Difference between revisions of "Hasidism" - New World Encyclopedia

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[[File:Boyan tish, Sukkot 2009.jpg|thumb|400px|A ''[[Tish (Hasidic celebration)|tish]]'' of the Boyan [[Hasidic dynasty]] in [[Jerusalem]], holiday of [[Sukkot]], 2009.]]
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'''Hasidic Judaism''' (also ''Chasidic,'' among others, from the [[Hebrew language|Hebrew]]: חסידות Chassidus, meaning "piety") is a [[Haredi Judaism|Haredi]] [[Judaism|Jewish]] religious movement that originated in [[Eastern Europe]] in the eighteenth century. The hasidic tradition represents a constant striving for an intimate give-and-take relationship with [[God]] in every moment of human life.
  
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[[Image:MishkenoisHaRoim01.jpg|thumb|right|250px|Hasidic leaders in Jerusalem]]
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Founded by [[Rabbi]] [[Israel ben Eliezer]] (1698–1760), also known as the ''[[Ba'al Shem Tov]],'' Hasidism emerged when European Jews had grown disillusioned as a result of the failed messianism of the past century and the dryness of contemporary rabbinic Judaism, which focused on strictly limited [[Talmud]]ic studies. Many felt that Jewish life had turned anti-mystical and had become too academic, lacking any emphasis on [[spirituality]] or joy. For the ''Hasidim,'' the ''Ba'al Shem Tov'' corrected this situation.
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'''Hasidic Judaism''' (also ''Chasidic'', etc., from the [[Hebrew language|Hebrew]]: חסידות Chassidus, meaning "piety," from the Hebrew root word חסד ''chesed'' meaning "lovingkindness") is a [[Haredi Judaism|Haredi]] [[Judaism|Jewish]] religious movement that originated in [[Eastern Europe]] (what is now [[Belarus]] and [[Ukraine]]) in the eighteenth century.
 
  
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Founded by [[Rabbi]] [[Israel ben Eliezer]] (1698–1760), also known as the ''[[Ba'al Shem Tov]]'' Hasidism when European Jews had grown disillusioned as a result of the failed messianism of the past century and turned inward toward strictly limited [[Talmud]]ic studies. Many felt that Jewish life had turned anti-mystical and had become too "academic," lacking any emphasis on [[spirituality]] or joy. To Hasids, the ''Ba'al Shem Tov'' corrected the situation.
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In its initial stages, Hasidism met with strong opposition from contemporary rabbinical leaders, most notably the [[Vilna Gaon]], leader of the [[Lithuanian Jews]]. After the Baal Shem Tov's death, Hasidism developed into a number of "dynasties," centered on leading rabbinical families, many of which have continued to this day.
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{{toc}}
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In its initial stages, Hasidism met with opposition from several contemporary leaders, most notably the [[Vilna Gaon]], leader of the [[Lithuanian Jews]].  
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After experiencing a crisis during the persecutions of the [[Soviet Union|Soviet]] and [[Nazism|Nazi]] regimes, Hasidism today is once again a fast growing movement, especially in the U.S. and Israel, due to its tradition of having large families and, among some sects, of reaching out to other Jews in search of their traditional roots.
  
 
==History==
 
==History==
 
===Background===
 
===Background===
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[[Image:Rzeczpospolita.png|thumb|250px|Greater Poland in the mid-seventeenth century]]
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[[Image:Rzeczpospolita.png|thumb|400px|Greater Poland in the mid-seventeenth century]]
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In greater [[Poland]], where the bulk of European Jewry had established itself since the thirteenth century, a struggle between traditional [[Rabbinic Judaism]] and radical [[Kabbalah|kabbalistic]] [[mysticism]] became particularly acute after the messianic movement of [[Sabbatai Zevi]] in the seventeenth century. Mystical doctrines and sectarianism showed themselves prominently among the Jews of the southeastern provinces of Poland, while in the [[Lithuania]]n provinces, rabbinical orthodoxy held sway. In part, this division in modes of thought reflected social differences between the northern (Lithuanian) Jews and the southern Jews of [[Ukraine]]. In Lithuania the Jewish masses mainly lived in densely-populated towns where rabbinical academic culture  flourished, while in Ukraine the Jews tended to live scattered in villages far removed from intellectual centers.
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In greater [[Poland]], where the bulk of European Jewry had established itself since the 1200s, a struggle between traditional [[Rabbinic Judaism]] and radical [[Kabbalah|kabbalistic]] [[mysticism]] became particularly acute after the messianic movement of [[Sabbatai Zevi]] in the seventeenth century.
  
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Pessimism in the south became more intense after the [[Chmielnicki Uprising|Cossacks' Uprising]] (1648 - 1654) under [[Bohdan Khmelnytsky]] and the turbulent times in Poland (1648-1660), which decimated the Jewry of Ukraine, but left the Jews of Lithuania comparatively untouched. After the Polish magnates regained control of southern Ukraine in the last decade of the seventeenth century, an economic renaissance ensued. The magnates began a massive rebuilding and repopulation effort adopting a generally benevolent towards the Jews.
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Earlier, mystical doctrines and sectarianism showed themselves prominently among the Jews of the southeastern provinces, while in the [[Lithuania]]n provinces, rabbinical orthodoxy held sway. In part, this division in modes of thought reflected social differences between the northern (Lithuanian) Jews and the southern Jews of [[Ukraine]]. In Lithuania, the Jewish masses mainly lived in densely-populated towns where rabbinical academic culture flourished, while in Ukraine the Jews tended to live scattered in villages far removed from intellectual centers.
  
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Besides these influences, many Jews had grown discontented with traditional [[Rabbinic Judaism]] and a gravited toward [[mysticism]]. In this ripe environment, the messianic claims of Shabbetai Zevi found fertile soil, creating a wave of mystically-enhanced optimism that refused to die even after his own defection to Islam and death. Talmudic traditionalists gained the upper hand in the later seventeenth century, but neither outright [[superstition]] nor fascination with the potential of the [[Kabbalah]] as a channel mystical insight died.  
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Pessimism became intense in the south after the [[Chmielnicki Uprising|Cossacks' Uprising]] (1648-1654) under [[Bohdan Khmelnytsky]] and the turbulent times in Poland (1648-1660), which decimated the Jewry of Ukraine, but left the Jews of Lithuania comparatively untouched. After the Polish magnates regained control of southern Ukraine in the last decade of the seventeenth century, an economic renaissance ensued. The magnates began a massive rebuilding and re-population effort adopting a generally benevolent attitude towards the Jews.
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[[Image:Shabbatai1.jpg|thumb|left|150300px|Shabbetai Zevi]]
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Besides these influences, many Jews had grown discontented with traditional [[Rabbinic Judaism]] and had gravitated toward [[mysticism]]. In this ripe environment, the messianic claims of [[Shabbetai Zevi]] found fertile soil, creating a wave of mystically-enhanced optimism that refused to die even after his own defection to [[Islam]] and death in 1676. Talmudic traditionalists gained the upper hand in the later seventeenth century, but did not succeed in totally suppressing either outright [[superstition]] or fascination with the potential of the [[Kabbalah]] as a channel for mystical insight.  
  
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Thus, the religious formalism of conservative rabbis did not provide a satisfactory religious experience for many Jews of some of whose older relatives had been persecuted by traditional rabbis in the wake of the tragic failure of [[Shabbetai Zevi]] and the later specter of [[Jacob Frank]]'s [[antinomianism]]. Although traditional [[Judaism]] had adopted some features of [[Kabbalah]], it adapted them in a way that many felt overemphasized the external forms of [[fasting]], [[penance]], and spiritual sadness, without giving due emphasis to mystical experience, personal relationship with God, and joy.  
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The religious formalism of conservative [[rabbi]]s thus did not provide a satisfactory religious experience for many [[Jews]], some of whose older relatives had been persecuted by traditionalist authorities in the wake of the tragic failure of [[Shabbetai Zevi]] and the later specter of [[Jacob Frank]]'s [[antinomianism]]. Although traditional [[Judaism]] had adopted some features of [[Kabbalah]], it adapted them in a way that many felt overemphasized the external forms of [[fasting]], [[penance]], and spiritual sadness, without giving due emphasis to mystical experience, personal relationship with [[God]], and joy.  
  
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Hasidism provided a ready response to the desire of the common people in its simple, stimulating, and comforting faith. Early Hasidism aimed not at dogmatic or ritual reform, but at a psychological change within the believer. It aimed at the created a new type of Jew, who placed emotion above reason and ritual, and religious exaltation above mere knowledge.
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Hasidism provided a ready response to the desire of the common people in its simple, stimulating, and comforting faith. Early Hasidism aimed not at dogmatic or ritual reform, but at a psychological change within the believer. Its goal was the creation a new type of Jew, who was infused with an infectious love for God and his fellow man, placing emotion above reason and ritual, and exaltation above mere religious knowledge.
  
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===Israel ben Eliezer===
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===The Ba'al Shem Tov===
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[[Image:Besht.jpg|thumb|The [[Ba'al Shem Tov]]]]
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The founder of Hasidism was [[Israel ben Eliezer]], also known as the ''Ba'al Shem Tov''—the "Master of the Good Name"—abbreviated as the ''Besht''. His fame as a healer and prognosticator spread not only among the Jews, but also among the non-Jewish peasants and the Polish nobles.  
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The founder of Hasidism, [[Israel ben Eliezer]], also became known under the title of ''Ba'al Shem Tov''—the "Master of the Good Name," abbreviated as the ''Besht''. His fame as a healer and prognosticator spread not only among the Jews, but also among the non-Jewish peasants and the Polish nobles.  
 
  
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To the common people, the ''Besht'' appeared wholly admirable. Characterized by an extraordinary sincerity and simplicity, he knew how to gain an insight into the spiritual needs of the masses. He taught them that true religion consisted not only of religious scholarship, but also of a sincere love of God combined with warm faith and belief in the efficacy of [[prayer]]. He held that the ordinary person, filled with a sincere belief in God, and whose prayers come from the heart, is more acceptable to God than someone versed in the [[Talmud]] and fully observant of [[halkha|Jewish law]] who lacks inspiration in his attendance to the divine. This democratization of Jewish tradition attracted not only the common people, but also numerous scholars whom the current rabbinical [[scholasticism]] and ascetic kabbalistic traditions failed to satisfy.
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To the common people, the ''Besht'' appeared wholly admirable. Characterized by an extraordinary sincerity and simplicity, he taught that true religion consisted not primarily of [[Talmud]]ic scholarship, but of a sincere love of God combined with warm faith and belief in the efficacy of [[prayer]]. He held that the ordinary person, filled with a sincere belief in God, is more acceptable to God than someone versed in the Talmud and fully observant of [[halkha|Jewish law]] but who lacks inspiration in his attendance to the divine. This democratization of Jewish tradition attracted not only the common people, but also numerous scholars who were dissatisfied with the current rabbinical [[scholasticism]] and ascetic kabbalistic traditions.
  
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About 1740 the ''Besht'' established himself in the [[Podolia]]n town of [[Medzhybizh|Mezhbizh]]. He gathered about him numerous disciples and followers, whom he initiated not by systematic intellectual exposition, but by means of sayings and [[parable]]s that contained both easily graspable insights for the laymen, and profound kabbalistic revelations for the great scholars. His sayings spread by oral transmission and were later written down by his disciples.
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In about 1740, the ''Besht'' established himself in the [[Podolia]]n town of [[Medzhybizh|Mezhbizh]]. He gathered about him numerous disciples and followers, whom he initiated not by systematic intellectual exposition, but by means of sayings and [[parable]]s. These contained both easily graspable spiritual and moral teachings for the laymen, and profound kabbalistic insights for the scholars. His sayings spread by oral transmission and were later written down by his disciples.
  
