The Seba library treats Hasidic Teaching in 9 passages, across 3 authors (including Flores, Philip J, Kurtz, Ernest, Ketcham, Katherine, Neumann, Erich).
In the library
9 passages
Martin Buber (1963), a Jewish theologian and existential philosopher, has written exclusively about the Jewish mystical movement of the Hasidim. In the Orthodox Jewish tradition, for example, it is believed … that only those ordained and chosen are allowed to interpret the scriptures.
Flores invokes Buber's account of the Hasidim to contrast orthodox prescriptive authority with the relational, presence-centred teaching model, framing Hasidic leadership as a prototype for the transformative group therapist.
Flores, Philip J, Group Psychotherapy with Addicted Populations An, 1997thesis
The definition of zaddik as 'an imperfect holy man' is by Harold W. Polsky and Yaella Wozner … 'the zaddik IS Hasidism. To find the quintessential spirit of a particular spiritual tradition it is best to look to its great guides, for here one finds that tradition as a lived experience and not merely a set of doctrines and concepts.'
Kurtz and Ketcham establish the zaddik as the embodiment of Hasidic Teaching — a guide whose authority derives from lived imperfection rather than doctrinal mastery, directly paralleling the AA sponsor model.
Kurtz, Ernest, Ketcham, Katherine, The Spirituality of Imperfection Storytelling and the, 1994thesis
Neumann's index entry positions Hasidism alongside individuation, guilt, and the Great Individual within his depth-ethical argument, indicating that Hasidic narrative serves as exemplar material for the new ethic's treatment of shadow and transformation.
Neumann, Erich, Depth Psychology and a New Ethic, 1949supporting
Polsky and Wozner, Everyday Miracles, citing Louis I. Newman, Maggidim and Hasidim: Their Wisdom (New York: Bloch, 1962), where we also found this story.
Kurtz and Ketcham ground specific healing narratives in the Hasidic anthology tradition, treating Hasidic teaching as an authoritative source reservoir for the spirituality of imperfection.
Kurtz, Ernest, Ketcham, Katherine, The Spirituality of Imperfection Storytelling and the, 1994supporting
Tales of the Hasidim: The Early Masters by Martin Buber … Tales of the Hasidim: The Later Masters by Martin Buber
The formal acknowledgment of Buber's two-volume Hasidic tale collections as primary sources signals the centrality of Hasidic narrative to the entire spirituality-of-imperfection project.
Kurtz, Ernest, Ketcham, Katherine, The Spirituality of Imperfection Storytelling and the, 1994supporting
Retold by, among others, Friedman, Dialogue with Hasidic Tales, from whom we draw here.
Kurtz and Ketcham cite Friedman's dialogical reading of Hasidic tales as the interpretive framework through which individual stories are incorporated into the therapy-oriented spirituality narrative.
Kurtz, Ernest, Ketcham, Katherine, The Spirituality of Imperfection Storytelling and the, 1994supporting
the first quotation is from D. M. Dooling … the second is a comment by Friedman, Dialogue with Hasidic Tales.
Friedman's commentary on Hasidic tales is paired with a spiritual-disciplines source to frame the chapter on miracle versus magic, reinforcing Hasidic wisdom as a resource for distinguishing authentic transformation from technique.
Kurtz, Ernest, Ketcham, Katherine, The Spirituality of Imperfection Storytelling and the, 1994supporting
A bare bibliographic citation to Buber's Later Masters confirms the ongoing reliance on Hasidic tale collections as supporting source material throughout the chapter on humility.
Kurtz, Ernest, Ketcham, Katherine, The Spirituality of Imperfection Storytelling and the, 1994aside
The index entry in Flores's group psychotherapy volume indicates that Hasidic teaching recurs at multiple structural points in the argument, linking leader presence, healing through meeting, and existential authenticity.
Flores, Philip J, Group Psychotherapy with Addicted Populations An, 1997aside