Chapter VI: The Inner Life of Polish Jewry During the Period of Decline (2)

The further exploits of this adventurer were performed in a new field, in Western Europe. In Catholic Austria, Frank assumed the rôle of a Christian missionary among the Jews, and even succeeded in gaining the favor of the Court in Vienna. However, his past soon became known, and he had to leave Austria. Frank settled in Germany, in Offenbach, near Frankfort-on-the-Main, where he arrogated to himself the title of "Baron of Offenbach." In his new place of residence, Frank, assisted by his daughter Eve, or the "Holy Lady," stood at the head of a secret circle of sectarians, and, supported by his Polish and Moravian partisans, led a life of ease and luxury.

After the death of Frank, which occurred in 1791, his sect began to disintegrate, and the flow of gifts for the benefit of the Offenbach Society gradually ceased. After unsuccessful endeavors to attract sectarians, Frank's successor, Eve, found herself entangled in debts, and, pursued by her creditors, died in 1816 in Offenbach. The Frankists who had stayed in Poland, though outwardly Catholics, remained loyal to the "Holy Lord" down to the day of his death. For a long time they intermarried among themselves, and were known in Poland under the name of "Neophytes." But by and by they were merged with the Catholic population, gradually losing the character of a sect, and were at last completely absorbed by their Polish environment.

5. THE RISE OF HASIDISM AND ISRAEL BAAL-SHEM-TOB

Frankism proved the grave of Sabbatianism, by turning its dreamy mysticism into mystification, and its lofty Messianism into the selfish desire to escape Jewish suffering through disloyalty to Judaism. It was a grossly negative, materialistic movement, which disregarded the noblest strivings and the most genuine longings of the Jewish soul. The need for a deepened religious consciousness, which the formalities of Rabbinism had failed to satisfy, remained as alive as ever among the Jewish masses. This need was bound to give rise to a positive religious movement, which was in harmony with the traditional ideas of the Jewish people.

In the spiritual life of Polish Jewry the distinction between its two ethnographic groups, the northwestern, the Lithuanian and White Russian, and the southwestern, the Polish and Ukrainian, became more and more accentuated. In the northwest rabbinic scholasticism reigned supreme, and the caste of scholars, petrified in the ideas of Talmudic Babylonia, was the determining factor in public life.

Talmudic scholarship--remarks a contemporary Lithuanian Jew, the
subsequently famous philosopher Solomon Maimon--constitutes the
principal object of education among us. Wealth, physical
attractions, or endowments of any kind, though appreciated by
the people, do not, in its estimation, compare with the dignity
of a good Talmudist. The Talmudist has the first claim on all
offices and honorary posts in the community. Whenever he appears
at an assembly, all rise before him, and conduct him to the
foremost place. He is the confidant, the counselor, the
legislator, and the judge of the plain man.

Matters, however, were different in Podolia, Galicia, Volhynia, and in the whole southwestern region in general. Here the Jewish masses were much further removed from the sources of rabbinic learning, having emancipated themselves from the influence of the Talmudic scholar. While in Lithuania dry book-learning was inseparable from a godly life, in Podolia and Volhynia it failed to satisfy the religious cravings of the common man. The latter was in need of beliefs easier of understanding and making an appeal to the heart rather than to the mind. He found these beliefs in the Cabala, in mystic and Messianic doctrines, in Sabbatianism. He even let himself be carried away by teachings which ultimately proved heterodox and subversive of the spirit of Judaism. With the downfall of secret Sabbatianism, which had been utterly compromised by the Frankists, disappeared the last will-o'-the-wisp of Messianism, which had beckoned to the groping Jewish masses. It was necessary to fill the mental void thus created, and provide new food for the unsatisfied religious longings. This task was undertaken by the new _Hasidism_ ("Doctrine of Piety"), originated by Besht, a product of obscure Podolian Jewry.

Israel Baal-Shem-Tob (in abbreviated form BeSHT) was born about 1700 on the border line of Podolia and Wallachia of a poor Jewish family. Having lost his parents at an early age, he was cared for by some charitable townsmen of his, who sent him to a Jewish school, or heder, to study the Talmud. The heder-learning did not attract the boy, endowed as he was with an impressionable and dreamy disposition. Israel frequently played the truant, and was more than once discovered in the neighboring forest lost in thought. The boy was finally given up as a bad case, and expelled from school. At the age of twelve, Israel, confronted by the necessity of earning a livelihood, became a _behelfer_, an assistant teacher, and, a little later, obtained the post of a synagogue beadle. In his new dignity, Besht conducted himself rather oddly. In daytime he slept, or pretended to sleep, but at night, when all alone in the synagogue, he prayed fervently, or read soul-saving books. Those around him looked upon him as an eccentric or maniac. He nevertheless persisted in his course. He delved more and more deeply in the mysteries of the Practical Cabala, studied the "Ari manuscripts," which were circulated from hand to hand, and acquainted himself with the art of performing miracles by means of Cabalistic incantations.

