FREE ESSAY ON CHASIDIM AND OLD ORDER AMISH: A COMPARISON

CHASIDIM AND OLD ORDER AMISH: A COMPARISON

Chasidim and Old Order Amish: A Comparison
The two groups to be examined are the Chasidim and the Old Order Amish. We will begin
with a brief look at the history of each group.
The Chasidim, or Hasidim, as more commonly known, are a cult within the tradition of
Judaism. The word "Hasid" derives from the Hebrew word for "pious". Hasidism dates back
to the early eighteenth century and originated in central and Eastern Europe. Its founder
was a man named Israel ben Eliezer (c.1700-1760). He is otherwise known as the Baal Shem
Tov. In Hebrew "Baal Shem" means, "master of the [good] name". It is a title given to men
who are endowed with mystical powers. According to Hasidic belief, Adonai (God) chooses
these men. 
The Baal Shem Tov taught a new way of practicing Judaism that was strikingly different
than what was considered acceptable at that time. It was his contention that God was
everywhere and in all things-including man. There was no need for rigorous study of Torah
(the Pentateuch, or Five Books of Moses). A man's education-or lack thereof, is
unimportant. Accordingly, an honest prayer from an unlearned Jew is just as powerful than
a prayer made by a talmid chachem (an expert in Talmud). The Besht insisted that unity
with God was possible through spontaneous prayer, ecstatic emotion, song, and dance. Jews
were to embrace their raw emotions, release their passions-and not to suppress them as
they might interfere with the analytic study of Judaism. This new way of worship was
unlike anything that had been previously seen in Judaism. It appealed to great numbers of
Jews, namely the uneducated masses.
The rise of popularity of Hasidism was also aided by its timing. As Leo Rosten writes
about the Baal Shem Tov in his book The Joys of Yiddish, "He brought the excitement of
hope into the lives of Polish Jewry, who had been decimated during a decade of savage
Cossack progroms." Despite the renewed enthusiasm it engendered, it also found strong
opposition, namely from the misnagdim. For the misnagdim, study figures as the supreme
religious act. This is not so for the Hasidim. The teachings of the Besht place an
emphasis on the doing of mitzvahs. The literal translation of this Hebrew word is
"commandment" but when used commonly "mitzvah" refers to any virtuous deed. The
Talmud-studying community considered the Baal Shem Tov outrageous and heretical. However,
this did not appear to bother the Besht over-much as he "...derided the learned
Talmudists, branding them sterile pedants who "through sheer study of the Law have no
time to think about God."" Despite the opposition the Hasidim grew to include
approximately 10,000 Jews.
After the death of the Baal Shem Tov in 1760, Rabbi Dov Baer took over as the leader of
the Hasidim. It was during his leadership that the teachings of the Baal Shem Tov were
organized into a set doctrine. Hasidim membership grew during this period, causing Jewish
authorities to grow concerned and subsequently to impose a ban on Hasidim. Nevertheless,
Hasidism continued to thrive in Europe until the rise of the third Reich. It was after
the devastation of the Holocaust that the Hasidim immigrated to the United States. The
decision to leave Europe for America did not come easily, "Many Hasidim feared that the
religious and political freedoms of the United States would finish the job that Hitler
could not finish in the ovens of Auschwitz." . 
Like the Hasidim, the Amish descended from a larger religion. In their case, the Amish
stem from the Anabaptists. The Anabaptists were a sixteenth century religious group.
Anabaptist beliefs included adult baptism and worship held in the home and not at a
church. These are beliefs that the present-day Amish hold. The Anabaptists suffered a
split as a result of disagreements over basic religious practices. Menno Simons, a Dutch
Anabaptist, founded one of the splits. His followers were known as the Mennonites. This
group faced heavy persecution and eventually fled to Switzerland. It is from the
Mennonites that the Amish descend; Jakob Amman, a Mennonite preacher, founded his own
branch which came to be known as the Amish.
Jakob Amman's main reason for starting his own sect had to do with the practice of
Meindung. The Meindung is the practice of shunning members who do not conform. Absolutely
all contact is stopped, to the extreme that even the non-conforming member's spouse must
have no further contact with him or her. Amman felt that the Meindung was not being
upheld-this is what precipitated his leaving the Mennonite movement and creating his own
group, a movement in which the Meindung played a most important role. "...it would be no
exaggeration to say that the Meindung is the heart of the Amish system of social
control." 
Despite the fact that they owe their very existence to Jakob Amman, Old Order Amish do
not admire the personality qualities he is said to have had, qualities which made him
such a powerful leader. "The Old Order Amish are devout believers in humility, brotherly
love....they are suspicious of those with leadership aspirations." 
The Hasidim and the Old Order Amish are alike in that both groups formed in Europe and
then migrated to America. What needs to be further examined then, is the Revitalization
movement that each experienced and how it the migration to America played a role in
certain aspects of it.
