- Grace and Judaism
- Grace and creation
- The Chasidim
- The Baal Shem Tov
Grace and Judaism
In “Amazing Chesed: Living a Grace-Filled Judaism” the author, Rabbi Rami Shapiro, prefaces his work by listing three main points that inspired him to author the book:
“This book rests on three assumptions: 1. In the teaching of Judaism, grace is often overlooked. 2. In the living of Judaism, grace is, for many Jews, a lost virtue. 3. Without a sophisticated knowledge of grace as Judaism understands grace, Jews are robbed of an important component of their faith that leaves them with only a partial understanding of their tradition, their God, and the life they are called to live.”
These three assumptions were formulated as a result of his experience as a professor, teaching a course on religion at Middle Tennessee State University. His practice was to assign a writing project so that his students would expound on the major concepts they believed to be integral to Islam, Christianity, and Judaism. The author lamented the lack of clarity many of his Jewish students had regarding the role and importance of grace in Judaism. Rabbi Shapiro writes:
“I am saddened when Jewish students dismiss grace as a valid and vital aspect of Judaism…While Judaism and certain branches of Protestant Christianity may differ on the issue of grace versus works, what troubles me is…[the] blanket dismissal of grace as central to Judaism…Ironically, it may be that so few Jews know God’s grace to be central to Judaism because too many Jews have been taught by teachers who seek to differentiate Judaism from Christianity and who use Paul’s idea of grace versus works as a means for doing so. These teachers have, again following Paul, ceded grace to Christianity, allowed the idea of grace to fade from Judaism, and turned Judaism into a religion of works. The aim of this book is to correct the imbalance that this effort caused and to reclaim grace as a core Jewish idea not in opposition to works, but as a key for unlocking our understanding of the spiritual nature of the work we do.”
I bet that during the writing of this book, the last thing he expected was that the book would garner the support of an unlikely advocate: a Christian. However, as I progress in my study of Judaism, I can’t help but to notice the link between the Apostolic teachings (especially Paul’s writings) and the teachings of Judaism, growing substantially clearer. One such teaching, the emphasis on grace, despite the misunderstanding on both sides (Jew and Christian, as discussed by Rabbi Shapiro) is one of the greatest commonalities between the two, that one can find historically when delving into Rabbinic literature and tradition.
Grace and Creation
According to Jewish thought, the variety of titles attributed to God are not without purpose, but appear in the Biblical narrative in order to reveal which attributes or functions of the divine are being expressed in moment:
“And God said to Moses. R. Abba b. Mammel said: God said to Moses: ‘You wish to know My name; I am called according to My deeds. Sometimes I am called “El Shadday”, “Tzveo’ot”, “Elohim”, “YHVH”. When I judge the creations I am called “Elohim” [Judge]. When I am waging war against the wicked I am called “Tzveo’ot” [Lord of Hosts]. When I suspend [punishment] for a man’s sins I am called “El Shadday” (Almighty God). When I am merciful towards My world, I am called “YHVH,”‘ for “YHVH” only refers to the attribute of mercy, as it is said: “The Lord, the Lord (YHVH, YHVH), God, merciful and gracious.” – Genesis Rabbah 3:6
One of the most legendary Jewish commentators of scripture expounds on the special meaning behind the strategic use of the name “Elohim” in the first verse of Genesis:
“This name denotes God in his attribute of Justice, as ruler, lawgiver and judge of the world. By using this name exclusively in the narrative of creation, the Torah indicates that justice is the ideal state of the world, meaning that man should be treated exactly as he deserves, according to his deeds. However, because men are not virtuous enough to survive this harsh scrutiny, God added his attribute of mercy to the story of creation, so that judgement would be tempered with mercy.” – The Chumash, Stone edition, page 1, Rashi.
The Shame of Adam
Shortly after Adam was placed in the garden, it was clear no other creature would serve as an acceptable companion. God therefore built Eve from a piece of Adam, so that in their union, they would become like one flesh. According to the text, they were both naked and “without shame.” While this detail appears trivial, immediately after, the narrative segues into the temptation of the serpent. Why is this important? The event of the fall is followed by “opened eyes” – suddenly they realize they are naked, and they fashion aprons to cover their nakedness. They were ashamed. The fall invested within Adam and Eve, the sense of shame.
