The Emergence of Chabad

The chassidic movement founded by the Baal Shem Tov grew tremendously under the direction of his student and successor, Rabbi Dov Ber, the Maggid of Mezritch.1 Rabbi Dov Ber attracted numerous disciples, including many of the greatest Torah scholars of the generation. It was upon his instruction that after his passing many of these disciples went on to establish their own chassidic courts.2 As a result, while the general philosophy and teachings of the Baal Shem Tov remained, each branch took on specific identity and focus.

Ultimately, the majority of chassidic courts focused on an emotional approach in the service of G‑d, along with relying heavily on the tzaddik and his Divine service. It was largely perceived that the teachings of Chassidus themselves were to remain ­inaccessible to the average man. Instead, the values of Chassidus were to be impressed upon the masses by means of the tzaddik’s fervor and his connection to these lofty teachings.3

In contrast, one of the foremost students of the Maggid, Rabbi Shneur Zalman of Liadi,4 blazed a new path in Chassidus, that of Chabad,5 namely the intellectual approach. Although the core principles of Chassidus are inherently soulful, and thus the human intellect is not conditioned to comprehend them,6 Rabbi Shneur Zalman taught these very chassidic concepts in a manner which can be perceived and appreciated by the intellectual mind. With this unique approach, Rabbi Shneur Zalman made these inner teachings of the Torah accessible to all, even those of average intelligence.7

Rabbi Shneur Zalman,8 also known as the Alter Rebbe,9 thus began the chain of the seven Rebbeim10 of Chabad, all of whom expounded upon his teachings and ideals, further developing Chassidus Chabad.

Rabbi Shneur Zalman taught that every Jew is intrinsically bound with G‑d, to the point that a Jew does not want to, nor can they separate themselves from G‑d.11 As such, he taught that Chassidus Chabad, which comprehensibly explores that unbreakable connection, is not intended for a specific audience, but rather is the birthright of every Jew.12 In this vein, the Chabad Rebbeim dedicated themselves to the spiritual and physical welfare of all Jews, wherever they may be, regardless of their community affiliation or level of observance.

Comprehending the Divine

A key element in the study of Chassidus Chabad is to comprehend the study, and obviously to not suffice with merely reciting the words. Although there is a notion that even the recital of the words of the Zohar and other Kabbalistic works brings merit to the soul and can profoundly affect the person,13 nevertheless, in Chassidus Chabad, the emphasis is on comprehension and explanation of the concepts using models, parables, and examples from the human psyche and experience. Such presentation is well within the reach of our comprehension and is an effective method for understanding metaphysical concepts.14

The prophet Iyov states: “From my flesh I shall perceive G‑d.”15 This means that the study of human physiology and psychology will allow a person to infer a perception of the Divine realms, since man is made in the image of G‑d. Now, although G‑d has no “image,”16 the concept of an image of G‑d refers to the Divine creative process, Seder Hishtalshelus, which is reflected in the configuration of man’s anatomy and psyche.17 Therefore, one can explain supernal concepts through the examination of our human characteristics. Such presentation allows even someone who has not attained a spiritually refined state, or does not possess a lofty soul, to understand pnimiyus haTorah.18

An example: A fundamental teaching of Rabbi Shneur Zalman is that “the mind rules the heart.”19 Relating to the suppression of negative desires and feelings, he taught that by using the mind, one can guide their emotions to conform with and adapt to appropriate intellectual ideals.20

Now, beyond its relevance to the practical service of G‑d, this inborn quality of the human psyche can actually be applied to the comprehension of the Divine as well.21

When attempting to understand the process of creation, one might assume that the Divine creative energy simply forces the universe to exist.22 However, by examining the aforementioned notion that “the mind rules the heart,” a second model of constructive influence can be recognized. The mind does not restrain the heart with authoritarian force; it redirects the heart with gentle impact and education.23

We can therefore understand that similarly, in the process of creation, there is an element of the supernal “Mind” parallel to the gentle domination of the human mind.24 It is this attribute of the Divine “Mind” that enlivens creation in an attentive manner, giving each creation its distinct space and personality.25 Without authoritarian coercion, it is in this gentle manner that each creation is granted its unique individuality amidst the grand scheme of existence.26

Deeper yet, this element of creation, known as ko’ach hapoel benif’al, or the invested creative force,27 informs us of its respective root-source. One can recognize that just as this nurturing theme is found in the process of creation, similarly, there must be a specific, nurturing element within the infinite light of Ohr Ein Sof.28

Another valuable point to mention: Considering that the study of the Divine is from the human paradigm which is fashioned in the image of G‑d, the information is being derived from a reflection of the original, rather than from a distinct foreign entity.29 This allows for tangible, accessible knowledge of G‑d in the most direct manner possible.30

Essential Mitzvos Enhancedby the Wisdom of Chabad

This revolutionary intellectual approach of Rabbi Shneur Zalman was not only monumental in the furtherance of the chassidic movement, it was a significant breakthrough in terms of the performance of several essential mitzvos as well.

Among the six constant mitzvos listed in halachah31 are the mitzvos: To know G‑d,32 to develop a love for G‑d, and to fear Him. It is in these mitzvos that the ability to intellectually pursue the knowledge of G‑d, as effectuated by Chassidus Chabad, can cause significant enhancement.33

In order to emotionally appreciate G‑d, one must know Him in some way. In fact, it would be untenable that we should be commanded to have feelings towards something without having access to a “trigger” which generates those emotions.34 Therefore, it is only by fulfilling the mitzvah to know G‑d and His greatness35 that the commanded love and fear of G‑d can be properly generated.

Now, until the revelation of Chassidus Chabad, the knowledge of G‑d remained mostly inaccessible to the non-philosopher or Kabbalist.36 Instead, one needed to acquire knowledge of G‑d indirectly, by pondering the wonders of creation and thus ­recognizing G‑d’s wisdom. It was only by such indirect means that one was able to arouse the required love and fear of G‑d.37

This is stated by the Rambam:38 “What is the path to attain love and fear of Him? When a person contemplates G‑d’s wondrous creations, realizing G‑d’s infinite wisdom, he will immediately love, praise, and glorify Him… and when he continues to reflect on these same matters, he will immediately recoil in awe and fear, appreciating how he is a tiny, lowly, and dark creature, standing with his flimsy, limited wisdom before He who is of perfect knowledge...”39

However, by means of Chassidus Chabad one can directly approach the knowledge of the Creator, not only by means of His Creation. By studying Chassidus Chabad, one can understand G‑d’s transcendence above Creation, as well as recognize His presence within it. As a result, both the intellectual and emotional appreciation of G‑d are more direct, unmediated, and personal.

Thus, by developing Chassidus as an intellectual understanding of G‑dliness, Rabbi Shneur Zalman enabled every Jew, including those who are neither Kabbalists nor philosophers, to fulfill these essential mitzvos of love, fear, and of course, knowledge of G‑d, in a most wholesome and direct manner.

This unique feature of Chassidus Chabad is reflected in the words of the Rebbe Rashab, the fifth Rebbe: “The teachings of Chassidus position the chassid face-to-face with the Essence of G‑d Himself.”40