11 of 11 people found the following review helpful:
5.0 out of 5 stars
"IN HELL ONE PRAYS BETTER THAN IN PARADISE", January 11, 2001
Elie Wiesel describes himself as neither philosopher nor historian but "merely" as a "storyteller who transmits what was given to him, as faithfully as possible, yet lending it his own voice and intonation." He does exactly that in SOULS ON FIRE: HASIDIC PORTRAITS AND LEGENDS.
Before reading this book, I only knew what little of Hasidism one can absorb from watching the Habad Lubavitch funding appeals on Public Television and from casual reading of such novels as Potok's THE CHOSEN.I did know that dancing played a part in Hasidic prayer, but hadn't a clue as to why. SOULS ON FIRE didn't make an instant Hasidic expert out of me, but it did give me a feeling for the history and traditions of a movement that, in the years of the holocaust, played a major, if indirect, part in the preservation of Eastern European Jewry and its culture. (It made reference to the dancing, too.)
The modern Hasidic movement seems to have started with the Baal Shem Tov (1700 - 1760). (Baal Shem Tov translates as Master of the Name.) Passed from the Baal Shhem Tov through succeeding generations of disciples, some of whom also became Masters, or Rebbes, in their own generations, the movement survived, and even thrived in a much less than friendly environment. Eventually it had spread to three geographical areas; the Ukraine, White Russia, and Poland. In each area there were individual Rebbes who taught their own brand of Hasidism and who had their own fervent followers.
Since Wiesel's approach to his subject is to let the various tales and parables of the Rebbes speak for themselves, it's my intention, in this review, to do the same but on a very limited scale. A few comments follow:
Baal Shem Tov: "Whoever loves God exclusively . . . . excluding man, reduces his love and his God to an abstraction."
Wiesel's Grandfather, a Hasid, but not a Rebbe: "To induce others to believe is easier than to believe."
Menachim-Mendl of Kotsk: "In Hell one prays better than in Paradise."
Rebbe Bunham of the School of Pshiskhe: "I think that I could reform any sinner - except a liar . . . . and the worst liar is one who lies to himself."
One complete tale which evidently is meant for God's ears and which reflects on man's seemingly futile wait for the Messiah:
This is also from Rebbe Bunham: A king, wanting to punish his son, sends him into exile in a distant land. The prince, suffering from hunger and cold, waits to be recalled. As years go by, he loses the very strength needed to wait for the royal pardon. Finally, many years later, the king sends an emissary with full powers to grant the prince every desire and wish. In response, the prince asks for a piece of bread and a warm coat, nothing else. He has forgotten that he is a prince and that he could return to his father's kingdom.
Some of the more pessimistic Rebbes seemed to feel that God had to be reminded of his responsibilities to man, and so reminded him through their tales and parables.
Wiesel tells us that Hasidism was born in and survived eras of fear, hunger, and persecution. He hints, through references to his own incarceration, along with most Eastern European Jews, in the Nazi Concentration Camps, that Hasidism, bred in times of anguish, had the strength to survive the hardest test of all, the murder of most of its adherents.
Very little in SOULS ON FIRE can be read in a literal sense. To get the full impact of the book it is necessary to suspend reliance on reality in favor of imagination and perhaps a touch of compassion.
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27 of 32 people found the following review helpful:
5.0 out of 5 stars
A journey through Hassidism, November 3, 1999
Hassidism, its tales, legends, and masters, has always been a source of mystery and confusion. "Souls on Fire" is a journey through Hassidism. Traveling from the source and further development of this unique Jewish religious manifestation is a joy when led by the mind and sould of Elie Wiesel. His personal and emotional input, the tales and legends included throughout the book, and his non-academic but rather humane approach (a typical Hassid) is the most sincere attempt in trying to understand and "speak of the unspeakable," sparkling light into a religious fervor born out of anguish and despair. The purpose is not to agree or understand, but rather to believe.
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