Jewish tradition astutely recognized the connection. A chronological account of the 6th day was constructed, placing the sin of Adam and Eve as the very last “creation” of the week:
“The day is divided into twelve hours – starting with sunrise and ending in sunset. The first five hours of the day were occupied with the formation and creation of Adam. During the sixth hour he named all the animals. During the seventh hour, Eve was created…During the ninth hour Adam was commanded not to eat from the Tree, and during the tenth hour they all transgressed. During the eleventh hour they were judged, and during the twelfth hour – immediately before Shabbat – they were banished from the garden.” – Talmud Sanhedrin 38b
The act of sin would “create” shame. The commentaries of the Hasidic school of Izbica-Radzyn had much to say regarding the importance of this event; that the sin of Adam was integral to God’s plan for the world. Rabbi Yaakov Leiner writes that it was the “profound wisdom in God’s design” to invest shame within Adam:
“There was profound wisdom in God’s design. How could shame be placed into the human heart, to become an integral part of them? Indeed the world itself is founded on that quality [shame and awe]. At this point Adam, the creation of God’s own hand, still saw manifestly that nothing can happen without God’s willing it. Profound wisdom, then, was needed to invest him with shame. That came about, by God’s will, through the episode of the Tree of knowledge.”
Rabbi Yaakov Leiner writes that “Profound wisdom [of God]…needed to invest him [Adam] with shame.” Why was shame absolutely necessary? Adam was created on the last day of creation, before God decided to rest. In addition, unlike the animals, God created Adam in his image. It would seem then, that Adam was the pinnacle of creation – and that every act of creation prior, was done for the express purpose of bringing about the conditions necessary for Adam. Adam and Eve were privileged with an elevated rank and station. They held authority over the earth, and all life within it. Out of concern that they would falsely attribute their elevated station as having been merited, it was within God’s plan to humble Adam and Eve through shame.
Shame would then open their eyes to the kindness and mercy of God. They would realize that God had a plan for them, and that they were privileged only because it gave God pleasure to do so. After their eyes were opened, noticing their condition, they were able to look forward to the event in which God himself would clothe them with his righteousness. Shame was necessary for Adam and Eve to understand and receive God’s grace.
The Sacrificial system
The sacrificial system only treated unintentional sins [het]:
“Say to the Israelites: ‘When anyone sins [het/hata] unintentionally and does what is forbidden in any of the LORD’s commands…”
As a result of possessing flawed and imperfect bodies, we are subject to error and unintentional sin [het]. God instituted the sacrificial system to allow for an act of restitution, a symbolic procedure to represent regret after a moment of weakness or lack of vigilance in a matter. This is why the Hebrew word for sacrifice is “Korban”, meaning “to draw near.” Through sacrifice, the Israelite would seek to repair the damage done, and draw near once again.
However, for intentional sin (Avon) the Torah has no provision.
Avon is either punished, or forgiven. In addition, since Avon represents a spiritual blemish without cure, it is regarded as tantamount to the punishment itself:
“Cain said to the LORD, “My punishment [Avon] is too great to bear!” – Genesis 4:13
“When morning dawned, the angels urged Lot, saying, “Up, take your wife and your two daughters who are here, or you will be swept away in the punishment [Avon] of the city.” – Genesis 19:15
“You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity [Avon] of the fathers on the children, on the third and the fourth generations of those who hate Me…” – Exodus 20:5
Avon is an oppressive weight on the conscience that one “bears”:
Now when you offer a sacrifice of peace offerings to the LORD, you shall offer it so that you may be accepted. It shall be eaten the same day you offer, and the next day; but what remains until the third day shall be burned with fire. So if it is eaten at all on the third day, it is an offense; it will not be accepted. Everyone who eats it will bear his iniquity [Avon], for he has profaned the holy thing of the LORD; and that person shall be cut off from his people. – Leviticus 19:5-8
But if a man eats a holy [gift] unintentionally, then he shall add to it a fifth of it and shall give the holy [gift] to the priest. They shall not profane the holy [gifts] of the sons of Israel which they offer to the LORD, and [so] cause them to bear punishment for guilt [Avon] by eating their holy [gifts]; for I am the LORD who sanctifies them.'” – Leviticus 22:14
This is the law of jealousy: when a wife, [being] under [the authority of] her husband, goes astray and defiles herself, 30or when a spirit of jealousy comes over a man and he is jealous of his wife, he shall then make the woman stand before the LORD, and the priest shall apply all this law to her. 31Moreover, the man will be free from guilt, but that woman shall bear her guilt [Avon].’ – Numbers 35:29-31
The only form of guilt [Avon] that can be atoned for, is guilt/culpability regarding unintentional sin [het]:
‘If anyone becomes aware that they are guilty [Avon]—if they unwittingly touch anything ceremonially unclean (whether the carcass of an unclean animal, wild or domestic, or of any unclean creature that moves along the ground) and they are unaware that they have become unclean…and the priest shall make atonement for them for their sin [het].” – Leviticus 5:2-
The two words often translated as “forgive” in reference to Avon, is the Hebrew word “Nasa” meaning: “to lift” (as in, a ‘lifting’ or removal of the weight of Avon) or “Salach” meaning “to pardon.”
