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Progressive Jewry was rightly incensed against the obsolete forms of Jewish life which obstructed all healthy development; against the fierce superstition of the hasidic environment, against the charlatanism of degenerating Tzaddikism, against the impenetrable religious fanaticism which was throttling the noblest strivings of the Jewish mind.
In the old residence of Besht, in Medzhibozh, the sceptre was held by Rabbi Joshua Heshel Apter, who succeeded Besht's grandson, Rabbi Borukh of Tulchyn. For a number of years, between 1810 and 1830, the aged Joshua Heshel was revered as the nestor of Tzaddikism, the haughty Israel of Ruzhin being the only one who refused to acknowledge his supremacy.
It must be borne in mind that during the era of external oppression and military inquisition the reactionary force of Hasidism acted as the only antidote against the reactionary force from the outside. Hasidism and Tzaddikism were, so to speak, a sleeping draught which dulled the pain of the blows dealt out to the unfortunate Jewish populace by the Russian Government.
Ha-Karmel expired in 1870, while yet in its infancy, though it continued to appear at irregular intervals in the form of booklets dealing with scientific and literary subjects. Ha-Melitz was more successful. It soon grew to be a live and courageous organ which hurled its shafts at Hasidism and Tzaddikism, and occasionally even ventured to raise its hand against rabbinical Judaism.
The Volhynian soil proved unfavorable for the seeds of enlightenment. The Haskalah pioneers were looked upon as dangerous enemies in this hot-bed of Tzaddikism. They were held in disgrace and were often the victims of cruel persecutions, from which some saved themselves by conversion.
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