 
===The spread of Hasidism===
 
===The spread of Hasidism===
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The [[Ba'al Shem Tov]]'s disciples attracted many followers. They themselves established numerous Hasidic schools and [[halakah|halakic]] [[beth din|courts]] across [[Europe]]. After the ''Besht'''s death, followers continued his cause, notably under the leadership of the [[Magid]], Rabbi [[Dovber of Mezeritch|Dov Ber of Mezritch]]. His students in turn attracted many more Jews to Hasidism.
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The [[Ba'al Shem Tov]]'s disciples attracted many followers. They themselves established numerous Hasidic schools and [[halakah|halakic]] [[beth din|courts]] across [[Europe]]. After the ''Besht'''s death, followers continued his cause, notably under the leadership of Rabbi [[Dovber of Mezeritch|Dov Ber of Mezeritch]], known as the ''[[Maggid]]''. His students, in turn, attracted many more Jews to Hasidism.
  
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[[Image:Schneur Zalman of Liadi.jpg|thumb|300px|Schneur Zalman of Liadi, founder of Chabad Hasidism.]]
 
After Dov Ber's death, his inner circle of followers, known as the "Chevraya Kadisha," the Holy Fellowship, agreed to divide up the whole of Europe into different territories, and have each one charged with disseminating hasidic teachings in his designated area. Hasidic Judaism eventually became the way of life of the majority of Jews in [[Ukraine]], [[Galicia (Central Europe)|Galicia]], [[Belarus]], and central [[Poland]]. The movement also had sizable groups of followers in [[Hungary]].
 
After Dov Ber's death, his inner circle of followers, known as the "Chevraya Kadisha," the Holy Fellowship, agreed to divide up the whole of Europe into different territories, and have each one charged with disseminating hasidic teachings in his designated area. Hasidic Judaism eventually became the way of life of the majority of Jews in [[Ukraine]], [[Galicia (Central Europe)|Galicia]], [[Belarus]], and central [[Poland]]. The movement also had sizable groups of followers in [[Hungary]].
  
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[[Image:Schneur Zalman of Liadi.jpg|thumb|Schneur Zalman of Liadi]]
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Hasidism gradually branched out into two main divisions: 1) In Ukraine and in Galicia and 2) in Greater Lithuania. The disciples, [[Elimelech of Lizhensk]] and the grandson of the ''Besht,'' Boruch of [[Medzhibozh (Hasidic dynasty)|Mezhbizh]], directed the first of these divisions. Lithuanian Hasidim, meanwhile, generally followed Rabbi [[Shneur Zalman]] of Liadi, the founder of [[Chabad Lubavitch|Chabad]] Hasidism, and Rabbi [[Aharon of Karlin]]. Shneur Zalman's lineage became well known in the United States through the outreach programs of the Chabad Lubavitch movement and the leadership of [[Menachem Mendel Schneerson]], the seventh ''[[Rebbe]]'' of the dynasty.
  
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Hasidism gradually branched out into two main divisions: (1) in Ukraine and in Galicia and (2) in Greater Lithuania. Three disciples ([[Elimelech of Lizhensk]], [[Levi Yitzchak]] of Berdychev, and [[Menachem Nahum]] of [[Chornobyl|Chernobyl]]), besides the grandson of the ''Besht'', Boruch of [[Medzhibozh (Hasidic dynasty)|Mezhbizh]], directed the first of these divisions. Lithuanian Hasidim followed Rabbi [[Shneur Zalman]] of Liadi, the founder of [[Chabad Lubavitch|Chabad]] Hasidism, and Rabbi [[Aharon of Karlin]].
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Elimelech of Lizhensk affirmed belief in what became known as ''[[tzaddikism]]'' as a fundamental doctrine of Hasidism. In his book, ''No'am Elimelekh,'' he conveys the idea of the ''[[tzadik]]'' ("righteous one") as the charismatic mediator between God and the common people.
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===Opposition===
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Early on in this history, a serious [[schism]] evolved between the hasidic and non-hasidic Jews. Those [[Europe]]an [[Jew]]s who rejected the hasidic movement dubbed themselves ''[[misnagdim]]'' (literally, "opponents"). Among their criticism were the following:
  
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Elimelech of Lizhensk affirmed belief in [[tzaddikism]] as a fundamental doctrine of Hasidism. In his book ''No'am Elimelekh'' he conveys the idea of the [[Tzadik]] ("righteous one") as the mediator between God and the common people, and suggests that through him God sends to the faithful three earthly blessings: life, a livelihood, and children. The Hasidim in response must support the Tzaddik by financial contributions, in order to enable the holy man to become completely absorbed in the contemplation of God.  
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* Hasidism had novel emphasis on unusual aspects of [[halakha|Jewish law]] and failed to give due respect to Talmudic study in general.
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* The overwhelming exuberance of hasidic worship was disturbing.  
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* Hasidic ascriptions of [[infallibility]] and [[miracle]]-working to their leaders was an unacceptable substitution of human leadership in place of God.
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* Hasidism was vulnerable to dangerous messianic impulses such as had occurred in the earlier cases of [[Shabbatai Zevi]] and [[Jacob Frank]].
  
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Hasidic Judaism later came to [[Western Europe]] and then to the [[United States]] during the large waves of Jewish emigration in the 1880s.
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The ''misnagdim'' also denounced Hasidism's growing literature expressing the legend of the Ba'al Shem Tov, and criticized their way of dress as overly pious in external appearance while lacking internal humility. The hasidic notion that God permeates all of creation was opposed on grounds that it constituted [[pantheism]], a violation of the [[Maimonides|Maimonidean]] principle that God is in no sense physical. Many critics also considered as dangerous the hasidic teaching, based on the [[Kabbalah]], that there are sparks of goodness in all things, which can be redeemed to perfect the world. Some ''misnagdim'' also denigrated the Hasidim for their lack of Jewish scholarship.  
  
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===Opposition===
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At one point the followers of Hasidism were put under the ''[[cherem]]'' (the Jewish form of communal [[excommunication]]) by a group of traditionalist rabbis. After years of bitter acrimony, a reconciliation took place in response to the perceived greater threat of the ''[[Haskala]],'' or Jewish Enlightenment. Despite this, a degree of distrust between the various sects of Hasidism and other [[Orthodox Judaism|Orthodox Jews]] has continued through the present day.
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Early on in this history, a serious [[schism]] evolved between the hasidic and non-hasidic Jews. Those [[Europe]]an [[Jew]]s who rejected the Hasidic movement dubbed themselves ''[[misnagdim]]'' (literally, "opponents"). Critics of Hasidic Judaism:
 
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* decried the apparently novel hasidic emphasis on different aspects of [[halakha|Jewish law]];
 
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* found problematic the overwhelming exuberance of hasidic worship;
 
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* distrusted and denounced hasidic ascriptions of infallibility and [[miracle]]-working to their leaders;
 
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* expressed concern that Hasidism might become a deviant messianic sect pointing to the examples of [[Shabbatai Zvi]] and [[Jacob Frank]].
 
  
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[[Image:Vilna Gaon portrait.gif|thumb|The [[Vilna Gaon]], the head of the ''Misnagdim'' and the most famous opponent of Hasidism]]
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===Emigration and persecution===
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The ''misnagdim'' also denounced Hasidism's growing literature expressing the legend of the Ba'al Shem Tov,
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While continuing to grow in Eastern Europe, Hasidic Judaism also came to [[Western Europe]] and then to the [[United States]] during the large waves of Jewish emigration in the 1880s.
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and criticized their way of dress as overly pious and lacking humility. The hasidic notion that God permeates all of creation was opposed on grounds of that it constituted [[pantheism]], a violation of the [[Maimonides|Maimonidean]] principle that God in no sense physical. Many critics also considered dangerous the Hasidic teaching, based on the Kabbalah, that there are sparks of goodness in all things, which can be redeemed to perfect the world. Some ''misnagdim'' also denigrated the hasidim for their lack of Jewish scholarship.  
 
  
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At one point the followers of Hasidism were put under the ''[[cherem]]'' (the Jewish form of communal excommunication) by a group of traditionalist rabbis. After years of bitter acrimony, a reconciliation took place in response to the perceived greater threat of the ''[[Haskala]]'', or Jewish Enlightenment. Despite this, the distinctions and a degree of distrust between the various sects of Hasidism and other Orthodox Jews.
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The [[Bolshevik]] revolution and the rise of [[Communism]] saw the disintegration of important hasidic centers in Eastern Europe, such as [[Chabad]], [[Breslov]], [[Chernobyl]], and [[Ruzhin]]. Nevertheless, many Hasidim, primarily those following the Chabad school, remained in the Soviet Union, primarily in Russia, intent on preserving [[Judaism]] as a religion in the face of increasing Soviet opposition.
  
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===In the Soviet Union===
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With ''[[Yeshiva|yeshivas]]'' and and even private religious instruction in Hebrew outlawed, synagogues seized by the government and transformed into secular community centers, and religious [[circumcision]] forbidden to all members of the [[Communist Party]], most Soviet Hasidim took part in the general Jewish religious underground movement. Many became so-called "wandering clerics," traveling from village to village wherever their services were needed. These figures were often imprisoned and sometimes executed.
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The [[Bolshevik]] revolution and the rise of Communism saw the disintegration of the chasidic centers such as Chabad, Breslov, [[Chernobyl]] and Ruzhin.
 
  
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Many chasidim, primarily those following the Chabad school, but also the Tshernobler Rebbe and the Ribnitzer Rebbe, remained in the Soviet Union (primarily in Russia), intent on preserving Judaism as a religion in the face of increasing Soviet opposition. With [[Yeshiva|yeshivos]] and instruction in Hebrew outlawed, synagogues seized by the government and transformed into secular community centers, and Jewish [[circumcision]] forbidden to all members of the Communist Party, most chasidim took part in the general Jewish religious underground movement. Many became so-called "wandering clerics," travelling from village to village and functioning as [[hazzan|chazzanim]], [[Shechita|shochtim]], [[mohel]]s, and [[rabbi]]s wherever such services were needed. These figures were often imprisoned and sometimes executed.
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The [[Holocaust]] brought final destruction to all hasidic centers of Eastern [[Europe]], and countless Hasidim, who rarely hid their identities, perished. The survivors eventually moved either to [[Israel]] or to [[United States of America|America]] and established new centers of Hasidic Judaism modeled after their original communities.
  
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===Current position===
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===Today's communities===
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[[Image:Hasidim Hungary.jpg|thumb|Rabbis Chaim Elazar Spira of Munkacs and Meir Shapiro of Lublin in Marienbad (Now Mariánské Lázně, Czech Republic), 1923]]
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Some of the larger and more well-known chasidic sects that still exist include [[Belz (Hasidic dynasty)|Belz]], [[Bobov (Hasidic dynasty)|Bobov]], [[Breslov (Hasidic dynasty)|Breslov]], [[Ger (Hasidic dynasty)|Ger]], [[Chabad|Lubavitch (Chabad)]], [[Munkacs (Hasidic dynasty)|Munkacs]], [[Puppa (Hasidic dynasty)|Puppa]], [[Klausenburg (Hasidic dynasty)|Sanz (Klausenburg)]], [[Satmar (Hasidic dynasty)|Satmar]], [[Skver (Hasidic dynasty)|Skver]], [[Spinka (Hasidic dynasty)|Spinka]], and [[Vizhnitz (Hasidic dynasty)|Vizhnitz]].
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The Holocaust brought final destruction to all chasidic centers of Eastern [[Europe]]. Most survivors moved eventually to [[Israel]] or to [[United States of America|America]], and established new centers of Hasidic Judaism modeled after their original communities.
 
