This text highlights the diverse landscape of Hasidism and contemporary Hasidic pilgrimage in Poland and Ukraine.
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You have probably seen them or read about them – usually groups of men in black garb, often deeply engrossed in their prayer books, and somehow otherworldly. These people belong to the  Hasidic
Hasidism
also:
Chassidism, Hassidism, Hasidic Judaism, Chasidism
Mystical Judaism renewal movement that disintegrated into many groups, which originated from Ba'al Shem Tov (usually referred to by the acronym Besht, originally Israel ben Eliezer) in Podolia in the first half of the 18th century and quickly spread to all social classes in Eastern Europe. It is characterized by the development of individual Hasidic courts, where the followers gather around their rebbe (tzaddik). However, Hasidism is also characterized by the fierce opposition it aroused in rabbinical circles, especially in large parts of Lithuania and Belarus.
 groups. The majority live either in Israel or New York, but there are also Hasidic centers across Europe (for example, in Antwerp, Belgium, and Stamford Hill in the UK). However, if you see them in Eastern Europe, they are most likely pilgrims – Hasidic pilgrims en route to or from their shrines. Hasidic shrines in Eastern Europe, specifically in Poland and Ukraine, are connected to the vibrant Jewish life in the region, which was obliterated during the course of World War II, and to the numerous graves of Hasidic leaders. This text will discuss contemporary Hasidic travellers on their pilgrimage to the “old home” and debate several myths about them.
Hasidism as a religious movement appeared and developed within the territory of the former 
Polish–Lithuanian Commonwealth
lit. Abiejų Tautų Respublika, pol. Rzeczpospolita Obojga Narodów, deu. Polen-Litauen, deu. Erste Polnische Republik, lat. Respublica Poloniae, pol. Korona Polska i Wielkie Księstwo Litewskie, lat. Res Publica Utriusque Nationis, deu. Republik beider Völker

As early as 1386, the Kingdom of Poland and the Grand Duchy of Lithuania were united by a personal union. Poland-Lithuania existed as a multi-ethnic state and a great power in Eastern Europe from 1569 to 1795. In the state, also called Rzeczpospolita, the king was elected by the nobles.

 in the 18th century. The word “Hasidism” means “movement of the pious” (from Hebrew). This movement aimed to reform Judaism as a more inclusive and down-to-earth religion. The founder of the Hasidism, Baal Shem Tov (“a person of a good name”, from Hebrew), one of numerous Jewish mystics and healers in the region, became extremely popular among the masses for his charisma and simple ideas. For instance, he emphasized the importance of sincere prayer and the search for God’s presence in everyday life. Moreover, he became a proponent of the idea of a  tzaddik
Tzaddik
also:
Tzadik
The Tzaddik, literally translated: Righteous One, is a spiritual leader in Hasidism, also known as a Rebbe or Admor. They were not appointed by election on the basis of a formal education; rather, a tzaddik's charisma and spiritual abilities were decisive for his followers. This dignity has been hereditary since the 19th century and is usually passed on to a son. In this way, Hasidic dynasties (courts) were formed, many of which still exist today.
 (“a righteous person”) – a spiritual leader, a person of extraordinary values and spiritual depth needed in a community. Hasidic Jews believe that the experience of joy helps establish and maintain one’s personal connection to God. Contact with a tzaddik is, traditionally, another important feature of the Hasidic life. Each Hasidic group would have a spiritual leader, and in cases where his followers lived far away from him, they would go on a pilgrimage to visit him – to listen to his wisdom and feel more connection to God. The success of this movement could be explained by its orientation towards the masses and emphasis on devotion as more important than knowledge of the holy texts. Not surprisingly, there have historically been many tensions between the Hasidim and other Jewish groups, who considered the former too strange and unconventional, to say the least.
Over time, the Hasidic movement got bigger, and the number of spiritual leaders grew with each generation. Most Hasidic groups were named after the places they originated from – for example, Kotsk Hasidim after the town of
Kock
deu. Kotzk, deu. Kotsk, pol. Kocsko, pol. Koczsko, pol. Kocko, lat. Cocsk

Kock is a small town in eastern Poland (population in 2022: 2,888), about 45 kilometers north of Lublin and 120 kilometers southeast of Warsaw. During the Third Partition of Poland (1795), Kock was occupied by Austria. In 1809 it was incorporated into the short-lived Polish Duchy of Warsaw. After the Congress of Vienna in 1815, it fell to Russia as part of the so-called Congress Poland. After World War I, when Poland regained its independence, Kock was part of the Lublin voivodeship.
In the 19th and in the first half of the 20th century several battles took place at Kock, including the last battle (October 2-6) of the regular Polish army after the German attack on Poland in 1939.

