543) Where are the first Chassidic texts?

Zemir Aritzim, published in 1772: Under the directive of the first Rebbe of Chabad, all existing copies of Zemir Aritzim were gathered and burned, leaving only two surviving copies. 

Introduction

This article—drawing extensively on the groundbreaking research of Dr Elly Moseson[1]—examines the obscure world of early Chassidic manuscripts that circulated well before the first printed, and official Chassidic book, Toledot Yaakov Yosef, in 1780. We explore the nature of the earliest Chassidic handwritten manuscripts, produced in the two decades between the passing of the Baal Shem Tov in 1760 and the publication of the first printed Chassidic book in 1780, before Chassidism became institutionalised. 

500) Mining Chassidic stories for kernels of historicity

 

Introduction

This article ꟷ based extensively on the research by Professor Glynn Dynner[1] ꟷ examines a possible methodology to extract aspects of historical truths from the often exaggerated and venerating style of Chassidic storytelling. Even within Chassidic circles the ‘Chassidishe Maaseh,’ or Chassidic story, is sometimes acknowledged as a questionable source of information, but this is not always the case. The presentation style of Chassidic stories is often referred to as hagiography as opposed to historiography. Sometimes Chassidic hagiography is so dense and detailed that Ada Rapoport-Albert has coined the phrase “Hagiography with footnotes.”[2] As detailed as the hagiography may be, it is still hard to define Chassidic stories as accurate history. Nevertheless, Dynner asks: 

“Can elements of certain tales stand on their own as historical sources?” (Dynner 2009:655).

 

459) Chassidic literature – beyond the Hebrew texts

 

Emet veEmunah, an anthology of teachings from Kotzk

Introduction

This article – based extensively on the research by Professors Evan Mayse and Daniel Reiser[1] − examines a fascinating anomaly within Chassidic literature: Most of the formal Chassidic texts used today are in Hebrew, but Hebrew was not the medium through which the discourses were generally transmitted. The original teachings were mainly presented orally and in Yiddish. 

The question is whether or not this is a significant distinction, and can it have some bearing on how we read the popular Chassidic texts today?