Interaction of the Community with Tsaddik in the Teachings of r. Haim Elazar Shapira

##plugins.themes.bootstrap3.article.main##

##plugins.themes.bootstrap3.article.sidebar##

  Ihor Turov

Abstract

Chaim Elazar Shapira from Mukachevo was one of the most influential Hasidic leaders of the first half of the 20thcentury. During this turbulent historical period, marked by the destruction of traditional foundations, the question of the basic principles of interaction between the tsaddik and the community became especially acute. In his answer on it, the rebbe of Mukachevo combined two radically opposite tendencies. On the one hand, he calls for devotion to the ideals of the past. On the other hand, rebbe preaches the hastening of the Messiah coming, which was usually condemned by rabbinical authorities. According to r. Shapira, the liberation of the Jewish people can take place at any moment due to the righteous actions of the community of believers. The exile period determined from heaven has not any fundamental importance. The Forces of the darkness continue their domination in the world only because of the broad masses of believers’ inconsistency. Moreover, immortal by their nature tsaddiks die solely as a result of the sins of their followers. The disasters of the period of the First World War and the postwar years were perceived by r. Shapira as events which should precede the establishment of the kingdom of the Messiah according to the prophecies. Based on this interpretation, he believed that in such circumstances tsaddiks should not pray for an end of these troubles because it will delay the time of the liberation of the Jewish people and humanity as a whole. The community must understand and support this position of its spiritual leader. This position is not typical for Hasidism. The rebbe of Mukachevo also believed that it was he who succeeded in overthrowing the regime of the Russian tsar and the Austrian and German empires by turning to God with the support of the community.

In general, the doctrine of r. Shapira is an interesting example of combining the traditional concept of messianism with the ideas of the revolutionary movements of modern times. That is why it pays considerable attention to the active participation of the popular masses in the liberation struggle.

How to Cite

Turov, I. (2022). Interaction of the Community with Tsaddik in the Teachings of r. Haim Elazar Shapira. The World of the Orient, (1 (114), 114-133. https://doi.org/10.15407/orientw2022.01.114
Article views: 285 | PDF Downloads: 119

##plugins.themes.bootstrap3.article.details##

Keywords

R. Chaim Elazar Shapira, Hasidism, tsaddik, religion, history, politics, First World war, messianism, revolution

References

ЛІТЕРАТУРА

Вейнберг М. Введение в Танах: Пророки. Москва, 2003.

Голдстоун Д. К теории революции четвертого поколения // Логос, 2006, № 5 (56).

Елинек Й. Карпатская диаспора: Евреи Подкарпатской Руси и Мукачева (1848–1948). Ужгород, 2010.

Рабкин Я. Еврей против еврея: иудейское сопротивление сионизму. Москва, 2009.

Туров И. Учение основоположников хасидизма о власти цадика: мистика и реалии мира сего. Киев, 2019.

Avivi J. Qabalat ha-Ari. [In 3 vol.]. Vol. 3. Jerusalem, 2008.

Azulay Avraham b. Mordekhay. Hesed le-Avraham. Jerusalem, 1999.

Dov Ber Magid mi-Mezhirech. Magid dvarav le-Ykov. Jerusalem, 1976.

Garb J. Hofaotav ha-koah be-mistika ha-ehudit. Jerusalem, 2005.

Idel M. Al toldot musag ha-zimzum be-qabbalah u-ve-mehkar // Mehkarey Erushalaim be-Mahshevet Israel, 1992, Vol. 10.

Inbary M. Aktivizm meshihy be-peuli u-ve-haguto shel ha-rav Haim Elazar Shapira mi-munkatch beyn shtey milhamot ha-olam // Katedra, 2013, No. 149.

Inbary M. Mshihiut, tsionut ve-hasidut // Daat, 2017, No. 84.

Jacobs L. Hasidic Prayer. London, 1993.

Jacobson Y. Torata shel Hasidut. Tel Aviv, 1985.

Kahana David. Toldot Rabeynu. New York, 1998.