(Poland),1 Bratslav Hasidim after the town of
Braclav
eng. Bratslav, pol. Bracław, rus. Брацлав, yid. Breslov, yid. בראָסלעוו, yid. Broslev, rus. Braclav, ukr. Брацлав

Bratslav is a settlement of urban type (population 2021: 4,872) in the Ukrainian oblast of Vinnytsia. It developed at a border fortress on the southern Bug River in the Principality of Galicia-Volhynia. Due to its location in an area contested by Poland-Lithuania in the west and the Tatar empires in the east, Brazlav was an important center of power in the Middle Ages and early modern period. In the 16th-18th centuries, the town was a voivodeship capital. Even before Magdeburg was granted city rights in 1569, Brazlav was an important center of Jewish life. Rabbi Nachman, the founder of one of the most important branches of Hasidism, worked here between 1802 and 1810.
After the destruction of the Great Northern War (1700-1721) and its incorporation into Russia during the partition of Poland-Lithuania, Brazlav gradually lost its importance.

(Ukraine), Satmar Hasidim after the town of 
Satu Mare
hun. Szatmárnémeti, yid. סאטמאר, yid. Satmar, deu. Sathmar

Satu Mare is a major city in northwestern Romania. It is inhabited by 102,000 people and is located in the historical region of Sathmar. The city is located near the border with Hungary on the Someș River.

(Romania), and so on.
However, Hasidism is not a historical relic; nowadays, it is as vibrant as ever. The movement, which originally emerged as a rebellion against tradition, has itself become the embodiment of tradition in a contemporary, fluid world – this reference to something stable against all odds might be the key to its attractiveness in modern society. According to recent calculations, there are 2,100,000 Haredi (i.e., "ultra-Orthodox Jews") worldwide, accounting for 14% of the total Jewish population, with Hasidic groups making up a significant portion of that number.2 Professor Marcin Wodzinski of the University of Wrocław estimates that Hasidism made up 5% of world Jewry in 2017.3 Today, it is comprised of more than 100 groups, the most numerous being Satmar Hasidim, Chabad Hasidim, Ger Hasidim, Belz Hasidim, and Bratslav Hasidim. Although these groups are all called Hasidic, each preserves its own identity in many important aspects, such as its attitude to Israel and to the world outside of its own communities.
As the movement has undergone important transformations – from flourishing during the 19th century to a drastic decline after the Holocaust and rebirth thereafter – so too have pilgrimages to the tzaddikim (the plural form of “tzaddik” in Hebrew) developed as an important feature of Hasidism. A general precondition for a Hasidic group’s existence is having contact to a living tzaddik, and there are also pilgrimages to living rebbes – these can be seen in Israel and the USA, as mentioned in the beginning. However, there are at least two well-known groups that do not have a living tzaddik, namely, Bratslav Hasidim (since 1810) and Chabad Hasidim (since 1994). Neither even attempted to find a new spiritual leader because of the role and the holiness of the deceased one. The absence of a living tzaddik makes pilgrimages to the graves of ancestral rebbes even more important for the identity of followers of these two groups.
The general development of transportation and the fall of the “Iron Curtain” in the late 1980s promoted travel and the freedom of expression, including the possibility to go on pilgrimages to areas that had previously been closed to foreigners. Some graves are visited only by the representatives of a certain Hasidic community (for instance, sites in
Belz
deu. Bels, pol. Bełz, ukr. Белз, yid. בעלז

Belz is a small town (population 2021: 2,191) in Lviv oblast in western Ukraine, on the border with Poland between Solokìâ (a tributary of the Bug River) and its feeder Ričycâ.

, which are visited by the Belz Hasidim), while others become a destination for more diverse groups. The most well-known and popular Hasidic destination in Europe is the resting place of the leader of Bratslav Hasidim, Rebbe4 Nachman, and is located in
Umanʹ
pol. Humań, yid. אומאַן, ukr. Умань, rus. Умань, rus. Umanʹ

Uman’ (population 2021: 81,525) is the capital of the same-named rayon in Cherkasy oblast in central Ukraine. The city is located in the east of the historic Podolia region, on the banks of the Umanka River.
The city is a pilgrimage site for Hasidic Jews and an important center of horticultural research with the Sofiìvka Dendrological Park and the University of Horticulture.

