The Noachide Dilemma part 9

In the late eighteenth century, the new Hasidic movement was maligned, persecuted, and even excommunicated in Eastern Europe. Without going through the various theories, mostly fanciful, about why the hate and violence occurred, the plain fact was that it was "different". Although people will tell you that the strife is no more, that is not true in most places. It just doesn't come to open hostilities anymore. This is something I have studied first hand, and will not entertain arguments on this point. That is not the topic I wish to discuss now. One of the most difficult features of the early strife, was the issue of where Hasidim should pray. Hasidic prayer, especially in the "olden days". was exuberant. There was song, there was dance. A different prayerbook was adopted, which more closely followed Kabbalah. The anti-Hasidim were scandalized. As far as they were concerned, this was simply not Judaism. The early Hasidim would pray in small, informal groups. Their opponents, the Mitnagdim, taunted them that they were violating both the Talmudic injunction "do not separate yourself from the community", as well as the principle of "In the multitude of the People is the King's Glory". The sources were clear. If you have the choice of praying in a synagogue of a thousand worshippers, or one of fifty worshippers, you are obligated to go to the one of the thousand worshippers, as there is more glory to the KIng (G-d). The Mitnagdim could now point to a "sinful" behavior of the Hasidim. Hasidim relented, and began to go to the large Central Synagogues. There, they met with taunts, insults, jeers...and occasional violence. The Hasidim were in a quandary. Finally, one Hasidic leader came across a little known responsum from the sixteenth century Egyptian rabbi, who had been a major teacher of the ARI, Rabbi David ben Zimra (1479-1573), known as RADBAZ. RADBAZ had written a responsum that said that as praying in a synagogue with close friends, was more conducive to prayerfulness than praying in a large group of strangers, this would outway, the considerations of not separating from the community, and the idea of the King's Glory being greater in the multitude. Some Hasidic leaders urged every Hasid to memorize this responsum. Hasidim went back to praying in small, informal groups. In more recent times, several Hasidic groups went over to forming their own towns, off the beaten track, but close enough to commute to work. These towns are self governing. They are, essentially, a city of friends, with the same ideals, the same way of life. I have visited several of these, and am in awe of them. The difference between these types of communities, and those that attempt to exist in a hostile environment is palpable. Whenever I have visited Kiryas Joel, the Satmar community in Orange county, New York, I have been overwhelmed by people inviting me for lunch, or even asking me to come for a Shabbat.Whenever I went to pray at the Satmar community in Jerusalem, I have been asked "who are you, and what do you want?" One was "comfortable in their skin", the other fearful and suspicious. THAT is what community is about. So what does this have to do with converts and Noachides? In my opinion, converts and Noachides should have their own communities, rather than grovel at the feet of those who are suspicious and fearful of them. I believe they should have their own leadership, trained by sympathetic rabbis, who remain available for guidance, but who do not micromanage. In some countries, Noachides maintain their own synagogues, usually under the guidance of a Chabad emissary.. I think that this is a good paradigm for converts, Noachides, and even Baalei Teshuvah. of course, the "establishment" would oppose this. But had the Hasidim followed the advice of the establishment, you would today only find Hasidim in history books. More to come.