Hasidic Judaism

Hasidism arose among Ashkenazi Jews and its courts remain a defining Ashkenazi institution.

Known as the Maiden of Ludmir, the rare woman who held court, received petitioners and taught in the manner of a male Hasidic rebbe.

The Hasidic courts are the institutional form the doctrine took, and each descends from a particular founder.

Upsherin is a Hasidic and Sephardi custom, largely absent from Lithuanian practice.

Hasidic Jewry is one part of what is now called Haredi Judaism; the Lithuanian Misnagdic world is the other, and the two were formed by opposing each other.

Breslov Hasidism is a Hasidic court, contained within Hasidic Judaism specifically rather than the broader Haredi umbrella.

Chabad-Lubavitch is a Hasidic court, contained within Hasidic Judaism specifically rather than the broader Haredi umbrella.

Placed in the Lurianic prayer books at the counting of the omer and before the evening prayer, where the shorter Ashkenazi rite has nothing.

The belt is fastened for prayer to divide the upper body from the lower, a Kabbalistic reading of the requirement to prepare oneself before standing to pray.

Hasidism grew directly out of the Lurianic Kabbalah and made its categories the ordinary language of piety rather than the reserve of a trained few.

Worn on the Day of Atonement and at the Passover meal, and by the leader of the additional service for rain and dew.

The itinerant preacher whose sermons wove scripture with parable is part of the world Hasidism grew out of and carried forward.

The tomb attributed to Shimon bar Yochai draws the largest annual gathering in Israel on the thirty-third day of the counting of the omer, and the observance is Hasidic in its present form.

Metatron, the prince of the presence of the Talmud and the Heikhalot literature, is a live figure in the Hasidic reading of the Kabbalah rather than an antiquarian one.

Hasidic teaching keeps the angelic figures of the Talmud and the Kabbalah as real orders of being, and the bedtime and Sabbath angelic texts are said in full.

The wordless melody is a Hasidic form generally, and every court keeps its own repertory of them.

Gematria, the reckoning of the numerical value of the Hebrew letters, is a standard tool of Hasidic homiletics and appears constantly in its published teaching.

Raziel, the angel of the secret, is kept in Hasidic devotional practice chiefly through the Sefer Raziel HaMalakh, a book circulated as a household amulet as much as a text.

The rebbetzin holds no ordination and no formal office, and in Hasidic communities she nonetheless carries real authority among the women of the court.

Hasidism draws its central texts from the kabbalah taught in the town, and the connection is textual rather than a matter of pilgrimage.

Sandalphon appears in the Talmud as the angel who weaves the prayers of Israel into a crown, an image Hasidic teaching keeps.

The fur hat is worn by married men on Sabbaths and festivals in most Hasidic communities, and the pattern of it identifies the court a man belongs to.

The Shulchan Aruch is held as the standard authoritative code of practical halakha.

Hasidic communities are Ashkenazi and the ban binds them as it binds the rest of that world.

The tzadik of Hasidism is not merely a righteous man but a channel between the community and God, and the rebbe court is the centre of Hasidic life.

Hasidim of other courts visit the grave without the annual gathering having the standing it holds for Breslov, for whom it is the movement's central observance.

Sung slowly before the Sabbath and drawn out, the Hasidic use of the Safed love poetry being as much a matter of tune as of text.

Hasidic prayer follows Nusach Sefard, the order taken from the kabbalists of Safed, rather than the Ashkenazi rite of the very communities the Hasidim came out of.

Vilna was the seat from which the bans against the Hasidim were issued from 1772, and the movement remembers the city as the centre of the opposition it had to survive.

Midrashic literature is held as authoritative rabbinic interpretation of scripture.

Kept in Hasidic Judaism. Immersion is required for conversion, for family purity, and for vessels bought from a non-Jew.

Kept in Hasidic Judaism. Mincha is prayed in the afternoon.

The Mishnah is held as authoritative rabbinic tradition reaching back to Sinai.

Circumcision and the fitness of the one who performs it are governed by the Shulchan Aruch's Yoreh De'ah, which fixes the rite, its timing and the conditions under which it may be deferred.

Kept in Hasidic Judaism. Musaf is prayed on Sabbaths, new moons and festivals, and it asks in plain words for the restoration of the Temple and its offerings.

Kept in Hasidic Judaism. Mussar, the disciplined work on character, entered the yeshiva world in the nineteenth century and is taught in many of them.

Kept in Hasidic Judaism. A boy is named at his circumcision, a girl at a Torah reading.

Kept in Hasidic Judaism. Hands are washed with a vessel on rising and before eating bread.

Kept in Hasidic Judaism. The laws of family purity are kept, with immersion in a mikveh at their conclusion, and they are among the observances that most distinguish this body in practice.

Kept in Hasidic Judaism. Nusach Sefard is used in the Hasidic congregations of this body.

Kept in Hasidic Judaism. Orthodox observance keeps the full thirty-nine categories of forbidden work, so no writing, cooking, carrying outside an eruv, or use of electricity, with timers set beforehand, and the day given to synagogue, meals, study and rest.

The Oral Torah in its entirety is held as revealed at Sinai and equally binding with the Written Torah.

Kept in Hasidic Judaism. The Seder is conducted from the Haggadah in full, with the four cups and the four questions.

Kept in Hasidic Judaism. Pesukei Dezimra opens the morning service.

Kept in Hasidic Judaism. A firstborn son of a mother is redeemed from a kohen on the thirty-first day, unless the father is a kohen or a levi.

Kept in Hasidic Judaism. Pilgrimage to the Western Wall and to the graves of the righteous stands in place of the three pilgrim festivals that required attendance at a Temple that no longer stands.

Kept in Hasidic Judaism. Prayer is obligatory, fixed in text and in time, and the obligation falls on men three times daily.

Kept in Hasidic Judaism. The Purim play is a licensed annual reversal, and in the yeshivot it is turned on the institution itself.

In a Hasidic court the rebbetzin, the rebbe's wife, can carry particular spiritual weight in her own right; this is a distinct fact from ReligiousRole 137 (Tzadik), already linked to this denomination.

Kept in Hasidic Judaism. The Omer is counted aloud, with a blessing, on each of the forty-nine nights.

Kept in Hasidic Judaism. Selichot are said in the penitential season and on the fast days.

Kept in Hasidic Judaism. The Sabbath as a day of prescribed rest, prayer and meals is the frame the whole week is built on.

Kept in Hasidic Judaism. Shacharit is prayed daily, ordinarily with a quorum of ten, with tefillin on weekdays.

Kept in Hasidic Judaism. The body is watched continuously from death until burial.

Kept in Hasidic Judaism. The seven blessings are said under the canopy and repeated at meals through the following week.

Kept in Hasidic Judaism. Seven days of mourning are kept at home, the mourners seated low and not going out.

Kept in Hasidic Judaism. Thirty days of lesser mourning follow the seven.

The slaughterer's qualification and practice are governed in detail by the Shulchan Aruch's Yoreh De'ah, which sets both the law of shechitah and the requirement that a shochet be examined and licensed before he may act for a community.

The Shulchan Aruch is held as the standard authoritative code of practical halakha.

The scribe's work is governed by the Shulchan Aruch's Yoreh De'ah, which sets the law for the writing of Torah scrolls, tefillin and mezuzot, down to the forming of the letters and the intention required while writing the divine name.