When about twenty years of age, Israel settled in Brody, one of the principal cities of Galicia, and married the sister of the well-known rabbi and Cabalist of the town, Gershon Kutover. Kutover at first tried to interest his brother-in-law in the study of the Talmud, but, finding him entirely indifferent to this kind of mental occupation, the proud rabbi, abashed by his relationship with such an ignoramus, advised Israel to leave Brody. Besht followed the advice, and removed with his wife to a village between the towns of Kuty and Kosovo. He frequently retired to the neighboring Carpathian mountains, where in strict solitude he fasted, prayed, and lost himself in religious speculation. He eked out an existence for himself and his wife by digging clay in the mountains, which his wife carried into the city for sale. According to the Hasidic legend, Israel Besht led this kind of life for seven years. It was a period of preparation for his subsequent calling. At the end of his mystical exploits in the Carpathian mountains, Besht lived in the Galician town of Tlusta, where he occupied minor ecclesiastic positions, acting in succession as melammed, shohet, and cantor of a synagogue. He was universally regarded as an ignoramus, no one being aware of his innermost cravings.

At last, after reaching the age of thirty-six, Besht decided,--by inspiration from above, as the Hasidim believe,--that the time had come "to reveal himself to the world." He began to practice as a _Baal-Shem_,[198] _i. e._ as a magician and Cabalist and to cure diseases by means of secret incantations, amulets (_kameoth_), and medicinal herbs. The figure of a wandering Baal-Shem was not unusual among the Polish Jews of the time, and Besht chose this career, for it subsequently proved a convenient medium for his religious propaganda. He traveled about the towns and villages of Volhynia and Podolia, curing with his herbs and incantations not only Jews, but also peasants and even pans, who had great faith in magic remedies. He won the reputation of a miracle-worker, and was nicknamed the "good Baal-Shem" (in Hebrew, _Baal-Shem-Tob_). The Jewish masses felt that he was not the ordinary type of conjurer, but a man of righteousness and saintliness. Besht was frequently called upon to foretell the future, and, opening at random the Zohar before him, made predictions as suggested by the holy book. In curing the sick, he resorted not only to herbs and incantations, but also to prayer. While praying, he often fell into ecstasy and gesticulated violently.

Besht became the favorite of the masses. Warm-hearted and simple in disposition, he managed to get close to the people and find out their spiritual wants. Originally a healer of the body, he imperceptibly grew to be a teacher of religion. He taught that true salvation lies not in Talmudic learning, but in whole-hearted devotion to God, in unsophisticated faith and fervent prayer. When he encountered men of learning, Besht endeavored to convince them of the correctness of his views by arguments from the Cabala. But he did not recognize that ascetic form of Cabala which enjoined upon the Jew to foster a mournful frame of mind, to kill the flesh, and strive after the expiation of sin in order to accelerate the coming of the Messiah. He rather had in mind that Cabala which seeks to establish an intimate communion between man and God, cheering the human soul by the belief in the goodness of God, encouraging and comforting the poor, the persecuted, and the suffering. Besht preached that the plain man, imbued with naïve faith, and able to pray fervently and whole-heartedly, was dearer and nearer to God than the learned formalist spending his whole life in the study of the Talmud. Not to speculate in religious matters, but to believe blindly and devotedly, such was the motto of Besht. This simplified formula of Judaism appealed to the Jewish masses and to those democratically inclined scholars who were satisfied neither with rabbinic scholasticism nor with the ascetic Cabala of the school of Ari.

About 1740 Besht chose for his permanent residence the small Podolian town of Medzhibozh. The rôle of sorcerer and miracle-worker gradually moved to the background, and Besht emerged as a full-fledged teacher of religion. He placed himself at the head of his large circle of disciples and followers, who were initiated by him into the mysteries of the new doctrine, not by way of systematic exposition, but rather in the form of sayings and parables. These sayings have been preserved by his nearest disciples, Besht himself having left nothing in writing.

