415) The changing face of mysticism in the evolution of Chassidism

 

The Grand Synagogue of R. Yisrael of Ruzhin (der heiliger Ruzhiner) in Sadigur. 

Introduction

This article, drawn extensively from the research by Professor Benjamin Brown, looks at how Chassidism, which started out as a mystical movement, slowly redefined its mysticism and, over time, replaced it with various substitutes.[1] 

From what began as a small movement in the eighteenth century with relatively common mystical ideas, the nineteenth century brought with it:

“deep ideological transformation…the vast majority of which were not mystical” (Brown 2017:247).

The mystical fervour of the early generations soon dissipated and became ‘neutralised’ by Chassidic substitutes. We shall look at a number of such examples. 

414) Did the first three Rebbes of Chabad credit the Vilna Gaon for saving Chassidism?

Mekor Baruch R. Baruch Halevi Epstein (1860-1941)

Introduction

In a most interesting source found in Mekor Baruch, the first three Rebbes of Chabad are said to have acknowledged the Vilna Gaon for his role in keeping Chassidism within the framework of traditional Judaism. Considering that the Vilna Gaon was Chassidism’s most ardent opponent, this seems like quite an outlandish and unlikely claim.

Mekor Baruch

Mekor Baruch was written by R. Baruch Halevi Epstein (1860-1941) and is a four-volume collection of memoirs and recollections from leading personalities of previous generations. His father, R. Yechiel Michel Epstein (1829–1908), the author of Aruch haShulchan, is said to have studied together with R. Menachem Mendel of Lubavitch (1789-1866) the third Chabad Rebbe, known as the Tzemach Tzedek.

413) Did R. Nachman meet Napoleon?

Napoleon's unsuccessful attempt to siege Acre in 1799

 Introduction

This article, based extensively on the research by Professor David Assaf, looks at the historicity of the claims by a veritable literary tradition that the 26-year-old R. Nachman of Breslov had met with the 29-year-old Napoleon while both were in the Holy Land.[1] 

412) Can Targumim clarify a Torah text?

 

Targum Yonatan fragment in the Cairo Geniza.

Introduction.

This article, based extensively on the research by Dr Raanan Eichler, explores whether the study of Targumic texts (=Torah translations into Aramaic) can sometimes lead us closer to the original intent of the Torah text.[1] 

411) The Baal Shem Tov of “Okopy”?

The legendary synagogue of the Baal Shem Tov in Piatra Neamț in Western Moldavia

Introduction

All the literature we read on the Baal Shem Tov (1690^[1]/1698/^[2]1700^[3]-1760) gives his birthplace as Okopy, in Podolia, Western Ukraine. However, relatively recent research by Romainian-born Professor Moshe Idel,[4] upon which this article is extensively based, suggests that his birthplace may have been “in the state of Walachia." 

It is amazing how names, dates and ideas sometimes become accepted as truths just because they are repeated often enough. The same thing may apply to the town of Okopy which is always given as the birthplace of the Baal Shem Tov (Besht). Idel draws our attention to the fact that there is no “reliable” (Idel 2011:69) source to corroborate this detail.

410) Overview and character of Frankian ideology

 

Jacob Frank's passing in 1791

Introduction

I have always been interested in possible areas of overlap between the three movements of Sabbatianism (under Shabbatai Tzvi), Frankism (under Jacob Frank) and Chassidism (under the Baal Shem Tov) which all emerged relatively at the same period in Jewish history. The last of these movements, the Chassidic movement, presented itself at the very zenith of the Sabbatian and Frankian storm. It is, therefore, important to understand some of this background because it is unlikely that movements suddenly emerge in a vacuum.

This article, based on previous and new research, explores the rather understudied movement known as Frankism.

409) Polemics of Intercession

Pachad Yitzchak by R. Yitzchak Lampronti (1679-1756)

Introduction

This article, based extensively on the research by Professor David Malkiel,[1] looks at a fascinating but understudied anthology of eighteenth-century rabbinic ideas, debates and polemics between mystical and rationalist rabbis on various issues. These include intercessory prayer through the angels, appealing to the deceased, and appealing to various Divine ‘attributes.’ These debates and responsa are recorded in a section of a larger work, the Halachic encyclopedia entitled Pachad Yitzchak.[2] The seventeenth and eighteenth-century rationalist rabbis claim that the belief in these intercessional agents has its origins in non-Jewish sources, while their mystical counterparts counter-charge their interlocuters with the same offence.

