The Foundational Tzaddik

Tzaddikim are righteous individuals whose souls have a heightened awareness of G‑dliness and who live completely G‑d-focused lives. Natural tendencies and negative impulses are either vanquished or harnessed for holiness,51 and faith in G‑d, along with passionate connection to Him, completely defines them.52

Transcending the standard parameters of our world, these saintly men and women have a unique G‑dly mission. While most people are born to work on transforming the world from within, the tzaddik’s presence serves as a burst of Divine revelation in a darkened world.53 Along with G‑dliness comes goodness, and tzaddikim channel additional blessing and protection for their generation.54

Due to the benefit that tzaddikim offer the world, G‑d strategically situated them throughout the generations. In the words of our Sages:

“G‑d saw that the righteous were few, so He arose and spread them in every generation.”55

Therefore, regardless of the times, there are tzaddikim of various levels in every generation. They are categorized by degrees of selflessness and the extent to which their entire person is dedicated to Divine service.56

Tzaddikim’s encompassing dedication to G‑d is largely the result of their particular level of internalizing Achdus Hashem. As discussed above, there are numerous degrees of bittul caused by the extent to which G‑d is perceived to be the only true existence. The tzaddik enjoys the benefits of Divine revelation, allowing them to be innately in tune with the encompassing Divine reality.57

Most significantly, there is always a person of the most outstanding stature who serves as the principal tzaddik of the generation. The constant presence of this unique type of tzaddik is described in the verse, “Vetzaddik yesod olam,” “The tzaddik is the foundation of the world.”58

Just as it is impossible for a building to stand without a foundation, the entire framework of the Jewish People, and by extension, of the world at large, depends on this individual’s presence.59

To properly understand the role of this Tzaddik HaDor, “the tzaddik of the generation,” let us preface it with some important insight into the structure of the Jewish People.

The Single Soul of Israel

What defines Jewish identity is the possession of a Jewish soul. This soul is an “actual part of G‑d,”60 and regardless of a person’s life choices, this soul is never altered or lost. A Jew remains a Jew. Outer appearances or behaviors are not the determining factors of being Jewish; it is the invincible soul that determines who we truly are.61

This soulful identity is the basis of Jewish unity. As a nation, we are one unit because we are defined by our souls rather than our externalities. Considering that G‑d is One and indivisible, all souls, which are all a “part of G‑d,” are one entity as well. There is no room for division when we each inherently belong to one single whole.62

Furthermore, the description of each person possessing a specific soul is only within a limited context. This reference exists only relative to the soul’s individual role to enliven a particular body and fulfill a particular mission. Within this framework, souls are individuals, while on a deeper level, the soul is a communal entity.63

Each individual soul is an expression or detail of the single, general soul, which represents the Jewish People’s intrinsic bond with G‑d. This collective soul transcends any personal interests or aspirations and is completely at one with G‑d. The general soul is the root cause of the entire people feeling a sense of responsibility for each other, as we are truly one.64

This idea is reflected in the Torah’s description of our ancestors’ descent to Egypt. Traveling as a family of seventy people, the Torah refers to them with the term nefesh, or soul, in the singular form, stating that they descended to Egypt numbering seventy soul rather than seventy souls.65 This indicates that on a soul level, regardless of our numbers, we are simply one.66

The Leader of the Generation

This unifying idea of a single, central soul that includes all individual souls is revolutionary. Reshaping our perspective of the Jewish People, this also provides insight into the nature of the primary leader and tzaddik of the generation. Beyond being the “head of the people,” this leading tzaddik represents the general soul, the neshamah klalis, which encompasses all the souls of the generation.67

Our quintessential leader, Moshe Rabbeinu, personified this phenomenon. As Rashi describes: “Moshe is Israel, and Israel is Moshe; this teaches us that the Nasi HaDor, the leader of the generation, is equated to the entire generation because the ­leader is everything.”68

Moshe’s concern, dedication, and influence on the people was not as an aloof outsider. His holiness and stature did not remove him from his nation. Instead, by being the people’s root-soul, Moshe was the people.69 Moshe knew each individual from within, and committed himself to guiding all Jews to be their best selves.70

In every generation since, the Jewish People are similarly structured around their unified identity. Just like it was in that first generation, all souls belong as components of the one general soul, the soul that rests within the generation’s spiritual leader.71 In this manner, Moshe’s role as the neshamah klalis, the general soul, continues to extend throughout the ages.72

As the Midrash states: “There is never a generation that doesn’t have a leader like Moshe.”73 We have always had a leader which the Zohar describes as “the extension of Moshe that is found in every generation.”74

The Rebbe and the Individual

The concept of the neshamah klalis reframes our understanding of the deep soul connection between the Rebbe and chassid.

Clearly unlike a standard teacher-student relationship, in which the teacher provides information and perspective that is relevant to the student, the chassid sees his soul as part of the neshamah klalis of the Rebbe. By connecting to a Rebbe, one accesses the root of their own soul. The Rebbe does not seem to be an external inspiration; rather, he is the foundational tzaddik which constitutes my truest self.75

With Chassidus being all about revealing the inner soul, the encompassing soul of the Rebbe is the basis of any such experience.

As discussed extensively in previous chapters, Chassidus is centered upon accessing the yechidah in day-to-day life. Chassidus teaches that the yechidah, which is the Jewish soul’s core, is not meant to exist somewhere within the recesses of the Jewish heart. Instead, it ought to permeate daily life.76 This soul revelation is meant to cause encompassing dedication to G‑d as well as revolutionize Jewish unity.77

Also discussed was Mashiach’s statement that his arrival will be caused by spreading the wellsprings of Chassidus outwards.78 The link between Mashiach and Chassidus was explained in the context of Mashiach serving as the “macro-yechidah” of all generations. As discussed above, Mashiach’s many accomplishments are all expressions of his encompassing “yechidah-effect.”79

The popularization of Chassidus prepares the world for Mashiach’s arrival because it is a sample of the real thing.80 By making the yechidah relevant to every element of life, Chassidus causes the entire person to be absorbed by the yechidah’s permeating truth. This revelation of the ­yechidah is a foretaste of Mashiach and causes the world to be properly conditioned for Mashiach’s arrival.81

The yechidah theme of Chassidus explains the classification of the Rebbe as the yechidah klalis, the general soul of the generation.82 The Rebbeim’s ability to uncover the depths of potential and value within every individual stems from their role as the “encompassing soul of Israel.” A Rebbe can realize the best within each person and guide them in bringing it to fruition because the individual is a part of the Rebbe’s collective soul.83

While there may have been eras in Jewish history when it was difficult to determine who the acting neshamah klalis was, in ­recent centuries it has become increasingly clear. As we approach the age of Mashiach, when the yechidah will fully permeate our existence, the leadership of the generation’s general soul has become more apparent.84 Chassidus is preparing us for Mashiach’s arrival by bringing our yechidahs to the fore, and it is only a Rebbe, who entirely lives yechidah, who can make that happen.85

A Rebbe doesn’t seek to change his followers; instead, he teaches them who they really are. A Rebbe doesn’t hand his chassidim tasks; he directs them in fulfilling their purpose. A Rebbe doesn’t argue his point to the chassid; rather, the Rebbe elevates the chassid to a place of clarity where the Rebbe’s directive is the most natural choice. Whether the chassid understands the ­directive or not is irrelevant; somehow, the Rebbe’s instruction resonates as the thing that must be done.86