Sol Bender- Hasidism

This week’s reading is essentially about the roots of the different sects of Judaism, especially emphasizing on Hasidism.

The first reading on “Modern Developments of Judaism ” focuses on the different sects of modern Judaism and those who discovered them and allowed them to flourish (a lot of which we have already discussed in class). Firstly the authors speak of Modern Orthodoxy and its roots. Basically, the main point of Modern Orthodoxy was to keep traditional Judaism, all the while continuing adapting to the post-emancipated world in Western Europe. The Modern Orthodox felt that the Reform movement was moving too far away from Jewish tradition, yet they believed that the “ghetto style” traditional Judaism needed to be somewhat modernized without taking away tradition such as the Halakhah. As we discussed in class, one of the pioneers of this movement was Rabbi Samson Raphael Hirsch. Basically with his most famous writings, Nineteen Letters (also discussed in class) he speaks about how “the Torah is good together with the way of the world”. In other words, being Jewish and emancipated does not mean you have to lose one or the other, the Torah teaches morals and ethics that are always relevant to the contemporary world. Modern Orthodoxy spread throughout Germany but was not the most popular denomination due to its “balance”.

Secondly, the article speaks about the Reform Movement.  Reform Judaism began in Germany, with the revolutionizing idea that the Torah was not written specifically by Gd, rather it was written by different authors over time who were divinely inspired. Basically, they believed that  the Torah showed Ancient Jewish life, and that it had to be modernized to the contemporary world. Furthermore, some aspects of Halakhah could be disregarded. Reform Jews believed that Judaism was more about spirituality and not about actually following Jewish law. This mostly came from emancipation, where Jews did not want to be separate from the rest of society anymore with some even wanting to assimilate. At first Reform Judaism rejected Zionism because they felt that they were already home and did not need to go back to the holy land. This was also seen with how the Reform movement used the word “temple” ; a term that was only used to refer to the First and Second Temple in Jerusalem. They decided to use this term to show their devotion to their current nationality and to prove that this idea of returning to Zion was not relevant anymore. The Reform Movement also revolutionized the way synagogues worked, they introduced organ and choir music (like churches), introduced sermons and the usage of vernacular language. The first Reform synagogue was in Germany in Brunswick established by Israel Jacobson and was promoted by the leaders of Abraham Geiger (discussed in class) and Rabbi Samuel Holdheim. Holdheim basically introduced these ideas that men and women could sit together in Synagogue, men had to take off their hats during prayers and even change the Sabbath to Sunday (all Christian traditions). Reform Judaism also became popular in the United States due to the similar views they shared. The United States became the perfect place for Reform Judaism because Reform Judaism emphasized individualism and privatization of religion, while the United States also promoted individualism. The Reform Movement also enacted controversial decisions such as making woman rabbis, accepting homosexuality and changing matrilineal descent of Judaism. All these have caused a large split between the Orthodox community.

The next discussed sect was the Conservative Movement which also started in Germany. Basically, people started to believe that Reform Judaism was becoming too radical, therefore they wanted to make a sect that was in between Orthodoxy and Reform. Zecharias Frankel quit the Reform rabbinical conference because he thought they were too radical. He did believe that some aspects of Jewish law could be discarded because of modernity, yet he also believed that the Halakha and Jewish traditions still were essential to Judaism. He was more supportive of this idea of Jewish peoplehood than this idea of just being a religion. In the United States, one of the fathers of Conservative Judaism is known as Solomon Schechter, as president of the Jewish theological seminary of New York he created a base for Conservative Judaism. Conservative Judaism was especially popular in the United States. According to the reading 50 percent of American Jews are Conservative. However, they never gained a large following in other countries.

The fourth discussed sect of Judaism was Reconstructionism, founded by Rabbi Mordecai Kaplan in the United States. Essentially, they believe that Judaism is not a religion but an inspiration of the Jewish people’s their culture, history, art, literature and music. Judaism is about civilization more than religion. They believe that Gd is not a a “Being transcending the Universe ” rather the force in one’s mind will allow for one to follow correct morals and ethics. Today, it is only composed of three percent of all Jews.

The fifth discussed sect of Judaism was the Musar Movement part of Orthodox Judaism. Essentially, this sect came from Lithuania and came against the Enlightenment movement in Western and Central Europe. They wanted their followers to focus more on religious texts such as the Talmud, Torah and Mishnah instead of secular texts. These texts were supposed to teach Jews how to act,  ethically, morally and through their everyday lives. The musar movement was mostly about instruction and following the law. 

