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Hasidism was founded in the 18th Century when Ba'al Shem Tov began to attract a following.
Hasidism has grown tremendously since the movement originated with Ba'al Shem Tov and his group of loyal followers. Hasidism has overcome many hardships in the past century when many of the Hasidic communities in Eastern Europe were almost destroyed by Nazi Germany, and it has become the most vigorous and fastest-growing force in religious Judaism.
The rapid growth and increasing strength of the movement is amazing given the context of its origins. Hasidism is the most authentic product of the Jewish shtetl (an environment in which Jews often constituted the majority of the population and where they formed an autonomous social and cultural entity). All of the distinctive features of the Hasidic movement: the Yiddish language, the popularity of the kabblisitic symbolism, itinerant preachers, resulted from the unique social, economic, and spiritual conditions of the Jewish shtetl. (Rapoport-Albert, p. 417) These unique origins made the growth and survival of Hasidism seem unlikely, which is why many view Hasidism as a phenomenon of the past, that it has lost its vitality, and all that one could do was to record its traditions and record its history. This could not be further from the truth. Hasidism has adjusted to 20th Century technology, the media, and politics without surrendering its traditional identity.
Like other groups of Judaism, Hasidism relies on the teachings of the Torah and the Talmud. Hasidism, however places greater emphasis on portions of the Talmudic work, the Kabbalah
The goals of the Religious Movements Homepage are to (1) provide resources for objective understanding, (2) encourage appreciation of religious diversity, and (3) promote religious tolerance. The opportunity to pursue these goals is diminished when the language employed in public discourse silently carries highly negative presuppositions. For more information see the current edition of this page.
There are many different Hasidic groups, the most widely known being the Lubavitch. It is impossible to determine the number of members of the Lubavitch group because unlike the other Hasidic groups, they are not concentrated in any one specific area. The Lubavitch movement is relatively large and has an estimated membership of 250,000 to 300,000 worldwide. (Sheler, "A Movement Goes on") Another Hasidic group, the Klausenberger Hasidism, has a membership of 200 to 300 families. The Wischnitzer Rebbe, has a following of about 200 families. Finally, the Satmar Hasidim, which is the most sectarian of the Orthodox groups, has a membership of approximately 1,200 families. Hasidic communities have flourished both demographically and economically, and are now accepted and recognized by municipal governments (especially in areas with large Hasidic populations such as Jerusalem and New York City) as being an integral part of society and a political force with which to be reckoned.
Hasidism is closely related to other Orthodox Jewish groups. It is however separated from other forms of Judaism because of the particular doctrines which it stresses and its de-emphasis on Talmudic learning. The Hasidic faith is centered around the teachings of its founder, Rabbi Israel Ba'al Shem Tov.
There are three main principles which Hasidism stresses: the priority of emotion over intellect, God's immanence, and joy. Hasidism also stresses the idea that all men are equal before God, and that prayerful devotion is preferable to traditional Talmudic study.
The Hasidim and other Orthodox groups are differentiated from the Conservative and Reform movements by their definition of Judaism and their beliefs about Torah and Halakhah. Unlike the Hasidim, the Reform believe in the autonomy of the individual, and a Reform Jew has the right to decide whether to subscribe to a particular faith or practice. The Reform definition of Judaism is one of an evolving religion. It is in the areas of Torah and Halakhah that Reform Judaism makes its most radical breaks with traditional Judaism (Rosenthal, p. 116). Reform Judaism questions and challenges the validity of the Halakhah, which is the cornerstone Hasidism and other forms of traditional Judaism.
Conservative Judaism is a coalition of many diverse elements ranging from almost Orthodox to almost Reform. The Conservative movement set out to conserve or preserve tradition. In this sense the Conservative movement resembles Orthodoxy, but at the same time Conservatism posits that Judaism a living organism and that it had adapted to new conditions; thus, making the movement resemble Reform Judaism (Rosenthal, p. 174).
