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Hasidic philosophy

This article is about Hasidic philosophy. For an overview

of the Hasidic movement, see Hasidic Judaism.

Hasidic philosophy   or   Hasidus   (Hebrew: תודיסח),

Hasidus called the “Torah of the Baal Shem Tov" and his “Well-

springs”, after his account in a letter to Gershon of Kitov about the

elevation of his soul to the Heavenly Realms on Rosh Hashanah

1746. Repeating the Talmudic  question , he asked the Messiah ,

“When is the Master coming?" The reply was, “When your Well-

springs spread forth to the furthest extremes” [1]

alternatively transliterated as   Hassidism,   Chassidism,

Chassidut   etc. is the teachings, interpretations, and

practice of Judaism as articulated by the  Hasidic move-

ment. Thus, Hasidus is a framing term for the teachings

of the Hasidic masters, expressed in its range from Torah

(the Five books of Moses) to   Kabbalah (Jewish mysti-

cisim). Hasidus deals with a range of spiritual concepts

such as God, the soul, and the Torah, and gives them un-

derstandable, applicable and practical expressions.[2][3] It

also discusses the charismatic religious elements of the

movement, but mainly Hasidus describes the structured

thought and philosophy of Hasidim. In other words, it

speaks of the “soul of Torah”, as Hasidus is often referred

to by that very name.[4]

“Hasidus” (piousness) and “Hasid” (a pious person) are

terms used in Jewish literature of all ages, and are not

limited to adherents of the Hasidic movement, whose phi-

losophy is discussed in this article.

1 The term “Hasidus”

The word derives from the Jewish spiritual termHessed (or “Chessed”), commonly translated as “loving-

kindness,” and which also means kindness, love and mer-

ciful behavior. It is also one of the 10   Sephirot   of

Kabbalah, which represents God’s provision of good and

sustenance to the world, and the power underlying sim-

ilar actions performed by human beings. The word

“Hasidus,” sometimes pronounced “Hasidut”, as well as

its appellation “hasid”,[5] has been used in Jewish tradi-

tion for pious persons who have sincere motives in serv-

ing God and helping others, especially when not obligated

to do so (“lifenim mi-shurat ha-din”). The “Hasid” goes

above and beyond what is demanded of him by ordinary

morality and the boundaries of  Halakha, the collectivebody of religious laws for Jews which derive from the

Torah.

In Jewish religious practice, “Middat hasidut” is a reli-

gious observance or moral practice which goes beyond

mere obedience to Halakha, it is an extraordinary act of

good performed by an individual because of their love

for a fellow person or for God. An early mention of

the term “middat hasidut” appears in the Talmud (Baba

Metzia 52:2), and thereafter it was used widely in Jew-

ish Halakhic literature. Thus the term “hasid” should not

be mistaken to refer solely to a follower of the Eastern

European movement started by the  Baal Shem Tov   inthe 18th century and its philosophy known as hasidus.

Rather, “hasid” is a title used for many pious individuals

and by many Jewish groups since Biblical times.[6] Some

earlier European Jewish movements were also called by

this name, such as the  Hasidei Ashkenaz   of medieval

Germany.[6]

Today, however, the terms hasidus and hasid generally

connote Hasidic philosophy and the followers of the Ha-

sidic movement.[2][4] They refer to the mystical, pop-

ulist revival of Judaism, initiated by Rabbi Israel ben

Eliezer (the Baal Shem Tov) in 18th century Podolia and

Volhynia (now Ukraine). His close disciples developedthe philosophy in the early years of the movement. From

the third generation, the select leadership mutually de-

cided to split the Hasidic movement into smaller groups

with the hope of more easily spreading hasidus across

Eastern Europe. These new leaders, who until now were

all adherents of the second generation leader, settled in

cities from Poland, Hungary and  Romania, to Lithuania

and Russia.[5]

2 In general

Hasidic tradition and thought has gained admirers[2][5]

from outside its immediate following, and outside

1

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2   3 OVERVIEW IN HISTORICAL CONTEXT 

Orthodox Jewish   belief, for its charismatic inspiration

and kabbalistic insights. "Ḥasidism should in Jewish his-

tory be classed among the most momentous spiritual rev-

olutions that have influenced the social life of the Jews,

particularly those of eastern Europe.”[5]

Distilling a culture of Jewish religious life that began be-fore the arrival of  modernity, its stories, anecdotes, and

creative teachings have offered   spiritual   dimensions for

people today. In its more systematic and intellectual ar-

ticulations, however, it is also a form of traditional Jewish

interpretation (exegesis) of Scriptural and Rabbinic texts,

a new stage in the development of Jewish mysticism, and

a philosophically illuminated system of theology that can

be contrasted with earlier, mainstream Jewish Philoso-

phy. This quality can bridge and unite the different disci-

plines of philosophy and mysticism[5] (in the older Jew-

ish tradition of   Kabbalah, experiential connection with

spirituality takes place through a highly elaborate concep-

tual theology and textual interpretation, in contrast withsome common, more intuitive definitions of mysticism;

new ideas derive authority from Scriptural interpretation,

and therefore gain an intellectual organisation). Hasidic

thought builds upon Kabbalah,[5] and is sometimes called

a new stage in its development. However, this generalisa-

tion is misleading (although implicit in Hasidus are new

interpretations of Kabbalah, that can be drawn out and re-

lated to its new philosophical positions). Kabbalah gives

the complete structure of traditional Jewish metaphysics,

using subtle categorisations and metaphors. This studies

the Divine interaction with Creation, through describing

the emanations that reveal, and mediate Godliness. Be-cause of the concern to divest these ideas from any phys-

ical connotations, Kabbalists traditionally restricted their

transmission to closed circles of advanced scholars, for

fear of misinterpreting sensitive concepts. Hasidus leaves

aside the Kabbalistic focus on complicated metaphysical

emanations, to look at the simple essence of Divinity that

it sees permeating within each level, and transcending all.

Hasidus looks to the inner spiritual meaning within Kab-

balah by relating its ideas to man’s inner psychological

awareness, and conceptual analogies from man’s obser-

vation. This independence from the esoteric nature of

Kabbalah, gives Hasidic thought its ability to be expressed

in its spiritual stories, tangible teachings, and emotionalpractices, as well as the ability to pervade and illumi-

nate other levels of Torah interpretation, not only the hid-

den ideas of Kabbalah. Hasidus only utilises Kabbalis-

tic terminology when it explains and enlivens the Kab-

balistic level of Torah interpretation. This distinctive

ability to bring Kabbalah into  intellectual and emotional

grasp, is only one of the characteristics and forms of Ha-

sidic thought. The more involved Hasidic writings use

Kabbalah extensively, according to their alternative paths

within Hasidism, but only as a means to describe the in-

ner processes of spirituality, as they relate to man’s de-

votional life. The spiritual contribution of the range ofHasidus avoids the concerns that traditionally restricted

Kabbalah, and for the first time,[5] offered the whole pop-

ulation access to the inner dimensions of Judaism.

3 Overview in historical context

Main article:  Hasidic JudaismThe new interpretations of Judaism initiated by the Baal

Tradition records the Baal Shem Tov  as a Hidden Tzadik  , liv-

ing in the  Carpathian Mountains   of Ukraine before his public 

teaching[7]

Shem Tov, and developed by his successors, took ideas

from across Jewish tradition, and gave them new life and

meaning. It especially built upon the mystical tradition

of  Kabbalah, and presented it in a way that was acces-

sible for the first time by all Jews. Until then the Jew-

ish mystical tradition had only been understandable and

reserved for a scholarly elite. The innovative spiritual-

ity of Hasidism, sought to leave aside the advanced and

subtle metaphysical focus of Kabbalah on the Heavenly

Spiritual Worlds, to apply the Kabbalistic theology to the

everyday life and Jewish observance of man. The com-

mon folk could feel the spiritual warmth within these new

teachings, as they were now related to inner human psy-

chological experience. The creative and insightful new

teachings, offered the whole community a description of

Divine immanence present in all of Creation, and an ex-

perience of Divine love and meaningful purpose behind

every occurrence of daily life. With this mystical revival,

every person could feel valuable, and Jewish spiritualityaccessible. This was especially important to the Jew-

ish societies of 18th Century Eastern Europe, who had

been crushed by persecutions and disillusionment. Out-

side of the flourishing centre of  Talmudic Rabbinic Ju-

daism in Lithuania, in the regions of the Ukraine, Poland,

Hungary and Russia, the ability to access Talmudic learn-

ing had declined. Rabbinic Judaism valued such learning

as the main path to spirituality, so the outlying communi-

ties were disenfranchised from the consolations of Jewish

life.

The Baal Shem Tov, and his successors, offered the

masses a new approach to Judaism, that valued sincerityand emotional fervour, in addition to advanced learning.

