The Structure of Chassidus

From the start of Chassidus, the movement was always structured upon the relationship of a Rebbe and his chassidim. On a basic level, the Rebbe is the teacher, guide, and leader of the chassidim, and the chassidim are the students who internalize the Rebbe’s teachings, follow his directives, and are empowered by him to properly fulfill their G‑dly mission.

In a manner unique to Chassidus, this relationship is characterized by utmost dedication and love.1

The first chassidic Rebbe was the movement’s founder, Rabbi Yisrael Baal Shem Tov. As described extensively in a previous chapter, the Baal Shem Tov dedicated himself to uncovering the virtue and potential of the Jewish soul; he awakened the Jewish spirit in the darker times of Exile, and guided Jews from all segments of society in the service of G‑d. The Baal Shem Tov’s love and dedication to his people was legendary.2

From then on, chassidic Rebbeim have served as the spiritual heirs of the Baal Shem Tov. Each in their generation, these selfless tzaddikim dedicate themselves completely to the physical and spiritual needs of their communities. Their teachings arouse souls and illuminate minds, their guidance transforms lives, and their inspiration reverberates throughout the Jewish world. Forever caring and available to all, the Rebbeim’s love and concern for every person, chassid or not, knows no bounds.

The Rebbe’s immense love is reflected by the chassidim, whose hearts are filled with love and endearment towards their ­Rebbe.3 A chassid goes to the greatest lengths to internalize their Rebbe’s teachings, and it is this love that causes chassidim to dedicate their lives to the Rebbe’s ideals.4

Finding a historical comparison for this type of bond is quite challenging, to say the least.

Throughout the ages, the Jewish People were always connected with their sages and leaders. While all souls are G‑dly, there are various degrees of Divine awareness and spiritual stature, and the entire community benefits from the presence of a tzaddik, or holy person, in their midst.5 However, given their exalted stature, there most often is a fair amount of distance between the people and their leaders.6

A revolutionary feature of the Rebbe-chassid dynamic is that despite the Rebbe’s towering heights, the Rebbe and the chassidim are not distant or detached from each other. This profound ongoing connection, or hiskashrus, as it is often called, is described by the chassidic adage: “Chassidus accomplished that the Rebbe is never alone, and the chassidim are never alone.”7

The Head of the People

To better understand the role of a Rebbe, and the vital importance of hiskashrus in the life of a chassid, let us first discuss the nature of Jewish leadership in general.8

In the language of the Torah, leaders of the Jewish People are referred to as the heads of the community. The leaders of the tribes are called “the heads of the multitudes of Israel,”9 and our Sages refer to Moshe himself as “the head of his generation.”10

Rather than being a poetic reference, this description illuminates our understanding of the structure of the Jewish community. The head is the seat of consciousness and awareness, with the entire body being directed and animated by the brain. The brain is innately aware of the body’s needs, and gears its influence to ensure that all of the person’s needs are met.11

Similarly, the connections of Jewish leaders with their people are deeply soulful. They are not just talented individuals of outstanding character who are appointed to lead; instead, they have an innate sense of understanding of the spiritual and physical needs of the nation, which makes them natural leaders of their people. The Jewish People is structured like one body whose various limbs and organs are all synchronized, enlivened, and directed by the brain, which recognizes the purpose and needs of each limb. True Jewish leaders are this “brain,” whose guidance and influence are indispensably valuable to every Jew.12

Feeling the Soul’s Connection

This idea, likening the souls of the Jewish leaders to the heads of the nation, is expounded upon in Tanya, where the Alter Rebbe discusses the nature of the G‑dly soul and its everlasting bond with G‑d.13 Building on the analogy of a bodily structure, he explains the various levels of G‑dly awareness found within the Jewish community.

All souls are an “actual part of the Divine,”14 similar to the way a biological child is an extension of the parent because their elemental beginnings are rooted “in the brain of the father.” However, although the Jewish People are called “children unto G‑d,”15 not all Jews experience the attachment and feelings that such a description suggests.

