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modern Jewish religious movement
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Alternative Title:Chasidism
18th-century Pietistic movement known as asidism, the Jewish religious leader (tzaddiq) was viewed as a mediator between man and God. Because the tzaddiqs life was expected to be a living expression of the Torah, his behaviour was even more important than his doctrine. Rabbi Leib, a disciple of Dov Baer
started the modern movement called Hasidism. As opposed to the Orthodox Israelite religion with its emphasis on rationalism, cultic piety, and legalism, Baal Shem ov stood for a more mystically oriented form of Judaism.
Prompted at first by Hasidism, a mystical movement of the 18th and 19th centuries, and spurred later by other social, educational, and political movements, Yiddish was carried to all the worlds continents by massive emigration from eastern Europe, extending its traditional role as the Jewish lingua franca. The Yiddishist
1750) of asidism, a Jewish spiritual movement characterized by mysticism and opposition to secular studies and Jewish rationalism. He aroused controversy by mixing with ordinary people, renouncing mortification of the flesh, and insisting on the holiness of ordinary bodily existence. He was also responsible for divesting Kabbala
was the son of a Hasidic rabbi. His teenage marriage was broken off when his enraged father-in-law discovered that he was secretly studying works of the Haskala (Enlightenment), a movement advocating that Jews integrate themselves into modern secular society. Berdichevsky studied for a time at the yeshiva at Volozhin (now
took up the study of asidism. His Chassidischen Bcher (1927) made the legacy of this popular 18th-century eastern European Jewish pietistic movement a part of Western literature. In asidism Buber saw a healing power for the malaise of Judaism and mankind in an age of alienation that had shaken three
the first scholars to subject asidism to systematic and unbiased study based upon laboriously collected source materials from both the asidim and their various opponents. This work appeared in Geschichte des Chassidismus (1931; History of asidism). The mature fruit of Dubnows historical studies is his monumental Die Weltgeschichte des jdischen
the pietistic mystical movement of asidism from 1772 until his death. He condemned asidism as a superstitious and antischolarly movement and ordered the excommunication of its adherents and the burning of their books. He became the leader of the Mitnaggedim (opponents of Hasidism) and was temporarily able to check the
that arose in his generation: asidism (Pious Ones) and Haskala (Enlightenment). asidism, a mystical movement that valued joy and devotion in the service of God over learning, he opposed as sinfully ignorant; Haskala, a movement that encouraged assimilation as a means of ending prejudice and gaining civil rights for the
Although the messianic movement centred around Shabbetai Tzevi produced only disillusionment and could have led to the destruction of Judaism, it answered both the theosophic aspirations of a small number of visionary scholars and the affective need of the Jewish masses that was left
influenced the doctrines of modern asidism, a social and religious movement that began in the 18th century and still flourishes today in small but significant Jewish communities.
century and in the popular asidic (mystical-pietistic) movement a century later.
religious and social movement called asidism, for, in its lower, or minor, stage, devequt found expression in the social sphere and was, in principle, open to every asid. Maimonides, the great 12th-century codifier of Jewish law, classified devequt as a commandment.
level with the development of Hasidism (pietism) by Israel Baal Shem Tov (c. 170060) in the mid-18th century. Hasidism contained elements of social protest, being at least in part a movement of the poor against the wealthy communal leadership and of the unlearned against the learnedthough many of its leaders,
the Baal Shem ov, produced asidism. His teaching, like that of his successors, was oral and, of course, in Yiddish; but it was noted by disciples in a simple, colloquially flavoured Hebrew. Since they taught mainly through parables, this may be considered to mark the beginning of the Hebrew short
The rise of the Hasidic sect in eastern Europe at the end of the 18th century engendered a host of legends (circulated mainly through chapbooks) concerning the lives, wise sayings, and miracles of tzaddiqim, or masters, such as Israel ben Eliezer, the Besht
During the 18th century, the Enlightenment exerted a profound influence on Jewish life in western Europe by encouraging the Jews to modernize and assimilate. In Berlin the Haskala (Jewish Enlightenment), led by the philosopher Moses Mendelssohn, fought for the modernization of Jewish customs. While
A further illustration of the idea that dietary rules and customs are inextricably associated with the maintenance of group separateness is provided by the sect of Jews in the United States whose members refer to themselves as Hasidim (Pious Ones). The extremity of Hasidic
In asidism, a social and religious movement that emphasizes piety, kavvanah plays more an emotional than an intellectual role in religious life. There is consequently greater preoccupation with the spiritual well-being of the individual asid and less concern for the upper worlds.
asidic Jews as a means of elevating the soul to God. Because they lacked words, the nigunim were felt to move the singer beyond the sensual and rational toward the mystic. Such songs were spontaneously extemporized by a rabbi or one of his disciples, the
and social movement known as asidism; its name derives from the initial letters of three Hebrew words that distinguish and characterize the movement: okhma (wisdom), bina (intelligence), and daat (knowledge). abad follows the common asidic themes of devequt (attachment), itlahavut (enthusiasm), and kawwana (devotion), but it elevates the importance of
fought rabbinic orthodoxy and especially asidism, the mystical and pietistic tendencies of which were attacked bitterly. In Russia, some followers of Haskala hoped to achieve improvement of the Jews by collaborating with the government plan for educational reform, but the increasingly reactionary and anti-Semitic policies of the tsarist regime drove
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