This was conveyed through inner mystical interpretations

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3

Rebuilt synagogue of the Baal Shem Tov in Medzhybizh , Ukraine

of   Scripture   and   Rabbinic   texts, sometimes conveyed

by imaginative parables, as well as   hagiographic   talesabout the Hasidic Masters, andnew dimensions to melody

(Nigun) and customs (Minhag). The soulful warmth of

this new level of Torah captured the hearts of the masses,

while the deep ideas underlying it also attracted great

scholars. The Hasidic movement became one of the most

successful revival movement in Jewish history. Its spiri-

tuality ensured the allegiance of many followers to Jew-

ish life, through the social, political, and intellectual up-

heavals of early modern history, and has also had an ap-

peal to non-Orthodox Jewish movements until today (es-

pecially through the influence of late 19th Century and

20th Century   Neo-Hasidism). The charismatic storiestold about the Hasidic Masters, the emotional contribu-

tions it brought to Judaism, and the creative originality

of some of its teachings, have become well known in the

wider Jewish world. Theologians such as Martin Buber

and writers such as Elie Wiesel have publicised the charis-

matic and lyrical dimensions of Hasidism, while Jewish

historians influenced by the early   Haskalah (Enlighten-

ment movement) helped mould the common depiction of

Hasidism as a movement that mainly encouraged emo-

tional exuberance and joy, within the framework of tra-

ditional Rabbinic Jewish study and observance. However,

its outside admirers, as well as its detractors, have often

not been as familiar with the philosophical depth and sig-

nificance of its ideas, in the history of Jewish thought.

In the academic world this trend has been changed, be-

ginning with the scholarly work of  Gershom Scholem,

though some of the figures in this field give secular in-

terpretations of Jewish mysticism and Hasidism, that can

differ with philosophical views from inside the move-

ment. The two dimensions to Hasidism of emotional

warmth and intellectual depth, are united in their origins,

as the movement began on both levels. The Baal Shem

Tov taught by means of parables and short, heartwarm-

ing Torah explanations that encapsulated profound inter-

pretations of Jewish mysticism. The unlearned, down-trodden masses were captivated by this new soul and life

breathed into Judaism, while the select group of great

disciples around the Baal Shem Tov, could appreciate

the scholarly and philosophical significance of these new

ideas. The anecdotal stories about the legendary figures

of Hasidism, offered a vivid bridge between the intellec-

tual ideas, and the spiritual, emotional enthusiasm they

inspired. Implicit in Hasidic tales are the new doctrines

of Hasidism, as the new interpretations of Torah taughtby its leaders, were also lived in all facets of their life and

leadership, and their new paths to serving God. This gave

birth to new Jewish practices in the lives of their followers

that also reflected the new teachings of the movement.

Each school of Hasidic thought adopted different ap-

proaches and interpretations of Hasidism. Some put

primary emphasis on the new practices and customs

(“Darkei Hasidus"-the Ways of Hasidus) that encour-

aged emotional enthusiasm, and attached the followers

to the holy influence of their leaders, and some put their

main emphasis on scholarly learning of the Hasidic teach-

ings of their leaders (“Limmud Hasidus"-the Learning ofHasidus). Some groups have seen the Hasidic way as an

added warmth to a more mainstream Jewish observance

(like “icing on the cake” of Talmudic learning), while

others have placed the learning of the writings of their

school, on a more comparable level to learning the ex-

oteric parts of Judaism. These differences are reflected

in different styles of Hasidic thought, that were shaped

by original and innovative thinkers. Some articulated

more emotional or poetic descriptions of Hasidic mysti-

cism, that inspire practical encouragement in Jewish ob-

servance, or sensitise the hearts of their followers to tran-

scendent spirituality. Some charismatic leaders in Ha-sidic history personified particular qualities, and centred

their teachings around practical outcomes of this. Others

gave a more intellectual analysis of Hasidic thought, aim-

ing their followers to be able to more deeply internalise

spiritual awareness and feeling, each person at their level

of understanding.

The disciples of  Dov Ber of Mezeritch spread Hasidism through-

out Eastern Europe

This diversity mirrors the historic development of Ha-sidism. From late Medieval  times, Central and Eastern

European Kabbalistic figures called  Baal Shem  encour-

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4   4 CHARACTERISTIC IDEAS 

aged the influence of Jewish mysticism, through groups of

Nistarim (Hidden mystics). With the teaching of the Baal

Shem Tov (1698–1760), centred on Podolia (Ukraine),

the new ideas of Hasidism were conveyed initially in emo-

tional forms. After his death, his great disciples ap-

pointed Dov Ber of Mezeritch (1700?–1772) (The Mag-

gid of Mezeritch) to succeed him. Under the leadershipof the Maggid, the new movement was consolidated, and

the teachings explained and developed. The Baal Shem

Tov was a leader for the people, travelling around with his

saintly followers, bringing encouragement and comfort to

the simple masses. Dov Ber, whose ill health prevented

him from travel, devoted his main focus to developing

around himself a close circle of great, scholarly followers

(called the “Hevra Kaddisha"-Holy Society) who were to

become the individual leaders of the next generation, ap-

pointed different territories across Jewish Eastern Europe

to spread Hasidism to. They formed different interpreta-

tions of Hasidic thought, from profound insight in mysti-cal psychology, to philosophical intellectual articulations.

Many of the Hasidic leaders of the third generation, oc-

cupy revered places in Hasidic history, or influenced sub-

sequent schools of thought. Among them are Elimelech

of Lizhensk, who fully developed the Hasidic doctrine

of the Tzaddik (mystical leader) that gave birth to many

Polish   Rebbes, and his charismatic brother   Meshulam

Zushya of Anipoli. Levi Yitzchok of Berditchev became

the renowned defender of the people before the Heav-

enly Court, while Shneur Zalman of Liadi  initiated the

Habad school of intellectual Hasidism. Subsequent Ha-

sidic leaders include Nachman of Breslav, the most imag-

inative and poetic Hasidic mystic, and the ascetic seekerof psychological integrity Menachem Mendel of Kotzk.

Dynastic succession of leadership developed (Hasidic dy-

nasties), where in some courts, such as Yisroel Friedman

of Ruzhyn, the Rebbe would conduct himself with regal

majesty.

The encounter of  Judaism in the different  Jewish com-

munities of Europe  with  modern  thought, led to differ-

ent philosophical  interpretations of Judaism today. It has

been said that the three figures of the  Baal Shem Tov

(Hasidic  spirituality), the Vilna Gaon (Lithuanian Jew-

ish Orthodox scholarship), and Moses Mendelssohn (the

founding influence on the secularising   Haskalah  move-ment), have each influenced the range of Jewish responses

today, through inspiration or counter-reaction. Initial

schisms could lead to beneficial synthesis. The division

between Hasidic and Mitnagdic Orthodoxy characterised

Eastern European Judaism, but from the mid-19th cen-

tury onwards they became reconciled in response to the

Haskalah. The early rejection of  Jewish mysticism   by

the reformers of Haskalah, led to a renewed interest in

the 20th century from academia (begun by  Gershom Sc-

holem) and Jewish Renewal (Neo Hasidic) movements.

4 Characteristic ideas

4.1 Conduct

Main articles: Devekut, Jewish meditation and Rebbe

Hasidic spirituality was expressed in joyful   dveikut   cleaving to

God 

•   Dveikut: Hasidism teaches that   dveikut   (Hebrew:--bonding), or bonding with God, is the highד יקות

est form of God’s service and the ultimate goal of all

Torah study, prayer, and fulfilling the 613 Mitzvot.

The highest level of dveikut is  Hitpashtut Hagash-

miut  (Hebrew: תוימשגה -), which is an eleהתפשטות

vated state of consciousness in which the soul divests

itself of the physical senses of the body and attains

a direct perception of the Divine in all things. The

very act of striving toward dveikut is meant to ele-

vate one’s spiritual awareness and sensitivity, and to

add life, vigor, happiness and joy to one’s religious

observance and daily actions.

•   Hitbodedut: One of the methods through which to

experience  dveikut   is  hitbodedut  (Hebrew: תו תה),

which is a method for contemplating God and His

greatness (see Jewish meditation) and the inner sig-

nificance of the Mitzvot.

•  Character Refinement: An important element in

Hasidic philosophy is the essential task of charac-

ter refinement and improving interpersonal relation-

ships, known as   tikun hamidot -"the rectifying of

the character traits”, or   shvirat hamidot   (Hebrew:

המדות ש ירת

)-the “breaking of the character traits.”Negative character traits, such as arrogance, jeal-

ousy, resentment, pursuit of physical pleasure as an

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4.1 Conduct    5

end in itself, and the seeking of materialistic wealth

or honor, are considered a hindrance in man’s abil-

ity to achieve a bonding, or dveikut , with God. This

goal is common to all historical paths in  Rabbinic

Judaism.   Maimonides, the great exponent of Me-

dieval Jewish philosophy incorporates character re-

finement in his Code of Jewish Law, as an inherentgoal and obligation within Jewish observance. The

particular, mystical, Hasidic approach to this is of-

ten compared with the ethical approach of Mussar.

