Wojciech Tworek - Böcker

Hasidism, a vibrant Jewish mystical movement, emerged in Eastern Europe in the eighteenth century. Among its branches, Chabad took root and flourished in tsarist Russia, radiating its distinct intellectual and spiritual approach from the Russian town of Lubavitch. But World War I, the October Revolution, and the rise of the Soviet regime shattered the Chabad community and forced its leader, Rebbe Yosef Yitshak Schneersohn, into exile – first to Latvia and later to Poland, home to Europe’s largest Jewish population at the time.While Poland appeared to offer a stable refuge and fertile grounds for rebuilding Chabad’s institutional and religious foundations, the movement soon confronted a series of profound challenges: shifting internal political conditions, fierce competition within the Jewish communal sphere, and rapidly evolving social realities. Drawing on an exceptional range of Hebrew, Yiddish, Polish, and Russian archival sources, Wojciech Tworek explores how these pressures forced Chabad to adapt and redefine itself within the context of modernity. He traces Chabad’s mystical teachings, literary production, institutional expansion, and evolving ritual life during the interwar years, demonstrating how amid a turbulent era of displacement and reinvention its leadership strategically reinterpreted – and at times recast – the movement’s past. In doing so, it laid the groundwork for Chabad’s postwar messianic orientation, its global outreach, and the emergence of an increasingly influential form of Orthodox fundamentalism.The first full account of Chabad’s interwar transformation, The Polish Exile fills a vital gap in the study of Jewish history and religion.

Demonstrates that Rabbi Shneur Zalman's teachings regarding time and history enabled Habad's growth into a mass Jewish movement.The Habad movement, formed in eighteenth-century Belarus, has developed into one of the most influential streams of Hasidic Judaism. Drawing on both mystical sermons and legal writings of its founder, Rabbi Shneur Zalman of Liady (1745–1812), Eternity Now provides the first account of the historiosophical dimensions of early Habad doctrine. Challenging the commonly held view that Shneur Zalman was primarily concerned with supratemporal transcendence, Wojciech Tworek reveals the importance of time and history in his teachings. Tworek argues that the worldly dimensions of Shneur Zalman's thought were largely responsible for the rapid growth of Habad at the turn of the nineteenth century and fostered its transformation from an elitist circle into a mass movement. Tworek's readings of Hebrew and Yiddish sources demonstrate the implications of these ideas not only for male scholars but also for non-scholars, Jewish women, and even non-Jews. Philosophical and kabbalistic thought joined together to form a model of religious experience attractive to a broad audience, laying an ideological foundation for the missionary messianism that was to become a hallmark of Habad in the twentieth century.

Demonstrates that Rabbi Shneur Zalman's teachings regarding time and history enabled Habad's growth into a mass Jewish movement.The Habad movement, formed in eighteenth-century Belarus, has developed into one of the most influential streams of Hasidic Judaism. Drawing on both mystical sermons and legal writings of its founder, Rabbi Shneur Zalman of Liady (1745–1812), Eternity Now provides the first account of the historiosophical dimensions of early Habad doctrine. Challenging the commonly held view that Shneur Zalman was primarily concerned with supratemporal transcendence, Wojciech Tworek reveals the importance of time and history in his teachings. Tworek argues that the worldly dimensions of Shneur Zalman's thought were largely responsible for the rapid growth of Habad at the turn of the nineteenth century and fostered its transformation from an elitist circle into a mass movement. Tworek's readings of Hebrew and Yiddish sources demonstrate the implications of these ideas not only for male scholars but also for non-scholars, Jewish women, and even non-Jews. Philosophical and kabbalistic thought joined together to form a model of religious experience attractive to a broad audience, laying an ideological foundation for the missionary messianism that was to become a hallmark of Habad in the twentieth century.