Two ideas lie at the bottom of the "Doctrine of Piety," or the Hasidism, of Besht: the idea of Pantheism, of the Omnipresence of God, and the idea of the interaction of the lower and upper worlds. The former may be approximately defined by the following utterances of Besht:

It is necessary for man constantly to bear in mind that God is
with him always and everywhere; that He is, so to speak, the
finest kind of matter, which is poured out everywhere; that He
is the master of all that happens in the Universe.... Let man
realize that when he looks at things material he beholds in
reality the Divine Countenance, which is present everywhere.
Keeping this in mind, man will find it possible to serve the
Lord at all times, even in trifles.

The second fundamental idea is borrowed from the Cabala, and signifies that there is a constant interaction between the world of the Divine and the human world, so that not only does the Deity influence human actions, but the latter exert a similar influence on the will and the disposition of the Deity.

The further elements of the Besht doctrine follow logically from these premises. _Communion with God_ is and must be the principal endeavor of every truly religious man. This communion may be attained by concentrating one's thoughts upon God, and attributing to Him all happenings in life. The essence of faith lies in the emotions, not in the intellect; the more profound the emotions, the nearer man is to God. _Prayer_ is the most important medium through which man can attain communion with God. To render this communion perfect, prayer must be ecstatic and fervent, so that he who prays may, as it were, throw off his material film. To attain to this ecstatic condition, recourse may be had to mechanical contrivances, such as violent motions of the body, shouts, shaking, and so on. The study of Jewish religious legislation is of secondary importance, and is useful only when it succeeds in arousing an exalted religious disposition. From this point of view the reading of ethical books is preferable to the study of Talmudic casuistry and rabbinical folios.

Contrary to the fundamental precept of the Practical Cabala, Besht insists that excessive fasting, the killing of the flesh, and ascetic exercises in general, are injurious and sinful, and that a lively and cheerful disposition is more acceptable to God. What is most important in religion is the frame of mind and not the external ceremonies: _excessive minuteness of religious observance is harmful_. The pious, or _Hasid_, should serve God not only by observing the established ceremonies, but also in his everyday affairs and even in his thoughts. By means of constant spiritual communion with God, man may attain to the gift of clairvoyance, prophecy, and miracle-working. The Righteous, or _Tzaddik_, is he who lives up to the precepts of Hasidism in the highest measure attainable, and is on account of it nearer and dearer to God than any one else. The function of the Tzaddik is _to serve as mediator between God and the common people_. The Tzaddik enables man to attain to perfect purity of soul and to every earthly and heavenly blessing. The Tzaddik ought to be revered and looked up to as God's messenger and favorite.

In this way the doctrine preached by Besht undermined not only scholastic and ceremonial Rabbinism, but also the ascetic Cabala, emphasizing in their stead the principle of blind faith in Providence, of fervent and inspiring prayer, and, last but not least, the dogma of attaining salvation through the medium of the miracle-working Tzaddik. The last-mentioned article of faith was of immense consequence for the further development of Hasidism, and subsequently overshadowed the cardinal principles of the new movement.

As a matter of fact, the personality of Besht as the first Tzaddik impressed the people far more than his doctrine, which could be fully grasped only by his nearest associates and disciples. Among these the following were particularly prominent: Jacob Joseph Cohen, who occupied the post of rabbi successively in Shargorod, Niemirov, and Polonnoye; Baer of Mezherich, a Volhynian preacher and Cabalist; Nahman of Horodno, Nahman of Kosovo, Phineas of Koretz, all of whom frequently visited Besht in Medzhibozh. Even the former Rabbi of Brody, Gershon Kutover, who had once looked down on his brother-in-law as an _Am ha-Aretz_, acknowledged his religious mission.

About 1750, Besht sent to his brother-in-law Kutover, who had in the meantime settled in the Holy Land, a kind of prophetic manifesto, telling of his miraculous vision, or _revelation_. In it Besht asserted that on the day of the Jewish New Year his soul had been lifted up to heaven, where he beheld the Messiah and many souls of the dead. In reply to the petition of Besht, "Let me know, my Master, when thou wilt appear on earth," the Messiah said:

This shall be a sign unto thee: when thy doctrine shall become
known, and the fountains of thy wisdom shall be poured forth,
when all other men shall have the power of performing the same
mysteries as thyself, then shall disappear all the hosts of
impurity, and the time of great favor and salvation shall
arrive.