In Hasidism, breaking negative traits is viewed as

a temporary stage in spiritual development. The

ideal is to reach the higher level of transforming

negative tendencies into Divine service. This is to

be achieved through contemplation of Hasidic mys-

tical thought, until the understanding awakens the

mystical fervour of  dveikut . Through incorporating

this into daily life, habitually the natural, material

traits of man can be taught the superior delight ofGodliness. Hasidic thought explains that the natu-

ral, instinctive drives possess an advantage of supe-

rior strength over the more concealed holy inclina-

tions. Once they are transformed into aiding Divine

service, their vigour enables a higher and deeper

level of Jewish observance. This correlates with Ha-

sidism’s identification of Divine Omnipresence and

hidden goodness in all Creation. The Baal Shem

Tov taught this foundational lesson by interpreting

the verse in Exodus (23:5):

“When you see the donkey (Hebrew:chamor ) of your enemy lying under its bur-

den, you might refrain from helping it; you

must aid it” - When you carefully examine your

"chomer " (English: materiality), your body,

you will see “your enemy”, that it restricts your

Divine soul that longs for Godliness and the

spiritual. You will see that it “lies under its

burden” placed upon it by God, that it should

become refined through Torah and Jewish ob-

servance, as the body is reluctant and material-

istic. It may occur to you that “you will refrain

from helping it”, to enable it to fulfill its mis-

sion, and instead you will follow the path of as-ceticism, to break down the body’s resistance to

spirituality. However, not in this approach will

the light of Torah reside, rather “you must aid

it” by purifying and refining the body, rather

than breaking it. This superior elevation trans-

forms the body into a vehicle for the essential

Divine purpose in physical Creation.[8]

•  Godliness in all Matter: Hasidism emphasises the

previous Jewish mystical idea to extract and elevate

the Divine in all material things, both animate and

inanimate. As taught in earlier  Kabbalistic  teach-ings from Isaac Luria, all worldly matter is imbued

with  nitzotzot  (Hebrew: תוצוצינ), or Divine sparks,

which were disseminated through the “Breaking of

the Vessels” (in Hebrew: םי ל כ ה ת ר י ש), brought

about through cosmic processes at the beginning of

Creation. The Hasidic follower strives to elevate

the sparks in all those material things that aid one’s

prayer, Torah study, religious commandments, and

overall service of God. A related concept is the im-perative to engage with the Divine through mundane

acts, such as eating, sexual relations, and other day-

to-day activities. Hasidism teaches that all actions

can be utilized for the service of God when fulfilled

with such intent. Eating can be elevated through

reciting the proper blessings before and after, while

maintaining the act’s intent as that of keeping the

body healthy for the continued service of God. Sex-

ual relations can be elevated by abstaining from ex-

cessive pursuits of sexual pleasures, while maintain-

ing focus on its core purposes in Jewish thought:

procreation, as well as the independent purpose ofdeepening the love and bond between husband and

wife, two positive commandments. Business trans-

actions too, when conducted within the parameters

of Jewish law and for the sake of monetary gain that

will then be used for fulfilling commandments, serve

a righteous purpose.

•   Joy and rejection of asceticism: Hasidism em-

phasizes joy as a precondition to elevated spiritual

awareness, and teaches the avoidance of melancholy

at all costs. Furthermore, the Hasidic masters warn

that excessive obsession with trivialities and minu-

tiae of Jewish law can become an unnecessary hin-drance in the service of God due to its potentially

disheartening nature. For the same reason, Ha-

sidism shunned the earlier practices of   asceticism

known to Kabbalists and Ethical followers, as hav-

ing the potential to induce downheartedness and a

weaker spirit for God’s service. Nonetheless, the

Hasidic masters themselves would often privately

follow ascetic practices, as they could adopt such

conduct without fear that it would damage their Jew-

ish observance. This was not intended as an example

for the followers.

•   Valuing the Simple Jew and rejection of admon-

ishment: Despite the elite intellectual profundity

and scholarly attraction of Hasidic philosophy, Ha-

sidism became wildly popular for its soulful em-

brace of the simple, unlearned Jewish masses of the

time. The prevailing attitude when the Baal Shem

Tov began spreading his new teaching, extolled ad-

vanced   Talmudic   learning and belittled the non-

scholar. This traditionally placed  Torah study   as

the ultimate spiritual activity in Rabbinic Judaism.

However, this had developed a chasm between thescholarly elite and the disenfranchised masses. Ha-

sidism, through its emphasis on   dveikut   with God,

https://en.wikipedia.org/wiki/Rabbinic_Judaismhttps://en.wikipedia.org/wiki/Torah_studyhttps://en.wikipedia.org/wiki/Talmudhttps://en.wikipedia.org/wiki/Jewish_asceticismhttps://en.wikipedia.org/wiki/Isaac_Luriahttps://en.wikipedia.org/wiki/Kabbalahhttps://en.wikipedia.org/wiki/Book_of_Exodushttps://en.wikipedia.org/wiki/Baal_Shem_Tovhttps://en.wikipedia.org/wiki/Baal_Shem_Tovhttps://en.wikipedia.org/wiki/Musar_movementhttps://en.wikipedia.org/wiki/Jewish_philosophyhttps://en.wikipedia.org/wiki/Maimonideshttps://en.wikipedia.org/wiki/Rabbinic_Judaismhttps://en.wikipedia.org/wiki/Rabbinic_Judaism

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6   4 CHARACTERISTIC IDEAS 

Hasidism extolled love and encouragement of the sincere un-

learned Jewish folk.  Levi Yitzchak of Berditchev was renowned 

 for his dialogue with God, arguing in their defence before the

Heavenly Court. The Baal Shem Tov taught self-sacrifice through

negation of ego to help another person

as the ultimate purpose of all commandments, rel-

egated Torah study to being merely one, albeit one

supremely important, commandment. In some Ha-

sidic interpretations, prayer superseded study, as the

spiritual vitality which could infuse all other ac-

tivities. This was born out in the main Hasidic

theoretician,[9] Schneur Zalman of Liadi's interpre-

tation of the traditional Jewish concept of learning

Torah Lishmah (learning “Torah for its own sake”),

to mean learning Torah in order to cleave to God,

rather than to perform the commandment of Torah

study itself. Furthermore, with its shunning of arro-

gance, Hasidism emphasized the equality of all whoapproach the service of God with sincere intent, go-

ing so far as to elevate the ignorant but sincere sim-

pleton over the haughty scholar. It similarly rejected

the tradition in musar literature that sometimes fo-

cused on admonishment and reward and punishment

as initial stages in worshiping God. At the time of

the  Nistarim   (Hidden mystics), popular preachers,

known as Maggidim would tour Jewish communities

offering admonishment as spiritual incentive. The

Baal Shem Tov and his circle opposed this as dis-

heartening and unproductive, especially after the re-

cent tragedies Eastern European Jewry had experi-enced. To the Nistarim, it was also superficial and

portrayed God in a way that appeared oppressive,

rather than the true source of Goodness. Through

the early influence of the Baal Shem Tov,[10] the

Nistarim spread the new message of encouragement

and love of the common folk.

•   Bonding with the Tzadik: Hasidism teaches that

while not all are able to attain the highest levels of el-

evated spirituality, the masses can attach themselves

to the  Tzadik , or truly righteous one, (in Hebrew:

לצדיקים התקשרות

) whereby even those of lesserachievement will reap the same spiritual and mate-

rial benefits. By being in the Tzadik’s presence, one

The Hasidic  Rebbe exemplified new interpretations of the mysti-

cal doctrine of the Tzadik  , embodying Divinity in the mundane

and channelling spiritual and physical blessing to the followers.

Alternate forms of Hasidism were shaped through different ap-

 proaches to leadership

could achieve dveikut through that of the Tzadik.

The Tzadik also serves as the intercessor between

those attached to him and God, and acts as the chan-

nel through which Divine bounty is passed. To the

early Rabbinic opponents   of Hasidism, its distinc-

tive doctrine of the Tzadik appeared to place an in-

termediary before Judaism’s direct connection with

God. They saw the Hasidic enthusiasm of telling

semi-prophetic or miraculous stories of its leaders

as excessive. In Hasidic thought, based on earlier

Kabbalistic ideas of collective souls, the Tzaddik is

a general soul in which the followers are included.

