Hasidism is a pietistic movement within Judaism that was founded by the Baal Shem Tov in the 18th century. hasidism是pietistic运动犹太教认为是由巴力SHEM后tov在十八世纪。 It began in the Carpathian border provinces of Walachia, Podolia, and Volhynia, among persecuted lower class Jews who resented the domination of Jewish community life by an elite of the wealthy and the learned and were disappointed following the collapse of the hopes raised by Sabbatian messianism, a movement founded by Sabbatai Zevi.它开始在喀尔巴阡边境省份walachia ， podolia ， volhynia ，其中受迫害的低下阶层犹太人不满统治的犹太社区生活中，由一个精英的富裕和教训，并表示失望崩溃后给人们带来了希望sabbatian messianism一个运动创办萨瓦塔伊zevi 。 Inspired in part by comparable pietistic movements in both Eastern and Western European Christianity, Hasidism stressed the superiority of religious enthusiasm and devotion over study and intellectualism.灵感部分可比pietistic运动，在这两个东欧和西欧基督教， hasidism强调优势的宗教热情和献身精神学习和知识分子。 The Jewish masses found this message heartening, and the movement quickly spread through the depressed rural areas.犹太群众发现这个信息令人振奋，运动很快传遍了部分贫困地区农村。
The Baal Shem Tov taught largely through parables that stressed humility and purity of heart.在巴力SHEM后tov教主要是通过parables即强调谦逊和纯洁的心灵。 His immediate successor, Dov Baer of Mezhirich, began systematizing the doctrinal implications of these parables in light of the kabbalistic doctrines of Isaac Luria.立即将他的继任者， dov拜尔的梅日里奇，开始了系统化，理论的影响，这些parables针对这次kabbalistic学说艾萨克luria 。 Later, divisions appeared in the movement, and leadership became vested in dynastic families, the heads of which were known as tzaddikim ("righteous ones").后来，师出现在运动，并领导成为既得利益者，在朝代家庭，元首，其中被称为tzaddikim （ "正义" ） 。 These groups, which still persist, differ in the degree to which they combine an intellectual emphasis with their emotional pietism; they agree, however, in their opposition to the forces of reform and secularization in Jewish life.这些群体，仍持续存在，在不同程度上，他们结合起来，一个知识分子重视与他们的情绪pietism ;也同意的话，不过，在反对势力的改革和世俗化，在犹太人的生命。 Most Hasidic groups today live in Israel and the United States最哈西德派团体今天生活在以色列和美国
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Bibliography:
参考书目：
M Buber, Hasidism (1948); AL Lowenkopf,
The Hasidim (1973); HM Rabinowicz, The World of Hasidism (1970); B Safran, ed.,
Hasidism (1985); IB Singer, Hasidism (1973); E Wiesel, Souls on Fire
(1972).米布伯， hasidism （ 1948 ） ;铝lowenkopf ，哈西德（ 1973年） ;陛下rabinowicz
，世界的hasidism （ 1970条） ， b safran ，版， hasidism （ 1985年） ;兴业歌手， hasidism （ 1973 ）
;电子维塞尔，灵魂火（ 1972 ） 。
Presenting in its inner motives one of the most peculiar phenomena of religious psychology in general, Ḥasidismshould in Jewish history be classed among the most momentous spiritual revolutions that have influenced the social life of the Jews, particularly those of eastern Europe.呈现在其内在动机，其中最奇特的现象，宗教心理学，一般ḥasidismshould在犹太民族历史上被归类其中最重大的革命精神已经影响了社会生活的犹太人，特别是那些东欧国家。
There has been apparent from time immemorial a struggle for supremacy between two principles in Judaism: the formalism of dogmatic ritual and the direct religious sentiment.有已明显从远古时期的斗争，为至高无上之间有两个原则，在犹太教：形式主义的教条式的礼仪和直接宗教情操。 The discipline of the Law was in continual conflict with mystical meditation, which gave considerable latitude to individual inclinations in the domain of religion.纪律的法律是在不断的冲突与神秘的冥想，这使得相当多纬度，以个人倾向在域的宗教。 Such was the nature of the struggle between Pharisaism and Essenism in ancient times, between Talmudism and the Cabala in the Middle Ages, and between rabbinism and the mystic-Messianic movements from the sixteenth to the eighteenth century.这是大自然的斗争之间pharisaism和essenism在远古时代，与talmudism和cabala在中世纪之间，以及rabbinism和神秘-弥赛亚运动，从第十六至十八世纪。
Origin in the Ukraine.原产于乌克兰。
In Poland, where since the sixteenth century the great bulk of the Jewry had firmly established itself, the struggle between rabbinism and mysticism became particularly acute after the Messianic movement called into being by Shabbethai Ẓebi.在波兰，自16世纪伟大大部分的犹太人已经确立本身，争rabbinism和神秘主义变得特别尖锐后，弥赛亚运动呼吁应运而生，由shabbethai ẓebi 。 Leanings toward mystical doctrines and sectarianism showed themselves prominently among the Jews of the southwestern or Ukraine provinces of Poland (Volhynia, Podolia, and Galicia); while in the north-western provinces, in Lithuania, and in White Russia, rabbinical Orthodoxy held undisputed sway.倾向朝着神秘的教义和宗派主义表明自己突出犹太人的西南或乌克兰省份波兰（ volhynia ， podolia ，和加利西亚） ，而在该国的西北部省份，在立陶宛，并在白俄罗斯，犹太教正统举行无可争议的摆动。 This was due to the pronounced social difference between the northern or Lithuanian Jews and the southern Jews of the Ukraine.这是由于显着的社会差异，北部或立陶宛犹太人和南部犹太人的乌克兰。 In Lithuania the Jewish masses were mainly gathered in densely populated towns where rabbinical academic culture (in the yeshibot) was in a flourishing state; while in the Ukraine the Jews were more scattered in villages far removed from intellectual centers, and were frequently steeped in ignorance.在立陶宛的犹太群众主要聚集在人口稠密的城镇犹太教学术文化（在yeshibot ）是一个欣欣向荣的国家，而在乌克兰的犹太人更散落在乡村，远离智力中心，并常常沉浸在无知。
