Also on a Secret Society, and therefore a Long Chapter.
About this time I became acquainted with a sect of my nation, called the New Chasidim, which was then coming into prominence. Chasidim is the name generally given by the Hebrews to the pious, that is, to those who distinguish themselves by exercising the strictest piety. These were, from time immemorial, men who had freed themselves from worldly occupations and pleasures, and devoted their lives to the strictest exercise of the laws of religion and penance for their sins. As already mentioned, they sought to accomplish this object by prayers and other exercises of devotion, by chastisement of the body and similar means.
But about this time some among them set themselves up for founders of a new sect. They maintained that true piety does not by any means consist in chastisement of the body, by which the spiritual quiet and cheerfulness, necessary to the knowledge and love of God, are disturbed. On the contrary, they maintained that man must satisfy all his bodily wants, and seek to enjoy the pleasures of sense, so far as may be necessary for the development of our feelings, inasmuch as God has created all for his glory. The true service of God, according to them, consists in exercises of devotion with exertion of all our powers, and annihilation of self before God; for they maintain that man, in accordance with his destination, can reach the highest perfection only when he regards himself, not as a being that exists and works for himself, but merely as an organ of the Godhead. Instead therefore of spending their lives in separation from the world, in suppression of their natural feelings, and in deadening their powers, they believed that they acted much more to the purpose, when they sought to develop their natural feelings as much as possible, to bring their powers into exercise, and constantly to widen their sphere of work.
It must be acknowledged, that both of these opposite methods have something true for a foundation. Of the former the foundation is obviously Stoicism, that is, an endeavour to determine actions by free will in accordance with a higher principle than passion; the latter is founded on the system of perfection. Only both, like everything else in the world, may be abused, and are abused in actual life. Those of the first sect drive their penitential disposition to extravagance; instead of merely regulating their desires and passions by rules of moderation, they seek to annihilate them; and, instead of endeavouring, like the Stoics, to find the principle of their actions in pure reason, they seek it rather in religion. This is a pure source, it is true; but as these people have false ideas of religion itself, and their virtue has for its foundation merely the future rewards and punishments of an arbitrary tyrannical being who governs by mere caprice, in point of fact their actions flow from an impure source, namely the principle of interest. Moreover, in their case this interest rests merely on fancies, so that, in this respect, they are far below the grossest Epicureans, who have, it is true, a low, but still a real interest as the end of their actions. Only then can religion yield a principle of virtue, when it is itself founded on the idea of virtue.
The adherents of the second sect have indeed more correct ideas of religion and morals; but since in this respect they regulate themselves for the most part in accordance with obscure feelings, and not in accordance with distinct knowledge, they likewise necessarily fall into all sorts of extravagances. Self-annihilation of necessity cramps their activity, or gives it a false direction. They have no natural science, no acquaintance with psychology; and they are vain enough to consider themselves organs of the Godhead,—which of course they are, to an extent limited by the degree of perfection they attain. The result is, that on the credit of the Godhead they perpetrate the greatest excesses; every extraordinary suggestion is to them a divine inspiration, and every lively impulse a divine call.
These sects were not in fact different sects of religion; their difference consisted merely in the mode of their religious exercises. But still their animosity went so far, that they decried each other as heretics, and indulged in mutual persecution. At first the new sect held the upper hand, and extended itself nearly over the whole of Poland, and even beyond. The heads of the sect ordinarily sent emissaries everywhere, whose duty it was to preach the new doctrine and procure adherents. Now, the majority of the Polish Jews consist of scholars, that is, men devoted to an inactive and contemplative life; for every Polish Jew is destined from his birth to be a rabbi, and only the greatest incapacity can exclude him from the office. Moreover, this new doctrine was to make the way to blessedness easier, inasmuch as it declared that fasts and vigils and the constant study of the Talmud are not only useless, but even prejudicial to that cheerfulness of spirit which is essential to genuine piety. It was therefore natural that the adherents of the doctrine spread far and wide in a short time.
Pilgrimages were made to K. M. and other holy places, where the enlightened superiors of this sect abode. Young people forsook parents, wives and children, and went in troops to visit these superiors, and hear from their lips the new doctrine. The occasion, which led to the rise of this sect was the following.[43]
I have already remarked that, since the time when the Jews lost their national position and were dispersed among other nations where they are more or less tolerated, they have had no internal form of government but their religious constitution, by which they are held together and still form, in spite of their political dispersion, an organic whole. Their leaders, therefore, have allowed themselves to be occupied with nothing so much as with imparting additional strength to this, the only bond of union by which the Jews still constitute a nation. But the doctrines of their faith and the laws of their religion take their origin in the Holy Scriptures, while these leave much that is indefinite in regard to their exposition and application to particular cases. Consequently the aid of tradition is of necessity called in, and by this means the method of expounding the Holy Scriptures, as well as the deduction of cases left undetermined by them, is made to appear as if specified in determinate laws. This tradition could not of course be entrusted to the whole nation, but merely to a particular body—a sort of legislative commission.
By this means, however, the evil was not avoided. Tradition itself left much that was still indeterminate. The deduction of particular cases from the general, and the new laws demanded by the circumstances of different times, gave occasion for many controversies; but through these very controversies and the mode of their settlement, this body became always more numerous, and its influence on the nation more powerful. The Jewish constitution is therefore in its form aristocratic, and is accordingly exposed to all the abuses of an aristocracy. The unlearned classes of the people, being burdened with the care of supporting not only themselves but also the indispensable learned class, were unable to give their attention to abuses of the kind. But from time to time men have arisen out of the legislative body itself, who have not only denounced its abuses, but have even called in question its authority.