The Tzaddik is described as an “intermediary who

connects” with God, rather than the heretical no-

tion of an “intermediary who separates”. To the

followers, the Tzaddik is not an object of prayer,

as he attains his level only by being completely  bit-

tul   (nullified) to God. The Hasidic followers have

the custom of handing  pidyon  requests for blessing

to the Tzaddik, or visiting the  Ohel graves of ear-

lier leaders. The radical statements of the power

of the Tzaddik, as the channel of Divine blessing

in this world through which God works, are basedon a long heritage of   Kabbalistic,   Talmudic   and

Midrashic sources. The beloved and holy status of

https://en.wikipedia.org/wiki/Midrashhttps://en.wikipedia.org/wiki/Talmudichttps://en.wikipedia.org/wiki/Kabbalistichttps://en.wikipedia.org/wiki/Ohel_(grave)https://en.wikipedia.org/wiki/Kabbalistichttps://en.wikipedia.org/wiki/Mitnagdimhttps://en.wikipedia.org/wiki/Tzadikhttps://en.wikipedia.org/wiki/Rebbehttps://en.wikipedia.org/wiki/Tzadikhttps://en.wikipedia.org/wiki/Baal_Shem_Tovhttps://en.wikipedia.org/wiki/Maggidhttps://en.wikipedia.org/wiki/Baal_Shemhttps://en.wikipedia.org/wiki/Musar_literaturehttps://en.wikipedia.org/wiki/Torah_studyhttps://en.wikipedia.org/wiki/Torah_studyhttps://en.wikipedia.org/wiki/Mitzvahhttps://en.wikipedia.org/wiki/Schneur_Zalman_of_Liadihttps://en.wikipedia.org/wiki/Baal_Shem_Tovhttps://en.wikipedia.org/wiki/Levi_Yitzchak_of_Berditchev

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4.3 Mystical theology   7

the Tzaddik in Hasidism elevated storytelling about

the Masters into a form of  dveikut :

One Hasidic Master related that he visited

the court of Dov Ber of Mezeritch to “see how

he tied his shoelaces”[11]

4.2 Goals

1. Revival: At the time when Rabbi Yisrael Ba'al

Shem Tov founded Hasidism, the Jews were phys-

ically crushed by massacres (in particular, those of

the Cossack leader Chmelnitzki in 1648-1649) and

poverty, and spiritually crushed by the disappoint-

ment engendered by the false messiahs. This unfor-

tunate combination caused religious observance to

seriously wane. This was especially true in Eastern

Europe, where Hasidism began. Hasidism came to

revive the Jews physically and spiritually. It focused

on helping Jews establish themselves financially, and

then lifting their morale and religious observance

through its teachings.

2. Piety: A Hasid, in classic Torah literature, refers to

one of piety beyond the letter of the law. Hasidism

demands and aims at cultivating this extra degree of

piety. Not from a legal perspective, but out of love

of the Creator.

3. Refinement: Hasidism teaches that one should not

merely strive to improve one’s character by learn-

ing new habits and manners. Rather a person shouldcompletely change the quality, depth and maturity

of one’s nature. This change is accomplished slowly

by carrying out the practices of Hasidic Philosophy,

and travelling to see the Rebbe, the leader of the Ha-

sidic sect to which one belongs.

4. Demystification: In Hasidism, it is believed that the

esoteric teachings of Kabbalah can be made under-

standable to everyone. This understanding is meant

to help refine a person, as well as adding depth and

vigor to one’s ritual observance.

In general, Hasidism claims to prepare the world forMoshiach, the   Jewish Messiah, through these four

achievements.

In a letter, the Ba'al Shem Tov describes how one Rosh

Hashana his soul ascended to the chamber of Moshiach,

where he asked Moshiach, “when will the master (Moshi-

ach) come.” Moshiach answered him, “when the well-

springs of your teachings, which I have taught you, will

be spread out.”

4.3 Mystical theology

Main articles:   Tzimtzum   and   Divine providence (Ju-

daism)

Hasidic philosophy teaches that knowledge of God is the

essence of the Torah and of everything in the world.[5]

Hasidic Philosophy (along with Kabbalah) is also known

as “Pnimiyut HaTorah”, the Inner Dimension of the

Torah. The first premise of Hasidic Philosophy is Godand His unity: that God transcends everything and, yet,

is found in everything.[5] God transcends all forms and

limitations, even the most sublime. To God all forms are

equal, and so His intents can be discovered in all of them

equally. All existence is an expression of His Being. In

the Baal Shem Tov’s words, “God is everything and ev-

erything is God.”

(This is a very subtle and difficult subject, based on the

Kabbalistic doctrine of  Tzimtzum, and not to be con-

fused with  Pantheism, which is heretical in Jewish be-

lief. Charges of Pantheistic tendencies were incorrectly

ascribed to Hasidism, by their its religious opponents(Mitnagdim), and by historians of the later, secularising

Haskalah  movement. This was partly done out of mis-

taken fear that Hasidism was another mystical heresy, like

the Sabbatean following, from the recent past. Pantheism

equates God with nature, and because it denies the tran-

scendence of God, is opposite in tendency to Hasidism.

In Jewish mystical thought, God is so unlimited, that He is

also able to express Himself in the finite world of nature.

This is more accurately described as a Jewish version of

Panentheism-"All is within God”).

This premise means that everything is an infinite revela-

tion of God, even the smallest and most trivial thing. This

basic axiom leads to four points which are the pillars of

the Ba'al Shem Tov’s approach:

1. Torah: According to the Ba'al Shem Tov the Torah

is all God’s “names.” This means that every detail of

the Torah is an infinite revelation of God, and there

is no end to what we can discover from it. Just as

God is infinite so is the meaning of the Torah in-

finite. The Ba'al Shem Tov often explains a verse

or word in unconventional, and sometimes contra-

dictory ways, only to show how all of these inter-

pretations connect and are one. The Baal Shem Tov

would even explain how all of the combinations of a

word’s letters connect.

2. Divine Providence: a) According to the Ba'al Shem

Tov every event is guided by Divine Providence.

Even the way a leaf blows in the wind, is part of

the Divine plan. b) Every detail is  essential  to the

perfection of the entire world. If things were not ex-

actly this way, the entire Divine plan would not be

fulfilled. c) This Divine purpose is what creates and

gives life to this thing. Thus, its entire existence is

Divine. Based on this, the Ba'al Shem Tov preached

that one must learn a Godly lesson in everything oneencounters. Ignoring His presence in any factor of

existence is seen as a spiritual loss.

https://en.wikipedia.org/wiki/Panentheismhttps://en.wikipedia.org/wiki/Sabbateanhttps://en.wikipedia.org/wiki/Haskalahhttps://en.wikipedia.org/wiki/Mitnagdimhttps://en.wikipedia.org/wiki/Pantheismhttps://en.wikipedia.org/wiki/Tzimtzumhttps://en.wikipedia.org/wiki/Divine_providence_(Judaism)https://en.wikipedia.org/wiki/Divine_providence_(Judaism)https://en.wikipedia.org/wiki/Tzimtzumhttps://en.wikipedia.org/wiki/Rosh_Hashanahttps://en.wikipedia.org/wiki/Rosh_Hashanahttps://en.wikipedia.org/wiki/Ba%2527al_Shem_Tovhttps://en.wikipedia.org/wiki/Jewish_Messiahhttps://en.wikipedia.org/wiki/Bohdan_Khmelnytskyhttps://en.wikipedia.org/wiki/Dov_Ber_of_Mezeritch

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85 DEFINITIONAND RELATION TO THE OTHER LEVELS OF TORAH INTERPRETATION, AND TO MAINSTREAM JEWISH PHILO 

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

even a simple Jew is inherently as valuable as a great

sage. For all Jews are “God’s children” (Deuteron-

omy 14:1), and a child mirrors his father’s image and

nature. And, just as God is eternal and his Torah

and Commandments are eternal, so are his people

eternal. Even the least Jew is seen as a crown thatglorifies God.

4. Brotherly Love: The command to love another, ac-

cording to the Baal Shem Tov, does not mean sim-

ply being nice. Rather, one must constantly strive to

banish negative traits and cultivate good ones. This

command encompasses one’s entire life.

Other aspects of the Ba'al Shem Tov’s approach: One

should strive to permanently rectify negativity and not

just suppress it. The effort in one’s divine service is most

important. If God wanted perfection, He would not havecreated us with faults and struggles. Rather, God desires

our effort and struggle and challenges.

