The Faith of the Mithnagdim: Rabbinic Responses to Hasidic Rapture

Johns Hopkins Jewish Studies

by Allan Nadler

"Allan Nadler has performed a great service by bringing the Mithnagdim more to light. The spiritual universe that he has unearthed with erudition, imagination, and care is now more accessible to students of Jewish history and of religion in general. " -- Yehudah Mirsky, New Republic "In many ways Nadler's work defines the model of a first-rate monograph on an important subject... It is lucidly argued and carefully drafted. The technical achievement of figuring out what is going on in difficult texts matches the intellectual achievement of framing the whole in terms that bear consequence for a wide audience interested in the history of Judaism within the history of religion -- work that makes a difference, indeed a huge difference." -- Jacob Neusner, Conservative Judaism The Faith of the Mithnagdim is the first study of the theological roots of the Mithnagdic objection to Hasidism. Allan Nadler's pioneering effort fills the void in scholarship on Mithnagdic thought and corrects the impression that there were no compelling theological alternatives to Hasidism during the period of its rapid spread across Eastern Europe at the turn of the nineteenth century. In Nadler's account, Mithnagdism emerges as a highly developed religious outlook that is essentially conservative, deeply dualistic, and profoundly pessimistic about humanity's spiritual potential -- all in stark contrast to Hasidism's optimism and aggressive encouragement of mysticism and religious rapture among its followers. "In reconstructing the 'faith of the Mithnagdim,' Nadler introduces us to a remarkable universe of individuals and ideas. His pioneering reconstruction of Mithnagdic thought marks a turning point in our understanding of a crucial moment in Jewish history. From now on, anyone interested in the development of modern Judaism will have to take into account what he has done." -- Jay Harris, Commentary "Nadler's work is a significant contribution to Jewish intellectual history and has wider significance in that it is also the first attempt to come to terms with thinkers who, until now, have been greatly misunderstood. It would not be surprising if Nadler's book became the impetus for much further research in this area." -- Marc B. Shapiro, Journal of Jewish Studies "Nadler's book opens up a whole area of investigation in the history of Jewish religious thought... Nadler totally revises our image of Mithnagdism and establishes it as an extremely important movement. He deals with a whole array of basic theological and religious issues -- divine immanence, prayer, asceticism, worldliness, and enlightenment. It is required reading for anyone interested in Jewish religious thought." -- David E. Fishman, Jewish Theological Seminary of America "Nadler has presented us with an important, interesting, and readable work for anyone seeking a better and more balanced understanding of Judaism in the modern age." -- Joshua Adler, Jerusalem Post

Genres: History, Nonfiction, Jewish, Religion, Judaism

272 pages, Hardcover

First published June 24, 1997

Reviews

[Michael Lewyn · Rating 4 out of 5]

This book seeks to explain the differences between the early Hasidim and their traditionalist East European opponents in the late 18th century. It is NOT intended to describe either group today; the "Litvish" Jews of 2013 would not recognize the portrait painted by Nadler, for the simple reason that even if Nadler's emphasis is right, their tradition has evolved.

Nadler points out the following major differences between Hasidim and Mithnagdim:

1. Although both groups favored mysticism, Hasids tended to believe that all Jews should study mysticism. Mithnagdim believed that only a spiritual elite could comprehend mysticism, and that unlettered Jews would misuse mysticism. (This view is certainly understandable, since 17th-century false Messiahs used mystical texts to justify their claims).

2. Mithnagdim were more ascetic, while Hasidim were less so. Hasidim tended to emphasize the presence of God in everything.

3. More broadly, Mithnagdim tended to believe that life in this world is not particularly good, and that only the world to come is worth pursuing. Hasidim tended to value life in this world.

In addition, Mithnagdim claimed that Hasidim underestimated the importance of following Jewish law and of Torah study (though it is unclear to what extent this charge was justified).

I do wonder whether Nadler's focus on R. Pincus of Polotsk is justified. R. Pincus wrote that man "is filled with indignity and shame until the day when they will match him with a wife arrives; she too is a repugnant dribble, and even if he happened to have found an unusually good woman, she is never really more than a container filled with manure." It is hard for me to believe that such a grim attitude is representative of any element of Judaism.