  
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Some of the larger and more well-known chasidic sects that still exist include [[Belz (Hasidic dynasty)|Belz]], [[Bobov (Hasidic dynasty)|Bobov]], [[Breslov (Hasidic dynasty)|Breslov]], [[Ger (Hasidic dynasty)|Ger]], [[Chabad|Lubavitch (Chabad)]], [[Munkacs (Hasidic dynasty)|Munkacs]], [[Puppa (Hasidic dynasty)|Puppa]], [[Klausenburg (Hasidic dynasty)|Sanz (Klausenburg)]], [[Satmar (Hasidic dynasty)|Satmar]], [[Skver (Hasidic dynasty)|Skver]], [[Spinka (Hasidic dynasty)|Spinka]] and [[Vizhnitz (Hasidic dynasty)|Vizhnitz]].
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The largest groups in Israel today are Ger, Chabad, Belz, Satmar, Breslov, Vizhnitz, Seret-Vizhnitz, Nadvorna, and Toldos Aharon. In the [[United States]] the largest are [[Lubavitch]], [[Satmar]] and [[Bobov]], all centered in [[Brooklyn]], and [[Rockland County, New York|Rockland County]], New York. Large hasidic communities also exist in the [[Montreal]] borough of [[Outremont]]; [[Toronto]]; [[London]]; [[Antwerp]]; [[Melbourne]]; the [[Fairfax District, Los Angeles, California|Fairfax]] and other neighborhoods of [[Los Angeles]]; and [[St. Louis Park, Minnesota|St. Louis Park]], a Minneapolis suburb.
  
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The largest groups in Israel today are Ger, Chabad, Belz, Satmar, Breslov, Vizhnitz, Seret-Vizhnitz, Nadvorna, and Toldos Aharon. In the [[United States]] the largest are Lubavitch, Satmar and [[Bobov]], all centered in [[Brooklyn]], [[New York]], and Skver in [[Rockland County, New York|Rockland County]], New York. Large chasidic communities also exist in the [[Montreal]] borough of [[Outremont]]; [[Toronto]]; [[London]]; [[Antwerp]]; [[Melbourne]]; the [[Fairfax District, Los Angeles, California|Fairfax]] neighborhood of [[Los Angeles]]; and [[St. Louis Park, Minnesota|St. Louis Park]], a Minneapolis suburb.
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Hasidism today is a healthy and growing branch of [[Orthodox Judaism]], with some hasidic groups attracting many new members, as secularized Jews seek to return to their religious roots. Even without new converts, its numbers are multiplying rapidly due its tradition of marrying young and having large families.
  
 
==Religious practice and culture==
 
==Religious practice and culture==
 
===Fundamental conceptions===
 
===Fundamental conceptions===
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The teachings of Hasidism are founded on two theoretical conceptions: 1) religious [[panentheism]], or the omnipresence of [[God]], and 2) the idea of ''[[Devekut|Devekus]]'', communion between God and man.
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The teachings of Hasidism are founded on two theoretical conceptions: 1) Religious [[panentheism]], or the omnipresence of [[God]], and 2) the idea of ''[[Devekut|Devekus]],'' communion between God and man.
  
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"Man," says the ''Besht'', "must always bear in mind that God is omnipresent and is always with him... Let man realize that when he is looking at material things he is in reality gazing at the image of the Deity which is present in all things. With this in mind man will always serve God even in small matters."
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"Man," says the ''Besht'', "must always bear in mind that [[God]] is omnipresent and is always with him… Let man realize that when he is looking at material things he is in reality gazing at the image of the [[Deity]] which is present in all things. With this in mind man will always serve God even in small matters."
  
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[[Image:Hasidic Celebration.jpg|thumb|250px|A Hasidic celebration in [[Borough Park]], Brooklyn, New York]]
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''Deveikus'' (communion) refers to the belief that an unbroken intercourse takes place between the world of God and the world of humanity. It is true not only that the Deity influences the acts of man, but also that man exerts an influence on the will of God. Indeed, every act and word of man produces a corresponding vibration in the upper spheres. Communion with God for the purpose of uniting with the source of life and of influencing it is the chief practical principle of Hasidism. This communion is achieved through the concentration of all thoughts on God, and consulting Him in all the affairs of life.
  
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''Deveikus'' (communion) refers to the belief that an unbroken intercourse takes place between the world of God and the world of humanity. It is true not only that the Deity influences the acts of man, but also that man exerts an influence on the will of God. Indeed, every act and word of man produces a corresponding vibration in the upper spheres. Communion with God for the purpose of uniting with the source of life and of influencing it is is the chief practical principle of Hasidism. This communion is achieved through the concentration of all thoughts on God, and consulting Him in all the affairs of life.
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The righteous man is in constant communion with God, even in his worldly affairs, since here also he feels His presence. However, a special form of communion with God is [[prayer]]. In order to render this communion complete the prayer must be full of fervor, even ecstatic. Even seemingly mechanical means, such as violent swaying, shouting, and singing may be employed to these ends.
  
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The righteous man is in constant communion with God, even in his worldly affairs, since here also he feels His presence. However, a special form of communion with God is prayer. In order to render this communion complete the prayer must be full of fervor, even ecstatic. Even seemingly mechanical means, such to violent swaying, shouting, and singing may be employed to these ends.
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According to the [[Ba'al Shem Tov]], the essence of religion is in sentiment and not in reason. Theological learning and [[halakha|halakhic lore]] are of secondary importance. In the performance of religious rites, the mood of the believer is of more importance than the externals. For this reason formalism and concentration on superfluous ceremonial details can even be injurious.
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According to the Ba'al Shem Tov, the essence of religion is in sentiment and not in reason. Theological learning and [[halakha|halakhic lore]] are of secondary importance. In the performance of religious rites, the mood of the believer is of more importance than the externals. For this reason formalism and concentration on superfluous ceremonial details can even be injurious.
 
  
 
===Hasidic philosophy===
 
===Hasidic philosophy===
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Hasidic philosophy teaches a method of contemplating on God, as well as the inner significance of the ''[[mitzvo]]s'' (commandments and rituals of Torah law). Hasidic philosophy generally has four main goals:
  
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Hasidic Philosophy teaches a method of contemplating on God, as well as the inner significance of the ''[[mitzvo]]s'' (commandments and rituals of Torah law). Hasidic philosophy generally has four main goals:
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*'''Revival:''' At the time when the [[Ba'al Shem Tov]] founded Hasidism, the Jews had been physically crushed by massacres—in particular, those of the Cossack leader [[Chmelnitzki]] in 1648-1649—and poverty, as well as being spiritually crushed by the disappointment engendered by the false [[messiah]]s. Hasidism thus had the mission to revive the [[Jews]] both physically and spiritually. It focused on helping Jews establish themselves financially, and also uplifting their moral and religious lives through its teachings.
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*'''Revival''': At the time when the [[Ba'al Shem Tov]] founded Hasidism, the Jews had been physically crushed by massacres—in particular, those of the Cossack leader [[Chmelnitzki]] in 1648-1649—and poverty, as well as being spiritually crushed by the disappointment engendered by the false messiahs. Hasidism thus had the mission to revive the Jews both physically and spiritually. It focused on helping Jews establish themselves financially, and also uplifting their moral and religious lives through its teachings.
 
  
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*'''Piety''': A Hasid, in classic Torah literature, refers to a person of piety beyond the letter of the law. Hasidism aims at cultivating this extra degree of piety.
+
*'''Piety:''' A Hasid, in classic [[Torah]] literature, refers to a person of piety beyond the letter of the law. Hasidism aims at cultivating this extra degree of piety.
  
−
*'''Refinement''': Hasidism teaches that one should not merely strive to improve one's character by learning new habits and manners. Rather a person should completely change the quality, depth, and maturity of one's nature. This change is accomplished by internalizing and integrating the perspective of hasidic philosophy.
+
*'''Refinement:''' Hasidism teaches that one should not merely strive to improve one's character by learning new habits and manners. Rather a person should completely change the quality, depth, and maturity of one's nature. This change is accomplished by internalizing and integrating the perspective of hasidic philosophy.
  
−
*'''Demystification''': Hasidism seeks to make the esoteric teachings of [[Kabbalah]] understandable even to and Jew, regardless of educational level. This understanding is meant to help refine the person, as well as adding depth and vigor to one's ritual observance.
+
*'''Demystification:''' Hasidism seeks to make the esoteric teachings of [[Kabbalah]] understandable to every [[Jew]], regardless of educational level. This understanding is meant to help refine the person, as well as adding depth and vigor to one's ritual observance.
  
 
===Liturgy and prayer===
 
===Liturgy and prayer===
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[[Image:The_rabbi_praying.JPG|thumb|The [[Zidichov (Hasidic dynasty)|Zidichover]] [[Rebbe]] praying]]
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[[Image:TosherRebbe.JPG|thumb|300px|The [[Tosh (Hasidic dynasty)|Tosher]] [[Rebbe]] concentrating on prayer]]
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[[Image:TosherRebbe.JPG|thumb|left|The [[Tosh (Hasidic dynasty)|Tosher]] [[Rebbe]] concentrating on prayer]]
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Most Hasidim pray according to one of the variations of the prayer book tradition known as ''[[Nusach Sefard]],'' a blend of [[Ashkenazi]] and [[Sephardi]] liturgies based on the kabbalistic innovations of Rabbi [[Isaac Luria]]. However, several Hasidic dynasties have their own specific adaptation of ''Nusach Sefard''.
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Most Hasidim pray according to one of the variations of the prayer book tradition known as ''[[Nusach Sefard]]'', a blend of [[Ashkenazi]] and [[Sephardi]] liturgies based on the kabbalistic innovations of Rabbi [[Isaac Luria]]. However, several Hasidic dynasties have their own specific adaptation of ''Nusach Sefard''.
 
  
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The Baal Shem Tov is believed to have introduced two innovations to the Friday services: the recitation of Psalm 107 before the afternoon service, as a prelude to the Sabbath, and Psalm 23 just before the end of evening service.
+
The [[Ba'al Shem Tov]] is believed to have introduced two innovations to the Friday services: The recitation of Psalm 107 before the afternoon service, as a prelude to the Sabbath, and Psalm 23 just before the end of evening service.
  
 
Many Hasidim pray in [[Ashkenazi Hebrew]]. This dialect  happens to be the Yiddish dialect of the places from which most Hasidim originally came. There are significant differences between the dialects used by Hasidim originating from other places.
 
Many Hasidim pray in [[Ashkenazi Hebrew]]. This dialect  happens to be the Yiddish dialect of the places from which most Hasidim originally came. There are significant differences between the dialects used by Hasidim originating from other places.
  
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Hasidic prayer has a distinctive accompaniment of wordless melodies called ''[[nigun]]im'' that represent the overall mood of the prayer. In recent years this innovation has become increasingly popular in non-Hasidic communities as well. Hasidic prayer also has a reputation for taking a very long time, although some groups do pray quickly. Hasidic tradition regards prayer as one of the most paramount activities during the day.  
+
Hasidic prayer has a distinctive accompaniment of wordless melodies called ''[[nigun]]im'' that represent the overall mood of the prayer. In recent years this innovation has become increasingly popular in non-hasidic communities as well. Hasidic prayer also has a reputation for taking a very long time, although some groups do pray quickly. Hasidic tradition regards prayer as one of the most paramount activities during the day.  
  
