers of the late 19th and early 20th centuries are Sholem Yankev Abramovitch, writing as Mendele Mocher Sforim ; Sholem Rabinovitsh, widely known as Sholem Aleichem , whose stories about טבֿיה דער מילכיקער ( Tevye der milkhiker , " Tevye

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7124-431: The תחנות Tkhines . One of the best-known early woman authors was Glückel of Hameln , whose memoirs are still in print. The segmentation of the Yiddish readership, between women who read מאַמע־לשון mame-loshn but not לשון־קדש loshn-koydesh , and men who read both, was significant enough that distinctive typefaces were used for each. The name commonly given to the semicursive form used exclusively for Yiddish

7261-506: The " Baal Shem Tov ", is regarded as its founding father, and his disciples developed and disseminated it. Present-day Hasidism is a sub-group within Haredi Judaism and is noted for its religious conservatism and social seclusion. Its members 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

7398-422: 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

7535-571: The 20th century. Michael Wex writes, "As increasing numbers of Yiddish speakers moved from the Slavic-speaking East to Western Europe and the Americas in the late 19th and early 20th centuries, they were so quick to jettison Slavic vocabulary that the most prominent Yiddish writers of the time—the founders of modern Yiddish literature, who were still living in Slavic-speaking countries—revised

7672-580: The Ashkenazi community took shape. Exactly what German substrate underlies the earliest form of Yiddish is disputed. The Jewish community in the Rhineland would have encountered the Middle High German dialects from which the Rhenish German dialects of the modern period would emerge. Jewish communities of the high medieval period would have been speaking their own versions of these German dialects, mixed with linguistic elements that they themselves brought into

7809-681: The Dairyman") inspired the Broadway musical and film Fiddler on the Roof ; and Isaac Leib Peretz . In the early 20th century, especially after the Socialist October Revolution in Russia, Yiddish was emerging as a major Eastern European language. Its rich literature was more widely published than ever, Yiddish theatre and Yiddish cinema were booming, and for a time it achieved the status of one of

7946-475: 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

8083-558: 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

8220-594: The Western and Eastern dialects of Modern Yiddish. Dovid Katz proposes that Yiddish emerged from contact between speakers of High German and Aramaic-speaking Jews from the Middle East. The lines of development proposed by the different theories do not necessarily rule out the others (at least not entirely); an article in The Forward argues that "in the end, a new 'standard theory' of Yiddish's origins will probably be based on

8357-423: 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

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8494-680: The approximately six million Jews who were murdered in the Holocaust were Yiddish speakers, leading to a massive decline in the use of the language. Assimilation following World War II and aliyah (immigration to Israel) further decreased the use of Yiddish among survivors after adapting to Hebrew in Israel. However, the number of Yiddish-speakers is increasing in Hasidic communities. In 2014, YIVO stated that "most people who speak Yiddish in their daily lives are Hasidim and other Haredim ", whose population

8631-580: The area inhabited by another distinctive Jewish cultural group, the Sephardi Jews , who ranged into southern France . Ashkenazi culture later spread into Eastern Europe with large-scale population migrations. Nothing is known with certainty about the vernacular of the earliest Jews in Germany, but several theories have been put forward. As noted above, the first language of the Ashkenazim may have been Aramaic ,

8768-400: The characterization of its Germanic base, the source of its Hebrew/Aramaic adstrata , and the means and location of this fusion. Some theorists argue that the fusion occurred with a Bavarian dialect base. The two main candidates for the germinal matrix of Yiddish, the Rhineland and Bavaria, are not necessarily incompatible. There may have been parallel developments in the two regions, seeding

8905-550: 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

9042-406: 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),

9179-508: 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

9316-616: 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

9453-455: 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

9590-582: 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

9727-548: The earliest named Yiddish author, may also have written פּאַריז און װיענע Pariz un Viene ( Paris and Vienna ). Another Yiddish retelling of a chivalric romance, װידװילט Vidvilt (often referred to as "Widuwilt" by Germanizing scholars), presumably also dates from the 15th century, although the manuscripts are from the 16th. It is also known as Kinig Artus Hof , an adaptation of the Middle High German romance Wigalois by Wirnt von Grafenberg . Another significant writer

