ואם תשאל מה זאת חסידות, ובמה גדול כח החסיד העובד את ד׳, על עובד ד׳ שאינו חסיד. דע לך שא״א לבאר לך עוד את הדבר, מפני שאין החסידות דבר של שכל לבד לבארו, השכל אשר בחסידות הוא רק חלק אחד ממנה, ובא רק עם העבודה, וכמו שא״א לבאר בשכל את ענין הנבואה, כי רק הנביא ידע מה היא, ואצלו היתה כ״כ פשוטה עד שלא הבין למה גם זולתו לא יראה, כמו שאמר הנביא: ד׳ אלקים דבר מי לא ינבא (עמוס ג׳ ח'). שלא הבין מי הוא אשר לא ינבא כשד׳ דבר, כן גם החסידות שהיא התגלות איזה ניצוץ מניצוץ הנבואה אשר באיש ישראל (כמו שאיתא בגמרא פסחים, ישראל וכו׳ בני נביאים הם). א״א לבארה בשכל לבד לא עבודתה ולא ראיתה, איך חסיד אמיתי מתפלל, מתלהב ומקשר את נפשו אז בקדושה עילאה, ואיך מסתכל הוא בתורה ומצות את ההדור נאה זיו העולם, וכי ניצוץ שכינת עוזו גם על העולם כלו פרוש, ואף החסיד בעצמו בשעה שמתעלה ומתלהב, מסתכל ורואה והדבר אצלו פשוט וודאי, ואח״כ אם נופל גם א״ע ואת ראיתו הקדומה אינו מבין. אבל כל זה עוד ממך והלאה בחור ישראל לע״ע, רב וגדול יותר מערכך לדעת אף לחפוץ ענינים כאלה, אבל לקצה החסידות כבר באת ובקצה המטה מיערת הדבש כבר טעמת אם התחלת להכניס את דברינו אל קרבך, וכשתתמיד לעבוד בזה, תהי׳ אי״ה חסיד, בצל שדי תחסה, ומזיו שכינתו עליך יפרוש.
And if you should ask, "What is Chassidut and what is the advantage of a chassid who serves God, over one who is not a chassid who serves God" - know that it is impossible to explain the matter to you any more, since Chassidut is not just an intellectual matter that bears explanation. As the intellectual component of Chassidut is only one part of it, and it comes only with work. It is just like it is impossible to intellectually explain the content of prophecy - for only the prophet knows what it is. And for him, it was so simple that he did not understand why others did not see it - as the prophet said (Amos 3:8), "the Lord God has spoken, who can but prophesy?" For he did not understand how someone could not prophesy when God spoke. So too is Chassidut, which is the revelation of a certain spark of a spark of prophecy that is found in the Jew (as it is stated in the Gemara, Pesachim 66a, "Israel... are the sons of prophets."). It is impossible to only explain it intellectually - not its service and not the way it looks [at things] - how a chassid prays, enthuses and connects his spirit with the higher holiness and how he sees the pleasant beauty of the Radiance of the world in the Torah and in the commandments and how a spark of the power of the Divine Presence hovers over the whole world. And so too when the chassid himself is elevated and enthused, he sees the matter with him as simple and certain. But afterwards if he falls, he no longer understands his previous [state] or vision. However all of this is beyond you for right now, Jewish young man. It is bigger and greater than your place to know or even want things like these. But if you have internalized our words, you have already reached the tip of Chassidut and you have already tasted 'from the honeycomb with the tip of the staff.' And if you are consistent in working on this, you will, God willing, become a chassid - you will be shielded in the shadow of God, and the power of the Divine Presence will hover over you.
According to Rabbi YY Jacobson שליט"א Chassidut is a set of glasses. it's the same reality, but it's a different perspective.What did the Ba'al Shem Tov try to show everybody with these glasses? he tried to show them the infinite depth that exists within everyone and everything, the godliness and the goodness, to show and see the Ein Sof, the essence of infinity that is in everybody and everything.
Who is a Chassid?
What is a Chassid?" A chassid is someone who relates to the soul of a thing rather than to its body, to its inner essence rather than its external manifestations.
A chassid is a revolutionary. A chassid never accepts the status quo. The fact that something is a certain way doesn’t mean that it should remain that way; in fact, it probably means that it’s here to be improved, transformed, reinvented. This includes the chassid’s own self. The chassid is a person who wakes up each morning and says to himself: I feel this way? Then perhaps I must change the way I feel. The world thinks this way? Then we must change the world’s thinking. A chassid believes that it’s not enough to behave a certain way and do certain things; rather, a person’s task in life is to recreate himself and remake the world.
a chassid is a pious person—one who goes “beyond the line of the law” in his duties toward G‑d and man.
