ANNOTATED BIBLIOGRAPHY

NOTE: Full references are given only for the first occurrence of a citation.

Introduction: Hasidism as a Modern Movement

Solomon Schechter’s classic essay “The Chassidim” appeared in his Studies in Judaism (Philadelphia, 1896), 1–46. The first general, scholarly history of Hasidism was Simon Dubnow’s Toldot ha-Hasidut (Tel Aviv, 1931), which was published simultaneously in German. Dubnow’s history covers only the period up to 1815. An earlier, less scholarly, and also less systematic history is Samuel Horodezky, Ha-Hasidut ve-ha-Hasidim, 4 vols. (Berlin, 1923). More recently, Jean Baumgarten, a French scholar of Yiddish literature, has published the only work that covers both the eighteenth and nineteenth centuries: La naissance du Hasidisme: mystique, rituel et société (Paris, 2006).

Gershom Scholem, the pioneer in the study of Jewish mysticism, tied Hasidism—and particularly Hasidic thought—to the earlier history of Kabbalah in his Major Trends in Jewish Mysticism (New York, 1941), lecture 8. Supplementing this seminal text are Scholem’s later studies of Hasidism, which were collected in Ha-Shlav ha-Aharon: Mehkere ha-Hasidut shel Gershom Scholem, ed. David Assaf and Esther Liebes (Tel Aviv, 2008).

Martin Buber’s interpretation of Hasidism is summed up in his The Origin and Meaning of Hasidism, ed. and trans. Maurice Friedman (New York, 1960), and Hasidism and Modern Man, trans. Maurice Friedman, intro. David Biale (Princeton, NJ, 2015). Scholem’s critique of Buber can be found in “Martin Buber’s Interpretation of Hasidism,” in The Messianic Idea in Judaism and Other Essays on Jewish Spirituality (New York, 1971), 227–250. Moshe Idel, as part of his larger agenda of reevaluating Scholem’s work, has revisited the controversy in “Martin Buber and Gershom Scholem on Hasidism: A Critical Appraisal,” in Hasidism Reappraised, ed. Ada Rapoport-Albert (London, 1996), 389–403. And see further, Moshe Idel, Hasidism between Ecstasy and Magic (New Haven, CT, 1995), and Old Worlds, New Mirrors: On Jewish Mysticism and Twentieth-Century Thought (Philadelphia, 2010).

For somewhat dated surveys of the state of the field, see Ze’ev Gries, “Hasidism: The Present State of Research and Some Desirable Priorities,” Numen 34 (1987): 97–108, 180–213; and Immanuel Etkes, “The Study of Hasidism: Past Trends and New Directions,” in Hasidism Reappraised, ed. Ada Rapoport-Albert (London, 1996), 447–464.

A broad survey of Hasidic leadership from the eighteenth to the twentieth centuries is Mendel Piekarz’s Ha-Hanhagah ha-Hasidit: Samkhut ve-Emunat Tsaddikim be-Aspaklariyat Sifruta shel ha-Hasidut (Jerusalem, 1999).

There are a number of anthologies that have become canonical in the field. Among them are Gershon David Hundert, ed., Essential Papers on Hasidism: Origins to Present (New York, 1991); Ada Rapoport-Albert, ed., Hasidism Reappraised (London, 1996); and David Assaf, ed., Tsaddik ve-Edah: Hebetim Histori’im ve-Hevrati’im be-Heker ha-Hasidut (Jerusalem, 2001). Finally, the best and most up-to-date articles on specific subjects can be found in the YIVO Encyclopedia, ed. Gershon D. Hundert (New Haven, CT, 2008), available free online at www.yivoencyclopepdia.org.

Two articles by Moshe Rosman have been crucial in shaping the argument of the introduction to this book: “The Judgement of Israel Historiography on Hasidism” [Hebrew], Zion 74 (2009): 141–175, and “Hasidism as a Modern Phenomenon: The Paradox of Modernization without Secularization,” Jahrbuch des Simon-Dubnow-Instituts 6 (2007): 215–224. Finally, on the last subject, but more broadly, see Gershon Hundert, Jews in Poland-Lithuania in the Eighteenth Century: A Genealogy of Modernity (Berkeley, CA, 2004).

Section 1—Origins: The Eighteenth Century

Chapter 1: Hasidism’s Birthplace

For an accessible survey in English of Polish history in this period, see Jerzy Lukowski and Hubert Zawadzki, A Concise History of Poland, 2^nd ed. (Cambridge, UK, 2006). Somewhat controversial is Norman Davies, God’s Playground: A History of Poland, vol. 1: The Origins to 1795, rev. ed. (New York, 2005). The issues of Polish early modern religious pluralism and toleration are treated rather idealistically in the classic by Janusz Tazbir, A State without Stakes: Polish Religious Toleration in the Sixteenth and Seventeenth Centuries (New York, 1973). Magdalena Teter has balanced the picture with her book, Sinners on Trial: Jews and Sacrilege after the Reformation (Cambridge, MA, 2011). The latter work also puts Polish desecration of host and blood libel accusations in historical perspective. It should be read with Zenon Guldon, “The Accusation of Ritual Murder in Poland, 1500–1800,” Polin 10 (1997): 99–140.

The best current introduction to the events of 1648–1649 is the collection of articles from Jewish History 17, no. 2 (2003), with the title Gezeirot “Ta’h”: Jews, Cossacks, Poles and Peasants in 1648 Ukraine. For more background to the political situation, see Frank Sysyn, Between Poland and the Ukraine: The Dilemma of Adam Kysil (Cambridge, MA, 1986). The basic Jewish primary source (although less than completely factually accurate) is Nathan Hannover, Abyss of Despair (Yeven Metzulah), trans. Abraham J. Mesch (New Brunswick, NJ, 1983). For a survey of events in Ukraine from 1648 through the partitions of Poland, see Paul Robert Magosci, A History of Ukraine (Seattle, 1996).

Gershon Hundert, The Jews in a Polish Private Town: The Case of Opatow in the Eighteenth Century (Baltimore, MD, 1992); Anna Michalowska-Mycielska, The Jewish Community: Authority and Social Control in Poznan and Swaredz, 1650–1793 (Wroclaw, Poland, 2008); and Mordechai Nadav, The Jews of Pinsk, 1506–1880, ed. and trans. Moshe Rosman and Faigie Tropper (Stanford, CA, 2009), are detailed studies of three Polish Jewish communities that exemplify the institutions, social relations, and trends described herein. For overviews of Polish-Jewish life in the medieval and early modern eras, see Salo W. Baron, A Social and Religious History of the Jews, 2^nd ed., vol. 16: Poland-Lithuania, 1500–1650 (New York, 1976); B. D. Weinryb, The Jews of Poland (Philadelphia, 1973); and Antony Polonsky, The Jews in Poland and Russia, vol. 1, part 1: “Jewish Life in Poland-Lithuania to 1750” (Oxford, 2010). Gershon Hundert, Jews in Poland-Lithuania in the Eighteenth Century: A Genealogy of Modernity (Berkeley, CA, 2004), covers the period of the Ba’al Shem Tov’s life and the early development of Hasidism. The richest Jewish primary sources for this same period are Dov Ber Birkenthal, The Memoirs of Ber of Bolechow, ed. and trans. Mark Wischnitzer (New York, 1973); Salomon Maimon, The Autobiography of Salomon Maimon, trans. J. Clark Murray (Oxford, 1954; Champaign/Urbana, IL, 2001); In Praise of the Ba’al Shem Tov, The Earliest Collection of Legends about the Founder of Hasidism, ed. and trans. Dan Ben-Amos and Jerome Mintz (Lanham, MD, 2004). For a discussion of the issues of Jewish education, literacy, printing, and popular Kabbalah, see Moshe Rosman, “Innovative Tradition: The Cultural History of Jews in the Polish-Lithuanian Commonwealth,” in Cultures of the Jews: A New History, ed. David Biale (New York, 2002), 519–572. Moshe Rosman, “The History of Jewish Women in Early Modern Poland: An Assessment,” Polin 18 (2005): 25–56, analyzes the roles and status of women in traditional Polish-Jewish society. The pietistic movement before Hasidism and the profession of the ba’alei shem are considered in the appropriate sections of Immanuel Etkes, The Besht, and Moshe Rosman, Founder of Hasidism (see the bibliography for chapter 2). The most comprehensive study of this subject is Mendel Piekarz, Bi-Yeme Tsemihat ha-Hasidut: Megamot Raʿayoniyot be-Sifre Derush u-Musar, 2^nd ed. (Jerusalem, 1998).

Since Torsten Ysander, Studien zum b’estschen Hasidismus in seiner religionsgeschichtlichen Sonderart (Uppsala, 1933), 327–413, the question of Christian influences on the Ba’al Shem Tov and early Hasidism has been on the scholarly agenda. Some attempts to show such influence are speculative. See Moshe Idel, “R. Israel Ba’al Shem Tov in the State of Walachia: Widening the Besht’s Cultural Panorama,” in Holy Dissent: Jewish and Christian Mystics in Eastern Europe, ed. Glenn Dynner (Detroit, 2011), 69–103. Even less persuasive is Yaffa Eliach, “The Russian Dissenting Sects and Their Influence on Israel Ba’al Shem Tov, Founder of Hassidism,” Proceedings of the American Academy for Jewish Research 36 (1968): 57–83. No one has yet succeeded in discovering actual links between the Besht and Christian figures or any material influence of Christianity on early Hasidism. Igor Turov, “Hasidism and Christianity of the Eastern Territory of the Polish-Lithuanian Commonwealth: Possibility of Contacts and Mutual Influences,” Kabbalah 10 (2004): 73–105, is a useful survey of the contextual considerations but does no more than raise a “possibility.”

Chapter 2: Ba’al Shem Tov: Founder of Hasidism?

Since the beginning of the scholarly study of Hasidism in the mid-nineteenth century, the historical image of the founder of Hasidism has been extensively researched. Simon Dubnow, in his 1931 Toldot ha-Hasidut (partial English translation: Simon Dubnow, “The Beginnings: The Ba’al Shem Tov [Besht] and the Center in Podloia,” in Essential Papers on Hasidism: Origins to Present [New York and London, 1991], 25–57), was the first to systematically collect Hasidic sources on the Besht. In 1960, Gershom Scholem, the founder of the scholarly study of Jewish mysticism, expanded this work and introduced additional Hebrew sources in “The Historical Image of Rabbi Israel Ba’al Shem Tov” [Hebrew], Ha-Shlav ha-Aharon (Tel Aviv, 2008), 106–145.

Moshe Rosman, Founder of Hasidism: A Quest for the Historical Ba’al Shem Tov, 2^nd ed. (Oxford and Portland, OR, 2013), offered a comprehensive and innovative biography of the Besht by uncovering new archival sources, examining the traditional sources in light of the new discoveries and placing the Besht in his wider context. Immanuel Etkes, The Besht: Magician, Mystic, and Leader (Hanover, NH, 2012), investigated different aspects of the Besht’s activities and personality, as well as emphasized his role as the spiritual and intellectual founder of the religious sentiment underpinning later Hasidism. An immense study of the Besht and his associates is Rachel Elior, Yisrael Ba’al Shem Tov u-Vnei Doro, 2 vols. (Jerusalem, 2014). This work is primarily a guide to Jewish historical memory about the Besht. Adam Teller provides information about the environment of the Besht and his affiliated circle, “The Słuck Tradition Concerning the Early Days of the Besht” [Hebrew], Studies in Hasidism, Jerusalem Studies in Jewish Thought 15 (1999): 15–38. A critical treatment of the different sources on the Besht can be found in Moshe Rosman, “Hebrew Sources on the Baal Shem Tov: Usability vs. Reliability, Jewish History 27 (2013): 153–169.

For a translation and theological/doctrinal analysis of the best-known version of the Ba’al Shem Tov’s Holy Epistle to his brother-in-law, the one that best represents Hasidic ideology and had the most impact on later Hasidism, see Norman Lamm, “The Letter of the Besht to R. Gershon of Kutov,” Tradition 14 (1974): 110–125. Other English translations of the Besht’s teachings were published by Louis Newman in The Hasidic Anthology: Tales and Teachings of the Hasidim (New York and London, 1934). Joseph Dan, The Teachings of Hasidism (New York, 1983), includes many citations from the first collection of the Besht’s teachings, Keter Shem Tov, first published in 1794. Menachem Kallus, Pillar of Prayer: Guidance in Contemplative Prayer, Sacred Study, and the Spiritual Life, from the Ba’al Shem Tov and His Circle (Louisville, 2011), includes translations especially from the later collection of the Besht’s putative teachings published in the 1930s. The largest collection of translated texts is Norman Lamm, The Religious Thought of Hasidism: Text and Commentary (New York, 1999).

The first scholarly edition of Shivhei ha-Besht is the English translation by Dan Ben-Amos and Jerome R. Mintz, In Praise of the Baal Shem Tov (New York, 1984). It includes explanatory notes and an index of parallel motifs in contemporary international folklore. A useful Hebrew edition was published by Abraham Rubinstein, Shivhei Ha-Besht (Jerusalem, 1991). Yehoshua Mondshine, Shivhei Ha-Baal Shem Tov, Facsimile of a Unique Manuscript with Introduction, Variant Versions, and Appendices [Hebrew] (Jerusalem, 1982), includes a newly discovered manuscript version of the book and the first printed edition. The historicity of this renowned compendium of stories was addressed by Moshe Rosman, “The History of a Historical Source: On the Editing of Shivhei Habesht” [Hebrew], Zion 58 (1993): 175–214.

Gershom Scholem, “Devekut, or Communion with God,” in The Messianic Idea in Judaism (New York, 1995), 203–227, discusses the Besht’s call for contemplation and achieving communion with God as the essential element of his religious thought. Rachel Elior, The Mystical Origins of Hasidism (Oxford, 2006), presents a general overview of the mystical and theological innovations of Hasidism, while Moshe Idel demonstrates the centrality of the mystical-magical model in the Besht’s thinking in “Modes of Cleaving to the Letters in the Teachings of Israel Baal Shem Tov: A Sample Analysis,” Jewish History 27 (2013), 299–317; “Prayer, Ecstasy and ‘Alien Thoughts’ in the Religious Experience of the Besht” [Hebrew], Yashan mi-Penei Hadash: Shai le-Immanuel Etkes, eds. David Assaf and Ada Rapoport-Albert (Jerusalem, 2009), vol. 1, 57–120; and “Adonay Sefatay Tiftah: Models of Understanding Prayer in Early Hasidism,” Kabbalah 18 (2008): 7–111.

On the “Holy Epistle,” see Norman Lamm, “The Letter of the Besht to R. Gershon of Kutov,” Tradition 14 (1974): 110–125. Haviva Pedaya, “The Baal Shem Tov’s Iggeret Hakodesh, towards a Critique of the Textual Versions and an Exploration of Its Convergence with the World-Picture: Messianism, Revelation, Ecstasy and the Sabbatean Background” [Hebrew], Zion 70 (2005): 311–354, offers a comparative analysis of Sabbatian and Hasidic messianic beliefs and contextualizes the epistle. For different views of this key source, see the relevant chapters in Etkes, The Besht, and Rosman, Founder of Hasidism. The Besht’s circle of associated figures is dealt with in the studies of the renowned American-Jewish scholar Abraham J. Heschel, The Circle of the Ba’al Shem Tov, trans. and ed. Samuel Dresner (Chicago, 1985), and Joseph G. Weiss, “A Circle of Pneumatics in Pre-Hasidism,” in Studies in Eastern European Jewish Mysticism (Oxford, 1985), 27–42. Immanuel Etkes, “Hasidism as a Movement: The First Stage,” in Hasidism: Continuity or Innovation? (Cambridge, MA, 1988), 1–26, presents a novel understanding of the evolution of the Hasidic movement from the time of the Besht. On Ya’akov Yosef of Polnoye, see Samuel Dresner, The Zaddik; The Doctrine of the Zaddik According to the Writings of Rabbi Yaakov Yosef of Polnoy (London and New York, 1960), and Gedaliah Nigal, Manhig ve-Edah (Jerusalem, 1962).