Liebes Y. Studies in the Zohar. Albany, 1993.

Loewenthal N. Habad Approaches to Contemplative Prayer, 1790–1920 // Hasidism Reappraised. London, 1997.

Piekarz M. Beyn ideologiya le-meziut: Anava, Ayn Bituli mi-Meziut ve-Devekut be-mahshavtam shel roshey ha-Hasidut. Jerusalem, 1994. https://doi.org/10.3828/liverpool/9781874774204.003.0017

Ravitzky A. Messianism, Zionis, and Jewish religious Radicalism. Chicago & London, 1993.

Ravitzky A. Munkacs and Jerusalem: Ultra-Ortodox opposition to Zionism and Agudaism // Zionism and Religion. Brandeis University Press, 1998.

Sack B. Be-Shaarey ha-qabbalah shel r. Moshe Qordovero. Jerusalem, 1995.

Sack B. The Influence of Reshit hokhmah on the Teachings of the Maggid of Mezhirech // Hassidism reappraised. London, Portland, Oregon, 1997. https://doi.org/10.3828/liverpool/9781874774204.003.0014

Schatz-Uffenheimer R. Ha-hasidut ke-mistika. Jerusalem, 1980.

Shapira Hayim Elazar. Tikun olam. Munkatsh, 1935.

Shapira Hayim Elazar. Adon kol. Munkatsh, 1936.

Shapira Hayim Elazar. Maamar zikaron tsadiqim. Jerusalem, 1962.

Shapira Hayim Elazar. Sefer mashmia yeshua. Hotsaat Emet Or Torah Munkatsh, 1991.

Shapira Hayim Elazar. Minhat Elazar. Jerusalem, 1996.

Shapira Hayim Elazar. Divrey Tora. [In 9 vol.]. Vol. 1. Jerusalem, 1998.

Shivhey ha-Besht. Magadurat B. Minz. Tel-Aviv, 1961.

Tishby I. Mishnat ha-zohar. [In 2 vol.] Vol. 1. Jerusalem, 1971a.

Tishby I. Mishnat ha-zohar. [In 2 vol.] Vol. 2. Jerusalem, 1971b.

Urbach E. Haza”l: Emunot ve-deot. Jerusalem, 1986.

Weiss J. A Studies in Eastern European Jewish Mysticism. Oxford, 1997. https://doi.org/10.2307/j.ctv36zs4c

REFERENCES

Veynberg M. (2003), Vvedeniye v Tanakh: Proroki, Gesharim, Moscow. (In Russian).

Goldstoun D. (2006), “K teorii revolyutsii chetvertogo pokoleniya”, Logos, No. 5 (56), pp. 58–103. (In Russian).

Elinek Y. (2010), Karpatskaya diaspora: Evrei Podkarpatskoy Rusi i Mukacheva (1848–1948), Izdatel’stvo V. Podyaka, Uzhgorod. (In Russian).

Rabkin Yа. (2009), Evrey protiv evreya: iudeyskoye soprotivleniye sionizmu, Fond Avi Khay, Moscow. (In Russian).

Turov I. (2019), Ucheniye osnovopolozhnikov khasidizma o vlasti tsadika: mistika i realii mira sego, Drukarskiy dvor Olega Fedorova, Kyiv. (In Russian).

Avivi J. (2008), Qabalat ha-Ari, in 3 vols, Vol. 3, Mahon ben-Tsvy, Jerusalem. (In Hebrew).

Azulay Avraham b. Mordekhay (1999), Hesed le-Avraham, Mahon Saarey ha-Tora, Jerusalem. (In Hebrew).

Dov Ber Magid mi-Mezhirech (1976), Magid dvarav le-Ykov, Magnes, Jerusalem. (In Hebrew).

Garb J. (2005), Hofaotav ha-koah be-mistika ha-ehudit, Magnes, Jerusalem. (In Hebrew).

Idel M. (1992), “Al toldot musag ha-zimzum be-qabbalah u-ve-mehkar”, in Mehkarey Erushalaim be-Mahshevet Israel, Vol. 10, pp. 59–113. (In Hebrew).

