HORODEZKY, SAMUEL ABBA

HORODEZKY, SAMUEL ABBA (1871–1957), scholar and historian of Jewish mysticism and Ḥasidism. He was born in Malin (Kiev region) and studied in the courts of ẓaddikim in Malin and Chernobyl. He was attracted to the Haskalah and at the age of 20 settled in Berdichev where he changed from a rabbinic author to a Hebrew writer and began to correspond with contemporary authors. The pogroms of 1905–06 made him leave the Ukraine. He took advantage of his election as a delegate to the Eighth Zionist Congress (The Hague, 1907) and remained in the West. From 1908 to 1938 he lived for several periods in Switzerland and Germany. Horodezky was a contributor to the Encyclopaedia Judaica (1927–34), and founder of the ḥasidic archives of the Schocken Press (1935). In 1938 he emigrated to Palestine and settled in Tel Aviv. His major literary enterprises were the editing of Ha-Goren, an annual on Jewish scholarship (ten issues, 1–8 in Berdichev, 9–10 in Berlin); Ha-Ḥasidut ve-ha-Hasidim ("Ḥasidism and Ḥasidim"), monographs on the great ḥasidim and their doctrines (4 vols., several editions); Ha-Mistorin be-Yisrael ("Jewish Mysticism"), monographs on sources and teachers of mysticism, beginning with Ha-Mistorin ha-Kadum ("Ancient Mysticism") in the Bible, Apocrypha, and the Talmud, up to the early and later kabbalists (four pts., publ. 1931–58). Among his other writings are (1) a collection of articles on personalities and values outside the world of mysticism and confronting it: Le-Korot ha-Rabbanut (1911), Yahadut ha-Sekhel ve-Yahadut ha-Regesh (1947), and Kivshono shel Olam (1950); (2) compilations of the writings of kabbalists and Hasidim: moses cordovero (1941), isaac luria and hayyim vital (1947), Naḥman of Bratslav (1923), and dov baer the Maggid of Mezhirech (1927); (3) the publication of sources: Shivḥei ha-Besht, Sippurei R. Naḥman, etc.; (4) Memoirs, his last book, an autobiography and the most literary of his works (1957). Horodezky was one of the last scholars to write in the manner of wissenschaft der judenthums before its development into modern Jewish scholarship. Like other contemporaries, he was a product of the intellectual climate of the East European Jewish town and educated himself to become a Hebrew writer. His quiet, informative, non-argumentative manner of speech helped break the boycott of the maskilim against Hasidism. He liked to cite representative sources but wrote little analysis and criticism. Ẓvi Voyeslavsky defined him well in the Ḥabad term "Ha-Ḥozer" (the returner). His library is preserved in Bet Faïtlovitch in Tel Aviv. A Festschrift was published in honor of his 75th birthday, Eder ha-Yekar (1947), and, when he reached his 80th year, a pamphlet, Livyat Ḥen (1951). -BIBLIOGRAPHY: Z. Voyslavsky, Yehidim bi-Reshut ha-Rabbim (1956), 231–4; F. Lachower, Rishonim ve-Aharonim (19662), 290–3. (Emanuel Bin-Gorion)