Hasid
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Hasid (Hebrew: חסיד, "pious"; plural חסידים "Hasidim") is a Jewish honorific, frequently used as a term of exceptional respect in the Talmudic[a] and early medieval periods. In classic rabbinic literature it differs from "Tzadik" ("righteous") by instead denoting one who goes beyond the legal requirements of ritual and ethical Jewish observance in daily life. The literal meaning of "Hasid" derives from Chesed[b] ("kindness"), the outward expression of love for God and other people. This spiritual devotion of faith motivates pious conduct beyond everyday limits. The devotional nature of its description lent itself to a few Jewish movements in history being known as "Hasidim".[c] Two of these derived from the Jewish mystical tradition, as it could tend towards piety over legalism.
As a personal honorific, both "Hasid" and "Tzadik" could be applied independently to the same individual with both different qualities. The 18th-century Vilna Gaon, for instance, at that time the chief opponent of the new Jewish mystical movement that became known as "Hasidism", was renowned for his righteous life. In tribute to his scholarship, he became popularly honored with the formal title of "Genius", while amongst the Hasidic movement's leadership, despite his fierce opposition to their legalistic tendencies, he was respectfully referred to as "The Gaon, the Hasid from Vilna".
History
In the aggregate, it may refer to members of any of the following Jewish movements:
- the Hasideans of the Maccabean period, around the 2nd century BCE
- the Ashkenazi Hasidim, an ascetic German mystical-ethical movement of the 12th and 13th centuries
- Hasidic Judaism, a movement which began in Ukraine in the 18th century[d]
Hasidut and Hasidism
In addition to his numerous interventions to help other Jews, for example also economically, the Hasid and Rebbe Baal Shem Tov used to travel to spread the words of the Torah in order to awaken even the soul and faith of those who considered themselves far from the Jewish religion: the Besht also talked about the Torah with Jewish women, something uncommon at the time which certainly revealed his spiritual purity.
Every Jew, although he may be distant from the complete observance of the Mitzvot, is naturally inclined to religious devotion so even the most distant is always happy to talk about God and His wisdom, especially in the company of his own Jewish brothers: this religious nature intrinsic to persons of Jewish religion, then striving to find words of Torah or Jews sincerely willing to show their goodness wherever they can, is the closest to the simple meaning of Tikkun olam, the improvement of everything through its more deep transformation "from unholy[e] to holy[f]":
How, then, can those who are distant from Torah be aroused from their "spiritual slumber"?[g] For such people, the Torah must be clothed and concealed in stories: they must hear narratives of ancient times, which go beyond simple Hasidut[disambiguation needed] and are "great in Hasidut"
— Rebbe Nachman of Breslov, Likutey Moharan I, 60:6
Guemilat chesed ("doing an act of kindness") is greater than doing charity
— Talmud, Sukkah 49b
First of all the Hasid certainly possesses great goodness, especially towards other Jews who are also Hasidim. The Hasid almost goes beyond his own strength and crosses the limits of common power and will to help his Jewish brothers in order to bring them closer to faith in God, a reason for pride and a means to rise more persons in situations of distance and existential difficulties or more simply in the everyday life of practical life: this religious pragmatism is necessary in order to awaken the Teshuvah with the support of someone who is "useful" and "fraternally protective", with love and joy, balance and good advice. The "Hasidic saying": "With each fall... an even greater [spiritual] elevation" is true but it cannot be denied that it is better not to persist in looking for who is friend or who is loved precisely in the worst moments disgrace; thereby excluding any cynical and cruel selfishness, a Hasid and Tzadik know that such friends also exist among non-Jews. It is true: the Jewish religion "places a thousand barriers between Jews and non-Jews", especially with the Teshuvah, which however it is certainly a good thing in fact Teshuvah existed even before Creation[disambiguation needed] came to be realized... But it cannot be denied that the "pious soul" - Chesed is benevolence in itself as an attitude - is not a characteristic only of the Jewish people: this friend absent in the moment of misfortune,[h] we are sure, he knew how to rejoice in the next best restart of the Hasid and Tzadik Jew!
