Studies in Judaism, First Series. S. Schechter

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       S. Schechter

      Studies in Judaism, First Series

      Published by Good Press, 2020

       [email protected]

      EAN 4064066095949

Table of Contents

       I. The Chassidim 1

       II. Nachman Krochmal and the “ Perplexities Of The Time ”

       III. Rabbi Elijah Wilna, Gaon

       IV. Nachmanides 67

       V. A Jewish Boswell

       VI. The Dogmas Of Judaism

       VII. The History of Jewish Tradition

       VIII. The Doctrine of Divine Retribution in Rabbinical Literature

       IX. The Law And Recent Criticism 197

       X. The Hebrew Collection of the British Museum

       XI. Titles of Jewish Books

       XII. The Child in Jewish Literature

       XIII. Woman in Temple and Synagogue

       XIV. The Earliest Jewish Community in Europe

       Index

I. The Chassidim1

       Table of Contents

      Throughout the whole of that interesting field of Theological Literature which deals with the genesis and course of religious movements, there is probably none whose history, even whose name, is so little known to English students, as that of the Chassidim. And yet it would be difficult to point, in comparatively recent times, to a Dissenting movement more strikingly complete in its development, more suggestive of analogy, more full of interest in its original purpose, more pregnant of warning in its decay.

      The Hebrew word “Chassidim”2 merely means “the Pious,” and appears to have been complacently adopted by the early apostles of the sect. But the thing—Chassidism—was, in its inception at all events, a revolt among the Jews of Eastern Europe against the excessive casuistry of the contemporary Rabbis. It was in fact one more manifestation of the yearning of the human heart towards the Divine idea, and of its ceaseless craving for direct communion with God. It was the protest of an emotional but uneducated people against a one-sided expression of Judaism, presented to them in cold and over-subtle disquisitions which not only did they not understand, but which shut out the play of the feelings [pg 002] and the affections, so that religion was made almost impossible to them.

      Some account of the sect is the more necessary because, although the Chassidim have not been wholly ignored by historians or novelists, the references to them have generally, for perfectly intelligible reasons, been either biassed or inaccurate. The historians who have treated of them have been almost exclusively men saturated with Western culture and rationalism. To them the rude and uncouth manifestations of an undisciplined religious spirit could not be other than repellent; to them Chassidism was a movement to be dismissed as unæsthetic and irrational.

      To the purposes of fiction the romantic side of Chassidism lends itself readily, but the novelists who have used this material have confined themselves to its externals. Indeed, to have done more would have involved a tedious and unremunerative study of difficult Hebrew texts, an undertaking not to be expected from the most conscientious writers of this class. Thus Franzos in his references to the Jews of Barnow describes faithfully the outer signs of the man, his long coat and tangled curls, but the inner life, the world in which the Chassid moved and had his being, was unknown to him and is therefore unrecorded.

      As to my treatment of the subject, I confess that there was a time when I loved the Chassidim as there was a time when I hated them. And even now I am not able to suppress these feelings. I have rather tried to guide my feelings in such a way as to love in Chassidism what is ideal and noble, and to hate in it what turned out bad and pernicious for Judaism. How far I have been successful is another question. At least I have endeavoured to write this paper in such a spirit. But of one thing I [pg 003] must warn the reader—the desire to give some clear notion of the leading ideas of Chassidism has compelled me to quote some passages in which the Chassidim have spoken in very offensive terms of their opponents. In justice to these I must remark that unfortunately religious struggles are usually conducted on the most irreligious principles. Thus the Chassidim imputed to their antagonists, the contemporary Rabbis, many vices from which they were free. Certainly, there was, as one can read in every history of Jewish religion, something wrong in the state of Judaism. But I know people who maintain that there is something very wrong in the present state of Judaism, and who despair of a regeneration. But surely this is a silly exaggeration. The Chassidim also exaggerated. It would be better to take but little notice of their accusations and dwell more on that which was spoken in a kind and loving spirit.

      As to the literature of the subject, I can only say here that I have made use of every book I could consult, both in English and in foreign libraries. But I cannot pledge myself to be what early Jewish writers called “a donkey which carries books.” I exercise my own choice and my own judgment on many points.

      As an active force for good, Chassidism was short-lived. For, as I propose to show, there lurked among its central tenets the germs of the degeneracy which so speedily came upon it. But its early purposes were high, its doctrines fairly pure, its aspirations ideal and sublime.

      The founder of the sect was one Israel Baalshem,3 and the story of his parentage, birth, and childhood, and the current anecdotes of his subsequent career play a considerable part in Chassidic literature. But the authentic [pg 004] materials for his biography are everywhere interwoven with much that is pure legend and with much more that is miraculous. This was, perhaps, inevitable, and is certainly not an unfamiliar feature in the personal histories of religious reformers as presented by their followers and devotees.

      The sayings and doings of Baalshem are an essential—perhaps the most essential—portion of any account of the sect. For Baalshem is the centre of the Chassidic world, and Chassidism is so intimately bound up with the personality of its founder that any separation between them is well nigh impossible. To the Chassidim Baalshem is not a man who established a theory or set forth a system; he himself was the incarnation of a theory and his whole life the revelation of a system.

      Even those portions of his history which are plainly legendary have their uses in indicating the ideals and in illustrating the aspirations of the early Chassidim;