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The Religious Thought of Hasidism: Text and Commentary
An anthology of translated and extensively annotated passages illuminating the thought of the revivalist sect among 18th-century eastern European Jews that grew into a sophisticated, mystically-based theology. Lamm (Jewish philosophy, Yeshiva U.) provides introductions to each topical chapter and to the volume as a whole, biographical sketches of major figures, and a glossary without pronunciation guides. Annotation c. Book News, Inc., Portland, OR (booknews.com)
Paperback
First published September 1, 1999
About the author
Norman Lamm
40 books10 followersNorman Lamm was an American Modern Orthodox rabbi, scholar, academic administrator, author, and Jewish community leader. He was the Chancellor of Yeshiva University until he announced his retirement on July 1, 2013.
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March 24, 2013
I just read this book for the second time. Though it's more of a reference, I read it cover to cover.
Let me say two things clearly and straight away:
1. This is really aimed at a literate Jewish studies/practice audience. While my non-Jewish friends and followers on Goodreads might appreciate some of the book's philosophical discussions, it is deeply steeped in Jewish philosophy, Jewish law, Jewish practice, and assumes a somewhat developed Jewish lexicon (the glossary at the end is just for Hasidic and Kabbalistic terminology).
2. I believe that the Hasidic thought Norman Lamm (a Modern Orthodox as opposed to a Hasidic Jew if there ever was one!) has painstakingly compiled here is ESSENTIAL to a sophisticated, modern, and living relationship with Judaism and God (as defined in many ways in Hasidic thought). Its tenants, presented here thankfully WITHOUT their ethnocentrism, misogyny, and mostly without their anti-modernity, can provide answers to many anxieties and problems the contemporary Modern Jew faces. I don't think Judaism is for every Jew. I don't think Hasidic or mystical thought is for every Jew. But I think being aware of and tangling with the religious thought Lamm beautifully collects here is an important spiritual opportunity for those seeking one.
Most of my Jewish friends have secondary or doctorate degrees in whatever secular field in which they toil. Few, if any, have continued their Jewish education past the age of 13. So there is an obvious rift--their secular knowledge FAR outstrips their knowledge of their religion. This is not a distanced critique. The same phenomenon was true for me too--it is, I believe the result of many things, but one is the broken Hebrew school system through which we all went grudgingly.
But the result of this disproportionate secular knowledge is that many of us toss aside our Jewish heritage for want of complexity and sophistication…because in the face of Shakespeare and Hawking, Rembrandt and the double helix, the story of Adam and Eve or splitting the Sea of Reeds seems quaint at best, but naive and foolish at worst. Suffering the biggest blow of all is the conception of God we had when we were 13.
Without going into an entire theological and philosophical explanation of Lamm's book, it suffices to say that the genius of Kabbalah is that it offers a completely new (to JUDAISM) and radical notion of God. One that fits quite comfortably next to Spinoza and Einstein, Maimonides and Plato. It suggests a method of Providence analogous in many ways to the Periodic Table of Elements and to the laws of physics and biology. And it does ALL OF THIS while MAINTAINING the need for traditional Jewish practice and even a "relationship" with an immanent God simultaneously acknowledging God's total and complete transcendence. How? Indeed. It's pretty brilliant.
But I have to offer one caveat: the "religious thought" Lamm presents here is in the form of primary passages from the texts of the most famous Hasidic Rebbes. Lamm, as I mentioned, is not himself a Hasid. So the CONCLUSIONS and INSPIRATIONS that Lamm and to a greater extent, I, reach after reading these texts are ADMITTEDLY decontextualized and metaphorical. That's not to say that such readings, of God, of the mitzvot, and of the consilience between Hasidic philosophy and modern science represent a gross misreading of these texts---just that it’s unlikely that their authors would have seen such connections or approved of such connections. To read more about what I mean, look into Neo-Hasidism. Though its influence is VAST, it is a very small movement which seeks to take the best and brightest Hasidic and Kabbalistic thought and leave behind some of its more--to my modern sensibilities--unseemly aspects.