Consequently the Hasid Jew is therefore the one who manages to assimilate spiritually the Jewish ethical discipline: for example, self-control[i] in order to avoid the risk of sin, thus adhering to the asceticism as necessary "behavioral measure" that exceeds the normal requirement for the Mitzvot; a cause of the intelligible wisdom of Chokhmah, Da'at and Binah, in these terms the tradition of Kabbalah becomes the most faithful way of life of the Jews, all Hasidim and Tzadikim: in the "Yehidot"[j] of Asceticism and the rules of Halakhah they live with the apperception of the corresponding transcendental conceptions of Hasidut, in such a way as to involve one's entire "religious-devotional being" as this must be with original Jewish faith.[k] Thus Hasidut, as an accessible method for understanding Kabbalah, is not only an innovative perspective of studying the Torah but even that realization of the prophecy according to which, in everyday life, one will see Kabbalah spread easily therefore still easily accessible to anyone: this is very surprising just when previously it is "hidden and hidden", when not "forbidden", while in the "final days" Kabbalah is even lived. The "ecstatic state" in Judaism is a condition of extreme joy but contained and lived in the act of receiving the prophecy (in ancient times this state of prophecy commonly occurred with uncontrolled reactions for example in the movement of the body); but with this it is possible to complete the Tikkun with prophetic visions as all the Jewish people experienced with "the gift of the ten commandments", certainly a solemn episode, and those more markedly inspired by the Jewish Mystic esoterism such as Pardes, more linked to the concept of redemption and salvation and therefore capable of leading to a relationship with the world spiritually uninhibited and enlightened.
Finally in the Jewish liturgy of Shabbat and of some Jewish holidays, there is a passage that summarizes both the fundamental characteristics of the Hasid and the consequent general principle according to which every person should be able to best observe the imitation of God in the 13 attributes of God merciful:
-Splendor and fidelity belong to Him who is the life of the Worlds -Understanding and blessing belong to Him who is the life of the Worlds -Pride and greatness belong to Him who is the life of the Worlds -Knowledge and language belong to Him who is the life of the Worlds -Majesty and magnificence belong to Him who is the life of the Worlds -Convocation and righteousness belong to Him who is the life of the Worlds -Brightness and luminosity belong to Him who is the life of the Worlds -Power and strength belong to Him who is the life of the Worlds -Ornaments and purity belong to Him who is the life of the Worlds -Unity and fear belong to Him who is the life of the Worlds -The crown and honor belong to Him who is the life of the Worlds -Moral and intuition belong to Him who is the life of the Worlds -Reign and dominion belong to Him who is the life of the Worlds -Beauty and eternity belong to Him who is the life of the Worlds -Eminence and power belong to Him who is life de the Worlds -Strength and humility belong to Him who is the life of the Worlds -Redemption and glorification belong to Him who is the life of the Worlds -Will and justice belong to Him who is the life of the Worlds -Calling and sanctification belong to Him who is the life of the Worlds -The song and the elevation belong to the Him who is the life of the Worlds -The song and the praise belong to Him who is the life of the Worlds -Adoration and glory belong to Him who is the life of the Worlds.[1]
Avraham and Sarah, the first Hasidim
Avraham and Sarah represent a great part of Chesed: Avraham and Sarah "created souls", for indicating that they were living with love and righteousness to give the true faith with the divine ways, in fact they have always welcomed into their homes anyone who had the sincere intention of strongly showing their faith in God.[2]
The Jewish Hasidim is thus inherently born to help others, especially other Jews, and this must be done with "extra-force". Why? This need for an expenditure of "energy", sometimes to the limit and in rare cases beyond, with Kiddush Hashem: the history of the Jewish people actually teaches that, in honor of the Kedushah of God, of the the Jewish people and the Torah, they were faced with the most arduous risks that normally no one would want to face; therefore above all because of love of neighbor, thanks to a strong faith in God and respect for Mitzvot and the Torah, that is precisely to prevent renouncing the Jewish religious life.
And Yaakov, Israel, went down to Egypt with "70 souls": this means that Israel performs the Mitzvah, according to the verse: For thus says the Lord who created the heavens, the God who formed the Earth. He made this (the World), He established this... He did not create this to remain deserted but He formed this to be inhabited: I am the Lord and there is none else" (Isaiah 45:18). Israel is thus certainly the people of Hasidim veTzadikim: the Hasid lives an innate love for God, for the other Jews and for the Torah such as to forward him beyond the sentiment or spiritual nature up to travel wide measures of territory of the Earth in order to make good actions: the benevolence and the will to truly carry out acts of mercy are perpetrated by the Hasid Jew in a continuous "right way" with perfect devotion, i.e. Hasidut.
