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Reprinted with permission from The Jewish Religion: A Companion, published by Oxford University Press.
Hasidism was attacked by the Mitnaggedim (“opponents”), the rabbis and communal leaders, on the right and by the Maskilim, the followers of the Haskalah movement of enlightenment, on the left.
The Mitnaggedic opposition was on various grounds. Whether or not the suspicion had any substance, the Mitnaggedim believed that the new movement was simply [the failed messianic movement] Shabbeteanism in disguise, and the Hasidim, crypto‑followers of the false Messiah [17th-century Turkish scholar] Shabbetai Zevi.
On the social level, the Hasidim, with their separate conventicles and comparative independence of the kahal (the governing body of the community), were often seen as dangerous rebels against the authority that held the community together.
On the theological level, the Mitnaggedim saw Hasidic panentheism, the doctrine that all is in God, to be a heretical understanding of [the biblical phrase] “The whole earth is full of His glory”, one which blurs the distinction between good and evil, the holy and the profane, the pure and the impure.
The Mitnaggedim were strongly opposed to the doctrine of the Zaddik [the “holy man”, who was also often referred to as “Rebbe”] as an intermediary between God and man. In its more extreme form, the Mitnaggedim protested, Hasidic veneration of the Zaddik borders on idolatrous Zaddik worship. And the interpretation of Torah study by the Hasidim in terms of devotion was seen by the Mitnaggedim as a denigration of the Torah and those who spent their lives studying the Torah.
There is, in fact, in early Hasidic literature, much criticism of the scholars who, the Hasidim maintained, studied out of ulterior motives, to win fame or wealth. The Mitnaggedim thus saw the new movement with its emotional excesses as threatening the old order in which the community was governed by sober, learned rabbis and lay leaders.
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