3. What Chassidus Changed

The Effect of Chassidus

The expansion of Chassidus was responsible for several key societal shifts that redefined central elements of community life and observance.

The Eastern-European Jewish community saw significant upheaval in the century preceding the founding of Chassidus. There were regional wars, deadly pogroms, and widespread persecution that left many Jews extremely impoverished.55 The devastation that followed the infamous Khmelnitsky massacres was coupled with the despair caused by the rise and fall of the false messiah Shabsai Tzvi. Having inspired the masses with the hope that he was the long-awaited Mashiach who would end their suffering, when Shabsai Tzvi turned out to be a fraud, the already-suffering Jews were plunged back into the bitter realities of life.56

Aside from the grief and despair, the severe economic difficulty also caused another terrible consequence. Many families were unable to afford a proper Torah education for their children, and the next generation was left largely untaught and ignorant of Torah learning. Although they were pious and devoted Jews, a tragic rift developed between the learned and unlearned Jews. With the scholars seeing Torah study as the central virtue of Judaism, the illiterate and unlearned were thus regarded as “second-rate” Jews.57 In many towns, the two groups prayed at separate synagogues, and traveling preachers would rebuke the simple folk as sinners and deserving of Divine punishment.58

Meanwhile, the learned community also suffered from this polarization. Perhaps most pronounced was the resulting toll on the age-old focus on proper prayer. Defined in Jewish law as the primary means of Divine service,59 the Talmud instructs us to accompany the thrice-daily prayers with focused preparation, humble submission, and heartfelt sincerity.60 However, in the tragic era of division which preceded Chassidus, scholars often became consumed in emphasizing their “party-line,” and focused solely on scholarship. As a result, many learned Jews began reciting their daily prayers hastily and without feeling, leaving the time-honored value of soulful prayer to the domain of the simple folk.61

Understandably, this situation changed drastically as a result of the Baal Shem Tov’s teachings.

It was realized that Judaism and Torah are the property of all Jews, and that every Jew, regardless of station, background, or endowment, is perfectly capable of serving G‑d. The inspired willingness to expend oneself for others with sincere ahavas Yisrael took root, and devout prayer was once again recognized for its vital importance. The heightened sense of oneness with G‑d as inculcated by Chassidus filled Jewish hearts with joy, and positivity, enthusiasm, and warmth became the hallmarks of the fledgling chassidic movement.

Within just a short span of time the face of the European Jewish communities had changed, and the Jewish world was infused with a new vitality.62

Revelation of the Torah’s Soul

These wide-ranging accomplishments of the Baal Shem Tov cannot be adequately explained without focusing on his significant role in the revelation of pnimiyus haTorah — the Torah’s soul. The Torah and the Jewish People are interdependent.63 Thus, by understanding the unique quality of the Baal Shem Tov’s teachings, one can gain insight into its mirror effect on the Jewish community.64

As discussed at length in the last chapter, the esoteric element of Torah is not only an additional, more abstract facet of the Torah, rather, it is the enlivening, soul-like energy which animates the exoteric “body” of Torah. Displaying the inner beauty and depth imbedded within the practical, the Torah’s inner dimension does not only provide additional information, it infuses life.65

Additionally, the character of the soul is such that it contributes a sense of oneness to a multifaceted body. While the body’s limbs and organs carry on individual functions, the soul permeates them all with life. It is the single life-force which aligns the many elements into a single synchronized organism. Likewise, each of the Torah’s various elements have different characteristics, while it is theTorah’s soul which displays their inner oneness.66

This enlivening and unifying character of the Torah’s soul extends beyond the Baal Shem Tov’s teachings. Rather, it actually characterizes the effect of the chassidic movement as a whole. The contribution of Chassidus to the Jewish world of the time was an infusion of life, vitality, and unity. It was an introduction of soul.

The secret behind the Baal Shem Tov’s success was that Chassidus did not transplant new ideas into the communities it impacted; instead, it brought out a latent soul that was waiting to be uncovered.67

The Light of Chassidus

The above clarifies an important point regarding the objective of Chassidus. One may think these revolutionary teachings were a new path within Judaism, one which incorporates new parameters to an age-old tradition. However, given the comparison of Chassidus to the subconscious soul coming to the fore, one can understand that although it was concealed for millennia, it is in truth nothing new.68

This can be compared to the flipping of a light switch, causing a darkened room to be filled with light. As can be readily understood, nothing in the room undergoes any significant change, it is simply no longer in the dark. The room’s occupants suddenly have proper access and clarity, not because any physical barriers were removed, nor because any furniture or fixtures were added, but simply because the room is no longer shrouded in darkness.69

The characteristic effect of Chassidus is that it adds vibrant energy to day-to-day life, not by modifying the rituals, but by simply shedding light on the otherwise unnoticed layers of existence. Chassidus illuminates and clarifies; it provides the individual with the ability to appreciate the inner beauty of Torah and mitzvos, to notice the overlooked virtue of every individual, and to realize the hidden potential of the soul.70

Ultimately, the Baal Shem Tov did more than just reveal the Torah’s inner soul, he also uncovered the inner soul of the Jew. In a terribly dark time for the Jewish people, his fledgling movement of Chassidus breathed new life into the Jewish people by enabling them to see themselves for who they really are.71

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2. The Movement Takes Shape

4. Reviving Souls

Footnotes

55.