Finally, the reading speaks about Hasidism. I thought it was especially interesting to see the difference between the way the “Modern Developments of Judaism” speaks of Hasidism, versus the way Elie Wiesel speaks of them. The Modern Developments of Judaism, speak of Hasidism in a more objective and factual way, while Elie Wiesel says many stories and questions that have been asked for years about the Hasidic Movement. I will speak firstly about the objective view of Hasidism and then delve into Elie Wiesel. 

Hasidism originated in Eastern Europe specifically in Ukraine. It had a larger following in rural areas of Eastern Europe from the lower class Jewish populations. Hasidism mostly came from the writings of the Kabbalah, which were these ideas based on Jewish mysticism. This mysticism delved into every part of the Torah and attempted to find meaning in all parts of it. Hasidism is thought to be founded by the Bal Shem Tov or Israel ben Eliezer. The term Bal Shem was given to individuals that were thought to have special powers. Nevertheless, the most influential one is known to be Israel ben Eliezer. He came from a humble background, where he became an orphan at a young age. He became educated on the Torah and Kabbalah and started to follow the ideals of the Kabbalah of Gd’s presence all around. He wandered throughout different small towns to spread wisdom and use his powers to help people. One of his main philosophies is that there are three types of love: “Love for Gd, Love of Torah and Love of Man.” The Bal Shem Tov emphasized that love from Gd also went to the more humble and impoverished Jewish populations as well. By the end of his life he is thought to have had 10,000 followers. One of the main beliefs of Hasidism is that because Gd is part of all aspects of life, humans should constantly be joyous of his creations. Being upset and sad, do not allow joy or “holy sparks” be distributed. One must not allow those feelings to entrap the joy, rather they have to release them. Additionally Jews receive redemption from the faults of Adam in the Garden of Eden through following Jewish law and being joyous. After the death of the Bal Shem Tov, Maggid of Mezihirich became the leader of Hasidism and allowed for the continuance of spreading of Hasidism. Maggid of Mezhirich also said anointed Hasidic leaders as Tzaadik (righeous men). Basically this position gave leadership to a specific well versed Hasid and they were meant to create more following and be in charge of their region.  

I found it especially interesting to learn about the beginning of the Chabad movement in this reading. Shneur Zalman founded the Chabad movement. He became the leader of Hasidism in Belorussia. Essentially he praised this idea that reason overrides emotion. He said that reason included wisdom, understanding and knowledge (abbreviated became Habad). His followers were more intellectual than other sects of Hasidism due to this idea of reason. Eventually they created a dynasty in Lubavitcher and gave rise to Zalman’s renown son the Rebbe Schneerson. 

Elie Wiesel focuses more on the stories of Hasidism and the more mystical view of Hasidism. The first chapter is solely based on Israel Baal Shem Tov, as I mentioned above, he is seen as the founder of Hasidism. Wiesel constantly mentions, however, that there is a lot of uncertainty and contradiction about him because there are barely any historical accounts about him . Some even deny that he even was a true person. He explains that the stories about the Bal Shem Tov may or may not be true or they also may be exaggerated. However, Hasidism is not about understanding the history of the Bal Shem Tov and trying to understand what was true or not from the stories that have been passed on, rather it is the job of Hasids to relay the stories as they were told. He especially says that Judaism is about receiving. The same way Jews received the Torah, Jews have to receive the stories of the Bal Shem Tov and then transmit them. He even quotes and says “that an objective Hasid is not a Hasid”. The stories of the Bal Shem tov use supernatural powers, and historians and other more secular Jews do not believe in them. The stories of the Bal Shem Tov require imagination and Hasidism promotes this subjectivity and imagination to understand the importance of the stories and lessons. Throughout this chapter, we hear different miracles and different stories of how he influenced and convinced the people around him of his powers and the importance of his teachings. Wiesel mentioned that his humble background also allowed for large support from the more impoverished to approach him. The Bal Shem Tov emphasized that a small prayer such as the Shema with great sincerity is much more powerful than praying all of the Torah without feeling anything. The Bal Shem Tov intrigued uneducated Jews, because he showed that one may not know much about Judaism, but the connection and devotion to Gd is of the utmost importance. Another main point he enforced was the importance of joy, he thought that joy is what lead to redemption with Gd. 

The second chapter speaks of some of Bal Shem Tov’s disciples and speaks about how they began to follow Hasidism in the first place. The stories range from Rabbi Yaakov Yosseph of Poloyne, Rebbe Pinhas of Koretz, Nahman of Kossov and others. Basically each disciple has a different story of the Bal Shem Tov and how they were intrigued by the Hasidic movement. Most of the stories begin with these individuals being hesitant and almost against these beliefs, until Bal Shem Tov changes their opinion with his wisdom or miracles. 