Chapter 3: From Circle to Court: The Maggid of Mezritsh and Hasidism’s First Opponents

Relatively little is known about the biography of the Maggid, as opposed to his doctrines. For an introduction to both biography and ideology, the second chapter of Simon Dubnow’s Toldot ha-Hasidut is still relevant. A summary of the current state of knowledge can be found in Arthur Green’s article, “Dov Ber of Mezritsh,” in the YIVO Encyclopedia of Jews in Eastern Europe.

Rivka Schatz-Uffenheimer, Hasidism as Mysticism: Quietistic Elements in Eighteenth-Century Hasidic Thought, trans. Jonathan Chipman (Princeton, NJ, 1993; reprinted 2015), features the Maggid’s thought in its phenomenological analysis of Hasidic theology. Her work has been developed, and in some cases challenged, by Ariel Evan Mayse, “Beyond the Letters: The Question of Language in the Teachings of Rabbi Dov Baer of Mezritch” (PhD dissertation, Harvard University, 2015), which focuses primarily on the central theme of language in the Maggid’s theology. For other treatments of the Maggid’s thought, see the bibliography for the introduction. Schatz-Uffenheimer also issued an annotated critical edition of the main source for the Maggid’s thought, Maggid Devarav le-Ya’akov (Jerusalem, 1976), although it has been criticized for not being based on the first edition of the original work. The Maggid’s hanhagot (moral conduct instructions) and their influence have been thoroughly explored in Ze’ev Gries, Sifrut ha-Hanhagot: Toldoteha u-Mekomah be-Hayei Hasidei R. Yisraʾel Baʿal Shem-Tov (Jerusalem, 1989).

Approximately one-third of Dubnow’s History was devoted to tracing the development of the opposition to Hasidism, the Mitnaggdim (opponents), in the eighteenth century. His portrayal was fundamentally challenged by Ada Rapoport-Albert, “Hasidism after 1772: Structural Continuity and Change,” in her edited volume, Hasidism Reappraised. 76-140 (London, 1996). She upset Dubnow’s three-generation chronology of Hasidism and posited that the opposition preceded the coalescing and crystallization of the Hasidic movement and actually had a hand in catalyzing these processes.

Mordecai Wilensky, Hasidim u-Mitnaggdim, 2 vols. (Jerusalem, 1970), contains the sources of the polemics between the Hasidim and their opponents. His article, “Hasidic-Mitnaggedic Polemics in the Jewish Communities of Eastern Europe: The Hostile Phase,” in Essential Papers on Hasidism, ed. Gershon David Hundert (New York, 1991), provides context for the primary sources. Allan Nadler, The Faith of the Mithnagdim: Rabbinic Responses to Hasidic Rapture (Baltimore, MD, 1997), presents the doctrines of the Mitnaggdim. Several chapters in Immanuel Etkes’s books, The Gaon of Vilna: The Man and His Image, trans. Jeffrey M. Green (Berkeley, CA, 2002), and Rabbi Shneur Zalman of Liady: The Origins of Chabad Hasidism, trans. Jeffrey M. Green (Waltham, MA, 2015), are devoted to describing the roles of two of the main protagonists in the controversy.

For examples of real-life relations between Hasidim and Mitnaggdim, see chapters 5 and 6 of Mordechai Nadav, The Jews of Pinsk. An early state investigation is discussed by Isaiah Kuperstein, “Inquiry at Polaniec: A Case Study of a Hassidic Controversy in 18^th Century Galicia,” Bar-Ilan Annual 24–25 (1989): 25–39.

Chapter 4: Ukraine

The existing research on Hasidism in Ukraine in its early stages is centered on the main dynasties and most famous tsaddikim. The most comprehensive, recent work on the Chernobyl dynasty is Gadi Sagiv, Ha-Shoshelet: Bet Ts’ernobil u-Mekomo be-Toldot ha-Hasidut (Jerusalem, 2014). Although focused on the nineteenth century, this work gives a good background on the earlier stages as well. A collection of Menahem Nahum of Chernobyl’s teachings was translated in Upright Practices: The Light of the Eyes, trans. and intro. Arthur Green (New York, 1982).

Nahman of Bratslav, his life and his teachings, have been the subjects of extensive research. A full bibliography on Bratslav is David Assaf, Bratslav: Bibiographia Mu’eret (Jerusalem, 2000). The best biography of Nahman is Arthur Green, Tormented Master: The Life and Spiritual Quest of Rabbi Nahman of Bratslav (Tuscaloosa, AL, 1979). Further detailed studies are Joseph G. Weiss, Mehkarim be-Hasidut Bratslav, ed. Mendel Piekarz (Jerusalem, 1974), and Mendel Piekarz, Mehkarim be-Hasidut Bratslav (Jerusalem, 1995). More recently, Zvi Mark has authored several books on Nahman, including Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav (London, 2009); The Scroll of Secrets: The Hidden Messianic Vision of R. Nachman of Breslav (Brighton, 2010); and Hitgalut ve-Tikkun: bi-Ketavav ha-Geluyim ve-ha-Sodiyim shel R. Nahman mi-Bratslav (Jerusalem, 2011). Mark also published a full edition of Nahman’s stories: Zvi Mark, Kol Sipure Rabbi Nahman mi-Bratslav (Tel Aviv, 2014). For a collection of studies on Bratslav Hasidism, see also God’s Voice from the Void: Old and New Studies in Bratslav Hasidism, ed. Shaul Magid (Albany, NY, 2002).

Little has been written on Levi Yitshak of Barditshev. A general biography is Samuel H. Dresner, Levi Yitzhak of Berditchev: Portrait of a Hasidic Master, updated ed. (New York, 1986). Israel Halpern and Yohanan Petrovsky-Shtern both challenged the popular image of Levi Yitshak by presenting archival materials. See Israel Halpern, “Rabbi Levi Isaac of Berdichev and the Royal Edicts of His Times” [Hebrew], in Yehudim ve-Yahadut be-Mizrah-Europa (Jerusalem, 1968), 340–347, and Yohanan Petrovsky-Shtern, “The Drama of Berdichev: Levi Yitshak and His Town,” Polin 17 (2004): 83–95. On Levi Yitshak’s homiletic works, see Moshe Idel, “White Letters: From R. Levi Isaac of Berditchev’s Views to Postmodern Hermeneutics,” Modern Judaism 26 (2006): 169–192. A volume of studies dedicated to Levi Yitshak is: Rabbi Levi Yitzhak mi-Berdichev: Historyah, Sifrut, Hagut ve-Niggun, ed. Zvi Mark and Roee Horen (Rishon le-Zion, 2017).

Chapter 5: Lithuania, White Russia, and the Land of Israel

The most inclusive study of early Hasidic courts in Lithuania and White Russia is still Wolf Ze’ev Rabinowitsch, Lithuanian Hasidism from Its Beginning to the Present Day (London, 1970). In Kovets Bet Aharon ve-Yisrael (Jerusalem, 1985–), which is an inhouse journal of the Karlin-Stolin Hasidim in Israel, one can find important studies and documents related to the history of this movement. A study of the geographical dimensions of Hasidism in Lithuania is Mordechai Zalkin, “Between Dvinsk and Vilna: The Spread of Hasidism in Nineteenth Century Lithuania” [Hebrew], Be-Maʿgele Hasidim: Kovets Mehkarim le-Zikhro shel Professor Mordekhai Wilenski (Jerusalem, 1999), 21–50.

The Chabad School has been researched more than the other groups in this area. The most comprehensive and current study on the founder of Chabad is Immanuel Etkes, Rabbi Shneur Zalman of Liady: The Origins of Chabad Hasidism (Waltham, MA, 2014). Yehoshua Mondshine, a Chabad Hasid, published some very important studies based on inner traditions alongside historical and archival material; see Ha-Ma’asar ha-Rishon: Ha-Ma’asar ha-Rishon shel ha-Admor Shneur Zalman Ba’al ha-Tanya (Jerusalem, 2012); Ha-Masa ha-Aharon: Matayim Shana le-Masa’o shel ha-Admor Shneur Zalman Ba’al ha-Tanya (Jerusalem, 2012). On early Chabad theology, see Rachel Elior, The Paradoxical Ascent to God—The Kabbalistic Theosophy of Habad (Albany, NY, 1992); Roman A. Foxbrunner, Habad: The Hasidism of R. Shneur Zalman of Lyady (Tuscaloosa, AL 1992); and Naftali Loewenthal, Communicating the Infinite: The Emergence of the Habad School (Chicago, 1990).

On Amdur, see Mendel Piekarz, “The Conflict over the Character of Hasidism in the Second Half of the Eighteenth Century: Intellectual-Historical Lessons from the Writings of Rabbi Hayim Haika of Amdur” [Hebrew], Gal-Ed 18 (2002): 83–123. The teachings of Menachem Mendel of Vitebsk are dealt with in Moshe Halamish, “The Teachings of R. Menahem Mendel of Vitebsk,” in Hasidism Reappraised, ed. Ada Rapoport-Albert (London, 1996), 268–287.

On Avraham of Kalisk, see Joseph Weiss, “R. Abraham Kalisker’s Concept of Communion with God and Man,” in Studies in East European Jewish Mysticism, ed. David Goldstein (Oxford and New York, 1985), 155–169; Raya Haran, “The Teaching of R. Avraham of Kalisk: The Path of Devekut as the Legacy of the Migrants [to the Land of Israel] [Hebrew], Tarbiz 66 (1997): 517–541. Ze’ev Gries offers an intellectual biography of Avraham in “From Myth to Ethos: The Image of Rabbi Avraham of Kalisk” [Hebrew], in Umah ve-Toldoteha, part 2, ed. S. Ettinger (Jerusalem, 1984), 117–146. Ha-Sefer ha-Ivri: Prakim le-Toldotav (Jerusalem, 2015), 357–384.

An overview on the immigration of Hasidim to the Land of Israel is Haya Stiman-Katz, Aliyot ha-Hasidim Mereshitan ve-Ad ha-Reva ha-Sheni Shel ha-Me’a ha-Tesha Esrei; Early Hasidic Immigration to Eretz Israel (Jerusalem, 1986). The motivation for this immigration has been a dispute between historians; see David Assaf, “The Rumor Was Spread That the Messiah Has Already Come: New Light on the Aliyah of Hasidim in the Year 1777” [Hebrew], Zion 61 (1996): 319–346; Immanuel Etkes, “On the Motivation for Hasidic Immigration (Aliyah) to the Land of Israel,” Jewish History 27 (2013): 337–351. The many letters sent by Hasidic leaders in the Land of Israel are collected in Ya’akov Barnai, Iggrot Hasidim me-Eretz-Yisrael (Jerusalem, 1980). On these letters, see also Nahum Karlinsky, Historiya she-ke-Neged: Iggrot Hasidim me-Eretz Yisrael: ha-Tekst ve-ha-Kontekst (Jerusalem, 1998); Yehoshu’a Mondshine, “The Authenticity of Hasidic Epistles” [Hebrew], Katedrah 63 (1992): 65–97; 64 (1992): 79–97.

Chapter 6: Galicia and Central Poland

On the relationship between Hasidism and the state in the early stages of Austrian rule, see the first part of Raphael Mahler, Hasidism and the Jewish Enlightenment, trans. Eugene Orenstein, Aaron Klein, and Jenny Klein (Philadelphia, 1985). A more complex approach to this issue was taken by Rachel Manekin, “Praying at Home in Lemberg: The Minyan Laws of the Habsburg Empire,” Polin 24 (2012): 49–69; idem, “Hasidim and the Habsburg Empire, 1788–1867,” Jewish History 27 (2013): 271–297.

On Yehiel Mikhl of Zlotshev, see Mor Altshuler, The Messianic Secret of Hasidism (Leiden, 2006). The author considers this group to form the first Hasidic court and puts emphasis on the messianic atmosphere around it. The development of Hasidism in Galicia in the following generation is described in Miles Krassen, Uniter of Heaven and Earth: Rabbi Meshullam Feibush Heller of Zabarazh and the Rise of Hasidism in Eastern Galicia (Albany, NY, 1998), and Immanuel Etkes, “R. Meshullam Feibush Heller and His Conversion to Hasidism,” Studia Judaica 3 (1994): 78–90.

Elimelekh of Lizhensk is treated in the introduction to the annotated edition of No’am Elimelekh by Gedalyah Nigal, 2 vols. (Jerusalem, 1978). On his doctrine of the tsaddik, see Mendel Piekarz, “The New Trend in the Intellectual and Social Thought in Polish Hasidism and beyond It: R. Elimelekh of Lizhensk and His Successors” [Hebrew], Gal-Ed 15–16 (1998): 43–80; Rivka Schatz-Uffenheimer, “On the Essence of the Tsadik in Hasidism: Studies in the Teaching of R. Elimelekh of Lizhensk” [Hebrew], Molad 18, nos. 144–145 (1960): 365–378.

On the biography of Menachem Mendel of Rimanov, see Matityahu Yehezkel Guttman, Rabbi Mendel me-Rimanov: Hayyav ve-Torato (Tel Aviv, 1953). His ultra-Orthodox ideology is to be found in Yosef Salmon, “The Heralds of Ultra-orthodoxy in Galicia and Hungary: R. Menachem Mendel of Rimanov and His Disciples” [Hebrew], Zehuyot 2 (2012): 25–55. For further information on specific Hasidic leaders in Galicia, see Meir Wunder, Me’orei Galitsiya (Encyclopedia of Galician Rabbis), 6 vols. (Jerusalem, 1978–2005).

The first full accounts of Hasidism in Poland are Ignacy Schiper, Przyczynki do dziejów Chasydyzmu w Polsce, intro. and notes Zbigniew Targielski (Warszawa, 1992); Aaron Ze’ev Aescoly, Ha-Hasidut be-Polin, ed. David Assaf (Jerusalem, 1998; first published in 1954). The major Hasidic leaders are described in Zvi Meir Rabinowicz, Ben Pshiskhe le-Lublin: Ishim ve-Shitot ba-Hasidut Polin (Jerusalem, 1997); Glenn Dynner, Men of Silk: The Hasidic Conquest of Polish Jewish Society (Oxford, 2006); Uriel Gellman, Ha-Shevilim ha-Yotsim mi-Lublin: Tsmihata shel ha-Hasidut be-Polin (Jerusalem, 2017).

A compilation of studies on the history and thought of Hasidism in Poland is Israel Bartal, Rachel Elior, and Chone Shmeruk, eds. Tsaddikim ve-Anshe Maʿaseh: Mehkarim be-Hasidut Polin (Jerusalem, 1994). For more on the thought of the Seer of Lublin, see Rachel Elior, “Between Yesh and Ayin: The Doctrine of the Zaddik in the Works of Jacob Isaac, the Seer of Lublin,” in Jewish History: Essays in Honor of Chimen Abramsky, ed. Ada Rapoport-Albert and Steven Zipperstein (London, 1988). A somewhat dated biography of the Seer of Lublin is Yitsḥak Alfasi, Ha-Hoze me-Lublin (Jerusalem, 1969). The event of the Seer’s falling was treated by David Assaf, “One Event, Two Interpretations: The Fall of the Seer of Lublin in the Hasidic Memory and Maskilic Satire,” Polin 15 (2002): 187–202.

On first encounters between Hasidism, Maskilim, and the state in Poland, see the first chapter of Marcin Wodziński, Haskalah and Hasidism in the Kingdom of Poland: A History of Conflict (Oxford, 2005). Finally, a belletristic description of early Hasidism in Poland is the novel by Martin Buber, For the Sake of Heaven (Philadelphia, 1945).