The first and second substages of the Revitalization movement deal with the code by which
the group lives. The first substage of the Revitalization movement is the formulation of
a code. For both the Hasidim and the Old Order Amish, this took place previous to their
arrival in America. As previously mentioned, for the Hasidim, their dogma was formalized
in the period during which Rabbi Dov Baer led the movement. Jakob Amman was responsible
for formulating the code by which the Amish would live. Granted, Old Order Amish do not
live in accordance to forceful leadership. Nevertheless, they do practice the Meindung
and thus live by the code set down by Amman. The second substage has to do with the
communication of the code to make converts. In this respect the Hasidim and the Amish are
again similar in that neither group seeks out converts. Instead, the group creates its
own members by having children and passing their beliefs down to the next generation.
However, this method is not without its setbacks.
One such setback is inbreeding. An example of this can be found among the Lancaster Amish
of PA. This population of Amish descends from approximately two hundred Amish who arrived
in Pennsylvania during the early 1700's. This small number of possible mates created a
relatively small gene pool. Genetic mutations-which are present in every ethnic
group-began to surface as a result of intermarriage. Among the genetic disorders
manifested by these Amish is mental retardation and dwarfism. 
The third substage of Revitalization is the organization of converts into disciples and
followers. This too occurred in Europe for both groups. Also, it occurred when the each
movement was relatively new-to emphasize once again-neither the Hasidim nor the Amish are
today known for attempting to convert non-believers. 
The fourth substage of Revitalization is the adaptation of each movement to hostile
conditions. Both groups have succeeded at this. One way of adapting has been to flee the
hostile environment if possible. The Mennonites from which the Amish descended fled to
Switzerland when persecuted. The most hostile conditions faced by the Hasidim have to be
those of Europe during Hitler's reign. For the most part, the Hasidim who survived the
Holocaust fled the region. Both groups have also been successful at adapting to the
conditions found in America. Given, the conditions are not hostile by definition.
However, the most vulnerable members of the group, the children, may experience
hostility. One way that this possible hostility is avoided is by the insistence by both
groups that their children attend their schools. Not only does this ensure that the code
of the movement is taught and that undesirable subjects be omitted, it also serves as one
additional buffer between the group and a potentially hostile outside world. 
The last two substages of Revitalization are the cultural transformation of the society
and the routinization of the movement. These also took place in Europe for both the Old
Order Amish and the Hasidim. 
Once achieved, the substages lead to the New Steady State, in which "Individuals may
achieve a "resynthesis of values and beliefs," while long-term changes continue under the
guidance of the new value structure. (cf. Wallace 1970: 191-197)". This best describes
the experiences of both groups in the America. Both groups have prospered here and their
populations are increasing-both the Amish and the Hasidim average seven children borne to
a household. These groups are feeling long-term changes. One long-term change the Hasidim
are experiencing is caused by the growth of their population. It concerns the Rebbe. The
Rebbe is the leader of the hasidic group. A man becomes Rebbe by inheriting the position
from his father or by being appointed Rebbe. The relationship of the sect with their
Rebbe is of extreme importance as he is thought to be in direct communication with God.
"[The Rebbe] is often the subject of veneration that gives rise to stories of mystical
abilities" The relationship between a Rebbe and his followers is direct and personal.
Because of the growing population, more Rebbes will have to be appointed in order for the
Hasidim to not feel cheated out of a personal relationship with their leader. This will
bring about a diffusion of hasidic sects; "Diffusion would, in all probability, foster
some change in the Hasidic way of life". 
Bibliography
Leo Rosten. The Joys of Yiddish. (New York: Pocket Books, 1970), p.24.
Leo Rosten. The Joys of Yiddish. (New York: Pocket Books, 1970). p. 24.
William M. Kephart and William W. Zellner. Extraordinary Groups: An Examination of
Unconventional Lifestyles. "The Hasidim". (New York: St. Martin's Press, 1998), p. 171.
William M. Kephart and William W.Zellner. Extraordinary Groups: An Examination of
Unconventional Lifestyles. "The Old Order Amish". (New York: St. Martin's Press, 1998),
p. 6.
William M. Kephart and William W. Zellner. Extraordinary Groups: An Examination of
Unconventional Lifestyles. "The Old Order Amish". (New York: St. Martin's Press, 1998),
p. 6. 
Philip K. Bock. Rethinking Psychological Anthropology. (Prospect Heights, Illinois:
Waveland Press, Inc, 1999), p. 235.
Leo Rosten. The Joys of Yiddish. (New York: Pocket Books, 1970), p. 307.
William M. Kephart and William W. Zellner. Extraordinary Groups: An Examination of
Unconventional Lifestyles. "The Hasidim". (New York: St. Martin's Press, 1998), p. 196.