621:(Hebrew תורת הכבוד) of the Ashkenazi Hasidim echoes Saadia's theory, but with a fundamental difference. For the latter, the glory was not created by God, but emanated from God in a similar manner to the way that light emanates from the sun. What emerged is a tripartite system composed of God, the higher Kavod, and the lower Kavod. God is beyond human comprehension and impossible for man to relate to. The higher Kavod emanates from God, and is still very distant from man, but slightly more accessible. And finally, the lower Kavod is the element that man can access. It is at the lower Kavod that man can attempt to understand.
32:
565:). Why did they not reply, “You did not command us, for you did not tell us to kill the women”? But Moses knew that they were wise and perspicacious enough to infer on their own... For this reason I set myself to writing a book for the God-fearing, lest they be punished and think for no reason. Far be it from God to do such a thing! (Gen. 18:25) ... Therefore I have set forth this Book of Fear so that those who fear the word of God can take heed. “More than these, my son, must you take heed” (Eccl. 12:12).
520:), that is to say, those standards of thought and behavior which God requires from humans, which the true worshiper of God seeks to fulfill, but which are not fully described in the written and oral Torah. Despite their lack of formal legal definition, these standards can be deduced from other sources such as Biblical narrative. On this basis, the Hasidism called for numerous new guidelines, both ethical (e.g. humility, honesty, and equity) and ritual, which they called
695:
worship was an aspiration to positively influence others. In part, Sefer
Hasidim is sated with praise for those who serve the public and equally filled with admonition for those who cause others to stumble. Acting for the common good became a leitmotif in Sefer Hasidim, and failure to take a public stand against wrongdoing is perceived as a grave sin. It was the Hasid's goal to enlighten those who needed enlightenment.
100:
496:, by Rabbi Judah the Pious, is the most important work of the Chassidei Ashkenaz. The themes depicted within it most significantly portray the religious ideology of the Chassidei Ashkenaz. Sefer Hasidim contains over two thousand stories. Sefer Hasidim are told to individuals gathered around a leader and this leader was called a hasid bakhamor a Pietist
755:
was merely a blueprint for a structure that was never built: Rabbi Judah's plans were never carried out, and the envisioned pious community never existed. Many proofs motivated this approach. First, there is no reference in any
Ashkenazic literature to any of its particular ideas. Additionally, there
728:
movement, where the creation of new Torah insights was especially prized, and thus one could achieve social stature on the basis of intellectual accomplishments without corresponding character growth. In response, the
Ashkenazi Hasidim formulated a code of behavior that emphasized extreme expressions
694:
As portrayed in Sefer
Hasidim, the Hasid is assertive and in certain senses extreme in his efforts to impose his system upon his surroundings. The Hasid did not view his religious observance as merely admirable; he viewed it as the standard duties of any Jew. Therefore, integral to the Hasid's divine
560:
And we find in the Torah that anyone who was capable of understanding even though he was not commanded is punished for not realizing on his own. As is said, “And Moses was angry with the officers of the army ... who had come from the service of the war. And he said to them, ‘Have you let all the
614:. Since believing that God has perceivable, physical features is blasphemous for Saadia, he concludes that the visions do not portray God, but rather portray God's created glory. This glory is God's created messenger, his exalted angel, created to give the prophets something concrete to visualize.
547:
is written for those who fear God and are mindful of His name. There is a Hasid whose heart desires, out of love for his creator do His will, but he is unaware of all these things - which thing to avoid and how to execute profoundly the wish of the
Creator... For this reason, the Sefer Hasidim was
640:, the more relatable it becomes. Just as the unity of the sefirot is an indispensable concept in Kabbala, the inter-connectedness of the lower Kavod and higher Kavod is crucial for the Chassidei Ashkenaz. The lower Kavod is not separate from the higher Kavod but instead emanates from it.
710:. It is clear from Sefer Hasidim itself that this class of people was "wicked" simply from the perspective of the Hasidim. From the non-Hasid perspective, these often were scholars who make serious contributions to Halachic thought and give influential rulings on religious matters.
483:), a halakhic guide to ethics and Jewish law for the common reader. His prediction of coming of the messianic age to begin in 1226 and come to fruition in 1240 spread far and wide in Jewish communities. He was the last major member attributed to this movement and died in 1230.
