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Hasidism and the Rebbe/Tzaddik:
The Power and Peril of Charismatic
Leadership
By: ELIJAH JUDAH SCHOCHET
51
1. Origins and Outcomes
Every movement and ideology in the Jewish experience seeks to
justify and authenticate its existence on the basis of its “legitimate
origins.”
Modern (centrist?) orthodoxy’s legitimacy is frequently affirmed
by virtue of its placement on the
Torah-Derech Eretz
or
Torah U’Madda
continuum, following in the footsteps of renowned Western
European rabbinic exemplars. After the Hungarian Revolution,
Jewish emigrants from that country justified establishing their own
educational institutions on the grounds that students should be
exposed to the “Torah True” path of Satmar and Munkacz rather
than the “liberalized” Lithuanian style of Vilna and Kovno.
For many decades, the Conservative Movement sought to define
itself as an authentic
halakhic
movement by selectively citing more
liberal teachings and
teshuvot
from traditional sources.
This phenomenon ought not come as a surprise. Even the
spokesmen and the followers of Shabbetai Ẓevi put forth great effort
to authenticate his messianic identity by appealing to traditional,
eschatological sources.
In truth, quoting an ancient view and using it as a modern
movement’s mantra is not all that difficult a task. Our tradition is a
broad one and diverse views are articulated on many issues in
______________________________________________________
Elijah Judah Schochet is the author of seven books and a recognized
authority on the origins and development of the hasidic movement.
His published works include
Taz: Rabbi David Halevi; Animal Life in
Jewish Tradition;
and
The Hasidic Movement and the Gaon of Vilna.
He
served as a pulpit rabbi for almost four decades until his retirement in
1999 and has taught rabbinics on a university level for over thirty
years.
52 : Ḥakirah, the Flatbush Journal of Jewish Law and Thought
traditional sources. Minority voices are faithfully recorded in our
sacred texts, and many an esoteric comment has been preserved for
subsequent generations to study.
Two great works on Jewish ethics,
Ḥovot haLevavot
and
Mesillat
Yesharim,
stand in interesting contrast to one another—to a great
degree because of the deep Kabbalistic motifs of the latter that are
lacking in the former. Yet, each is undeniably “authentic” to our
tradition in spite of differences in emphases.
Of course, not everyone is correct, nor is it possible to
substantiate every view on the basis of halakhic and aggadic sources.
Obviously, there are limits, and indeed, there should be. However, a
persuasive case can be made for considering multiple (and at times
seemingly conflicting) precedents and divergent views on many an
issue. “Eilu
v’Eilu….”
While incarcerated by the Russian authorities in 1798 and inter-
rogated about the nature of Hasidism, R. Shneur Zalman of Liadi was
asked to explain the reason that the Hasidim prayed excessively and,
thereby, lost time from the study of Torah. He replied: “There are
souls more inclined and related to Torah, and there are souls more
inclined and related to prayer. This distinction we find already in the
Talmud… Today, too, those who follow the Gaon of Vilna are souls
innately related more to Torah, and those who follow the Baal Shem
Tov and his disciples are souls innately related more to prayer.”
1
Granted, R. Shneur Zalman’s response is somewhat self-serving;
however, it is also an acknowledgement of the diversity of thought
on the subject of the supremacy of study over prayer.
Therefore, the tendency to seek to authenticate the Hasidic
movement on the basis of the legitimacy of its roots in traditional
sources is not all that difficult a task. The roots are clearly there; the
precedents are fairly obvious.
The challenge is not one of “origins,” but one of “outcomes.”
The concerns surrounding the legitimacy of Hasidism’s conception
and birth are misguided. Instead the qualities that have come to
characterize its development and maturity should be subject to
careful scrutiny.
1
A. C. Glitzenstein,
The Arrest and Liberation of Rabbi Shneur Zalman of
Liadi,
trans. J. I. Schochet (Brooklyn, 1964), pp. 48-49.
Hasidism and the Rebbe/Tzaddik : 53
There is no doubt as to the successful survival, indeed the
triumph of Hasidism. The language of the anti-Hasidic edicts of the
latter decades of the 18
th
century is vitriolic in calling for the
destruction of Hasidism.
2
However, these edicts proved ineffective in
crushing the new movement. Hasidism triumphed in numbers and
power and emerged, not as a “sect” nor as an aberrational fringe
movement as its adversaries styled it, but as a significant part of the
religious “establishment.”
An etymological irony emerges. Although the Hasidic movement
was actually the “protestant movement,” a minority group chal-
lenging the established religious hierarchy and its socio-religious
priorities, it was the establishment majority that came to bear the
“protestant label” of “Mitnagdim,” in their opposition to the pious
ones, the Hasidim.
The outcome is clearly a success story for Hasidism. The world-
wide, victorious presence of several thousand Lubavitch emissaries
has given a distinctive Chabad appearance to many a Jewish com-
munity. In numerous locales Chabad is the only religious Jewish
presence extant. Decades ago R. Chaim Kreiswirth purportedly
quipped that the only two “entities” to be found world-wide are Coca
Cola and Chabad.
The more insular Satmar sect boasts even greater numbers than
Lubavitch, and with its substantial wealth has built not only
institutions but entire communities.