The social decay in the south became more intense after the Cossacks' Uprising under Chmielnicki and the turbulent times in Poland (1648-60), which completely ruined the Jewry of the Ukraine, but left comparatively untouched that of Lithuania.社会衰变在南方也变得更为激烈后，哥萨克人'起义下chmielnicki和动荡的时代，在波兰（ 1648年至1660年） ，它彻底破坏犹太人的乌克兰，但左相对也不放过，即立陶宛。 The economic and spiritual decline of the South-Russian Jews created a favorable field for mystical movements and religious sectarianism, which spread there from the middle of the seventeenth to the middle of the eighteenth century, and brought about, among other things, the appearance of the Christianizing sect of the Frankists.经济和精神的跌幅南-俄罗斯犹太人创造了良好的竞争环境，神秘的运动和宗教的宗派主义，它的传播有来自中东的第十七至中层的18世纪，并带来约，除其他事项外，外表该christianizing节的frankists 。 (See Frank, Jacob.) （见坦白说，雅各布） 。
Besides these external influences there were deeply seated causes that produced among the greater portion of the Jewish people a discontent with rabbinism and a gravitation toward mysticism.除了这些外来的影响，有非常深刻的根源，产生其中较大部分的犹太人的不满rabbinism和引力走向神秘主义。 Rabbinism, which in Poland had become transformed into a system of book-lore and dry religious formalism, satisfied neither the unlearned common people nor the learned men who sought in religion an agreeable source of consolation and of forgetfulness of worldly cares. rabbinism ，在波兰已成为转变为一个系统的书本知识和旱作宗教形式主义，满意既不unlearned普通百姓，也没有学到男子，他们试图在宗教认同的一个来源的慰藉和善忘的世俗关怀。 Although rabbinism itself had adopted some features of the Cabala, it had adapted them to fit into its own religious system: it added to the stern discipline of ritualism the gloomy asceticism of the "practical cabalists" of the East, who saw the essence of earthly existence only in fasting, in penance, in self-torture, and in spiritual sadness.虽然rabbinism本身已采取了一些新的特点该cabala ，它适应了它们融入自己的宗教体系：添加到严峻的纪律礼暗淡禁欲主义的"现实cabalists "的东部地区，他们看到的本质俗世存在只有在空腹，在忏悔，自虐，而在精神上的悲伤。 Such a combination of religious practises, suitable for individuals and hermits, was not suitable to the bulk of the Jews.这种结合的一个重要的宗教习俗，适合个人和隐士，是不适合大部分的犹太人。 Ḥasidism gave a ready response to the burning desire of the common people in its simple, stimulating, and comforting faith. ḥasidism了一个现成的回应燃烧的欲望，普通百姓在其简单的，有启发作用，并安慰的信仰。 In contradistinction to other sectarian teaching, Ḥasidism aimed not at dogmatic or ritual reform, but at a deeper psychological one.对比其他宗派教学， ḥasidism目的不是教条，礼仪改革，但在更深的心理之一。 Its aim was to change not the belief, but the believer.其目的是要改变不是信仰，但信仰者。 By means of psychological suggestion it created a new type of religious man, a type that placed emotion above reason and rites, and religious exaltation above knowledge.通过心理暗示，它创造了一种新型的宗教人，一类置于情感上述原因和宗教仪式和宗教提升上述知识。
The Ba'al Shem.该ba'al SHEM后。
The founder of Ḥasidism was a man of the obscure Podolian Jewry, Israel b.的创始人ḥasidism是一名男子的模糊podolian犹太人，以色列乙 Eliezer Ba'al Shem-Ṭob (BeShT).埃利泽ba'al SHEM后- ṭob （ besht ） 。 His personal fame as a healer spread not only among the Jews, but also among the non-Jewish peasants and the Polish nobles.他淡泊名利，为医治蔓延不仅犹太人，而且还包括非犹太人，农民和波兰贵族。 He often cured the Jews by fervent prayer, profound ecstasies, and gesticulations.他常治愈犹太人所热切祈祷，深刻ecstasies ， gesticulations 。 He also at times successfully prognosticated the future, and revealed secrets.他还有时成功prognosticated未来，并透露机密。 Soon acquiring among the masses the reputation of a miracle-worker, he came to be known as "the kind Ba'al Shem" ("Ba'al Shem-Ṭob").尽快获取于人民群众之中的声誉，是一个奇迹-工人，他来到被称为"客气b a'alS HEM后" （下称" b a'alS HEM后- ṭ ob" ） 。 Besht was the idol of the common people. besht是女优的普通百姓。 Characterized by an extraordinary sincerity and simplicity, he knew how to gain an insight into the spiritual needs of the masses.其特点是不平凡的诚意和简单性，他知道如何获得一个洞察到精神需求的群众。 He taught them that true religion was not Talmudic scholarship, but a sincere love of God combined with warm faith and belief in the efficacy of prayer; that a plain man filled with a sincere belief in God, and whose prayers come from the heart, is more acceptable to God than the rabbi versed in the Law, and who throughout his life is absorbed in the study of the Talmud and in the observance of petty ceremonials.他告诉他们说，真正的宗教是没有talmudic奖学金，但真诚地热爱上帝的结合与热情的信念和信仰中的疗效祈祷，即一种朴素的男子充满了一种真诚的信仰上帝，而祈祷是来自心脏，是更容易接受上帝比拉比精通法律，是谁在他的一生中所吸收，在学习中的犹太法典，并在遵守零用ceremonials 。 This democratization of Judaism attracted to the teachings of Besht not only the common people, but also the scholars whom the rabbinical scholasticism and ascetic Cabala failed to satisfy.这个民主化的犹太教所吸引到的遗训besht不仅是普通百姓，而且还学者，其中犹太教士林和苦行cabala未能满足。