 
Many male [[Orthodox Judaism|Orthodox]] [[Jew]]s customarily immerse in a ''[[mikvah]]'' (ritual pool of water) before major [[Jewish holiday]]s (and particularly before [[Yom Kippur]]), in order to achieve spiritual cleanliness. Hasidim have extended this to a daily practice preceding morning prayers.
 
Many male [[Orthodox Judaism|Orthodox]] [[Jew]]s customarily immerse in a ''[[mikvah]]'' (ritual pool of water) before major [[Jewish holiday]]s (and particularly before [[Yom Kippur]]), in order to achieve spiritual cleanliness. Hasidim have extended this to a daily practice preceding morning prayers.
  
 
===Dress===
 
===Dress===
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{{main|Bekishe|Gartel|Rekel}}
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[[Image:Dombrovnadvorna.jpg|thumb|400px|Dombrover Rebbe of Monsey with the Nadvorna Rebbe and others]]
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Hasidim have a reputation for their distinctive attire. Even within the Hasidic world, one can distinguish different groups by subtle differences in appearance. Many details of their dress are shared by other Haredim.  Much of Hasidic dress was historically the clothing of all Eastern-European Jews, but Hasidim have preserved more of these styles to the present day.  Furthermore, hasidim have attributed mystical intents to these clothing styles.
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[[Image:IMG 6982.JPG|thumb|300px|Rabbi Moshe Leib Rabinovich, Munkacser Rebbe, wearing a ''kolpik'']]
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[[Image:young_hasid.jpg|300px|thumb|right|Young Hasid age 22.]]
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Chasidim button their clothes right over left. Most hasidim do not wear neck-ties (with the exception of some Russian Hasidim, such as those stemming from [[Ruzhin (Hasidic dynasty)|Ruzhin]], [[Karlin (Hasidic dynasty)|Karlin]], and [[Lubavitch]].
+
Hasidim are also noted for their distinctive attire. Many details of their dress are shared by other [[Haredi Judaism|Haredi]], or strictly Orthodox, Jews. In additional, within the hasidic world, one can distinguish different groups by subtle differences in appearance. Much of hasidic dress was originally simply the traditional clothing of all Eastern European Jews, but Hasidim have preserved many of these styles to the present day. Furthermore, Hasidim have attributed mystical intents to these clothing styles.
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Hasidic men most commonly wear suits in dark (usually black or navy blue) colors with distinctively long jackets, called ''[[rekel]]ekh''. On the Jewish Sabbath they wear a long black [[satin]] (or similar of a cheaper material, such as [[polyester]]) robe called a ''zaydene kapote'' (Yiddish, lit. satin caftan) or ''[[bekishe]]''. On [[Yom Tov|Jewish Holy Days]] a silk garment may be worn. On [[Shabbat|the Sabbath]] the rebbes of chasidim traditionally wore a white ''kapote'' rather than a black one; this practice has fallen into disuse except for a minority of rebbes, such as [[Toldos Aharon]] and [[Lelov (Hasidic dynasty)|Lelov]], and by Hungarian rebbes such as [[Tosh (Hasidic dynasty)|Tosh]] and [[Satmar]].  Many rebbes wear a black silk ''bekishe'' that is trimmed with velvet (known as ''strokes'' or ''samet'').
 
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Some Hasidim wear a satin overcoat, known amongst Hungarian and Galitsyaner chasidim as a ''rezhvolke'', over the regular ''bekishe''.  Some Hasidic literature refers to this garment as an ''Or Makif'', referring to the Kabbalistic concept of "Surrounding Light."  A rebbe's ''rezhvolke'' might be trimmed with velvet.  Some rebbes wear a fur-lined ''rezhvolke'' known as a ''tilep'' ({{lang-yi|טולעפ}} fur coat).  The fur is referred to as ''pelts''.
 
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In many hasidic sects the rebbe wears a white or black, and in those of Hungarian lineage a gold designed or other coloured, ''tish bekishe'' or ''khalat'' during the [[tish (hasidic)|''tish'']] or during the prayers that come right before or after the "tish."
 
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[[Image:Dombrovnadvorna.jpg|thumb|Dombrover Rebbe of Monsey with the [[Nadvorna]] Rebbe. Note the ''pelts'' (fur coat) worn by the rebbes.]]  
 
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Contrary to popular belief, Hasidic dress has little or nothing to do with the way [[szlachta|Polish nobles]] once dressed. The [[Jewish Emancipation|Emancipation]] movement originated this myth in the late 19th century in an attempt to induce younger Jews to abandon the outfit. Interestingly, secular Yiddish writers of old, living in Eastern Europe ([[Sholom Aleichem]], for example) appear to have no knowledge of the "Polish origin" of the dress. Likewise, numerous Slavic sources from the 15th century onwards refer to the "Jewish kaftan." The Tsarist edict of the mid-19th century banning Jewish outfits mentions the "Jewish kaftan" and "Jewish hat" - as a result of this edict chasidim modified their dress in the Russian Empire and generally hid their [[sidelocks]]. Modern [[Chabad Lubavitch]] dress - where the [[Prince Albert of Saxe-Coburg and Gotha|Prince Albert]] [[frock coat]] substitutes for the ''bekishe''  -  reflects this change, as does the Gerrer substitution of the ''spodik'' for the ''shtreimel''.
 
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Generally Hasidic dress has altered over the last hundred years and become more European in response to the Emancipation Movement. Modern Hasidim tend to wear Hasidic dress as used just prior to [[World War II]] - numerous pictures of Hasidim in the mid-19th century show a far more Levantine outfit (i.e. a kaftan lacking lapels or buttons) that differs little from the classical oriental outfit consisting of the kaftan, white undershirt, sash, knee-breeches ''(halbe-hoyzn)'', white socks and slippers - this outfit allegedly had a [[Babylonia]]n origin before its later adoption by the Israelites, Persians and lastly the Turks,  who brought it to Europe where it became the basis of the modern western suit (note the 16th-century European outfit of frock coat, knee-breeches, silk stockings and slippers). The [[szlachta| Polish nobility]] adopted its 16th-century outfit from the Turks - hence (allegedly) the vague similarity between the Hasidic outfit and  Polish nobles' clothing. (Similarly, Hasidic dress has a vague connection with [[Shi'a Islam|Shia Muslim]] clerical dress - the Shia clergy adopted this dress from the Persians.) One Hasidic belief (taught by the Klausenberger rebbe) holds that Jews originally invented this [[dress code|dress-code]] and that the Babylonians adopted it from Israelites during the [[Babylonian captivity|Jewish exile in Babylon]] of the 6th century B.C.E. This belief is not widely held or well known among hasidim.
 
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[[Image:Hasidim.jpg||230px|thumb|right|Hasidic rebbes and Hasidim in traditional dress. Note the shtreimels, black bekishes, and the gartels. The rebbes are distinguished by the velvet lining on their bekishes.]]
 
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Some claim that the [[Shabbat|Sabbath]] dress of Hasidim resembles the description of the High Priest's dress in the Bible but there does not seem to be a serious similarity. Many Hasidim also believe that Hasidic dress supports fundamental Judaic concepts - for instance white socks tucked in short pants so one's trouser-bottoms never touch the floor or ground (which in former times was likely to be a source of waste, which is problematic during prayer); and slippers ''(shtibblat)'' without buckles or laces so one never need touch one's shoes - which would ritually defile one's hands, requiring ritual purification through washing with a special vessel.
 
  
−
* Kaftans (bekishes, kapotes, chalat) serve as a sign of modesty, covering the entire body.
+
Hasidim button their clothes right over left. Most do not wear neck-ties. Hasidic men most commonly wear suits in dark colors with distinctively long jackets, called ''[[rekel]]ekh''. On the [[Sabbath]] they wear a long black [[satin]] or [[polyester]] robe called a ''zaydene kapote'' or ''[[bekishe]]''. On [[Yom Tov|Jewish Holy Days]] a silk garment may be worn.
−
* A sash or ''gartel'' divides one's lower parts from one's upper parts, and are mentioned in the Talmud and ''Shulchan Aruch'' as a way to "prepare to meet your God."
 
−
* [[Knee-breeches]] mean that a man's private parts remain covered when walking up stairs (cf Exodus 28:42, 20:23).
 
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====Headgear====
 
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{{main|Shtreimel | Spodik | Kolpik | Kashket | Fedora (hat)}}
 
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[[Image:IMG 6982.JPG|thumb|Rabbi Moshe Leib Rabinovich, Munkacser Rebbe, wearing a ''kolpik'']]
 
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Hasidim customarily wear black hats during the weekdays as do nearly all Haredim today. A variety of hats are worn depending on the sect.
 
−
Hasidim wear a variety of fur headdresses on the Sabbath:
 
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*''[[Shtreimel]]'' is worn by most Hasidim today, including from Galicia and Hungary such as [[Satmar]], [[Munkacs]], [[Bobov (Hasidic dynasty)|Bobov]], [[Breslov (Hasidic dynasty)|Breslov]] and [[Belz (Hasidic dynasty)|Belz]], and some non-Galician Polish Hasidim, such as [[Biala (Hasidic dynasty)|Biala]], as well as some non-Hasidic Haredim in Jerusalem.
 
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*''[[Spodik]]'' – name given by others to the ''shtraml'' worn by Polish Hasidim such as [[Ger (Hasidic dynasty)|Ger]], [[Amshinov (Hasidic dynasty)|Amshinov]], [[Osrov-Henzin (Hasidic dynasty)|Ozharov]], [[Aleksander (Hasidic dynasty)|Aleksander]].
 
−
*''Choibl'' or "''Soyvl''" was worn in Poland prior to the [[Holocaust]], and has fallen into disuse.
 
−
*''[[Kolpik]]'' ({{lang-pl|calpac}}) is a traditional Slavic headdress, worn by unmarried sons and grandsons of many Rebbes on the Sabbath. The ''kolpik'' is worn by some Rebbes on special occasions other than the Sabbath and major Biblical Holidays, such as [[Hanukah]], [[Tu B'Shvat]], and [[Rosh Chodesh]].
 
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*''The [[Kashket|dashikl]]'' was a peaked cap worn during the week, prior to the Holocaust. It was worn in Poland, Belarus and Ukraine, and was worn by poorer Hasidim on Shabbat. Its use began as a result of the Tsarist decrees banning other traditional Jewish headdress. In these geographic areas, generally only rabbis wore black hats.  Today, some Hasidic children, under the age of 13, wear a ''kashket'' cap on the Sabbath. In the sect of [[Belz]], the ''kashket'' has been reintroduced for boys under the age of 15 to wear on weekdays.
 
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*Chabad-Lubavitch Hasidim wear black felt [[fedora (hat)|fedora]]s, dating back to the style of the 1940s and 50s.  They are the same as the hats worn by many non-Hasidic Haredim, as well as by some more "modern" Hasidim who are followers of a particular Rebbe without being part of a Hasidic community.  Chabad Hasidim often pinch their hats to form a triangle on the top.  They wear their fedoras even on the Sabbath and Holidays.  However, some Chabad Hasidim in Jerusalem wear a ''shtreimel'' on the Sabbath, if that was their family's custom for generations in Jerusalem.
 
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*Various forms of felt open-crown (a type of hat with a rounded top, such as a [[bowler hat |bowler]]) hats are worn by many Hasidim.  Affiliation can sometimes be identified by whether there is a pinch in the middle of the top or not, as well as the type of brim.  This is called a ''shtofener'' hat in Yiddish.  Ger and Slonimer Hasidim wear a round topped hat, while Stolin and Emunas Yisrael wear a pinched hat.  Many Satmar laymen wear a type of open crown hat that resembles a [[bowler hat]] with rounded edges on the brim.
 
