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ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 8 Ḥ ASIDISM, A

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Ḥasidism PAAJR, 31 (1963), 51–80; Cronbach, in: HUCA, 22 (1949), 1–147; Baer, Descendants of Third Generation in: Zion, 3 (1938), 1–50; S.G. Kramer, God and Man in the Sefer Descendants of Fourth Generation Ḥasidim (1966). Descendants of Fifth Generation [Joseph Dan] Descendants of Sixth Generation The Musical Tradition of Ḥasidism ḤASIDISM, a popular religious movement giving rise to a Problems of Definition and Research pattern of communal life and leadership as well as a partic- asidic Thought ular social outlook which emerged in Judaism and Jewry in The Place of Music in ̣H the second half of the 18t century. Ecstasy, mass enthusiasm, Musical Acculturation close-knit group cohesion, and charismatic leadership of one Dynastic Styles kind or another are the distinguishing socioreligious marks The Place of Music in ̣asidicH Life The rebbe as musical leader of Ḥasidism. The musical genres This article is arranged according to the following out- Tradition and Renewal in Hasidic Music line: ̣ Research and Collections History Beginnings and Development history Opposition to Hasidism Beginnings and Development Modern Period The movement began in the extreme southeast of *Poland- United States Lithuania, and was shaped and conditioned by the tension pre- Women and Ḥasidism vailing in Jewish society in the difficult circumstances created After World War II by the breakup of Poland-Lithuania in the late 18t century and Ḥasidic Way of Life the three partitions of the country. This combined with the Leadership Patterns problems inherited as a result of both the *Chmielnicki mas- The Prayer Rite and Other Customs sacres and the *Haidamack massacres. The framework of Jew- Basic Ideas of Ḥasidism ish leadership was shaken, and the authority and methods of Creator and Universe Jewish leaders were further undermined and questioned in the Optimism, Joy, and Hitlahavut wake of the upheaval brought about by the false messianic and Love and Fear kabbalistic movements of *Shabbetai Ẓevi and Jacob *Frank, Kavvanah and Ẓaddikism the shadow of the latter lying on Ḥasidism from its inception. Social Involvement As well as furnishing an ideological background, *Kabbalah, Teachings of Ḥasidism combined with popular traditions of ecstasy and mass enthu- Origins of Ḥasidic Teachings siasm, provided constructive elements for a new outlook in re- Worship through Corporeality (Avodah be-Gashmiyyut) ligious and social behavior. The earlier messianic movements Social Consequences of the Doctrine of “Corporeal and authoritarianism of the community leaders prevailing at Worship” that time, combined with the necessarily individualistic lead- The Ethos of ̣asidismH ership of the opposition to such authoritarianism, coalesced to Prayer accustom the Jewish masses to charismatic as well as authori- Ḥasidic Literature tative leadership. Mystic circles in Poland-Lithuania in the 18t Speculative Literature century combined to create ḥasidic groups (ḥavurot) with a Expository Pamphlets and Letters distinct pattern of life, mostly ascetic, sometimes with their Kabbalistic Writings own synagogue (for example, the so-called kloyz of the ascetic Halakhic Writings Ḥasidim of *Brody). These circles were noted for their special Liturgy behavior during prayer, for their meticulous observance of the Vision Literature commandments, and also by their daily life. Their prayers were Narrative Literature arranged for the most part according to the Sephardi version Interpretations of Ḥasidism of Isaac *Luria. They were not looked upon favorably by the Early Opposition official institutions of the community because of the danger of Ḥasidism and Haskalah separatism and because of their deviation from the