Revelations of this kind were greatly in vogue at the time, and had a profound effect upon mystically inclined minds. The notion spread that Besht was in contact with the prophet Elijah, and that his "teacher" was the Biblical seer Ahijah of Shilo. As far as the common people are concerned, they believed in Besht as a miracle-worker, and loved him as a religious teacher who made no distinction between the educated and the ordinary Jew. The scholars and Cabalists were fascinated by his wise discourses and parables, in which the most abstract tenets of the Cabala were concretely illustrated, reduced to popular language, and applied to the experiences of everyday life. Besht's circle in Medzhibozh grew constantly in number. Shortly before his death, Besht witnessed the agitation conducted by the Frankists in Podolia and their subsequent wholesale baptism. The Polish rabbis rejoiced in the conversion of the sectarians to Catholicism, since it rid the Jewish people of dangerous heretics. But when Besht learned of the fact, he exclaimed: "I heard the Lord cry and say: As long as the diseased limb is joined to the body, there is hope that it may be cured in time; but when it has been cut off, it is lost forever." There is reason to believe that Besht was one of the rabbis who had been invited to participate in the Frankist disputation in Lemberg, in 1759. In the spring of the following year, Besht breathed his last, surrounded by his disciples.

6. THE HASIDIC PROPAGANDA AND THE GROWTH OF TZADDIKISM

At the time of Besht's death, his doctrine had gained a considerable number of adherents in Podolia, Galicia, and Volhynia, who assumed the name Hasidim. But the systematic propaganda of Hasidism began only after the death of Besht, and was carried on by his successors and apostles. His first successor was the preacher Baer of Mezherich, referred to previously, under whom the little town of Mezherich became the headquarters of Hasidism in Volhynia, just as Medzhibozh had been in Podolia. In point of originality and depth of sentiment Baer was vastly inferior to his master, but he surpassed him in erudition. His scholarship insured the success of the Hasidic propaganda among the learned class, and also enabled him to become one of the main exponents of the theory of Hasidism.[199] In the course of twelve years (1760-1772) Baer managed to surround himself with a large number of prominent Talmudists, who had become enthusiastic converts to Hasidism; some of them came from arch-rabbinical Lithuania and White Russia. Baer developed the doctrine of Besht, laying particular stress upon the principle of Tzaddikism. He trained a staff of apostles, who eventually became the founders of Tzaddik dynasties in various parts of Poland and Lithuania. Tzaddikism served as a bait for the common people, who, instead of a rational belief in certain religious truths, preferred to put their blind faith in the human exponents of these truths--in the Tzaddiks.

The same tendency characterized the activity of another apostle of Besht, Jacob Joseph Cohen, who paid for his devotion to Hasidism by having to endure the persecutions of his rabbinical colleagues. Having lost the post of rabbi in Shargorod, Cohen, with the aid of Besht, accepted the position of preacher in Niemirov, and, after the death of his master, acted as preacher in Polonnoye. Everywhere he was zealously engaged in propagating the Hasidic doctrine by means of the spoken and written word. Jacob Joseph Cohen was the first to attempt a literary exposition of the fundamental principles of Hasidism. In 1780 he published a collection of sermons, under the title _Toldoth Ya`kob Yoseph_,[200] reproducing numerous sayings which he had heard from the lips of Besht. While exalting the importance of the Tzaddiks, who were solicitous about the salvation of the common people, Jacob Joseph bitterly assails the arrogant Talmudists, or "pseudo-scholars," whose whole religion is limited to book-learning, and whose attitude towards the masses is one of contempt. Jacob Joseph's book laid the foundation of Hasidic literature, which differs both in content and form not only from rabbinical but also from the earlier Cabalistic literature.

In the last decades of the eighteenth century, Hasidism spread with incredible rapidity among the Jewish masses of Poland and partly even of Lithuania. Numerous communities saw the rise of Hasidic congregations and the establishment of separate houses of prayer, in which services, characterized by boundless ecstasy, violent shouts, and gestures, were held in accordance with Besht's prescriptions. The Hasidim adopted the Cabalistic prayer-book of Ari, which differed from the accepted liturgy by numerous textual alterations and transpositions. They neglected the traditional time limit for morning prayers, changed the ritual of slaughtering animals, and some of them were in the habit of dressing themselves in white on the Sabbath. They were fond of whiling away their time in noisy assemblies, and frequently indulged in merry drinking bouts, to foster, in accordance with Besht's precept, "a cheerful disposition."

