All Rabbis are NOT Created Equal part 3

I have written previously (in my series about Kabbalah) about the rise and development of Hasidism. Here, I wish to concentrate on the new form of leadership that it gave birth to; the Hasidic Rebbe. The founder of Hasidism, Rabbi Israel Baal Shem Tov, has become so surrounded in legends, that it is extremely difficult to separate fact from fiction. Although some Hasidic groups claim to possess the original teachings of the Baal Shem Tov, Hungarian Hasidim are adamant that these have been completely forgotten, and those purported to be the original teachings are fanciful reconstructions. I must say that I agree with this position. One early 20th century historian even theorized that he never existed. Fortunately, we now possess reliable information on the man, discovered in original documents that came to light with the fall of the Iron Curtain in the early 1990s. In contemporary documents, he is described as a physician or healer. Contrary to the claims of many, he was a noted scholar, as evidenced by the fact that many rabbinic responsa from that time carry the proviso "to be accepted as law only with the approval of Rabbi Israel Baal Shem Tov".  What emerges from the documents is that he was a healer by profession, but was also a mystic. He would heal not only bodies, but souls. Rather than the cerebral approach of the traditional Ashkenazi rabbis, his was visceral. He emphasized joy and exuberance. He would deal with common men and women, bridging the dichotomy of body and soul. One might go to a traditional rabbi for advice in one's personal affairs, as well as halachah, But the Baal Shem Tov was different. People were taught a perspective of the imminence of G-d, and how to translate that into one's personal life.  To be sure, the Torah way of life was central to his view, but it was secondary to a sense of connectedness to G-d. Contrary to legend, he seems to have had no opposition, and was beloved by Jew and Gentile alike. He also had an inner circle of scholars and mystics whom he directed in accordance with his spiritual approach. These became Rebbes in their own right. Once Hasidism became a movement, after the passing of the Baal Shem Tov, fierce opposition arose. That it did not emphasize scholarship was seen as scandalous. Although observing halachah, the Hasidim in the era following the Baal Shem Tov would often accept a lenient, minority view, if it was felt that this would bring them closer to G-d. This was especially true of the fixed times for prayer. Among Hasidim, they would often ignore the times fixed in the halachic codes, in order to prepare themselves mentally and emotionally to encounter G-d. One leading Hasidic figure was even opposed to the study of Talmud, as he saw this study as leading not to G-d, but to a meaningless scholasticism. Others did not go that far, but all put the emphasis not on knowledge, but on devekut; clinging to G-d. The institution of the Hasidic Rebbe was born. One would tell him one's hopes, fears, successes and failures. He would guide, encourage, and help put things into their proper context. He may or may not be a scholar, or even an ordained rabbi. Among the Hasidim. there were, to be sure, rabbinic scholars as well, but they were now more resources, rather than leaders. Many of the Rebbes were also known as miracle workers, which further scandalized the Yeshiva world. But the Rebbe was seen as one who grasps Heaven and Earth at the same time. Everywhere was hope, everywhere was G-d. In the early days of the movement, the place of women rose far beyond that which had previously been the case, or has ever been since. The Baal Shem Tov's daughter and granddaughter, while not assuming titles, both were leaders. The latter was even known as "the Prophetess". One prominent 20th century Rebbe, who left no sons, was succeeded by his nephew. However, a significant portion of his followers chose, instead, to follow his widow. The new movement was excommunicated by the prominent rabbis of the time. For their part, the Hasidim saw the classical yeshiva style of Judaism as lacking true Jewish spirit. Early on, they began referring to the non-Hasidic scholars as "Tzelem Kep" (Cross heads!), a term still heard in some groups. But the Rebbes eventually went in divergent paths. That will be the next part of our story.