4. Chassidus Absorbed

The Permeating Nature of Chassidus

Chassidus is a new dimension of Torah revelation, on the soul-level of yechidah. As explained, it is not merely a “fifth level” following the four levels of Pardes, but rather it is the Torah’s core essence. This essential character is displayed in a unique feature of Chassidus. Although its spiritual rank is higher than the other four levels, it nevertheless permeates and illuminates them all. This is because it is the very essence of each level.41

The nature of Chassidus may be compared to oil.42 While oil floats atop all liquids, it also seeps through and permeates all ingredients when brought into contact with them.43 Similarly, Chassidus is not merely a stand-alone study; instead, it shapes a general perspective that causes all elements of Torah to be seen in a different light.44

Thus, studying Chassidus ultimately extends to all areas of Torah, as it infuses life into every subject of Torah learning. This causes the subject to come alive in an entirely different manner, with an essential life-force.45 This vitality strikingly illuminates and profoundly deepens one’s understanding of each and every idea throughout all of Torah’s elements.46

The Torah Unwrapped

We have already discussed in previous chapters that Torah is multi-faceted:

1) Chochmah: Torah is the greatest wisdom, as it states “For [Torah] is your wisdom and understanding before the nations.”47

2) Mussar: The ethics and morals of Torah are the ultimate in truth and goodness.48

3) Essence: Although Torah includes all types of wisdom and ethics, they are not the essence of Torah;49 rather, the essence of Torah is that it is Divine Wisdom which is inextricably one with the Ein Sof.

Although this is true in regards to all parts of the Torah, nevertheless the main expression of the essence is found in Chassidus. The reason for this is because in other parts of the Torah, the dimension of Ein Sof is enveloped within a certain garment and form of expression, be it either in pshat, remez, derush, or sod. In fact, the “garment” can in some ways conceal the simplicity of the Ein Sof hidden within.50

For example, when we study the Talmudic discussion regarding a dispute of proprietorial ownership and the resulting halachah,51 it is part of Torah and the halachah is the Divine Will. Nevertheless, the claims of the disputants and the necessary arbitration are at the forefront of the mind. In contrast, when studying Chassidus, the topic at hand is not a distraction from Torah’s core. Instead, the essence of the Ein Sof is revealed,52 and the discussion focuses on nothing but G‑d Himself.

Moreover, even when Chassidus does discuss other elements of Torah (for example, when Chassidus illuminates a Talmudic teaching in terms of its application in avodah), what stands out in that explanation is not the “garment” of the Talmudic argument (e.g. the litigants and their claims). Instead, it is the essence of the particular teaching which displays that it too is an expression of G‑d’s very essence.53

Simply put, the Torah has body and soul, and we describe pnimiyus haTorah as the “soul” of the Torah.54 The “body” of the Torah comprises its laws and directives, and the soul of the Torah is the mystical dimension that brings the “body” to life, infusing it with vitality and inspiration. Indeed, Chassidus is described as “chayus,” or “vitality,” because it brings unique vitality into every aspect of Torah, as well as into every element of life.55

Bringing Chassidus Outward

As a result of our discussion regarding Chassidus as it possesses the enigmatic nature of yechidah, we can gain new perspective on the significance of “hafatzas hamaayanos chutzah,” the catalyst for Mashiach’s arrival being the dissemination of Chassidus to the outside.56

On a basic level, one can simply understand it as an effort to “get the word out,” or to bring the knowledge of G‑d to all places, as Mashiach will in fact cause an all-encompassing revelation of G‑dliness. As such, spreading Chassidus to all places is to act as a preparation for the time when “all flesh together shall see G‑dliness,”57 and the sole pursuit of the entire world will be the involvement in the knowledge of G‑d.58

In truth however, with the knowledge that Chassidus is the yechidah of Torah, one can appreciate that there is a lot more at play.