5 Definition and relation to the

other levels of Torah interpreta-

tion, and to mainstream Jewish

philosophy

5.1 Four levels of Torah interpretation

(Pardes)

Classic Jewish teachings interpret each verse of the Torah

(and often, other Jewish Scriptures from the Tanach-the

Hebrew Bible, that are held to be revealed by “Nevuah"-

Prophecy or the lower level of “Ruach Hakodesh"-Divine

Spirit, also occasionally applied to the Oral Tradition,

liturgy, etc.) on four levels. They are:

•   Pshat: Meaning “Simple"-the plain meaning of the

text. Can be ingenious

•   Remez: A “Hinted” meaning, another concept con-cealed within the wording, that may be alluded to in

a variety of ways

•   Drash: A homiletic interpretation of the words,

from the word “Doresh"-to expound. Gives a tan-

gential meaning that is often imaginative or ethical,

sometimes derived from comparing similar word-

ing from different Scriptural verses. Stories in the

Midrash   can movingly personalise God’s relation-

ship with His people, and their response, and are

held by commentators to contain deeper secrets

•   Sod: The “Secret” interpretation of the text found inKabbalah  that involves deep, spiritual meanings of

the Torah, derived from the Scriptural words using

esoteric rules of hermeneutics. Describes the meta-

physical order of Creation, with the systems of the

Jewish mystical tradition. While the Kabbalah was

rooted in prophetic and visionary experiences of the

Divine, over time it gained greater conceptualisa-

tion, so that it became an intellectual system, based

on the Biblical text, taught to initiates. It relates itsabstract descriptions of emanations, souls etc. to

the descending levels of spiritual “Worlds” between

the Infinite and our finite physical Universe. Spe-

cific and subtle categories of Divine manifestations

are described. In this way the concern of Kabbalah

is with the Heavenly realms, and man’s impact on

them.

The first letters of these 4 words spell the word  Pardes-

"Orchard”. Each successive level of exegesis gives a more

esoteric and spiritual explanation of the Biblical text. The

first 3 methods are used in the part of Judaism describedas “Nigleh"-"Revealed”, comprising many classic Bible

commentaries, the Talmudic literature, Halachic works,

Medieval Philosophy etc., that frames Jewish thought

from man’s perspective and intellectual terms. This was

historically the main part of Jewish study. The 4th level is

involved in the “Nistar"-"Hidden” aspect of Judaism, that

is found in the books of Kabbalah and some other clas-

sic Bible commentators. This is a spiritually orientated

study, explaining Judaism in metaphysical terms, “God’s

intellect” drawn progressively down into human compre-

hension. “Toras haHasidus”, the teachings of Hasidus,

are also considered part of Nistar, and often also utiliseKabbalistic terminology, but what is the true nature of

Hasidic thought? Is it part of Sod, as is commonly

thought? What is the difference between Kabbalah and

Hasidus? Is it hidden in the way that Kabbalah can only

truly be sensed by the most advanced student? Does not

Hasidic thought have multiple forms of expression, from

the principles inherent in legendary spiritual stories, to

the analytical texts that speak to the soul? If a Hasidic

parable or short explanation can avoid all words of Kab-

balah, does Hasidus not also relate to Pshat, Remez and

Drush?

5.2 Origin of the Jewish mystical tradition

After Biblical references to esoteric descriptions of the

Divine, texts devoted to mysticism in Judaism first

emerge in the "Merkavah" vision by the prophet Ezekiel

found in the Book of Ezekiel chapter 1,[12] in the litera-

ture of the Second Temple period[13] and the “Heichalot

(or Hekalot)" literature from the geonic period.[14] The

distinctive works of the Kabbalah first appear in 13th

Century Spain and France. Kabbalists differ with the

general view of secular scholarship, by holding that the

source of the main Kabbalistic work, the Zohar, lies overa thousand years earlier with   Shimon bar Yochai, and

they believe the hidden transmission to continue further

https://en.wikipedia.org/wiki/Shimon_bar_Yochaihttps://en.wikipedia.org/wiki/Geonimhttps://en.wikipedia.org/wiki/Hekhalot_literaturehttp://tools.wmflabs.org/bibleversefinder/?book=Ezekiel&verse=1&src=JPhttps://en.wikipedia.org/wiki/Book_of_Ezekielhttps://en.wikipedia.org/wiki/Ezekielhttps://en.wikipedia.org/wiki/Merkabah_mysticismhttps://en.wikipedia.org/wiki/Pardes_(Jewish_exegesis)https://en.wikipedia.org/wiki/Kabbalahhttps://en.wikipedia.org/wiki/Midrashhttps://en.wikipedia.org/wiki/Tanach

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5.3 Significance of the Kabbalistic system to mainstream Jewish tradition   9

back to Mount Sinai, and beyond. The Medieval flower-

ing of Kabbalah gained greater momentum after the ex-

pulsion from Spain in 1492, which encouraged greater

mystical endeavour in response to the tragedy. With the

16th Century school of Safed, the Kabbalah reached its

complete structure, with the successive Kabbalistic sys-

tems of  Moses Cordovero  and  Isaac Luria. While re-served for the scholarly elite, it became mainstream to

Jewish thought and religious life. It replaced the ear-

lier Aristotelian school of Philosophy, as the authorita-

tive and complete Jewish theology. Its concepts infused

the prayerbook and folklore. In the Ashkenazi world of

European Jewry, the distorted mysticism and apostasy of

Shabbetai Zvi in 1665-6, brought about restrictions to the

spread of Kabbalah, and its popularisers were looked on

with suspicion. It was such concern that later informed

the opposition from the   Mitnagdim(“Opposers”), to the

mystical revivalism and revolution of Hasidism, that for

a few generations split the world of Eastern EuropeanJewry. More recently, after Hasidus had replaced Kab-

balah as the predominant European Jewish mystical ex-

pression, the spread of the  Haskalah(“Intellectualism”,

reframing Judaism from the perspective of the secular

Enlightenment) from Western Europe eastwards, became

the second influence that restricted the mystical in Ju-

daism. However, the new academic study of Jewish mys-

ticism, and a new interest in Hasidism and Kabbalah

across the spectrum of Jewish denominations in the 20th

Century, have reversed the legacy of these trends today.

The Sephardi world of Oriental Jewry was more remote

from these challenges to mysticism, and so maintained on

the whole, its tradition of Kabbalah in its mainstream life,even without the European input of Hasidism. Nonethe-

less, in the last two generations some Sephardi commu-

nities have come under the influence of Hasidism, espe-

cially the outreach movements of Habad and Breslav.

5.3 Significance of the Kabbalistic system

to mainstream Jewish tradition

The hidden dimension of Judaism described in the Kab-

balah is not separate from the revealed dimension of

mainstream tradition, but accompanies and explains it on

a deeper and spiritual level. Looking at the reasons given

in Judaism for the commandments of Jewish observance,

and the purpose of Creation in general, can illustrate the

significance of Nistar to the rest of Jewish thought. The

Torah outlines the commandments of Jewish observance

with occasional explanations, later Scriptures movingly

encourage their observance in Prophetic admonishment

and transfigured poetry, the Talmud codifies the law, and

the Midrash imaginatively describes how Jewish obser-

vance affects God in human psychological terms. The

Commentators, Philosophers, and Masters of Musar give

explanations for the commandments on various symbolic,psychological, and ethical levels as to their particular sig-

nificances and reasons. With all this, the commandments

are given many meanings, and the spiritual path of main-

stream tradition awakens in the individual psychology,

feelings of sensitivity and responsibility to their fellow

man and to their Heavenly Father. Philosophically, how-

ever, for the person who only studies the revealed dimen-

sion of Judaism, ultimately the commandments are ob-

served because they are Divine decrees, and the reasonsgiven are not absolute. It is clear that this applies to the

ritual commandments, where God could have asked for

different practices, and reasons given for them in Nigleh

are symbolic. But the ethical commandments encour-

aging caring behaviour, and forbidding cruel behaviour,

would seem to have reason why God would instruct them.

However, since God is infinite and has no needs, accord-

ing to human intellect, then the purpose of the command-

ments is for the improvement and benefit of man. This is

the usual view of Jewish Philosophy within the revealed

part of Judaism, without the influence of Kabbalah. The

hidden dimension of Nistar in Judaism, is a Divine as-pect of intellect, and is not limited to boundaries of hu-

man logic. The Torah of Nistar is able to approach the

limitless mystery of infinitude that is expressed in Divine

paradox. In the mainstream philosophical view, the ethi-

cal commandments are given for man’s benefit, to encour-

age him to resemble the goodness of God and rise in holi-

ness. True goodness for man only lies in the superior life

of the soul, rather than the temporary life of physicality.

The ultimate attainment of this is the eternal reward of

the hereafter, and Messianic era. So the greatest purpose

of the commandments is their gift of a chance to earn

this reward. As will be explained later, one of the char-

acteristic qualities of Hasidic thought is that it brings theHasid to a selfless nullification in serving God, where the

idea of looking for reward is felt to be impure and repul-

sive. However, according to Nigleh without Kabbalistic

thought, the greatest purpose why God commanded even

the ethical laws is to give man a test, through which he

can receive eternal reward. Nonetheless, according to this

human perspective, where God has no needs, why should

it inherently matter if man is good or not? It therefore

seems that also the ethical precepts of Judaism depend

on Divine decree.