A good case could be made that Orthodox Judaism has become
“hasidized” if not “shtiebelized.” Hasidic halakhic emphases and
stringencies, Hasidic
minhagim
and social conventions have become
de rigueur in many Litvish circles. In many respects Satmar and
Munkacz appear to have eclipsed Vilna and Kovno.
However, at what price has this victory been achieved? Is it
possible that the undeniable strengths of Hasidism that contributed
mightily to its triumph also embodied substantial weaknesses, if not
dangers? Specifically, the issue that must be addressed is the single
2
Mordecai Wilensky,
Hasidim uMitnagdim,
vol. 1 (Jerusalem, 1970), pp.
24-25.
A. Ben Ezra, “LeToledot Hitnagdut haGra leHasidut,”
Tarbiz 46
(1977), pp. 133–140.
54 : Ḥakirah, the Flatbush Journal of Jewish Law and Thought
most distinctive characteristic of the Hasidic movement—the
persona of the Rebbe/Tzadik.
From a socio-psychological perspective it is simple to explain the
formidable role played by the Rebbe/Tzadik in the expansion of
Hasidism. Although much diversification came to exist from one
Hasidic court to another, the common denominator was that all
Hasidim had a Rebbe who was far more than a “teacher” in keeping
with the traditional sense of the word “Rabbi.” The Hasidic Rebbe
served in many capacities: he was a group facilitator; a master of
melody, song, and dance; a counselor; a psychologist; as well as a
charismatic personality. Most importantly, he was perceived as a
conduit to the upper spheres, as a cosmic facilitator, as a man unlike
other men in whom divine powers were vested.
There is undeniably great power in such a conception; however,
there may also be great peril.
In the interest of objectivity, my own voice will be muted in the
ensuing pages. The voices prominently heard will be exclusively
Hasidic voices, the voices of Hasidic masters and their followers as
they testify in their own words to the exalted role of the
Rebbe/Tzaddik.
2. The Rebbe/Tzaddik: A Qualitative Different
Persona
Hasidic expositors portrayed the Rebbe/Tzaddik as a qualitatively
different sort of human being, incomparable to normal mortals. We
find R. Jacob Joseph of Polonnoye dividing the Jewish people into
two distinct categories: the
anshei ḥomer
(the people of
matter)
and the
anshei tzurah
(the people of
form).
He explains this division as follows:
Man is created out of form and matter, which are two opposites,
matter tending toward material domination [kelippot] and form
yearning for spiritual things… the masses are called “people of the
earth,” because their concern is with earthly, material things, and so
they are “matter.” The
tzaddikim,
who engage in Torah and prayer,
are “form.”
3
3
Jacob Joseph of Polonnoye,
Toledot Yaakov Yosef
(Jerusalem, 1966),
“Introduction,” “Bereshit,” “Ki Tissa,” “Mishpatim.” The terms
ḥomer
Hasidism and the Rebbe/Tzaddik : 55
R. Jacob Joseph cites the Baal Shem Tov in declaring, “the people
who are called Jacob, they are the body, and the perfect faithful of
Israel, who are called Israel, they are the soul.”
4
He further elaborates
on this vital differentiation:
The common people are in the category of
katnut
[lit. “smallness,”
i.e., constricted spiritual consciousness]: while the
tzaddikim
are in
the category of
gadlut
[lit. “greatness,” i.e., expanded spiritual
consciousness]. When the common people join themselves to the
tzaddikim,
they also experience the mystery of
gadlut.
5
The Tzaddik is gifted with
Ruaḥ haKodesh
(the Holy Spirit),
6
and is
empowered with remarkable supernatural gifts. He is capable of
reading the thoughts of others,
7
and can at a glance observe
happenings all over the world and foretell the future.
8
R. Shneur Zalman of Liadi’s son, R. Dov Ber, recounts his
father’s words spoken to him on one Rosh Hashanah: “Today I saw
in my prayer that there was a great change for the better… and that
was what was written in heaven above.”
9
An interesting practical ramification of the exalted role of the
Rebbe/Tzaddik is seen reflected in Hasidic leniencies vis-à-vis the
halakhic guidelines for the proper time for prayer. It was taught that
since the Tzaddik “is above space and above time,” he is not bound
by halakhic restrictions as to the appropriate hour for prayer.
10
4
5
6
7
8
9
10
and
tzurah
have a long history in philosophical and mystical thought,
denoting the qualities of physicality and spirituality.
Ibid., “Shmot.”
Jacob Joseph of Polonnoye,
Zofnat Pane’ah
(New York, 1954), p. 37b
Elimelekh of Lizhensk,
Noam Elimelekh
(Jerusalem, 1978), “Vayeshev.”
Ibid., “Behaalotkha.”
Numerous examples of such powers are to be found in
Shivḥei haBesht,
Dov Baer b. Samuel. Ed. Horodetsky (Berlin, 1922). Trans. Dan Ben-
Amos and Jerome Mintz, in
In Praise of the Baal Shem Tov
(Bloomington,
London, 1970).
Mordecai Teitelbaum,
HaRav miLadi uMifleget Habad
(Warsaw, 1914), p.
243.
Aaron Wertheim,
Law and Custom in Hasidism,
Trans. S. Himelstein
(Hoboken, N. J., 1992), p. 140. Elijah Judah Schochet
The Hasidic
Movement and the Gaon of Vilna
(New Jersey, London, 1994), pp. 92-93.

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