Chapter 7: Ethos

Scholarship on the ethos of Hasidism and its relevant aspects such as theology, ideas, and mysticism attracted the attention of numerous scholars. This essay cites general works beyond the treatments of particular thinkers or the description of a specific school, which are discussed in the relevant chapters. Some of the citations in the bibliography for the introduction deal with Hasidic ethos and they will not be repeated here. This bibliography should also be read in conjunction with the bibliography for chapter 8, on Hasidic rituals.

For useful annotated collections of sources in English, see Louis Jacob, Hasidic Thought (New York, 1976); Joseph Dan, The Teachings of Hasidism (New York, 1983); Norman Lamm, The Religious Thought of Hasidism: Text and Commentary, with contributions by Allan Brill and Shalom Carmy (New York, 1999); and Arthur Green, ed., Speaking Torah: Spiritual Teachings from around the Maggid’s Table, with Ebn Leader, Ariel Evan Mayse, and Or N. Rose, 2 vols. (Woodstock, VT, 2013).

The earliest study of Hasidic ethos was probably by the nineteenth-century Maskil Eliezer Tsvi Zweifel. See his Shalom al Yisrael, ed. Avraham Rubinstein, 2 vols. (Jerusalem, 1972). In addition to the works listed in the bibliography for the introduction, see Joseph Weiss, Studies in East European Jewish Mysticism and Hasidism, ed. David Goldstein (London, 1997). Isaiah Tishby and Joseph Dan’s encyplopedia article remains perhaps the most comprehensive description of Hasidic ethos to this day: Joseph Dan and Isaiah Tishby, “Hasidism: Thought and Literature” [Hebrew], Ha-Entsiklopedia ha-Ivrit, vol. 17 (Jerusalem and Tel Aviv, 1965), 769–822.

Moshe Idel has revised Gershom Scholem on a number of key issues and offered his own interpretation of Hasidic thought in Hasidism: Between Ecstasy and Magic (Albany, NY, 1995). Idel emphasizes the magical elements and also demonstrates, as opposed to Scholem, that Hasidic thought derived not only from Lurianic Kabbalah but also from Cordoverian and diverse medieval sources. Other recent treatments of Hasidic thought are Yoram Jacobson, Hasidic Thought, trans. Jonathan Chipman (Tel Aviv, 1998); Rachel Elior, The Mystical Origins of Hasidism (Oxford, 2006); and Ron Margolin, Mikdash Adam: ha-Hafnamah ha-Datit ve-Itsuv Haye ha-Dat ha-Penimiyim be-Rashit ha-Hasidut (Jerusalem, 2005).

On devekut, see Gershom Scholem, “Devekut, or Communion with God,” in The Messianic Idea in Judaism and Other Essays on Jewish Spirituality (New York, 1971), 203–226, and Mendel Piekarz, Ben Ideʾologyah li-Metsiʾ ut: Anavah, Ayin, Bitul mi-Metsiʾut u-Devekut be-Mahshavtam Shel Rashei ha-Hasidut (Jerusalem, 1994). On avodah begashmiyut, see Tsippi Kauffman, Be-Khol Derakhekha Daʿehu: Tefisat ha-Elohut ve-ha-Avodah be-Gashmiyut be-Reshit ha-Hasidut (Ramat Gan, 2009). On sexuality and the body, see David Biale, “The Displacement of Desire in Eighteenth-Century Hasidism,” Eros and the Jews (Berkeley, CA, 1997), ch. 6.

On the theory of the tsaddik, see Mendel Piekarz’s book on Hasidic leadership in the bibliography for the introduction; Arthur Green, “The Zaddiq as Axis Mundi in Later Judaism,” Journal of the American Academy of Religion 45, no. 3 (1977): 327–347; and idem, “Typologies of Leadership and the Hasidic Zaddiq,” in his Jewish Spirituality, vol. 2 (London, 1987), 127–156; Ada Rapoport-Albert, “God and the Zaddik as the Two Focal Points in Hasidic Worship,” History of Religions 18 (1979): 296–325; and Immanuel Etkes, “The Zaddik: The Interrelationship between Religious Doctrine and Social Organization,” in Hasidism Reappraised, 159–167. Two fundamental studies based on the writings of Ya’akov Yosef of Polnoye are Samuel H. Dresner, The Zaddik (New York, 1960), and Gedaliah Nigal, Manhig ve-Edah (Jerusalem, 1962). The most comprehensive analysis of an actual tsaddik’s ideas and behavior is David Assaf, The Regal Way: The Life and Times of Rabbi Israel of Ruzhin, trans. David Louvish (Stanford, CA, 2002). For parallels between the tsaddik and his court on the one hand and Polish magnate noblemen and their estates on the other, see Adam Teller, “Hasidism and the Challenge of Geography: The Polish Background to the Spread of the Hasidic Movement,” A JS Review 30 (2006): 1–30.

On Hasidic law and customs, although originally published more than fifty years ago and often uncritical in its approach, the most comprehensive study is still Aaron Wertheim, Law and Custom in Hasidism, trans. Shmuel Himelstein (Hoboken, NJ, 1992). Hasidic legal philosophy is understudied. See Ariel Evan Mayse, “The Ever Changing Path: Visions of Legal Diversity in Hasidic Literature,” Conversations: The Journal of the Institute for Jewish Ideas and Ideals 23 (2015): 84–115; Shaul Magid, “The Intolerance of Tolerance: Mahloket (Controversy) and Redemption in Early Hasidism,” Jewish Studies Quarterly 8, no. 4 (2001): 326–368; and Levi Cooper, “Towards a Judicial Biography of Rabbi Shneur Zalman of Liady,” Journal of Law and Religion 30, no. 1 (2015): 107–135.

On rituals of food, eating, and meals, see Louis Jacobs, “Eating As an Act of Worship in Hasidic Thought,” in Studies in Jewish Religious and Intellectual History Presented to Alexander Altmann on the Occasion of his Seventieth Birthday, ed. Siegfried Stein and Raphael Loewe (Tuscaloosa, AL, 1979), 157–166; Allan Nadler, “Holy Kugel: The Sanctification of Ashkenazic Ethnic Food in Hasidism,” in Food and Judaism, ed. Leonard J. Greenspoon, Ronald A. Simkins, and Gerald Shapiro (Omaha, NE, 2005), 193–214.

On the question of messianism, see Scholem’s essay, “The Neutralization of the Messianic Element in Early Hasidism,” in The Messianic Idea, 176–202. Against Scholem’s position, see Isaiah Tishby, “The Messianic Idea and Messianic Trends in the Growth of Hasidism” [Hebrew], Zion 32 (1967): 1–45; and Mendel Piekarz, “The Messianic Idea in Early Hasidism” [Hebrew], in Ha-Ra’ayon ha-Meshihi be-Yisrael (Jerusalem, 1982), 237–253. A recent major contribution on this issue is Zvi Mark, The Scroll of Secrets: The Hidden Messianic Vision of R. Nachman of Breslav (Brighton, MA, 2010).

Chapter 8: Rituals

A general study on Hasidic rituals is: Aaron Wertheim, Law and Custom in Hasidism. On Hasidic prayer, see Joseph Weiss, Studies in Eastern European Jewish Mysticism, 95–130; Rivka Schatz-Uffenheimer, Hasidism as Mysticism: Quietistic Elements in Eighteenth Century Hasidic Thought, 144–188, 215–241, 310–325; Louis Jacobs, Hasidic Prayer (London, 1972); Moshe Idel, Hasidism between Ecstasy and Magic, 149–170.

On Hasidic ritual objects, see Batsheva Goldman-Ida, “The Birthing Chair: The Chair of Rabbi Nahman of Bratslav: A Phenomenological Analysis,” Ars Judaica 6 (2010): 115–132; and her Hasidic Art and Kabbalah (Boston and Leiden, forthcoming).

For one specific ritual, see Elliot R. Wolfson, “Walking as a Sacred Duty: Theological Transformation of Social Reality in Early Hasidism,” in Hasidism Reappraised, 180–207.

Ritual bathing in Hasidism was studied by Tsippi Kauffman, “Ritual Immersion at the Beginning of Hasidism” [Hebrew], Tarbiz 80 (2012): 409–425.

Though they are by now outdated, the most detailed studies of Hasidic music are by Me’ir Shim’on Geshuri, especially Ha-Niggun ve-ha-Rikud ba-Hasidut, 3 vols. (Tel Aviv, 1955–1959). More recently, Yaakov Mazor has studied various aspects of Hasidic music and dance; see “The Power of the Niggun in Hasidic Thought and Its Social and Religious Function” [Hebrew], Yuval 7 (2002): 23–53; Yaakov Mazor and Edwin Seroussi, “Towards a Hasidic Lexicon of Music,” Orbis musicae 10 (1990–1991): 118–143. On Chabad’s musical traditions, see Shemu’el Zalmanov, ed., Sefer ha-Niggunim, 2 vols., 3^rd ed. (Kefar Chabad, 1985), and Ellen Koskoff, Music in Lubavitcher Life (Urbana, IL, 2001).

On Hasidic dance, see Yakov Mazor, “A Hassidic Ritual Dance: The ‘Mitsve Tants’ in Jerusalemite Weddings,” Yuval 6 (1994): 164–224; and idem, “The Hasidic Danceniggun: A Study Collection and Its Classificatory Analysis,” Yuval 3 (1974): 136–266.

Several studies are dedicated to the theory of music and dance in Nahman of Bratslav’s teachings: Michael Fishbane, “The Mystery of Dance According to Rabbi Nahman of Bratzlav,” in The Exegetical Imagination: On Jewish Thought and Theology (Cambridge, MA, 1998), 173–184, 226–231, and Chani Haran Smith, Tuning the Soul: Music as a Spiritual Process in the Teachings of Rabbi Nahman of Bratzlav (Leiden, 2010).

Many Hasidic teachings on music and dance were collected in Yesha‘yah Meshulam Faish Rottenberg, Zamru li-Shemo (Jerusalem, 1996). On the meaning of dance in Hasidism, see Paul B. Fenton, “Sacred Dance in Jewish Spirituality—Hasidic Dance” [Hebrew], Daat 45 (2000): 135–145. On the development of music from Kabbalah to Hasidism, see Moshe Idel, “Conceptualizations of Music in Jewish Mysticism,” in Enchanting Powers: Music in the World’s Religions, ed. Lawrence E. Sullivan (Cambridge, MA, 1997), 159–188; idem, “The Magical Theurgical Interpretation of Music in Jewish Texts: Renaissance to Hasidism” [Hebrew], Yuval 22 (2014): 101–126.

On storytelling by Hasidic masters, see Rivka Dvir-Goldberg, Ha-Tsaddik ha-Hasidi ve-Armon ha-Livyatan: Iyun be-Sipure Maʿasiyot mi-Pi Tsaddikim (Tel Aviv, 2003). Other studies are devoted to the ritualistic aspects of storytelling: Gedalyah Nigal, Ha-Sippur ha-Hasidi, 2^nd ed. (Jerusalem, 2002), 11–38; Levi Cooper, “‘But I Will Tell of Their Deeds’: Retelling a Hasidic Tale about the Power of Storytelling,” Journal of Jewish Thought & Philosophy 22 (2014): 127–163; and Tsippi Kauffman, “The Hasidic Story: A Call for Narrative Religiosity,” Journal of Jewish Thought & Philosophy 22 (2014): 101–126.

Chapter 9: Institutions

The process of institution formation within Hasidism is described from varying perspectives by Immanuel Etkes, “Hasidism as a Movement—The First Stage,” in Hasidism—Continuity or Innovation?, ed. Bezalel Safran (Cambridge, MA, 1988), 1–26; Ada Rapoport-Albert, “Hasidism after 1772”; Teller, “Hasidism and the Challenge of Geography”; and Moshe Rosman, “The Rise of Hasidism,” in Cambridge History of Judaism, Vol. 7: The Early Modern Period, ed. Jonathan Karp and Adam Sutcliffe (Cambridge, UK, 2017).

In the same article, Rapoport-Albert analyzes forms of initiation. The development of the Hasidic court is described in Immanuel Etkes, “The Early Hasidic ‘Court,’” in Text and Context: Essays in Modern Jewish History and Historiography in Honor of Ismar Schorsch, ed. Eli Lederhendler and Jack Wertheimer (New York, 2005), 157–187. A model of the court was proposed by Jean Baumgarten in his La naissance du hassidisme. There is a chapter on Hasidic pilgrimage in David M. Gitlitz and Linda Kay Davidson, Pilgrimage and the Jews (Westport, CT, 2006). On pilgrimage and the pidyon, see Haviva Pedaya, “On the Development of the Socio-religio-economic Model in Hasidism: The Pidyon, Havurah and Pilgrimage” [Hebrew], in Assaf, Tsaddik ve-Eda, 343–397; Dynner, Men of Silk, and Assaf, Israel of Ruzhin, provide scholarly treatments of the finances of the court. Another important aspect of the Hasid’s relationship with his tsaddik was the submission of kvitlekh, petitionary “notes.” The only collection of kvitlekh accessible to the public consists of some 9,000 requests sent to Eliyahu Guttmacher (1796–1874) in the early 1870s (Guttmacher was not a Hasidic rebbe in terms of lineage, but he functioned liked one). The collection is held in the YIVO archives, RG27, at the Center for Jewish History in New York City. See Glenn Dynner, “Brief Kvetches: Notes to a 19th-Century Miracle Worker,” Jewish Review of Books (Summer 2014): 33–35.

Pedigree (yihus) and leadership succession are treated in Dynner, Men of Silk, and Sagiv, Ha-Shoshelet. Both also deal with the Hasidic sermon (derashah), as does Ze’ev Gries, “Between History and Literature—The Case of Jewish Preaching,” Journal of Jewish Thought and Philosophy 4 (1994): 113–122. Gries is also the leading scholar of the formation of the early Hasidic literary canon in “The Hasidic Managing Editor as an Agent of Culture,” Hasidism Reappraised, 141–155; Sefer, Sofer ve-Sippur be-Reshit ha-Hasidut: min ha-Besht ve-ʿad Mendel mi-Kotsk (Tel Aviv, 1992); and “Jewish Homiletical Literature: Between Oral and Written Tradition,” Kabbalah 15 (2007): 169–195.

Instrumental in defining Hasidic identity and determining the relationship between Hasidim and local communal institutions was the Hasidic shtibl (prayer house) and Hasidic-style shehitah (ritual kosher slaughter). Marcin Wodziński, “Space and Spirit: On Boundaries, Hierarchies, and Leadership in Hasidism,” Journal of Historical Geography 53 (2016): 63-74. On the former, see Shaul Stampfer, “How and Why Did Hasidism Spread?” Jewish History 27 (2013): 201–219. On the latter, Shaul Stampfer, Families, Rabbis and Education (Oxford, 2010), 342–355; Chone Shmeruk, “The Social Significance of Hasidic Shehitah” [Hebrew], Zion 20 (1955): 42–72; and Kuperstein, “Inquiry at Polaniec.” For additional perspectives on the relationship between the Hasidim and conventional communal institutions, see Shmuel Ettinger, “Hasidism and the Kahal in Eastern Europe,” in Hasidism Reappraised, 63–75, and Nadav, The Jews of Pinsk, 1506–1880, chapters 5 and 6.

On the status of women in Hasidism and their participation in Hasidic institutions, see Ada Rapoport-Albert, “On Women in Hasidism: S. A. Horodecky and the Maid of Ludmir Tradition,” in Jewish History: Essays in Honour of Chimen Abramsky, 495–525. Some of Rapoport-Albert’s conclusions were challenged by Shaul Stampfer in his Hebrew article on “The Impact of Hasidism on the Jewish Family in Eastern Europe: Towards a Re-Evaluation,” in Yashan mi-Penei Hadash, vol. 1, 165–184. On the attacks by the Mitnaggdim on the effect of Hasidism on the family, see Biale, “Displacement of Desire,” Eros and the Jews.