Inbary M. (2013), “Aktivizm meshihy be-peulo u-ve-haguto shel ha-rav Haim Elazar Shapira mi-munkatch beyn shtey milhamot ha-olam”, in Katedra, No. 149, pp. 77–104. (In Hebrew).

Inbary M. (2017), “Mshihiut, tsionut ve-hasidut”, in Daat, No. 84, pp. 301–324. (In Hebrew).

Jacobs L. (1993), Hasidic Prayer, Littman Library of Jewish Civilization, London.

Jacobson Y. (1985), Torata shel Hasidut, Misrad Ha-Bitakhon, Tel Aviv. (In Hebrew).

Liebes Y. (1993), Studies in the Zohar, State University of New York Press, Albany.

Loewenthal N. (1997), “Habad Approaches to Contemplative Prayer, 1790–1920”, in Hasidism Reappraised, Littman Library of Jewish Civilization, London, pp. 288–301. https://doi.org/10.3828/liverpool/9781874774204.003.0017

Kahana David (1998), Toldot Rabeynu, Hotsaat Emet Or Torah Munkatsh, New York. (In Hebrew).

Piekarz M. (1994), Beyn ideologiya le-meziut: Anava, Ayn Bituli mi-Meziut ve-Devekut be-mahshavtam shel roshey ha-Hasidut, Mosad Byalik, Jerusalem. (In Hebrew).

Ravitzky A. (1993), Messianism, Zionis, and Jewish religious Radicalism, The University of Chicago Press, Chicago & London.

Ravitzky A. (1998), “Munkacs and Jerusalem: Ultra-Ortodox opposition to Zionism and Agudaism”, in Zionism and Religion, Brandeis University Press, pp. 67–92.

Sack B. (1995), Be-Shaarey ha-qabbalah shel r. Moshe Qordovero, Hotsaat sfarim shel universita Ben-Gurion ba-negev, Jerusalem. (In Hebrew).

Sack B. (1997), “The Influence of Reshit hokhmah on the Teachings of the Maggid of Mezhirech”, in Hassidism reappraised, The Littman Library of Jewish civilization, London, pp. 251–257. https://doi.org/10.3828/liverpool/9781874774204.003.0014

Schatz-Uffenheimer R. (1980), Ha-hasidut ke-mistika, Magnes, Jerusalem. (In Hebrew).

Shapira Hayim Elazar (1935), Tikun olam, Druc H. Guttmann, Munkatsh. (In Hebrew).

Shapira Hayim Elazar (1936), Adon kol, Munkatsh. (In Hebrew).

Shapira Hayim Elazar (1962), Maamar zikaron tsadiqim, Ch. Mashkovich, Jerusalem. (In Hebrew).

Shapira Hayim Elazar (1991), Sefer mashmia yeshua, Hotsaat Emet Or Torah Munkatsh, New York. (In Hebrew).

Shapira Hayim Elazar (1996), Minhat Elazar, in 5 vols, Vol. 1, Hotsaat Emet Or Torah Munkatsh, Jerusalem. (In Hebrew).

Shapira Hayim Elazar (1998), Divrey Tora, in 9 vols, Vol. 1, Hotsaat Emet Or Torah Munkatsh, Jerusalem. (In Hebrew).

Shivhey ha-Besht (1961), Magadurat B. Minz, Dvir, Tel-Aviv. (In Hebrew).

Tishby I. (1971a), Mishnat ha-zohar, in 2 vols, Vol. 1, Mosad Bialik, Jerusalem. (In Hebrew).

Tishby I. (1971b), Mishnat ha-zohar, in 2 vols, Vol. 2, Mosad Bialik, Jerusalem. (In Hebrew).

Urbach E. (1986), Haza”l: Emunot ve-deot, Magnes Press, Jerusalem. (In Hebrew).

Weiss J. (1997), A Studies in Eastern European Jewish Mysticism, Oxford University Press, Oxford. https://doi.org/10.2307/j.ctv36zs4c