The most characteristic trait of the Hasidim, however, was their boundless veneration of the "holy" Tzaddiks. Though logically the outcome of Hasidism, in practice Tzaddikism was in many cases its forerunner. The appearance of some miracle-working Tzaddik in a certain neighborhood frequently resulted in wholesale conversions to Hasidism. The Tzaddik's home was overrun by crowds of men and women who in their credulity hoped to obtain a cure for diseases or a remedy for the sterility of their women, or who asked for a blessing, for predictions of the future, or sought advice in practical matters. If, in one case out of many, the Tzaddik succeeded in helping one of his clients, or if one of his guesses or predictions proved to be correct, his fame as a miracle-worker was firmly established, and the population of the neighborhood was sure to be won over to Hasidism.

The number of Hasidic partisans grew in proportion to the number of Tzaddiks, of whom there were a great many in the last two decades of the eighteenth century. The most authoritative Tzaddiks came from the circle of Baer of Mezherich. Every one of them either laid his own individual impress upon the doctrine preached by him, or endeavored to adapt himself to the habits of the population of his district. As a result, the Hasidic doctrine branched out rapidly, falling into different varieties. The principal branches of Hasidism were two: that of Poland and Ukraina, and that of Lithuania and White Russia.

The former was represented by Elimelech of Lizno, in Galicia, Levi Itzhok of Berdychev, Nohum of Chernobyl, and Borukh of Tulchyn, a grandson of Besht. Elimelech of Lizno, who died in 1786, carried the doctrine of practical Tzaddikism to its radical conclusions. He preached that the first duty of the Hasid consists in reverence for the Tzaddik. The Tzaddik is "a middleman between Israel and God." Through his intercession God bestows upon the faithful all earthly blessings--"life, children, and sustenance"[201]; if the Tzaddik wills otherwise, the flow of blessings is stopped. The Hasid is therefore obliged to have blind faith in the Tzaddik, to look upon him as his benefactor, and to give him of his means. The Tzaddik should be supported by donations in cash and in kind, so that he may devote himself wholly to the service of God and thereby prove a blessing to mankind.

This commercial theory of an exchange of services accomplished its purpose. The people brought their last pennies to the Tzaddik, and the Tzaddik in turn was indefatigable in bestowing blessings, pouring forth divine favors upon earth, healing the cripples, curing the sterility of women, and so on. The profitable calling of Tzaddik became hereditary, passing from father to son and grandson. Everywhere petty "dynasties" of Tzaddiks sprang up, which multiplied rapidly and endeavored to wrest the supremacy from one another. Such was the fate of the cult of the Righteous taught by Besht, which now assumed gross materialistic forms.

It is fair to add, however, that not everywhere did Tzaddikism sink to such low depths. There were Tzaddiks who were idealists, lovers of mankind, and saintly men, however strange the forms in which these virtues often manifested themselves. One of these men, to quote one instance, was Levi Itzhok of Berdychev, who in his youth had been cruelly persecuted by the Lithuanian rabbis for his devotion to Hasidism. Towards the end of the eighteenth century he settled in Berdychev as Tzaddik, and became tremendously popular in his new calling on account of his saintly life and his fatherly love for the common people. Speaking generally, however, the Ukrainian, Podolian, and Galician Tzaddiks had one tendency in common, that of inculcating in their followers a blind faith in the truths of Hasidism and shunning all "speculation" as injurious to religious sentiment.

The development of Hasidism in Lithuania and White Russia was altogether different. Whereas in the south Hasidism captured entire communities at one stroke, meeting with feeble resistance from the dry-as-dust representatives of Rabbinism, in the north it was forced to engage in a bitter struggle for existence with powerful Rabbinism as represented by the Kahal organization. At the same time it received a special coloring there. The Hasidism of Besht, having been carried to the north by the disciples of Baer of Mezherich, Aaron of Karlin, Mendel of Vitebsk, and Zalman of Ladi, could not help absorbing many elements of the dominant doctrine of Rabbinism. The principal exponent of this new teaching in the North, Zalman Shneorsohn[202] (died 1813), of Lozno, and later of Ladi, both in the Government of Moghilev, succeeded in creating a remarkable system of thought, which may well be designated as "rational Hasidism." He summed up his theory in the words: "Wisdom, Understanding, and Knowledge."[203]

While in the main adopting the doctrine of Besht, Zalman injected into it the method of religious and philosophic investigation. "Speculation" in matters of faith--within certain limits, of course--was, in his opinion, not only permissible but even obligatory. He demanded that the Tzaddik be, not a miracle-worker, but a religious teacher. He purged Hasidism of numerous vulgar superstitions, robbing it at the same time of the childlike _naïveté_ which characterized the original doctrine of Besht. Zalman's own theory was adapted to the comparatively high intellectual level of the Jewish population of the Northwest. In the South it was never able to gain adherents.

