מֵהַהֶפְרֵשׁ בֵּין הַנְהָגַת הַבַּעַל שֵׁם טוֹב לְהַנְהָגַת הַמַּגִּיד, כִּי הַבַּעַל שֵׁם טוֹב הָיָה עָסוּק בִּנְסִיעוֹת שׁוֹנוֹת, וְהַמַּגִּיד יָשַׁב בְּבֵיתוֹ. עוֹד זֹאת: בִּימֵי נְשִׂיאוּת הַמַּגִּיד, כְּבָר הָיָה מְפוּרְסָם עִנְיַן הַחֲסִידוּת גַּם בְּמֶרְחַקִּים, עַל יְדֵי נְסִיעוֹת הַחֶבְרַיָּא קַדִּישָׁא, וְרַבִּים מִבַּעֲלֵי בָּתִּים בֵּינוֹנִים נִתְקַשְּׁרוּ לְתוֹרַת הַחֲסִידוּת וְהָיוּ נוֹסְעִים לְמעֶזרִיטש.

One of the differences in conduct between the Baal Shem Tov and [his successor,] the Maggid [of Mezritch], was that the Baal Shem Tov traveled widely, whereas the Maggid remained at home. Moreover, during the period of the Maggid’s leadership, Chassidus was already widely known, even in distant communities, due to the extensive journeys of the “holy brotherhood,” [the inner circle of his disciples]. Many common people had already established a connection with Chassidus and were visiting Mezritch.1

Delving Deeply

The above difference between the Baal Shem Tov and the Maggid follows a recurrent pattern in our people’s history. As the Sages teach,2 “All that transpired with the Patriarchs serves as a sign for their progeny.” Thus, our father Avraham journeyed from place to place, both within the Land of Israel and beyond, teaching people about the existence of G‑d; his son Yitzchak, by contrast, never left the Land of Israel.

This geographical contrast between our ancestors’ conduct reflects two different paths of Divine service. There are those who wholly devote their lives to Torah study, not leaving the place of holiness, as it were; others engage in worldly pursuits, performing “all their deeds for the sake of Heaven,”3 and thus imbuing the physical world with holiness. Nevertheless, since both Avraham and Yitzchak are our ancestors, each of us must combine elements of both their legacies.

Avraham’s approach to Divine service beamed mainly outward, teaching that even those who are immersed in Torah study are obligated from time to time to step out of their cloistered environs and bring their fellow Jews closer to G‑d and His Torah. Conversely, Yitzchak’s more inwardly-directed manner of service serves as a reminder to those who are mainly involved in mundane pursuits and in reaching out to the people around them. From time to time they, too, must serve G‑d in the way that he did; they should detach themselves at times from the hubbub of the world and wholly immerse themselves in the study of Torah.4