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*''Samet'' (velvet) or ''biber'' (beaver) hats are worn by Galician and Hungarian Hasidim during the week and by unmarried men on Shabbat as well.  Some unmarried men only wear a ''samet'' hat on the Sabbath and a felt hat during the week.  There are many types of ''Samet'' hats, most notably the "high" ''("hoicher")'' and "flat" ''("platcher")'' varieties.  The "flat" type is worn by Satmar Hasidim, and some others as well.  Some Rabbis wear a "round" ''samet'' hat in a similar style to the ''shtofener'' hats, however made from the ''Samet'' material.  They are called beaver hats even though today they are made from rabbit.
 
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*A small fur hat called a ''kutchma'' ({{lang-uk|kučma}}) is worn by many Hasidic laymen during weekdays in the winter.  Today this hat is sometimes made from cheaper materials, such as polyester. This hat is referred to as a ''shlyapka'' (шляпка), by Russian Jews.
 
  
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[[Image:young_hasid.jpg||180px|thumb|right|Young Hasid age 22.]]
+
Hasidim customarily wear black hats during the weekdays as do nearly all Haredim today. A variety of hats are worn depending on the sect. Hasidim also wear a variety of fur headdresses on the Sabbath:
 +
*''[[Shtreimel]]''—a fur hat worn by most Hasidim today, including those from Galicia and Hungary such as the [[Satmar]], [[Munkacs]], [[Bobov (Hasidic dynasty)|Bobov]], [[Breslov (Hasidic dynasty)|Breslov]], and [[Belz (Hasidic dynasty)|Belz]], and some non-Galician Polish Hasidim, such as [[Biala (Hasidic dynasty)|Biala]], as well as some non-Hasidic Haredim in Jerusalem.
 +
*''[[Spodik]]''—name given to the ''shtreimel'' worn by Polish Hasidim such as [[Ger (Hasidic dynasty)|Ger]], [[Amshinov (Hasidic dynasty)|Amshinov]], [[Osrov-Henzin (Hasidic dynasty)|Ozharov]], [[Aleksander (Hasidic dynasty)|Aleksander]].
 +
*''[[Kolpik]]''—a traditional Slavic headdress, worn by unmarried sons and grandsons of many ''rebbes'' on the Sabbath. The ''kolpik'' is also worn by some rebbes themselves on special occasions.
 +
*Black felt [[fedora (hat)|fedora]]s—worn by Chabad-Lubavitch Hasidim dating back to the style of the 1940s and 50s. They are the same as the hats worn by many non-Hasidic Haredim.
 +
*''Shtofener''—Various forms of felt open crown hats. Affiliation can sometimes be identified by whether there is a pinch in the middle of the top or not, as well as the type of brim. Many Satmar laymen wear a type of open crown hat that resembles a [[bowler hat]] with rounded edges on the brim.
 +
*''Samet'' ([[velvet]]) or ''biber'' ([[beaver]])—Hats worn by Galician and Hungarian Hasidim. There are many types of ''samet'' hats, most notably the "high" and "flat"  varieties. The "flat" type is worn by Satmar Hasidim and some others. They are called beaver hats even though today they are usually made from [[rabbit]].
 +
*''Kutchma''—A small fur hat worn by many Hasidic laymen during weekdays in the winter. Today this hat is sometimes made from cheaper materials, such as polyester. This hat is referred to as a ''shlyapka'' (шляпка), by Russian Jews.
  
 
=== Other distinct clothing ===
 
=== Other distinct clothing ===
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Many Hasidim traditionally do not wear wristwatches; they wear a watch and chain ("''zeigerel''") and a vest (also right-over-left). Others do wear wrist watches.
+
Many, though not all, Hasidim traditionally do not wear wristwatches but instead use a watch and chain and a vest (also right-over-left). There are also various traditions regarding socks, breeches, shoes or boots, and suit styles.  
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+
====Hair====
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[[Ger (Hasidic dynasty)|Gerrer]] chasidim do not wear breeches or long white socks, rather they wear "''hoyznzokn''"—long black socks that they tuck their pants into.
+
[[Image:HasidicRebbe.jpg|thumb|300px|The Dorohoi [[Rebbe]] in his traditional rabbinical [[Shabbat|Sabbath]] garb]]
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Following a biblical commandment not to shave the sides of one's face, male members of most Hasidic groups wear long, uncut sideburns called [[payot]]h ([[Ashkenazi Hebrew]] ''peyos,'' [[Yiddish language|Yiddish]] ''peyes''). Many Hasidim shave off the rest of their hair on the top of their head.
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Some hasidim from Eastern [[Galicia (Central Europe)|Galicia]] might wear black socks with their breeches on the Sabbath, as opposed to white ones, particularly [[Belz (Hasidic dynasty)|Belzer]] Hasidim.
 
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Many Hungarian Hasidic and non-Hasidic laymen wear a suit jacket that lies somewhere between being a ''rekel'' and being a regular three-quarter double breasted suit-this is called a "''drei-fertl''" (Yiddish for "three-quarter"). It is distinct from a regular three-quarter suit inasmuch as the right side covers the left, like a ''rekel''.
 
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Many [[Skver (Hasidic dynasty)|Skver]]er hasidim wear knee-high leather boots ''(shtifl)'' with their breeches on the Sabbath. This manner of concealing the stockings was introduced as a compromise prior to a family wedding when one side had the tradition of wearing white stockings and the other did not. The Skverer Rebbe and his family wear such boots every day, and so do some other rabbinical families affiliated with other Hasidic groups.
 
  
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[[Image:HasidicRebbe.jpg|thumb|The Dorohoi [[Rebbe]] in his traditional rabbinical [[Shabbat|Sabbath]] garb]]
+
Not every hasidic group requires long ''peyos,'' and not all Jewish men with ''peyos'' are Hasidic, but all Hasidic groups discourage the shaving of one's beard, although some hasidic laymen ignore this dictum. Hasidic boys generally receive their [[first haircut]]s ceremonially at the age of three years.  
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====Hair====
 
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{{main|payot}}
 
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Following a Biblical commandment not to shave the sides of one's face, male members of most Hasidic groups wear long, uncut sideburns called [[payot]]h ([[Ashkenazi Hebrew]] ''peyos'', [[Yiddish language|Yiddish]] ''peyes''). Many Hasidim shave off the rest of their hair on the top of their head. Not every Hasidic group requires long peyos, and not all Jewish men with peyos are Hasidic, but all groups discourage the shaving of one's beard (although some Hasidic laymen ignore this dictum). All Hasidic boys receive their [[first haircut]]s ceremonially at the age of three years (though Skverrer Hasidim do this at their second birthday). Until then, Hasidic boys have long hair. Many non-Hasidic (and even some non-Orthodox) Jews have adopted this custom.
 
  
 
====Tzitzit====
 
====Tzitzit====
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{{main|tzitzit}}
+
The white threads seen at the waists of Hasidim and other Orthodox Jewish males are called ''[[tzitzit]]''. The requirement to wear fringes comes from the [[Book of Numbers]]: "Speak to the children of Israel, and bid them that they make them fringes on the borders of their garments throughout their generations" (Numbers 15:38). In order to fulfill this commandment, Orthodox males wear a ''talles katan,'' a square white garment with the fringes at the corners. By tradition, a hasidic boy will receive his first fringed garment on his third birthday, the same day as his first haircut. Most Orthodox Jews wear the ''talles katan'' under their shirts, where it is unnoticeable except for the strings that many leave hanging out. Many Hasidim, as well as some other Haredim, wear the ''talles katan'' over their shirt instead.
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The white threads seen at the waists of Hasidim and other Orthodox Jewish males have the name ''[[tzitzit]]''. The requirement to wear fringes comes from the [[Book of Numbers]]: "Speak to the children of Israel, and bid them that they make them fringes on the borders of their garments throughout their generations" (Numbers 15:38). In order to fulfill this commandment, Orthodox males wear a ''talles katan'', a square white garment with the fringes at the corners. By tradition, a Hasidic boy will receive his first fringed garment on his third birthday, the same day as his first haircut. Most Orthodox Jews wear the ''talles katan'' under their shirts, where it is unnoticeable except for the strings that many leave hanging out; many Hasidim, as well as some other Haredim, wear the ''talles katan'' over their shirt instead.
 
  
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====Women====
+
==Women and families==
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Hasidic women wear clothing of less distinctive appearance than that of their male counterparts, but which answers to the principles of ''[[tzeniut]]'' (modest dress in the sense of Jewish law). As with all Haredi women, the standard is long, conservative skirts, and sleeves past the elbow.  Otherwise, female Hasidic fashion remains on the conservative side of secular women's fashion. Most Hasidic women do not wear red clothing.
+
[[Image:Hasidic-family.jpg|thumb|right|400px|Hasidic family]]
 +
As with other traditions of [[Orthodox Judaism]], hasidic women may not be ordained to teach men, lead religious services, or otherwise assume positions of community leadership except among other women. In common with all Haredim, Hasidic men will not touch or even shake hands with anyone of the opposite sex other than their wife, mother, or female offspring. The converse applies for women.
  
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In common with all Haredim, Hasidic men will not touch or even shake hands with anyone of the opposite sex other than their wife, (mother, offspring); the converse applies for women.
+
Hasidic women wear clothing of less distinctive appearance than that of their male counterparts, but which answers to the principles of ''[[tzeniut]]''—modest dress—in the sense of Jewish law. As with all Haredi women, the standard is long, conservative skirts, and sleeves past the elbow. Otherwise, female Hasidic fashion remains on the conservative side of secular women's fashion. Most Hasidic women do not wear red clothing.
  
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In keeping with [[halacha|Jewish law]] married Hasidic women cover their hair. In many Hasidic groups the women wear wigs for this purpose. In some of these groups the women might also wear a ''tichel'' (scarf) or hat on top of the wig either on a regular basis or when attending services or other religious events. Other groups consider wigs too natural looking, so they simply put their hair into kerchiefs (called ''[[tichel]]s'' - a ''tichel'' often covers a ''[[shpitzel]]''). In some groups, such as Satmar, married women are expected to shave their heads and wear head kerchiefs.
+
In keeping with [[halacha|Jewish law]] married Hasidic women cover their hair. In many Hasidic groups the women wear wigs for this purpose. In some of these groups the women might also wear a ''tichel'' (scarf) or hat on top of the wig either on a regular basis or when attending services or other religious events. Other groups consider wigs too natural looking, so they simply put their hair into kerchiefs. In some groups, such as [[Satmar]], married women are expected to shave their heads and wear head kerchiefs. Hasidim allow uncovered hair for women before marriage.
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All allow uncovered hair before marriage.
 
  
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===Families===
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[[Image:Hasidic-wedding.jpg|thumb|300px|Hasidic wedding in Jerusalem]]
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{{main|Jewish view of marriage | shidduch}}
 
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Hasidic men and women, as customary in Haredi Judaism, usually meet through matchmakers in a process called a ''[[shidduch]]'', but marriages involve the mutual consent of the couple and of the parents.  Expectations exist that a bride and groom should be about the same age. Marriage age ranges from 17-25, with 18-21 considered the norm. No custom encourages an older man marrying a young woman.
 
