5. Chabad's Role

The Yechidah Absorbed

The above presentation regarding Mashiach’s core mission and its link to Chassidus will also provide important insight regarding Chassidus Chabad.76

Upon observation, the teachings of Chabad, its principles, and its objectives are very multifaceted. Chassidus Chabad encourages a wide variety of activities and emphases: It facilitates proper engagement in Torah study and mitzvah observance; it enables the intellectual appreciation of the deepest dimensions of Judaism; it demands involvement in personal avodah and character refinement; finally, it puts unprecedented emphasis on being there for other Jews while spreading the light of Chassidus and Yiddishkeit in every corner of the globe.

One may easily wonder: How can the Chabad Rebbeim expect so much from their followers? How is one meant to successfully engage in such a wide range of endeavors?

This question is resolved by explaining the particular role of Chassidus Chabad in the revelation of the yechidah.

As detailed earlier, the founding of Chassidus by the Baal Shem Tov was already an infusion of the yechidah as a foretaste of Mashiach.77 Known as Chassidus HaKlalis, or general Chassidus, it displayed the hidden core of the Jew, the yechidah, in a general manner. The Baal Shem Tov’s unprecedented approach illustrated the yechidah’s relevance, showing how all of life can be impacted by a yechidah perspective.78 This revitalized the people and strengthened their faith and dedication to G‑d in the signature manner that only the yechidah can.79

The founding of Chassidus Chabad, however, was meant to take this yechidah-revelation to the next level. As explained in a previous chapter, the central contribution of Chabad was the intellectual approach of Chassidus presented by Rabbi Shneur Zalman of Liadi, the Alter Rebbe.80 This was not just intended as an effective method of expounding Chassidus; it was a groundbreaking step to integrate the yechidah within the human psyche.81

The Baal Shem Tov activated the yechidah as a sort of “override-switch,” a powerful, G‑d-oriented force that is strikingly different from the conscious awareness of self.82 The Alter Rebbe, on the other hand, went deeper and taught that the yechidah can resonate within the function-oriented psyche. Digging into the human soul, he showed that the yechidah answers the question of purpose that consciousness so desperately craves.83

Teaching the soulful truths of Chassidus in logical presentation, the Alter Rebbe caused an internal revolution. He showed that minus yechidah, function is without a mission, and living is without life. The yechidah now was not only relevant; it became essential. When the internal processing system of the soul is aligned with the yechidah’s dedication to G‑d, the cognitive and emotive energies are redirected to pursue the fulfillment of G‑d’s mission. Instead of these capacities being indifferent to the yechidah, the heart and mind become the instruments of the yechidah to reveal the Divine truth within the tangible.

Chabad’s soul-into-logic approach caused a monumental breakthrough. It causes that the G‑d-centered, yechidah perspective is in no way an abstract truth; it is a relevant reality.84

Having integrated the yechidah within the routine, it is no surprise that Chabad is so multi-focused. With the yechidah being well absorbed and permeating the entirety of the person, these various emphases align with one sole mission. There is no tug-of-war between advancing in one’s personal avodah and assisting another Jew, nor is finding practical relevance for an idea a diversion from pondering its loftiness. The essential life-force of the yechidah aligns them all with one simple theme, one ultimate truth.85

Yechidah Redefined

It can be said that the Alter Rebbe reimagined the yechidah bond that a Jew shares with G‑d.86 Rather than seeing it as a fifth dimension of the soul, which implicates the other four dimensions,87 Chassidus Chabad sees it to be the simple truth of the soul’s identity.88 Being indivisible from G‑d is not a character trait; it is who the Jew really is. Thus, this unity with G‑d is not some abstract, transcendent element of the soul; it is the true self of every layer of one’s personality.89

This idea is the key to the permeating “yechidah-effect” of Mashiach discussed throughout this chapter. Mashiach is not slated to merely impact the world, he will perfect it. He will not override existence; he will cause the world to discover its own true identity. This is possible because Mashiach is not an added dimension of reality; he represents the true purpose of all existence.

The above gives significant clarity regarding the role of Chassidus Chabad in furthering the legacy of the Baal Shem Tov.90 As explained, while all of Chassidus is a taste of the yechidah, the mission of Chabad is to allow the yechidah to fully resonate within the person and the world. These teachings have the power to not only cause influence, but to awaken the truth of Divine purpose hidden within the world.91 Therefore, specifically Chassidus Chabad is the vehicle to transmit the wellsprings of the Baal Shem Tov to the world at large.92

A Light from the Future

This insight into the significance of the Alter Rebbe’s role in the “yechidah revolution” as a preparation for Mashiach can explain the Baal Shem Tov’s statement which was made upon the occasion of his birth.

On Wednesday, the 18th of Elul 5505/1745, the Baal Shem Tov was especially joyous. Citing the haftarah of that week, “Kumi Ori,” “Arise, shine, [O Israel,] for your light has come,”93 which refers to the Jewish People’s inner light that will be revealed in the Future era, he said:

“On the fourth day [of creation], the luminaries were placed.94 Today, this Wednesday of ‘Kumi Ori,’ a neshamah chadashah, a new soul,95 descended to this world. This new soul is destined to illuminate the world with the light of the Torah, both nigleh and Chassidus. He will dedicate himself with mesirus nefesh for the path of Chassidus and will succeed until the arrival of Mashiach.”96

In context of the present discussion, it can be readily understood that the unique soul mission of the Alter Rebbe, who was born that day, was indeed to act as a light from the future. His intellectual presentation of Chassidus, aimed at integrating the yechidah within the human psyche and everyday life, would indeed have everlasting effect. His revolutionary perception of the permeating ability of the yechidah would deepen the appreciation of Jewish identity and dedication to G‑d’s mission. By making the loftiest truth accessible, the Alter Rebbe enabled every person to tap into the inner light of the soul, their yechidah, allowing them to “arise and shine,” with the light that is yet to come.97

Footnotes

See Tanya, Ch. 39: “From the reward for something we may deduce its essence.” If the reward generated from hafatzas hamaayanos is the coming of Mashiach, then proper analysis of Mashiach and the Messianic era will help us understand the essence of Chassidus properly. Kuntres Inyana Shel Toras HaChassidus, Ch. 6, On the Essence of Chassidus, Ch. VI.