Section 2—Golden Age: The Nineteenth Century

Chapter 10: A Golden Age within Two Empires

The first major synthesis of history of the Jews in nineteenth-century Eastern Europe was Simon Dubnow, History of the Jews in Russia and Poland from the Earliest Times until the Present Day, 3 vols. (Philadelphia, PA, 1918). While outdated, Dubnow provides the central narrative and historiographic concepts for subsequent research. For a Marxist interpretation, Raphael Mahler, Divrei Yemei Yisrael: Dorot Aharonim, 6 vols. (Merhavia, 1952–1976), which reaches only midcentury; its abridged English version, A History of Modern Jewry, 1780–1815 (New York, 1971), ends at 1815. The most comprehensive recent survey is Antony Polonsky, The Jews in Poland and Russia, 3 vols. (Oxford and Portland, OR, 2010–2012). While it does not cover Hungary and Romania, it is the best synthesis, especially in the nineteenth and twentieth centuries. See also Israel Bartal, The Jews of Eastern Europe, 1772–1881, trans. Chaya Naor (Philadelphia, 2005), and, for the first half of the nineteenth century, Yohanan Petrovsky-Shtern, The Golden Age Shtetl: A New History of Jewish Life in East Europe (Princeton, NJ, 2014).

For a definition of the nineteenth-century Hasid and the question of whether Hasidism was a “sect,” see Marcin Wodziński, “The Question of Hasidic Sectarianism,” Jewish Cultural Studies 4 (2013): 125–148. On the geography of Jews in nineteenth-century Eastern Europe, with good material on Hasidism, see Paul R. Magocsi, Historical Atlas of East Central Europe (Seattle, 1993), and especially Atlas historii Żydów polskich (Warsaw, 2010). The most recent introduction to the issue of geography of Hasidism is Marcin Wodziński, Historical Atlas of Hasidism (Princeton, forthcoming). David Assaf has challenged the idea of Hasidic geography in Poland in “‘Polish Hasidism’ or ‘Hasidism in Poland’: On the Problem of Hasidic Geography” [Hebrew], Gal-Ed 14 (1995): 197–206. Marcin Wodziński and Uriel Gellman, “Towards a New Geography of Hasidism,” Jewish History 26/2–4 (2013): 171–199, offer a quantitative alternative to the earlier approach, with particular emphasis on the nineteenth century.

The study of Hasidic demography in the nineteenth century is in its infancy. See Barbara Stępniewska-Holzer, “Ruch chasydzki na Białorusi w połowie XIX wieku,” Kwartalnik Historii Żydów 4 (2003): 511–522, for Hasidic settlement in Belarus in the mid-nineteenth century. On Poland, see Marcin Wodziński, “How Many Hasidim Were There in Congress Poland? On the Demographics of the Hasidic Movement in Poland during the First Half of the Nineteenth Century,” Gal-Ed 19 (2004): 13–49. This article occasioned a rejoinder by Glenn Dynner, “How Many Hasidim Were There Really in Congress Poland? A Response to Marcin Wodziński,” Gal-Ed 20 (2006): 91–104, and a response by Marcin Wodziński, “How Should We Count Hasidim in Congress Poland? A Response to Glenn Dynner,” Gal-Ed 20 (2006): 105–121. See also Marcin Wodziński, “Historical Demography of Hasidism: An Outline,” Yearbook of International Religious Demography 2 (2015): 177–186.

On the Hasidic “conquest” of Eastern Europe, see Shaul Stampfer, “How and Why Did Hasidism Spread?” Jewish History 26/2–4 (2013): 201–219, which uses diffusion analysis to show importance of shtiblekh and trade routes for the expansion of Hasidism. For a more extensive study of this question in Poland, see Glenn Dynner, “Men of Silk”: The Hasidic Conquest of Polish Jewish Society (Oxford and New York, 2006), esp. chapter 2; Marcin Wodziński, Haskalah and Hasidism in the Kingdom of Poland: A History of Conflict, trans. Sarah Cozens (Oxford, 2005), esp. chapter 4; and idem, Hasidism and Politics: The Kingdom of Poland, 1815–1864 (Oxford and Portland, OR, 2013), chapters 5 and 6, examined the role of politics and the state in Hasidic expansion. Yohanan Petrovsky-Shtern, “Hasidism, Havurot, and the Jewish Street,” Jewish Social Studies 10/2 (2004): 20–54, demonstrated the interplay of old and new institutions employed by Hasidism in its development up to the early nineteenth century.

On the inheritance of the role of the tsaddik as a manifestation of the rabbinate, see Shaul Stampfer, “Inheritance of the Rabbinate in Eastern Europe in the Modern Period—Causes, Factors and Development over Time,” Jewish History 13, no. 1 (1999): 35–57. On the discourse about inheritance in early Hasidism in the context of the Ruzhin dynasty, see David Assaf, The Regal Way: The Life and Times of Rabbi Israel of Ruzhin (Stanford, CA, 2002), 47–66. For the phenomenon of yenuka (child leaders), see Nehemia Polen, “Rebbetzins, Wonder-Children, and the Emergence of the Dynastic Principle in Hasidism,” in The Shtetl: New Evaluations, ed. Steven T. Katz (New York and London, 2007), 53–84, and Gadi Sagiv, “Yenuka: On Child Leaders in Hasidism” [Hebrew], Zion 76 (2011): 139–178. A discussion of inheritance from the perspective of the Chernobyl dynasty is Gadi Sagiv, Ha-Shoshelet. On discipleship in the context of Hasidism in Central Poland, see Uriel Gellman, Ha-Shevilim ha-Yotsim mi-Lublin. For a general argument about Hasidic theology in the nineteenth century, see Benjamin Brown, “Substitutes for Mysticism: A General Model for the Theological Development of Hasidism in the Nineteenth Century,” History of Religions 56, no. 3 (2017): 247–288.

Chapter 11: In the Empire of the Tsars: Russia

A starting point for nineteenth-century Hasidism in Russia is David Assaf and Gadi Sagiv, “Hasidism in Tsarist Russia: Historical and Social Aspects,” Jewish History 27 (2013): 241–269, and an extended version in Hebrew with details about the major dynasties is in Toldot Yehudei Rusya, 1772–1917, ed. Ilia Lurie (Jerusalem, 2012), 75–112.

Chabad is the most researched Hasidic group, although most studies focus on the eighteenth or twentieth centuries. Among the few nineteenth-century Chabad sources that have been translated to English are Dobh Baer of Lubavitch, Tract of Ecstasy, trans. Louis Jacobs (London, 1963), and Sholom Dovber Schneersohn, Tract on Prayer: Kuntres Hatefillah, trans. Y. Eliezer Danziger (New York, 1992).

Among the most important works of scholarship, see Naftali Loewenthal, Communicating the Infinite: The Emergence of the Habad School (Chicago, 1990); Rachel Elior, The Paradoxical Ascent to God: The Kabbalistic Theosophy of Habad Hasidism (Albany, NY, 1993); Avrum M. Ehrlich, Leadership in the HaBaD Movement: A Critical Evaluation of HaBaD Leadership, History, and Succession (Northvale, NJ, 2000); Dov Schwartz, Mahshevet Habad: Me-Reshit ad Aharit (Ramat Gan, 2010); and Ariel Roth, Keitsad li-Kro Et Sifrut Chabad (Ramat-Gan, 2017). An updated collection of articles is Habad: Historia, Hagut ve-Dimuy, eds. Jonatan Meir and Gadi Sagiv (Jerusalem, 2016).

On Dov Ber, the second Chabad leader, see Immanuel Etkes, Rabbi Shneur Zalman of Liady: The Origins of Chabad Hasidism, trans. Jeffrey M. Green (Waltham, MA, 2015). On Menahem Mendel (the Tzemah Tsedek) and his sons, see Ilia Lurie, Edah u-Medinah: Hasidut Habad ba-Imperyah ha-Rusit, [5]588–[5]643 [1828–1882] (Jerusalem, 2006), and Jacob Gottlieb, Sekhaltanut bi-Levush Hasidi: Demuto shel ha-Rambam be-Hasidut Habad (Ramat Gan, 2009). On the theological differences between the schools stemming from the Tzemah Tsedek, see Ariel Roth, “Reshimu—The Dispute between Lubavitch and Kopust Hasidism,” Kabbalah 30 (2013): 221–252. While the writing on Shmuel, the son of Menahem Mendel, is meager, the image of his son, Shalom Dov Ber, usually described as the fifth Lubavitch Rebbe, has received more scholarly attention: Ilia Lurie, Lubavitch u-Milhamoteiha: Hasidut Habad be-Ma’avak al Demuta shel ha-Hevrah ha-Yehudit be-Rusyah ha-Tsarit (PhD dissertation, Hebrew University of Israel, 2009) (this dissertation includes discussion of Shalom Dov Ber’s predecessors); Michael Fishbane, The Kiss of God: Spiritual and Mystical Death in Judaism (Seattle, 1994), 117–120; Maya Balakirsky Katz, “A Rabbi, a Priest, and a Psychoanalyst: Religion in the Early Psychoanalytic Case History,” Contemporary Jewry 31 (2011): 3–24; Jonathan Garb, Shamanic Trance in Modern Kabbalah (Chicago, 2011), 79–81; and idem, Yearnings of the Soul: Psychological Thought in Modern Kabbalah (Chicago, 2015), 159–160.

On Ruzhin, see David Assaf, The Regal Way and Dov Rabinovitz, Iggrot ha-Rav ha-Kadosh mi-Ruzhin u-Vanav, 3 vols. (Jerusalem, 2003).

On Chernobyl, the most recent and most comprehensive study is Gadi Sagiv, Ha-Shoshelet. On David of Talne, an important scion of this dynasty, see Paul I. Radensky, “Hasidism in the Age of Reform: A Biography of Rabbi Duvid Ben Mordkhe Twersky of Tal’noye” (PhD dissertation, Jewish Theological Seminary, 2001); idem, “The Rise and Decline of a Hasidic Court: The Case of Rabbi Duvid Twersky of Tal’noye,” in Holy Dissent: Jewish and Christian Mystics in Eastern Europe, ed. Glenn Dynner (Detroit, 2011), 131–168. On Yitshak Nahum Twersky, another scion of the dynasty, see “‘Confession of My Tortured, Afflicted Soul’: The World of Rabbi Yitshak Nahum Twersky of Shpikov,” in David Assaf, Untold Tales of the Hasidim: Crisis and Discontent in the History of Hasidism (Waltham, MA, 2010), 206–236.

On the role of women in Chernobyl, see Sagiv, Ha-Shoshelet, 129–135. On Hannah Rokhl Werbmacher, see Rapoport-Albert, “On Women in Hasidism,” and Nathaniel Deutsch, The Maid of Ludmir: A Jewish Holy Woman and Her World (Berkeley, CA, 2003).

On Bratslav, see David Assaf, ed., Bratslav: Bibliografia Mu’eret (Jerusalem 2000), and idem, “Happy Are the Persecuted: The Opposition to Bratslav Hasidism,” Untold Tales of the Hasidim, 120–153. For a collection of sources and essays, see Shaul Magid, ed., God’s Voice from the Void: Old and New Studies in Bratslav Hasidism (Albany, NY, 2002). On the figure of Natan Sternhartz of Nemirov, who was the central figure in nineteenth-century Bratslav, see Joseph Weiss, “Rabbi Nathan Sternhartz of Nemirov: A Disciple and Scribe of Rabbi Nahman” [Hebrew], Mehkarim be-Hasidut Braslav (Jerusalem, 1974), 66–83; Mendel Piekarz, “Rabbi Nathan of Nemirov and His Book Likutei Halakhot” [Hebrew], Zion 69 (2004): 203–240; Shmuel Feiner, “By Faith Alone! The Enemies of the Haskalah: Religious Faith and the Anti-Maskilic Polemic of R. Nathan of Nemirov Against Atheism and Haskalah” [Hebrew], Milhemet Tarbut: Tenu’at ha-Haskalah ha-Yehudit ba-Me’ah ha-19 (Jerusalem, 2010), 95–128; Jonatan Meir, “R. Nathan Sternhartz’s Liqquṭei tefilot and the Formation of Bratslav Hasidism,” Journal of Jewish Thought and Philosophy 24 (2016): 60–94. An internal, Bratslav history is Chaim Kramer, Through Fire and Water: The Life of Reb Noson of Breslov (Jerusalem and New York, 1992).

On Karlin and its offshoots, see Wolf Ze’ev Rabinowitsch, Lithuanian Hasidism from Its Beginnings to the Present Day (London, 1970). Rich sources about the Karlin group are found in the studies of Avraham Abish Shore, a Karlin Hasid whose studies are published in the Karlin periodical Bet Aharon ve-Yisrael. On Slonim, see Allan Nadler, “The Synthesis of Hasidism and Mitnagdic Talmudism in the Slonimer Yeshivot” [Hebrew], in Yeshivot u-Vatei Midrashot, ed. Immanuel Etkes (Jerusalem, 2006), 395–415.

Chapter 12: In the Empire of the Tsars: Poland

For general studies of Polish Hasidism, see the bibliography for section 1. Specific to our period, Raphael Mahler, Hasidism and the Jewish Enlightenment: Their Confrontation in Galicia and Poland in the First Half of the Nineteenth Century, trans. Eugene Orenstein, Aaron Klein, and Jenny Machlowitz Klein (Philadelphia, 1985), although framed within a Marxist “historical materialism” ideology, makes invaluable use of archival material. First published in 1947, Zvi Meir Rabinowich, Bein Pshiskha le-Lublin: Ishim ve-Shitot be-Hasidut Polin (Jerusalem, 1997), although somewhat hagiographic, still employs modern critical tools.

Although focused primarily on the interwar and Holocaust periods, Mendel Piekarz, Hasidut Polin: Megamot Ra’ayoniyot bein Shtei ha-Milhamot u-Gezerot [5]700–[5]705 [1939–1945] (ha-Shoah) (Jerusalem, 1990), contains valuable material about the nineteenth-century background of Polish Hasidism. His book on Hasidic leadership, cited in the bibliography for the introduction, is also useful for our subject.

The studies of Glenn Dynner and Marcin Wodziński—as well their debate over demography—cited in the bibliography for chapter 10 are some of the most important recent work on Polish Hasidism. Dynner uses more Hasidic sources, while Wodziński gives more weight to Polish archival sources.

An important collection of primary sources is Źródła do dziejów chasydyzmu w Królestwie Polskim 1815–1867 w zasobach polskich archiwów państwowych. Hasidism in the Kingdom of Poland 1815–1867: Historical Sources in the Polish State Archives, ed. Marcin Wodziński (Krakow and Budapest, 2011). Taken from archives in Poland, these sources are in Polish, but each is accompanied by an English abstract.

On the Kozhenits court, which is virtually unresearched, see the memoirs of one of the descendants of this family, as well as the introduction to these memoirs: Malkah Shapiro, The Rebbe’s Daughter, translated from the Hebrew, edited, and with an introduction and commentary by Nehemia Polen (Philadelphia, 2002).