Finally, Lamm deserves an award for the work he's done here. The chapters are organized by topic (God, prayer, devekut etc.), and Lamm quotes primary passages from several dozen thinkers across hundreds of texts…texts which in their original contexts are often esoteric, intentionally chaotic, or at least difficult to sort through. Bravo.
Let me say two things clearly and straight away:
1. This is really aimed at a literate Jewish studies/practice audience. While my non-Jewish friends and followers on Goodreads might appreciate some of the book's philosophical discussions, it is deeply steeped in Jewish philosophy, Jewish law, Jewish practice, and assumes a somewhat developed Jewish lexicon (the glossary at the end is just for Hasidic and Kabbalistic terminology).
2. I believe that the Hasidic thought Norman Lamm (a Modern Orthodox as opposed to a Hasidic Jew if there ever was one!) has painstakingly compiled here is ESSENTIAL to a sophisticated, modern, and living relationship with Judaism and God (as defined in many ways in Hasidic thought). Its tenants, presented here thankfully WITHOUT their ethnocentrism, misogyny, and mostly without their anti-modernity, can provide answers to many anxieties and problems the contemporary Modern Jew faces. I don't think Judaism is for every Jew. I don't think Hasidic or mystical thought is for every Jew. But I think being aware of and tangling with the religious thought Lamm beautifully collects here is an important spiritual opportunity for those seeking one.
Most of my Jewish friends have secondary or doctorate degrees in whatever secular field in which they toil. Few, if any, have continued their Jewish education past the age of 13. So there is an obvious rift--their secular knowledge FAR outstrips their knowledge of their religion. This is not a distanced critique. The same phenomenon was true for me too--it is, I believe the result of many things, but one is the broken Hebrew school system through which we all went grudgingly.
But the result of this disproportionate secular knowledge is that many of us toss aside our Jewish heritage for want of complexity and sophistication…because in the face of Shakespeare and Hawking, Rembrandt and the double helix, the story of Adam and Eve or splitting the Sea of Reeds seems quaint at best, but naive and foolish at worst. Suffering the biggest blow of all is the conception of God we had when we were 13.
Without going into an entire theological and philosophical explanation of Lamm's book, it suffices to say that the genius of Kabbalah is that it offers a completely new (to JUDAISM) and radical notion of God. One that fits quite comfortably next to Spinoza and Einstein, Maimonides and Plato. It suggests a method of Providence analogous in many ways to the Periodic Table of Elements and to the laws of physics and biology. And it does ALL OF THIS while MAINTAINING the need for traditional Jewish practice and even a "relationship" with an immanent God simultaneously acknowledging God's total and complete transcendence. How? Indeed. It's pretty brilliant.
But I have to offer one caveat: the "religious thought" Lamm presents here is in the form of primary passages from the texts of the most famous Hasidic Rebbes. Lamm, as I mentioned, is not himself a Hasid. So the CONCLUSIONS and INSPIRATIONS that Lamm and to a greater extent, I, reach after reading these texts are ADMITTEDLY decontextualized and metaphorical. That's not to say that such readings, of God, of the mitzvot, and of the consilience between Hasidic philosophy and modern science represent a gross misreading of these texts---just that it’s unlikely that their authors would have seen such connections or approved of such connections. To read more about what I mean, look into Neo-Hasidism. Though its influence is VAST, it is a very small movement which seeks to take the best and brightest Hasidic and Kabbalistic thought and leave behind some of its more--to my modern sensibilities--unseemly aspects.
Finally, Lamm deserves an award for the work he's done here. The chapters are organized by topic (God, prayer, devekut etc.), and Lamm quotes primary passages from several dozen thinkers across hundreds of texts…texts which in their original contexts are often esoteric, intentionally chaotic, or at least difficult to sort through. Bravo.
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