When we fall to prayer in supplication, God in his mercy is faithful to pardon our Avon. Should the Lord hold our Avon against us, the Psalmist inquires: “Who could stand?”:
“If You, LORD , should mark iniquities [Avon], O Lord , who could stand?” – Psalm 130:3
It is therefore an act of mercy, that he “lifts” [Nasa] the weight and record of Avon from his people:
“Then the LORD passed by in front of him and proclaimed, “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness [Chesed/mercy] and truth; who keeps lovingkindness [Chesed] for thousands, who forgives [Nasa] iniquity, transgression and sin…” – Exodus 34:7
“Pardon, I pray, the iniquity [Avon] of this people according to the greatness of Your lovingkindness [Chesed], just as You also have forgiven [Nasa] this people, from Egypt even until now.” – Numbers 14:19
The “Chasidim”
Old Testament scripture preserves an ancient term; a designation used to refer to the true followers of YHVH, and those who served with a pure heart:
Of Levi he said, “Let Your Thummim and Your Urim belong to Your godly man [Chasid], Whom You proved at Massah, With whom You contended at the waters of Meribah; – Deuteronomy 33:8
“He keeps the feet of His godly ones [Chasidim], But the wicked ones are silenced in darkness; For not by might shall a man prevail.” – 1 Samuel 2:9
The term is most found in the Book of Psalms:
Sing praises to YHWH, you His Chasidim, and give thanks to His set-apart Name. – Psalm 30:5
Love YHWH, all you Chasidim! YHWH preserves the faithful, but abundantly requites him who acts haughtily. – Psalm 31:24
For YHWH loves justice; He will not forsake His Chasidim. The righteous shall be preserved forever, but the children of the wicked one shall be cut off. – Ps. 37:28
“Chasid” or “Chasidim” (plural) is derived from the Hebrew word “Chesed” – grace. Therefore when considering the etymology, the word implies the following concepts:
- saintly behavior
- exhibiting mercy/grace towards others
- and existing under the covering of God’s grace.
The history behind the word is fascinating. Over time, many Jewish groups would come to appropriate the title as a method of asserting the confidence of their cause.
Jewish tradition traces the transmission of it’s wisdom from Moses to Joshua, Joshua to the prophets, and the Prophets to the “Great Assembly”:
Moses received Torah at Sinai and handed it on to Joshua, Joshua to the elders, the elders to the prophets, the prophets handed it on to the men of the Great Assembly. – Mishnah.Avot 1:1
The “Great Assembly” consisted of a council of 120 Elders/Prophets who submitted to Ezra as leader. The Assembly convened during the return of the Jewish community to the land of Israel after 70 years of exile in Babylon. According to tradition, notable prophets such as Haggai, Zechariah, Malachi, and Daniel, were members. Of the many reforms associated with the Assembly, tradition uniformly attributes the formation of Jewish canon, and the institution of the daily prayer (AKA the “Amidah”) to this historic group. Eventually the group would disband under tumultuous circumstances. The last known member of the Assembly was a figure known as “Simeon the Righteous”:
Simeon the Righteous was of the remnants of the Great Assembly. He used to say, “On three things the world stands: On the Torah, On the Ministry, and on Chesidim (kindness, grace).”- Mishnah Avot 1:2
During Simeon’s tenure as High Priest, the nation was honored with seven miracles that persisted ever year, and without fail:
- The lot cast for God always came into the right hand (a procedure done on the Feast day of Yom Kippur)
- The light in the Temple never failed
- The red thread around the neck of the Goat/Ram became white (another procedure done on Yom Kippur)
- The fire on the altar required little wood to keep it burning
- A blessing rested on the offering of the first fruits
- A blessing rested on the sacrificial loaves
- A blessing rested on the loaves of showbread
After Simeon, the miracles would cease, or only appear intermittently:
All during Simeon the Just’s lifetime the lot for Hashem came up in his right hand; after Simeon the Just’s death sometimes it came up to the right, sometimes to the left. All during Simeon the Just’s lifetime the Easternmost light was burning; after Simeon the Just’s death sometimes it was extinguished, sometimes burning. All during Simeon the Just’s lifetime the shiny [crimson] strip turned white; after Simeon the Just’s death sometimes it turned white, sometimes it turned red. All during Simeon the Just’s lifetime the fire on the altar steadily increased; after they had put on two logs in the morning they did not add anything during the day. After Simeon the Just’s death the fire weakened; they had to add wood all day long. All during Simeon the Just’s lifetime a blessing was in the Two Breads and the shew-bread; the part of each one came to an olive sized bite; some of them ate and were full, some of them ate and left over. After Simeon the Just’s death the blessing was taken from the Two Breads and the shew-bread; the part of each one came only to a pea-sized bit. The decent ones refrained from taking; the gluttons stretched out their hands. – Jerusalem Talmud Yoma 38
When Alexander the Great marched through the land of Israel, Simeon the Righteous dressed in his priestly garments and rushed to meet the young conqueror. It is said that Alexander immediately dropped from his chariot and bowed:
When Alexander saw Shimon HaTzaddik, he descended from his chariot and bowed before him. His escorts said to him: Should an important king such as you bow to this Jew? He said to them: I do so because the image of this man’s face is victorious before me on my battlefields, i.e., when I fight I see his image going before me as a sign of victory, and therefore I know that he has supreme sanctity. – Talmud Yoma 69a
Simeon was succeeded as High Priest by his son Onias the 3rd, who is mentioned in the Book of 2nd Maccabees:
While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness. – 2nd Maccabees 3:1
At this time, Antiochus Epiphanees rose to power, and the High priesthood was transferred from Onias the 3rd, to his brother Jason. Jason took the priesthood through an act of bribery:
…Jason the brother of Onias obtained the high priesthood by corruption, promising the king at an interview three hundred and sixty talents of silver and from another source of revenue, eighty talents… he at once shifted his countrymen over to the Greek way of life… and introduced new customs contrary to the Torah. – 2nd Maccabees. 4:7-8, 10, 11
Jason was not respected, and regarded as an illegitimate High Priest:
…Jason, who was ungodly and no high priest…- 2nd Maccabees 4:13
Jason served three years, only to be replaced by Menalaus who offered an even larger Bribe to Antiochus. Upon hearing a rumour that Antiochus had died in battle, Jason executed a power grab to reclaim the High Priesthood. Antiochus interpreted the infighting as a slight against his authority and sent an army to Jerusalem. Thousands were killed.
Soon after, Antiochus enacted a policy of Hellenization by prohibiting circumcision and Torah study under threat of death, and demanding the sacrifice of pigs:
“For Antiochus the unexpected conquest of the city [Jerusalem], the looting, the wholesale slaughter were not enough. His psychopathic tendency was exacerbated by resentment at what the siege had cost him, and he tried to force the Jews to violate their traditional codes of practice by leaving their infant sons uncircumcised and sacrificing pigs on the altar.” – Flavius Josephus, The Jewish War, Book 1.34-35
And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and festivals, 46 to defile the sanctuary and the priests, to build altars and sacred precincts and shrines for idols, to sacrifice swine and other unclean animals, and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 49 so that they would forget the law and change all the ordinances. He added, “And whoever does not obey the command of the king shall die. – 1 Maccabees 1:41-50
These are the changes that many assume forced the disbandment of the Great Assembly.
During the historic period from the fifteenth day, to the twenty-fifth day “of Chislev”, the king’s officers were sent to the town of “Moedin” and they assembled the locals to sacrifice pigs. When a Jew approached the altar, a man named “Matthahias” burned with zeal, ran to the Jew and killed him on the altar.
Then Mattathias cried out in the town with a loud voice, saying: “Let every one who is zealous for the law and supports the covenant come out with me!” Then he and his sons fled to the hills and left all that they had in the town.” – 1 Maccabees 2:27-28
Matthathias and his family would lead a successful revolt, and eventually restore service to the Temple. The Holiday of “Hannukkah” is a celebration of this event.