408) Rebbe Professor Isadore Twersky

 

The two faces of  Rabbi Professor Twersky

Introduction

This article, based extensively but not exclusively on the research by Rabbi Dr Carmi Horowitz,[1] looks at the extraordinary story of Rabbi Professor Isadore (Yitzchak) Twersky (1930-1997). As both a rebbe and professor, Isadore Twersky straddled two very distinct worlds.

The story

Rebbe Professor Twersky, as he was affectionately known, was born into a Chassidic line of rebbes from the Chernobyl dynasty. He was a great-grandson of Rabbi David of Talne, an important leader of the Chassidic movement in Ukraine during the nineteenth century. By all expectations, he should have just grown up to become another rebbe in the chain going back to R. Nachum of Chernobyl (1730-1789), a student of the Baal Shem Tov. The Talner Chassidim are a branch of the Chernobyl Chassidic dynasty.

407) Nachmanides vs Rashi on the authority of Tradition

Nachmanides' commentary on the Torah

Introduction

This article, based extensively on the research by Professor Shalem Yahalom,[1] discusses the differences in interpretative style between Nachmanides (or Ramban, 1194-1270) and Rashi (1040-1105). Rashi was prepared to cite Midrashim and use them verbatim because he considered Tradition as sufficient proof of authenticity. Nachmanides, however, disputed such a claim and instead went out of his way, sometimes quite creatively, to show textual proof or bring arguments as a means of establishing authority. In his Torah commentary, Nachmanides does not merely repeat earlier exegetical (interpretative) traditions, as Rashi does with his reliance on Midrash, but rather:

“asserts the importance of analyzing all information critically” (Yahalom 2020:207).

Nachmanides begins his Torah commentary full of praise and respect for Rashi:

“In his words will I meditate, and in their love will I ravish…”

406) Rashbam as Rashi’s exegetical ‘enfant terrible’?[1]

 

Introduction

This article, based extensively on the research by Professors Jason Kalman,[2] and Hanna Liss, deals with the commentaries of R. Shmuel ben Meir known as Rashbam (1085-1158),  Rashi’s grandson. Some of Rashbam’s commentaries on the Torah were, and to this day are still considered contentious. In a recent paper, for example, Professor Hershey Friedman writes:

“Regrettably, publishers today want to censor opinions that do not fit the mainstream way of thinking. [Ben Zion] Katz (2020, para. 1) asserts: 'Orthodox theology today is much narrower than what was acceptable in the Middle Ages.' He mentions that ArtScroll Publishing is editing and removing comments made by Rashbam that the editors believe are too radical from the new  Mikraot Gedolot.”[3]

405) The ‘middle to upper-class’ Mishnaic rabbis.

הֶעָנִי עוֹמֵד בַּחוּץ The poor man stands outside

Introduction

This article, based extensively on the research by Professor Gregg Gardner,[1] explores issues of status, wealth and poverty in Mishnaic writing and thought. During Mishnaic times (10-210 CE), detailed discussions are developed around biblical principles concerning tithing and how sections of a field are set aside for the poor. So we know that a poor class certainly existed - but what was the socioeconomic standing of the rabbis who formulated those laws?  Were they rich or poor, or somewhere in between, and were their laws concerning the poor, perhaps informed by their own economic reality?

404) The melamed who experienced the stirrings of the shift to Daat Torah

 

Signature of Moroccan born R. Chaim ben Attar, known as the Or haChaim (1696-1743)

Introduction

This article, based extensively on the work by Professor David Assaf,[1] discusses a dispute over the honour of the famed Moroccan rabbi, Chaim ben Attar (1696–1743), known as the Or haChaim after his book by that name. The Sefer Or haChaim has always been highly praised by the Baal Shem Tov (1700-1760) and his Chassidim. This, even though culturally, the Moroccan Or haChaim was far away from the nascent Chassidic movement just beginning in central Europe.