  
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An old myth asserts that Hasidic couples have intercourse through a sheet with holes in it. This is not true. Many scholars have posited that this myth originated in the speculation of outsiders upon seeing the poncho-like [[Tallit#Tallit katan|tallit katan]] drying on a clothes line. Since the tallit katan resembles a small square sheet with a hole in it (for the wearer's head to go through) and Hasidim were known for extreme modesty, a new myth was born. However, while this story is a myth, many pious Hasidic couples follow strict regulations regarding what types of sexual relations are allowed and how (what positions etc.) Hasidic thought stresses the holiness of sex. The Jewish religion stresses the importance of married couples enjoying the pleasure of sexual intercourse as a divine command.
+
Hasidic men and women, as customary in [[Haredi Judaism]], usually meet through matchmakers in a process called a ''[[shidduch]],'' but marriages involve the mutual consent of both the couple and of the parents. Bride and groom are expected to be about the same age. Marriage age ranges from 17-25, with 18-21 considered the norm.
  
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Hasidic Jews, like many other Orthodox Jews, have a reputation for producing large families; the average chasidic family in the United States has 7.9 children.[http://www.aish.com/jewishissues/jewishsociety/Jews_and_the_Jewish_Birthrate.asp] Many sects follow this custom out of what they consider a Biblical mandate to 'be fruitful and multiply.'
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Hasidic thought emphasized the holiness of [[sexual intercourse|sex]], and the Jewish religion stresses the importance of married couples enjoying the pleasure of sexual intercourse as a divine command. Many pious Hasidic couples thus follow strict regulations regarding what types of sexual relations are allowed and what positions etc. They also follow the general [[halkha|halakhic]] customs regarding ritual purification and refrain from sexual relations during a woman's menstrual cycle.
  
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===Languages===
+
Hasidic Jews, like many other Orthodox Jews, produce large families. Many sects follow this custom out of what they consider a biblical mandate to 'be fruitful and multiply. The average chasidic family in the United States has 7.9 children.<ref>Jack Wertheimer,
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{{main|Yiddish}}
+
[https://www.aish.com/jw/s/48899452.html Jews and the Jewish Birthrate] ''Aish''. Retrieved December 24, 2021.</ref>
−
Most Hasidim speak the language of their countries of residence, but use [[Yiddish]] amongst themselves as a way of remaining distinct and preserving tradition. Thus children are still learning Yiddish today, and the language, despite predictions to the contrary, is not dead. Yiddish newspapers are still published, and Yiddish fiction is being written, primarily aimed at women. Films in Yiddish are being produced within the Hasidic community, and released immediately as DVDs (as opposed to the Yiddish movies of the past, which were produced by non-religious Jews).  
 
  
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Some Hasidic groups actively oppose the everyday use of Hebrew, which is considered a holy tongue. To use it for anything other than prayer is profane. Hence Yiddish is the vernacular and common tongue for Hasidim around the world.
+
==Languages==
 +
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 hasidic children are still learning Yiddish today, one of the major factors in keeping the language alive since modern [[Hebrew]] was adopted in [[Israel]]. Yiddish newspapers are still published in hasidic communities, and Yiddish fiction is also being written, primarily aimed at hasidic women. Films in Yiddish are also produced within the Hasidic community and released immediately as DVDs.  
  
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==See also==
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Some Hasidic groups actively oppose the everyday use of [[Hebrew]], which is considered a holy tongue appropriate more for liturgical use, prayer, and scripture reading. Hence Yiddish is the vernacular and common tongue for Hasidim around the world.
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{|width=100%
 
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|-valign=top
 
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|width=50%|
 
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*[[Hasidic philosophy]]
 
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*[[List of Hasidic dynasties]]
 
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*[[Schisms among the Jews#Hasidim and Mitnagdim|Hasidim and Misnagdim]]
 
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*[[Neo Hasidism]]
 
  
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|}
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==Notes==
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+
<references/>
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==Footnotes==
 
−
<references />
 
  
 
==References==
 
==References==
−
===Books===
+
*Altshuler, Mor. ''The Messianic Secret of Hasidism''. Brill's series in Jewish studies, v. 39. Leiden: Brill, 2006. ISBN 9789004153561.
−
*{{cite book
+
*Buber, Martin. ''Tales of the Hasidim''. New York: Schocken Books, 1991. ISBN 9780805209952.
−
| last = Boteach
+
*Elior, Rachel. ''The Mystical Origins of Hasidism''. Oxford: Littman Library of Jewish Civilization, 2006. ISBN 9781904113041.
−
| first = Shmuel
+
*Heschel, Abraham Joshua, and Samuel H. Dresner. ''The Circle of the Baal Shem Tov: Studies in Hasidism''. Chicago: University of Chicago Press, 1985. ISBN 9780226329604.
−
| authorlink = Shmuley Boteach
+
*Lamm, Norman. ''The Religious Thought of Hasidism: Text and Commentary''. Sources and studies in Kabbalah, Hasidism, and Jewish thought, v. 4. New York: Michael Scharf Publication Trust of Yeshiva University Press, 1999. ISBN 9780881254402.
−
| title = Wisdom, understanding, and knowledge: basic concepts of hasidic thought
+
*Rabinowicz, Tzvi. ''The Encyclopedia of Hasidism''. Northvale, N.J.: Jason Aronson, 1996. ISBN 9781568211237.
−
| year = 1993
 
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| month = April
 
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| publisher = [[Jason Aronson]]
 
−
| location = [[Northvale, New Jersey]]
 
−
| id = ISBN 0-87668-557-2 {{LCCN|95|00|6052}}
 
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}}
 
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*{{cite book
 
−
| last = Buber
 
−
| first = Martin
 
−
| authorlink = Martin Buber
 
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| others = translated by Olga Marx; forward by [[Chaim Potok]]
 
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| title = Tales of the Hasidim
 
−
| origyear = 1947
 
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| edition = Paperback: 2 volumes in 1
 
−
| date = July 23 1991
 
−
| publisher = [[Schocken Books]]
 
−
| location = [[New York, NY]]
 
−
| id = ISBN 0-8052-0995-6 {{LCCN|90|0|52921}}
 
−
}}
 
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*{{cite book
 
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| last = Chapin
 
−
| first = David
 
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| others = co-author Ben Weinstock
 
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| title = The Road from Letichev: The history and culture of a forgotten Jewish community in Eastern Europe, Volume 1
 
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| year = 2000
 
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| publisher = iUniverse
 
−
| location = Lincoln, NE
 
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| id = ISBN 0-595-00666-3
 
−
}}
 
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*{{cite book
 
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|last = Dynner
 
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|first =Glenn
 
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|title = Men of Silk: the Hasidic Conquest of Polish Jewish Society
 
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|year = 2006
 
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|publisher= Oxford University Press
 
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|location = [[New York, NY]]
 
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|id = ISBN 0-19-517522-0
 
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}}
 
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*{{cite book
 
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| last = Finkel
 
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| first = Avraham Yaakov
 
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| title = Contemporary sages: the great Chasidic masters of the twentieth century
 
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| year = 1994
 
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| month = October
 
−
| publisher = [[Jason Aronson]]
 
−
| location = [[Northvale, New Jersey]]
 
−
| id = ISBN 1-56821-155-4 {{LCCN|94|00|3078}}
 
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}}
 
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*{{cite book
 
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| last = Nadler
 
−
| first = Allan
 
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| title = The faith of the Mithnagdim: rabbinic responses to Hasidic rapture
 
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| date = June 24 1997
 
−
| publisher = [[Johns Hopkins University Press]]
 
−
| location = [[Baltimore, Maryland]]
 
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| id = ISBN 0-8018-5560-8 {{LCCN|96|00|6608}}
 
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}}
 
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*{{cite book
 
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| last = Rosman
 
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| first = Moshe
 
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| title = Founder of Hasidism
 
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| date = 1996
 
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| publisher = Univ. of Calif. Press
 
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| id = ISBN 0-520-20191-4
 
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}}
 
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*{{cite book
 
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| last = Schochet
 
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| first = Elijah Judah
 
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| title = The Hasidic Movement and the Gaon of Vilna
 
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| year = 1994
 
−
| month = June
 
−
| publisher = [[Jason Aronson]]
 
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| location = [[Northvale, New Jersey]]
 
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| id = ISBN 1-56821-125-2 {{LCCN|93|0|38061}}
 
−
}}
 
−
*{{cite encyclopedia
 
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| editor = [[Cecil Roth]] and Geoffrey Wigoder
 
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| encyclopedia = Encyclopedia Judaica
 
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| title = Hasidic Judaism
 
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| year = 1972
 
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| publisher = Macmillan Company
 
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| volume = 7
 
−
| location = [[New York, NY]]
 
−
| id = {{LCCN|84||214344}}
 
−
}}
 
−
 
 
−
===Websites===
 
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*[http://www.jewishencyclopedia.com/view.jsp?artid=349&letter=H Hasidim, Hasidism] - Retrieved October 13, 2007.
 
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*[http://www.jewishvirtuallibrary.org/jsource/Judaism/Hasidism.html Hasidism] - Retrieved October 13, 2007.
 
−
*[http://shamash.org/lists/scj-faq/HTML/faq/02-index.html  What is Chassidism?] - Retrieved October 13, 2007.
 
−
*[http://www.pinenet.com/rooster/hasid1.html FAQ on Hasidism] - Retrieved October 13, 2007.
 
−
*[http://shamash.org/lists/scj-faq/HTML/rl/joc-index.html Hasidic Judaism Reading List] - Retrieved October 13, 2007.
 
−
*[http://www.chabad.org/search/keyword.asp?kid=2534 Chassidism] - Retrieved October 13, 2007.
 
−
*[http://www.chabad.org/library/article.asp?AID=109854 Large collection of Hasidic Texts in English] - Retrieved October 13, 2007.
 
−
*[http://www.nishmas.org/htmldocs/stories.html Chassid Stories Archive] - Retrieved October 13, 2007.
 
−
 
 
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==Further reading==
 
−
*''The Great Mission: The life and story of Rabbi Yisrael Baal Shem Tov''. Compiled by Rabbi Eli Friedman, translated by Rabbi Elchonon Lesches. Kehot Publication Society, 2005, ISBN 0-8266-0681-4.
 
−
*''Holy Days: The World of a Hasidic Family''. Lis Harris. Simon & Schuster New York, 1985, ISBN 0-684-81366-1.
 
−
*''Unchosen: The Hidden Lives of Hasidic Rebels''. Hella Winston. Beacon Press Boston, 2005, ISBN 0-8070-3626-9.
 
−
*''Souls on Fire: Portraits and Legends of Hasidic Masters''. [[Elie Wiesel]]. Simon & Schuster New York, 1982, ISBN 0-6714-4171-X.
 
  
 
==External links==
 
==External links==
−
*[http://video.google.com/videoplay?docid=-3465283263389256716&q=tantz&pl=true Rebbe performing a Mitzvah Tantz, a ritual dance] - Retrieved October 13, 2007.
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All links retrieved December 24, 2021.
−
*[http://www.sanzusa.info/media/5765SPurim.wmv Hasidim celebrating the holiday of Purim] - Retrieved October 13, 2007.
+
*[http://www.jewishencyclopedia.com/view.jsp?artid=349&letter=H Hasidim, Hasidism] ''Jewish Encyclopedia''
−
*[http://www.bialayeshiva.com Website of the Biala Rebbe of America] - Retrieved October 13, 2007.
+
*[http://www.jewishvirtuallibrary.org/jsource/Judaism/Hasidism.html Orthodox Judaism: Hasidism] ''Jewish Virtual Library''
−
*[http://www.neohasid.org Neohasid.org Chasidus Without Borders] - Retrieved October 13, 2007.
+
*[http://www.chabad.org/library/article.asp?AID=109854 Chassidic Texts]
−
*[http://news.ufl.edu/2006/11/27/hasidic-jews Hasidic population growth] - Retrieved October 13, 2007.
+
*[http://www.nishmas.org/htmldocs/stories.html Archives of Chassidic Stories]
−
*[http://www.frumhere.com Online Community of Chassidic Jews] - Retrieved October 13, 2007.
 