About 1740 Besht established himself in the Podolian town of Miedzyboz.约17时40 besht确立了自己在podolian镇miedzyboz 。 He gathered about him numerous disciples and followers, whom he initiated into the secrets of his teachings not by systematic exposition, but by means of sayings and parables.他收集了关于他的众多弟子和信徒，其中他发起成的秘密他的教诲，而不是系统地阐述了，但借助熟语和parables 。 These sayings were transmitted orally, and were later written down by his disciples, who developed the disjointed thoughts of their master into a system.这些熟语转发口服药物，后来写了下来，由他的弟子们，他们开发出不连贯的思考自己的主人成为一个制度。 Besht himself did not write anything. besht自己没有写什么。 Being a mystic by nature, he regarded his teachings as a prophetic revelation.作为一个神秘的本质上说，他把他的教诲，作为一个先知性的启示。 Toward the end of his life he witnessed the spread in Podolia of the teachings of the Frankists, which, like Ḥasidism, were the outcome of popular dissatisfaction with the existing order of religious matters, but led to negative results.年底对他的生活中，他目睹了分布在podolia的遗训的frankists ，其中，像ḥasidism ，结果民众不满现行秩序的宗教事务，但导致负面效果。
Fundamental Conceptions.基本概念。
The teachings of Ḥasidism, as laid down in the sayings of Besht and his first disciples, are founded on two theoretical conceptions: (1) religious pantheism, or the omnipresence of God, and (2) the idea of communion between God and man.遗训ḥasidism ，作为订下来的格言besht和他的第一个弟子，是建基于两个理论概念： （ 1 ）宗教泛神论，还是无处不在的神，和（ 2 ）的想法共融人与上帝的。 "Man," says Besht, "must always bear in mind that God is omnipresent and is always with him; that He is, so to speak, the most subtle matter everywhere diffused. . . . Let man realize that when he is looking at material things he is in reality gazing at the image of the Deity which ispresent in all things. With this in mind man will always serve God even in small matters." "男子说： " besht " ，要始终牢记相信上帝是无所不在，总是与他说，他是这么说，最微妙的事，到处弥漫… … 。让男子认识到，当他看物质的东西，他是在现实中凝视的形象，天神，其中ispresent在一切事上。牢记这一点男子将永远服务于上帝，即使在小事" 。
The second of the above-named conceptions, one which was adopted from the Cabala, consists in the belief that between the world of the Deity and the world of humanity there is an unbroken intercourse.第二次的上述命名的观念，其中被采纳自cabala ，存在于一个信念，即与世界的神和世界人类的存在是一个完整的性交。 It is true not only that the Deity influences the acts of man, but also that man exerts an influence on the will and mood of the Deity.这是事实不仅如此神的影响，行为人，而且人的施压，受此影响，意志和精神状态的天神。 Every act and word of man produces a corresponding vibration in the upper spheres.每一个行为和Word的人会产生相应的振动，在上游领域的对外开放。 From this conception is derived the chief practical principle of Ḥasidism-communion with God for the purpose of uniting with the source of life and of influencing it.从这个构想是源自行政实践原则ḥasidism共融与上帝为宗旨，团结，生命之源的影响。 This communion is achieved through the concentration of all thoughts on God, and consulting Him in all the affairs of life.这共融是通过集中所有思考上帝，并征询他的一切事务的生活方式。 The righteous man is in constant communion with God, even in his worldly affairs, since here also he feels His presence.正义的人是在不断地与上帝，即使是在他的世俗事务，因为在这里他也感到他的存在。 An especial form of communion with God is prayer.一种特殊的形式与上帝是祈祷。 In order to render this communion complete the prayer must be full of fervor, ecstatic; and the soul of him who prays must during his devotions detach itself, so to speak, from its material dwelling.为了使这个共融完成祈祷必须是全部的热情，欣喜若狂;灵魂，对他的祈祷者必须在他的奉献超脱，可以这么说，从材料的住所。 For the attainment of ecstasy recourse may be had to mechanical means, to violent bodily motions, to shouting and singing.为求达到忘我追索可能不得不机械手段，以身体暴力的议案，高喊和唱歌。 According to Besht, the essence of religion is in sentiment and not in reason.据besht ，本质上的宗教是在情绪和不原因。 Theological learning and halakic lore are of secondary importance, and are useful only when they serve as a means of producing an exalted religious mood.神学学习和halakic学问是次要的，都是有用的，只有当它们作为一种手段，产生一种崇高的宗教气氛。 It is better to read books of moral instruction than to engage in the study of the casuistic Talmud and the rabbinical literature.这是更好地看书德育教学比从事这项研究的诡辩犹太法典和犹太教文献。 In the performance of rites the mood of the believer is of more importance than the externals; for this reason formalism and superfluous ceremonial details are injurious.在性能礼记情绪信徒，是更重要的，比外部设施;为此形式主义和多余的礼仪细节都是伤。
Communion the Essence.共融的本质。
It is necessary to live and to serve God in a cheerful and happy frame of mind: sadness and sorrow darken the soul and interfere with communion; hence the injuriousness of asceticism.这是必要的居住和服务上帝在一个开朗，快乐的心态：悲伤和哀悼之变暗灵魂和干预共融，因此injuriousness的禁欲主义。 By means of constant spiritual communion with God it is possible to secure clear mental vision, the gift of prophecy, and to work miracles.透过不断的精神与上帝，这是有可能的，以确保明确的精神视野，礼品的预言，并创造奇迹。 The righteous man, or "ẓaddiḳ," is one who has reached the ideal of communion in the highest degree, and therefore appears before God as "one of His own."正义的人，或" ẓaddiḳ " ，是一个人，达到了理想的共融中的最高学位，因此，似乎上帝面前" ，他的一个自己的" 。 The rôle of the ẓaddiḳ is that of mediator between God and ordinary people.该rôle的ẓaddiḳ是的人之间的调停人神和普通民众。 Through the ẓaddiḳ salvation of the soul is achieved, and earthly blessings are obtained: it is merely necessary to believe in the power of this mediator and favorite of God, who has more or less influence in the "higher spheres."通过ẓaddiḳ救赎的灵魂，是实现，俗世的祝福，得到了：它仅仅是要相信，在电力这个调解员和喜爱的上帝，有较多或较少的影响，在"更高的领域" 。