7. RABBINISM, HASIDISM, AND THE FORERUNNERS OF ENLIGHTENMENT

Rabbinism had long been scenting a dangerous enemy in Hasidism. The principle proclaimed by Besht, that man is saved by faith and not by religious knowledge, was in violent contradiction with the fundamental dogma of Rabbinism, which measured the religious worth of a man by the extent of his Talmudic learning. The rabbi looked upon the Tzaddik as a dangerous rival, as a new type of popular priest, who, feeding on the superstition of the masses, rapidly gained their confidence. The lower Jewish classes abandoned the uninspiring Talmudist, whose subtleties they failed to comprehend, and flocked to the miracle-working Tzaddik, who offered them, not only his practical advice, but also his blessing, thus saving soul and body at one and the same time. However, completely defeated by Hasidism in the South, Rabbinism still reigned supreme in the North, and finally declared a war of extermination against its rival.

During the period under discussion, in the latter part of the eighteenth century, the leader of the Lithuanian rabbis was Elijah of Vilna (1720-1797), who received the ancient, high-sounding title of Gaon.[204] He was the incarnation of that power of intellect which was the product of subtle Talmudic reasoning. Early in his childhood Elijah displayed phenomenal ability. At the age of six he managed to read the Talmudic text without the aid of a teacher. At the age of ten he participated in difficult Talmudic discussions, amazing old rabbis by his erudition. His mind rapidly absorbed everything that came within its range. Elijah was familiar with the Cabala, and incidentally picked up enough of mathematics, astronomy, and physics, to be able to follow certain discussions in the Talmud. He lived in Vilna as a recluse, leading the life of an ascete and burying himself entirely in his books. He took little nourishment, slept two hours a day, rarely conversed about secular affairs, his contact with the outside world being practically limited to the Talmudic lectures which he delivered before his pupils.

Elijah avoided the method of pilpul, which was meant to exercise the mind by inventing artificial contradictions in the Talmudic text and subsequently removing them. Knowing by heart almost the entire Talmudic and rabbinic literature, he had no difficulty in solving the most complicated questions of Jewish law, and, guided by subtle critical observations, occasionally allowed himself to emend the text of the Talmud. Elijah Gaon wrote commentaries and all sorts of "annotations" to Biblical, Talmudic, and Cabalistic books, but his style was, as a rule, careless, consisting of hints, references, and abbreviations, intelligible only to the learned reader. In his spare moments he occasionally wrote about Hebrew grammar and mathematical sciences. Rabbinical learning was his native element, embodying for him the whole meaning of religion. In questions of religious ceremonialism he was a rigorist, adding here and there new restrictions to the multifarious injunctions of the _Shulhan Arukh_. He was the idol of all the learned rabbis of Lithuania and other countries, but the masses understood him as little as he understood them. A spiritual aristocrat, he was bound to condemn severely the "plebeian" doctrine of Hasidism. The latter offended in him equally the learned Talmudist, the rigorous ascete, and the strict guardian of ceremonial Judaism, of which certain minutiae had been modified by the Hasidim after their own fashion.

As far back as 1772, when the first Hasidic societies were secretly organized in Lithuania, and several of their leaders were discovered in Vilna, the rabbinical Kahal court of that city pronounced, with the permission of Elijah Gaon, the herem against the sectarians. From Vilna circulars were sent out to the rabbis of other communities, calling upon them to wage war against the "godless sect." In many towns of Lithuania the Hasidim became the object of persecution. The rabbis of Galicia, having been forewarned from Vilna, followed suit, and at a meeting held in Brody, during the local fair, issued a most rigorous herem against every Jew following the Hasidic liturgy, dressing in white on Saturdays and holidays,[205] and in general participating in the conventicles of the Hasidim.

We have already had occasion[206] to refer to the work of the Hasidic apostle Jacob Joseph Cohen (_Toldoth Ya`kob Yoseph_), which for the first time reproduced the sayings of Besht, and, by way of comment, indulged in attacks upon the scholastic "pseudo-wisdom" of the rabbis. Cohen's work, which appeared in 1780, once more stirred the rabbinical world. From Vilna the signal was given for a new campaign against the Hasidim. The rabbis of Lithuania, assembling in 1781 at the fair of Zelva, in the Government of Grodno, issued appeals to all Jewish communities, demanding the severest possible penalties for "the dishonorable followers of Besht, the destroyer of Israel." All orthodox Jews were called upon to ostracize the Hasidim socially, to regard them as infidels, to shun all contact and avoid intermarriage with them, and to refrain from burying their dead. The opponents of the Hasidim called themselves _Mithnagdim_, "Protestants," and persecuted them everywhere as dangerous schismatics.