−
*[http://www.flickr.com/photos/skivphotos/sets/72157594397917254 Williamsburg] - Retrieved October 13, 2007.
 
−
*[http://www.uman.narod.ru/index.html Historical and Cultural Centre of Braslav Chassids in Uman, Ukraine] - Retrieved October 13, 2007.
 
−
*[http://www.breslov.com/uman/ A Virtual Tour of Uman Rabbenu Nachman's Tzion] - Retrieved October 13, 2007.
 
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{{OrthodoxJudaism}}
 
  
 
[[Category:philosophy and religion]]
 
[[Category:philosophy and religion]]
 
[[Category:religion]]
 
[[Category:religion]]
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[[Category:Judaism]]
  
 
{{credits|163589758}}
 
{{credits|163589758}}

Latest revision as of 08:41, 20 January 2024

A tish of the Boyan Hasidic dynasty in Jerusalem, holiday of Sukkot, 2009.

Hasidic Judaism (also Chasidic, among others, from the Hebrew: חסידות Chassidus, meaning "piety") is a Haredi Jewish religious movement that originated in Eastern Europe in the eighteenth century. The hasidic tradition represents a constant striving for an intimate give-and-take relationship with God in every moment of human life.

Founded by Rabbi Israel ben Eliezer (1698–1760), also known as the Ba'al Shem Tov, Hasidism emerged when European Jews had grown disillusioned as a result of the failed messianism of the past century and the dryness of contemporary rabbinic Judaism, which focused on strictly limited Talmudic studies. Many felt that Jewish life had turned anti-mystical and had become too academic, lacking any emphasis on spirituality or joy. For the Hasidim, the Ba'al Shem Tov corrected this situation.

In its initial stages, Hasidism met with strong opposition from contemporary rabbinical leaders, most notably the Vilna Gaon, leader of the Lithuanian Jews. After the Baal Shem Tov's death, Hasidism developed into a number of "dynasties," centered on leading rabbinical families, many of which have continued to this day.

After experiencing a crisis during the persecutions of the Soviet and Nazi regimes, Hasidism today is once again a fast growing movement, especially in the U.S. and Israel, due to its tradition of having large families and, among some sects, of reaching out to other Jews in search of their traditional roots.

History

Background

Greater Poland in the mid-seventeenth century

In greater Poland, where the bulk of European Jewry had established itself since the 1200s, a struggle between traditional Rabbinic Judaism and radical kabbalistic mysticism became particularly acute after the messianic movement of Sabbatai Zevi in the seventeenth century.

Earlier, mystical doctrines and sectarianism showed themselves prominently among the Jews of the southeastern provinces, while in the Lithuanian provinces, rabbinical orthodoxy held sway. In part, this division in modes of thought reflected social differences between the northern (Lithuanian) Jews and the southern Jews of Ukraine. In Lithuania, the Jewish masses mainly lived in densely-populated towns where rabbinical academic culture flourished, while in Ukraine the Jews tended to live scattered in villages far removed from intellectual centers.

Pessimism became intense in the south after the Cossacks' Uprising (1648-1654) under Bohdan Khmelnytsky and the turbulent times in Poland (1648-1660), which decimated the Jewry of Ukraine, but left the Jews of Lithuania comparatively untouched. After the Polish magnates regained control of southern Ukraine in the last decade of the seventeenth century, an economic renaissance ensued. The magnates began a massive rebuilding and re-population effort adopting a generally benevolent attitude towards the Jews.

Shabbetai Zevi

Besides these influences, many Jews had grown discontented with traditional Rabbinic Judaism and had gravitated toward mysticism. In this ripe environment, the messianic claims of Shabbetai Zevi found fertile soil, creating a wave of mystically-enhanced optimism that refused to die even after his own defection to Islam and death in 1676. Talmudic traditionalists gained the upper hand in the later seventeenth century, but did not succeed in totally suppressing either outright superstition or fascination with the potential of the Kabbalah as a channel for mystical insight.

The religious formalism of conservative rabbis thus did not provide a satisfactory religious experience for many Jews, some of whose older relatives had been persecuted by traditionalist authorities in the wake of the tragic failure of Shabbetai Zevi and the later specter of Jacob Frank's antinomianism. Although traditional Judaism had adopted some features of Kabbalah, it adapted them in a way that many felt overemphasized the external forms of fasting, penance, and spiritual sadness, without giving due emphasis to mystical experience, personal relationship with God, and joy.

Hasidism provided a ready response to the desire of the common people in its simple, stimulating, and comforting faith. Early Hasidism aimed not at dogmatic or ritual reform, but at a psychological change within the believer. Its goal was the creation a new type of Jew, who was infused with an infectious love for God and his fellow man, placing emotion above reason and ritual, and exaltation above mere religious knowledge.

The Ba'al Shem Tov

The founder of Hasidism was Israel ben Eliezer, also known as the Ba'al Shem Tov—the "Master of the Good Name"—abbreviated as the Besht. His fame as a healer and prognosticator spread not only among the Jews, but also among the non-Jewish peasants and the Polish nobles.

To the common people, the Besht appeared wholly admirable. Characterized by an extraordinary sincerity and simplicity, he taught that true religion consisted not primarily of Talmudic scholarship, but of a sincere love of God combined with warm faith and belief in the efficacy of prayer. He held that the ordinary person, filled with a sincere belief in God, is more acceptable to God than someone versed in the Talmud and fully observant of Jewish law but who lacks inspiration in his attendance to the divine. This democratization of Jewish tradition attracted not only the common people, but also numerous scholars who were dissatisfied with the current rabbinical scholasticism and ascetic kabbalistic traditions.

In about 1740, the Besht established himself in the Podolian town of Mezhbizh. He gathered about him numerous disciples and followers, whom he initiated not by systematic intellectual exposition, but by means of sayings and parables. These contained both easily graspable spiritual and moral teachings for the laymen, and profound kabbalistic insights for the scholars. His sayings spread by oral transmission and were later written down by his disciples.

The spread of Hasidism

The Ba'al Shem Tov's disciples attracted many followers. They themselves established numerous Hasidic schools and halakic courts across Europe. After the Besht's death, followers continued his cause, notably under the leadership of Rabbi Dov Ber of Mezeritch, known as the Maggid. His students, in turn, attracted many more Jews to Hasidism.

Schneur Zalman of Liadi, founder of Chabad Hasidism.

After Dov Ber's death, his inner circle of followers, known as the "Chevraya Kadisha," the Holy Fellowship, agreed to divide up the whole of Europe into different territories, and have each one charged with disseminating hasidic teachings in his designated area. Hasidic Judaism eventually became the way of life of the majority of Jews in Ukraine, Galicia, Belarus, and central Poland. The movement also had sizable groups of followers in Hungary.

Hasidism gradually branched out into two main divisions: 1) In Ukraine and in Galicia and 2) in Greater Lithuania. The disciples, Elimelech of Lizhensk and the grandson of the Besht, Boruch of Mezhbizh, directed the first of these divisions. Lithuanian Hasidim, meanwhile, generally followed Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, and Rabbi Aharon of Karlin. Shneur Zalman's lineage became well known in the United States through the outreach programs of the Chabad Lubavitch movement and the leadership of Menachem Mendel Schneerson, the seventh Rebbe of the dynasty.

Elimelech of Lizhensk affirmed belief in what became known as tzaddikism as a fundamental doctrine of Hasidism. In his book, No'am Elimelekh, he conveys the idea of the tzadik ("righteous one") as the charismatic mediator between God and the common people.

Opposition

Early on in this history, a serious schism evolved between the hasidic and non-hasidic Jews. Those European Jews who rejected the hasidic movement dubbed themselves misnagdim (literally, "opponents"). Among their criticism were the following:

  • Hasidism had novel emphasis on unusual aspects of Jewish law and failed to give due respect to Talmudic study in general.
  • The overwhelming exuberance of hasidic worship was disturbing.
  • Hasidic ascriptions of infallibility and miracle-working to their leaders was an unacceptable substitution of human leadership in place of God.
  • Hasidism was vulnerable to dangerous messianic impulses such as had occurred in the earlier cases of Shabbatai Zevi and Jacob Frank.

The misnagdim also denounced Hasidism's growing literature expressing the legend of the Ba'al Shem Tov, and criticized their way of dress as overly pious in external appearance while lacking internal humility. The hasidic notion that God permeates all of creation was opposed on grounds that it constituted pantheism, a violation of the Maimonidean principle that God is in no sense physical. Many critics also considered as dangerous the hasidic teaching, based on the Kabbalah, that there are sparks of goodness in all things, which can be redeemed to perfect the world. Some misnagdim also denigrated the Hasidim for their lack of Jewish scholarship.

At one point the followers of Hasidism were put under the cherem (the Jewish form of communal excommunication) by a group of traditionalist rabbis. After years of bitter acrimony, a reconciliation took place in response to the perceived greater threat of the Haskala, or Jewish Enlightenment. Despite this, a degree of distrust between the various sects of Hasidism and other Orthodox Jews has continued through the present day.

Emigration and persecution

While continuing to grow in Eastern Europe, Hasidic Judaism also came to Western Europe and then to the United States during the large waves of Jewish emigration in the 1880s.

The Bolshevik revolution and the rise of Communism saw the disintegration of important hasidic centers in Eastern Europe, such as Chabad, Breslov, Chernobyl, and Ruzhin. Nevertheless, many Hasidim, primarily those following the Chabad school, remained in the Soviet Union, primarily in Russia, intent on preserving Judaism as a religion in the face of increasing Soviet opposition.

With yeshivas and and even private religious instruction in Hebrew outlawed, synagogues seized by the government and transformed into secular community centers, and religious circumcision forbidden to all members of the Communist Party, most Soviet Hasidim took part in the general Jewish religious underground movement. Many became so-called "wandering clerics," traveling from village to village wherever their services were needed. These figures were often imprisoned and sometimes executed.

The Holocaust brought final destruction to all hasidic centers of Eastern Europe, and countless Hasidim, who rarely hid their identities, perished. The survivors eventually moved either to Israel or to America and established new centers of Hasidic Judaism modeled after their original communities.

Today's communities

Some of the larger and more well-known chasidic sects that still exist include Belz, Bobov, Breslov, Ger, Lubavitch (Chabad), Munkacs, Puppa, Sanz (Klausenburg), Satmar, Skver, Spinka, and Vizhnitz.

The largest groups in Israel today are Ger, Chabad, Belz, Satmar, Breslov, Vizhnitz, Seret-Vizhnitz, Nadvorna, and Toldos Aharon. In the United States the largest are Lubavitch, Satmar and Bobov, all centered in Brooklyn, and Rockland County, New York. Large hasidic communities also exist in the Montreal borough of Outremont; Toronto; London; Antwerp; Melbourne; the Fairfax and other neighborhoods of Los Angeles; and St. Louis Park, a Minneapolis suburb.

Hasidism today is a healthy and growing branch of Orthodox Judaism, with some hasidic groups attracting many new members, as secularized Jews seek to return to their religious roots. Even without new converts, its numbers are multiplying rapidly due its tradition of marrying young and having large families.

Religious practice and culture

Fundamental conceptions

The teachings of Hasidism are founded on two theoretical conceptions: 1) Religious panentheism, or the omnipresence of God, and 2) the idea of Devekus, communion between God and man.