accepted Martin Buber and His Successors religious customs. Some among them secluded themselves, Developments in Ḥasidism after 1970 and spent their days fasting and undergoing self-mortifica- Later Ḥasidic Literature tion. Others were ecstatic – “serving the Lord with joy.” These Publications groups were quite small and closed; their influence upon the Survey of Ḥasidic Dynasties general public was very small. Descendants of First Generation At first, *Israel b. Eliezer Ba’al Shem Tov (the Besht) ap- Descendants of Second Generation pears to have been one of a number of leaders characterized ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 8 393 Ḥasidism Polotsk LITHUANI BALT IC SEA Vitebsk Lyozna Lyubavichi (Lubavich) Vilna Lyady A Minsk PRUSSIA Dzerzhinsk (Kaidanovo) Indura (Amdur) Bialystok Slonim Starosielce Zabludow Lyakhovichi (Lakhovich) Bug R. BELORUSSIA Dnieper R. Radzymin RUSSIA Pripel R. Sochaczew Kobrin Pinsk Warsaw Gora Kalwarija Karlin (Gur) Mszczonow Brest-Litovsk Alexandrow POLESIE (Aleksander) Grojec Warka Stolin (Vorki)V Radzyn i Kozienice st Kock (Kuznitz) u l (Kotsk) Radom a Przysucha Nesukhoyshe Ovruch Chernobyl (Pshiskha) Kazimierz R (Neskhiz) . Lublin (Kuzhmir) Opole POLAND VOLHYNIA Opatow Zawichost Izbica (Apta) Luck Olyka Mezhirichi Korets Szydlow Sandomir (Lutsk) (Alik) (Mezhirech) (Korzec) Pinczow Kiev Tarnograd Annopol Wilbrom Belz Ostrog Slavuta Lezajsk Sudylkow Zhitomir tula R.(Lyzhansk) Sieniawa Dn Cracow Vis Lubaczow Shepetovka Polonnoye Zolkiew iep Ropczyce Lancut A I N E er R (Ropshits) (Zholkva) Zloczow Sasow Zalozce R G K Berdichev . Dynow Lvov (Lemberg) (Zolochev) (Zalozhits) Ruzhin A Przemyslany U Skvira Nowy Sacz Komarno Zbaraz (Zanz) Rymanow (Peremyshlyany) Zborow (Skver) L Lesko Rozdol Stretyn (Zbarazh) (Rozia) PODMedzhibozh (Lisko)I Strzeliska (Medzibezh) Zydaczow (Strelisk) Podhajce (Zhidachov)C (Podgaytsy) Skole Buczacz Husiatyn Nemirov Shpola (Buchach) OLI Dolina I Czortkow A (Chortkov) Bratslav Talnoye Dni Uman (Talna) AUSTRO- HUNGARIAN EMPIRE Nadvornaya Horodenka Tulchin (Nadworna) es BE ter R. A Satoraljaujhely Munkacs Kosow Sadgora P Czernowitz Bojan rut R. SARABIA (Ohel) (Mukachevo) Kuty (Chernovtsy) (Kutow) Vizhnitsa MOLDAVI Sighet BUKOVINA A Satu Mare Botosani (Satmar) Stefanesti (Shtefunesht) Main centers of Ḥasidism in Europe. Alternative names in Yiddish, Polish, Russian, and German are given in parentheses. by ecstatic behavior and an anti-ascetic outlook. A popular and deeply convinced inner circle of disciples, surrounded healer who worked with magic formulas, amulets, and spells, by an outer fringe of former leaders of other ḥasidic groups he attracted to his court, first at Tolstoye and then at Medzi- who adhered to him while dissenting from his views to some bozh, people who came to be cured, to join him in ecstatic extent, and a broad base of devout admirers in the townships prayer, and to receive guidance from him. Israel also under- and villages of southeast Poland-Lithuania. His outlook and took journeys, spreading his influence as far as Lithuania. vision attracted simple people as well as great talmudic schol- After his “revelation” in the 1730s, which marked the begin- ars, established rabbis, and influential *maggidim. ning of his public mission, he gradually became the leader of After a brief period of uncertainty (c. 1760–66), the lead- ḥasidic circles; drawn by his personality and visions, more ership of the second generation of the movement passed to and more people were attracted to the ḥasidic groups, first in Dov Baer of Mezhirech (known as the great maggid of Me- Podolia, then in adjacent districts in southeast Poland-Lithu- zhirech), although he was opposed by many of Israel’s most ania. Unfortunately it is not possible to fix their number but prominent disciples (e.g., Phinehas Shapiro of Korets and more than 30 are known by name. Both