, Central Ukraine. It also attracts the most diverse range of pilgrims, not all of whom necessarily belong to the Hasidic groups. One of the explanations of this phenomenon lies in the interpretations of the teachings of Rabbi Nachman, which place importance, for example, on welcoming anyone who seeks redemption. This has led to the appearance of different groups of so-called “New Hasidim” with their own rituals and characteristics within Judaism. The peak season of pilgrimage in Uman takes place during Rosh Hashanah, or the New Year according to the Jewish calendar (September to October), and the official statistics recorded no fewer than 35,000 pilgrims in 2019. Due to such large numbers of visitors with diverse backgrounds, Uman pilgrimage has gained a reputation in the media as an event for experience-seekers.
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I could interpret this general interest in the Hasidic shrines as a phenomenon of “return and redemption” – meaning the possibility of returning to one’s roots (remembering a long Jewish history in those lands) and/or redemption from sin (believing that a certain tzaddik could have extra power to deliver prayers to God). For the Bratslav Hasidim, this concept of redemption belongs to the core ideas of pilgrimage. According to the alleged words of their leader:


“When my days are over and I leave this world, I will still intercede for anyone who comes to my grave, says the Ten Psalms, and gives a penny to charity. No matter how great his sins, I will do everything in my power, spanning the length and breadth of creation, to save him and cleanse him.”

The Essential Rabbi Nachman. (2006). Translated by Avraham Greenbaum. Jerusalem: Azamra Institute, p. 487.
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So why do Hasidim come to these graves, and what do they do there? Visits to the tombs of ancestral rebbes connect them to their past and strengthen the symbolic continuity of the movement. It is believed that a righteous person can help those in need even after his death, and a special “opening time” for any requests comes on the anniversary of their death. Thus, the dates of pilgrimages to the graves of historical figures usually fall on these anniversaries. This is the case with the second most popular Hasidic grave in Europe – place of rest of Rebbe Elemelech, buried in
Leżajsk
yid. ליזשענסק, deu. Leżajsk

Leżajsk is a county town (population 2022: 12.888) in the Subcarpathian Voivodeship in south-eastern Poland. In the First Partition of Poland (1772), Leżajsk was added to the Habsburg Empire and remained part of Austrian Galicia until 1918. In 1809, the city was absorbed into the Duchy of Warsaw, but was soon reclaimed by Austria. From 1918 the city belonged to Poland, which became independent again. Leżajsk is famous for the Bernadine basilica and monastery. Due to the tomb of Elimelech, the famous Hasidic Rebbe of the 18th century, the Jewish cemetery in Leżajsk is a popular pilgrimage destination for Jews from all over the world.

, Poland. Up to several thousand pilgrims travel to this destination on the anniversary of his death. Most of them leave without an overnight stay in Leżajsk, in contrast to Uman, where pilgrims tend to stay for several days at least.
In recent years, the relative ease of travel has resulted in a new phenomenon of year-round pilgrimage. Pilgrims come in smaller groups to mark a range of different occasions – a Jewish holiday, celebrating Sabbath (Saturday, the holy day of rest and union with God), or some special date for a pilgrim, etc. There are also organized tours, including school tours accompanied by a religious guide. A relatively new trend is the increasing presence of female pilgrims visiting Hasidic shrines. Male and female pilgrims are usually separated.
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Pilgrims come and pray – these can be general prayers like Tehilim (psalms, from Hebrew), private prayers, or specific prayers in the name of a certain rebbe (like the aforementioned Ten Psalms for Rebbe Nachman). It is believed that these prayers to God will be heard much quicker at the burial place, as if the tzaddik’s soul were present there, making it particularly holy. There is also a tradition of leaving written requests near the grave, while another tradition involves bringing requests to a living tzaddik – above all, it is important to note that the role of the tzaddik here is to act as an intermediary between God and the Hasidim.
Pilgrimage to the tzaddik’s burial place can either be a once in a lifetime goal or, for some groups, a regular mission – the most vivid example being, once again, the Bratslav Hasidim and their eagerness to visit Uman. Neither the coronavirus pandemic, which reached its peak in 2020, nor the full-scale war launched by Russia against Ukraine in 2022 have curbed their fervor to visit their spiritual leader. The logic of Hasidic pilgrims differs from “secular logic” – the spiritual benefits from their pilgrimage to the rebbe and the belief in God’s protection matter more than any worldly concerns about the danger of such journeys. Moreover, many of these pilgrims perceive hardship as an essential part of spiritual work. Interestingly, the pilgrimage to Leżajsk in March 2023, which was perceived by many outsiders as a “substitute” to Uman due to safety reasons, attracted large numbers of pilgrims on their way to Uman. This shows that, for Hasidic pilgrimages, the concept of a “substitute” does not really work.
 