A chassid is alive. A chassid does everything with vitality, joy and passion.
A chassid is selfless. Because if every soul is “literally a part of G‑d above,” what is the “self”? Simply one expression of the common essence we all share.
A chassid is a mystic. A chassid doesn’t just study Kabbalah—she also understands it. Chassidic teaching takes the deepest secrets of Torah and makes them accessible and comprehensible to every individual, and applicable in every individual’s life.
The chassid reaches for the essence of Torah. The chassid looks at Torah from the inside out. For the chassid, there are no secrets. No truth is too arcane to be granted admittance to the mind, no truth too spiritual to be applied in daily life."- Chabad.org
What Does It Mean To Be A Chassid?
A true chassid is primarily marked, not by external appearances, but by strong internal attitudes.
- Jewish Press.org
Principles of Chassidut
לעצטע ווערטער פון דער בעל שם טוב טאטע
ישראליק, הנני הולך בדרך כל הארץ, 1. זאָלט ליב האָבן יעדן ייד מיט גאַנצן האַרצן ליב און נשמה2. צווייטנס זולת ניסט מורא הבון פון קיין זך נישט און פון קיין מענטש נישט אין די וועלט אותו דער אבישתר
Final words of the father of the Ba'al Shem Tov
Yisrolik [diminutive of Israel], behold, I am going the way of the Earth [passing away], but before I die I would like to share with you two final instructions
1. you should love every jew with your entire heart, flesh, and soul
2. Fear not no person and no thing in the world outside of Hashem
(possible errors in the Yiddish because I transcribed it)
• The BESHT was a mystic. He interpreted the world through Kabbalah and emphasized the redemption of the soul as a requirement for the redemption of the world. • “For before one prays for general redemption one must pray for the personal salvation of one’s own soul” (Toledot Ya’akov Yosef)
• Dveikus – a core principle of the BESHT is the pursuit of dveikus, the ability to connect with and cling to God through all activities, including the mundane.
• A core principle of the BESHT and Chassidus is immanence, that Hashem can be found in everything.The BESHT opposed asceticism and thought by engaging the physical and material world we can elevate it and make it into spiritual and religious experiences. • Torah, tefilla and mitzvos are all there as platforms to achieve dveikus. • ″According to what I learned from my master and teacher, the main occupation of Torah and prayer is that one should attach oneself to the spirituality of the light of the Ein Sof found in the letters of the Torah and prayer, which is called study for its own sake” (Toledot Ya’akov Yosef, p. 25) • The BESHT emphasized the spirit of mitzvos as much as the form. • He also focused joy, happiness and meaning in the fulfillment of mitzvos.The BESHT introduced a doctrine of the Tzadik, a spiritually superior individual who is outstanding in achieveing d’veikus. • These individuals are role models, teachers and their merit can help those around them. •He himself was considered a Tzadik who enabled miracles. • The Rebbe, Shlomo of Rodomsk declared, "Whoever believes all the miracle stories about the Baal Shem Tov in Shivhei HaBaal Shem Tov is a fool, but whoever denies that he could have done them is an apikores [a heretic]."
Rabbi YY Jacobson breaks down the core principles of the Baal Shem Tov into 8 ideas1. HKBH loves you unconditionally and there is nothing in the world that you can do to change that love. God is your biggest fan and he never gives up on you2. God wants people to be successful, he wants you to be happy, he wants you to be satisfied, he wants your life to be ecstatic, wonderful, extraordinary, he wants you to suck the marrow out of life, and to seize every moment and to see yourself as a success story, he wants you to have a pleasent life, a sweet life, an enjoyable life, a incredibly successful life; materially, emotionally, psychologically and spiritually! he wants you to maximize your potential, he wants you to self actualize
3. when you look at yourself in the mirror, what you have to see is that you relationship with HKBH is who you are, everything else is external, you are completely one with god always, that is who you are that is your identity, no separation, you are a chelek elokai mi'maal, and even your body is holy. in your true essence there is always dveikus and holiness. You are capable of finding the holiness in your life, Avodas Hashem isn't abpout copying anyone, it's about finding the meaning and connecting to HKBH wherever you are.66
4. There is no such thing as punishment as a punitive action, because why would you punish/afflict/harm someone who you love absolutely?! Rather, punishment is a way of cleansing yourself, The body and the soul are beautiful, but when you need to do a cleansing it's painful, but the only reason is to make you shine.
