Hasidism, a controversial, mystical-religious movement of Eastern European origin, has posed a serious challenge to mainstream Judaism from its earliest beginnings in the middle of the eighteenth century. Decimated by the Holocaust, it has risen like a phoenix from the ashes and has reconstituted itself as a major force in the world of ultra-Orthodox Judaism. Philosopher Martin Buber found inspiration in its original tenets and devoted much of his career to making its insights known to a wide readership. First published in 1958, Hasidism and Modern Man examines the life and religious experiences of Hasidic Jews, as well as Buber's personal response to them. From the autobiographical "My Way to Hasidism," to "Hasidism and Modern Man," and "Love of God and Love of Neighbor," the essays span nearly half a century and reflect the evolution of Buber’s religious philosophy in relation to the Hasidic movement. Hasidism and Modern Man remains prescient in its portrayal of a spiritual movement that brings God down to earth and makes possible a modern philosophy in which the human being becomes sacred. Martin Buber (1878–1965) is known for many influential works in the fields of philosophy of religion and biblical interpretation. His ideas and intellect were globally esteemed, propelled interfaith alliances, and inspired luminaries such as Paul Tillich and Martin Luther King Jr. His books included I and Thou and The Legend of Baal-Shem (Princeton). David Biale is the Emanuel Ringeblum Distinguished Professor of Jewish History at the University of California, Davis, and the author of Not in the Heavens: The Tradition of Jewish Secular Thought (Princeton). Hasidism & Modern Man By Martin Buber, Maurice Friedman PRINCETON UNIVERSITY PRESS Copyright © 2016 Martin Buber Literary Estate All rights reserved. ISBN: 978-0-691-16541-7 Contents Introduction to the 2016 Edition, ix, Editor's Introduction, xxiii, Book I HASIDISM AND MODERN MAN, 1, Part I, 1, Part II, 5, Part III, 12, Part IV, 14, Book II MY WAY TO HASIDISM, 16, Book III THE LIFE OF THE HASIDIM, 31, Hitlahavut: Ecstasy, 31, Avoda: Service, 37, Kavana: Intention, 44, Shiflut: Humility, 51, Book IV THE WAY OF MAN, ACCORDING TO THE TEACHINGS OF HASIDISM, 60, Introduction, 60, I. Heart-Searching, 61, II. The Particular Way, 65, III. Resolution, 69, IV. Beginning with Oneself, 73, V. Not to Be Preoccupied with Oneself, 77, VI. Here Where One Stands, 80, Book V THE BAAL-SHEM-TOV'S INSTRUCTION IN INTERCOURSE WITH GOD, 85, Introduction, 85, Of Knowledge, 86, Of Fervor and of Work, 88, Of the Holy Sparks and Their Redemption, 89, How One Should Serve, 90, Of Distance and Nearness, 91, Of Secrecy, 92, A Parable of Prayer, 93, Of True Intention, 94, Of the Might of Words, 95, Of Devotion, 96, Of Binding, 96, Of Distracting Thoughts, 97, Of Good and Evil, 98, Of Pride and Humility, 99, Of the Twofold Movement, 101, Explanatory Notes, 101, Book VI LOVE OF GOD AND LOVE OF NEIGHBOR, 108, Part I, 108, Part II, 113, Part III, 120, Part IV, 128, CHAPTER 1 Book I * * * HASIDISM AND MODERN MAN I It is more than fifty years since I began to acquaint the West with that religious movement known as Hasidism, which arose in the eighteenth century but extends into our time. If today, reporting and clarifying, I wish to speak of that work as a whole, this is not — I think I can say this with confidence — for the sake of my personal work. In performing this work I never had anything else in mind than an honest artisan has when he carries out a commission to the best of his ability. I speak, rather, for the sake of that to which my work wished and wishes to point. Much in it has at times been misunderstood and needs clarification. Commission, I said — but is this comparison permissible? Was there someone who commissions? No, that there certainly was not; no one told me that he needed what I then made. And yet, it has also not been a literary project. There was something that commanded me, yes, which even took hold of me as an instrument at its disposal. What was that? Perhaps just Hasidism itself? It certainly was not this. Hasidism wishes to work exclusively within the boundaries of Jewish tradition and to concern no one outside of them. It was — so I might even venture to express it — something that hid itself in Hasidism and would, or rather should, go out into the world. To help it do this I was not unsuited. Now I was still at that time, to be sure, an immature man; the so-called Zeitgeist still had power over me. To my readiness to make an adequate testimony to the great reality of faith disclosed to me through books and men was joined something of the widespread tendency of that time to display the contents of foreign religions to readers who wavered between desire for information and sheer curiosity. Besides, I did not yet know how to hold in check my inner inclination to transform poetically t