This insensitivity, the Alter Rebbe explains, is the effect of some souls representing the lower parts of the “body-like structure” of the Jewish People. In the analogy of a child, it is only the mind which feels connected to the parent, not the feet or toes. While the child’s entire body is the parents’ biological descendent, these body parts do not have the capacity to feel connected. Similarly, although all souls are rooted in the Divine, some feel connected, while others are more oblivious to their bond.16

However, this lack of G‑dly awareness is not meant to be a permanent disability. All Jews are commanded to serve G‑d with passion and connection and even “cleave to G‑d.”17 Certainly, there must be a way for even lowly, insensitive souls to feel connected.18

Connecting to the Head

The disconnect of these non-sophisticated, lower souls is remedied by the leadership of “the heads of Israel’s multitudes.”19

To explain: In the analogy of the child-parent relationship, it is wholly sufficient for only the brain, and not the body, to feel connected to the parent. The external limbs’ lack of awareness of the parent, their source, is of no consequence.

In a healthy body, all limbs are constantly connected and in communication with the brain.20 If the brain feels connected, the rest of the body must be bonded as well. The brain’s awareness and understanding link the entire child with their parents, engaging them in a fully encompassing relationship.

Similarly, although most Jews are not naturally endowed with a sophisticated sensation of G‑dliness, they are all bonded with their “head,” their leader. No Jew is a stand-alone “limb” detached from the “body” of the Jewish People. Every Jewish soul is in constant contact with the “brain” of the people, the “organ” which does feel the Jewish People’s connection with G‑d.

The role of a Jewish leader is to act as the “Brain of the People,” enabling them to feel their inherent, child-like bond with G‑d. Just as it takes connection with the brain for the foot to be united with the parent, similarly, connection to Jewish leaders enables every Jew to feel connected and bonded with G‑d.21

This chassidic teaching is clearly reflected in the halachic obligation to associate with, and connect to talmidei chachamim, Torah scholars, who “know G‑d.”22 Fascinatingly, cleaving to these Sages is determined to be the fulfillment of the Biblical mitzvah to cleave to G‑d.

As the Talmud states: “How can mortal man cleave to G‑d? By cleaving unto a Torah scholar.”23

For a Jew whose soul-connection with G‑d is not felt, bonding with G‑d seems impossible. However, by connecting to their soul’s “brain,” the scholarly leaders of their generation, every soul can indeed become consciously attached to the Divine. This connection infuses the person’s service of G‑d with sincere passion and dedication, as hiskashrus causes the soul to experience its child-to-parent-like attachment to G‑d.24

The Role of a Rebbe

The status of Jewish leaders as the heads of the Jewish People revolutionizes our perception and appreciation of chassidic Rebbeim.

As discussed broadly in previous chapters, Chassidus is centered upon revealing the inner depths of the soul by means of the inner teachings of the Torah.25 The various focuses of Chassidus are all inherently one. Chassidus teaches that G‑d is the only true existence, making reality completely G‑d-centered. The yechidah within the soul is completely cognizant that G‑d is all that truly matters, and the teachings and directives of Chassidus permeate our lives and the world with this ideal.26

The success of Chassidus and its broad influence on the Jewish world is in no way accidental. It can be directly attributed to the outstanding leadership of the chassidic Rebbeim throughout the generations. The term Rebbe is an acronym for “Rosh Bnei Yisrael,” “Head of the Jewish People,”27 something that these chassidic leaders so clearly exemplify.28

As the “heads” and “brains” of the Jewish People, the Rebbeim exhibit fascinating intuition into the needs of their people, guiding, inspiring, and uplifting countless individuals and communities.29 Furthermore, the Rebbe possesses the insight and ability to guide every soul to the “switch” that will reignite their inherent bond with G‑d.30 Inculcating the awareness, faith, and comprehension of the Divine, the Rebbeim add vitality and dedicated enthusiasm to the individual’s Divine service.31