Most notorious was the event that became known in Jewish history as Gezeras Tach v’Tat, the tragedy of 1648-1649, where the Cossack fighter Khmelnitsky, ym”sh, took advantage of the chaos of the time following the thirty-year war, and led his gangs in murderous attacks against Jews and Jewish settlements. This devastating tragedy left its grief-stricken survivors struggling to rebuild their broken lives and communities. Tragically, as if this was not enough, only several years later, war broke out between Poland and Sweden. During the war, numerous Jews were killed in cold blood by the Polish general Czarniecki.

56.

Although based in Turkey, Shabsai Tzvi managed to gain the attention of most of the Jewish world, and even some Torah leaders were convinced of his authenticity. It was only upon his conversion to Islam under pressure from the Ottoman Turks in 1666 that the hard truth was brought to light.

57.

Often these simple Jews were referred to with the pejorative and alienating term “amei haaretz” (lit. people of the land), despite the fact that their lack of education was no fault of their own.

58.

See Fathers of Chassidus, HaTamim, Vol. 2, pp. 137-140. Chabad.org/81741/.

59.

Taanis 2a; see Mishneh Torah, Ahavah, Hilchos Tefilah, 1:1: “The verse states (Shemos 23:25): “You shall serve G‑d, your G‑d.” Tradition teaches us that this service is prayer, as it states (Devarim 11:13): “And serve Him with all your heart.” Additionally, our Sages said: “Which is the service of the heart? This is prayer.”

60.

See Berachos 30b-32b; Shulchan Aruch, Orach Chaim, secs. 93, 95, 98.

61.

See Igros Kodesh, Admur HaZakein, pp. 211ff. (Kehot, 2012).

62.

See below, pp. 74f., from Likkutei Sichos, Vol. 2, p. 516.

63.

As stated in Zohar III, 73a “Yisrael is bound to the Torah.” See above, p. 21.

64.

See Likkutei Sichos, Vol. 15, pp. 283-284.

65.

See Kuntres Inyana Shel Toras HaChassidus, Ch. 8, On the Essence of Chassidus, Ch. VIII: “The learning of Chassidus infuses life into every subject which we learn in Torah. It causes that the subject then ‘lives’ in an entirely different manner, with an Essential life-force. This vitality strikingly illuminates and profoundly deepens one’s understanding of any particular idea.”

66.

As illustrated in the previous chapter, pp. 53f., it is pnimiyus haTorah which allows for the entirety of Torah to be seen as a simple expression of G‑d Himself.

67.

Likkutei Sichos, Vol. 15, pp. 283ff. Likewise, it is particularly Chassidus that brought about a deepened sense of Jewish unity and ahavas Yisrael as such sentiments result from tapping into one’s inner soul and discovering the common spark of G‑dliness hidden within. See Tanya, Ch. 32; Likkutei Sichos, ibid., p. 287, and fn. 55.

68.

This indeed follows the general principle regarding novel Torah innovations that “anything a seasoned student will innovate has already been given to Moshe at Sinai.” The innovation was already imbedded within the Torah and it was the student who brought it to the fore. See Megillah 19b; Yerushalmi, Peah 2:4; see also Likkutei Sichos, Vol. 19, p. 253.

The verse states (Koheles 3:11): “He does everything correctly in its time.” With our Sages applying this verse to the revelation of Torah (Koheles Rabbah, 3:14), it can be understood that the reason specific ideas of Torah were only discovered in later generations is because the world was not yet ready for the idea until that point, Likkutei Sichos, Vol. 7, p. 207. It should be noted that in recent generations there has been much development in Torah learning in general, with several novel approaches being presented by the school of Brisk, the Gaon of Rogatchov, and others. See Toras Menachem 5747, Vol. 2, p. 627.

69.

The effect of light is especially noticeable in the field of photography as the vibrancy of the colors is entirely dependent on the degree of lighting. Often, a scene will seem to have drastically changed, while in truth it is simply the lighting that is different. Likewise, the effect of Chassidus enables one to appreciate the natural vibrancy of Torah and mitzvos that went undetected without the proper illumination.

70.

It is such that Chassidus is referred to as ohr v’chayus nafshenu, the light and vitality of the soul. See introduction to Hayom Yom, 19 Kislev. See also Yerushalmi, Chagigah 1:7 quoted above, p. 53, regarding the transformative effect of “the luminary of the Torah” which is explained by the classic commentaries to be a reference to pnimiyus haTorah.

71.

In the words of the Rebbe in a conversation with a group of Hillel students: “We can understand what the Baal Shem Tov did by the simile of the relationship of an electric powerhouse with a lamp that is connected to it by a wire. In order to light the lamp, one must find the right switch, or push the correct button. The soul of every Jew is a part of, and is connected with G‑d Al-mighty, but in order that one can enjoy the great benefits of it, the correct switch must be found or the proper button pushed. It was the Baal Shem Tov’s mission to explain and proclaim that every Jew without exception is connected with ‘the powerhouse,’ and every one of them has a switch in their innermost, that will be found if searched for.

So too every one of us in our own work in strengthening Judaism must try to find the switch in the soul of every Jew. One can never know what will make the connection, perhaps one word. But by this, you open up the well or inner fountain of his soul.” Chabad.org/392177/, Toras Menachem, Vol. 27, p. 397.

Rabbi Nissan Dovid Dubov, a rabbinic scholar, lecturer and author, is director of Chabad Lubavitch in Wimbledon, UK.

Rabbi Naftoli Hertz Pewzner is an instructor of Chassidic thought and practice at Rabbinical College of America in Morristown, NJ

3. What Chassidus Changed

The Effect of Chassidus

Revelation of the Torah’s Soul

The Light of Chassidus

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The Effect of Chassidus

Revelation of the Torah’s Soul

The Light of Chassidus

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