390:
The line of thought that developed into
Ashkenazi Hasidicism traces its roots to the Gaonic scholar Abu Aaron and extended to the three seminal thinkers of the late twelfth and early thirteenth centuries, Judah the Pious, Samuel the Pious, and Eleàzar of Worms.
500:. The Pietist, as an individual but even more as a Sage, was existentially responsible for the transgressions of his fellows, indeed for the transgressions of Jewish society as a whole Samuel's son Judah went farther and depicted him as the head of a sect.
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per se and the influence of their customs are attested in non-pietist rabbinic sources". Tishby also postulates that their hostile attitude towards non-Hasidim led non-Hasidic texts to mostly ignore them (as they are only mentioned in the
843:, of which two original texts exist from the early 16th century (1500–1503) at Jewish museums, on leaf 221 mentions 'Eleazar Ben Yehudah Ben Kalonymous of Worms', the son of Judah the Pious. It then takes a page to discuss his book
788:. He further admitted that all of the points questioning its existence do raise questions, but the questions raised by Dan and Gruenwald "do not prove that the pietist world as described in SH did not exist", and "the existence of the
690:
Their devotion were expressed in both esoteric and perfectionist ways. Their esoteric expression was in their dedication to prayer. They believed that you may rise spiritually toward communion with God through the knowledge of prayer.
801:, neither of which grants them respect), in opposition to Dan's assumption that such hostility would have led to greater mention. Prior to Dan, no one questioned their existence over the centuries in which the book was studied.
855:
book of this article. The book discusses many ideas including ideas of the three parts of God, etc. (not to be confused with
Christianity; it makes clear, as all Judaism does, that God is not human and has no body).
771:
is an "enormous anthology, reflecting the work of generations of
Ashkenazi Hasidic leaders". This led him to formulate this phenomenon as a movement which existed for generations and had a distinct group of leaders.
543:. In fact, Rabbi Judah the Pious stipulates in the introduction to the book that one of his primary goals in writing Sefer Hasidim was to make this hidden will of God accessible to those who wish to find it:
1156:
Ivan Marcus, “The
Historical Meaning of Haside Ashkenaz: Fact, Fiction or Cultural Self Image,” in Gershom Scholem's Major Trends in Jewish Mysticism: 50 Years After, edited by Joseph Dan and Peter Schäfer,
808:, who has studied the term Hasid/ah, and suggested it did not refer to a particular group or movement, but rather to honest members of the community who fulfilled their religious and social obligations.
371:. It certainly parallels other Jewish mysticism; however in other ways it was very original. The extent of this community's effect and influence during Middle Age German Judaism has not been studied.
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written so that all who fear God and those returning to their
Creator with an undivided heart may read it and know and understand what is incumbent upon them to do and what they must avoid.
1135:
Ivan Marcus quoted in Joseph Dan, “Was there really a Hasidic movement in Medieval Germany?” in Gershom Scholem's Major Trends 50 Years After by Joseph Dan and Peter Schafer, pgs. 95-99.
643:
As in Kabbala, there are many symbols and descriptions used to explain and refer to the Kavod. For example, in various Ashkenazi Hasidic works, the Kavod is referred to by the names of
387:, a family that had immigrated to Germany in the 10th century; and the Abun family of France, among others, according to the sacred books they wrote at the close of the 10th century.
756:
is no external proof of existence for Pietistic communities. A controversial movement such as this one, which castigated much of the broader community, labeling them
1153:
Joseph Dan, “Was there really a Hasidic movement in Medieval Germany?” in Gershom Scholem's Major Trends 50 Years After by Joseph Dan and Peter Schafer, pgs. 95-99
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503:
Two versions of the Sefer Hasidim exist, the Bologna Edition and the Parma MS Edition, and a debate about which one represents an earlier version persists.
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581:, the Sefer Hasidim posits that if not for man's weaknesses it would have been forbidden, and thus a pious person is forbidden to derive benefit from it.