9864-491: 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

10001-528: The end of the high medieval period. It is first recorded in 1272, with the oldest surviving literary document in Yiddish, a blessing found in the Worms machzor (a Hebrew prayer book). This brief rhyme is decoratively embedded in an otherwise purely Hebrew text. Nonetheless, it indicates that the Yiddish of that day was a more or less regular Middle High German written in the Hebrew alphabet into which Hebrew words – מַחֲזוֹר , makhazor (prayerbook for

10138-742: 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,

10275-445: The extensive inclusion of words of Slavic origin. Western Yiddish is divided into Southwestern (Swiss–Alsatian–Southern German), Midwestern (Central German), and Northwestern (Netherlandic–Northern German) dialects. Yiddish is used in a number of Haredi Jewish communities worldwide; it is the first language of the home, school, and in many social settings among many Haredi Jews, and is used in most Hasidic yeshivas . The term "Yiddish"

10412-679: 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

10549-496: 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

10686-439: 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

10823-412: 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

10960-497: 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

11097-480: 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

11234-525: The late 15th century by Menahem ben Naphtali Oldendorf. During the same period, a tradition seems to have emerged of the Jewish community's adapting its own versions of German secular literature. The earliest Yiddish epic poem of this sort is the Dukus Horant , which survives in the famous Cambridge Codex T.-S.10.K.22. This 14th-century manuscript was discovered in the Cairo Geniza in 1896, and also contains

11371-465: 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

11508-465: 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

11645-522: The limitations of its origins. There were few Yiddish words for animals and birds. It had virtually no military vocabulary. Such voids were filled by borrowing from German , Polish and Russian . Yiddish was particularly good at borrowing: from Arabic , from Hebrew , from Aramaic and from anything with which it intersected. On the other hand, it contributed to English – American . [sic] Its chief virtue lay in its internal subtlety, particularly in its characterization of human types and emotions. It

11782-546: The literature until the 18th century. In the late 19th and into the 20th century, the language was more commonly called "Jewish", especially in non-Jewish contexts, but "Yiddish" is again the most common designation today. Modern Yiddish has two major forms : Eastern and Western. Eastern Yiddish is far more common today. It includes Southeastern (Ukrainian–Romanian), Mideastern (Polish–Galician–Eastern Hungarian) and Northeastern (Lithuanian–Belarusian) dialects. Eastern Yiddish differs from Western both by its far greater size and by

11919-512: The long vowel û , but in Yiddish, they have not merged. Although Standard Yiddish does not distinguish between those two diphthongs and renders both as /ɔɪ/ , the distinction becomes apparent when the two diphthongs undergo Germanic umlaut , such as in forming plurals: The vowel length distinctions of German do not exist in the Northeastern (Lithuanian) varieties of Yiddish, which form the phonetic basis for Standard Yiddish. In those varieties,

12056-486: 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

12193-453: 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

12330-479: The mid-1950s. In Weinreich's view, this Old Yiddish substrate later bifurcated into two distinct versions of the language, Western and Eastern Yiddish. They retained the Semitic vocabulary and constructions needed for religious purposes and created a Judeo-German form of speech, sometimes not accepted as a fully autonomous language. Yiddish was a rich, living language, the chattering tongue of an urban population. It had

12467-434: 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

12604-781: 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

12741-500: The nascent Ashkenazi community with a vernacular based on High German fused with many elements taken from Hebrew (notably Mishnaic ) and to some extent Aramaic . Most varieties of Yiddish include elements of Slavic languages and the vocabulary contains traces of Romance languages . Yiddish has traditionally been written using the Hebrew alphabet . Prior to World War II , there were 11–13 million speakers. Eighty-five percent of

12878-529: 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

13015-409: 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

13152-600: 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

13289-513: 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

13426-605: 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

13563-450: 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

13700-490: The printed editions of their oeuvres to eliminate obsolete and 'unnecessary' Slavisms." The vocabulary used in Israel absorbed many Modern Hebrew words, and there was a similar but smaller increase in the English component of Yiddish in the United States and, to a lesser extent, the United Kingdom. This has resulted in some difficulty in communication between Yiddish speakers from Israel and those from other countries. There

