By Glenn Dynner

Hasidism, a kabbalah-inspired move based via Israel Ba'al Shem Tov (c1700-1760), remodeled Jewish groups throughout jap and East important Europe. In Men of Silk, Glenn Dynner attracts upon newly came upon Polish archival fabric and overlooked Hebrew tales to light up Hasidism's dramatic ascendancy within the zone of primary Poland throughout the early 19th century. Dynner provides Hasidism as a socioreligious phenomenon that was once formed in the most important methods through its Polish context. His social historic research dispels winning romantic notions approximately Hasidism. regardless of their folksy photograph, the movement's charismatic leaders are published as astute populists who proved remarkably adept at securing elite patronage, neutralizing robust competitors, and methodically co-opting Jewish associations. The e-book additionally unearths the total spectrum of Hasidic devotees, from humble shtetl dwellers to influential Warsaw entrepreneurs.

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74 The cycle of rebellion reasserted itself when R. Mordecai Leiner of Izbica deserted the reclusive R. 76 The region’s social realities appear to have also impacted patterns of succession. Transmissions of power between deceased masters and their prominent disciples consistently won out over father–son successions. Upon the death of the Maggid of Kozienice, according to one hagiographical chronicle, some disciples did go over to his son R. 77 The Seer of Lublin’s preeminent disciples, including R.

He studied in Łan´cut under R. Moses Zvi Meisels, and he became a disciple of the zaddik Samuel Shmelke in Ryczywo´ł, Sieniawa, and Nikolsburg, and then a disciple of R. Elimelekh of Lez˙ajsk. During his master’s lifetime, the Seer revolted and formed his own court in Łan´cut (Galicia), and eventually settled in Lublin, a city renowned for its giants of Talmudic interpretation. Despite initial opposition, the Lublin kahal eventually endorsed his prayer house, which was something of a watershed in Hasidic history.

Elimelekh of Lez˙ajsk. During his master’s lifetime, the Seer revolted and formed his own court in Łan´cut (Galicia), and eventually settled in Lublin, a city renowned for its giants of Talmudic interpretation. Despite initial opposition, the Lublin kahal eventually endorsed his prayer house, which was something of a watershed in Hasidic history. The Seer promoted a miracle-centered approach to Hasidism, stressing the zaddik’s obligation to magically provide for his followers’ material needs. Although that doctrine appealed to society’s lower echelons, the Seer proved equally successful at attracting scions of the rabbinic elite.

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