See also
Notes
- ^ "Rachamim" (Mercy) and "Chesed" (benevolence and compassion) have the same "origin", i.e. love for God, love for Human being, the Nature and Torah:
The compassion is shown to all who possess compassion for Creation[disambiguation needed] of God
The compassion is shown to all who possess compassion for God's creatures
— Rebbe Nachman of Breslov, Likutey Moharan I, 119 - ^ Sefirot - Jewish ethics
- ^ In "modern Hebrew jargon" the term Hasdikah is known to indicate the same Hasidic life, that is, not only the study of Hasidut[disambiguation needed] as it has developed up to now but also joy, for example, in addition to the dances of the Jews combined with the Hasidic religious music such as the Nigun and those manifestly more excited and almost ecstatic:
The truth is that this modality is the fundamental attribute of compassion. Immediate compassion has limitations and is awarded based on what the person deserves. Therefore, the person may encounter difficulties, "God forbid", and indeed this is a compassion for what God knows that, through these difficulties, "goodness would emerge from another place". If it were not for that, we would not be able to receive that benevolence... However we ask God to give us His unlimited compassion, which is called Rachamim rabim... God can leave compassion in our hands in so that we are the ones who bring about compassion for ourselves and we should not be harmed nor should we lose because of it, in any way... because it is certain that God is not "finite" and that there is nothing that He couldn't give [for] goodness to "man"... As long as compassion is limited, which is the immediate form of compassion, it automatically means that the person will sometimes be grieved for his benefice and this [form] will be compassion in such a way as not to lose more in other areas... however, when the person deserves Rachamim rabim, there are no restrictions and he can obtain compassion for everything
— Rabbi Nathan of Breslov, Likutey Halakhot, Eruvin 3:1 - ^ It seems that even in the recent postwar years, that is after the Shoah, the Hasidim Jews have experienced a great renewal also due to the new modern forms of communication: this Segullah is indeed what every Hasid has always lived daily in the dreamy messianic hope:
As our sages taught: "Most sailors are benevolent" (Talmud, Kiddushin 82a). If not for His goodness, we would have "drowned in exile", God forbid. But, through His goodness, He will soon redeem us. Amen
— Rebbe Nachman of Breslov, Likutey Moharan II - ^
This is also the reason why people often say that "chazanim" (singers) are ignorants and lack "Da'at" (knowledge): for the Malchut of Holiness is currently in "exile". The song is brought "from the place of the prophets", the mentalities and the Da'at of Malchut of Holiness. But now that Malchut is in exile and the song is thus damaged, the chazanim lack Da'at. Well, at present, they do not have the power to bring the song from its source in holiness, which is the "mentalities" and intellect of Malchut of Holiness. But in the Future, when Malchut of Holiness rises and God will be King over all the earth (Zechariah 14:9), "the song will be elevated and perfected in the aspect of the intellect of Malchut of Holiness, from which the song comes"
— Rebbe Nachman of Breslov, Likutey Moharan III - ^ Ohr - Kedushah
- ^ Ruach (Kabbalah)
- ^ Book of psalms
- ^ Pirkey Avot
- ^ Yehidah: is the unity, level of soul, Unity of God also with the Jew during the prayer (Bitul), unity of Jewish people:
...And when he returns to his Da'at, he knows of the unity and goodness of Ein Sof. So there is no difference between YHWH and Elohim, between the divine attribute of judgment and the divine attribute of compassion. For no change of will can be attributed to Ein Sof, Heaven forbid. Modifications only occur in the change of "Forms". However, by virtue of the union of the person with the Ein Sof, where there is no change of will because there the will is uniform, an impression of this unity remains with this. So when he later he is in a state of "return", this impression illuminates his Da'at of him by God, so that he now knows that everything is good and that everything is one
— Rebbe Nachman of Breslov, Likutey Moharan IV - ^ Devekut