The formation of important Hasidic societies in White Russia, under the leadership of Zalman Shneorsohn, increased the agitation of the Mithnagdim. At the rabbinical conferences held in Moghilev and Shklov severe measures were adopted against the Hasidim, and their leader was proclaimed a heretic. In vain did Zalman defend himself, and, in his epistles to the rabbis, demonstrate his Orthodoxy. In vain did he travel to Vilna to obtain a personal interview with Elijah Gaon and remove the stain of heresy from himself and his followers. The stern Gaon refused even to see the exponent of heterodoxy. At the very end of the eighteenth century the strife of parties in Russian Jewry became more and more accentuated, and finally led, as we shall see later,[207] to the interference of the Russian Government.

While warring with one another, Rabbinism and Hasidism found a point of contact in their common hatred of the new Enlightenment, which proceeded from the Mendelssohn circle in Berlin. If Rabbinism opposed secular knowledge actively, looking upon it as a competitor who contested its own spiritual monopoly, Hasidism opposed it passively, with its whole being, prompted by an irresistible leaning towards mental drowsiness and "pious fraud." Hasidism and its inseparable companion Tzaddikism, the products of a mystical outlook on life, were powerless against cold logical reasoning. It stands to reason that the Tzaddiks were even more hostile towards secular learning than the rabbis. True, Rabbinism had immersed the Jewish mind in the stagnant waters of scholasticism, but Hasidism, in its further development, endeavored altogether to lull rational thinking to sleep, and to cultivate, to an excessive degree, the religious imagination at its expense. The new cultural movement which had arisen among the Jews of Germany had no chance of penetrating into this dark realm, which was guarded on the one hand by scholasticism and on the other by mysticism. The few isolated individuals in Polish Jewry who manifested a leaning towards secular culture were forced to go abroad, primarily to Berlin.

One of these rare fugitives from the realm of darkness was Solomon Maimon (1754-1800). He was born the son of a village arendar in Lithuania, near Nesvizh, in the Government of Minsk, where he received a Talmudic education, and where, having scarcely reached the age of twelve, he was married off by his old-fashioned parents. However, unlike thousands of other Jewish lads, he managed to escape spiritual death in the mire of everyday life. Endowed with a searching mind, Solomon Maimon was driven constantly onward in his mental development. From the Talmud he passed to the Cabala, in which at one time he was completely absorbed. From the Cabala he made a sudden leap to the religious philosophy of Maimonides and other medieval Jewish rationalists. His youthful intellect was eager for new impressions, and these his immediate surroundings failed to give him. In 1777 Maimon left home and family, and went to Germany to acquire secular culture. He found himself first in Königsberg, and then proceeded to Berlin, Posen, Hamburg, and Breslau, enduring all kinds of suffering, and tasting to the full the bitterness of a wanderer's life in a strange land. In Berlin he came in contact with Mendelssohn and his circle, rapidly acquired a knowledge of German literature and science, and made a deep study of philosophy, particularly of the system of Kant.

The sudden transition from rabbinic scholasticism to the "Critical Philosophy" of Germany, and from the primitive existence of a Lithuanian Jew to the free life of an educated European, destroyed Maimon's mental equilibrium. He fell a prey to skepticism and unbelief, denying the foundations of all religion and morality, and led a disorderly life, which made his best friends turn from him. In his philosophic criticism, Maimon went much further than Kant. In 1790 he published in German "A Tentative Investigation of Transcendental Philosophy," and this book was followed by a number of writings dealing with metaphysics and logic. Kant, on reading his first book, made the remark: "No one among my opponents has grasped the essence of my system as profoundly as Maimon, nor are there altogether many men endowed with so refined and penetrating a mind in questions so abstract and complex." In 1792 Solomon Maimon published his "Autobiography" (_Lebensgeschichte_), a remarkable book, in which he vividly describes the conditions of life and the ideas prevalent among Polish Lithuanian Jews as well as his own sad Odyssey. The Autobiography made a profound impression upon educated Christians, among others on Goethe and Schiller. The last years of his life Maimon spent in Silesia, on the estate of his friend Count Kalkreuth, where he continued his philosophic studies. He died in 1800, and was buried in Glogau. During the last years of his life Maimon was completely estranged from Judaism. He contributed next to nothing to the enlightenment of his fellow-Jews, the only work written by him in Hebrew being an uncompleted commentary on Maimonides' "Guide of the Perplexed." Having escaped the realm of darkness, he no more returned thither. Nor perhaps was he able to do so without risking the same fate as Uriel Acosta.