Ẓaddiḳism, which in time became a complete system, had a far-reaching influence on the later destiny of Ḥasidism. ẓaddiḳism ，这在当时成了一个完整的体系，产生了深远的影响，对后来的命运ḥasidism 。 From among the numerous disciples of Besht, two-the preachers Baer of Meseritz and Jacob Joseph Cohen of Polonnoye-more than any others contributed to the spread of his teachings.从众多弟子的besht ，两讲道拜尔的meseritz和雅各布约瑟夫科恩的波隆诺耶-比任何其他人的贡献，以传播他的教义。 In Meseritz (Mezhirechye) and Rovno the future great leaders of Ḥasidism were trained.在meseritz （ mezhirechye ）和rovno未来的伟大领袖ḥasidism进行了培训。 Here also originated what may be termed the ẓaddiḳ dynasties of Poland and Russia.在这里，也源于什么可称为ẓaddiḳ朝代的波兰和俄罗斯。 Jacob Joseph Cohen, on his part, spread the Ḥasidic teachings by sermons and books.雅各布约瑟夫科恩，就他的部分，散布ḥasidic教诲，由说教和书籍。 He laid the foundations of Ḥasidic literature, which in the last three decades of the eighteenth century spread with extraordinary rapidity among the Jewish masses in Poland and Russia.他奠定了基础ḥasidic文学，它在过去30年中的18世纪的传播与不平凡之间的快速犹太群众在波兰和俄罗斯。
The Ẓaddiḳim.该ẓaddiḳim 。
This development was favored by the decline in the economic condition of the Jews and by the political disturbances of the period owing to the partition of Poland.这一事态发展是青睐下降，在经济条件的犹太人和政治动乱的时期，由于分割波兰。 The renewed Haidamack movement in the Ukraine, which reached its height in 1768, reminded the Jews of the bloody epoch of Chmielnicki; and the disruption of Poland, which soon followed (1772-95), brought about the division of the entire Polish Jewry among three foreign governments, Russia, Austria, and Prussia, which paid little heed to the old patriarchal organization and communal autonomy of the Polish Jews.重新haidamack运动中的乌克兰，达到了它的高度在1768 ，提醒犹太人的血腥划时代的chmielnicki ;中断波兰，不久之后（ 1772年至1795年） ，所带来的分工，整个波兰犹太人之间三是外国政府，俄罗斯，奥地利和普鲁士，而很少顾及旧宗法组织和社区自治的波兰犹太人。 During this turbulent time the Jews listened eagerly to teachings which distracted their attention from the existing disturbances, and which lured them into the region of the mysterious and the supernatural.在这个动荡时期犹太人听取了殷切教诲，而分散了注意力，由现行的骚乱，并诱使他们进入该地区的神秘和超自然的。 In Podolia, Volhynia, and in a portion of Galicia, Ḥasidism attracted entire communities.在podolia ， volhynia ，并在部分加利西亚， ḥasidism吸引了整个社区。 There arose everywhere Ḥasidic prayer-houses where service was held according to the system of Besht, with its ecstasies of prayer, its shoutings, and its bodily motions.因而产生了，到处ḥasidic祈祷-房子服务，举办了按制度的besht ，其ecstasies的祈祷，其shoutings ，其身体的议案。 The Ḥasidim introduced the prayer-book of the Palestinian cabalists ("Nusaḥ Ari"), which differed from the commonly accepted forms by various modifications in the text and in the arrangement of the prayers.该ḥasidim介绍了祈祷书的巴勒斯坦cabalists （ " nusaḥ阿里" ） ，这不同于普遍接受的形式，通过各种变通在演讲稿中的安排，祈祷者。 They did not observe the hours for morning prayer, but held their service at a late hour; they made some changes in the mode of killing cattle; and dressed on Sabbath in white as symbolic of the purification of the soul.他们不遵守时间为早上的祈祷，但举行他们的服务在后期小时，他们提出了一些样式的变化，杀死牛;身着对安息日白色作为象征性的净化灵魂。 The Ḥasidim were, however, particularly noted for the exalted worship of their "holy" ẓaddiḳim.该ḥasidim人，但特别指出，为崇高的崇拜他们的"圣地" ẓaddiḳim 。 The logical result of Ḥasidism, Ẓaddiḳism in many places actually prepared the soil for it.合乎逻辑的结果ḥasidism ， ẓaddiḳism在许多地方，实际上是准备了土壤。 The appearance of some miracle-working ẓaddiḳ very often led to the general conversion of the local inhabitants to Ḥasidism.出现了一些奇迹，工作ẓaddiḳ非常往往导致一般转换的当地居民，以ḥasidism 。 Crowds of credulous men and women gathered around the ẓaddiḳ with requests for the healing of bodily ills, for blessings, for prognostications, or for advice in worldly matters.人群轻信男人和妇女聚集在ẓaddiḳ请求医治身体的弊病，为祝福，为prognostications ，或征询意见，在世俗的事物。 When the ẓaddiḳ succeeded in affording relief in one of the many cases, or gave fortunate advice, his fame as a miracle-worker was established, and the population of the district remained faithful to the cause of Ḥasidism.当ẓaddiḳ成功给予救济，在其中的许多情况下，还是给幸运的意见，他的成名是一个奇迹-工人成立后，与人口的地区仍忠于事业ḥ asidism。
Such were the conditions in South Russia.这类人的条件，在俄罗斯南部。 In the north, however, in Lithuania and in White Russia, Ḥasidism did not sweep entire communities one after another, but spread sporadically; and its adherents remained long in the condition of exclusive sectarians.在北部，不过，在立陶宛和白色俄罗斯， ḥasidism没有横扫整个社区的一个又一个的，但传播断断续续;及其党羽仍长期在条件独家sectarians 。 Fearing the persecution of the powerful rabbis, the Lithuanian Ḥasidim often organized secret meetings where they prayed in their own way, held conversations, and read of the truth of Besht's teachings.由于害怕受到迫害的强大拉比，立陶宛语ḥasidim经常组织秘密开会的地方，他们在祈祷他们自己的方式，举行了交谈，并宣读的真相besht的教诲。 Here the fundamental principles of Ḥasidism were acquired in a more conscious way, and less significance was attached to the cult of the Ẓaddiḳim.这里的基本原则ḥasidism获得在更加自觉地方式，而较少的意义是隶属该邪教组织的ẓaddiḳim 。