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Sefer Hasidim contains many instructions that illuminate this theme of searching beyond the revealed instructions of the written and oral Torah for
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The movement is known for its strict asceticism and mystical doctrine who radically reimagined Jewish ethics, holding themselves accountable to
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was an individual work by Rabbi Judah the Pious, not a "national work" of Ashkenazic Jewry. He concludes that the community depicted within
53:
475:
was a leading Talmudist and Kabbalist in the 13th century and was the prime disciple of Judah the Pious. He is best known for his work,
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schools. His experiences as a Tosafist may have contributed to his desperate plea to focus on the practical aspects of the Talmud, the
702:(wicked ones). The "wicked" or the "unrighteous ones" were not to be called to the Torah, be given honors in the services, blow the
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75:
444:, and as the father and teacher of Judah the Pious, he directly contributed to much of this movement's thought. He authored the
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twice stated that he was influenced by the books of the Hassidei Ashkenaz, once in a letter to Jewish Nietzschean story-teller
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On the flip side, those who did not adhere to the "proper" lifestyle proscribed by Sefer Hasidim were constantly labeled as
1147:
SH 125 158 641 745 1035 1036, as quoted in Haym Soloveitchik, “Three themes in the ‘Sefer Hasidim,’” AJSR 1 (1976) 311-358.
1132:
Haym Soloveitchik, “Piety, Pietism, and German Pietism” The Jewish Quarterly Review Nos. 3-4 (January–April, 2002) 455-493.
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448:("Song of the Glory"), which poetically describes Ashkenazi Hasidic theology, namely, the presence of the divine glory (
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SH 122 187 191, as quoted in Haym Soloveitchik, “Three themes in the ‘Sefer Hasidim,’” AJSR 1 (1976) 311-358.
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raised support for the community's historicity by pointing out references to Chassidei Ashkenaz practices in
1126:
T. Alexander “Rabbi Judah the Pious as a Legendary Figure” in Mysticism, Magic, Kabbala in Ashkenazi Judaism
99:
133:
987:
Borchers, Sussane (2003). "Eine Melodie, die das Herz erfreut - zu Musik und Gesang im Sefer Chasidim".
527:
According to Sefer Hasidim, the laws of the Torah are insufficient to describe God's will for humans:
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Ashkenazi Hasidic theology contained some similarities to the theologies the early kabbalists and of
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is not just a commendable, optional one; rather, it is a requisite aspect of proper divine service:
805:
764:
724:, the Ashkenazi Hasidic movement was a backlash to the culture which accompanied some parts of the
168:
1123:
Joseph Dan, “Ashkenazi Hasidim 1941-1991” in Major Trends of Jewish Mysticism 50 Years Later 1992
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1058:"Who Was a Hasid or Hasidah in Medieval Ashkenaz? Reassessing the Social Implications of a Term"
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The suggestion that a particular movement termed Hasidim existed was challenged recently by
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This description of God and His divine realm directly parallels the kabbalistic system of
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Sefer Hasidim 1076. Hebrew: לא מצאנהו שגיא כח לא דברה כנגד רצון הבורא ולא כפי הצורך לאדם
840:
577:. Even though the oral law states clearly that one is permitted to derive benefit from
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The leaders of the community of the Ashkenazi Hasidim movement were descended from the
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1016:
Ashkenazi Hasidim, 1941–1991: Was There Really a Hasidic Movement in Medieval Germany?
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There has been much debate regarding the extent and influence of the movement in the
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Thus, Sefer Hasidim presents an abundance of novel directives, each one representing
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405:
919:
Liberles, Ahuva (2021). "Home and Away: The Opposition to Travel in Sefer Hasidim".
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One of Ashkenazi Hasidism's most central concepts was the "will of the Creator" (
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Jewish mystical, ascetic movement in Germany during the 12th and 13th centuries
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353:
352:; "German Pietists") were a Jewish mystical, ascetic movement in the German
956:"The Jewish attitude towards the playing of music in the Tripartite Mahzor"
760:(wicked), would certainly have been referenced by contemporary literature.
717:(learn in order to fulfill), Jewish travel, and the attitude toward music.
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413:) is the most significant relic of this movement. He was born in 1150 in
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Though there may be earlier printed mentions that still exist, the book
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19:
This article is about the medieval sect. For the modern movement, see
823:, which connects these ancient Jews to the 18th century Hassidism of
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603:
602:(אמונות ודעות) grapples with the following conundrum: throughout the
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Samuel the Pious is said to have contributed some of the sections in
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1096:"HebrewBooks.org Sefer Detail: ספר יוחסין -- זכות, אברהם בן שמואל"
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by Rabbi Samuel the Pious, a poem written in praise of the Kavod.
