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or Has·sid also Chas·sid  (KHä′sĭd, KHô′-, hä′-)
n. pl. Ha·si·dim or Has·si·dim also Chas·si·dim (KHä-sē′dĭm, KHô-, hä-)
A member of a Jewish mystic movement founded in the 18th century in eastern Europe by Baal Shem Tov that reacted against Talmudic learning and maintained that God's presence was in all of one's surroundings and that one should serve God in one's every deed and word.

[From Hebrew ḥāsîd, pious, from ḥāsad, to be kind; see ḥsd in Semitic roots.]

Ha·si′dic adj.
Ha·si′dism n.

Hasidism, Chasidism

1. the beliefs and practices of a mystical Jewish sect, founded in Poland about 1750, characterized by an emphasis on prayer, religious zeal, and joy.
2. the beliefs and practices of a pious sect founded in the 3rd century B.C. to resist Hellenizing tendencies and to promote strict observance of Jewish laws and rituals. Also Assideanism. — Hasidic, adj. — Hasidim, n. pi.
See also: Judaism
ThesaurusAntonymsRelated WordsSynonymsLegend:
Noun1.Hasidism - a sect of Orthodox Jews that arose out of a pietistic movement originating in eastern Europe in the second half of the 18th century; a sect that follows the Mosaic law strictly
Jewish Orthodoxy, Orthodox Judaism - Jews who strictly observe the Mosaic law as interpreted in the Talmud
Chasid, Chassid, Hasid, Hassid - a member of a Jewish sect that observes a form of strict Orthodox Judaism
2.Hasidism - beliefs and practices of a sect of Orthodox Jews
Orthodox Judaism - beliefs and practices of a Judaic sect that strictly observes Mosaic law
Chabad Hasidism, Chabad - a form of Hasidism practiced by Lithuanian and Russian Jews under communist rule; the beliefs and practices of the Lubavitch movement
References in periodicals archive ?
In the wake of important figures of Eastern European Jewry entering the American Jewish intellectual scene, says Krah, American Jews unpacked and re-assembled Yiddish-based East European Jewish culture, Ashkenazic spirituality, and Hasidism in particular through the middle decades of the 20th century.
Hasidism became influential during this time as well, either as an inspiration for suppressed forms of religious ideas and practices, or as a movement to join.
In explaining why a missed opportunity to fulfill a mitzvah can never be made right, Rabbi Schneur Zalman of Liadi, the founder of Chabad Hasidism and author of the Tanya, explains that each positive mitzvah at each particular time draws a unique energy into the world.
It allowed them to integrate their particular understanding of Hasidism into the ideal of Judaism they advocated for postwar American Jews.
Among the countless issues that The Chosen deals with: the birth and history of Hasidism, the power of the Rebbe in Hasidic practice, religious responses to Zionism and the State of Israel, academic study of the Talmud, and father-son relationships and Freudian psychoanalytic theory.
Both grandfather and grandson were prolific "composers" of Habad nigunim, besides being the leaders of Habad Hasidism in their time.
More problematic, however, is Wood's treatment of Hasidism and Yiddishism in Chapter 5: "Encountering the Yiddish Other: Hasidic Music in Today's Yiddish Canon.
What is most significant for our discussion is that Hasidism developed the belief, based on kabbalistic interpretation of classical texts, that the local leader, the tsaddik ("righteous one") or rebbe (Yiddish for rabbi), was more than just a teacher and legal authority, but had a special relationship with God that enabled him to serve as an intermediary, an intercessor for individuals or for the community.
To take a minor, but representative, example: the author writes that, according to Gershom Scholem, the internalism of Hasidism is a response to Sabbateanism.
A lifelong student of Talmud and halakhah, Professor Gold started his immersion into Habad Hasidism only in 1979, when he spent a year in Boston as a visiting scientist at MIT.
These readings range from a sustained anchoring in philosophical references, that Alfonso de Toro launched from "Las versiones homericas" in order to address an appropriately described reflective, thinking expression of belief, to more pointed presentations of how Borges addressed Jewish spirituality at times of existential crises through the Kabbalah and Hasidism (Arturo Echavarria), to Borges's fascination with the Orient as it appears through Arab literature in a couple of his stories, "El Zahir" and "El acercamiento a Al'motasim" (Luce Lopez-Baralt); to his reading of the Gospels as fiction (Lucrecia Romera).
Just as the rabbis had regrouped after the destruction of the Second Temple and adapted new forms of Jewish life during one of the people's darkest passages, so Zeitlin hoped to reinvigorate Hasidism as darkness thickened around Eastern European Jewry.