The complete mystical system depicted in Lurianic Kab-

balah introduces new teachings (new revelations from theperspective of Jewish belief) that transform Jewish mys-

ticism and its power of explanation. In the “Kabbalah of

the Ari” (Isaac Luria), metaphysical reasons for the com-

mandments are given that describe how the revelations

in the upper, spiritual Worlds, and the messianic work

of redemption in all levels of Creation, depends upon the

sanctifying conduct of each individual in this World. The

introduction of the cosmic event of the “Breaking of the

Vessels” in the primordial World of “Tohu"(Chaos), be-

fore our order of Creation, gives rise to fallen sparks of

holiness that infuse all matter. The spiritual service of

separating and elevating the fallen sparks, through thepresent Worlds of “Tikkun"(Fixing), is accomplished by

observance of the Jewish precepts that are taught in the

https://en.wikipedia.org/wiki/Musar_literaturehttps://en.wikipedia.org/wiki/Haskalahhttps://en.wikipedia.org/wiki/Mitnagdimhttps://en.wikipedia.org/wiki/Shabbetai_Zvihttps://en.wikipedia.org/wiki/Isaac_Luriahttps://en.wikipedia.org/wiki/Moses_Cordovero

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

revealed dimension of Judaism. Particular explanations

of each commandment’s metaphysical function are given,

that areseen as deriving fromthe Scriptural words of their

source. Where the Talmud interprets the verses of the

Torah, according to its rules, to learn out details of law

– in this study the same words are seen as offering spir-

itual explanations, derived by applying the esoteric tex-tual rules of Kabbalah. This idea of the redemption of

the fallen sparks of holiness, gives innovative sanctity to

mundane reality, and yet is also traditionally conforma-

tive – the effect of redemption is achieved whether one is

aware of it or not. This radical doctrine depends on, and

is inseparable from the revealed dimension of Judaism,

and the observance of daily Halacha (Jewish law). For

the student of Kabbalah, the “soul” of the observance, its

“kavanah"(intention) can be different. It remains a mat-

ter of opinion whether one’s intention can be directed to

achieving the Kabbalistic rectification of the command-

ment, the redemption of Divine manifestations through-out the levels of existence. Alternatively, the Kabbalistic

scheme can open the door to greater “dveikus"(cleaving)

to God Himself, the Divine essence. As this illustrates,

the intricate explanations of Kabbalah, which describe

the effect of man on the systems of Divine manifestation

in the spiritual Worlds, are inseparable from the revealed

aspects of Judaism.

To the Medieval school of Jewish Philosophy, that framed

Judaism in light of Greek thought and human intellect,

God the Infinite has no needs. As the student of Torah

ascends through the thought of the Pardes system, as the

interpretations become more inward and spiritual, it be-comes progressively understood that God desires man’s

observance of the Jewish precepts, so to speak. With

the hidden dimension of “Penimiut haTorah"(the “Inner”

mystical level of Nistar) the thought describes how, in the

purpose of Creation that God chose to take upon Him-

self, man is needed to fulfil the redemption. So why ul-

timately, would God have set up such a system? Surely

He had no needs to be met. Judaism gives various an-

swers, and Nistar gives its own reasons and explanations.

Explanations range from “it is in the nature of the good

to do good”, to Creation being a process of God know-

ing Himself, each answer reflecting a different aspect of

Divinity. Hasidus focuses on the most essential reason,that most describes the infinite ability and unknowabil-

ity of Divine paradox, beyond human grasp, reflected in

the description of Nistar(“hidden”) for the mystical lev-

els of Judaism. In this explanation the purpose of Cre-

ation is that “God desired a dwelling place in the lower

realms” - it is man who transforms the mundane, lowest

World into an abode for God’s essence. In Jewish belief,

its fulfilment will be revealed in the cumulation of Cre-

ation, in the era of resurrection, in the physical World.

The word “desire”, best summarises the essential wish,

because in Kabbalistic explanation this is desire rooted

in God’s essence, above rationality.

5.4 New mystical tradition

Emotional aspects of Hasidism: Present Kaliver Rebbe at left.

Growing up as a shephard boy before being brought to Hasidism,

Yitzchak Isaac Taub (1744-1828) of  Kaliv  later adapted Hun-

 garian folk songs to serve Hasidic mystical fervour. “The rooster 

crows, Dawn brightens the sky..” [15] Hasidic emotion received 

musical expression in distinctive forms of  nigun melody

Imaginative aspects of Hasidism:   Nachman of Breslov articu-

lated the most poetic interpretation of Hasidic thought. His au-

tobiographical accounts shaped a path of creative faith. The 13

Sippurei Ma'asiyot Wonder-Tales of Royalty and Sages, animals 

and forests give artistic literary personification to Hasidic thought 

and are studied for Kabbalistic allusions and devotion[16]

Hasidism, the most recent expression of the Jewish mys-

tical tradition, is founded upon the earlier Kabbalah. Inthe 18th century the Baal Shem Tov, the founder of the

Hasidic movement, reframed Jewish spirituality in a new

https://en.wikipedia.org/wiki/Baal_Shem_Tovhttps://en.wikipedia.org/wiki/Yiddish_literature#Hasidic_and_Haskalah_literaturehttps://en.wikipedia.org/wiki/Nachman_of_Breslovhttps://en.wikipedia.org/wiki/Nigunhttps://en.wikipedia.org/wiki/Roosterhttps://en.wikipedia.org/wiki/Kaliv_(Hasidic_dynasty)

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5.5 Systematic articulation   11

paradigm, that described the Kabbalah in relation to man.

This represented a profound change in the expression of

Jewish mysticism, because it left aside the Heavenly focus

of Kabbalistic understanding, which had required enor-

mous intricacy and subtle esoteric categorisation, that had

only been accessible to great scholars. The new path of

the Baal Shem Tov related Kabbalistic ideas to humanpsychological experience, that was accessible to every

person. The follower of the Baal Shem Tov, and later

Hasidic Masters, was given the ability to perceive the Di-

vine here in this world, through the sensitivity of their

heart, and grasp of their mind to Godliness. Biblical and

Rabbinic thought describes the two feelings of love and

fear(awe) of God, as the basis of Jewish observance and

the experience of holiness. In this quest of the spirit,

various levels of both are described, and paths to de-

velop them are given. The variety of Scriptural, practical

and spiritual texts in the Jewish tradition can awaken in

a sympathetic reader many responses, from poetical de-light to intellectual reverence. If the reader feels through

them an encounter with Divinity, they can inspire per-

sonal shades of love and awe, in proportion to each in-

dividual’s understanding. To the Medieval school of in-

tellectual Philosophy, additionally, considering the won-

ders of Creation offered another path to seeing Divine

Providence. The spiritual teachings of the Hasidic Mas-

ters, that brought mysticism into tangible grasp, awak-

ened soulful, innermost levels of the two main feelings of

love and awe of God, and their derivatives. The teach-

ings of Kabbalah include discussion of the Divine spark

in the soul of man, and the unique embrace of God in-

herent in the commandments of the Torah. By referringthe whole mystical tradition around this Godly essence,

higher than the Heavenly emanations, the Hasidic path

uncovered the inner simple essence of the Kabbalah. Be-

cause this approach was rooted in the essential unity of

God rather than the elaborate Divine manifestations, it

could be conveyed to the whole community of Israel,

great and small alike. The teachings, stories and conduct

of the Baal Shem Tov uncovered this essential holiness in

sincerity to God and one’s fellow man, which came nat-

urally to the unlearned, who had previously been looked

down to, by those more spiritually adept, and who now

could learn from them lessons in serving God. The BaalShem Tov reached out to two groups of people: the sim-

ple unlearned masses whom he encouraged and invigo-

rated, and the great Torah scholars who formed a close

circle of saintly mystics around him. He would teach both

groups with short, mystical Torah explanations, parables

and stories that alluded to the inner meaning of Kabbal-

istic ideas. To the simple masses this was the first time

Jewish mysticism had been conveyed in a way they could

grasp, while his close circle understood the profound na-

ture of the ideas alluded to. This “Holy Society” of saintly

followers would later go on to become Hasidic Masters

themselves, in the second generation under the leadership

of Dov Ber of Mezeritch, and in the third generation di-

versifying into many branches across Eastern Europe.

5.5 Systematic articulation

Intellectual aspects of Hasidism:   Sholom Dovber Schneersohn

called the " Maimonides " of Hasidut in Habad  for his new sys-

tematic development of Hasidic thought. Habad differed from

mainstream Hasidic fervour by seeking the philosophical inves-

tigation and  contemplative internalisation of its mystical spiritu-

ality. This stressed the mind as the route to the heart [17]

This idea, that the new path begun by the Baal Shem

Tov, opened up the mystical tradition to everyone, how-

ever is not the complete explanation of the relationship

of Hasidus to the other parts of Torah. According to

this characteristic quality, Hasidus gave every person a

perception of the Divine, and made Kabbalistic expla-

nations understandable. As its inner meaning, or “soul”,

the esoteric terminology of Kabbalah could now be made

alive, and emotionally invigorating. In this way, Hasidus

might be viewed as a vital commentary on Kabbalah. In-

deed, during the secular Haskalah-Jewish Enlightenment,

many scholars who were disparaging of mysticism saw

the Baal Shem Tov only as a populariser of Kabbalah.

