Chassidei Ashkenaz - Major Themes

Major Themes

Ratzon Haborei (The Will of the Creator): This central idea of Sefer Hasidim posits that there is a hidden will of God for his followers well beyond what is proscribed in the written an oral Torah, and the true worshiper of God seeks to fulfill the Ratzon Haborei. “We have not found it (the Torah) of ample strength (Job 27:23): - the Torah did not express the will of the creator, nor did it address itself to the needs of man.” Thus, there are an abundance of novel directives present in Sefer Hasidim, each one representing Ratzon Haborei. In fact, Rabbi Judah the Pious stipulates in the introduction to the book that one of his primary goals in writing Sefer Hasidim was to make this hidden will of God accessible to those who wish to find it.

is written for those who fear God and are mindful of His name. There is a Hasid whose heart desires, out of love for his creator do His will, but he is unaware of all these things - which thing to avoi and how to execute profoundly the wish of the Creator. For this reason, the Sefer Hasidim was written so that all who fear God and those returning to their Creator with an undivided heart may read it and know and understand what is incumbent upon them to do and what they must avoid. (Bologna)

The quest to fulfill the Ratzon Haborei was not just a commendable, optional one; rather, as the introduction to the book details, it was a requisite aspect of proper divine service.

And we find in the Torah that anyone who was capable of understanding even though he was not commanded is punished for not realizing on his own.

“And Moses was angry with the officers of the army . . . who had come from the service of the war. And he said to them, ‘Have you let all the women live?’” (Num. 31: 14-15). Why did they not reply, “You did not command us, for you did not tell us to kill the women”? But Moses knew that they were wise and perspicacious enough to infer on their own. For this reason I set myself to writing a book for the God-fearing, lest they be punished and think for no reason. Far be it from God to do such a thing! (Gen. 18:25). . . . Therefore I have set forth this Book of Fear so that those who fear the word of God can take heed. “More than these, my son, must you take heed” (Eccl. 12:12).

Sefer Hasidim is replete with edicts that illuminate this theme of searching beyond the revealed instructions of the written and oral Torah and searching for the Ratzon Haborei. A specific example of this type of statute in Sefer Hasidim is the law of Chelev. Even though the oral law states clearly that one is permitted to derive benefit from Chelev, the Sefer Hasidim posits that if not for man’s weaknesses it would have been forbidden, and thus it is forbidden to derive benefit from Chelev for any pious person.

Elitism of this group of Hasidim was another theme present in Sefer Hasidim. The Hasid is assertive, elitist, and in certain senses extreme in his efforts to impose his system upon his surroundings. The Hasid did not view his religious observance as merely admirable; he viewed it as standard duties of any Jew. Therefore, integral to the Hasid’s divine worship was an aspiration to positively influence others. In part, Sefer Hasidim is sated with praise for those who service the public and equally filled with admonition for those who cause others to stumble. Acting for the common good became a light motif in Sefer Hasidim, and failure to take a public stand against wrongdoing is perceived as a grave sin. It was the Hasid’s goal to enlighten those who needed enlightenment.

On the flip side, those who did not adhere to the “proper” lifestyle proscribed by Sefer Hasidim were constantly labeled as Reshaim (wicked ones). The “wicked” or the “unrighteous ones” were not to be called to the Torah, given honors in the services, blow the ram’s horn, or be a sandak at a circumcision. It is clear from Sefer Hasidim itself that this class of people was “wicked” simply from the perspective of the Hasidim. From the non-Hasid perspective, these often were scholars who make serious contributions to Halachic thought and give influential ruling on religious matters. “Wicked” to the Hasidic mind meant someone who did not live up to their austere standards.

Other themes include Penance and Lilmod al Mnat Lkayem (Learn in order to fulfill).