Hasidism has been attacked on various grounds. After the Holocaust the enmity between the Hasidic groups and the Mitnaggedim (opponents) was declining and it appeared to be a thing of the past. In the past two decades, however, the conflict has re-emerged, once again dividing the two strictly Orthodox groups. The controversy between Rabbi Shach, the leader of the mitnaggedim in Jerusalem, and Rabbi Schneerson, the late Brooklyn based leader, is the clearest manifestation of the schism.
One main distinction between the groups comes from their differing interpretation of God's presence in the material world. The mitnaggedim believe that God has withdrawn his essence from the world, so that the material world is less divine, and any relation with God can only be achieved through the spiritual activity of studying the Torah. The Hasidic on the other hand, believe that God has not withdrawn himself from the material world. These differences had important implications for the ways in which the believers conduct their daily lives. For the mitnaggedim, Torah study is primary; all other activities are inferior. They have an incessant preoccupation with the spiritual and a contempt for material pursuits, which leads to a contempt for those who deal in the material world.
Since the Hasidim believe that God can be found not only in the spiritual world, but also in the material world as well, God can also be found in mundane work. The legitimacy of worldly work was attractive, especially to non-scholars, which composed the majority of the Jewish population at the time of the spread of Hasidism. This belief and work ethic has helped to secure the continued existence of Hasidism. (Rapoport-Albert, p. 420)
While the conflict has intensified, the two groups have begun to resemble each other. The Hasidim have begun to re-embrace the "Mitnaggedim" values of talmudic study and strict observance of halakah (Jewish Law). The opponents have actually adopted some of the characteristics of the Hasidic movement, such as the veneration of leaders or the belief in the need to affiliate the divine with a living representative. In the past this has been the most important point of ideological distinction. The Hasidic Jews were accused by their opponents of idolatry for this practice. However, it is not unusual for opposing sides to adopt each other's characteristics. What is interesting is that while in the past, the Hasidic adopted the characteristics of the Mitnaggedim, today the Mitnaggedim have adopted Hasidic values and traditions, which shows the impact of Hasidism on modern Judaism.
The loss of their leader Menachem Mendel Schneerson, has put the Hasidic movement into a state of turmoil. With the death of Rabbi Schneerson in 1993, the movement is without a grand rabbi for the first time in 230 years. (Sheler, "A Movement Goes on) The Rabbi led the movement for 44 years, and since he was childless, there are no prospects for a successor. With his death, the movement has had to adjust to life without him.
It is extremely unusual that a new leader has not been installed; the selection of the new grand rebbe is typically one of the first things that happens after a rebbe dies. However, currently, the Hasidim have been assigning all of the rebbe's duties to a number of rabbis. (The Christian Century, "Hasidim Adjust") This indicates a refusal among the Hasidim to come to terms with Rabbi Schneerson's death, and it shows a belief of many of the Hasidim that Rabbi Schneerson will return and proclaim himself "King Moshiach" (the Hebrew word for messiah).
The question of whether or not Rabbi Schneerson is the messiah is a theologically complex and potentially divisive issue for the Hasidic movement. Schneerson never claimed to be the messiah, but he did not deny it. In recent years, Schneerson assured his followers that the messiah was coming in the near future, and urged them to proclaim the imminence of the apocalypse. Because of the central nature of the Rebbe to the Hasidic faith, the absence of such a leader makes the future of the movement somewhat uncertain.