229:
1044:
Gershom Scholem’s Major Trends in Jewish Mysticism 50 Years After
1021:
Gershom Scholem’s Major Trends in Jewish Mysticism 50 Years After
367:. Some posit that its theology fits into the general canon of
25:
606:, prophets frequently describe visions of God sitting on His
1138:
Joseph Dan, Torat Hasod Shel Chasidut Ashkenaz pg. 104-107.
403:
was the foremost leader of the Ashkenazi Hasidim. His book
632:(Hebrew אין סוף) beyond knowledge on the top, and the ten
363:(an unwritten Law of Heaven) in addition to traditional
880:, "Three Themes in Sefer Ḥasidim." AJS Review 1 (1976)
1141:Kabbala: A Very Short Introduction by Joseph Dan.
1129:Gershom Scholem, Major Trends in Jewish Mysticism
317:
8:
531:"We have not found it of ample strength" (
324:
310:
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76:Learn how and when to remove this message
678:Many of these references are present in
39:This article includes a list of general
1039:: Fact, Fiction or Cultural Self-Image?
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851:) which is clearly a successor to the
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356:during the 12th and 13th centuries.
1181:Ashkenazi Jewish culture in Germany
645:Demut Yakov Chakuk al Kisai HaKavod
345:
1176:Ashkenazi Jewish culture in Europe
636:emanating downward; the lower the
417:and died in 1217. He was a strong
45:it lacks sufficient corresponding
14:
1042:. In: Peter Schäfer, Joseph Dan:
1019:. In: Peter Schäfer, Joseph Dan:
821:Die Geschichten des Rabbi Nachman
98:
30:
1046:. Tübingen: Mohr 1993, p. 106f.
713:Other themes include penance,
433:at a young age by his father,
1:
1056:Baumgarten, Elisheva (2021).
1023:. Tübingen: Mohr 1993, p. 95.
973:10.1080/23311983.2020.1740539
599:Book of Beliefs and Opinions
573:. One example is the law of
452:כבוד). He also authored the
960:Cogent Art & Humanities
108:History of Jewish mysticism
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1074:10.1007/s10835-021-09378-3
1035:The Historical Meaning of
933:10.1007/s10835-021-09376-5
18:
173:c. 100 BCE – 1000 CE
817:Micha Josef Berdyczewski
763:However, others such as
1144:Sefer Hasidim (SH) 1076
715:lilmod al menat lekayem
454:Book of the Fear of God
224:c. 1175 – 1500s CE
60:more precise citations.
567:
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264:1665 – c. 1800 CE
203:c. 1150 – 1250 CE
134:Apocalyptic literature
1171:Jewish German history
558:
552:The quest to fulfill
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393:Rabbi Judah the Pious
295:c. 1920s – today
285:1730s CE – today
954:Shaked, Guy (2020).
811:Secular philosopher
733:Extent and influence
610:, surrounded by the
481:Book of the Perfumer
437:(Samuel the Pious).
429:. He was taught the
397:Rav Yehuda Ha-Hassid
254:1570 CE – today
240:Cordoverian Kabbalah
152:Rabbinic esotericism
806:Elisheva Baumgarten
729:of good character.
524:("Law of Heaven").
507:Themes and theology
338:Hasidim of Ashkenaz
825:Nachman of Breslov
462:Book of Repentance
183:early CE–modernity
179:Practical Kabbalah
159:c. 1 – 200 CE
989:Biblische Notizen
908:Sefer Hasidim 153
878:Haym Soloveitchik
853:Pious of Ashkenaz
722:Haim Soloveitchik
411:Book of the Pious
375:Prominent members
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849:Fear of God
739:Middle Ages
591:Saadia Gaon
346:חסידי אשכנז
138:300–100 BCE
58:introducing
1165:Categories
1106:2012-05-28
860:References
745:Joseph Dan
401:Regensburg
193:200–600 CE
66:March 2013
41:references
1082:234860616
1001:0178-2967
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941:233195331
845:Yera'i El
533:Job 37:23
419:Talmudist
354:Rhineland
348:, trans.
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726:Tosafist
423:Tosafist
273:Hasidism
244:1500s CE
169:Hekhalot
165:Merkabah
124:Prophets
1157:105-107
1118:Sources
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790:hasidim
758:reshaim
700:reshaim
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