However another group would seek refuge in the wilderness. They would appropriate the title of Hasidim – or in Greek: “Hasideans.” Very little is known about this group. It likely that they were led by a disciple of Simeon the Righteous, known as “Antigones of Soko”:
Antigones of Soko received [teaching] from Simeon the Righteous. He used to say, “Be not like servants who serve their master for the sake of wages, but be like servants who serve their master with no thought of a wage – and let the fear of Heaven be upon you.” – Mishnah Avot 1:3
This would become the principle teaching of the Chasidim. Since they were under God’s grace/Chesed, their service to God was not regarded as meritorious. Instead, they would obey “with no thought of a wage.” The only acceptable motive for any religious act was therefore the “fear of heaven.”
Antigones of Soko passed his teaching/wisdom to “Yose ben Yozer”:
Yose ben Yozer… received it [proper teaching and Torah wisdom] from them [Simeon the Righteous and Antigones of Soko]. Yose ben Yozer used to say: Let your house be a gathering place for sages. And wallow in the dust of their feet. And drink in their words with gusto. – Mishanah Avot 1:4
Yose ben Yozer was the last of the Chasidim:
When Rabbi Yose [Yose ben Yozer] Qatnuta died, the Chasidim passed away. And why was he called “Qatnuta”? Because he was least of the Chasidim. – Mishnah Sotah 9:15
Yose ben Yozer served as the first president (in Hebrew: Nasi) of what would develop into the Pharisaic Sanhedrin. Yose met his demise, along with 60 other Chasidim, who were crucified by Syrian general Bacchides (1st Maccabees 7:16).
The Pharisee’s and “Lishmah”
To reiterate briefly, the sect of the Pharisees emerged just prior to the demise of the Chasidim as a movement. Ancient Wisdom believed to have been transmitted from Moses to Joshua through Semichah, Joshua to the Prophets, the Prophets to the Great Assembly, the Great Assembly to Simeon the Righteous, was bestowed to Pharisee’s by the last remaining member of the Chasidim: Yose ben Yozer. The Pharisees therefore submitted to the wisdom they inherited, believing wholeheartedly that it truly originated with Moses, and was accurately passed down from teacher to disciple. One teaching was regarded as absolutely paramount, and the Pharisees (the genuine among them) were faithful to remain mindful of it:
Antigones of Soko received [teaching] from Simeon the Righteous. He used to say, “Be not like servants who serve their master for the sake of wages, but be like servants who serve their master with no thought of a wage – and let the fear of Heaven be upon you.” – Mishnah Avot 1:3
This developed into the concept of “Lishmah” – roughly meaning “right motive.” The sentiment carried by Lishmah was that obedience to the Torah should not be done with motive to earn. Instead, obedience was done out of reverence and a sense of duty, or love.
The Essenes however, lacked all sense of obligation to tradition. Instead, the Essenes would innovate their own traditions. Absent a theological safe-guard against false motives, the Essenes would evidently push a works based doctrine they called “The works of the Torah.” According to Qumran Scroll 4QMMT, they believed that obedience to the ceremonial works of the Torah, done properly according to their interpretation, would result in justification.
The House of Hillel and Chesed
Yose ben Yozer, and his vice President (In Hebrew: “Av Beit Din”) would set the precedent for a time known as “Zuggot” or “pairs.” Each pair would lead an assembly of Elders, to settle religious disputes and establish Halachah. The fifth pair, consisting of Hillel as president, and Shammai as vice-president would constitute the end of the era of “Zuggot.” After Hillel, the presidency was passed down to his descendents.
The disputes between Hillel and Shammai are legendary. Tradition has an account of over 350 disagreements.
The vast majority of Hillel’s rulings were lenient compared to Shammai, who consistently advocated for the strictest interpretation of the law.
