See also User:April8/Sandbox
Sources
edit- Alan Brill on Kabbalah 1
- Alan Brill on Kabbalah 2
- Vilnagaon.org
- Book vol 1: Secret Doctrine of Vilna Gaon - Mashiach ben Yoseph and Messianic Role of Torah, Kabbalah and Science
- Book vol 2: Secret Doctrine of Vilna Gaon - Josephic Messiah, Leviathan, Metatron and Sacred Serpent
- City of luz blog: about Joel Bakst
- City of luz blog
- Book: Vilna Gaon's Messianic Vision
- Article: Vilna Gaon on Mashiach ben Yosef
- Rav Berg uniting Kabbalah & Science
- Vina Gaon on Sciences in Torah. Also anthropomrphic partzufim midrash
- City of luz: Vilna Gaon on 1740-1840 & Sciences in Torah. Lubavitch Rebbe on same
- Elija de Vidas book foreward: Science & Kabbalah in messiah of Joseph
- Rav Kook quote expanding palace of Torah
- Tamar Ross book
Texts
edit- Removed citation I recently added from Jewish meditation. Move to Practical Kabbalah:
in ultimately non-magical ways; the Kabbalist, through their soul's embodiment of divinity, is able to alter supernal judgments by uncovering a higher, hidden, ultimate divine will which reveals God's delight among the sephirot on high.[1]
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This page lists Rebbe leaders of Hasidic Judaism, the popular mysticism revival movement begun by the Baal Shem Tov in 18th century Eastern Europe. It adapted esoteric Kabbalah to a new doctrine of social Tzadik leadership among the common Jewish folk, giving rise to different schools in Hasidic thought, from "General-Hasidism" to particular ideologies. From the early 19th century, leadership established into Hasidic dynastic courts, passed on to descendents. Without family contenders, leading students were accepted for leadership, or broke away to form new offshoots, especially in the proliferation of leadership practice in 19th century Poland.
This lists central figures in Hasidism, which produced a very wide flourishing of leadership. Among these, only a select few are listed on the page Timeline List of Jewish Kabbalists (Hasidic section). Direct Kabbalistic study found a varying role among the different paths in Hasidism, which adapted Kabbalah to its own concerns of Divinity amidst materiality.
Circle of the Baal Shem Tov (1730s-1760)
editThis section is empty. You can help by adding to it. (October 2012) |
School of the Maggid of Mezeritch (1760-1772)
editThis section is empty. You can help by adding to it. (October 2012) |
Spreading and defining a Movement (1770s-1810s)
editThis section is empty. You can help by adding to it. (October 2012) |
Podolia and Volhynia (Ukraine)
editWhite Russia and Lithuania
editPoland and Galicia
editHungary and Romania
editIsrael and Other
editDevelopment and Regeneration (1810s-1850s)
editThis section is empty. You can help by adding to it. (October 2012) |
Podolia and Volhynia (Ukraine)
editWhite Russia and Lithuania
editPoland and Galicia
editHungary and Romania
editIsrael and Other
editConsolidation in a changing society (1850s-1914)
editThis section is empty. You can help by adding to it. (October 2012) |
Podolia and Volhynia
editWhite Russia and Lithuania
editPoland and Galicia
editHungary and Romania
editIsrael and Other
editDestruction of Hasidic centres (1914-1945)
editThis section is empty. You can help by adding to it. (October 2012) |
Post War rebuilding (1945-Present)
editThis section is empty. You can help by adding to it. (October 2012) |
New York and America
editIsrael
editOther
editSee also
editReferences
edit- ^ Studies in East European Jewish Mysticism and Hasidism, Joseph Weiss, Littman Library new edition 1997, chapter: The Saddik - Altering the Divine Will. Discusses the Hasidic doctrine of the Tzadik in the works of Dov Ber of Mezeritch, Hasidism's early systemiser. The former Kabbalistic problem of reconciling supplicatory prayer versus theurgic magic became acute in Hasidism's innovation of a communal theurgic role for the elite mystic, as the problem of reconciling religion and philosophy had been acute for medieval Jewish philosophy. The Hasidic institution of Tzadikism extended the Kabbalistic problem by applying it to the material abundance for their followers, dependent on the Tzadik, though they saw this as a continuation of trends of the righteous saint in the Talmud, Zohar, and Hebrew Bible, such as the Talmud declaring "the righteous tear up Divine decrees". The Maggid of Mezeritch was concerned to justify that the Tzadik was not a magician manipulating Divine attributes to draw down blessing, but through their soul's monistic embodiment of divinity, God took delight when the Tzadik's will and supplications reverse Divine judgment with blessing from on high, revealing a hidden true Divine Will
- ^ Hasidic books history blog
- ^ Excerpt from Founder of Hasidism: A Quest for the Historical Ba'al Shem Tov by Moshe Rosman
External links
editMaps of the spread of Hasidism:
- Map of the area of activity of the Baal Shem Tov, and the directions of the Maggid's students' dissemination
- Map of the spread of Hasidism from 1730 and 1760-75, and its encroachment on the Lithuanian centre of Rabbinic opposition
Hasidic dynasties
Category:Jewish mysticism Category:Hasidic Judaism|Hasidic Judaism Category:Lists of Jews|Hasidic leaders Category:Jewish history timelines|Hasidic leaders