WHAT’S THE CONNECTION BETWEEN CHASSIDUS AND MOSHIACH?

Dear Reader sh’yichyeh,

This Shabbos (VaYishlach) is the Shabbos before Yud Tes Kislev – the Rosh HaShana of Chassidus. On this auspicious day we wish each other (see HaYom Yom of 18 Kislev) “Gut Yom Tov, L’shana tova b’limud ha’chassidus v’darkei ha’chassidus teichaseivu v’seichaseimu – Good Yom Tov, may you be written and sealed for a good year in learning Chassidus and the ways of Chassidus.”

It is therefore appropriate to see what the Rebbe writes, in the HaYom Yom, about Chassidus in general, the ways of Chassidus, and the goal and the effect of learning Chassidus. And of course, as we are all preparing for the Geula, we will explain how learning Chassidus and acting in the way of Chassidus is an integral part of bringing the Geula.

What is Chassidus?

A G-dly fire: The travels of the Baal Shem Tov when he first revealed himself were for three purposes: Redemption of captives, buttressing Torah and piety, and revealing the Inner Torah (Chassidus). The Mitteler Rebbe would explain: The Revealed Torah is called water; one goes to water. The Inner Torah is called fire; one fears fire. Therefore, the mashpia (the one who gives to another) must go to the recipient and say to him, “Do not fear, for Hashem your G‑d is a consuming fire.” (HaYom Yom 16 Av)

A G-dly understanding: “Chassidus is Divine intelligence, an understanding which shows man how small he is, and how great he can become.” (HaYom Yom 19 Iyar)

Chassidus contains two fundamental principles: (a) Understanding every halacha (Torah law) on its spiritual plane, in its root and ultimate source, namely in the S’firos and planes in every World according to that World’s character, as explained in Chassidus. (b) Comprehending the subject of every halacha in avoda; meaning, although the halacha is an expression of G‑dly wisdom and intelligence and is a law in Torah, nevertheless one must discover in it an avoda – concept to guide man’s conduct in his life here in This World. (HaYom Yom 11 Adar II)

What are the “ways of chassidus”?

Activism on behalf of the ways of Chassidus means that even when a chassid is in the marketplace, deeply involved in his business, he still thinks about what he can do for chassidic concerns and the welfare of chassidim. When he encounters a business acquaintance among the market people he should seek to persuade him to attend the shiurim (public study sessions) in Chassidus, or to attend a farbrengen. Activism on behalf of the ways of Chassidus is a personal obligation, regardless whether one is great or limited in knowledge of Chassidus. (HaYom Yom 21 Av)

My grandfather (R. Shmuel) asked the Tzemach Tzedek: What did Grandfather (the Alter Rebbe) intend with the “ways of Chassidus” and what did he intend with Chassidus? The Tzemach Tzedek answered: The “ways of Chassidus” are that all Chassidim are to be like one family, with affection, as Torah teaches. Chassidus is vitality. Chassidus is to bring life and illumination into everything, to shed light even on the undesirable – to become aware of one’s own evil exactly as it is, in order to correct it. (HaYom Yom 24 Teves)

What is the Avoda of Chassidus?

Man’s avoda according to Chassidus: To accustom himself to perceive individual Divine Providence (hashgacha pratis), how G‑d, in His goodness, renews the universe and all creatures every moment with His particular Divine Providence, which constitutes – to the exclusion of all else – the reality, life-force and sustained existence of all creatures. (HaYom Yom 29 Sivan)

From my father’s sichos: “Exodus from Egypt means leaving limitations and bounds, and Chassidus is to enable man to leave the restrictions of the material world. There is a difference: The Egyptian Exodus means shattering and then departure, which is why they went away from Egypt. The Chassidic exodus means purification and correction, stepping out of worldly limitations and bounds while remaining in the world. This means, while functioning within the world we must transcend its limitations. We are to remove the limitations and bounds, and perceive the truth – that the world per se is truly good, since, after all, the natural world is what G‑d intended. This is attained through the avoda of Chassidus.” (HaYom Yom 25 Teves)

From my father’s talks: “The avoda of serving G‑d according to Chassidus comprises all kinds of levels… The level of “corpse” does not need much elaboration; but, thank G‑d, there is also “revival of the dead” in spiritual avoda. A corpse is cold; there is nothing as frigid as natural intellect, human intellect. When one’s natural intelligence comprehends a G‑dly concept, and the emotions latent in intellect are enthused and moved by the pleasure-within-intellect – that is true revival of the dead.” (HaYom Yom 11 Sivan)

What are the effects of Chassidus?