Finally,  we also read the chapter of the Maggid of Mezeritch. Basically in this chapter, Wiesel discusses how he is chosen to become the next leader after the death of the Bal Shem Tov. At first Maggid of Mezeritch did not have a pleasant relationship until the second time they met. He passed on many stories of the Bal Shem Tov and many of the times said that he was there. It is not clear if he actually was, but the stories were essentially being repeated by him. The Maggid was also charismatic like the Bal Shem Tov and was able to influence a crowd. He was also thought to have some powers and there are different stories in the book that show his wisdom and knowledge. Wiesel later exposes that there was another disciple that wanted to become leader, Yaakov- Yosseph of Polonye. He was known for being an important scribe of the Bal Shem Tov’s teachings. There is no clear reason why he was not selected leader, but it shows that there was competition for this position. At the last part of this chapter, Wiesel says that the Maggid abruptly moved to Onipol. They explain many theories as to why he moved, because he had accomplished everything he wanted to,  because he was ready for solitude or what I found most important is the opposition of Hasidism. 

The last part of the chapter of Modern Developments of Judaism, speaks of the struggle between the Hasids and Mitnagdim, who were more traditional Orthodox scholars who opposed these views. The supernatural powers and this idea that Gd is present in all physical things was seen as incorrect. At first Hasidism was not able to gain a lot of support in Lithuania, however in the 1770s once more Lithuanians began to follow the Hasidic movement, the Mitnagdim became more violent and opposed to their views. They asked for Hasidic Jews to be removed from Jewish communities, they burned Hasidic readings and even asked for them to be excommunicated. Both groups became hostile towards one another until they realized that they had to come together against their common enemy of secular Jews. In Wiesel’s story he also speaks of the rivalry between the Mitnagdim and the Hasidic Movement, and this is seen as one of the reasons for the Maggid to have moved. This chapter ends with the last words of the Meggiah “Keep together, stay united, always”, which explaining that keeping the Hasidic followers together and understanding the stories is important. 

I apologize for this long summary, but I felt that all these facts were important to understand Hasidism and the different sects of Judaism. I found these stories of the Bal Shem Tov especially interesting. Although I have been taught the different sects of Judaism, it was very interesting to read from Elie Wiesel and the different stories that have been passed on for generations about Hasidism. Some of the themes that I felt were very present in the story of the Hasidic movement were joy, mysticism and faith. Firstly, I thought of joy because Elie Wiesel constantly mentions the importance of joy for redemption. With pain and sadness, one is pushing in all the joy that comes from Gds creational surroundings. This joy about Gd and positive view is especially important in this reading.  I thought mysticism was especially important because Hasidism follows  For example, on page 29, when his disciples are thirsty and there is no sign of water, but then he saw a man carrying water back and forth for no reason. This demonstrates this connection of the physical world with Gd who had indirectly given them access to that water. Another important theme from Elie Wiesels story is faith. I thought it was interesting to learn about Bal Shem Tov and how most people have absolutely no historical facts about him. It is interesting to me that these supernatural and exaggerated stories are adamantly followed by the Hasidic movement. They constantly emphasize the importance of subjectivity and belief in these stories. I wonder how the Hasidic movement was able to gain so much support, with these intangible, supernatural stories. What do you guys think? Also what do you guys think would happen if someone like Bal Shem Tov would come out today to preach the same things he preached in 18th century, do you think he would be able to gain a following? 

Another part of the readings that I feel is interesting to discuss is the Chabad movement. In the first reading, they say that Chabad is seen to place reason above emotion. As I read Elie Wiesel’s story, I felt that the main part of Hasidism was about this unwavering emotions, feeling and spirituality toward God. For example, if one used their actual reasoning would they believe in these supernatural stories of the Bal Shem tov? The way joy is mentioned throughout the story is also interesting. For instance the importance of Joy for redemption which is an emotion not stemming from reasoning. I wonder how Chabad was perceived by other Hasidic dynasties? I also wish I could know more what they mean with reasoning before emotion since they are supporters of the Bal Shem Tov. 

I also feel like it is important to discuss how the divisions in the Jewish community will affect the future of the Jewish community. At the beginning of my summary, I speak about the different sects that modern Jews created. Pre-modern era, most Jews followed the same type of Judaism and did not have these large divisions. I wonder if these divisions one day will become so large that Judaism itself will have to split apart. For example, even the Hasidic movement was having disagreements with another Orthodox movement (Mitnagdim) even though they both support more religious and traditional views of Judaism. I want to ask you guys what you think of this! Do you think these divisions will eventually cause a split of Judaism, or do you think that these divisions could eventually be mended.