The Advent of Chassidus

Having discussed some of the core themes of Divine service along with the nature and function of both the revealed and internal elements of Torah, we can now begin to discuss the emergence of Chassidus. Coming about in a rather unassuming manner, it was the founding of Chassidus that ultimately caused an enormous and everlasting imprint on Jewish identity, society, and observance.

Chassidus was first developed by Rabbi Yisrael Baal Shem Tov1 in 18th century Ukraine, and it would soon be seen as an integral aspect of Torah-Judaism and as a primary contributor in actualization of the ultimate purpose of creation.

The Baal Shem Tov’s Youth

Born in 5458/1698, Rabbi Yisrael was a tremendously gifted child and was admitted to a group of clandestine tzaddikim at a young age.2 Founded one century earlier by the Kabbalist and sage Rabbi Eliyahu Baal Shem of Worms, Germany,3 these tzaddikim kept a low profile as they traveled from town to town inspiring the simple folk in their service of G‑d.4 In addition, these traveling mystics made efforts to spread Kabbalah amongst the Rabbinic class, as its teachings were yet to be popularized amongst many European Torah scholars.5

Despite his youth, Rabbi Yisrael was well respected amongst the group of hidden tzaddikim, and at the age of fourteen he shared with them his own novel recommendation. Presenting what would ultimately become a cornerstone of Chassidus, he suggested a monumental approach of love for every Jew, regardless of their spiritual state.6 He suggested that the first matter of concern be to highlight the inherent good within each individual, and to dedicatedly tend to their physical and spiritual needs with positive encouragement.7 His elder colleagues accepted his approach, and before long, a more positive, joyful energy became commonplace across many Eastern-European towns.

With the saintly group of mystics soon seeing significant advantage in Rabbi Yisrael’s now successful approach, as well as heeding his subsequent call to tend to the Jewish education of youth across the region, it was only natural that he was soon appointed as a leader of the hidden tzaddikim.8

Rabbi Yisrael spent many years clandestinely visiting Jewish communities around the region,9 as well as personally involving himself in the education of children. However, at the age of twenty-six, Rabbi Yisrael mostly secluded himself for a full decade of intensive Torah study.10 While Rabbi Yisrael had already amassed great Torah scholarship in both the revealed and hidden elements of Torah, it was in those years that he received and formulated the wisdom that was to become the teaching of Chassidus.11

Revelation

The turning point in Rabbi Yisrael’s life took place in 5494/1734, when he finally obliged to the request and urging of his holy teachers and colleagues and began to teach Chassidus in a revealed manner. He had been urged to reveal himself for six years, and only when it became clear to him that this was essential to his soul’s mission did Rabbi Yisrael give his wholehearted consent.12

This began a revolutionary stage in the revelation of pnimiyus haTorah, with the innermost depths of the Torah being made accessible to all.13 Traveling from town to town, Rabbi Yisrael taught his profound teaching. While the scholars heard wonderous insights in Torah, the simple folk heard stories and parables imparting these deep teachings in a relatable manner.14

Moreover, the Baal Shem Tov, as he soon became known, did not suffice with just teaching. Instead, his teachings imparted clear application in day-to-day life. While developing concepts such as the Oneness of G‑d, the inner meaning of mitzvos, and the true nature of the soul, the Baal Shem Tov presented a new ­perspective that bridged the innermost teachings of the Torah and everyday life.

The Teachings of the Baal Shem Tov

Among some of the primary themes of the Baal Shem Tov’s teachings are the following ideas:

The Baal Shem Tov taught that the Torah is a direct expression of the Divine; thus its study should be with proper reverence and joy.15 Moreover, he taught that Torah lishmah, or the study of Torah for its own sake, is the consideration that by means of the study one cleaves to G‑d, the Giver of the Torah.16

The Baal Shem Tov explained that all of existence is a constant expression of G‑d’s providence.17 As such, he showed how all of life can be filled with purpose and joy in the fulfillment of G‑d’s intent.18 Emphasizing G‑d’s omnipresence within the world, he taught that all our activities must be seen as part of our soul’s purpose in this world.19

Additionally, the Baal Shem Tov taught that every experience and exposure to the world is with Divine providence,20 and therefore a teachable moment in one’s service of G‑d. Thus “every single thing that a person sees or hears is an instruction to him in his conduct in the service of G‑d.”21

Teaching what would become the well-expounded teaching of perpetual creation,22 the Baal Shem Tov explained that the world is not distinct from its spiritual source.23 Thus, it is within our ability to uncover the G‑dliness inherent within the world.24

He also taught a revolutionary approach with regard to the soul’s constant encounter with the physical body. Discounting the practice of frequent fasts and self-affliction, he stated that the body should not be vanquished; instead it should be refined and uplifted.25 Thus, despite the body’s resistance to the soul’s objectives, one is not to engage in bitter contest. The body is not a problem waiting to be overcome; instead it is an opportunity waiting to be realized.26

Perhaps most famous was his approach of ahavas Yisrael, love for each Jew.27 Explaining that each and every Jew possesses a soul of equal holiness, he taught that each Jew is deserving of endless love and respect.28 Never before had someone applied the inner nature of the G‑dly soul in such a relevant manner.29

Additionally, the Baal Shem Tov displayed how every Jew is filled with tremendous virtue.30 Emphasizing the pleasure G‑d derives from every mitzvah and good deed, he breathed new life into the simple folks’ Divine service.31

Teaching that the uninitiated Jew’s heartfelt sincerity is extremely precious to G‑d, he showed tremendous affection to the simple Jews.32 In answer to his students’ surprise, he explained that “the wholesome simplicity of the simple Jew touches on the utterly simple essence of G‑d.”33 At times, the Baal Shem Tov even sent his saintly students to learn from the simple sincerity and pure character of uneducated Jews.34

These all-encompassing teachings of the Baal Shem Tov gained appreciation from Jews of all classes, and had a unifying effect in the Jewish community as a whole. Scholars and tradesman discovered newfound commonality as they embarked together in the application of these unique teachings. While bringing about an increased level of observance to the uneducated, the scholars also began to be more particular in their own mitzvah observance as well. As such, many chassidic customs of ­hiddur mitzvah, the meticulous beautification of the mitzvos, also began to take root.

The Miracles of the Baal Shem Tov

In addition to the revelation of Baal Shem Tov’s teachings, a glimmer of his astounding holiness also came into view. The Baal Shem Tov performed many wonders in a remarkable manner and exhibited precise ruach hakodesh.35 Before long, the Baal Shem Tov’s name became revered as a miracle-worker across the entire region.36

These supernatural phenomena caused a tremendous spiritual awakening among the masses, as the Baal Shem Tov’s miracles exhibited G‑d’s unequivocal presence in the world.37

This miraculous behavior complemented the Baal Shem Tov’s teachings.38 As mentioned above, a primary teaching of the Baal Shem Tov was to emphasize the perpetual act of creation, thus highlighting G‑d’s engagement with His world.39 While on an experiential level, the pattern of nature tends to conceal G‑d’s presence, these miracles caused G‑d’s involvement with the world to become apparent.40

The supernatural conduct of Baal Shem Tov also displayed a deeper layer of Jewish character. It revealed that even while in Exile, the Jewish People are not constrained by the inborn limitations of the world. His routinely miraculous behavior showed that one need not focus on just coping with the burdens of the Galus reality; instead, the Jew can fulfill their G‑dly mission with strength and confidence.41