The Two Schools.两所学校。
In this way Ḥasidism gradually branched out into two main divisions: (1) in the Ukraine and in Galicia and (2) in Lithuania.这样ḥasidism逐渐分支出去的两个主要部门： （ 1 ）在乌克兰和在加利西亚和（ 2 ）在立陶宛。 The first of these divisions was directed by three disciples of Bär of Meseritz,Elimelech of Lizianka, Levi Isaac of Berdychev, and Nahum of Chernobyl, besides the grandson of Besnt, Baruch of Tulchin.上述第一师的指示，由三个弟子的bär的meseritz ， elimelech的lizianka ，利维艾萨克的berdychev ，并公布在切尔诺贝利事故的，除了其孙子的besnt ， baruch的图利钦。 Elimelech of Lizianka affirmed that belief in Ẓaddiḳism is a fundamental doctrine of Ḥasidism. elimelech的lizianka肯定信仰ẓaddiḳism是一项基本教义ḥasidism 。 In his book "No'am Elimelek" he conveys the idea that the ẓaddiḳ is the mediator between God and the common people, and that through him God sends to the faithful three earthly blessings, life, a livelihood, and children, on the condition, however, that the Ḥasidim support the ẓaddiḳ by pecuniary contributions ("pidyonim"), in order to enable the holy man to become completely absorbed in the contemplation of God.在他的著作" no'am elimelek " ，他传达了这一想法，即ẓaddiḳ是人之间的调停人神和普通百姓，并通过他上帝派给教友三人间的祝福，生命，生活，儿童，条件不过，有人说， ḥasidim支持ẓaddiḳ由金钱捐款（ " pidyonim " ） ，为了让圣文成为完全沉醉于沉思的上帝。 Practically this teaching led to the contribution by the people of their last pennies toward the support of the ẓaddiḳ ("rebbe"), and the ẓaddiḳ untiringly "poured forth blessings on the earth, healed the sick, cured women of sterility," etc. The profitable vocation of ẓaddiḳ was made hereditary.实际上这种教学导致了贡献，是由人民自己的最后便士对支持该ẓaddiḳ （ " rebbe " ） ，以及ẓaddiḳ不辞劳苦" ，倾注了祝福，对地球，治愈病人，治愈妇女不孕症"等。赚钱的天职ẓaddiḳ是世袭。 There was a multiplication of ẓaddiḳ dynasties contesting for supremacy.有一个乘法的ẓaddiḳ朝代角逐争霸。 The "cult of the righteous" as defined by Besht degenerated into a system of exploitation of the credulous. "邪教组织的正义"的定义besht堕落成为剥削制度的轻信。 Baruch, the grandson of Besht, deriving an immense income from his adherents, led the life of a Polish lord. baruch ，外孙besht ，产生了巨大的收入，从他的信徒们，带领生命的一个波兰主。 He had his own court and a numerous suite, including a court jester.他自己的法院和无数套房，其中包括一名卡拉科夫。
Ḥabad, or Rational Ḥasidism. ḥabad ，或理性ḥasidism 。
The Ḥasidic organization in Lithuania and in White Russia shaped itself along different lines.该ḥasidic组织在立陶宛和白色俄罗斯形本身沿不同路线。 The teachings of Besht, brought thither from the south, adopted many features of the prevailing tendencies in contemporary rabbinism.遗训besht ，带来了上去来自南方，采取了许多特色的普遍倾向，在当代rabbinism 。 The leading apostle of the northern Ḥasidim, Rabbi Zalman of Liozna (1747-1812), created the remarkable system of the so-called Rational Ḥasidism, or "Ḥabad" (the word "ḤaBaD" being formed of the first letters of the words "Ḥokmah," "Binah," "De'ah" = "wisdom," "understanding," "knowledge").领导使徒的北部ḥasidim ，拉比zalman的liozna （ 1747至1812年） ，创造了显着的制度有所谓理性ḥasidism ，或" ḥabad " （用" ḥabad "正在形成的第一个字母改为" ḥokmah " ， " binah " ， " de'ah " = "智慧" ， "谅解" ， "知识" ） 。 In his "Tanya" (Slavuta, 1796) and in his sermons he advocates an intelligent and not a blind faith, requiring from the Ḥasidim a certain mental preparation, and he assigns the cult of the Ẓaddiḳim a very modest place.在他的"联赛" （斯拉武塔， 1796年） ，并在他的布道，他主张一个聪明而不是一个盲目的信仰，需要从ḥasidim一定的心理准备，他指派了邪教的ẓaddiḳim一个非常谦虚的地方。 In the system of Ḥabad the ẓaddiḳ appears more as a teacher than a miracle-worker.在该系统的ḥabad该ẓaddiḳ看起来更象是一个师生比是一个奇迹工作者。 The teachings of Zalman were adapted to the comparatively advanced mental level of the Jewish masses of the northwestern region; and the inevitable process of degeneration which mystical doctrines ultimately underwent apappeared here less prominently than in the south.遗训zalman适应了相对先进的心理层面的犹太群众的西北地区，以及不可避免的过程中豆状核变性，其中神秘的学说，最终经历了apappeared这里突出地少，比在南方。
Opposition to Ḥasidism.反对ḥasidism 。
The rapid spread of Ḥasidism in the second half of the eighteenth century greatly troubled the Orthodox rabbis.迅速蔓延ḥasidism在下半年，十八世纪大伤脑筋正统犹太教。 Rabbinism from the very beginning recognized in it a dangerous enemy. rabbinism从一开始就认识到，在这一个危险的敌人。 The doctrine of Besht, claiming that man is saved through faith and not through mere religious knowledge, was strongly opposed to the principal dogma of rabbinism, which measures man's religious value by the extent of his Talmudic learning.中庸besht ，声称该男子救通过信仰而不是通过单纯的宗教知识，又表示强烈反对，主要教条的rabbinism ，措施，男子的宗教价值的程度，他talmudic学习。 The ritual formalism of Orthodoxy could not reconcile itself to modifications in the customary arrangement of the prayers and in the performance of some of the rites.祭祀形式主义的正统无法调和本身修改的习惯安排的祈祷，并在执行部分的仪式。 Moreover, the Ḥasidic dogma of the necessity of maintaining a cheerful disposition, and the peculiar manner of awakening religious exaltation at the meetings of the sectarians-as, for instance, by the excessive use of spirituous liquors-inspired the ascetic rabbis with the belief that the new teachings induced moral laxity or coarse epicureanism.