77.

Strictly speaking, the yechidah revealed in Chassidus is the yechidah of the Torah; however, it is within the ability of the Torah to reveal the same in the world as well. This is because all aspects of creation stem from Torah (Zohar II, 161a; Bereishis Rabbah, 1:1). Therefore, when there is an innovation within Torah, there is a corresponding effect within the world.

78.

Before Chassidus, not only was the yechidah not expounded upon (as shown above, p. 135, fn. 8), but moreover, its basic function – the unbreakable bond with G‑d – was primarily relevant as a last resort. Only when a Jew was faced with a trial of life-or-death did this inner strength overrule the will to survive and enable the Jew to sacrifice their life rather than separate themselves from G‑d. (This correlates with the first type of soul-revelation mentioned in Likkutei Sichos, Vol. 8, p. 5.) See also below, pp. 299f.

79.

See above, pp. 68ff.

80.

This approach was described above, pp. 89-103.

81.

See Likkutei Sichos, Vol. 9, p. 158. See also On the Essence of Chassidus, fn. 59.

82.

See Likkutei Sichos, Vol. 8, p. 5.

83.

The Alter Rebbe’s landmark teaching of purpose will be discussed in Chapter Ten. See Likkutei Sichos, Vol. 8, pp. 131f; 5.

84.

See Likkutei Sichos, Vol. 16, pp. 245-250.

85.

For multiple illustrations of this idea, see Kuntres Inyana Shel Toras HaChassidus, Ch. 18-21, On the Essence of Chassidus, XVIII-XXI.

86.

This is most clearly expressed in Sefer HaSichos 5752, p. 130: “It should be added and corrected that when referring to Mashiach as the yechidah, the primary intention is to refer to the very essence of the soul which is the true identity of every Jew, and by extension the true identity of Mashiach.” See there, pp. 122-133, for an in-depth discussion of this inner truth of Jewish identity, as well as its relevance in our preparation for Mashiach.

87.

This is implied by the Midrash, which teaches that “the soul is called by five names.” (Bereishis Rabbah, 14:9; Devarim Rabbah, 2:37, cited above, pp. 135f.) This leaves us to understand that the true identity of the soul is not any of the names that it possesses; rather “it is what it truly is,” indescribable as it may be. This will be discussed further in Volume Four of this series.

88.

Hence, much of the above explanation of yechidah and the emphasis on its permeating relevance as the person’s core essence follows this Chabad perspective. (To clarify: Even within the understanding of yechidah as the fifth, loftiest dimension of the soul, it is rightfully perceived as the person’s truest voice. This idea that yechidah also refers to the core essence of the soul revolutionizes that this identity is the true nature of every layer of one’s personality, i.e., this is the person’s only authentic voice.)

89.

In this context the wisdom of Chassidus is not only the yechidah of Torah, but moreover it is etzem pnimiyus haTorah, the ultimate essence of what Torah is. This is why it encompasses and enlivens every element of the Torah. See Sefer HaMaamarim 5685, p. 79; Likkutei Sichos, Vol. 4, p. 1138; Sefer HaSichos 5747, Vol. 1, p. 63.

90.

See Likkutei Sichos, Vol. 9, pp. 158f. See also Sefer HaMaamarim 5688, pp. 201ff.

91.

See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, pp. 138-141, 123-127.

92.

Mashiach’s instruction of hafatzas hamaayanos chutzah, “spreading the wellsprings of Chassidus to the outside,” is fulfilled by creating a “Mashiach effect” within the world. As mentioned above, pp. 104ff., this process began to be implemented when the intellectual method of Chassidus was solidified following the Alter Rebbe’s release from his imprisonments in 1798 and 1800. Sefer HaSichos — Toras Shalom, p. 112.

93.

Yeshayahu 60:1, according to Yalkut Shimoni, ad loc. sec. 499. The opening of the haftarah for Parshas Ki Savo, (the sixth of the seven haftarahs of comfort).

94.

See Bereishis 1:14.

95.

Firstly, the term neshamah chadashah refers to a soul that begins a new mission, as opposed to a soul which is returning in gilgul to finish the task left undone in a previous incarnation. See Beshaah Shehikdimu 5672, Vol. 2, p. 1206. On a deeper level, the term is explained in Sefer HaGilgulim of the Arizal, Ch. 6, to refer to the dimension of the soul that will be revealed in the Future era. At that future time, the soul’s essence, which is intrinsically rooted in the Divine Essence, will be revealed. This part of the soul can be termed “new” as it is beyond the five levels of the soul that were granted to Adam, the first man. See Likkutei Torah, Shir HaShirim 50a; Kuntres Inyana Shel Toras HaChassidus, fn. 45, On the Essence of Chassidus, fn. 60.

96.

Sefer HaSichos 5705, p. 129.

97.

See also Toras Menachem, Sefer HaMaamarim Melukat, Vol. 4, pp. 266ff.

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

5. Chabad's Role

The Yechidah Absorbed

Yechidah Redefined

A Light from the Future

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The Yechidah Absorbed

Yechidah Redefined

A Light from the Future

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