Hasidic Role in Popularizing Mysticism

The early Hasidim were a revolutionary group within the philosophical realm. They popularized Jewish ideas and stood against the established modes of religious thought and practice which seemed too lofty for the masses. Their piety and kavannah (intent) did not only increase personal devotion, they also brought to the mainstream community many mystical perspectives and created a way for non-religious Jews to pursue spirituality as well as observance of Torah.

The dissemination of Kabala helped common men study hidden concepts not available before to the unlearned. Practical Kabalists mostly accommodated their public and were part of the pre- and post-enlightenment mixture of the sciences and popular folklore. This happened some time after the rationalistic scholars such as Maimonides had discouraged mysticism in any form. Zoharic as well as Lurianic Kabala brought to Judaism an enlightened path through the Middle Ages and turmoil of the Reformation era, but to the Mitnagdim these forms of mysticism delve into forbidden territory. Although their fear was rooted in the decline of traditional Jewish practice, the Hasidim to this date excel in their study Mishnah and Talmud, being in the forefront of traditional religious expression.

The Hasidic emphasis on Kiddush Hashem (the sanctification G-d’s name) can be found in rabbinical sources, but the Mitnagdim feared that their incantations, belief in reincarnation, and angelology and demonology would lead the masses astray. There also believed that their self-proclaimed mystics position themselves as prophets, something that cheapen the revelation given to the great men of the Jewish bible.

The popularity of the various Baalei Shem is understandable at a time when leadership was needed, especially as pogroms were taking place in Eastern Europe. At the same time it was necessary for the mystics to spread practical magic to the unlearned people in Jewish terms, helping them to avoid non-Jewish influences. As Kabala spread hidden meanings of the Torah, Judaism became more palatable. This sublime understanding of Judaism helped people who were struggling to survive as they were always told by Christians around them that their religion was an exercise in futility. Mystical books such as the Zohar, that became part of sod (a hidden interpretation) of the Torah, which uncovered its mysteries.

The Hasidic movement also neutralized the messianic expectations taking place at that time channeled Kabala in a way that it would encourage connection to Judaism. Although some scholars might say that the Hasidim only reinforced superstitious European mentality and local folklore, they also brought about mystical literature filled with eclectic ideas based on Renaissance and pre-enlightenment concepts. It is interesting to note that these books are now sacred to the same community that originally rejected them, as the Mitnagdim of that time used to brand the Hasidim with the title “sons of pirates and sharp knives.”

Lessons from Hasidic Religious Revivalism

The religious revivalism of the Hasidim, either imagined or mystical, created a reality that fused Neo-platonic ideas with Judaism into one. By answering the question: “How can the body contain the spirit of G-d?” they did not only address an important issue, but they found a philosophical solution for G-d’s transcendence. This created a niche for their kabalistic perspective, making them an important force in the market place of ideas.

What is intriguing to me is how their societies were led by Torah scholars and teachers for every level, even though in some instances their leaders had no rabbinic ordination or professional training. Their ingenuity and knowledge of Jewish texts not only make their leadership valid but gave them an understanding of how to influence the culture. The hierarchical structure is fascinating as they had many Mashpi'im (spiritual directors) such as the moheach (rebuker) who encouraged ritual purity and acted as a spiritual guide, the melamed (teacher) who delivered speeches and taught Hebrew, as well as the Maggid (preacher) who was a counselor of ethics.

They were able to accomplish much with little involvement of a congregational rabbi. As they developed Mishna study societies and Courts of Dayyanim (Magistrate rabbinical judges), as well as being the doctors and butchers, they became part of the elite and the establishment. The Hasidim brought legitimacy to their communities as they were involved in all aspects of Jewish identity as well as legal issues of the community.

They kept Jewish continuity by maintaining both an intellectual component as well as becoming part of the cultural framework. It is amazing that they were able to establish their dynastic leadership model, where the religious leader was not a social leader, but served as an agent who brought atonement for the sins of the community. As in ancient times, the Rebbe became a mystical teacher, making holiness and the presence of G-d a reality and a palatable expression of his glory. Their theology, which elevated the religious leader to a higher state, can be derived from the following Talmudic passage “All the world rests on one pillar, and its name is ‘righteous’ (tzaddik).”

It seems that the limitations on monastism and the way they communicate universal truths, made their very particular Jewish concepts marketable among the masses. Making the study of the Zohar available to the many literate groups was a great accomplishment for the Hasidim. Originally the esoteric knowledge was intended to be secret and not shared, yet many people read their books and manuscripts. In addition, although they mandated that nobody younger than 40 years old could read the book of splendor, this became an attainable goal for the masses.

The publication of books on practical Kabala was also helpful as the knowledge of herbal medicine and amulets became more accessible. As they originally taught that Kabala would teach you everything about the cosmos. It seems to me that because the Bescht was a simple person who was imparted with knowledge from above he was able to became a timeless hero.

It is hard to believe that a movement that was not unified in 1772, two decades after the birth of the Bescht, has become one of the largest and fastest growing forms of Judaism. After upholding the traditions and becoming part of the Khahal, the Hasidim used the hierarchy of the shtetl to their advantage. This was a strategic move to gain authority in the community, as by the time an excommunication decree was issued, no one took it seriously.