On the Apt-Radomsk school, see Jonatan Meir, “‘Messiah in Exile’: Reading in the Book Or Lashamaim by Meir Rotenberg of Apt” [Hebrew], in Shay le-Yosef (Jerusalem, 2003), 157–179. On the Pshiskhe school, while “The Holy Jew” has not yet received scholarly treatment, Alan Brill has written a pioneering work, “Grandeur and Humility in the Writings of R. Simha Bunim of Przysucha,” in Hazon Nahum: Studies in Jewish Law, Thought and History Presented to Dr. Norman Lamm on the Occasion of His Seventieth Birthday, ed. Yaakov Elman and Jeffrey S. Gurock (New York, 1997), 419–448. A semiacademic monograph, written primarily from a religious point of view, is Michael Rosen, The Quest for Authenticity: The Thought of Reb Simhah Bunim (Jerusalem, 2008). A more critical monograph on this school is by Uriel Gellman, Ha-Shevilim ha-Yotsim mi-Lublin. An attempt to address Gellman’s reservations that were initially proposed in his dissertation from 2011 and to suggest a formulation of the Pshiskhe ethos is Tsippi Kauffman, “Rabbi Simcha Bunim of Przysucha” [Hebrew], Tarbiz 82 (2014): 335–372.

The school of Vurke has not been intensively researched. In addition to a chapter in Wodziński’s Hasidism and Politics, of importance are the memoirs of Ita Kalish, the daughter of one of the Vurke rebbes: “Life in a Hassidic Court in Russian Poland toward the End of the 19^th and the Early 20^th Centuries,” YIVO Annual of Jewish Social Science 13 (1965): 264–278, elaborated in Hebrew in Ita Kalish, Etmoli (Tel Aviv, 1970). The narrative of Ita Kalish (1903–1944) consists of both memoirs and family traditions about Isaac of Vurke and his descendants. The school of Aleksander has also been neglected. Beside Piekarz’s study, a unique contribution is Dafna Schreiber, “The Dispute between Gur and Alexander and Its Impact on Polish Hassidism in the First Half of the Twentieth Century” [Hebrew], Zion 79 (2014): 175–199.

The other offshoot of Pshiskhe, the school of Kotzk has attracted numerous writers, most of them nonacademic. A masterpiece memoir was published in Yiddish between 1944–1953, of which only the first volume has been translated to English: Yehiel Yeshaia Trunk, Poyln: My Life within Jewish Life in Poland, Sketches and Images, trans. Anna Clark, vol. 1 (Toronto, 2007). Trunk was part of a famous family of rabbis; his memoirs provide information about late nineteenth- and early twentieth-century Hasidism, but also about earlier periods. A notable historical fiction from 1949 is Menashe Unger, A Fire Burns in Kotsk: A Tale of Hasidism in the Kingdom of Poland, trans. Jonathan Boyarin (Detroit, 2015).

The definitive monograph about Menahem Mendel of Kotzk remains the Yiddish two-volume work of Abraham Joshua Heschel, Kotsk: In Gerangel far Emesdikeit (Tel Aviv, 1973). Heschel’s book in English is not a translation of the Yiddish, but a onevolume book intended for a wider readership: A Passion for Truth (New York, 1973). Heschel compares the Kotzker with his contemporary, Søren Kierkegaard. For other philosophical observations comparing Kierkegaard and Hasidic thinkers, mostly from the offshoots of Kotzk, see Jerome I. Gellman, The Fear, the Trembling, and the Fire: Kierkegaard and Hasidic Masters on the Binding of Isaac (Lanham, MD, 1993). The teachings attributed to the Rebbe of Kotzk are analyzed for their authenticity in Yaakov Levinger, “The Authentic Sayings of Rabbi Menachem Mendel of Kotzk” [Hebrew], Tarbiz 55 (1986): 109–135, and idem, “The Teachings of the Kotzker Rebbe According to His Grandson R. Samuel Borenstein from Sokhachev” [Hebrew], Tarbiz 55 (1986): 413–431. The legend about the Friday night incident that resulted in the abandoning of Kotzk by Mordechai Yosef Leiner, as well as the roots of the controversy, were researched by Morris M. Faierstein, “The Friday Night Incident in Kotsk: History of a Legend,” Journal of Jewish Studies 34 (1983): 179–189; idem, “Kotzk-Izbica Dispute—Ideological or Personal?” Kabbalah 17 (2008): 75–79.

The radical and original ideas found in the Izhbits-Radzin dynasty have attracted significant research. See Morris M. Faierstein, All Is in the Hands of Heaven: The Teachings of Rabbi Mordecai Joseph Leiner of Izbica (New York, 1989); Shaul Magid, Hasidism on the Margin: Reconciliation, Antinomianism, and Messianism in Izbica/Radzin Hasidism (Madison, WI, 2003); and Ora Wiskind-Elper, Wisdom of the Heart: The Teachings of Rabbi Ya’akov of Izbica-Radzyn (Philadelphia, 2010).

Research on the Ger (Gur) dynasty has focused on the teachings of Yehudah Leib Alter, author of Sefat Emet. Arthur Green translated into English and interpreted a selection of teachings by this master: The Language of Truth: The Torah Commentary of the Sefat Emet, Rabbi Yehudah Leib Alter of Ger (Philadelphia, 1998). Beside Piekarz, who wrote extensively about Ger, Yoram Jacobson discusses Alter’s spiritual development in “From Youth to Leadership and from Kabbalah to Hasidism: Stages in the Spiritual Development of the Author of Sefat Emet” [Hebrew], in Kolot Rabim: Sefer ha-Zikaron le-Rivkah Shatz-Uffenheimer, eds. Rachel Elior and Joseph Dan, 2 (Jerusalem, 1996): 429–446. About messianism in Ger, see Zvi Mark, “‘The Son of David Will Not Come until the Sovereignty of Aram (Alexander, King of Russia) Rules over the Entire World for Nine Months’: Messianic Hopes in Gur Hasidism” [Hebrew], Tarbitz 77 (2008): 295–324. An internal Hasidic source that still contains valuable information on Hasidism in Poland and especially Ger is Avraham Yisachar Alter (assisted by his uncle Avraham Mordehai Alter), Meir Einei ha-Golah, 2^nd edition (Tel Aviv, 1954).

The religious world of Rabbi Tsadok ha-Kohen of Lublin has also attracted scholarly interest, mostly by Orthodox scholars. In English, see Alan Brill, Thinking God: The Mysticism of Rabbi Zadok of Lublin (New York, 2002); Yaakov Elman, “The History of Gentile Wisdom According to R. Zadok Hakohen of Lublin,” Journal of Jewish Thought and Philosophy 3 (1993): 153–187; and in Hebrew, Amirah Liwer, “Torah she-Ba’al Pe be-Kitvei Rabbi Tsadok ha-Kohen mi-Lublin” (PhD dissertation, Hebrew University of Jerusalem, 2006).

Chapter 13: Habsburg Hasidism: Galicia and Bukovina and Chapter 14: Habsburg Hasidism: Hungary

On the relationship between Maskilim and Hasidim in Galicia and the attitude of the state to Hasidism, see Raphael Mahler, Hasidism and the Jewish Enlightenment and Rachel Manekin, “Hasidism and the Habsburg Empire, 1788–1867,” Jewish History 27 (2013): 271–297. The most detailed description of the Hasidic world in Galicia during the second half of the nineteenth century, with a special attention to the Sadagora and Tsanz dynasties, is David Assaf, Hetsits ve-Nifga: Anatomya shel Makhloket Hasidit (Haifa, 2012). A comprehensive bibliography on these cases can be found in idem, “The Bernyu of Leova Affair and the Tsanz-Sadigura Controversy: An Annotated Bibliography” [Hebrew], Jerusalem Studies in Jewish Thought 23 (2011): 407–481.

On Hasidism as part of the Jewish public sphere in Bukovina, see David Rechter, Becoming Habsburg: The Jews of Austrian Bukovina, 1774–1918 (Oxford, 2013), 125–141.

On the emergence of Hasidism and ultra-Orthodoxy in Hungary, see Y. Yosef Cohen, “The Penetration of Hasidism into Hungary” [Hebrew], in Yahadut Hungarya: Mehkarim Historiyim (Tel Aviv, 1980), 57–91; Jacob Katz, A House Divided: Orthodoxy and Schism in Nineteenth-Century Central European Jewry, trans. Ziporah Brody (Waltham, MA, 1998), esp. chapter 6; Michael K. Silber, “The Emergence of Ultra-Orthodoxy: The Invention of a Tradition,” in The Uses of Tradition: Jewish Continuity in the Modern Era, ed. Jack Wertheimer (New York, 1992), 23–84; idem, “The Limits of Rapprochement: The Anatomy of an Anti-Hasidic Controversy in Hungary,” Studia Judaica (Cluj-Napoca) 3 (1994): 124–147; Benjamin Brown, “The Two Faces of Religious Radicalism: Orthodox Zealotry and ‘Holy Sinning’ in Nineteenth-Century Hasidism in Hungary and Galicia,” Journal of Religion 93 (2013): 341–374.

For a hagiographical history of Belz, see Yisrael Ya’akov Klapholts, Admorei Belz: Te’ur Demutam u-Fo’alam ve-Toldot Hayehem shel Tsaddikei Belz, 4 vols. (Bnei Brak, 1972–1979). An encyclopedia of Galician Rabbis includes a significant section on Belz: Meir Wunder, Me’orei Galitsya, vol. 4 (Jerusalem, 1990), 847–908. A popular account of Belz from the early twentieth century is Mordechai Georgo Langer, Nine Gates to the Chasidic Mysteries (New York, 1975). On Yitshak Nahum Twersky and his internal, Hasidic critique of Belz, see David Assaf, “Confession of My Tortured, Afflicted Soul: The World of Rabbi Yitshak Nahum Twersky of Shpikov,” Untold Tales of the Hasidim, 206–235.

On Tsvi Hirsh of Zhidachov see the introduction to Zevi Hirsch Eichenstein, Turn Aside From Evil and Do Good: An Introduction and a Way to the Tree of Life, trans. Louis Jacobs (London and Washington, DC, 1995); Raaya Haran, “An Inverted World: The Radical Concept of the World in the Teaching of R. Ẓevi Hirsh of Zhidachov,” [Hebrew] Tarbiz 71 (2002): 537–564; Avraham Segal, Ve-ʿal Derekh ha-ʿAvodah: Perakim be-Mishnat ha-Kabbalah ba-Hasidut shel R. Tsvi Hirsh me-Zidichov (Jerusalem, 2011); Jonatan Meir, “Tsvi la-Tsaddik: Yosef Perl, R. Tsvi Hirsh me-Zidichov u-pulmus ha-Gimatriot,” in Samkhut Ruhanit: Ma’avakim al Koah Tarbuti ba-Hagut ha-Yehudit, ed. Howard Kreisel, Boaz Huss, Uri Ehrlich (Beer Sheva, 2009), 266–300. On Yitshak Ayzik Yehudah Yehiel Safrin of Komarno, see the introduction to his mystical diary, Jewish Mystical Autobiographies: Book of Visions and Book of Secrets, trans. Morris M. Faierstein (Mahwah, NJ, 1999), 267–271. On his books, see Ya’akov Meir, “Itsuva shel Lamdanut Hasidit: Bio-Bibliographia shel Rabbi Yitshak Ayzik Safrin me-Kumarno, 1831–1853,” (MA thesis, Hebrew University of Jerusalem, 2012). On the messianic tendencies of Safrin, see Moshe Idel, Messianic Mystics (New Haven, CT, 1998), 244–247.

On the Dinov dynasty, see Natan Ortner, Ha-Rabbi Zvi Elimelech me-Dinov … Pirkei Hayav ve-Mishnato, 2 vols., 3^rd ed. (Tel Aviv 1988); on his attitude to Haskalah, see Mendel Piekarz, Ha-hanhagah ha-Hasidit, 362–336. On Kosov and Vizhnits, see Yitshak Alfasi, Tiferet she-be-malkut: Bet Kosov-Vizhnitz, 5^th ed., 2 vols. (Tel Aviv, 1996). On Ropshits, see Yitshak Alfasi, Mamlechet ha-Hokhmah: Beit Ropshits-Dzikow (Jerusalem, 1994); Yosef Salmon, “Rabbi Naftali Zvi Horwitz of Ropshits: Biographical Outline” [Hebrew], in Israel Bartal et al., eds., Tsaddikim ve-Anshei Ma’ase, 91–110.

On Sadagora and its many branches, see David Assaf, The Regal Way, 136 ff.; idem, “How Much Have Times Changed: The World of Rabbi Menahem Nahum Friedman of Itscan,” Untold Tales of the Hasidim, 175–205. A comprehensive, but not critical, edition of the letters of the Sadagora rebbes is Dov Ber Rabinovits, ed., Igrot ha-rav ha-kadosh mi-ruzhin u-vanav, 3 vols. (Jerusalem, 2003). On the Sandz dynasty, there are two hagiographical works: Avraham Yitshak Bromberg, Mi-Gedolei ha-Hasidut, vols. 1 and 9 (Jerusalem 1954–1955), and Yosef David Wiesberg, Rabenu ha-Kadosh mi-Tsanz, 3 vols. (Jerusalem 1976–1980). The most historically critical discussion is David Assaf’s Hetsits ve-Nifga.

Chapter 15: “A Little Townlet on Its Own”: The Court and Its Inhabitants

On the eighteenth-century origins of the Hasidic court, see the bibliography for chapter 9.

The best description of the “regal” Hasidic court in the nineteenth century is in David Assaf, The Regal Way, 267–324. On the role of women in the Hasidic court from the perspective of the opponents of Hasidism, see Shmuel Werses, “Women in Hasidic Courts as Reflected in Mitnagdic Polemics and Maskilic Satire” [Hebrew], Gal-Ed 21 (2007): 29–47.

On the courts of the Chernobyl dynasty, see Gadi Sagiv, Ha-Shoshelet, 91–138. On Ger, see Eleonora Bergman, “Góra Kalwaria: The Impact of a Hasidic Cult on the Urban Landscape of a Small Polish Town,” Polin 5 (1990): 3–23. On Chabad/Lubavitch, see Ilia Lurie, Edah u-Medinah. And on Sandz and Sadagora, see David Assaf, Hetsits ve-Nifga.

On non-Jews and the tsaddikim, see Alina Cała, “The Cult of Tzaddikim among Non-Jews in Poland,” Jewish Folklore and Ethnology Review 17, nos. 1–2 (1995): 16–19. On Leopold von Sacher-Masoch and his fascination with Hasidism, see David Biale, “Masochism and Philosemitism: The Strange Case of Leopold von Sacher-Masoch, Journal of Contemporary History 17 (Spring 1982): 305–324.

Chapter 16: Between Shtibl and Shtetl

The subject of Hasidism at the local level has barely been studied. Source material can be found in Marcin Wodziński, ed., Hasidism in the Kingdom of Poland. Sources for the communal level can be found in the many yizkor (remembrance) books published after World War II (http://yizkor.nypl.org).

On the shtetl generally, see Yohanan Petrovsky-Shtern, The Golden Age Shtetl, and Shaul Stampfer, “How and Why Did Hasidism Spread?” Jewish History 26/2–4 (2013): 201–219, who analyzes the shtibl as the most important institution of Hasidism at the community level. For Chernobyl communities and the role of the tsaddikim, see Sagiv, Ha-Shoshelet.

The economic dimension of Hasidism has also not been thoroughly investigated. The first to examine the subject in terms of the role of wealthy patrons were Raphael Mahler, Hasidism and the Jewish Enlightenment; Ignacy Schiper, Przyczynki do dziejów chasydyzmu w Polsce, 65–72; and Shmuel Ettinger, “The Hasidic Movement: Reality and Ideals,” in Essential Papers in Hasidism. Origins to Present, ed. Gershon D. Hundert (New York, 1991), 229–231. More recently, see Glenn Dynner, “Merchant Princes and Tsadikim: The Patronage of Polish Hasidism,” Jewish Social Studies 12, no. 1 (2005): 64–110. See also Ilia Lurie, Lubavitch u-Milhamoteiha, 24–33, and Marcin Wodziński, Hasidism and Politics, 220–229. For the most recent treatment of the topic see Marcin Wodziński, “The Socio-Economic Profile of a Religious Movement: The Case of Hasidism,” European History Quarterly 46, no. 4 (2016): 668–701.

