Chasidism

During the years of his leadership, the sun of chabad Chasidism shone with all its might and glory, as this was a time marked by tranquility from opposition and extensive efforts in studying and disseminating the teachings of Chasidut.

"Chasidism Can Point the Way." [Orthodox] Jewish Life 26 (1959): 21-27.

His work is influenced by poets Lawrence Ferlingetti and Allen Ginsburg, and Chabad Chasidism, as well as by the music he enjoys.

Angela Campbell, "Bountiful Voices" (2009) 47:2 Osgoode Hall LJ 183; Eve Darian-Smith, ed, Ethnography and Law (Aldershot, UK: Ashgate, 2007); John M Conley & William M O'Barr, Rules versus Relationships: The Ethnography of Legal Discourse (Chicago: University of Chicago Press, 1990); Shauna Van Praagh, "The Chutzpah of Chasidism" (1996) 11:2 CJLS 193; Sally Falk Moore, Law as Process: An Anthropological Approach (London, UK: Routledge & Kegan Paul, 1978).

He then categorizes the seven cultures in the history of the Jewish people as the following: Biblical culture; Talmudic culture; poetic-philosophic culture; mystical culture (and its offshoot, Chasidism); rabbinic culture; the culture of the Emancipation; and the national-Israeli culture (12).

Chasidism did not (and probably could not) satisfy the intellectually-grounded spiritual needs of many educated Russian Jews.

His teacher was Jiri Langer, the man who taught him about Chasidism. But later, not long before his death, he took up modem Hebrew and even left Brod behind in his mastery of the language suggesting that his plan to make aliyah may have been a serious one.

Dov Baer Ben Samuel, the author of the earliest collection of tales about Rabbi Israel ben Eliezer, better known as the Baal Shem Tov (or by its acronym, the Besht; the term means "master of the good name"), Chasidism's founder and quintessential tzaddik, noted that "it is evident that [the Besht] was ...

I had to learn about Chasidism, about the Jewish High Holy Days.

A most convincing argument for the influence of mystical categories, as mediated by Habad Chasidism, on Soloveitchik's conception of temporal simultaneity and reversibility is made by Elliot Wolfson in "Eternal Duration and Temporal Compresence." While Wolfson asserts there that some of Solovetichik's formulations are "reminiscent of Rosenzweig," he does not undertake a detailed analysis of their respective articulations of the sacred time experience, as 1 hope to do here.