However, there is a deeper explanation. One follower

of Dov Ber,   Shneur Zalman of Liadi, was the founder

of Habad-a Kabbalistic acronym for the intellectual pow-

ers of the soul, that expressed the “wellsprings” of the

Baal Shem Tov in systematic intellectual form. This ap-

proach was very different from the other schools of Ha-

sidism, and at first glance looked to be the opposite of the

path of the Baal Shem Tov, who had emphasised simple

sincerity. Shneur Zalman’s approach used an intellectual

contemplation of understanding inner Torah concepts to

achieve elevated states, as opposed to the mainstream aim

to arouse the emotions by devotion in prayer. All ap-proaches, however, aim to evoke the emotions of love

and fear of God, which are the two 'wings’ on which a

https://en.wikipedia.org/wiki/Habadhttps://en.wikipedia.org/wiki/Shneur_Zalmanhttps://en.wikipedia.org/wiki/Jewish_meditationhttps://en.wikipedia.org/wiki/Habadhttps://en.wikipedia.org/wiki/Maimonideshttps://en.wikipedia.org/wiki/Sholom_Dovber_Schneersohnhttps://en.wikipedia.org/wiki/Dov_Ber_of_Mezeritch

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

person can elevate himself to the direct perception of the

Divine. His main work, the Tanya became established as

a classic, inspirational text, and was studied by other Ha-

sidic paths even though they did not follow its methods.

The approach of Habad, later to be called Lubavitch after

its home town, developed over 7 generations of leaders,

each Rebbe explaining the teachings of Hasidus in evergreater elucidation and clarity. If the inner dimension

of Nistar describes Jewish thought from God’s perspec-

tive, then the increasing explanation of Hasidic philoso-

phy through the teachings of the 7 leaders of Habad draws

God’s intellect down into man’s comprehension. It would

seem that the finite mind should not be able to grasp the

infinite. However, true infinity should also find expres-

sion in the finite, a paradoxical achievement, similar to

God’s relation with Creation. Medieval Jewish Philoso-

phy systematically studied Jewish thought in line with An-

cient Greek methods, framing it from Man’s Intellect. To

some extent the abstract Kabbalistic systems of the 16thCentury, elucidated a Divine image of Judaism that the

Human mind could grasp, but it was not a complete un-

derstanding from Man’s perspective. With the study of

Habad Hasidic philosophy, that intellectually explained

the inner soul of Judaism that the Baal Shem Tov and

subsequent leaders had conveyed, the Divine intellectual

image of Torah could be truly assimilated into Human

thought. This intellectual explanation of “the Torah of the

Baal Shem Tov” represents a study of the Divine – The

fifth lubavitcher Rebbe Shalom Dov Ber said that Habad

Hasidus enables the human mind to know God’s essence.

When the student contemplates deeply the concepts of

Godliness delineated in Habad Hasidus, and senses emo-tionally the holiness, the inherent love and awe of God

within the ideas, then he realises that within the idea he

has grasped is true Divinity. This philosophy retains an

aspect that is transcendent and beyond grasp, the Divine

origin of the idea.

5.6 Philosophical explanation

On the Hasidic festival of the 19th of Kislev (tradition-

ally described in Habad as the New Year for the Torah

of Hasidus) in 1965, the 7th leader of Habad, Menachem

Mendel Schneerson, gave a discourse that gave a philo-

sophical explanation of the nature of Hasidic thought.

It was later published by Kehot Publication Society in a

bilingual edition as “On the essence of Chassidus”. In line

with the aim of Habad to articulate the inner Torah with

fullest intellectual explanation, each subsequent Rebbe of

Lubavitch saw their task as to spread the “wellsprings” of

Hasidus to new intellectual frontiers. Each Rebbe had

their own style of thought, and this discourse is an exam-

ple of the depth and clarity of the last Rebbe’s thought.

Like the common saying found in other contexts, “stand-

ing on the shoulders of the previous generations”, the ex-planations and emphases of each successive Rebbe was

made possible by the developing teachings of their pre-

decessors. In this discourse, the Rebbe asks what is the

nature of Hasidus, and how does it differ from those parts

of Torah that had been revealed until then?

•   To begin with, he gives four answers that have been

given in earlier sources and manuscripts. Firstly, at

the time of the Baal Shem Tov the Jewish world wasin a state of faint, and common to the custom to

arouse the soul of someone who has fainted by whis-

pering their Jewish name in their ear, so the Baal

Shem Tov, who shared his name Israel with all the

Jewish people, awoke the people of Israel from this

state. Secondly, commenting on the Talmudic dic-

tum that “a Hasid (pious person) is one who goes

beyond the letter of the law”, Hasidic explanation

of this sees in this idea an ability to serve God with

true selflessness. While seeking personal spiritual

revelations is commended in Torah, nonetheless, the

motivation of a true Hasid is to sacrifice these goalsto help another person, or serve God more sincerely.

Thirdly, the main point of Hasidus is to change the

nature of the emotional attributes in one’s personal-

ity, including rectifying the instinctively good traits,

so that they become intentionally holy ones. The

fourth answer is that by explaining Kabbalistic ideas,

Hasidus enables everyone to grasp Divinity, even

those people without lofty souls, or who have not

refined themselves.

•   After this the Rebbe concludes that none of these an-

swers captures the essence of Hasidus, but are char-

acteristic aspects. Distinguishing between essenceand manifestations, the Rebbe defines the essence of

Hasidus as a new revelation in Torah directly from

the highest possible Kabbalisic levels, corresponding

to the 5th level of the soul, its essential “Yechida”

(complete “singular unity” with God). While all of

Torah is believed to derive from God’s essence, the

4 levels of   Pardes  are seen to be affected by the

ever increasing concealment of Tzimtzum (contrac-

tions of the Divine “light”) as they descend through

the Kabbalistic system of the 4 spiritual “Worlds”.

Each level of Torah relates to and is affected by

each World, that also correspond to the 4 lower lev-

els of the soul. Each of the 4 levels of Pardes be-

come limited and fixed in the defining qualities of

each of their particular natures, even the most lofty

and abstract mysticism of the 4th level, Sod. Only a

5th level, the Hasidic explanation of Torah, remains

unresricted and unaffected by Tzimtzum, which is

why it is not listed among the 4 levels (similar to the

way that a person’s soul is not listed in relation to

their head, or their foot). While the 4th level, the

Kabbalistic interpretation, is called “the soul of the

Torah”, as it gives the metaphysical explanation of

Torah, the 5th level of Hasidus is called the “soul of

the soul”, or “inner soul”, the true infinite essence ofTorah, that reveals the Divine origin of the lower 4

levels.

https://en.wikipedia.org/wiki/Pardes_(Jewish_exegesis)https://en.wikipedia.org/wiki/Menachem_Mendel_Schneersonhttps://en.wikipedia.org/wiki/Menachem_Mendel_Schneersonhttps://en.wikipedia.org/wiki/Shalom_Dov_Berhttps://en.wikipedia.org/wiki/Lubavitch

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5.6 Philosophical explanation   13

•  To explain this, the Rebbe takes a line from Jewish

liturgy (poigniantly the first words a Jew says upon

awakening in the morning, “Modeh ani...”, in line

with the Rebbe’s emphasis on action in serving God)

and then proceeds to explain it on each of the 4 suc-

cessive levels of Pardes interpretation. Afterwards

the Rebbe gives the Hasidic meaning of Modeh ani,the 5th level of explanation. A soul has two qualities:

it both transcends the body, and also descends into

and permeates the body, being found from the high-

est faculty of the body (the head), even down into

the limbs with the most simple function (the feet).

In this way, the 5th explanation represents the soul

in itself, as it transcends the 4 levels of Pardes. Af-

ter this the Rebbe then goes on to show how now

that we know the Hasidic interpretation of Modeh

ani, each of the previous 4 explanations takes on a

whole new meaning. We are now able to see the

soul of Hasidus within each of the previous 4 lev-els. Each one now becomes alive and soulful, as

we now understand each of the 4 levels of Pshat,

Remez, Drush and Sod “in light of Hasidus”. To

demonstrate this the Rebbe goes through their 4 ex-

planations, illuminating each in light of the 5th level.