On the Hasidic family and the role of women and children in the nineteenth century, see Shaul Stampfer, “The Influence of Hasidism on the Jewish Family in Eastern Europe: A New Assessment” [Hebrew], in Yashan mi-Penei Hadash, vol. 1, 165–184. See also the extensive pre-twentieth-century material in Ada Rapoport-Albert, “From Woman as Hasid to Woman as ‘Tsadik’ in the Teachings of the Last Two Lubavitcher Rebbes,” Jewish History 27, nos. 2–4 (2013): 435–473. For other important contributions, see Nehemia Polen, “Miriam’s Dance: Radical Egalitarianism in Hasidic Thought,” Modern Judaism 12, no. 1 (1992): 1–21; Naftali Loewenthal, “Women and the Dialectic of Spirituality in Hasidism,” in Be-Ma‘agelei Hasidim. Kovets Mehkarim le-Zikhro shel Profesor Mordekhai Vilensky, ed. Immanuel Etkes et al. (Jerusalem, 2000), English section, 7–65; Gedalia Nigal, Nashim ba-Sifrut ha-Hasidut (Jerusalem, 2005); Moshe Rosman, “On Women in Hasidism: Comments for Discussion” [Hebrew], in Yashan mi-Penei Hadash, vol. 1, 151–164. Most of these studies look at women in the context of the court. For a perspective “from below,” see Naftali Loewenthal, “‘Daughter/Wife of Hasid’ or ‘Hasidic Woman’?” Mada‘ei ha-Yahadut 40 (2000), English section: 21–28; Marcin Wodziński, “Women and Hasidism: A ‘Non-Sectarian’ Perspective,” Jewish History 27, nos. 2–4 (2013): 399–434; and Tsippi Kauffman, “‘Outside the Natural Order’: Temerl, the Female Hasid,” Studia Judaica 19 (2016): 87–109.

On Hasidic-Christian relations, see S. Ansky [Shlomo Zanvil Rapoport], “Gegenzaytige kulturele eynflusen,” in his Gezamelte shriften (Warsaw, 1928), vol. 15, 257–268; partly translated in Sh. An-sky, “Mutual Influences between Christians and Jews,” trans. Golda Werman, Jewish Folklore and Ethnology Review 14, nos. 1–2 (1992): 67–69. More recently, see Glenn Dynner, “Hasidism and Habitat: Managing the Jewish-Christian Encounter in the Kingdom of Poland,” in Glenn Dynner, ed., Holy Dissent, 104–130.

Chapter 17: Book Culture

For a study that focuses primarily on the eighteenth century but includes nineteenth-century material as well, see Ze’ev Gries, Sifrut ha-Hanhagot (Jerusalem, 1989); idem, Sefer, Sofer ve-Sippur be-Reshit ha-Hasidut; and, in English, but more generally, The Book in the Jewish World, 1700–1900 (Oxford, 2007).

Gedaliah Nigal published collections of Hasidic tales, including the nineteenth century: The Hasidic Tale, trans. Edward Levin (Oxford, 2008). More specifically: Sippurim Hasidiyim mi-Lemberg-Lvov: Sifrei Frumkin-Rodkinson u-Bodek (Jerusalem, 2005). He has also published on the collectors of Hasidic tales: Melaktei ha-Sippur ha-Hasidi (Jerusalem, 1995).

Jonatan Meir published extensively about the disputes between Maskilim and Hasidim in the context of book culture. See especially Hasidut Medumah: Iyunim be-Ketavav ha-Satiriim shel Yosef Perl (Jerusalem, 2013).

For an updated survey on books among Eastern European Jews of the first half of the nineteenth century (but not necessarily in the context of Hasidism), see Yohanan Petrovsky-Shtern, The Golden Age Shtetl, 305–339.

On censorship and other limitations on Hasidic books, see Raphael Mahler, Hasidism and the Jewish Enlightenment, 105–119; Rachel Manekin, “The Book Hok le-Yisrael and the Spread of Hasidism: A Document from Yosef Perl” [Hebrew], in Yashan mi-Penei Hadash, vol. 2, 345–354.

Regarding Hasidic stories since the “renaissance” of the 1860s, see Joseph Dan, Ha-Sippur ha-Hasidi (Jerusalem, 1975), 189–263. The definitive biography of Rodkinson, which also provides a valuable chapter about the renaissance of Hasidic hagiography in the 1860s, is Jonatan Meir, Literary Hasidism: The Life and Works of Michael Levi Rodkinson (Syracuse, NY, 2016).

On Orthodox historiography generally, see Haim Gertner, “The Beginning of ‘Orthodox Historiography’ in Eastern Europe: A Reassessment” [Hebrew], Zion 67 (2002): 293–336. On the emergence of Hasidic historiography with particular emphasis on the book Bet Rabbi, see Nahum Karlinsky, “The Dawn of Hasidic-Haredi Historiography,” Modern Judaism 27 (2007): 20–46; Uriel Gellman, “An Author’s Guide: Authorship of Hasidic Compendia” [Hebrew], Zutot 9 (2012): 85–96; and Ze’ev Kitsis, “Sifrut ha-Shevahim ha-Hasidit mi-Reshitah ad Milhemet Olam ha-Shniyah” (PhD dissertation, Bar-Ilan University, 2015).

Chapter 18: Haskalah and Its Successors

A recent review of the research on relations between Hasidism and the Haskalah is David Assaf, “Enemies—a Love Story: Developments in the Research of the Mutual Relations between Hasidism and Haskalah,” in Ha-Haskalah li-Gevaneiha: Iyunim Hadashim be-Toldot ha-Haskalah u-ve-Sifruta, ed. Shmuel Feiner and Israel Bartal (Jerusalem, 2005), 183–200. A broad survey, written before World War II, but still useful, is Israel Zinberg, A History of Jewish Literature, trans. Bernard Martin, vol. 9, Hasidism and Enlightenment (Cincinnati and New York, 1972–1978). For a shorter and more up-to-date introduction, consult Shmuel Werses, “Hasidism in the Eyes of Haskalah Literature: From the Polemics of the Galician Maskilim” [Hebrew], in Ha-Dat ve-ha-Hayim: Tenu’at ha-Haskalah ha-Yehudit be-Mizrah Europa, ed. Immanuel Etkes (Jerusalem, 1993), 45–63, as well as his Megamot ve-Tsurot be-Sifrut ha-Haskalah (Jerusalem, 1990), and Hakitsah Ami: Sifrut ha-Haskala be-Idan ha-Modernizatsyah (Jerusalem, 2001). See also Shmuel Feiner, Haskalah and History: The Emergence of a Modern Jewish Historical Consciousness (Oxford and Portland, OR, 2002), esp. 91–115, 306–317. All of these works examine the controversy from the point of view of the Maskilim and not from that of the Hasidim. For a work that looks at the subject from various sides and that goes beyond ideological polemics, see Marcin Wodziński, Haskalah and Hasidism in the Kingdom of Poland: A History of Conflict, trans. Sarah Cozens (Oxford, 2005). An extensive appendix presents a number of sources on the topic.

On eighteenth-century Maskilim, see, on Solomon Maimon, Christoph Schulte, “Kabbala in Salomon Maimons Lebensgeschichte,” in Kabbala und die Literatur der Romantik zwischen Magie und Trope, ed. Eveline Goodman-Thau, Gert Mattenklott, Christoph Schulte (Tübingen, 1999), 33–66, and Abraham P. Socher, The Radical Enlightenment of Solomon Maimon: Judaism, Heresy, and Philosophy (Stanford, CA, 2006). On Yehudah Leib Mieses and his rabidly anti-Hasidic writings, see Yehuda Friedlander, “Hasidism as the Image of Demonism: The Satiric Writings of Juda Leib Mieses,” in From Ancient Israel to Modern Judaism: Intellect in Quest of Understanding. Essays in Honor of Marvin Fox, ed. Jacob Neusner, Ernest S. Frerichs, and Nahum M. Sarna (Atlanta, 1989), vol. 3, 159–177. And on Menahem Mendel Lefin of Satanów, see Nancy B. Sinkoff, Out of the Shtetl: Making Jews Modern in the Polish Borderlands (Providence, RI, 2004). On the conflicting memories of the encounter between the Rebbe of Apt and the Maskil Isaac Ber Levinson in the early nineteenth century, see David Assaf, “They Met in a Polemic: Traditions of Polemical Memory about the Meeting of Ribal and the Rabbi of Apt” [Hebrew], in Hut shel Hen: Shai le-Hava Turniansky, ed. Israel Bartal et al. (Jerusalem, 2013), 247–269.

The best researched anti-Hasidic text by a Maskil is Yosef Perl’s Megaleh Temirin. The recent critical edition, richly annotated and commented, has been published as Yosef Perl, Megaleh Temirin, ed. Jonatan Meir, 2 vols. (Jerusalem, 2013); the edition is accompanied by an extensive monograph penned by Jonatan Meir, Hasidut Medumah. The novel has also been published in the English translation as Joseph Perl’s Revealer of Secrets: The First Hebrew Novel, ed. and trans. Dov Taylor (Boulder, CO, 1997). Another important anti-Hasidic text by Yosef Perl is Uiber das Wesen der Sekte Chassidim, ed. Avraham Rubinstein (Jerusalem, 1977). Of the most important secondary literature focusing on Perl’s anti-Hasidic writings and activities, see especially Raphael Mahler, Hasidism and the Jewish Enlightenment, 121–168. The original Hebrew edition contains a valuable source appendix including anti-Hasidic letters by Perl—see Ha-Hasidut ve-ha-Haskalah (Merhavia, 1961), 397–471. For other important studies on Perl, including his attitudes toward Hasidism, see Shmuel Werses, Ginzei Yosef Perl, ed. Jonatan Meir (Tel Aviv, 2012), and Jeremy Dauber, Antonio’s Devils: Writers of the Jewish Enlightenment and the Birth of Modern Hebrew and Yiddish Literature (Stanford, CA, 2004), 209–310.

The best introdution to the anti-Hasidic writings of Isaac Joel Linetsky is the translation of his novel, The Polish Lad, trans. Moshe Spiegel (Philadelphia, 1975). Likewise, for anti-Hasidic writings of Efraim Fishl Fischelsohn, see his “Teyator fun khsidim,” Historishe Shriftn fun YIVO 1 (1929): 645–694, together with the introduction by Haim Borodianski, “Araynfir-shtudie tsum Teyator fun khsidim,” Historishe Shriftn fun YIVO 1 (1929): 627–644. Late Maskilic and post-Maskilic Hebrew literature on Hasidism, mostly hostile, has been studied mainly by David Patterson, The Hebrew Novel in Czarist Russia: A Portrait of Jewish Life in the Nineteenth Century, 2^nd ed. (Lanham, MD, 1999), and idem, A Phoenix in Fetters: Studies in Nineteenth and Early Twentieth Century Hebrew Fiction (1988), 51–92.

On those Maskilim who took conciliatory views of Hasidism, see Shmuel Werses on Samuel Bik, “Between Two Worlds: Ya’akov Shemu’el Bik between Haskalah and Hasidism. A New Investigation” [Hebrew], Gal-Ed 9 (1986): 27–76. On Jakub Tugendhold, see Marcin Wodziński, “Jakub Tugendhold and the First Maskilic Defence of Hasidism,” Gal-Ed 18 (2001): 13–41. Eliezer Zweifel has gained the most attention; see Shmuel Feiner, Milhemet Tarbut, 150–180, and Gloria Wiederkehr-Pollack, Eliezer Zweifel and the Intellectual Defence of Hasidism (Hoboken, NJ, 1995).

The attitudes of Hasidic leaders to the Haskalah are understudied. A dated article is by Haim Liberman, “Rabbi Nakhman Bratslaver and the Maskilim of Uman,” YIVO-Annual 6 (1951): 287–301. On Nathan Sternhartz’s view of the Haskalah, see Shmuel Feiner, “By Faith Alone! The Polemic of R. Natan of Nemirov against Atheism and Haskalah” [Hebrew], in his Milhemet Tarbut, 95–128. Mendel Piekarz has analyzed the anti-Maskilic views of Tsevi Elimelekh of Dynów in his Ha-Hanhagah ha-Hasidit, 336–362.

On Hasidism in German Jewish literature, see Renate Heuer, “Literarische Darstellung des Chassidismus bei deutsch-jüdischen Autoren,” in Der Chasidismus. Leben zwischen Hoffnung und Verzweifung, ed. Klaus Nagomi and Ralf Stieber (Karlsruhe, 1996), 107–126. The only German-Jewish author whose views on Hasidism have received individual attention is Heinrich Graetz; see Jonathan M. Elukin, “A New Essenism: Heinrich Graetz and Mysticism,” Journal of the History of Ideas 59, no. 1 (1998): 135–148.

On the late nineteenth-century representations of the Hasidim in liberal Jewish writings, historiography, and ethnography in Poland, see Wodziński, Haskalah and Hasidism, chapters 6–8. On Simon Dubnow, see Robert M. Seltzer, “The Secular Appropriation of Hasidism by an East European Jewish Intellectual: Dubnow, Renan, and the Besht,” Polin 1 (1986): 151–162. On the representation of Hasidism in Polishlanguage Jewish drama at the turn of the century, including Wilhelm Feldman and Mark Arnshteyn (Andrzej Marek), see Michael C. Steinlauf, “Polish-Jewish Theater: The Case of Mark Arnshteyn, a Study of the Interplay among Yiddish, Polish, and Polish-Language Jewish Culture in the Modern Period,” (PhD dissertation, Brandeis University, 1988), 100–138.

Chapter 19: The State and Public Opinion

Early encounters and first attitudes of the Hasidim toward the Polish-Lithuanian Commonwealth have been researched by Moshe Rosman, “A Minority Views the Majority: Jewish Attitudes toward the Polish Lithuanian Commonwealth and Interaction with Poles,” Polin 4 (1989): 31–41. On the relations between early Chabad and the Russian state in the 1790s, see Immanuel Etkes, Rabbi Shneur Zalman of Liady, 259–280. On the pro-Polish positions attributed to another early Hasidic leader, Pinchas of Korets, see Abraham Joshua Heschel, The Circle of the Baal Shem Tov, 1–43. On the early tsaddikim and the partitions of the Polish-Lithuanian Commonwealth see Avraham Abish Schor, “The Relation of the Leaders of Hasidism to the Government and the Connection of the Emigration to the Land of Israel and the Partition of Poland,” [Hebrew] Hitsei Giborim 10 (2017): 1–31.

On Hasidism in the Habsburg state, the dominant narrative is in Raphael Mahler, Hasidism and the Jewish Enlightenment, chapters 3–4. Mahler depicted Hasidism as a proto-proletarian defense against the oppressive Habsburg regime and its intolerant anti-Hasidic policy. Later historians have revised this picture. See Rachel Manekin, “Praying at Home in Lemberg: The Minyan Laws of the Habsburg Empire, 1776–1848,” Polin 24 (2012): 49–69, and, more broadly, “Hasidism and the Habsburg Empire 1788–1867,” Jewish History 27, nos. 2–4 (2013): 271–297.