13837-501: 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

13974-659: The region, including many Hebrew and Aramaic words, but there is also Romance. In Max Weinreich 's model, Jewish speakers of Old French or Old Italian who were literate in either liturgical Hebrew or Aramaic , or both, migrated through Southern Europe to settle in the Rhine Valley in an area known as Lotharingia (later known in Yiddish as Loter ) extending over parts of Germany and France. There, they encountered and were influenced by Jewish speakers of High German languages and several other German dialects. Both Weinreich and Solomon Birnbaum developed this model further in

14111-523: 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

14248-460: 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

14385-661: 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

14522-468: 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

14659-476: 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,

14796-409: 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

14933-407: 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

15070-456: 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

15207-450: 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

15344-561: 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

15481-546: 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

15618-498: 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

15755-501: 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

15892-420: 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 ,

16029-617: The vernacular of the Jews in Roman-era Judea and ancient and early medieval Mesopotamia . The widespread use of Aramaic among the large non-Jewish Syrian trading population of the Roman provinces, including those in Europe, would have reinforced the use of Aramaic among Jews engaged in trade. In Roman times, many of the Jews living in Rome and Southern Italy appear to have been Greek -speakers, and this

16166-669: The vowel qualities in most long/short vowel pairs diverged and so the phonemic distinction has remained. There are consonantal differences between German and Yiddish. Yiddish deaffricates the Middle High German voiceless labiodental affricate /pf/ to /f/ initially (as in פֿונט funt , but this pronunciation is also quasi-standard throughout northern and central Germany); /pf/ surfaces as an unshifted /p/ medially or finally (as in עפּל /ɛpl/ and קאָפּ /kɔp/ ). Additionally, final voiced stops appear in Standard Yiddish but not Northern Standard German. diaphoneme The pronunciation of vowels in Yiddish words of Hebrew origin

16303-414: 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

16440-578: 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

16577-403: 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

16714-608: The work of Weinreich and his challengers alike." Paul Wexler proposed a model in 1991 that took Yiddish, by which he means primarily eastern Yiddish, not to be genetically grounded in a Germanic language at all, but rather as " Judeo-Sorbian " (a proposed West Slavic language ) that had been relexified by High German. In more recent work, Wexler has argued that Eastern Yiddish is unrelated genetically to Western Yiddish. Wexler's model has been met with little academic support, and strong critical challenges, especially among historical linguists. Yiddish orthography developed towards

16851-578: 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

16988-492: 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

17125-461: The −2 series, leaving only 13 in the −3 series. In vocabulary of Germanic origin, the differences between Standard German and Yiddish pronunciation are mainly in the vowels and diphthongs . All varieties of Yiddish lack the German front rounded vowels /œ, øː/ and /ʏ, yː/ , having merged them with /ɛ, e:/ and /ɪ, i:/ , respectively. Diphthongs have also undergone divergent developments in German and Yiddish. Where Standard German has merged

17262-487: 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,

17399-513: Was ווײַבערטײַטש ( vaybertaytsh , 'women's taytsh ' , shown in the heading and fourth column in the Shemot Devarim ), with square Hebrew letters (shown in the third column) being reserved for text in that language and Aramaic. This distinction was retained in general typographic practice through to the early 19th century, with Yiddish books being set in vaybertaytsh (also termed מעשייט mesheyt or מאַשקעט mashket —the construction

17536-675: 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

17673-594: 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

17810-424: Was estimated at the time to be between 500,000 and 1 million. A 2021 estimate from Rutgers University was that there were 250,000 American speakers, 250,000 Israeli speakers, and 100,000 in the rest of the world (for a total of 600,000). The earliest surviving references date from the 12th century and call the language לשון־אַשכּנז ‎ ( loshn-ashknaz , "language of Ashkenaz") or טײַטש ‎ ( taytsh ),

17947-399: 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

18084-448: 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

18221-433: 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

18358-414: 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

18495-493: Was the language of street wisdom, of the clever underdog, of pathos, resignation and suffering, all of which it palliated by humor, intense irony and superstition. Isaac Bashevis Singer , its greatest practitioner, pointed out that it is the only language never spoken by men in power. Later linguistic research has refined the Weinreich model or provided alternative approaches to the language's origins, with points of contention being

18632-439: 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

18769-525: 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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