The third goal of the hasidic story was to rouse its hearers into action for the service of God. Several compilers of hasidic stories quoted the dictum by R. Elimelekh that ‘it is an auspicious sign for a person if, when he hears what is related regarding the virtues of the tsadikim and their faithful holy service of the Lord, may he be blessed, his heart beats at that time with the desire and very great fervour that he also merit faithfully to serve the Lord, may he be blessed; this is a good sign that the Lord is with him.’
from The Hasidic Tale
by Gedaliah Nigal
As they approached the village to which they were going, Jesus continued on as if he were going farther. But they urged him strongly, “Stay with us, for it is nearly evening; the day is almost over.” So he went in to stay with them. When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. Then their eyes were opened and they recognized him, and he disappeared from their sight. They asked each other, “Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?” –Luke 24:28-32
Gedaliah Nigal relates to his audience the importance to the Chasidim of storytelling about tzadikim (righteous ones), Chasidim (devoted disciples), and the deep and multi-layered influence these tales can have. As you’ve already seen, one of the purposes of Chasidic storytelling is to inspire the listeners to perform acts of righteousness and devotion for the sake of God. We also see in Luke’s Gospel, that the words of the risen Messiah did the same thing. That brings us to an interesting question: is one of the main purposes of the Bible to tell stories that inspire the reader?
I’m not really asking if the Bible is inspirational. I think most believers would say “yes”. What I’m asking is whether or not the Bible is a collection of stories designed to inspire its readers?
I’ve just implied that not everything in the Bible is literally true, a contention supported by many leading New Testament (NT) scholars, not the least of which is Bart D. Ehrman. You might be tempted to dismiss Ehrman based on the fact that he is a self-declared agnostic (though a former Christian), but other scholarly New Testament books address the question of how literally we can take the Bible, including whether or not the New Testament defines Jesus as God (see Maurice Casey’s From Jewish Prophet to Gentile God and Larry Hurtado’s How on Earth Did Jesus Become a God as examples).
If you believe that the Bible is 100% literally true and should be read as a history, I’ve no doubt just shocked you by suggesting otherwise, yet modern NT scholars readily confirm that the Bible is less a history book and more a set of stories (based on eyewitness accounts, at least to some degree) about the teachings of the Jewish Messiah and what they mean to the nations of the world in terms of access to God, forgiveness of sins, and a life beyond the one we know. The New Testament speaks to the Jewish people but it also speaks to the non-Jewish nations about the God of Israel and the Son of God, Jesus, the Messiah who brought the Good News of the Most High to all of mankind. These “stories” represent as much the perspectives and character of the NT authors (who may not always be the people we attribute these stories to) as well as the nature of character of the Messiah.
That brings us to another purpose of these “stories”:
The very power of the hasidic tale wins adherents to hasidism. Many people, among them some outstanding individuals, have been drawn to hasidism by its stories. R. Menahem Mendel of Kotsk, one of the leading hasidic tsadikim, said of himself that ‘he was made a hasid by an old man who told stories about the holy tasdikim’. The Ba’al Shem Tov excelled in his ability to attract new followers by this means.
While Nigal is speaking of Jews who turn toward the teachings of Chasidic Judaism, I will admit to being attracted, as a Gentile, to these teachings when I read some of the tales of the Chasidim. It’s difficult to disregard the wisdom and compassion of the inspirational stories about the Chasidic tzadikim, but it doesn’t stop there. This, I think, is also what is so attractive about the tales of the “tzadik” Jesus. In fact, there is one Chasid who, after thoroughly investigating the Gospels, found the “stories” of John especially to be reminiscent of the tales of the Chasidim and as a result, became a lifelong disciple of the “Maggid of Nazeret”.
He read the Gospels in German. Then he obtained a Hebrew version and reread them. Though he was in the midst of a Gentile, Christian city where Jesus was worshiped in churches and honored in every home, Feivel felt the Gospels belonged more to him and the Chasidic world than they did to the Gentiles who revered them. He found the Gospels to be thoroughly Jewish and conceptually similar to Chasidic Judaism. He wondered how Gentile Christians could hope to comprehend Yeshua (Jesus) and His words without the benefit of a classical Jewish education or experience with the esoteric works of the Chasidim.
Taken from Jorge Quinonez:
“Paul Philip Levertoff: Pioneering Hebrew-Christian Scholar and Leader”
Mishkan 37 (2002): 21-34
as quoted from Love and the Messianic Age
If a young Chasid named Feivel Levertoff (he later changed his name to “Paul Philip”) could discover the Messiah in Jesus in the late 19th century because John’s Gospel was so much like the powerful and mystic writings on which he was raised, is it so difficult to imagine that a passionate exploration of Jesus might lead a Christian to discover an extension of his faith in Chasidic tales?
What are you looking for? Wealth? Prestige? Position? You have all these right now. You should be altogether happy. And yet you are miserable – I can feel it for all your brave speech. Can you not be satisfied? And this way of living that fills you with restlessness and discontent – I am not a Jew but even I have sensed something lovely in Judaism, in its faith and in its morality with its emphasis on pity. Even its rituals are not without poetic grace. See how many Gentiles have been converted to your religion. Does that not prove that it possesses virtues which the Greek world lacks? These are at your disposal now. What more do you want?
-Nicholaus to Elisha in the novel:
“As a Driven Leaf“
by Milton Steinberg
In the days prior to and even after Christ’s earthly existence, it was somewhat common for non-Jews to see the beauty and wisdom in the teachings of the God of Israel, so in those days, many Gentiles converted to Judaism as the only means by which they could live a life of righteousness (though through the revelation of Christ, all people may be reconciled to God). While Christianity begins with Judaism as its root, two millennium of separation between Judaism and Christianity have made them two almost completely unrelated faiths, with only the spectre of a connection between them (most Jews would say that the term “Judeo-Christian” is a misnomer). However, if Christianity truly accepts that we follow the Jewish Messiah, who first came for the lost sheep of Israel and only afterwards for the nations, who never abandoned his people, and as the Apostle Paul taught, all of Israel will one day all be saved (Romans 11:26), then we cannot be so arrogant as to brush aside the natural branch just because we, the wild and alien olive shoot, have been grafted into the root (Romans 11:17).
Perhaps you’ve heard the story of Hillel, Shammai, and the Three Converts as related in the Ethics of the Fathers (Avot Pirkei). I won’t recount the entire story (you can click on the link I just provided and read it for yourself), but it does illustrate the drive and passion among some of the Gentiles to truly understand what it is to be a Jew and to have that special covenant relationship with God. While Hillel and Shammai died perhaps only within a few years of the birth of Christ, they each established great schools of Jewish learning and their disciples, native Jews and converts, carried on their teachings and traditions for generations and eventually, ensured that their stories would be recorded for all time so that we have them with us even today.
The “Chasidim” of Jesus also made sure the stories of their Master were passed on from generation to generation, eventually being recorded and passed on to the future…to us.
Paul Philip Levertoff thought that the teachings of Jesus read like a collection of Chasdic tales. Perhaps as Gentile Christians reading tales of the Chasidim, we can also find a connection to the Messiah, the Prophet, and the greatest Tzadik, whose own death atoned for not just a few, but for all.