My father said: Chassidus changes what exists, and uncovers the essence-character. The essence-character of the Jewish person is beyond estimation and assessment, for he is a part of (G‑d’s) Essence, and whoever lays hold of a part of The Essence is as though he lays hold of it all. Just as The Essence is unlimited, so is the part unlimited. This is similar to tzitzis being “on the corner” – i.e. “of the same material as the corner” of the garment. (The existence of the soul as an entity discrete from G‑d’s Essence) is only because G‑d created the soul to be a created being; and Chassidus reveals the essence-character (of the soul). (HaYom Yom 13 Kislev)

A “Gate-opening” key in understanding and serving Hashem: Chassidus Chabad opens the gates to the chambers of chochma and bina, enabling one to know and to recognize – with intellectual comprehension – “He who spoke and the world came into being. It awakens the feelings of the heart so that it is aroused with the emotion engendered by that particular intellectual comprehension. And Chassidus Chabad shows the way that each individual – commensurate with his innate abilities – can “approach the Sacred,” to serve G‑d with his mind and heart. (HaYom-Yom 17 Kislev)

This is what Chassidus demands; it is for this ideal that our great teacher (the Alter Rebbe) devoted himself totally and selflessly. He opened the channel of total devotion, sacrifice, for serving G‑d through prayer, to be bound up with the Essence of the En Sof, infinite G‑d. Chassidus places a chassid face to face with the Essence of the En Sof. (HaYom Yom 26 Nissan)

The reward for spreading Chassidus:

The Tzemach Tzedek said at the conclusion of the preceding narrative (20 Adar II): “My grandfather, the Alter Rebbe, is the Moshe Rabbeinu of Chassidus Chabad. Our sages say that the Torah was given to Moshe but he acted generously (sharing it with Israel). The G‑dly ‘constant fire’ related to the teachings of Chabad Chassidus was given by the Maggid to my grandfather; my grandfather acted generously and gave it to anyone who occupies himself with the study of Chassidus. I am absolutely certain that whoever teaches another and arouses in him that G‑dly ‘constant fire’ is assured of his reward, that this merit of his will never be extinguished. (HaYom-yom 21 Adar Sheini)

My father said: I am certain that when a chassid is in the beis ha’midrash teaching or reciting a maamar of Chassidus to others, my forebears are filled with joy; and their joy is adequate to provide that Chassid, and his children and children’s children, with an abundance of blessing, materially and spiritually. (HaYom Yom13 Adar I)

The revelation and the learning of Chassidus are intrinsically connected with bringing the Geula. In Likkutei Sichos (volume 15), the Rebbe addresses at length the question as to why Chassidus was only revealed in recent generations. Seemingly, if Chassidus is so critical, why was it not revealed in previous generations?

The Rebbe gives two answers:

“Because of the darkness and impurities of the recent generations: Just as when someone is really sick and faint, a much stronger dose of medicine is needed, the same is true with spiritual sickness. In previous generations, they did not need to have the strongest ‘spiritual medicines’ – chassidus – as they were much more refined than we are. As the generations get less sensitive and aware of G-dliness, a stronger medicine is needed.”

“As a preparation for the great light of the future: Just as there is a Mitzva to begin tasting the food of Shabbos, before the actual Shabbos comes in, the same applies to preparing ourselves for the Geula, which is also called Shabbos. In the times of Moshiach ‘The occupation of the entire world will be solely to know G-d. Therefore, the Jews will be great sages and know the hidden matters, grasping the knowledge of their Creator according to the full extent of human potential’ (Rambam Melachim 12:5), therefore we need to prepare ourselves now, as we are on the threshold of Geula. We need to begin tasting the delights of the future, by studying Chassidus and spreading Chassidus. As Moshiach told the Baal Shem Tov, that his arrival is dependant on the spreading of the wellsprings of Chassidus.”

This is so much more relevant in our times, when we are in the generation and the times of Geula. In the words of the Rebbe (19 Kislev 5752): “In these times – the days of Moshiach – in which we now find ourselves, we only need ‘to open the eyes.’ Then we will see that the true and complete Redemption already exists, in the simple sense. All the Jewish people, “with our youth and our aged, etc., with our sons and our daughters,” are prepared, in every single, last detail, “to approach and sit at the table,” the table prepared with every delicacy and delight, beginning with those of the Redemption, Leviasan, Shor HaBor and Yayin Meshumar. Also, [the Jewish people are ready for] the most important thing, “to know G-d,” “the world will be filled with knowledge of the L-rd as the waters cover the ocean bed.

Rabbi Avtzon is the Rosh Yeshiva of Yeshivas Lubavitch Cincinnati and a well sought after speaker and lecturer. Recordings of his in-depth shiurim on Inyanei Geula u’Moshiach can be accessed at http://www.ylcrecording.com