In Conclusion

Over the course of this volume, titled Chabad: Its Origins, Principles, and Purpose, we discussed the origins of Chassidus Chabad while presenting some of its key principles. Hopefully, we arrived at a clearer picture of some of the basic ideas which formulate Chassidus Chabad.

But what is the Purpose of Chassidus Chabad?

We elaborated upon how Chassidus in general, and Chassidus Chabad in particular, are linked to the preparation for Mashiach. With the Geulah closer than ever, we have never been better equipped to recognize the virtue of Chassidus and the scope of its influence. However, this does not yet fully answer the question of what the ultimate purpose of Chassidus Chabad is.

Helping to bring Mashiach is a symptom of the ability of Chassidus to reveal the yechidah. With Chassidus being a foretaste of Mashiach, the “macro-yechidah,” this is no surprise. Yechidah causes yechidah, because they are one and the same.131

Once Mashiach does arrive, Chassidus will remain. What will be its objective then? Is it truly accurate to state that the purpose of Chassidus Chabad is to bring Mashiach?

The explanation: Chassidus is an element of Torah, representing the inner core of the Torah’s soul. We are taught that the Torah itself is for the sake of the Jewish People.132 G‑d has a Torah, which is “one with Him,” only on account of its benefit in illuminating who we are.133

In this light: The true purpose of Chassidus is you. The purpose for which G‑d chose to reveal these teachings of Torah, and to send the souls of the Rebbeim into this world, is for us to learn and live Chassidus. The objective is for every Jew to be afforded the opportunity to learn who they truly are, both as an individual and as an indivisible part of the Jewish People.

Chassidus is for each and every one of us.

Let us conclude with the fervent prayer of “Sheyibaneh Beis HaMikdash bimeheirah beyameinu vesein chelkeinu beSorahsecha,” “May it be G‑d’s will that the Temple be rebuilt immediately,” with the true and ultimate Redemption, “and we will be granted our portion in Your Torah.”134 G‑d’s Torah, both nigleh and Chassidus, will be our portion. We will find that our truest selves vividly reflect the Torah and its teachings.135 In that time, the Torah will be seen as more than informative – it will be who we really are. No longer will we learn about the knowledge of G‑d from each other, because, “All will inherently know Me, says G‑d.”136