Shammai was known for his religious zeal. However, his zeal led to theological inflexibility. In addition, he was notorious for his bad temperament. This is best communicated in a tradition that compares and contrasts Hillel’s reaction to a gentile, relative to Shammai’s outburst with a builders cubit:
There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. – Talmud Shabbat 31a
Hillel however, responds kindly:
That which is hateful to you do not do to another. That is the entire Torah, and the rest is interpretation. Go study! – Talmud Shabbat 31a
Hillel promoted a loving disposition to people, even to the gentile. This was for the purpose of “drawing them near to the Torah”:
Be disciples of Aaron,loving peace and pursuing peace, loving people and drawing them near to the Torah. – Mishnah Avot 1:12
Regarding this “pair” traditions states:
Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Shechinah (the Divine Presence). – Talmud, Shabbat 31a
When Rabbi’s retrospectively analyse the dynamic of Hillel vs. Shammai, they conclude that the divine trait that best represents what Hillel stood for, was/is “Chesed” (Grace), whereas the trait that best summarises Shammai was/is “Gevurah” (Severity, or Judgement):
“Later came Hillel and Shammai…However, Hillel was from the side of chesed… and Shammai was from the side of gevura…” – Gate of Reincarnations Chapter 34, Section 2.
Gamliel, Paul and Grace
The teachings of the Chasidim (AKA “Chasidic” teachings) fell to Hillel. When Hillel died, the Presidency fell to Shammai. A vice-president was never elected, resulting in a period of relatively unchecked power. It is at this time that the “House of Shammai” (his students) constituted the majority, setting the precedent for a harsh religious climate of legalism.
After Shammai, Hillel’s grandson Gamliel would inherit the position. The “House of Shammai” was still the dominant party, and the most vigilant in their efforts to police the Judean community. When careful analysis is made of the many negative encounters Jesus had with the Pharisee’s, it’s clear his rebukes were directed to the Shammaite Pharisees.
In the Book of Acts, chapter 22, Paul makes the bold claim that he was trained under the feet of Gamliel. As grandson to Hillel, Gamliel no doubt would have inherited his theological leanings from his father, and in turn, from Hillel himself. This makes it likely that Gamliel was THE authority on the Chasidic teaching during his time.
Consequently, Paul was groomed to use a “Chasidic” lens to inform his paradigm, and reading of scripture. His training made him the ideal man to “connect the dots” the way he did, so that the gospel was preached without error. His knowledge of the principle of “Lishmah” gave him the conviction to defend the gentiles against the Legalist demand for Torah observance and conversion. In Christ, Paul saw the ultimate revelation of Chesed. For what is greater than the CHESED/MERCY we receive through faith in Jesus who died in order to atone for our sin! This makes Christianity the ultimate form of Chasidic Judaism and we who receive Mercy\GRACE through faith in Jesus the true Chasidim.
Tracing Chesed
The teachings of grace were transmitted to Moses during one of the many times God spoke with him “as a friend” (Exodus 33:11). Moses taught Joshua, Joshua taught the Elders, and the Elders taught the prophets. The wisdom was preserved in Ezra and the “Great Assembly.” Simeon the Righteous gave the instruction to Antigonies of Soko. Antigones educated the Chasidim/Hasideans. Yose ben Yozer gave the wisdom to the Pharisees. The Chasidim fell into obscurity, and the wisdom began to fade. It was revived in Hillel, however after his death, Shammai suppressed chesed – and the land fell into spiritual darkness. Finally, the ministry of Jesus pierced through the darkness. This light turned into an intense burning flame during the time of the Apostles, and it spread outwards from the land to the gentile nations. Since the Jews ultimately rejected Jesus, the religion of Judaism would again descend into the darkness of legalism. Although lacking faith in the Messiah (the true source of grace) the emphasis of Chesed was re-introduced to Judaism through the work of a man under the title: “Baal Shem Tov.”
The “Baal Shem Tov”
During the 18th century, a Jewish religious movement similar to the Protestant Reformation catalyzed a devastating rift within Judaism. The slow dissemination of Mystic literature, although heavily guarded by the establishment, encouraged notions so radical they could not remain contained for long. Armed with these radical teachings, a traveling mystic known as the Baal Shem Tov took on the establishment. The Torah and its insights were no longer regarded as the exclusive domain of the “Talmudic Scholars” and the elite. Instead, Baal Shem Tov opened the gates for the poor, the illiterate, and the common man by declaring that God is everywhere, and available to everyone. The key to access he argued, is not superior intellect or prodigious memory, but a pure heart.
Baal Shem Tov’s followers appropriated the ancient term “Chasid”. Today this branch of Judaism is known as Hasidic Judaism.
