Of Challenges and Opportunities

The introduction of Chassidus by the Baal Shem Tov perplexed many. If one would be mapping out the history of the lengthy Exile, who would expect such a great revelation in times so distant from the Jewish People’s glorious past? Had it been during the times of the Temple or perhaps in the era of the Talmud it would seem appropriate, but how is such a breakthrough justified for a time so dark?

The apparent inconsistency between the virtue of Chassidus and the deficiency of the later generations can be resolved by a basic shift in perspective:

It is often the choice of the beholder whether to see a particular situation as a problem or to view it as a challenge. Better yet, they can consider it to be an opportunity.

Similarly, the darkness of Exile can certainly be viewed as a deficiency, yet, in truth, one can be empowered to see it as a challenge to overcome or even an opportunity to be realized.120

From the above discussion regarding Chassidus, it is noticeable that there are two distinct reasons that necessitate its introduction:

1) Chassidus is needed in these last generations of Exile to enable the Jewish People to withstand the challenges of these dark times. It awakens the soul and provides the boost necessary to win over the yetzer hara, the negative inclination.121

2) The revelation of Chassidus is important because it is a direct preparation for the coming of Mashiach. To paraphrase the words of Mashiach: When the wellsprings of Chassidus will permeate the world, even its farthest places, then he will arrive, ushering in the true and final Redemption.

Incidentally, the first explanation sees the Exile as a challenge; however, it is one that Chassidus enables us to overcome. While the emergence of Chassidus in the midst of the Exile may seem disproportionate, it is not unjustified. It was a necessary measure to help the Jews of Galus remain afloat.122

The second reason, on the other hand, sees this time not for its apparent difficulty, but rather for its hidden opportunity. It is in these times that we have the ability to generate the Geulah by participating in the study and application of the deepest wonders of the Torah.123

Marching Proud

The grandson and student of the Baal Shem Tov, Rabbi Moshe Chaim Ephraim of Sudylkov, gives a fascinating insight.124

When the Jewish people left Egypt, their first Exile, the verse describes their morale: “And the Children of Israel went out beyad rama (with an uplifted hand).” Deviating slightly from the literal meaning, Targum Unkelos translates beyad rama as bereish gelei (in an open, proud manner).

Rabbi Moshe Chaim Ephraim points out that Bereish is an acronym for Rabbi Yisrael Baal Shem Tov,125 and the word gelei alludes to the time when his teachings shall be revealed and his wellsprings will be dispersed.

This remez, or allegorical hint, provides insight into the contribution and legacy of the Baal Shem Tov.126 Pnimiyus haTorah, especially as revealed by the Baal Shem Tov in the form of Chassidus, is what prepares the Jewish People to leave this final Exile.127

More specifically, Chassidus’s display of the G‑dly character of the Jewish People instills a vibrant sense of Jewish identity. This enables all Jews, regardless of their background, to see themselves as G‑d’s emissaries to heal His world, undeterred by the confusion of Exile. Indeed, the legacy of Bereish, Rabbi Yisrael Baal Shem, will cause the Jewish People to march towards the final Redemption with confidence and pride, bereish gelei.128