kabbalah Gershom scholem

HISTORICAL DEVELOPMENT 37
productions of Abraham b. Moses b. Maimon (d. l 237). The mystical aspect of
his book Ki[ayat a/-'Abidin 28 is entirely based on Sufi sources and bears no
evidence of any similar Jewish tradition known to the author. The circle of
l:lasidim which grew up around him stressed the esoteric aspect of their teaching
(S.D. Goitein), and his son Obadiah also followed this path. 29 A much later
work of the same kind was discussed by F. Rosenthal. 30 What remains of this
literature is all written in Arabic, which may explain why it found no place in
the writings of the Spanish kabbalists, most of whom had no knowledge of the
language.
An essentially similar religious movement grew up in France and Germany,
beginning in the II th century. It reached its peak in the second half of the 12th
and in the 13th century, but it continued to have repercussions for a long time,
particularly in the Judaism of the Ashkenazi world. This movement - known as
the l:lasidei Ashkenaz - has two aspects: the ethical and the esoterictheosophical.
On the ethical plane a new ideal developed of extreme l:zasidut
linked to a suitable mode of life, as described particularly in the Sefer f:lasidim
of Judah b. Samuel he-I:Jasid, extant in two versions, one short and the other
long. Along with specific pietistic customs there grew up a particular method of
repentance which, remarkable for its extremism, had a marked influence on
Jewish ethical teaching and behavior. The common factor in all the tasidic
movements of Spain, Egypt, and Germany was the violent opposition that they
aroused, attested by the J:Iasidim themselves. A J:Iasidism which does not arouse
opposition in the community cannot, according to their own definition, be
considered a true one. Equanimity of spirit, indifference to persecution and
ignominy; these are the distinguishing traits of the J:Iasid, to whichever particular
circle he belongs. Although the J:Iasidei Ashkenaz reflect to some extent the
contemporary Christian asceticism, nevertheless they developed mainly within
the framework of a clear talmudic tradition, and the basic principles were often
identical with the principles of this tradition. All these movements had from the
beginning a social significance intended "to revive the hearts." The I:Jasidei Ashkenaz
did not, relatively speaking, lay great stress on the mystical element associated
with the ]:lasidic ideal. Despite the paradox inherent in the situation, they
tried as far as possible to integrate the J:Iasid, ostensibly an unnatural phenomenon,
into the general Jewish community, and to make him responsible in
practice to the community. The J:Iasid who renounced his natural impulses and
always acted "beyond the limit of strict justice" was the true embodiment of the
fear and love of God in their purest essence. Many of these l:lasidim attained the
highest spiritual levels, and were considered to be masters of the holy spirit, or
even prophets, a term applied to several men who are known for their activity in
tosafist circles, e.g. R. Ezra ha-Navi ("the prophet") of Montcontour, and also to