Far from Coincidence
In a letter1 to R.
Levi Yitzchak of Berditchev, written after his release from prison on
Yud-Tes Kislev, the Alter Rebbe described the moment at which he was
informed of his release by the czarist authorities as follows: “As I was
reciting Tehillim, reading the verse that begins,2 ‘He has redeemed my soul in peace,’ and before I began the
following verse, I went forth in peace through the G‑d of Peace.”
The connection between Yud-Tes Kislev and peace explains an important
effect of the new approach to teaching Chassidus
that was introduced on that date. Before Yud-Tes Kislev, fragmentation
was rampant in many areas of Jewish life; the teachings of Chassidism, as we
shall see, bridged gaps on all sides.
Oneness in the Torah
The study of the Torah is broadly divided into two disciplines: nigleh
(“the revealed dimension” — Torah law) and
pnimiyus haTorah (“the inner dimension of Torah” — the mysticism of the
Kabbalah.)
Before the rise of Chassidism, the study of pnimiyus haTorah was not
as widespread as that of the Talmud. Scholars whose entire lives were
devoted to the study of the Talmud and its commentaries may never have
been exposed to the mystical teachings of the Kabbalah. Even a sage who studied
both areas and whose appreciation of Torah law was influenced by his study of
pnimiyus haTorah, considered the two to be separate disciplines. The
teachings of the Alter Rebbe integrated both realms of study, joining “the body
of Torah” (nigleh) with its “soul” (pnimiyus haTorah) to form one
cohesive organism.3
Oneness in Our People
A similar pattern can be seen in Jewish communal life: the revelation of
chassidic teachings brought our people closer to each other, erasing previous
differences. Before the rise of Chassidism, the common people, the amcha
Yidden who were the broad and solid base of every Jewish community, felt
estranged from the scholars and Torah leaders. Though scholars taught them Torah
and no doubt taught proper conduct by example, scholars maintained their
distance, closeted away with their learned books, uninvolved in the affairs of
the common people.
Chassidism brought these two groups together. Scholars began to show concern
for the material, as well as the spiritual, welfare of the common man.4 And they
began to gear their teachings to the level of those less learned, clothing the
ideas of Torah — even the mysticism of pnimiyus haTorah — in language
that ordinary people could relate to.
Oneness in Our Souls
The impulse toward unity initiated by chassidic thought also affects our
personal divine service. The service of G‑d finds expression through two
seemingly separate channels, intellect and faith. At one level, our conduct is
governed by our minds; faith connects us to G‑d through an expression of the
soul that transcends the limits of our minds.
Chassidic thought enables us to see that these two channels are not
contradictory, and shows us how to integrate the two so that we can develop
ourselves fully. The transcendent quality of faith can also permeate the realm
of intellect, thereby enabling even the mind to apprehend the spiritual.
An Expression of the Essence
The unity with which Chassidism was able to suffuse Judaism and Jewish
communal life results from its emphasis on the essential core
of the Torah and of the soul. Only a superficial perspective can perceive
nigleh and pnimiyus haTorah as separate disciplines. Focusing on the
essence of Torah enables us to appreciate how its revealed and mystical planes
enhance each other, making a complete bond with Torah possible.5
Likewise in the area of Jewish oneness: Differences between people are
perceived only when one looks at their intellectual and emotional
characteristics, for at that level, no two people are alike. At the level of the
essence of souls, however, we are all joined in a fundamental unity. Both
scholar and common man possess the same fundamental G‑dly spark.
And likewise with regard to every individual: Focusing on the essence of the
soul enables us to perceive the human personality as a unified whole, in which
faith and intellect complement each other to enable the individual to develop
an all-encompassing bond with G‑d.
“Spreading the Wellsprings Outward”
The above emphasis of chassidic thought on the essence of the Torah and the
essence of the soul makes it possible to “spread the wellsprings of Chassidism
outward.” In its broadest sense, this means extending the teachings of
Chassidism to individuals who are estranged from their Jewish heritage.
Chassidus enables even a person with a limited understanding of Torah to
appreciate the Torah’s deepest truths because
Chassidus relates to the essence of the soul, a potential which remains
active in every individual no matter how he conducts himself in his daily life.
Regardless of his level of observance, every Jew shares an essential connection
with G‑d.6 Chassidic thought can nurture this essential connection and
bring it into expression in one’s daily life.
The Era of Redemption will witness the ultimate expression of the essential
bond our world shares with G‑d. By “spreading the wellsprings outward,”
revealing this essential connection within the Torah and the Jewish people, we
can anticipate this era and hasten its coming. May this take place in the
immediate future.
Adapted from Likkutei Sichos,Vol. XV,
Parshas Vayishlach
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