diff groups

 Yaakov Yitzchak Rabinowicz preached an elitist, rationalistic Hasidism that centered on Talmudic study and formed a counterpoint to the miracle-centered Hasidism of Lublin.

Yaakov Yitzchak Rabinowicz of Peshischa (Yiddish: יעקב יצחק ראבינאוויטש פון פשיסחא; c. 1766 – October 13, 1813) also known as the Yid Hakudosh (lit. 'the Holy Jew') or the Yehudi was the founder and first Grand Rabbi of the Peshischa movement of Hasidic philosophy, and an important figure of Polish Hasidism. The leading disciple of Yaakov Yitzchak of Lublin, the Yehudi preached an "elitist" approach to Hasidism, in which he parred traditional Talmudic learning with the highly spiritual Kavanah of Hasidism. He encouraged individuality of thought, which brought his movement into conflict with the Hasidic establishment. Nevertheless, several of his teachings would go on to influence large percentages of modern Hasidism. Following his death in 1813, he was succeeded by his main disciple Simcha Bunim of Peshischa, who increased his movement's influence tenfold. The Yehudi is the patriarch of the Porisov and Biala Hasidic dynasties.[1]


He spent several years teaching in the local yeshivot and married Braindel Koppel, the daughter of the wealthy innkeeper Jacob Koppel of Opatów. Following this, he became a disciple of David of Lelov who convinced the Yehudi to travel to the Hasidic court of Yaakov Yitzchak Horowitz (the Seer) in Lublin. During his time in Lublin, the Yehudi soon becoming the leading disciple of the Seer, who affectionally called him the "Yehudi" so that he would not be called by his rebbe's name. As the Seer became preoccupied with the responsibilities of mass movement he began directing newly-arrived young scholars visiting Lublin into the care of the Yehudi. However, over time, the Yehudi began to greatly resent the atmosphere in Lublin. In the court of the Seer, the rebbe served as the impetus of God and worked within a mystical and kabbalistic framework. The Yehudi began to detest the all-encompassing role in which the Seer played within his follower's lives, and so he founded his own religious movement based in Przysucha (Peshischa). Several of the Seer's most distinguished disciples followed the Yehudi to Przysucha, such as Simcha Bunim of Peshischa and Menahem Mendel of Kotsk. This break from the Seer was dramatically recounted in Martin Buber's "Gog Und Magog".[3][4]

The Yehudi removed himself from earthly desires, such as sex or eating, believing that it was his specific path to self-cleansing. This stood in staunch contrast with the materialistic nature of the Seer, who believed that self-cleansing was done through miracles tied to the rebbe. The Yehudi believed that the main role of the rebbe was to guide his disciples in their struggle for spiritual depth, and not to serve as a miracle-worker. This teaching appealed to the followers of Peshischa, who were an elite and highly educated group of young Hasidim who were willing to sacrifice their material well-being as well as their inner peace in the name of self-cleansing.[3]

The Yehudi believed that one of the main paths to self-cleansing was the parring of traditional Talmudic learning with the deeply spiritual Kavanah of Hasidism. Unlike his Hasidic contemporaries, the Yehudi believed that Learning Talmud became central to the worship of God stating that "learning Talmud and Tosafot purifies the mind and makes one ready for praying" [8] Ultimately the Yehudi believed that critical search for truth was crucial to enlightenment, and that process of enlightenment could only be done by an individual rather than through a rebbe. After his death in 1813, the Yehudi was succeeded by his main disciple Simcha Bunim of Peshischa who brought the movement its highest point and kickstarted a counter-revolutionary

movement that challenged the Hasidic norm.


Identifying features of Ger[edit]

The men are distinguished by their dark Hasidic garb, and by their pants tucked into their socks, called hoyzn-zokn (not to be confused with the breeches, called halber-hoyzn, worn by men in some other Hasidic groups).


Slonim is a historical offspring of the Hasidic groups of Lechovitch [Lachowicze] and Kobrin, where some elements of the ideal of kedushah may have been fostered, though probably with different emphases and to a lesser degree than in present-day Slonim. 


Sexual Abstinence of Married Men Roils Hasidic Sects - Tablet Magazine


In Gur, the Sabbath is the day when a second monthly sexual intercourse is allowed, while in Slonim it is forbidden, as if the crude physical act of intercourse would defile the spirituality of the holy day.