Israel himself and his Jacob Joseph of Polonnoye), and many of this inner circle whole circle were deeply convinced of his supernatural pow- of his opponents withdrew from active leadership, a fact of ers and believed in his visions. Some who came within his or- great significance for the history of ̣asidism.H Nevertheless, bit continued to oppose him to some degree (see *Abraham Ḥasidism continued to propagate and spread. Toledot Ya’akov Gershon of Kutow, *Naḥman of Horodenko, and *Naḥman of Yosef (1780), by Jacob Joseph of Polonnoye, embodied the Kosov); under his influence others turned away from ascetic first written theoretical formulation of ̣asidism,H transmit- talmudic scholarship to become the theoreticians and leaders ting many of the sayings, interpretations, and traditions of of Ḥasidism and Israel’s disciples (see *Dov Baer of Mezhirech Israel Ba’al Shem Tov, and Jacob Joseph continued with these and *Jacob Joseph of Polonnoye). At his death (1760) Israel expositions in subsequent works. From Dov Baer’s court mis- left, if not a closely knit group, then at least a highly admiring sionaries went forth who were successful in attracting many 394 ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 8 Ḥasidism scholars to Ḥasidism and sending them to the master at Me- and variation in the ḥasidic way of life. From this generation zhirech to absorb his teaching. Due to illness he did not often onward, there were always a number of contemporaneous meet with his disciples. Unlike the Ba’al Shem Tov he was not leaders, each claiming the allegiance of his followers. In the a man of the people, and favored young scholars whose intel- main, both leadership and allegiance were handed down from lectual foundation did not dampen their ecstatic tendencies. generation to generation and thus arose both the dynasties of From the new center at Volhynia, Ḥasidism thus spread north- ḥasidic ẓaddikim and the hereditary camps of their followers. ward into Belorussia and Lithuania and westward
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  • ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 6 Responsa Of

    ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 6 Responsa Of

    epstein, sir jacob Responsa of Rabbi Simon b. Zemah Duran as a Source of the glossie” (1915). In “She’elah Ne’lamah” (“The Obscure Ques- History of the Jews in North Africa (1930); they were published tion,” Ha-Shilo’aḥ, 17 (1907), 193–206), he discussed Jewish- together in their second editions as Studies in the Communal Arab relationships in Ereẓ Israel and urged Zionists to adopt Life of the Jews of Spain, as Reflected in the Responsa of Rabbi a more compromising attitude. Solomon ben Adreth and Rabbi Simeon ben Zemach Duran After World War I, Epstein returned to Ereẓ Israel where (1968). His Faith of Judaism (1954) is an important theologi- he served for a short time as principal of the Lewinsky Teach- cal statement of the Orthodox position in the light of mod- ers’ Seminary in Jaffa and then as supervisor of the schools ern philosophy and science. While this work addressed itself under the auspices of the Zionist movement. Upon resign- chiefly to the believing Jew, Epstein’s Judaism (1954), “a his- ing from his official duties, he devoted himself to the study of torical presentation,” spoke to the non-Jewish world. Epstein Hebrew linguistics, concentrating especially on problems of contributed the article on Judaism to the Encyclopaedia Bri- phonetics. He coined many new words and phrases, particu- tannica (from the 1958 edition onward). He was the first Jew- larly in pedagogy and psychology. Among his other books are ish scholar to be given this assignment and the first to present Hegyonei Lashon (1947) and Meḥkarim ba-Psikhologyah shel Judaism in its entirety, not merely as a forerunner of Christi- ha-Lashon ve-ha-Ḥinnukh ha-Ivri (1947).