did not view his religious observance as merely admirable; he viewed it as the standard duties of any Jew. Therefore, integral to the Hasid's divine worship was an aspiration to positively influence others. In part, Sefer Hasidim is sated with praise for those who serve the public and equally filled with admonition for those who cause others to stumble. Acting for the common good became a leitmotif in Sefer Hasidim, and failure to take a public stand against wrongdoing is perceived as a grave sin. It was the Hasid's goal to enlighten those who needed enlightenment. On the flip side, those who did not adhere to the "proper" lifestyle proscribed by Sefer Hasidim were constantly labeled as "Reshaim" (wicked ones). The "wicked" or the "unrighteous ones" were not to be called to the Torah, be given honors in the services, blow the ram's horn, or be a sandek at a circumcision. It is clear from Sefer Hasidim itself that this class of people was "wicked" simply from the perspective of the Hasidim. From the non-Hasid perspective, these often were scholars who make serious contributions to Halachic thought and give influential rulings on religious matters. "Wicked" to the Hasidic mind meant someone who did not live up to their austere standards. Other themes include penance, Lilmod al Mnat Lkayem (Learn in order to fulfill), Jewish travel, and the attitude toward music. Extent and influence There has been much debate regarding the extent and influence that this movement had on the Middle Ages and beyond. Scholars debate whether or not this pious community described in Sefer Chassidim existed beyond the imagination of Rabbi Judah the Pious. For instance, Joseph Dan posits that Sefer Chassidim was an individual work by Rabbi Judah the Pious, not a "national work" of Ashkenazic Jewry. He concludes that the community depicted within Sefer Chassidim was merely a blueprint for a structure that was never built. Rabbi Judah's plans were never carried out. Many proofs motivated this approach. First, there is no reference in any Ashkenazic literature to any of its particular ideas. Additionally, there is no external proof of existence for Pietistic communities. A controversial movement such as this one, which castigated much of the broader community, labeling them reshaim (wicked), would certainly have been referenced by contemporary literature. However, others such as Isaiah Tishby maintain that Sefer Chassidim is an "enormous anthology, reflecting the work of