Editing Hasidic Judaism (section)

===Schools of thought===
Some Hasidic "courts", and not a few individual prominent masters, developed distinct philosophies with particular accentuation of various themes in the movement's general teachings. Several Hasidic schools had lasting influence over many dynasties, while others died with their proponents. In the doctrinal sphere, the dynasties may be divided along many lines. Some are characterized by Rebbes who are predominantly Torah scholars and [[posek|poskim]] "deciders", deriving their authority much like ordinary non-Hasidic rabbis do. Such "courts" emphasize strict observance and study, and are among the most meticulous in the Orthodox world in practice. Prominent examples are the House of [[Sanz]] and its scions, such as [[Satmar (Hasidic dynasty)|Satmar]] and [[Belz (Hasidic dynasty)|Belz]]. Other sects, like [[Vizhnitz (Hasidic dynasty)|Vizhnitz]], espouse a charismatic-populist line centered on the admiration of the masses for the tzaddik, his effervescent style of prayer and conduct and his purported miracle-working capabilities. Fewer still retain a high proportion of the mystical-spiritualist themes of early Hasidism, encouraging members to study much kabbalistic literature and (carefully) engage in the field. The various [[Ziditchover]] dynasties mainly adhere to this philosophy.<ref name="RAD"/> Others still focus on contemplation and achieving inner perfection. No dynasty is wholly devoted to a single approach to the above; all offer some combination with differing emphasis on each.

In 1812, a schism occurred between the [[Yaakov Yitzchak of Lublin]], "the Seer," and his prime disciple, [[Yaakov Yitzchak of Peshischa]], the "Holy Jew", due to both personal and doctrinal disagreements. The Seer adopted a populist approach, centered on the tzaddik's [[theurgical]] functions to draw the masses. He was famous for his lavish, enthusiastic conduct during prayer and worship, and highly charismatic demeanour. He stressed that as tzaddik, his mission was to influence the common folk by absorbing the Divine Light and satisfying their material needs, thus converting them to his cause and elating them. The Holy Jew pursued a more introspective course, maintaining that the Rebbe's duty was to serve as a spiritual mentor for a more elitist group, helping them to achieve a senseless state of contemplation, aiming to restore man to his oneness with God which [[Adam]] supposedly lost when he ate the fruit of the [[tree of the knowledge of good and evil]]. The Holy Jew and his successors did neither repudiate miracleworking nor eschew dramatic conduct, but they were much more restrained. The Przysucha School became dominant in [[Congress Poland]], while populist Hasidism resembling the Lublin ethos often prevailed in [[Kingdom of Galicia and Lodomeria]].<ref>Dynner, pp. 29–31.</ref> One extreme and renowned philosopher who emerged from the Przysucha School was [[Menachem Mendel of Kotzk]]. Adopting an elitist, hard-line attitude, he openly denounced the folksy nature of other tzaddikim and rejected financial support. Gathering a small group of devout scholars who sought spiritual perfection, whom he often berated and mocked, he always stressed the importance of somberness and totality, stating it was better to be fully wicked than only somewhat good.

[[Chabad]], limited to its namesake dynasty, but prominent, was founded by [[Shneur Zalman of Liadi]] and was elaborated by his successors until the late 20th century. The movement retained many of the attributes of early Hasidism, before a clear divide between tzaddik and ordinary followers was cemented. Chabad Rebbes insisted their adherents acquire proficiency in the sect's lore, and not relegate most responsibility to the leaders. The sect emphasizes the importance of intellectually grasping the dynamics of the hidden divine aspect and how they affect the human psyche; the acronym ''Chabad'' is for the three penultimate [[sefirot]], associated with the cerebral side of consciousness.

Another famous philosophy is that formulated by [[Nachman of Breslov]] and adhered to by Breslov Hasidim. In contrast to most of his peers, who believed that God must be worshiped through the enjoyment of the physical world, Nachman portrayed the corporeal world in grim colours, as a place devoid of God's immediate presence from which the soul yearns to liberate itself. He mocked the attempts to perceive the nature of infinite-finite dialectics and how God still occupies the Vacant Void albeit not, stating these were paradoxical, beyond human understanding. Only naive faith in their reality would do. Mortals constantly struggled to overcome their profane instincts and had to free themselves from their limited intellects to see the world as it truly is.

[[Tzvi Hirsh of Zidichov]], a major Galician tzaddik, was a disciple of the Seer of Lublin, but combined his populist inclination with a strict observance even among his most common followers, and great pluralism in matters of mysticism, as those were eventually emanating from each person's unique soul.

[[Mordechai Yosef Leiner]] of [[Izbica]] promulgated a radical understanding of free will, which he considered illusory and also derived directly from God. He argued that evil thoughts did not derive from the animalistic soul after attaining a sufficient spiritual level. Sudden urges to transgress revealed Law were God-inspired and may be pursued. This volatile, potentially antinomian doctrine of "Transgression for the Sake of Heaven" is also found in other Hasidic writings, especially from the early period. His successors de-emphasized it in their commentaries. Leiner's disciple [[Zadok HaKohen]] of Lublin also developed a complex philosophic system which presented a dialectic nature in history, arguing that significant progress had to be preceded by crisis and calamity.