“Idel’s book has broken new ground in the study of the mystical Judaism of Eastern Europe in the eighteenth and nineteenth centuries. By applying what he calls the panoramic approach, in contrast to the existentialist approach of Buber and the historicist approach of Scholem, Idel has been able to illuminate the phenomenon of Hasidism in all its complexity and diversity. Rather than focusing on any one immediate aspect of Jewish mysticism, Idel proposes to understand Hasidism as the aggregation of multiple streams, including magic, theosophic kabbalah, and ecstatic kabbalah. By applying Idel’s orientation one can appreciate the complex fabric woven by the Hasidic masters from previous mystical sources. His book is provocative and stimulating.” ― Elliot R. Wolfson, New York University
“The author succeeds in broadening our understanding of Hasidism through clarifying its relations to phenomenological models that are typical of earlier stages of Jewish mysticism. As a result of Idel’s vast knowledge of mystical and philosophical literature, he is able to demonstrate and clarify the extent that Hasidism is dependent on non-Lurianic schools of Kabbalah. Thus, Hasidism emerges as an important stage in Jewish mysticism, rather than as a mere reaction or result of historical and social forces such as Sabbatianism.
"Idel focuses on one of the most significant, yet little understood developments in the history of Jewish thought and religion. His close study of ecstasy and magic will be essential for all those who are in any way interested in this area.
“The book is full of brilliant insights concerning the meaning of key concepts and practices in early Hasidism." ― Miles Krassen, Oberlin College
This book is well suited for a college textbook, likely at the Master’s level. This text would work well for someone studying comparative religion, mystic philosophy, or Jewish mysticism.
This book is not for the casual reader who is interested in mysticism or kabbalah. The reader should be well versed in both, along with more than a rudimentary understanding of the history of Judaism in general and Hasidism specifically. It is not Professor Idel’s intent to educate the reader on the basics of philosophical models.
Aside from these facts, I still had some difficulty with the book. There were sufficient typographical and grammatical errors that it made the book more challenging. I question the editing, though, not the authorship. In addition, the book did not flow well from chapter to chapter. It seemed that the chapters were separate theses connected by a central idea but not well meshed. Additionally, certain transliterations were not static throughout the book, leading to the same word or name spelled in various ways.
All thing considered this is an excellent text and a worthy addition to the discussion on the development of Jewish mysticism, particularly within Hasidism.