On state policies in nineteenth-century Russia, see David Assaf and Gadi Sagiv, “Hasidism in Tsarist Russia: Historical and Social Aspects,” Jewish History 27, nos. 2–4 (2013): 241–269. See also Shaul M. Ginzburg, Ketavim Historiyim, trans. Y. L. Baruch (Tel Aviv, 1944), 55–65, 74–95, for a series of interventions by Russian Hasidism. A useful collection of sources on political relations between the Russian state and Chabad is Genrich Deich, Tsarskoe pravitel’stvo i khasidskoe dvizhenie v Rossii. Arkhivnye dokumenty (n.p., 1994). Ilia Lurie, Edah u-Medinah, esp. 65–92, concerns the political activities of the third Chabad leader, Menachem Mendel Schneersohn, and the state’s reactions to him. A Hasidic version of the events is included in Joseph Schneersohn, The “Tzemach Tzedek” and the Haskala Movement, trans. Zalman I. Posner (New York, 1969). The legal case against Israel of Ruzhin, leading to his flight from Russia, is discussed in David Assaf, The Regal Way, chapter 5.

On Congress Poland, see Mahler, Hasidism and the Jewish Enlightenment, chapter 10, and more recently Marcin Wodziński, Hasidism and Politics. A collection of documents, many of which involve political relations between Hasidism and the Polish state, is Wodziński, Hasidism in the Kingdom of Poland, 1815–1867.

On the Dress Decrees, for Congress Poland, see Agnieszka Jagodzińska, “Overcoming the Signs of the ‘Other’: Visual Aspects of the Acculturation of Jews in the Kingdom of Poland in the Nineteenth Century,” Polin 24 (2012): 71–94, and Glenn Dynner, “The Garment of Torah: Clothing Decrees and the Warsaw Career of the First Gerer Rebbe,” in Warsaw: The Jewish Metropolis. Essays in Honor of the 75^th Birthday of Professor Antony Polonsky, ed. Glenn Dynner and François Guesnet (Leiden, 2015), 91–127. For the reform of dress in Russia, see Eugene M. Avrutin, Jews and the Imperial State: Identification Politics in Tsarist Russia (Ithaca, NY, 2010), 39–50, and Israel Klauzner, “The Decree on Jewish Dress, 1844–1850” [Hebrew], Gal-Ed 6 (1982): 11–26.

Hasidic involvement in modern politics has attracted considerable scholarly attention. On the evolution of traditional intercession into modern politics, see David Assaf and Israel Bartal, “Intercession and Orthodoxy: Polish Tsadikim Confronting Modern Times” [Hebrew], Tsaddikim va-’Anshei Ma’aseh, 65–90. The article argues that political development was fueled by the crisis of the kahal and Hasidic attempt to take over some of its functions. The involvement of Hasidism in electoral politics in Galicia, including the Mahzikei ha-Dat organization, has been studied by Rachel Manekin, “Tsemihatah ve-Gibushah shel ha-Ortodoksiyah ha-Yehudit be-Galitsiyah: Hevrat ‘Mahzikei ha-Dat,’ 1867–1883” (PhD dissertation, Hebrew University of Jerusalem, 2000), and Joshua Shanes, Diaspora Nationalism and Jewish Identity in Habsburg Galicia (Cambridge, MA, 2012).

Non-Jewish public opinion about Hasidism has not been researched. Some hints on Polish public opinion in the first half of the nineteenth century can be found in Marcin Wodziński, Haskalah and Hasidism in the Kingdom of Poland, chapter 3. On accusations of ritual murders, see Marcin Wodziński, “Blood and the Hasidim: On the History of Ritual Murder Accusations in Nineteenth-Century Poland,” Polin 22 (2009): 273–290.

Chapter 20: The Crisis of Modernity

On the Dress Decrees, see the citations listed in the bibliography for chapter 19. On the question of Jewish dress toward the end of the nineteenth century, see Agnieszka Jagodzińska, Pomiędzy: Akulturacja Żydów Warszawy w drugiej połowie XIX wieku (Wrocław, 2008). On the urbanization of Hasidism, see the more general study of Menachem Friedman, “Haredim Confront the Modern City,” Studies in Contemporary Jewry 2 (1986): 74–96. More recently, see Marcin Wodziński and Uriel Gellman, “Towards a New Geography of Hasidism”; and for Warsaw, Jacob Shatzky, Geshikhte fun Yidn in Varshe (New York 1947–1953), vol. 3, 351–371. On emigration to America, see Arthur Hertzberg, “Treifene Medina: Learned Opposition to Emigration to the United States,” Proceedings of the Eighth World Congress of Jewish Studies 6 (1984): 1–30.

On the Hasidic response to Zionism: Itzhak Alfassi, Ha-Hasidut ve-Shivat Tsiyon (Tel Aviv, 1986); Ehud Luz, Parallels Meet: Religion and Nationalism in the Early Zionist Movement (1882–1904) (Philadelphia, 1988), 114–116, 223–225; Aviezer Ravitzky, Messianism, Zionism, and Jewish Religious Radicalism (Chicago, 1996), 13–19; Yosef Salmon, Religion and Zionism: First Encounters (Jerusalem, 2002), 324–330, 346–359. On Hasidism and socialism: David E. Fishman, “The Kingdom on Earth Is Like the Kingdom in Heaven: Orthodox Responses to the Rise of Jewish Radicalism in Russia,” in Yashan mi-Penei Hadash, vol. 2, 227–259.

On the heder generally, see David Assaf and Immanuel Etkes, eds., Ha-Heder: Mehkarim, Teʿudot, Pirke Sifrut ve-Zikhronot (Tel Aviv, 2010). On Hasidic yeshivot, including some discussion of the period before World War I, see Shaul Stampfer, Families, Rabbis, and Education: Traditional Jewish Society in Nineteenth-Century Eastern Europe (Oxford and Portland, OR, 2010), 252–274. On the yeshivah Tomekhei Temimim, see Naftali Brawer, “The Establishment of the Yeshiva Tomekhei Temimim and Its Influence on the Habad Movement” [Hebrew], Yeshivot u-Vate Midrashot, ed. Immanuel Etkes (Jerusalem, 2006), 357–368; Ilia Lurie, “Education and Ideology: The Beginnings of the HaBaD Yeshiva” [Hebrew], Yashan mi-Penei Hadash, vol. 2, 185–221.

On the decline of the courts, see David Assaf, The Regal Way, 308–309; Gadi Sagiv, Ha-Shoshelet, 384–395 [Hebrew]; and David Assaf, “The Zadikim and the Insurance Business: An Unknown Chapter in the Hasidic Economy History” [Hebrew], in Festschrift for Professor Israel Bartal, ed. Gershon Hundert, Jonatan Meir, Dmitry Shumsky (Jerusalem, forthcoming).

Chapter 21: Neo-Hasidism

The most comprehensive treatment of neo-Hasidism is Nicham Ross, Masoret Ahuvah ve-Senu’ah: Zehut Yehudit Modernit ve-Ketiva Neo-Hasidit be-Fetah ha-Me’ah ha-Esrim (Beersheva, 2010). An additional work is Alyssa Masor, “The Evolution of the Literary Neo-Hasid” (PhD dissertation, Columbia University, 2011). See also David C. Jacobson, Modern Midrash: The Retelling of Traditional Jewish Narratives by Twentieth-Century Hebrew Writers (Albany, NY, 1987). On Hasidim in the Western Bohemian spas, see Mirjam Triendl-Zadoff, Next Year in Marienbad: The Lost Worlds of Jewish Spa Culture (Philadelphia, 2012).

There are numerous studies of Martin Buber. The most relevant to our topic is Martina Urban, Aesthetics of Renewal: Martin Buber’s Early Representation of Hasidism as Kulturkritik (Chicago, 2008). The best treatment of the early Buber and the background of his philosophy for his interpretation of Hasidism is Paul Mendes-Flohr, From Mysticism to Dialogue: Martin Buber’s Transformation of German Social Thought (Detroit, MI, 1989).

For a discussion of the many versions of the story of the ritual in the forest attributed first to Israel of Ruzhin, see Levi Cooper, “‘But I Will Tell of Their Deeds’: Retelling a Hasidic Tale about the Power of Storytelling,” Journal of Jewish Thought and Philosophy 22 (2014): 127–163. On S. Y. Agnon and his stories related to Hasidism, see Arnold Band, Nostalgia and Nightmare: A Study in the Fiction of S. Y. Agnon (Berkeley, CA, 1968). On Ansky, his ethnographic expedition and the Dybbuk, see Gabriella Safran, Wandering Soul: The Dybbuk’s Creator, S. An-sky (Cambridge, MA, 2010), and Nathaniel Deutsch, The Jewish Dark Continent: Life and Death in the Russian Pale (Cambridge, MA, 2011). On modern dance using Hasidic drag, see Rebecca Rossen, Dancing Jewish: Jewish Identity in American Modern and Postmodern Dance (New York, 2014), 27–61. On Hillel Zeitlin, see Arthur Green, Hasidic Spirituality for a New Era: The Religious Writings of Hillel Zeitlin (New York, 2012), and idem, “Hillel Zeitlin and Neo-Hasidic readings of the ‘Zohar,’” Kabbalah 22 (2010): 59–78. For the appropriation of Hasidic niggunim by secular Zionist culture, see Yakov Mazor, “From Hasidic Niggun to Israeli Song” [Hebrew], Katedrah 115 (2005): 95–128.

Section 3—Death and Resurrection:
The Twentieth and Twenty-First Centuries

Introduction: The Twentieth and Twenty-First Centuries

For a useful survey by one of the leading contemporary scholars, see Joseph Dan, “Hasidism: The Third Century,” in Ada Rapoport-Albert, ed., Hasidism Reappraised, 415–426.

Chapter 22: War and Revolution

For an expanded and fully annotated discussion of Hasidism and World War I, see Marcin Wodziński, “War and Religion, or, How the First World War Changed Hasidism,” Jewish Quarterly Review 16, no. 3 (2016): 283–312. More generally on East European Jews and the war, see Antony Polonsky, The Jews in Poland and Russia, 1914–2008 (Oxford and Portland, OR, 2012), vol. 3, 5–55; Egmont Zechlin, Die deutsche Politik und die Juden im Ersten Weltkrieg (Gottingen, 1969); Frank Schuster, Zwischen allen Fronten. Osteuropäische Juden während des Ersten Weltkrieges, 1914–1918 (Köln-Weimar-Wien, 2004). On Hasidism in Vienna during World War I, see David Rechter, The Jews of Vienna and the First World War (London, 2001). On the impact of the war on the Chernobyl dynasty, see Gadi Sagiv, Ha-Shoshelet, 396–401. On Hasidic theological speculation about World War I, see Mendel Piekarz, Hasidut Polin, 236–240, 296–301.

There is no study of Hasidism in the Soviet Union. The best general history of the period is Zvi Gitelman, A Century of Ambivalence: The Jews of Russia and the Soviet Union 1881–Present, 2^nd ed. (Bloomington, IN, 2001), and Yaakov Ro’i, ed., Jews and Jewish Life in Russia and the Soviet Union (Portland, OR, 1995). On Chabad in the first decade of the Soviet Union, see Samuel C. Heilman and Menachem Friedman, The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson (Princeton, NJ, 2010), chapter 3. On the Chabad-sponsored Committee of Rabbis, see David Fishman, “Committee of Rabbis in the USSR,”, YIVO Encyclopedia of Jews in Eastern Europe (New York, 2010), www.yivoencyclopedia.org/article.aspx/Committee_of_Rabbis_in_the_USSR.

Chapter 23: In a Sovereign Poland

For general background with scattered references to Hasidism, see Antony Polonsky, The Jews of Poland and Russia (Oxford, 2012), vol. 3; Israel Gutman et al., eds., The Jews of Poland between Two World Wars (Hanover, NH, 1989); Joseph Marcus, Social and Political History of the Jews in Poland 1919–1939 (Berlin, 1983); and Ezra Mendelsohn, The Jews of East Central Europe between the World Wars (Bloomington, IN, 1983), 11–84. A crucial source on Polish Hasidism in the interwar and Holocaust periods is Mendel Piekarz, Hasidut Polin. The history of Agudat Yisrael in Poland, including the role of the Hasidim in it, is in Gershon Bacon, The Politics of Tradition: Agudat Yisrael in Poland 1916–1939 (Jerusalem, 1996). Much material on particular cities and towns, including their Hasidic contingents, can be found in their Yizkor (memorial) books (http://yizkor.nypl.org). On other forms of responses from the tsaddikim during the war and in the interwar period to the abandonment of religion by Jewish youth, see Moria Herman, “Ha-Yahas li-Venei No‘ar ba-Hasidut be-Tekufah she-Bein Milhamot ha-Olam: ha-Hidushim ha-Hagutayim ve-ha-Ma’asiyim be-Hasidut Polin le-Venei ha-No‘ar ki-Teguvah le-Azivat ha-Dat 1914–1939” (PhD dissertation, Bar Ilan University, 2014).

The most prominent leader in Polish Hasidism, Avraham Mordechai of Ger, has recently been studied by Dafna Schreiber in “Bein Hasidut le-Politica: Ha-Admor me-Gur Ba’al Imrei Emet ve-ha-Mifneh ha-Tsibburi ba-Hasidut Gur” (MA thesis, Hebrew University of Jerusalem, 2013). She treats the conflict between Ger and Aleksander in her article “‘A Mountain Has Risen between Us’: The Gur-Alexander Conflict and Its Effect upon Early Twentieth Century Polish Hasidism,” [Hebrew] Zion 79, no. 2 (2014): 175–199. See also Avraham Segal, “Self-Renewal in the Writings of R. Yehudah Aryeh Leib of Gur and His Successors” [Hebrew], Daat 70 (2011): 49–80.

The most outstanding Hasidic thinker was Kalonymus Kalman of Piasetshna. See Zvi Leshem, “Flipping into Ecstacy: Towards a Syncopal Understanding of Mystical Hasidic Somersaults,” Studia Judaica 17, no. 1 (2014): 157–184; idem, “Pouring Out Your Heart: Rabbi Nachman’s ‘Hitbodedut’ and Its Piasczner Reverberations,” Tradition 47, no. 3 (2014): 57–65; Daniel Reiser, “‘To Rend the Entire Veil’: Prophecy in the Teachings of Rabbi Kalonymous Kalman Shapira of Piazecna and Its Renewal in the Twentieth Century,” Modern Judaism 34, no. 3 (2014): 334–352 and Ron Wacks, “The Technique of Guided Imagination in the Thought of R. Kalonymos Kalman Shapira of Piaseczno,” Kabbalah 17 (2008): 233–249 (his Holocaust theology is treated in chapter 26). For Hillel Zeitlin, see the bibliography for chapter 21.

Chapter 24: Hungary, Czechoslovakia, and Romania

Hasidism in “Greater Hungary” has barely been studied. The only exception to this rule is the Rebbe of Munkatsh, Hayim Elazar Shapiro. See Aviezer Ravitzky, “Munkács and Jerusalem: Ultra-Orthodox Opposition to Zionism and Agudaism,” in Zionism and Religion, ed. Shmuel Almog (Hanover, NH, 1998), 67–89; Allan Nadler, “The War on Modernity of R. Hayyim Elazar Shapira of Munkacz,” Modern Judaism 14, no. 3 (1994): 233–264. His halakhic writings were analyzed in Levi Yitzhak Cooper’s dissertation: “Ha-Admor me-Minkacs Harav Hayim Elazar Shapiro—Haposek haHasidi” (PhD dissertation, Bar Ilan University, 2011).

On Hungarian ultra-Orthodoxy and its struggle with secular Jewish culture in the Marmaros region, see Menachem Keren-Kratz, Maramaros-Sziget: Orthodoxia Kitzonit ve-Tarbut Yehudit Hilonit le-Margelot Harei ha-Carpathim (Jerusalem, 2015). Some nonacademic works contain useful information: Yehudah Spiegel, Toldot Yisrael ve-Hitpathut ha-Hasidut be-Russiya ha-Carpathit (Tel Aviv, 1992); Yitzhak Alfasi, Ha-Hasidut be-Romania (Tel Aviv, 1973), and Tif’eret sheba-Malkhut: Beit Kosov-Vizhnitz, 2 vols. (Tel Aviv, 1967).

