CONCEPTION OF TZADDIK AUTHORITY IN THE HASIDIC TEACHING ABOUT INTELLECTUAL POWER
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Abstract
Hasidim believe that mind is one of the most important qualities that define the tzaddik superiority over the other people. This article is devoted to identifying the role of this conception in ideology of authority which was developed by the Hasidim. The study substantiates the following main points: Firstly, according to the teachings of the leaders of the hasidim intellectual activity allows the righteous to have a decisive influence on the decisions of the Creator. Second, godly thinking is based on the contents of a secret Kabbalistic and well-known rabbinic writings. Content of texts of the both groups is not divided into information of the higher and the lower order. Anyone of the proposed models allows for tzaddik to reach a state of true greatness of mind. Third, the tzaddik, as a guide of the divine will, supervising the order in all spheres of being, is obliged to think of all that exists on the basis of the both kinds of reality: celestial and terrestrial worlds. It is a heavy burden of power obliges him to constantly go through the diversity of intellectual experience.
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Hasidic Teaching, Intellectual Power, Tzaddik Authority
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Avivi J. Qabalat ha-Ari. Vol. 3. Jerusalem, 2011.
Bereshit Raba / Ed. Teodor-Albek. Jerusalem, 1996.
Dov Ber mi-Mezhirecz. Or ha-emet. New York, 1960.
Dov Ber mi-Mezhirecz. Or tora. Ney-York, 2004.
Dov Ber mi-Mezhirecz. Magid dvarav le-Yaaqov. New-York, 2004.
Gafni I. The world of the Talmud from the Mishnah to the Arab Conquest // Christianity and Rabbinic Judaism. Washington, 1993.
Green A. The Zaddiq as Axis Mundi in Later Judaism // Jewish Spirituality. New-York, 1987.
Green A. Tipologiya shel manhigut ve-ha-zadik ha-hasidy // Tsadik ve-eda. Hebetim historiyim ve-hevratiyim be-heqer ha-hasidut. Jerusalem, 2001.
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Idel M. Prakim be-kabala ha-nevuit. Jerusalem, 1990.
Idel M. Qabbalah: hebetim hadashim. Jerusalem, 1993.
Idel M. Hasidism, Between Ecstasy and Magic. New York, 1995.
Idel M. Visualization of Colors, 1: David ben Yehudah he-Ḥasid’s Kabbalistic Diagram // Ars Judaica, 2015, № 11.
Josef ibn Kaspy. Mishna Kesef. Jerusalem, 1979.
Kalonimus Kalman Epstain mi-Krakov. Maor va-shemesh. Brooklyn – New York, 1985.
Kats S. Jewish Philosophers. Jerusalem, 1975.
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Idel M. (1993), Qabbalah: hebetim hadashim, Jerusalem. (In Hebrew).
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Idel M. (2015), “Visualization of Colors, 1: David ben Yehudah he-Ḥasid’s Kabbalistic Diagram”, Ars Judaica, No. 11.
Josef ibn Kaspy (1979), Mishna Kesef, Jerusalem. (In Hebrew).
Kalonimus Kalman Epstain mi-Krakov (1985), Maor va-shemesh, Brooklyn and New York. (In Hebrew).
Kats S. (1975), Jewish Philosophers, Jerusalem.
Koyfman Ts. (2008), Be Kol darkeha dahu: Tfisat ha-elohut ve-ha-avoda be-geshmiut be-reiya ha-hasidut, Hotsaat Universita Bar Ilan. (In Hebrew).
Levi Itshaq mi-Berdichev (1958), Qdushat Levi, Jerusalem. (In Hebrew).
Levine L. (1992), The Rabbinic Class of Roman Palestine in Late Antiquity, Jerusalem and New York.
Menahem Mendel mi-Vitebsk (1989), Pri ha-arets. Parashat Matot ve-Masey, Jerusalem. (In Hebrew).
Menahem Nahum mi-Tshernobyl, Meor eynayim. (In Hebrew).
Moshe ben Maymon (1948), Shmone Prakim, Tel-Aviv. (In Hebrew).
Moshe ben Maymon (1977), More Nevuhim, Jerusalem. (In Hebrew).
Moshe Haym Efraim mi-Sudylkov (1954), Degel mahane Efrayim, Jerusalem. (In Hebrew).
Pachter M. (1992), “Le-Birur ha-musagim ktanut ve-gadlut be-kabalat ha-Ary ke-reka le-havanatam be-mahshava ha-hasidit”, in Mehkarey erushalaim be mahshevet Israel, Jerusalem. (In Hebrew).
Psiqta Rabati (1880), Parashat 21, in Meitr Ish Shalom (Ed.), Vienna. (In Hebrew).
Rapoport-Albert A. (1997), “Hasidism after 1772: Structural Continuity and Change”, in Hasidism Reappraised, London.
Ravitskiy A. (1983), “Ha-Tora ha-antropologit shel ha-nes be-filosofiya ha-ehudit bimey ha beynaim”, in Mehkarey Erushalaim be-mahshevet Israel, Vol. 2, Jerusalem. (In Hebrew).
Sack B. (1986), “Iyun be-hashpaat r.Moshe Qordovero al ha-hasidut”, in Eshel Beer Sheva, No. 3. (In Hebrew).
Scholem G. (2008), “Ha-Bilti Muda u-Musag ‘kadmut ha-sehel’ be-sifrut ha-hasidit”, in Ha-shlav ha-aharon: Mehqarey ha-hasidut shel Gershom Scholem, Jerusalem. (In Hebrew).
Shohet A. (1979), “Ha-zadik be-torat ha-hasidut”, in Sefer Yaakov Gil, Jerusalem. (In Hebrew).
Tishby I. (1971), Mishnat ha-zohar, Vol. 1, Jerusalem. (In Hebrew).
Tishby I. (1993), “‘Qudsha Brikh Hu Orayta ve-Israel kulo had’ – maqor ha-amra be-pirush ‘Idra Raba’ le-Ramhl”, in Haqri qbala ve-Shluhateha, Vol. 3. (In Hebrew).
Urbach E. (1986), Hazal: Emunot ve-deot, Jerusalem. (In Hebrew).
Weiss J. (1997), “Some Notes on the Social Background of Early Hasidism”, in Studies in Eastern European Jewish Mysticism, Oxford.
Wolfson E. (1997), “Walking as a Sacred Duty: Theological Transformation of Social Reality in Early Hasidism”, in Hassidism reappraised, London, Portland and Oregon.
Wolfson Z. (1978), Ha-Mahshava ha egudit bi-mey ha-beynaim, Jerusalem. (In Hebrew).
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