In each case their meaning is deepened and spiritu-

alised. This represents the soul as it descends into

and permeates the 4 levels of Pardes. To conclude,

the Rebbe shows how it only the Hasidic explanation

that unites each of the preceding 4 commentaries,

by revealing the essential common thread that runs

through them, as essence permeates all manifesta-

tions. For this reason, Hasidus is likened to olive oil,its concealment in the olive representing “secret of

secrets”, which analogously possesses the two qual-

ities of an essence: it does not mix with other liq-

uids, similar to the way that essence is separate, but

permeates other substances, as essence infuses all its

manifestations. This is contrasted with wine, whose

concealment before pressing represents Kabbalistic

“secrets”, but whose ripening in the fruit improves

its quality. Hasidus is above all boundaries of con-

cealment and revelation, and so can reach and reveal

the “innermost secret” soul of the most distant per-

son to holiness.

•  During the demonstration of the 4th level of Kab-

balah, as it is explained and lives in light of the 5th

level of Hasidus, the Rebbe addresses a widely held

misconception. It is commonly held that Hasidus

came along to explain Kabbalah so that everyone

could grasp ideas of Godliness. In this way, maybe

Hasidus is a commentary on Kabbalah, and Kab-

balah, with its hidden and complicated terminology

mastered only by great Kabbalists, is more lofty?

This accords with the misconception that Hasidus

is just a part of the 4th level of Sod. Was the Baal

Shem Tov merely a populariser of the Jewish mys-tical tradition, as many secular historians have de-

picted him? To answer, the Rebbe explains that just

the reverse is true, Kabbalah is a commentary on

Hasidus! In this discourse the Rebbe shows that

Hasidus is not just part of the 4th level of Sod, but

the true “Quintessetial” (the translator was excited

that this word also indicates the concept of 5!) 5th

level of Torah, the Divine source of the 4 manifes-

tations. Each of the 4 levels of Pardes are limitedcommentaries, in their respective fashions, on the

inner, infinite soul of Torah, that is only expressed

in the 5th Hasidic level. The Hasidic illumination

of Kabbalah is a characteristic manifestation of this

essence, and is only one of the qualities of Hasidus.

The reason that Kabbalah is abstract and compli-

cated, while Hasidus is soulfull and simple, is be-

cause Hasidus aloneis a reflection of the infinite sim-

plicity of God. It takes a higher light of spirituality

to unite multiplicity and division, so Hasidus derives

from a higher source. As well as explaining concepts

of Kabbalah, Hasidus interprets ideas from all 4 lev-els of Torah, in addition to the vitality with which it

permeates the explanations themselves, of each of

the 4 levels.

•  In the rest of the discourse, the Rebbe explains the

relationship of Hasidus, the Yechida of Torah, to the

Messiah, the general Yechida soul of the community

of Israel, and to the Messianic era he inaugurates,

the Yechida of Creation. He also describes the re-

lationship of Hasidus to Halachah (Jewish ritual and

ethical law), which comprises the vehicle in Judaism

by which man approaches God in his daily life. The

Rebbe takes an example from Jewish law to illus-trate this (the Rabbinic law of temporary acquisition

of property in a person’s vicinity). The “revealed”,

legal part of Judaism has its own methodollogy and

logic from first principles to final rulings, indepen-

dent of additional philosophical, ethical, or mystical

meanings of the law. Nonetheless, the mystical tra-

dition in Judaism sees itself as united, inseparable,

and complimentary to the revealed tradition. Some

great figures in Jewish history who expounded both

dimensions, state that true decisions in Jewish law

should only be made in light of Kabbalistic under-

standing.

While this connection with halachah is found in the eso-

teric explanations of Kabbalah, the simple Divine essence

articulated through Hadidic philosophy brings a true, es-

sential connection with the law. Using the example given

in this discourse, the Rebbe demonstrates how the legal

rulings gain new depth and clarity on their own terms,

once their spiritual Hasidic explanations are understood.

The mysticism of Hasidus, unlike Kabbalah, is able to de-

scend and be revealed in all parts of Jewish thought, and

gives new vitality to each level, within the style of thought

of each one.

•   Since, the Rebbe explains, Hasidus is the essence of

Torah, and an infinite essence cannot be grasped it-

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

self, the nature of Hasidus is expressed only from its

manifestations. The Jewish mystical text Sefer Yet-

zirah describes the dynamic process of spirituality

with the words “the beginning is wedged in the end,

and the end is wedged in the beginning”. In Jewish

mysticism, this flow of Divinity applies to the pur-

pose of Creation: the true and initial desire of Godwas for a dwelling place in the lowest physical level

of Creation. In the Kabbalistic description of Cre-

ation, the infinite “light” that emanates from God,

descends through innumerable contractions, levels,

and concealments until it reaches and continuously

creates our physical Universe. The purpose is only

found in the lowest level, where man mystically ele-

vates the material world by using it to fulfill the will

of God. When the process is complete, this world

will become the dwelling place for God’s essence.

The same dynamic expressed by the Sefer Yetzirah

applies to Hasidus. The true essence of Hasidus isexpressed most when it extends to and revives the

furthest places, reflecting the classic answer of the

Messiah to the Baal Shem Tov on Rosh Hashanah

of the year 5507 (1746) that he would come when

“your wellsprings are spread to the furthest places”.

All parts of Torah have the ability to spiritually

awaken people far from the Jewish tradition. How-

ever, often their estrangement from Jewish thought

precludes them from feeling a connection to Jew-

ish spirituality, that might inspire them to investi-

gate further. Because Hasidic thought sees the hid-

den purity and goodness in everything, it can awaken

those who feel most distant. Through understandingHasidic thought, they can then identify themselves

with the Hasidic dimension in their own conscious-

ness, and become inspired to develop their Jewish

connection to reflect this. In this way, the Baal Shem

Tov revealed the unique spiritual connection with

God that unlearned Jews possess, whereas the re-

vealed levels of Jewish thought highlighted their dis-

tance. In similar fashion, the leaders of Habad, who

articulated the greatest scholarly profundity of Ha-

sidic thought, in the latter generations also sought to

give Hasidus its greatest outreach beyond traditional

boundaries of Jewish life (perhaps reflected in thistradition’s other name of Lubavitch. “Habad” refers

to the intellectual powers of the soul, while “Lubav-

itch” means the emotion of “town of love” in Rus-

sian). Hasidic thought seeks, and is most truly ex-

pressed, when it can spiritually revive a person most

estranged from Judaism, who may not be awoken

by other levels of Torah. In accord with the ex-

pression from the Tanya, that “from the reward of

a commandment, one can know the true nature of

the commandment” (Schneur Zalman’s Hasidic ex-

planation of the statement from Perkei Avos, “the

reward of a Mitzvah is a Mitzvah”), the discourse

explains that since the task of spreading Hasidus is

the prerequisite to bringing the Messiah, so Hasidus

itself is the Messianic level of the Torah, and a fore-

taste of the Messianic era when God’s essence will

be revealed.

5.7 Current thought

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

 first to publicise Hasidism to the wider world. His  Neo-Hasidism

 found the essence of Hasidism in its experiential stories . Gershom

Scholem (1897—1982), who began the academic study of Jew-

ish mysticism, found the essence of Hasidism in its  scholarly the-

ology

This discourse of the Rebbe gives a systematic explana-

tion of the philosophical nature of Hasidism inaugurated

by the Baal Shem Tov (1698–1760), and developed since

then by the great Hasidic Masters, across the many dif-

ferent interpretations and schools of thought. The earlygreat teachers of Hasidism, from the first few genera-

tions, are depicted through their teachings and stories

as legendary figures. The later generations of the Ha-

sidic movement, traditionally regard the spiritual stature

of their leadership to have gradually declined. As the

charismatic inspirations of the initial teachers receded,

and with the changing social circumstances, so the spiri-

tual ideals began to diminish. However, in the tradition

of Habad, which developed separately from mainstream

Hasidic paths, the followers tend to believe that their lead-

ership avoided this decline. This derives from the differ-

ences of their approach, where the task of each leader was

to communicate and explain the systematic teaching of

Hasidus. The charismatic appeal to emotions was placed

secondary. The dynasty of the 7 Habad leaders sought, in

each generation, to broaden the articulation of the teach-

ings, so that it could appeal to, and reach, further audi-

ences. From this derives the view that each leader filled

the place of their predecessor. While the particular em-

phasis of each Rebbe differed, in accord with their times

and personalities, their leadership remained great. This

discourse, typical of the 7th Rebbe’s thought, itself rep-

resents a major contribution to Hasidic thought. In this

description of Hasidus, the Rebbe teaches, using the in-

tellectual expression of the Habad method, the loftinessof the teachings of the Baal Shem Tov, and his succes-

sors. The emotional enthusiasm of Hasidism, and the

https://en.wikipedia.org/wiki/History_of_ideashttps://en.wikipedia.org/wiki/Gershom_Scholemhttps://en.wikipedia.org/wiki/Gershom_Scholemhttps://en.wiki