As long as the wellsprings of Chassidus are found only “inside,” in a receptive environment, their true nature is not yet expressed. Conversely, if Chassidus is seen as esoteric, other-worldly, or non-relatable, even if it is only in regard to a segment of our psyche or society, it is not truly Chassidus. If Chassidus would be relegated to the scholar or the mystic, this would exhibit that it too is only a specific, finite application of the Torah. It is only when Chassidus carries the paradoxical ability to be both esoteric and relatable, to any audience, that the true essence of Chassidus, the yechidah, is revealed.59

Thus, the preparation and vessel for the coming of Mashiach is specifically by bringing the wellsprings of Chassidus outwards.60 Through this, the essential nature of yechidah is manifested, causing the coming of Mashiach, who Kabbalah describes as the yechidah of the world.61

Footnotes

In Kabbalistic terminology, “Chassidus is a new light, an effusion of the level of Pnimiyus HaKesser and even higher: it is the level of Pnimiyus Atik, which is the level of Ein Sof in Raisha D’lo Isyada;” See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, pp. 123ff., Kuntres Inyana Shel Toras HaChassidus. For explanation of this terminology, see Likkutei Sichos, Vol. 19, pp. 246-249.

42.

The fact that Chassidus is compared to a physical substance (and that other parts of Torah are analogous to substances such as bread, wine, etc.) is not merely due to incidental similarity. Rather, it results from Torah being the model used for creation; therefore, considering that these traits exist within the Torah, they also manifest themselves in various worldly phenomena as well. Thus, by observing the nature of physical oil, one finds illustration regarding its “original,” the oil of Torah etc. Toras Menachem 5744, Vol. 2, p. 598.

43.

These properties of oil are also reflected in halachah: See Tevul Yom 2:5; Mishneh Torah, Taharah, Hilchos Tumas Ochalin, 8:10, where a scenario is discussed in which someone who is ritually impure touches oil that was floating atop of wine, emphasizing the nature of oil to rise above, and transcend other liquids. The permeating property of oil is reflected in Chullin 97a; Shulchan Aruch, Yoreh De’ah 105:5, regarding a non-kosher cut of meat which touches kosher food. In that scenario, the entire kosher food item is permeated with the non-kosher flavor, because the fat within a non-kosher cut of meat causes its non-kosher flavor to transfer to the entire kosher food item. Had there not been the fat, it would only disqualify the place of contact. See Shulchan Aruch, Yoreh De’ah, 105:4.

44.

This is in direct contrast with Kabbalah which, despite being loftier than the other dimensions of Torah, causes no such permeative effect to take place. Instead of its transcendent nature causing it to be implemented in all areas of Torah, it is actually confined to being concealed and abstract. It is in this regard that specifically Kabbalah is termed sod, meaning secret, while Chassidus, containing even loftier ideas, is “free” to also be applicable and relatable. This is illustrated in Kabbalah being analogous to wine, while Chassidus is comparable to oil. (See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, pp. 180ff.) Interestingly, the juice inside a grape matures with the grape, whereas the oil within an olive remains the same. The implication is that the “secret” within the grape matures and gains potency by being concealed. In contrast, oil correlates with the essence, which does not benefit from being concealed, as it transcends the modes of revelation and concealment. For more on this distinction between Kabbalah and Chassidus, see Endnote 2, on page 444.

45.

While all elements of the soul are surely alive, as their function is to enliven the body, it is the yechidah who is alive because it cleaves to G‑d, the ultimate Life. See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, pp. 343-345. See also ibid., Vol. 4, pp. 38ff., and fn. 79, there.

46.

This concept is clearly illustrated in Kuntres Inyana Shel Toras HaChassidus, or in English: On the Essence of Chassidus, where the Rebbe presents a systematic display of the illuminating effect of Chassidus within every layer of Torah’s interpretation of the Modeh Ani prayer.

47.

Devarim, 4:6.

48.

This is especially characteristic of the moral teachings presented in Pirkei Avos. All other ethical systems are composed of good and bad, causing their teachings to be irrelevant at times or untrue (see Bartenura, introduction to Pirkei Avos). Meanwhile, the good which is in fact included within each system is rooted in the Torah. There is a well-known story of the Rebbe Rayatz who was once traveling and was engaged in conversation by a group of philosophers. Each one was trying to bring a proof from the Torah for his system of societal perfection. When they asked the Rebbe Rayatz his opinion, he replied that since Torah is the ultimate goodness and truth, it is the source of the truth and goodness in each of their philosophies; see Igros Kodesh, Rebbe Rayatz, Vol. 4, p. 200. See also Likkutei Dibburim, Vol. 1, p. 87a.

49.

