These democratic principles put the most ignorant Jew in Russia on an equality with the erudite Lithuanian.  No wonder that they obtained such strong hold on the people of the Ukraine, the province shorn of all its glory.  Hasidism invaded Podolia and Volhynia, swept over Galicia and Hungary, and found adherents even in many a large community in Western Russia and Prussia.  It brought cheer and happiness in its wake, and rendered the unfortunate Jew forgetful of his misery.  Gottlober maintains that the inspiring melodies of the Hasidic hymns were largely responsible for the spread of the movement, even as Moody attributed the success of his revivals to the singing of Sankey.  For, as Doctor Schechter has it, “the Besht was a religious revivalist in the best sense, full of burning faith in his God and his cause; convinced of the value of his teaching and his truth."[12]

One province there was to which the Besht could not penetrate, at least not without a long siege and great losses.  In Lithuania the inroads of Hasidism were strenuously opposed, and its advance disputed step by step.  The Lithuanian Jews, to whom the Talmud was as dear as ever, could not countenance a movement sprung, as they believed, from the seed sown by Shabbatai Zebi, an opponent of the Talmud, and by Jacob Frank, at whose instigation the Bishop of Kamenetz ordered the Talmud to be publicly burnt.[13]

The opponents (Mitnaggedim) of Hasidism were headed by a leader who was as typical an exponent of the cause he espoused as the Besht was of his.  Among the students of Jewish literature since the close of the Talmud, few have surpassed, or even equalled, Elijah of Vilna (1720-1797).  Not inappropriately he was called Gaon and Hasid, for in mental and moral attainments he was unique in his generation.  As the Besht was noted in his early life for dulness and indifference, so Elijah was remarkable for diligence and versatility.  His life, like the Besht’s, became the nucleus of many wonderful tales, which his biographer narrates with painstaking exactness.  They present the picture of a man diametrically different from Israel Baal Shem Tob.  Every year, we are told, added to the marvellous development of the young intellectual giant.  When he was six years old, none but Rabbi Moses Margolioth, the renowned Talmudist and author, was competent enough to teach him.  At seven, he worsted the chief rabbi of his native city in a Talmudic discussion.  At nine, there was nothing in Jewish literature with which he was not familiar, and he turned to other studies to satisfy his craving for knowledge.  And at thirteen, he was acknowledged by his fellows as the greatest of Talmudists.[14] He had neither guide nor teacher.  All unaided he discovered the path of truth.  He held neither a rabbinical nor any other public office.  He was as retiring as the Besht was aggressive.  Nevertheless his word was law, and his influence immense.  The centenary of his death (1897) was celebrated among all classes with the solemnity which the memories of “men of God” inspire.[15]