Medieval Hasidism
The Ashkenaz Hassidei are pietistic Jewish German. They write their texts within the scope of massacres of Jews suffer from the First Crusade.
Summary |
Origin and development
The Hasidic movement is linked to the name of Kalonymides family, originally from Italy and whose members have given over several centuries of religious leaders in communities of Regensburg , Speyer, Worms and Mainz.
The Ashkenaz Hassidei begin to talk about them in XII century and assert the thirteenth.
The initiators of Jewish pietism are:
- Samuel Kalonymos the Hasid of Speyer (d. 1217 )
- Judah he-Hasid of Worms ,
- Eleazar of Worms , a student of Samuel (d. 1230 ).
Their main source of inspiration is the mystical literature of the Talmudic period. A Kabbalist tradition says that a great book of Jewish mystical Sefer ha-Bahir was swept from East and served as the basis for medieval Hasidism Rhine Method of medieval Hasidism The design of Hasidism has a strong character of eschatology. We also find a new theosophy , the mystery of the unity of God, a new psychology mysticism, conceived as an instrument of this theosophy, and wide speculation on the reasons of the commandments of the Torah. The vision of God is an infinite immeasurable. God is omnipresent. We often find phrases like "Everything is in You and You're everything." Quite often the immanence takes a turn naturalist. Immanent character is difficult to reconcile with another article of faith Hasidic: the transcendence of the Creator over the world. But God is not the master of the universe that his first principle and its first motor. The theory and practice of penance to acquire the first time in the development of Jewish mysticism, an intense force. There are three main ideas that characterize the theosophy of Hasidism: Of particular interest to Hasidism, the mystery of God's revelation. The Kavod, the aspect of God revealed to man, is the first creation. That is Divinity. The first light of divine glory is revealed later to mystics in various forms. Judah the Pious are two kinds of glory: The idea of the holy cherub that appears on the throne is a complex figure linked to the Divinity which he would somehow emanate. It is the intermediary which manifests the Kavod. There are also interpretations of numerology of the Bible, a angelology and mystical theology . There are two versions of the book: one printed in Bologna in 1538 and another discovered in Parma manuscript form. Through the examination of problems of daily life, the whole individual and collective existence of Jewish medieval reports the Sefer Hasidim. As the desire for revenge after the massacres perpetrated by the Crusaders. Thus, the Sefer Chassidim forbidden to cover the dried blood of the martyrs in Jewish homes, because "as long as blood is not covered with God's vengeance exercised . " The visible blood must show the world that God does not forget. Here is an excerpt from Sefer Hasidim: "There was a shepherd who did not pray. Every day, he said: "Lord, Lord of the world! You know very well that if you had to keep animals and that if you gave me warning, I kept them, I usually request a salary, but to you I will not ask because I am full of Love for You. "He was a Jew." The Hasid this time resembles the monk Christian medieval. Pietism of Hassidei Ashkenaz is characterized by personal humility, a refusal of the physical world, a desire to attain purity of soul. Judah he-Hasid exalts the love of neighbor, the service of God, the total submission to God's will. The love of God plays a role in the Hasidic doctrine. An important aspect of this current is that it anchors the mystical concepts in daily life. This movement formulated an ideal of religious life which, when achieved, is by his followers the highest degree of spiritual life to which the human mind can aspire. The meditative practice is based on exploiting the peculiarities of Hebrew as gematria , the notarikon and Temur . The message of serenity to the constraints of the world is a spiritual comfort to the persecuted communities of the time . The ethics of Sefer Hasidim profoundly for centuries the halakhah and the lifestyle of Ashkenazi Judaism, and even after the nineteenth century , the ethics of Judaism Spanish. The doctrine of Hassidei Ashkenaz also contains a social philosophy based on the design of natural law. This philosophy introduces the concepts of an ideal human, a human type and way of life, to follow. This devotee, the Hasid, is what gave the movement its distinctive character. Being Hasid, is to conform to rules purely religious, completely independent of any intellectualism and all instruction. The main qualities of Hasidism are: However, there is no sexual asceticism. Asceticism refers only to social relations to women, not the sexual part of marital life of the Hasid. It is a version of Judaizing the ataraxia , "lack of passion" of cynical and Stoics. Such conduct leads man to the heights of true fear and love of God, in union with Him (Devekuth). A flood of joy enters the soul and removes any trace of feeling worldly and egotistical. The Hasid, whose face is turned toward God and away from the community, nevertheless acts as a guide and master of the latter. Theosophy
The Sefer Hasidim
Spirituality
References
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