"Man," says the Besht, "must always bear in mind that God is omnipresent and is always with him… Let man realize that when he is looking at material things he is in reality gazing at the image of the Deity which is present in all things. With this in mind man will always serve God even in small matters."

Deveikus (communion) refers to the belief that an unbroken intercourse takes place between the world of God and the world of humanity. It is true not only that the Deity influences the acts of man, but also that man exerts an influence on the will of God. Indeed, every act and word of man produces a corresponding vibration in the upper spheres. Communion with God for the purpose of uniting with the source of life and of influencing it is the chief practical principle of Hasidism. This communion is achieved through the concentration of all thoughts on God, and consulting Him in all the affairs of life.

The righteous man is in constant communion with God, even in his worldly affairs, since here also he feels His presence. However, a special form of communion with God is prayer. In order to render this communion complete the prayer must be full of fervor, even ecstatic. Even seemingly mechanical means, such as violent swaying, shouting, and singing may be employed to these ends.

According to the Ba'al Shem Tov, the essence of religion is in sentiment and not in reason. Theological learning and halakhic lore are of secondary importance. In the performance of religious rites, the mood of the believer is of more importance than the externals. For this reason formalism and concentration on superfluous ceremonial details can even be injurious.

Hasidic philosophy

Hasidic philosophy teaches a method of contemplating on God, as well as the inner significance of the mitzvos (commandments and rituals of Torah law). Hasidic philosophy generally has four main goals:

  • Revival: At the time when the Ba'al Shem Tov founded Hasidism, the Jews had been physically crushed by massacres—in particular, those of the Cossack leader Chmelnitzki in 1648-1649—and poverty, as well as being spiritually crushed by the disappointment engendered by the false messiahs. Hasidism thus had the mission to revive the Jews both physically and spiritually. It focused on helping Jews establish themselves financially, and also uplifting their moral and religious lives through its teachings.
  • Piety: A Hasid, in classic Torah literature, refers to a person of piety beyond the letter of the law. Hasidism aims at cultivating this extra degree of piety.
  • Refinement: Hasidism teaches that one should not merely strive to improve one's character by learning new habits and manners. Rather a person should completely change the quality, depth, and maturity of one's nature. This change is accomplished by internalizing and integrating the perspective of hasidic philosophy.
  • Demystification: Hasidism seeks to make the esoteric teachings of Kabbalah understandable to every Jew, regardless of educational level. This understanding is meant to help refine the person, as well as adding depth and vigor to one's ritual observance.

Liturgy and prayer

The Tosher Rebbe concentrating on prayer

Most Hasidim pray according to one of the variations of the prayer book tradition known as Nusach Sefard, a blend of Ashkenazi and Sephardi liturgies based on the kabbalistic innovations of Rabbi Isaac Luria. However, several Hasidic dynasties have their own specific adaptation of Nusach Sefard.

The Ba'al Shem Tov is believed to have introduced two innovations to the Friday services: The recitation of Psalm 107 before the afternoon service, as a prelude to the Sabbath, and Psalm 23 just before the end of evening service.

Many Hasidim pray in Ashkenazi Hebrew. This dialect happens to be the Yiddish dialect of the places from which most Hasidim originally came. There are significant differences between the dialects used by Hasidim originating from other places.

Hasidic prayer has a distinctive accompaniment of wordless melodies called nigunim that represent the overall mood of the prayer. In recent years this innovation has become increasingly popular in non-hasidic communities as well. Hasidic prayer also has a reputation for taking a very long time, although some groups do pray quickly. Hasidic tradition regards prayer as one of the most paramount activities during the day.

Many male Orthodox Jews customarily immerse in a mikvah (ritual pool of water) before major Jewish holidays (and particularly before Yom Kippur), in order to achieve spiritual cleanliness. Hasidim have extended this to a daily practice preceding morning prayers.

Dress

Dombrover Rebbe of Monsey with the Nadvorna Rebbe and others
Rabbi Moshe Leib Rabinovich, Munkacser Rebbe, wearing a kolpik
Young Hasid age 22.

Hasidim are also noted for their distinctive attire. Many details of their dress are shared by other Haredi, or strictly Orthodox, Jews. In additional, within the hasidic world, one can distinguish different groups by subtle differences in appearance. Much of hasidic dress was originally simply the traditional clothing of all Eastern European Jews, but Hasidim have preserved many of these styles to the present day. Furthermore, Hasidim have attributed mystical intents to these clothing styles.

Hasidim button their clothes right over left. Most do not wear neck-ties. Hasidic men most commonly wear suits in dark colors with distinctively long jackets, called rekelekh. On the Sabbath they wear a long black satin or polyester robe called a zaydene kapote or bekishe. On Jewish Holy Days a silk garment may be worn.

Hasidim customarily wear black hats during the weekdays as do nearly all Haredim today. A variety of hats are worn depending on the sect. Hasidim also wear a variety of fur headdresses on the Sabbath:

  • Shtreimel—a fur hat worn by most Hasidim today, including those from Galicia and Hungary such as the Satmar, Munkacs, Bobov, Breslov, and Belz, and some non-Galician Polish Hasidim, such as Biala, as well as some non-Hasidic Haredim in Jerusalem.
  • Spodik—name given to the shtreimel worn by Polish Hasidim such as Ger, Amshinov, Ozharov, Aleksander.
  • Kolpik—a traditional Slavic headdress, worn by unmarried sons and grandsons of many rebbes on the Sabbath. The kolpik is also worn by some rebbes themselves on special occasions.
  • Black felt fedoras—worn by Chabad-Lubavitch Hasidim dating back to the style of the 1940s and 50s. They are the same as the hats worn by many non-Hasidic Haredim.
  • Shtofener—Various forms of felt open crown hats. Affiliation can sometimes be identified by whether there is a pinch in the middle of the top or not, as well as the type of brim. Many Satmar laymen wear a type of open crown hat that resembles a bowler hat with rounded edges on the brim.
  • Samet (velvet) or biber (beaver)—Hats worn by Galician and Hungarian Hasidim. There are many types of samet hats, most notably the "high" and "flat" varieties. The "flat" type is worn by Satmar Hasidim and some others. They are called beaver hats even though today they are usually made from rabbit.
  • Kutchma—A small fur hat worn by many Hasidic laymen during weekdays in the winter. Today this hat is sometimes made from cheaper materials, such as polyester. This hat is referred to as a shlyapka (шляпка), by Russian Jews.

Other distinct clothing

Many, though not all, Hasidim traditionally do not wear wristwatches but instead use a watch and chain and a vest (also right-over-left). There are also various traditions regarding socks, breeches, shoes or boots, and suit styles.

Hair

The Dorohoi Rebbe in his traditional rabbinical Sabbath garb

Following a biblical commandment not to shave the sides of one's face, male members of most Hasidic groups wear long, uncut sideburns called payoth (Ashkenazi Hebrew peyos, Yiddish peyes). Many Hasidim shave off the rest of their hair on the top of their head.

Not every hasidic group requires long peyos, and not all Jewish men with peyos are Hasidic, but all Hasidic groups discourage the shaving of one's beard, although some hasidic laymen ignore this dictum. Hasidic boys generally receive their first haircuts ceremonially at the age of three years.

Tzitzit

The white threads seen at the waists of Hasidim and other Orthodox Jewish males are called tzitzit. The requirement to wear fringes comes from the Book of Numbers: "Speak to the children of Israel, and bid them that they make them fringes on the borders of their garments throughout their generations" (Numbers 15:38). In order to fulfill this commandment, Orthodox males wear a talles katan, a square white garment with the fringes at the corners. By tradition, a hasidic boy will receive his first fringed garment on his third birthday, the same day as his first haircut. Most Orthodox Jews wear the talles katan under their shirts, where it is unnoticeable except for the strings that many leave hanging out. Many Hasidim, as well as some other Haredim, wear the talles katan over their shirt instead.

Women and families

Hasidic family

As with other traditions of Orthodox Judaism, hasidic women may not be ordained to teach men, lead religious services, or otherwise assume positions of community leadership except among other women. In common with all Haredim, Hasidic men will not touch or even shake hands with anyone of the opposite sex other than their wife, mother, or female offspring. The converse applies for women.

Hasidic women wear clothing of less distinctive appearance than that of their male counterparts, but which answers to the principles of tzeniut—modest dress—in the sense of Jewish law. As with all Haredi women, the standard is long, conservative skirts, and sleeves past the elbow. Otherwise, female Hasidic fashion remains on the conservative side of secular women's fashion. Most Hasidic women do not wear red clothing.

In keeping with Jewish law married Hasidic women cover their hair. In many Hasidic groups the women wear wigs for this purpose. In some of these groups the women might also wear a tichel (scarf) or hat on top of the wig either on a regular basis or when attending services or other religious events. Other groups consider wigs too natural looking, so they simply put their hair into kerchiefs. In some groups, such as Satmar, married women are expected to shave their heads and wear head kerchiefs. Hasidim allow uncovered hair for women before marriage.

Hasidic wedding in Jerusalem

Hasidic men and women, as customary in Haredi Judaism, usually meet through matchmakers in a process called a shidduch, but marriages involve the mutual consent of both the couple and of the parents. Bride and groom are expected to be about the same age. Marriage age ranges from 17-25, with 18-21 considered the norm.

Hasidic thought emphasized the holiness of sex, and the Jewish religion stresses the importance of married couples enjoying the pleasure of sexual intercourse as a divine command. Many pious Hasidic couples thus follow strict regulations regarding what types of sexual relations are allowed and what positions etc. They also follow the general halakhic customs regarding ritual purification and refrain from sexual relations during a woman's menstrual cycle.

Hasidic Jews, like many other Orthodox Jews, produce large families. Many sects follow this custom out of what they consider a biblical mandate to 'be fruitful and multiply. The average chasidic family in the United States has 7.9 children.[1]

Languages

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 hasidic children are still learning Yiddish today, one of the major factors in keeping the language alive since modern Hebrew was adopted in Israel. Yiddish newspapers are still published in hasidic communities, and Yiddish fiction is also being written, primarily aimed at hasidic women. Films in Yiddish are also produced within the Hasidic community and released immediately as DVDs.

Some Hasidic groups actively oppose the everyday use of Hebrew, which is considered a holy tongue appropriate more for liturgical use, prayer, and scripture reading. Hence Yiddish is the vernacular and common tongue for Hasidim around the world.

Notes

  1. ↑ Jack Wertheimer, Jews and the Jewish Birthrate Aish. Retrieved December 24, 2021.

References
ISBN links support NWE through referral fees

  • Altshuler, Mor. The Messianic Secret of Hasidism. Brill's series in Jewish studies, v. 39. Leiden: Brill, 2006. ISBN 9789004153561.
  • Buber, Martin. Tales of the Hasidim. New York: Schocken Books, 1991. ISBN 9780805209952.
  • Elior, Rachel. The Mystical Origins of Hasidism. Oxford: Littman Library of Jewish Civilization, 2006. ISBN 9781904113041.
  • Heschel, Abraham Joshua, and Samuel H. Dresner. The Circle of the Baal Shem Tov: Studies in Hasidism. Chicago: University of Chicago Press, 1985. ISBN 9780226329604.
  • Lamm, Norman. The Religious Thought of Hasidism: Text and Commentary. Sources and studies in Kabbalah, Hasidism, and Jewish thought, v. 4. New York: Michael Scharf Publication Trust of Yeshiva University Press, 1999. ISBN 9780881254402.
  • Rabinowicz, Tzvi. The Encyclopedia of Hasidism. Northvale, N.J.: Jason Aronson, 1996. ISBN 9781568211237.

External links

All links retrieved December 24, 2021.

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