The time for cultural rejuvenation had not yet arrived for the Jews of Poland and Lithuania. Least of all could such a rejuvenation have been stimulated by the change in their external, political situation: the transfer of the bulk of the Jewish population from the power of disintegrating Poland to that of Russia, a country even less civilized and built upon the foundations of autocracy and serfdom.

FOOTNOTES:

[171] [See p. 46, n. 1, and p. 60, n. 1.]

[172] [Generally pronounced _shammes_.]

[173] See p. 107.

[174] [_I. e._ military commander. Originally the title is found among the Cossacks; see p. 143, n. 1.]

[175] [See p. 108, n. 1.]

[176] See pp. 204 _et seq._

[177] ["Blessing of the Sacrifice," allusion to I Sam. ix. 13.]

[178] Compare _Be'er ha-Gola_, "Well of the Exiles," by Moses Rivkes, who fled from Vilna during the massacre of 1655; _Magen Abraham_, "Shield of Abraham" [allusion to Gen. xv. 1], by Abel Gumbiner, Rosh-Yeshibah in Kalish, whose parents perished during the time of unrest, and many others.

[179] [Tannaim are the Talmudic authorities before 200 C. E.; Amoraim are those between that date and the conclusion of the Talmud, in 500 C. E.]

[180] [Died 1613. Author of the Hebrew chronicle _Tzemah David_, "Branch of David."]

[181] [The word originally means "chastisement" (generally by the father). It then signifies instruction, particularly ethical instruction.]

[182] Such as _`Amudeha Shiv`ah_ ["Her Seven Pillars," allusion to Prov. ix. 1], by Bezalel of Kobrin, 1666; _Maor ha-katon_ ["The Lesser Light," allusion to Gen. i. 16], by Meïr of Tarnopol, 1697; _Nethib ha-Yashar_, "The Right Path," by Naphtali of Minsk, 1712, and many others.

[183] [See p. 134, n. 3.]

[184] [See p. 134, n. 4.]

[185] See p. 200.

[186] [On the meaning of the name see p. 223, n. 1.]

[187] [In Polish, _Zamość_, a town in the region of Lublin.]

[188] [See on this controversy Grätz's History, English translation, v. 257 f.]

[189] [See p. 130.]

[190] [_Ibid._]

[191] [In Hebrew the two names are not clearly distinguishable. The former town, in Polish, _Szydlowiec_, is near Radom. The latter, in Polish, _Siedlce_, is the capital of the present Russian Government of the same name, not far from Warsaw.]

[192] [The Turkish Sabbatians, from whom this Spanish title was borrowed, spoke the Judeo-Spanish dialect. On the abbreviation S. S., see Grätz, _Geschichte der Juden_, x^3, 379, n. 1.]

[193] [In Polish, _Lanckorona_, a town in Podolia.]

[194] [Literally, "the Lady," a Cabalistic term for the Divine Presence.]

[195] [In Podolia.]

[196] [See p. 134, n. 4.]

[197] _Tar`ā de-Rōmēm_, the legendary dwelling-place of the Messiah. [Comp. Sanhedrin 98a.]

[198] [Literally, "Master of the Name," a man able to perform miracles through the Name of God.]

[199] An exposition of his doctrines may be found in the book entitled _Maggid Debarav le-Ya`kob_ ["Showing His Words unto Jacob"--allusion to Ps. cxlvii. 19], also called _Likkute Amarim_, "Collection of Sayings." It was published after his death, in 1784.

[200] ["History of Jacob Joseph"--a clever allusion to the Hebrew text of Gen. xxxvii. 2.]

[201] _Hayye, bane, u-mezone_ [allusion to a well-known Talmudic dictum; Mo`ed Katan 28^a].

[202] [His full name was Shneor Zalman, which is used by the author later on. Subsequently he assumed the family name Shneorsohn.]

[203] In Hebrew, _Hokma_, _Bina_, _Da`ath_, abbreviated to HaBaD, from which the White Russian Hasidim received the nickname "Habadniks."

[204] הגר״א [_Hagro_, abbreviation of _Ha-G_aon _R_abbi _E_(א=o)lia].

[205] The custom of wearing white garments was adopted, for certain mystical considerations, by the Tzaddiks and the most pious of their followers.

[206] See p. 230.

[207] See pp. 377 _et seq._