לִמּוּד הַנִּגְלָה לִמּוּד הַחֲסִידוּת וַעֲבוֹדָה בְּפוֹעַל, כּוּלָּם כְּאֶחָד מוּכְרָחִים הֵמָּה. וְלֹא זוּ בִּלְבָד דְּאֵינוֹ שַׁיָּךְ לוֹמַר שֶׁהָאֶחָד יִדְחֶה אוֹ יוּדְחֶה מִפְּנֵי חֲבֵרוֹ, אֶלָּא אַדְרַבָּא הֵם מְסַיְּיעִים זֶה לָזֶה, וּכְמַאֲמָר וְלֹא עַם הָאָרֶץ חָסִיד — שֶׁצָּרִיךְ לִהְיוֹת לִמּוּד הַנִגְלָה. אֵיזֶהוּ חָסִיד הַמִתְחַסֵד עִם קוֹנוֹ — שֶׁצָרִיךְ לִהְיוֹת לִמּוּד הַחֲסִידוּת, וְתַכְלִית הַלִּמּוּד הֲלֹא הוּא הָעֲבוֹדָה בְּפוֹעַל.

The study of nigleh,1 the study of Chassidus, and Divine service through actual avodah, are all equally necessary.2 Not only is it unthinkable to claim that any one of these should override or be overridden by another, but rather, they should support one another. As the Sages taught,3 “An unlearned person cannot be pious (‘a chassid’),” indicating that the study of nigleh is necessary.And “who is pious (‘a chassid’)? One who acts with kindness to his Creator,”4 indicating that the study of Chassidus is necessary. And the ultimate goal of study is actual practice.5

Living as a Chassid

The above approach stems from a broader understanding of one’s self. When one is constantly focused on such questions as, “Who am I” and “What do I want,” the three activities mentioned above may appear distinct, even irreconcilable. Led by a natural tendency to deal with any one of those tasks, a person might find it difficult to take up another.

That difficulty can arise only when he finds himself pondering on which activity is the most appropriate for himself at a given time. However, when one’s focus is upon G‑d and His purpose in creating the world, these three activities are not mutually exclusive. On the contrary, each one complements the next, enriching it with a dimension that the other lacks.