The traditional academic approach to the study of the Hasidic movement in Judaism has tended to be based primarily on texts. Although book learning is important to Hasidim, the heart of the movement is living experience, in particular oral teaching of the Hasidic understanding and application of Torah by the Rebbe, most often in the Yiddish vernacular. Failure adequately to take account of this âoral Torahâ (borrowing the term commonly applied to the Talmud) has led to inadequate, even erroneous conclusions about Hasidism and its tenets and history.
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Agnon, S.Y. (1978), Sefer, Sofer ve-Sippur, Jerusalem and Tel Aviv.
Assaf, David et al. (eds.) (2010), The Heder: Studies, Documents, Literature and Memories, Tel Aviv.
Assaf, David/Liebes, Esther (eds.) (2009), The Last Stage: Gershom Scholemâs Hasidic Studies, Jerusalem.
Ben-Amos, Dan/Mintz, Jerome R. (transl./eds.) (1993), In Praise of the Baal Shem Tov [Shivhei ha-Besht]: The Earliest Collection of Legends about the Founder of Hasidism, Northvale.
Buber, Martin (1999), Gog and Magog: A Novel, Ludwig Lewisohn (transl.), Syracuse.
Cohen, Aviezer (2006), ââI Wanted to write a Book ⦠and I Would Call it Manâ: The Attitude Toward Writing Homiletical Books in the Peshiskheh Schoolâ, Dimui 28: 4â18.
Dynner, Glenn (2006), Men of Silk: The Hasidic Conquest of Polish Jewish Society, Oxford.
Etkes, Immanuel (2002), The Gaon of Vilna: The Man and his Image, Berkeley.
Fiano, Emanuel/Kessler, Samuel J. (2023), ââMy Program Is Still Broader Than the Seaâ: Gershom Scholemâs Letters to Abraham Joshua Heschel, 1940â1953â, New German Critique 50 (148).1: 179â210.
Gellman, Uriel (2012), âThe Great Wedding in UÅciÅug: The Making of a Mythâ, Tarbiz 80: 567â594.
Gellman, Uriel (2018), The Emergence of Hasidism in Poland, Jerusalem.
Green, Arthur (1983), âOn Translating Hasidic Homiliesâ, Prooftexts 3.1: 63â72.
Gries, Zeâev (1994), âBetween Literature and History: Prolegomenon for Discussion and Analysis of Examples from In Praise of the Baâal Shem Tov,â Tura 3: 153â181.
Harvey, Warren Zev (2016), âWhat Did the Rymanover Really Say about the Aleph of Anokhiâ, Kabbalah 34: 297â314.
Heschel, Abraham Joshua (1973), Kotsk: In Gerangel far Emesdikayt, Tel Aviv.
Heschel, Abraham Joshua (1996), âHasidism as a New Approach to Torahâ, Susannah Heschel (ed.), Moral Grandeur and Spiritual Audacity, New York: 33â39.
Horvitz, Avraham Simcha (1965), Sefer Ḥamra Tuva, Jerusalem.
Idel, Moshe (2002), Absorbing Perfections: Kabbalah and Interpretation, New Haven.
Lewis, Justin Jaron (2009), Imagining Holiness: Classic Hasidic Texts in Modern Times, Montreal-Kingston.
Mayse, Ariel Evan (2017), âDouble-Take: Textual Artifacts and the Memory of Hasidic Teachingsâ, Kabbalah 37: 37â93.
Mayse, Ariel Evan (2020), Speaking Infinities: God and Language in the Teachings of Rabbi Dov Ber of Mezritsh, Philadelphia.
Mayse, Ariel Evan/Reiser, Daniel (2018), âTerritories and Textures: The Hasidic Sermon as the Crossroads of Language and Cultureâ, Jewish Social Studies 24: 127â160.
Nadler, Allan (1997), The Faith of the Mithnagdim: Rabbinic Responses to Hasidic Rapture, Baltimore.
Reiser, Daniel (2016), âThe Hasidic Sermon: Between Yiddish and Hebrewâ, Judaica Petropolitana 6: 3â23.
Reiser, Daniel/Mayse, Ariel Evan (2020), Language of Truth in the Mother Tongue: The Yiddish Sermons of Rabbi Yehudah Aryeh Leib Alter, Jerusalem.
Russell, James R (2023), âDeus Loquens, Homo Loquensâ, Yazyk i kulâtura. Sbornik nauÄnyx statej, dokladov i soobÅ¡Äenij. Vserossijskaya nauÄno-praktiÄeskaya konferenciya s meždunarodnym uÄastiem 8, Sankt-Peterburg: 104â126.
Sagiv, Gadi (2014), Dynasty: The Chernobyl Hasidic Dynasty and Its Place in the History of Hasidism, Jerusalem.
Shapira, Kalonymus Kalman (1932), Ḥovat Hatalmidim, Warsaw, 1932 (English internet edition: Sefaria 2021, transl. by Rabbi Francis Nataf).
Shapira, Kalonymus Kalman (1966), Mevo ha-sheâarim, Jerusalem.
Shapira, Kalonymus Kalman (2019), Entrance to The Gates: R. Kalonymous Kalman Shapiroâs Mevo Hashearim and Educational Philosophy, Jon Kelsen (transl. and annotated), PhD Thesis, New York University.
Yaâakov Yitsḥak Zelig ([1905] 2005), âA Pitka from a Hasid to his Rebbeâ, Louis Jacobs (transl.), Their Heads in Heaven: Unfamiliar Aspects of Hasidism, London: 100â120.
| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 617 | 226 | 24 |
| å ¨ææµè§æ¬¡æ° | 13 | 3 | 0 |
| PDFä¸è½½æ¬¡æ° | 91 | 8 | 0 |
The traditional academic approach to the study of the Hasidic movement in Judaism has tended to be based primarily on texts. Although book learning is important to Hasidim, the heart of the movement is living experience, in particular oral teaching of the Hasidic understanding and application of Torah by the Rebbe, most often in the Yiddish vernacular. Failure adequately to take account of this âoral Torahâ (borrowing the term commonly applied to the Talmud) has led to inadequate, even erroneous conclusions about Hasidism and its tenets and history.
| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 617 | 226 | 24 |
| å ¨ææµè§æ¬¡æ° | 13 | 3 | 0 |
| PDFä¸è½½æ¬¡æ° | 91 | 8 | 0 |