此外， ḥasidic教条的，要保持开朗的处置，以及奇特的方式，宗教觉醒提升，在会议中的sectarians -作为，例如，过度使用烈酒为创作灵感的苦修拉比与信念新的教义诱发道德懈怠或粗epicureanism 。 Still under the fear of the Shabbethaians and the Frankists, the rabbis suspected Ḥasidism of an intimate connection with these movements so dangerous to Judaism.仍在恐惧的shabbethaians和frankists ，拉比怀疑ḥasidism的亲密结合这些动作，所以危险犹太教。 An important factor in connection with this was the professional antagonism of the rabbis: they saw in the ẓaddiḳ a threatening competitor, a new type of the popular priest, who was fed by the superstition of the masses, and who acquired his popularity quickly.一个重要的因素方面，这是专业对立的拉比：他们看到在ẓaddiḳ一个具有威胁性的竞争对手，一种新型的流行神父，他们是美联储所迷信的群众，以及谁获得了他的知名度迅速。 In consequence of these facts a bitter struggle soon arose between rabbinical Orthodoxy and the Ḥasidim.因此这些事实艰苦斗争，尽快之间产生犹太教正统和ḥasidim 。 At the head of the Orthodox party stood Elijah ben Solomon, the stern guardian of learned and ritualistic Judaism.在头部的正统党站在利亚贲所罗门，斯特恩监护人的教训和走过场犹太教。 In 1772, when the first secret circles of Ḥasidim appeared in Lithuania, the rabbinic "ḳahal" (council) of Wilna, with the approval of Elijah, arrested the local leaders of the sect, and excommunicated its adherents.在1772年，当第一个秘密各界ḥasidim出现在立陶宛， rabbinic " ḳahal " （理事会）的维尔纳，在征得利亚，逮捕了当地领导的教派，并驱逐其拥护者。 Circulars were sent from Wilna to the rabbis of other communities calling upon them to make war upon the "godless sect."通告中，被送往从维尔纳向拉比的其他社区，呼吁他们作出战争后， "无神论节" 。 In many places cruel persecutions were instituted against the Ḥasidim.在许多地方，残酷的迫害，被提起ḥasidim 。 The appearance in 1780 of the first works of Ḥasidic literature (eg, the above-named book of Jacob Joseph Cohen, which was filled with attacks on rabbinism) created alarm among the Orthodox.出现在1780年的第一个作品ḥasidic文学（例如，上述的命名书雅各约瑟夫科恩，其中充满了攻击rabbinism ）造成恐慌之中东正教。 At the council of rabbis held in the village of Zelva, government of Grodno, in 1781, it was resolved to uproot the destructive teachings of Besht.在安理会的拉比们在村zelva ，政府的格罗德诺，在1781年，能获得解决，就要把破坏性的遗训besht 。 In the circulars issued by the council the faithful were ordered to expel the Ḥasidim from every Jewish community, to regard them as members of another faith, to hold no intercourse with them, not to intermarry with them, and not to bury their dead.在发出的通告，由该会信徒被勒令驱逐ḥasidim从每一个犹太人社区，把它们作为成员的另一种信仰，举行没有性交结合起来，不通婚，与他们，而不是埋葬死者。 The antagonists of Ḥasidism called themselves "Mitnaggedim" (Opponents); and to the present day this appellation still clings to those who have not joined the ranks of the Ḥasidim.该拮抗剂的ḥasidism的人称自己是" mitnaggedim " （对手） ，以及到今天这个称谓仍然顽固坚持那些没有加入该职级的ḥasidim 。
The "Mitnaggedim." " mitnaggedim " 。
Ḥasidism in the south had established itself so firmly in the various communities that it had no fear of persecution. ḥasidism在南方建立了自己如此坚定地在各个社区说，它不害怕受到迫害。 The main sufferers were the northern Ḥasidim.主患者分别北部ḥasidim 。 Their leader, Rabbi Zalman, attempted, but unsuccessfully, to allay the anger of the Mitnaggedim and of Elijah Gaon.他们的领袖，犹太教zalman ，尝试，但未能成功，以消除愤怒的mitnaggedim和以利亚gaon 。 On the death of the latter in 1797 the exasperation of the Mitnaggedim became so great that they resolved to denounce the leaders of the Ḥasidim to the Russian government as dangerous agitators and teachers of heresy.对死亡的，后者在1797该恼怒的mitnaggedim变得如此之大，令他们决心声讨领导人对ḥasidim向俄罗斯政府列为危险的煽动者和教师的异端。 In consequence twenty-two representatives of the sect were arrested in Wilna and other places.在后果， 2002年代表该教派被拘捕维尔纳和其他地方。 Zalman himself was arrested at his court in Liozna and brought to St. Petersburg (1798). zalman自己被逮捕，在他的法庭在liozna并提请圣彼得堡（ 1798 ） 。 There he was kept in the fortress and was examined by a secret commission, but he and the other leaders were soon released by order of Paul I. The Ḥasidim remained, however, under "strong suspicion."在那里，他被蒙在堡垒和检查，由一个秘密委员会，但他和其他领导人在即将发布的命令，保罗一ḥasidim依然存在，但是，根据"强烈怀疑" 。 Two years later Zalman was again transported to St. Petersburg, through the further denunciation of his antagonists, particularly of Abigdor, formerly rabbi of Pinsk.两年后zalman再次运到圣彼得堡，通过进一步声讨他的拮抗剂，尤其是abigdor ，前身是犹太教的平斯克。 Immediately after the accession to the throne of Alexander I., however, the leader of the Ḥasidim wasreleased, and was given full liberty to proclaim his religious teachings, which from the standpoint of the government were found to be utterly harmless (1801).后，立即加入该宝座的亚历山大一，不过，这位领导人的ḥasidim wasreleased ，并给予充分自由，以宣告他的宗教教义，而从政府的立场被认为完全无害（ 1801年） 。 Thereafter Zalman openly led the White-Russian or Ḥabad Ḥasidim until his death, toward the end of 1812.此后zalman公然带领白俄语或ḥabad ḥasidim直到逝世，对年底的1812 。 He had fled from the government of Moghilef to that of Poltava, in consequence of the French invasion.他曾逃到从政府的moghilef说的波尔塔瓦，在后果的，法国的入侵。