At the same time, these two important destinations should be seen as part of larger story, in which so-called “Hasidic routes” link several significant shrines. A good example is the route recommended by the Foundation for the Preservation of Jewish Heritage in Poland, which includes such destinations as 
Lublin
deu. Lublin, yid. lublyn, yid. לובלין, lat. Lublinum, pol. Lubelin, lat. Lyvblin, pol. Lubelnia, lat. lvblyn, rus. Люблин, rus. Lyublin, rus. Ljublin, rus. Lûblin, rus. Lûblin"

Lublin (population 2023: 329,565) is the capital of the same-named voivodeship in eastern Poland. The city is one of the most important political centers and industrial sites in eastern Poland as well as one of the most important educational centers in the country. In addition to the state Maria Curie Skłodowska University, Lublin is also home to the renowned Catholic University of Lublin John Paul II. In 1569, the real union of the dual monarchy of Poland and Lithuania was established in the Union of Lublin. Lublin was briefly the capital of Poland in 1809, 1918 and 1944/45. In the 17th and 18th centuries, the city was a stronghold of Protestantism in Poland. In the 16th and 17th centuries, Lublin was the heart of Judaism in the country, and from the end of the 18th century it was the most important place for Hasidism. In 1930, the largest Talmud school in the world at the time was opened in Lublin, but had to close after the German invasion of Poland in 1939. Between 1939 and 1942, most of the city's Jewish population, initially imprisoned in the ghetto and later deported to concentration camps, including in the Lublin concentration camp in the Majdanek district, were murdered. After the Second World War, Lublin was an important location for the automotive industry. In 1980, the city was one of the most important centers of resistance against the Communist rulers.

,
Dynów

Dynów is a small town in Rzeszów County (population in 2022: 6,009) in Subcarpathian Voivodeship, Poland. It was first mentioned in written sources in 1423. After the First Partition of Poland (1772), Dynów was incorporated into the Habsburg Empire and remained part of Austrian Galicia until 1918. After the First World War, Dynów belonged to restored Poland, but lost its municipal rights, which it regained in 1947.

,
Łańcut
deu. Landshut, deu. Lancut, deu. Lanchth, deu. Landssuth, deu. Lanczuth, deu. Landeshut

Łańcut is a town in south-eastern Poland with a population of 18,004. It is located in the Subcarpathian Voivodeship (since 1999) and is the capital of Łańcut County. In inter-war Poland, Łańcut was a county town administratively located in Lwów Voivodeship. Prior to the Second World War, Łańcut had a vibrant Jewish community, which made up about a third of the town's population.

, Leżajsk, and others. A similar route in Ukraine includes
Medžibìž
pol. Międzybóż, ukr. Меджибіж, yid. Mežibiž, yid. מעזשביזש, pol. Międzybuż, pol. Międzyboż

Medzhybish (population 2021: 1,237) is located in the western Ukrainian oblast of Khmelnytskyi. Shortly after being granted city rights in 1593, Medzhybish established itself as one of the most important trading towns in the eastern part of Poland-Lithuania, benefiting from its location close to the borders with Russia and the Ottoman Empire. However, its geographical location also led to numerous conflicts, which culminated in a period of Ottoman rule. In 1772, Medzhybish was annexed by Russia in the first partition of Poland.
Of its multicultural and multiethnic population (Poles, Jews, Ukrainians, Armenians, Greeks, Germans, Tatars), it was above all the Hasids who left a deep mark on the town. The founder of this mystical movement in Judaism, Israel ben Eliezer, and some of his students and later also Rabbi Nachman of Brazlaw worked here.
The decline that was already becoming apparent towards the end of the 19th century finally led to the town being downgraded to an urban-type settlement after 1924.

,
Berdičìv
pol. Berdyczów, deu. Berdytschiw, ukr. Berdychiv, ukr. Berdytschiw, yid. Bardičev, yid. באַרדיטשעװ, rus. Berdičev, rus. Бердичев, ukr. Бердичів, deu. Berdyczow, deu. Berdytschew
, Bratslav, and Uman.
There are some Hasidic groups that do not encourage pilgrimage to the land of their forefathers (such as the dynasty of Ger Hasidim, originating from
Góra Kalwaria
pol. Nowa Jerozolima, pol. Góra, yid. Ger, yid. גער, yid. Gur, . Guer
), but emphasize instead the holiness of the Land of Israel; there are other groups that are critical to Israel (the most visible being Satmar Hasidim with their headquarters in the USA); there are many tones and nuances even within one Hasidic group. For the majority of Hasidic groups who have a living spiritual leader, their pilgrimages and general life depend on his decisions, while for those belonging to groups without a living spiritual leader (such as the Bratslav Hasidim and Chabad Hasidim), the decision to go on a pilgrimage is more individualized. In general, the growing numbers of pilgrims is a contemporary trend that speaks for itself.
The destinations and duration of pilgrimages depend not only on spiritual matters. Necessary infrastructure (such as the availability of kosher food and hotels), transportation to and from airports, the costs of a potential trip, and the proximity of other pilgrimage destinations also play a decisive role. In this regard, it is possible to say that even redemption has a lot of practical implications.

Siehe auch