The Distinction Between Kabbalah and Chassidus

The above explanation provides new insight into the relationship between Chassidus and Kabbalah. While there certainly is much overlap between these two worlds on many levels, including their respective history, texts, and customs, there is also important distinction.

Firstly, Chassidus is not simply a new interpretation of Kabbalah, demystifying its secrets;22 rather, Chassidus is a new dimension that is completely different from Kabbalah. Although it often employs Kabbalistic language and explains aspects of Kabbalah, nevertheless, in the purest sense, Kabbalah is the part of Torah called sod, which is on the soul-level of chayah in the world of Atzilus, whereas Chassidus is the element of yechidah.

The Rebbe Rashab stated:23 “The world considers Chassidus to be an explanation of Kabbalah. That is a mistake...” The statement concludes, “Kabbalah is an explanation of Chassidus.”24

One can distinguish between the nature and methods of comprehending G‑d in Chassidus and Kabbalah.25

Kabbalah is a descriptive “anatomy,” so to speak, of the “Body of the King,”26 the various manifestations of Divinity. It is interested in indexing, cataloging, and locating these Divine revelations, assigning them places and names. Hence, Kabbalah is concerned with the technical identities and the relationship between the Sefiros, the worlds of Hishtalshelus, and so forth.

Chassidus, however, is concerned with directly perceiving the underlying Divinity of all these terms, forms and “locations.” Thus, it employs all manner of explanations, examples, and parallels (including Kabbalah) in order to reveal how the Essence of Divinity is expressed in all levels. That is to say, Kabbalah is the technical explanation of these forms and terms in themselves, while Chassidus only uses and focuses on these forms as a means for perceiving Divinity.27 Chassidus is not limited to any “forms.”28

An analogy: A physician only uses biology, chemistry, anatomy and the like to gain an understanding of the body’s functions so that he can heal. He does not necessarily need to study anatomy for its own sake, but only insofar as it helps him understand the body’s nature. Similarly, Kabbalah is an “anatomy” of the Divine, so to speak, while Chassidus is concerned with the essential comprehension of G‑d’s being and existence.

The Revelation of Chassidus

The distinction between Kabbalah and Chassidus is also reflected in the process by which their wisdom was received. As mentioned earlier,29 the term Kabbalah is literally translated as “received.” This is because the wisdom of pnimiyus haTorah was transmitted in a most direct manner, from teacher to student, tracing back to Sinai.30 In fact, the majority of the Zohar and the Arizal’s teachings are the teachings of Eliyahu HaNavi, as he taught both Rabbi Shimon Bar Yochai as well as the Arizal.31

It is therefore noteworthy that while the Baal Shem Tov did merit a teacher from on high, who imparted the wisdom that had not been known for generations, it was not Eliyahu HaNavi.32 Instead, the heavenly teacher who transmitted the teachings that were to become known as Chassidus was the prophet Achiyah of Shilo, or haShiloni.33

Mentioned in Melachim as a prophet who was active towards the end of King Shlomo’s lifetime and beyond,34 Achiyah was a remnant of the generation of the Exodus,35 and the teacher of Eliyahu HaNavi.36 Having stood at Sinai and been a member of King David’s beis din,37 it was Achiyah who transmitted the mystical tradition to Eliyahu.

As such, it was the student, Eliyahu, who was instrumental in the revelation of Kabbalah, while it was the teacher, Achiyah, who imparted the wisdom of Chassidus, the yechidah of Torah.38 This can be correlated with the fact that Achiyah is titled as “Master of chayah-yechidah.”39 Thus, it was specifically his role to transmit these teachings of yechidah in preparation for the coming of Mashiach.40