On Rabbi Aharon Roth, see Shaul Magid, “Modernity as Heresy: The Introvertive Piety of Faith in R. Ahrale Roth’s ‘Shomer Emunim,’” Jewish Studies Quarterly 4, no. 1 (1997): 74–104.

Chapter 25: America and the Land of Israel

Research on Hasidism in America before World War II is quite limited. Key sources are Aaron Fader, The Attachment of Hasidism to the United States of America [Yiddish] (Orot, 2011); the collection of studies by Ira Robinson, Translating a Tradition (Boston, 2008), especially in section II; and Steven Lapidus, “The Forgotten Hasidim: Rabbis and Rebbes in Pre-War Canada,” (http://pi.library.yorku.ca/ojs/index.php/cjs/article/viewFile/22624/21095). Janet Belcove-Shalin, New World Hasidim (Albany, NY, 1995), is also useful, although much of her focus is on later in the twentieth century. On the Bostoner Rebbe, see Hanoch Teller, The Bostoner (New York, 1990). Jerome Mintz, Hasidic People (Cambridge, MA, 1992), also provides information on some of the early Hasidic leaders in America.

A particularly interesting case study on the Bostoner Rebbe is by Seth Farber, “Between Brooklyn and Brookline: American Hasidism and the Evolution of the Bostoner Hasidic Tradition,” American Jewish Archives Journal 52 (2000): 35–53.

On Hasidism in the Land of Israel and its relationship to Zionism, see Yitzhak Alfasi’s Ha-Hasidut ve-Shivat Tsiyon (Tel Aviv, 1986). See also Menachem Friedman, Hevrah ve-Dat: Ha-Orthodoxia ha-Lo Tsiyonit be-Eretz Yisrael 1918–1936 (Jerusalem, 1982).

Chapter 26: Khurbn: Hasidism and the Holocaust

The most important interpretive studies of Hasidism during the Holocaust are by Mendel Piekarz: Hasidut Polin and Sifrut ha-Edut al ha-Shoah ke-Mekor Histori ve-Shelosh Teguvot Hasidiyot be-Artsot ha-Shoah (Jerusalem, 2003). On the fate of the Jews in the Soviet Union during the war, see Zvi Gitelman, ed., A Bitter Legacy: Confronting the Holocaust in the USSR (Bloomington, IN, 1997). Other book-length studies that include Hasidic thought both during and after the Holocaust are Pesach Schindler, Hasidic Responses to the Holocaust in the Light of Hasidic Thought (Hoboken, NJ, 1990), and Eliezer Schweid, Ben Hurban le-Yeshu’a (Tel Aviv, 1994). See also the many studies of Gershon Greenberg, most notably his “Hasidic Thought and the Holocaust (1933–1947): Optimism and Activism,” Jewish History 27, nos. 2–4 (2013): 363–375. For a collection of sources, see S. Katz, S. Biderman, and G. Greenberg eds., Wrestling with God: Jewish Theological Responses during and after the Holocaust (Oxford, 2007).

Orthodox treatments of Hasidim during the Holocaust are Menashe Unger, Admorim she-Nispu ba-Sho’ah (Jerusalem, 1969); Esther Farbstein, Be-Seter Ram (Hidden in Thunder): Perspectives on Faith, Halakha and Leadership during the Holocaust (Jerusalem, 2007); and idem, Hidden in the Heights: Orthodox Jewry in Hungary during the Holocaust (Jerusalem, 2014). The tales collected by Yaffa Eliach are in her book titled Hasidic Tales of the Holocaust (New York, 1982).

The sermons of Kalonymos Kalman Shapira in the Warsaw Ghetto have been published in English as Sacred Fire: Torah from the Years of Fury, 1939–1942, translated by J. Hershy Worch (Northvale, NJ, 2000). A critical edition of the autograph of Shapira’s sermons was published in Derashot mi-Shnot ha-Za’am: Derashot ha-Admor mi-Piaszezna be-Geto Varsha, [5]700–5[702] [1939–1942], ed. Daniel Reiser (Jerusalem, 2017). Shapira has been the subject of a number of studies, the most important of which is Nehemia Polen, The Holy Fire: The Teachings of Rabbi Kalonymos Kalman Shapira, the Rebbe of the Warsaw Ghetto (Northvale, NJ, 1994). On Lubavitch during the war, see Gershon Greenberg, “Redemption after the Holocaust According to Mahane Israel-Lubavitch, 1940–1945,” Modern Judaism 12, no. 1 (1992): 61–84. A study of the post-Holocaust theology of Shalom Noach Berezovsky (or Barzofsky), the Rebbe of Slonim, is Shaul Magid, “The Holocaust as Inverted Miracle: Shalom Noach Barzofsky on the Nature of Radical Evil,” in Samhut Rukhanit, ed. Howard Kreisel, Boaz Huss, Uri Ehrlich, and Max Stern (Beersheva, 2010), 33–62.

On postwar Hasidic commemoration, there is considerably less material. But a good beginning is Arye Edrei, “Holocaust Memorial: A Paradigm of Competing Memories in the Religious and Secular Societies of Israel,” On Memory (2007): 37–100.

Chapter 27: America: Hasidism’s Goldene Medinah

For the revival of Hasidism after the war generally, see Jacques Gutwirth, The Rebirth of Hasidism 1945 to the Present Day, trans. S. Leighton (London, 2005). For a study that includes Israel and America, see Samuel C. Heilman, Defenders of the Faith: Inside Ultra-Orthodox Jewry (New York, 1992). An indispensable anthropology of American Hasidism is Jerome R. Mintz, Hasidic People: A Place in the New World (Cambridge, MA, 1992). On postwar Hasidic succession, see Samuel C. Heilman, Who Will Lead Us? The Story of Five Hasidic Dynasties in America (Berkeley, CA, 2017). On the role of Hasidim in democratic politics, with a focus on Chabad, see Jan Feldman, Lubavitchers as Citizens: A Paradox of Liberal Democracy (Ithaca, NY, 2003).

On Satmar, see Gershon George Kranzler, Williamsburg: A Jewish Community in Transition (New York, 1961); Solomon Poll, The Hasidic Community of Williamsburg (New York, 1962); and Israel Rubin, Satmar: An Island in the City (Chicago, 1972).

For a study of Chabad through the life of its seventh rebbe, see Samuel C. Heilman and Menachem Friedman, The Rebbe: The Life and the Afterlife of Menachem Mendel Schneerson. An important examination of Schneerson’s thought is by Elliot Wolfson, Open Secret: Postmessianic Messianism and the Mystical Revision of Menahem Mendel Schneerson (New York, 2009). A journalistic account of contemporary Chabad is Sue Fishkoff, The Rebbe’s Army: Inside the World of Chabad-Lubavitch (New York, 2003). A polemic by an Orthodox scholar against Chabad messianism is David Berger, The Rebbe, the Messiah and the Scandal of Orthodox Indifference (Oxford, 2001). A Chabad rejoinder is by Chaim Rapoport, The Messiah Problem: Berger, the Angel and the Scandal of Reckless Discrimination (Ilford, UK, 2002). On the Chabad community of Crown Heights and its relationship to its non-Jewish neighbors, see Henry Goldschmidt, Race and Religion among the Chosen Peoples of Crown Heights (New Brunswick, NJ, 2006). On the practices of the messianic faction of contemporary Chabad, see Yoram Bilu, Itanu Yoter mi-Tamid: Hankhahat ha-Rabbi be-Chabad ha-Meshihit (Raanana, 2016).

Chapter 28: The State of Israel: Haven in Zion

The studies on the haredi (ultra-Orthodox) community in Israel are very often pertinent to its Hasidic segment. A classic monograph is Menachem Friedman, Ha-Hevrah ha-Haredit: Mekorot, Megamot ve-Tahalikhim (Jerusalem, 1991). See also Samuel C. Heilman and Menachem Friedman: The Haredim in Israel: Who Are They And What Do They Want? (New York, 1991). Heilman’s Defenders of the Faith (New York, 1992) was among the first works to apply the methods of field anthropology to the Israeli haredim. For an analysis of sexual abstinence in contemporary Israeli Hasidism, see Benjamin Brown, “Kedushah: The Abstinence of Married Men in Gur, Slonim and Toldot Aharon,” Jewish History 27 (2013): 475–522. See also Nava Vasserman, Mi-Yamei lo Karati le-Ishti: Zugiyut ba-Hasidut Gur (Sde Boker, 2016). The geography and demography of Hasidism has been studied as part of the broader haredi social studies. See, for example, Lee Cahaner, Nikola Yozgof-Orbach, and Arnon Sofer, eds., Ha-Haredim be-Yisrael: Merhav, Hevrah, Kehilah (Haifa, 2012). Secular Israeli writers often express their fear in view of haredi demographic growth: Shaul Arieli, “Look at the Figures,” Haaretz (June 27, 2016).

Several prominent Hasidic leaders are analyzed in Benjamin Brown and Nissim Leon, eds., “Ha-Gedoilim”—Ishim she-Itzvu et Penei ha-Yahadut ha-Haredit be-Yisrael (Jerusalem, 2017). On Ger, see Avraham Segal, “Self-Renewal in the Writings of R. Yehudah Aryeh Leib of Gur and His Successors.” On Slonim, see Alan Nadler’s “The Synthesis in Slonim Hasidism Between Hasidism and Torah Study in the Style of the Mitnaggdim” [Hebrew], in Yeshivot u-Vatei Midrashot, ed. I. Etkes (Jerusalem, 2007), 395–415.

On Sandz-Klausenburg, see Iris Brown (Hoizman), “The Rebbe as Rabbi: Halakhah and Kabbalah in the Writings of Two Posek-Rebbes of the Sanz Dynasty” [Hebrew], in Rabbanut: Ha-Etgar, ed. Yedidia Z. Stern and Joshua Friedman (Jerusalem, 2011), vol. 2, 871–934; and idem, “In Order to Build Our Holy Land: The Activist Stance of the Rebbe of Sandz-Klausenburg on the State of Israel and the Role of the ultra-Orthodox in It” [Hebrew], Bein Dat, Leom ve-Eretz 1 (2014): 224–240; and Tamir Granot, “Tekumat ha-Hasidut be-Eretz Yisrael Aharei ha-Shoah: Mishnato ha-Ra’ayonit, ha-Hilkhatit ve-ha-Hevratit shel ha-Admor Rabbi Yekutiel Yehudah Halberstam mi-Sanz Klausenburg” (PhD dissertation, Bar Ilan University, 2008).

Aviezer Ravitzky analyzed the variety of Orthodox approaches to the State of Israel, among them some Hasidic leaders, in Messianism, Zionism and Jewish Religious Radicalism. A more recent study is Benjamin Brown, “Ultra-Orthodox Judaism and the State” [Hebrew], in Kesheyahadut Pogeshet Medinah, ed. Yedidia Z. Stern (Jerusalem, 2015). On Chabad’s involvement in Israeli politics, see Josef Herbasch, The Habad Movement in Israel: Religious Arguments in Politics (Nordhausen, 2014).

There are several popular, nonacademic books about the Hasidim in Israel, including Tzvi (Harry) Rabinowicz, Hasidism and the State of Israel (New Brunswick, NJ, 1982), and idem, Hasidism in Israel: A History of the Hasidic Movement and Its Masters in the Holy Land (Northvale, NJ, 2000).

Chapter 29: Hasidic Society and Chapter 30: Hasidic Culture

Many of the citations for the preceding two chapters are relevant here and will not be repeated. On the role of Hasidic women in Israel, see Tamar El-Or, who has studied the informal religious education of Ger women in Jerusalem: Educated and Ignorant: Ultraorthodox Jewish Women and Their World (Boulder, CO, 1994). For Sandz-Klausenburg, see Iris Brown (Hoizman), “Menstrual Impurity and the Status of Women: The Halakhic Ruling of the Rebbe of Sanz-Klausenburg as a Case Study” [Hebrew], Daat 61 (2007): 113–135, and Tamar Granot, “The Status of Women and Girls’ Education in the Teachings of Rabbi Yekutiel Yehudah Halberstam of Sanz Klausenburg” [Hebrew], Hagut ba-Hinukh ha-Yehudi 8 (2008): 37–86. On women in Chabad, see Susan Handelman, “Women and the Study of Torah in the Thought of the Lubavitcher Rebbe,” in Jewish Legal Writings by Women, ed. Micah D. Halperin and Chana Safrai (Jerusalem, 1998), 143–178, and Bonnie J. Morris, Lubavitcher Women in America: Identity and Activism in the Postwar Era (Albany, NY, 1998). On Hasidic girls, see Ayala Fader, Mitzvah Girls: Bringing Up the Next Generation of Hasidic Jews in Brooklyn (Princeton, NJ, 2009).

On Hasidic dress, the best recent study is Ester Muchawsky-Schnapper, A World Apart Next Door: Glimpses into the Life of Hasidic Jews (Jerusalem, 2012).

On the demography of Hasidism, see Joshua Comenetz, “Census Based Estimation of the Hasidic Jewish Population,” Contemporary Jewry 26, no. 1 (2006): 35–74. On the Chabad kosher slaughterhouse in Postville (but before the 2008 criminal case), see Steven G. Bloom, Postville: A Clash of Cultures in Heartland America (New York, 2000).

On Hasidic visual culture, although focused only on Chabad, the most important study is Maya Balakirsky-Katz, The Visual Culture of Chabad (Cambridge and New York, 2010).

Chapter 31: In the Eyes of Others: Hasidism in Modern Culture

The catalogue for the Israel Museum’s 2012 exhibition on Hasidism is Ester Muchawsky-Schnapper, A World Apart Next Door. For Martin Buber’s interpretation of Hasidism, see the discussion and bibliography for chapter 21. On Abraham Joshua Heschel, see Samuel H. Dresner, Heschel, Hasidism and Halakha (New York, 2002), and Moshe Idel, Old Worlds, New Mirrors: On Jewish Mysticism and Twentieth-Century Thought (Philadelphia, 2010).

A key text on the various manifestations of Jewish mysticism—including Hasidism—in modern culture (including the Internet) is Jonathan Garb, The Chosen Will Become Herds: Studies in Twentieth-Century Kabbalah, trans. Yaffah Berkovits-Murciano (New Haven, CT, 2009). A highly sympathetic portrait of Zalman Schachter-Shalomi’s ideas is to be found in Shaul Magid’s American Post-Judaism: Identity and Renewal in Postethnic America (Bloomington, IN, 2013). The best work to get a sense of Arthur Green’s neo-Hasidic theology is Seek My Face: A Mystical Jewish Theology (Woodstock, VT, 2003). For an intellectual biography of Green, see Ariel Evan Mayse, “Arthur Green: An Intellectual Portrait,” Arthur Green: A Hasidism for Tomorrow, ed. Hava Tirosh-Samuelson and Aaron W. Hughes (Leiden and Boston, 2015).

On contemporary Hasidic music and its impact outside of Hasidism, a good starting point is Mark Kligman’s survey “Contemporary Jewish Music in America,” American Jewish Yearbook (2001), 88–141 (on Hasidic music, 98–99; on Shlomo Carlebach, 99–104). More specifically, see Abigail Wood, “Stepping across the Divide: Hasidic Music in Today’s Yiddish Canon,” Ethnomusicology 51, no. 2 (Spring/Summer 2007): 205–237, and Binyomin Ginzberg, “Chilik Frank Brings Soul of Hasidism to Klezmer,” Jewish Forward, August 26, 2011. On the representations of Hasidim in Disney World and the Nikulin Circus, see Shifra Epstein, “Disney World and a Moscow Circus Imagining Hasidism,” Zutot 7, no. 1 (2011): 65–73. On the influence of Hasidism on classical music, see Jascha Nemtsov, Die Neue Jüdische Schule in der Musik (Wiesbaden, 2004).