The struggle of rabbinism with Ḥasidism in Lithuania and White Russia led only to the formation of the latter sect in those regions into separate religious organizations; these existing in many towns alongside of those of the Mitnaggedim.斗争的rabbinism与ḥasidism在立陶宛和白色俄罗斯主导的，只形成后者节在这些地区成为独立的宗教组织;现有的这些在许多城镇旁边的那些的mitnaggedim 。 In the south-western region, on the other hand, the Ḥasidim almost completely crowded out the Mitnaggedim, and the Ẓaddiḳim possessed themselves of that spiritual power over the people which formerly belonged to the rabbis.在西南地区，另一方面， ḥasidim几乎完全被挤出了mitnaggedim和ẓaddiḳim拥有自己的精神力量超过了人，其中原属于拉比。
Organization.组织。
In the first half of the nineteenth century Ḥasidism spread unmolested, and reached its maximum development.在第一十九世纪下半叶ḥasidism蔓延unmolested讨论，并取得了极大的发展。 About half of the Jewish population of Russia, as well as of Poland, Galicia, Rumania, and Hungary, professes Ḥasidic teachings and acknowledges the power of the Ẓaddiḳim.大约有一半的犹太人口的俄罗斯，以及波兰，加利西亚，罗马尼亚，匈牙利，自称ḥasidic教义，并承认该政权的ẓaddiḳim 。 In Russia the existence of the Ḥasidim as a separate religious organization was legalized by the "Enactment Concerning the Jews" of 1804 (See Russia).在俄罗斯所存在的ḥasidim作为一个独立的宗教组织合法化，由"制定有关犹太人"的1804年（见俄罗斯） 。
The Ḥasidim had no central spiritual government.该ḥasidim没有中央精神的政府。 With the multiplication of the ẓaddiḳim their dioceses constantly diminished.与乘法的ẓaddiḳim其教区不断减弱。 Some ẓaddiḳim, however, gained a wide reputation, and attracted people from distant places.一些ẓaddiḳim ，但是，赢得了广泛的声誉，并吸引了人们从很远的地方。 To the most important dynasties belonged that of Chernobyl (consisting of the descendants of Nahum of Chernobyl) in Little Russia; that of Ruzhin-Sadagura (including the descendants of Bär of Meseritz) in Podolia, Volhynia, and Galicia; that of Lyubavich (composed of the descendants of Zalman, bearing the family name Schneersohn") in White Russia; and that of Lublin and Kotzk in the kingdom of Poland. There were also individual ẓaddiḳim not associated with the dynasties. In the first half of the nineteenth century there were well known among them: Motel of Chernobyl, Nachman of Bratzlav, Jacob Isaac of Lublin, Mendel of Lyubavich, and Israel of Luzhin. The last-named had such unlimited power over the Ḥasidim of the southwestern region that the government found it necessary to send him out of Russia (1850). He established himself in the Galician village of Sadagura on the Austrian frontier, whither the Ḥasidim continued to make pilgrimages to him and his successors.以最重要的朝代，属于即切尔诺贝利（构成的子孙的结果公布在切尔诺贝利） ，在小俄罗斯，即鲁任- sadagura （包括子孙的bär的meseritz ）在podolia ， volhynia ，和加利西亚;的lyubavich （组成对子孙的zalman ，轴承姓氏schneersohn " ） ，白俄罗斯，并认为的卢布林和kotzk在英国的波兰，也有个别ẓaddiḳim不与王朝在第一十九世纪下半叶有众所周知，其中包括：汽车旅馆的切尔诺贝利， nachman的bratzlav ，雅各布艾萨克的卢布林，孟德尔的lyubavich ，和以色列的卢任。最近命名了这种无限的权力比ḥasidim的西南地区说，政府认为有必要派他指出，俄罗斯（ 1850年） ，他确立了自己在加利西亚村sadagura对奥地利边境，该向何处去ḥasidim继续做出朝圣，以他和他的继任者。
Rabbinical Orthodoxy at this time had discontinued its struggle with Ḥasidism and had reconciled itself to the establishment of the latter as an accomplished fact.犹太教正统在这个时候已经停止自己的奋斗与ḥasidism并调和自己建立的，后者是一个既成的事实。 Gradually the Mitnaggedim and the Ḥasidim began to intermarry, which practise had formerly been strictly forbidden.逐步mitnaggedim和ḥasidim开始通婚，其中执业原先被严格禁止的。
Attacked by the Haskalah.攻击是由haskalah 。
In the first quarter of the nineteenth century Ḥasidism met new opposition from the younger generation of intelligent Jews, who had received a modern education.在今年第一季度的19世纪ḥasidism会见了新的反对派，从年轻一代的智能犹太人，曾接受现代教育。 The crusade against Ḥasidism was started by the Mendelssohnian school in Austria.该十字军东征对ḥasidism开始由mendelssohnian学校在奥地利。 The Galician writer Joseph Perl published in 1819 a bitter satire against the sect in the form of "Epistolæ Obscurorum Virorum" ("Megalleh Temirin").加利西亚作家约瑟夫Perl的发表在1819年痛苦的讽刺，对节在形式的" epistolæ obscurorum virorum " （下称" megalleh temirin " ） 。 He was followed in Russia by Isaac Bär Levinsohn of Kremenetz with his "Dibre Ẓaddiḳim" (1830).在他之后，在俄罗斯的艾萨克bär人利文森的kremenetz与他的" dibre ẓaddiḳim " （ 1830 ） 。 At times the embittered foes of Ḥasidism went so far as to urge the government (in Austria and Russia) to adopt repressive measures against the Ẓaddiḳim and the Ḥasidic literature.有的时候，苦敌人的ḥasidism竟然以敦促政府（在奥地利和俄罗斯）采取镇压措施，对ẓaddiḳim和ḥasidic文学。 But at first none of these attacks could weaken the power of the Ḥasidim.但在第一次所有这些攻击可能会削弱权力的ḥasidim 。 They showed everywhere a more stubborn opposition to European culture than did rabbinical Orthodoxy; for they felt instinctively that free criticism was more dangerous to the mysticism of the Ẓaddiḳim than to Talmudic casuistry and ritualistic formalism.他们发现，到处更顽固反对欧洲文化比犹太教的正统，因为他们本能地感到自由的批评是更危险的，以神秘主义的ẓaddiḳim比talmudic决疑论和走过场，形式主义。
