Modern Orthodox Jews are traditional in their reliance upon the wisdom of the past and their view of tradition as an anchor, or foundation, in their lives. But because they believe in the benefits to be had from interacting with the modern world, they remain attached to modern society. Samuel Heilman, a prominent Modern Orthodox Jew, commented on this dual commitment in Natalie Gittelson’s “American Jews Rediscover Orthodoxy,” The New York Times Magazine, September 30, 1984:
I live in two worlds. I have thought at times of abandoning one of these worlds in favor of the other. But I realize that for me there can be no such flight. Each world has become more attractive by the possibility of life in the other. So, like many Orthodox Jews . . . I have tried wherever possible to remove the boundaries between the two worlds and find a way to make myself a whole person.
Hasidic Jews. Other Orthodox Jews do not want to change their ways of living to assimilate completely into an exclusively American culture. These Jews are represented in The Chosen in the characters of Danny Saunders and his father, Reb Saunders. They are Hasidic (Hah see dick) Jews, and their movement is called Hasidism. The word Hasidic, of Hebrew origin, means pious one.
The Hasidic movement dates from the eighteenth century, when a traveling healer and storyteller named Israel ben Eliezer began to preach in Eastern Europe to the common Jewish people. Preaching a Judaism that relied less on books and more on personal experiences, he perceived that Jewish practices of the day, with their overemphasis on fine scholarly issues and complicated ways of studying Jewish texts, were alienating the common Jew.
Given the name Ba’al Shem Tov, which means Master of the Good Name, he began to preach that God accepts prayer not only through scholarship and study but also through piety, love, prayer, and worship full of song and dance. He emphasized the mystical presence of God in everything. It was very important, he said, to be cheerful. Serving God cannot be done in an atmosphere of gloom. A Jew who is conscious of God’s closeness is automatically happy.
In addition, the Ba’al Shem Tov decreed that excessive fasting and self-denial are worthless goals. It is far better to enjoy God’s blessings and be grateful for them. One should not deny material possessions. “The smoke of my pipe,” the Ba’al Shem Tov said, “can be an offering of incense to God.”
The Ba’al Shem Tov expressed himself by using simple sayings and stories that the people listening to him could understand. As examples of his principles, he used the life around him. One such saying is, “Get rid of your anger by doing a favor for the one with whom you are angry.” Another wise saying of his is, “Bear in mind that life is short, and that with every passing day you are nearer to the end. . . . Do not waste your time with meaningless quarrels with people.”
The Ba’al Shem Tov traveled throughout Eastern Europe, and his reputation spread quickly. Gradually, large numbers of Jews started to depart from their towns to follow him and his disciples. These many followers eventually became the leaders of the Hasidic movement.
Not surprisingly, opposition to the Ba’al Shem Tov’s teachings grew. The most important criticism of the Hasidic way of life was that it de-emphasized Jewish learning and scholarship. Those who believed that Hasidism was a threat to Jewish life and culture were called Mitnagdim (Meet nog dim). They especially criticized the Hasidic belief in the position of the tzaddik (sah dick), also called Rebbe (Reb eh), short for rabbi—the Ba’al Shem Tov’s position within the movement—and the apparent Hasidic belief that he could issue divine blessings independent of the Torah.
Many non-Hasidic Jews criticize the belief in the position of a tzaddik because they perceive that giving a tzaddik such an exalted position comes too close to idol worship, which is condemned in Jewish practice. Jews, they suggest, attempt to draw near to God directly and require no middle person to act as a conveyor of God’s word. They concede that a rabbi is someone who knows more about Jewish law and practice than a layperson, but a rabbi is not needed in many instances—for example, all that is required to hold a prayer service is the presence of ten Jewish males. Indeed, a Jewish saying states: “Nine rabbis do not make a religious service, but ten cobblers do.” The central position that the Hasidim give to their tzaddik is not shared by most non-Hasidic Jews.
The Hasidim firmly believe that their manner of approaching God is the correct one and that all other ways are wrong. Furthermore, they believe that their own rebbe, or tzaddik, is the authority on Jewish religious matters. Each rebbe has distinct ways of looking at Jewish religious practice, but each sect believes that its own rebbe is absolutely right. Moreover, the Hasidim believe that there are great differences between Hasidic and Modern Orthodox beliefs. The differences between these beliefs serve as a backdrop to Potok’s The Chosen.
Whereas many Orthodox and non-Orthodox Jews seek to integrate themselves into American society, the Hasidim keep themselves greatly isolated from American culture and influence, trying to re-create a more traditional, European-style society. They reject any attempts of assimilation into the secular world and fight any form of change within their culture.