Chabad-Lubavitch in Cyberspace
Chabad-Lubavitch in Cyberspace site is comprehensive and provides information about the movement, gives a calendar of important events, and answers questions about many theological issues. The site is helpful because much of the information on the site relates to Hasidism in contemporary society. In addition to the information located directly on the site, it provides links to many other sites.
http://www.chabad.org/
Colin's Kabbalah Links
This site provides extensive information about the study of Jewish Kabbalah. The site is however aimed at members of the Hasidic movement or Orthodox Jews because of the complex nature of the material.
http://www.digital-brilliance.com/kab/link.htm
Glossary of Kabbalah and Chassidut
An extensive glossary along with links to additional information on many of the concepts.
http://www.inner.org/glossary/gloss_A.htm
Conservative Judaism: Balancing the Past With the Present
This site provides a comprehensive account of the Conservative movement. It talks about the history and the major tenents of Conservative Judaism, and the challenges that face the Conservative movement today.
http://www.yashanet.com/scott.htm
Hasidism
This site is an excellent source of information about Hasidism. It gives a good definition of the movement. The site tells the history of the movement, providing information about the movements founder and early developments. In addition to the history of the movement, this site also defines many of the principle teachings of the movement. The site however is lacking in the information it has about the contemporary Hasidic movement, and there are no links to additional sites.
http://acs4.acs.ucalgary.ca/~elsegal/363_Transp/Orthodoxy/Hasidism.html
Hotlinks for Hasidism
This site in and of itself does not provide much information about Hasidism, but it does provide links to other informational sites.
http://www.mhv.net/~mgraffam/hotlist/hasid.html
Lubavitch Open Forum
This link is a forum for discussion by the Lubavitcher Chassidim on various theological issues. In one sense this link is insightful because it provides an opportunity to learn about the views of individual members, but on the other hand much of the information is very complex theology.
http://village.ios.com/~rach1/
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The Lubavitcher Rebbe: Rabbi Menachem M. Schhneerson
This site is solely a biographical sketch of the life of the Hasidic leader. It talks about his family background and how he became the great Lubavitcher Rebbe. It does not however, go into any of the late Rabbi's teachings.
http://members.aol.com/chabadaz/rebbe.htm
The Inner Dimension:A Gateway to the Wisdom of
Kabbalah and Chassidut
This substantial site is devoted to the mystical teachings of Rabbi Yitzchak Ginsburgh
http://www.inner.org/Default.htm
Misnagdim: The Opposition to Hasidism
This site goes into the history of the conflict between the Hasidic Movement and its opponents. While the site does give information about the historical background of the antagonism, it does not talk about the ideological differences which separated the two groups.
http://acs6.acs.ucalgary.ca/~elsegal/363_Transp/Orthodoxy/Misnagdim.html
Reform Judaism
This site is a good guide to Reform Judaism. It talks about the movement's historical background, its leaders, its presence in the United States, and its beliefs. The site is helpful because it highlights the differences which separate Reform Judaism from Hasidism and other Orthodox forms of Judaism.
http://www.yashanet.com/robinson.htm
Shtetl, Yiddish Language and Culture
This site provides definitions and background information for various Judais terms. In addition, it has links to numerous other sites.
http://sunsite.unc.edu/yiddish/shtetl.html
The Talmud: Jduaism's Holiest Book Documented and Exposed
This site presents a letter written by a Jewish Defector; therefore the reader must be aware of the possible biases of the author. However, the site still does provide some useful information about the holy text.
http://www.iahushua.com/talmud.html
Torah.Net
This site is a source of numerous links to sites which talk about various aspects of the Jewish holy text, the Torah, and Torah study. A large amount of the material concentrates on specific aspects of Torah study and weekly Torah portions rather than on background information of the text.
http://www.torah.net/
A Life Apart: Hasidism in America, is the first in-depth documentary about a distinctive, traditional Eastern European religious community. In an historic migration after World War II, Hasidism found it most vital center in America. Both challenging and embracing American values, Hasidim seek those things which many Americans find most precious: family, community, and a close relationship to God. Integrating critical and analytical scholarship with a portrait of the daily life, beliefs, and history of contemporary Hasidic Jews in New York City, the film focuses on the conflicts, burdens, and rewards of the Hasidic way of life.
Created by Melissa Marks
For Soc 257: New Religious Movements
Spring Term, 1997
University of Virginia
Last updated: 01/05/00
All external links have been removed from this page.