It was only in the second half of the nineteenth century, when the educational movement among the Russian Jews became stronger, that a period of stagnation and decline for Ḥasidism began.它只是在第二十九世纪下半叶，当教育运动当中，俄罗斯犹太人更强，这一段时间的停滞和下降，为ḥasidism开始了。 A considerable portion of the younger generation, under the influence of the new movement for enlightenment, repudiated Ḥasidism and began to struggle against the power of the Ẓaddiḳim.相当一部分年轻一辈的影响下，新的运动的启蒙，批判了ḥasidism并开始斗争，权力的ẓaddiḳim 。 The enlightening literature of the Haskalah attacked Ḥasidism with bitter satire, and the periodicals exposed the adventures of the miracle-working Ẓaddiḳim.启蒙文学的haskalah攻击ḥasidism与痛苦的讽刺，和期刊暴露了冒险的奇迹-工作ẓaddiḳim 。 Moreover, early in the second half of the century the Russian government instituted a police super-vision over the numerous ẓaddiḳim within the Pale of Settlement, and limited their freedom of movement in order to counteract their propaganda.此外，早在第二世纪的后半期，俄罗斯政府提起的一个警察超视觉超过众多ẓaddiḳim内部苍白的解决办法，并限制她们的行动自由，以便抵制他们的宣传。 All of these blows, external and internal, together with the general decline of piety among certain classes of the Russian Jews, weakened the growth of Ḥasidism and Ẓaddiḳism.所有这些造成的冲击，外部和内部，加上普遍下降的虔诚其中某些类别的俄罗斯犹太人，弱化了增长的ḥasidism和ẓaddiḳism 。 The decay of ẓaddiḳ dynasties and the impoverishment of the Ḥasidic literature became apparent.衰变的ẓaddiḳ朝代和贫困化的ḥasidic文学变得明显。
Decline of the Movement.下降的运动。
Nevertheless Ḥasidism is so deeply grounded in Russo-Polish Judaism that it has proved impossible to uproot it.不过ḥasidism如此深地根植于日俄波兰犹太教说，它已证明是不可能根除恐怖主义。 It still has its hundreds of thousands of adherents; and, although its development has been temporarily arrested, its vitality can not be doubted.它仍然有它的数以十万计的追随者;以来，虽然其发展已暂时被捕，其生命力不能受到怀疑。 Started as a counterpoise to rabbinical and ritual formalism, it still satisfies the religious requirements of the uneducated masses.开始作为一个counterpoise以犹太教和礼仪形式主义，但仍然满足宗教的要求，未经教育群众。 In the last two decades of the nineteenth century, owing to a general social reaction in the life of the Russian Jews, a measure of revival was noticed in Ḥasidic circles.在过去20年间的19世纪，由于一般的社会反应，在生活中的俄罗斯犹太人，是衡量复苏注意到，在ḥasidic界。 In the past ten years the administrative surveillance of the Ẓaddiḳim and the limitation of their movements have been abolished.在过去十年的行政监察的ẓaddiḳim和限制他们的行动已经取消。 The result has been a reenforcement of Ẓaddiḳism in some places, where it had been almost superseded.结果一直reenforcement的ẓaddiḳism在一些地方，它几乎已被取代。 Though not producing at present any prominent personalities in literature or in communal life, Ḥasidism nourishes itself by its stored-up reserves of spiritual power.虽然不生产，目前任何知名人士文学或在社区生活， ḥasidism滋养自己，其储存的后续储备的强大的精神力量。 In the eighteenth century it was a great creative force which brought into stagnant rabbinical Judaism a fervent stream of religious enthusiasm.在十八世纪，它是一个伟大的创造力量带进停滞犹太教犹太教狂热流的宗教热情。 Under the influence of Ḥasidism the Russo-Polish Jew became brighter at heart but darker in intellect.的影响下ḥasidism日俄波兰犹太人成为光明在心上，但在阴暗的智力。 In the nineteenth century, in its contact with European culture, it was more reactionary than rabbinism.在19世纪，在其与欧洲文化，而且更反动比rabbinism 。 The period of stagnation which it has lately passed through must, however, result in its gradualdecay.该时期的低迷之后，它最近通过必须，但效果，在gradualdecay 。 After having been the object of apology or of vituperation in literature, Ḥasidism has become an object of scientific investigation.之后的对象而受到道歉或vituperation在文学， ḥasidism已成为一个对象的科学调查。
Herman Rosenthal,
SM Dubnow赫尔曼罗森塔尔，钐dubnow
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
Orshanski, Mysli o Khasidizmye, in
Yevreiskaya Biblioteka, i., St. Petersburg, 1871; S. Dubnow, Vvedeniye v
Istoriyu Khasidizma; idem, Vozniknoveniye Khasidizma; idem, Istoriya Khasidskavo
Raskola; idem, Religioznaya Borba in Voskhod, 1888-93; J. Gessen, K Istorii
Religioznoi Borby, etc., in Voskhod, 1902, Nos. 1-2; Jost, Gesch.
orshanski ， mysli o khasidizmye ，在yevreiskaya biblioteka ，一，圣彼得堡， 1871年;第dubnow
， vvedeniye v istoriyu khasidizma ;同上， vozniknoveniye khasidizma ;同上， istoriya
khasidskavo raskola ;同上， religioznaya borba在voskhod ， 1888年至1893年; j.格森，钾istorii
religioznoi borby等，在voskhod ， 1902年，第1-2 ;约斯特， gesch 。 des Judenthums und Seiner Sekten,
iii.万judenthums und围网sekten ，三。 184; Löw, Vergangenheit und Gegenwart
der Chasidäer, 1859; Grätz, Gesch. 184 ; löw ， vergangenheit und
gegenwart明镜chasidäer ， 1859年; grätz ， gesch 。 xi., ch.十一，甲烷。 iii.三。 and note 2; Schechter, Studies in
Judaism, p.并注2 ; Schechter已进行研究，在犹太教，页 1, Philadelphia, 1896; O. Rabinovich,
Sochineniya, iii. 1 ，费城76人， 1896年;澳rabinovich ， sochineniya ，三。
207; Ehrlich, Der Weg Meines Lebens,
Vienna, 1874; Sternhartz, 'Alim li-Terufah, Berdychev, 1896; Gottlober, in
Ha-Boḳer Or, passim; Entziklopedicheski Slovar, xxxvii., St. Petersburg,
1903.HRSMD 207 ;艾氏，明镜weg meines lebens ，维也纳， 1874年; sternhartz ， ' alim李-
terufah ， berdychev ， 1896年;戈特勒贝尔，在夏boḳer或者，各处; entziklopedicheski词典，三十七。圣彼得堡，
1903.hrsmd
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