This is illustrated by the Tanya’s explanation of the incident related to King David referring to the Torah as songs, saying “Your statutes were songs for me in my place of terror;” Tehillim 119:54 (see Sotah 35a). David praised the Torah, saying that the flow of energy to the world is dependent on the minutest detail of the Torah. Such, he asserted, that the world is nullified in comparison to the Torah, leaving him with no reason to fear his enemies. However, G‑d reprimanded him for extolling the praise of Torah in this manner. This was because the true quality of the Torah (or panim shebaTorah) is totally united with the Ein Sof and thus completely removed from relation to the world. Thus, by lauding the Torah as the vivifying force of creation, only the extrinsic element of Torah is taken into consideration, ignoring Torah’s true essence. Tanya, Kuntres Acharon, sec. 6, pp. 160a ff.; Derech Mitzvosecha, 41a-b.

50.

This is also the case when studying Kabbalah, or sod, of Torah. For example, when studying the writings of the Arizal, who maps out various worlds and levels in somewhat of an anatomical survey, the “garment” of the subject matter is the physical portrayal. Indeed, one of the prerequisites for studying Kabbalah is that one has to have the ability to extract the essence from the metaphor and not just try to visualize the matter in a purely physical sense. By way of example, when explaining Yichudim in their conjugal connotation, one must again be particularly careful not to apply any physical notion to them. (See Likkutei Torah, Vayikra,51c; Derech Mitzvosecha, Shoresh Mitzvas HaTefillah, Ch. 1.) In contrast, although Chassidus employs much of the vocabulary and concepts of Kabbalah, what stands out is the dimension of Ein Sof, rather than the parable or “garment” used to express the concept.

51.

The discussion in Bava Metzia 2a ff, regarding two litigants claiming ownership over a cloak, is an example. The Gemara concludes that despite them both claiming to have purchased it, or to have claimed it from hefker, it should be split between the two litigants, provided that they were both holding onto it before the court. The Gemara further explains the need for both parties to take an oath that they each own at least half of the item, which is in order to deter completely baseless claims of ownership.

52.

See also Sefer HaSichos 5705, p. 85, Chabad.org/3153118/, for a fascinating remark of the Rebbe Rashab regarding the study of Chassidus.

53.

For the chassidic illumination of the above-mentioned Talmudic discussion of Bava Metzia 2a ff (see above, fn. 50); see Kesser Shem Tov, Hosafos, p. 339 (Kehot, 2004); Sefer HaMaamarim 5700, p. 75; the Rebbe in Shnayim Ochazin B’Talis (Kehot, 1996).

54.

Zohar III, 152a, see above Chapter Two, pp. 39ff.; Kuntres Toras HaChassidus; Kuntres Limud HaChassidus; Kuntres Eitz HaChaim Ch. 15.

55.

Hayom Yom, 24 Teves: “[The Tzemach Tzedek stated] Chassidus is vitality. Chassidus is to bring life and illumination into everything, to shed light even on the undesirable. We should recognize our own evil as it is, so that we can correct it.”

56.

See Chapter 3, pp. 78ff.

57.

See Yeshayahu 40:5.

58.

Mishneh Torah, Shoftim, Hilchos Melachim, 12:5.

59.

Kuntres Inyana Shel Toras HaChassidus, Ch. 21, On the Essence of Chassidus, Ch. XXI.

60.

Moreover, not only can the waters of Chassidus reach the “outside,” but the “outside” can be transformed into a place for the wellsprings themselves. A similar, parallel idea is found regarding the Chanukah lights, where emphasis is placed on illuminating the outside. There too, not only is the light of the candles meant to illuminate the outdoors, but ideally one is to place the candles outside, (Shabbos 21b, Shulchan Aruch, Orach Chaim, 671:5). See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, pp. 139f. The nature of this transformation will be explained below, p. 166.

61.

See Sefer Gilgulim of the Arizal; Ramaz on Zohar II, 40b, III, 260b; and Chapter Six of this volume. See also Beshaah Shehikdimu 5672, Vol. 1, p. 239; Sefer HaMaamarim 5699, p. 207.

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

4. Chassidus Absorbed

The Permeating Nature of Chassidus

The Torah Unwrapped

Bringing Chassidus Outward

More in this section

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The Permeating Nature of Chassidus

The Torah Unwrapped

Bringing Chassidus Outward

More in this section

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