The elite, and those who advocated for the establishment became known as the “misgnagged” – meaning “opposers”, or those who opposed Hasidic Judaism.
There is a Hasidic story, with an amazing parallel in the gospels. They use it for the purpose of highlighting the distinction between Hasid’s and the misgnagged. For our purposes, implicit in the story is a concept that validates the testimony the New Testament. However, I doubt they would agree:
The Rizhiner Rebbe [A Hasid] and a Misnagged [opposer] are staying in the same inn, and they have adjacent rooms. Both men rise at dawn. The Misnagged dresses, davens [conducts prayer], and spends almost two hours in the study of the Torah. Then he wants to see what the Rizhiner is doing. He peeks through the keyhole, and he sees the Rizhiner still pacing around in his nightshirt, saying, “Oy!Oy!” At noon they meet downstairs for lunch, and the Misnagged says to the Rizhiner Rebbe, “By nine o clock this morning I have davened [prayed] and learned three blatt gemorah [pages of Talmud]. You were still walking around in your pajamas saying, ‘Oy!Oy!’ What’s this oy-oy business?” The Rizhiner [Hasid] says to him, “You are lucky. You can get up and say, ‘Modeh ani le-fankha.’ When I start saying Modeh ani [Hebrew for ‘I give thanks’], and then I look at the le-fankha [meaning ‘before you’], and I see how far apart they are…Oy!Oy!
Rizhiner Rebbe was painfully aware of the distance between himself, and a perfect God. He was so acutely aware, that he spent hours lamenting “Oy! Oy!” He was losing himself to the realization of God’s greatness, and God’s mercy that God should love him despite his imperfection.
Rabbi Zalman, commenting on this story writes:
“Only three words into his morning davening [praying], meditating on le-fanekha, and already he is lost in all the layers of love and awe in the word. I, with all my limitations, all my imperfections – before you!” – Davening: a guide to Jewish prayer, Rabbi Zalman, page 10.
The humility of the Rizhiner in the story is not just commendable according to the standards of a Jewish rabbi. This is a mindset and an attitude that we as Christians, strive to maintain. The story is reminiscent of the parable of the Tax collector in Luke 18:9-4. The parable also has two characters; the self-righteous Pharisee (matching the misnagged) and the lowly Tax collector. Unlike the Pharisee, the Tax collector recognized his true place before God. He recognized his need for God’s mercy. Against all expectations, the one who walked away “justified” before God was therefore the despicable tax collector, and not the Pharisee.
This is why the term “Chasidim” exists within the scriptures. The true saints, those who are truly pious, recognize that their justification cannot originate with them. Instead, we all rely on God’s mercy/grace, his “Chesed”.
Regard yourself as a Rasha (a wicked person)
The “Tanya” is a revered text in the Hasidic world. So revered, in fact, today it is considered “the written Torah of the Hasidus [Hasidim]” and the primary authoritative source for determining foundational teachings specific to Hasidic Judaism.
The Tanya is a trilogy of three books covering different subjects. The first book begins with a reference to a Talmudic instruction:
“It has been taught, an oath is administered to him [before birth, warning him]: Be righteous and be not wicked; and even if the whole world tells you that you are righteous, in your own eyes regard yourself as a Rasha [as if you were wicked].”
The entire first book, covering roughly 700 pages is an effort to fully expound, and make sense of this one idea.
This is a prominent theme, a thread that runs deep in Jewish tradition. One can argue that it first begins in the Old Testament.
“He said to him, ‘Indeed you have taught us, our master, for there is not a just man upon earth, who does good and does not sin'” – (Talmud, Sanhedrin 100B)
The rabbi quoted above is only restating a passage in Ecclesiastes:
“Indeed, there is no one on earth who is righteous, no one who does what is right and never sins.” – Ecclesiastes 7:20
Taking this, the rabbi’s venture to make a statement that one would assume would be unthinkable in Judaism:
“If the Holy One, blessed be he, had entered into judgement with Abraham, Isaac and Jacob, they would not have been able to stand against the reproof”- (Talmud, Arach 17A)
All men are sinners. All men are wicked (Rasha), not even the Patriarchs are exempt. This is why the sages of the Mishnah ruled that the world is judged by Chesed (mercy):
“…the world is judged by grace [chesed], and not according to works.” – Mishnah, Avoth 3:16, Amazing Chesed – living a Grace filled Judaism, Rabbi Rami Shapiro