5. every reality and situation a person is in, HKBH is speaking to the person though that reality, every single moment is a moment of connection to HKBH (see Rebbes Zusha, Melech, and the Bucket)
6. every word of torah can be understood both literally, and psychologically or metaphysically
7. Love every Jew, no matter who he or she is with every fiber of your being, and look at the soul of a person, not at the externals of the person.
8. challenges, skeletons and demons are not mistakes that prove that you're a failure, but rather are all part of your journey to fulfill your purpose in the world
Opposition to Chassidut
וּשְׁמַרְתֶּ֣ם לַעֲשׂ֔וֹת כַּאֲשֶׁ֥ר צִוָּ֛ה ה׳ אֱלֹקֵיכֶ֖ם אֶתְכֶ֑ם לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּשְׂמֹֽאל׃
You will be careful to fulfill as Adonoy, your God, has commanded you; do not deviate right or left.
אֵ֣ת כׇּל־הַדָּבָ֗ר אֲשֶׁ֤ר אָנֹכִי֙ מְצַוֶּ֣ה אֶתְכֶ֔ם אֹת֥וֹ תִשְׁמְר֖וּ לַעֲשׂ֑וֹת לֹא־תֹסֵ֣ף עָלָ֔יו וְלֹ֥א תִגְרַ֖ע מִמֶּֽנּוּ׃ {פ}
Every matter which I command you, observe to do it: thou shalt not add thereto, nor diminish from it.
דור מה רמו עניו, ומילין לצד עלאה מללו: אלה אלקיך ישראל, כל עץ וכל אבן, ומגלים פנים בתורה שלא כהלכה בפסוק: ברוך כבוד ה׳ ממקומו, ובפסוק: ואתה מחיה את כולם. הוי על הרום הרעים שבהם שבדו מלבם משפט חדש ואולפין חדת, ושתו תלמידים הבאים אחריהם, ושם שמים מתחלל על ידיהם…
Letter by the GRA against ChassidutOh how the generation lifted its eyes and spoke words directed above: “This is your god, Israel” (Ex. 32:8), every tree and rock. They reveal the Torah contrary to law in the verse: “Blessed is the glory of God from His place” (Ez. 3:12) and in the verse: “And you preserve them all” (Ne. 9:6).- Torah Musings.com
The GRA believed in the primacy and supremacy of Torah study above all else, and he interpreted the entire world through that prism. • “It is well known that the one mitzvah greater than all other mitzvos is the study of Torah.” GRA on Mishlei 1:23 • Mitzvos involve actions of the body but Torah study involves the soul. • 'Prayer is limited to this world, but Torah is eternal.' • 'Just as a fish separated from water will surely die, so too a Jew separated from Torah study.' • Additionally, doing mitzvos is not enough to defeat the yetzer ha’rah, Torah study is necessary.Righteousness is not just about performance of mitzvos but is predicated on Torah scholarship. • The GRA gave a metaphor of a large vessel surrounded by smaller vessels. Only when the large vessel is overflowing can the smaller ones be filled. • Emphasis on Torah Lishma-
Gra_Chassidim_Great_Rivalries.pdf
Elijah Judah Schochet states that some of the objections to chassidut as followsA principle of Chassidus is that sadness separates man from Hashem and one must always be joyous and happy. but Misnagdim saw the joy as frivolousness and a state of intoxication.
• Misnagdim were suspicious of the Chasidic emphasis on finding Hashem in everything because it could easily cross the line of pantheism.
• Tzadik – Rebbe (and the way that Chassidim would devote themselves to and serve these peoploe) Sounded like a form of idolatry to the Mitnagdim
Rather than prioritize talmud Torah, chasidim prioritize d’veikus, prayer, performance of mitzvos and devotional literature.
and furthermore, the chassidim had questionable halachik pratices such as Clapping, jumping, whirling, twisting, somersaulting and fervent dancing during davening, and Shouting and shrieking ecstatically in Yiddish and mouthing unintelligible utterances during parts of davening that one cannot interrupt. [note that the maggid of Meserech tried to curtail many of these practices]
Gra_Chassidim_Great_Rivalries.pdf
Response to Opposition/Counter Arguments/ sources in favor of Chassidut
ולפי הנשמע אין במדינות ליטא מי שירום לבבו שלא לבטל דעתו מפני דעת הגאון החסיד ולאמר בפה מלא אין בפיהו נכונה ח״ו, כ״א במדינות הרחוקות כתוגרמא ואיטלייא ורוב אשכנז ופולין גדול וקטן. ובזאת חפצתי באמת, ובפרט בענין האמונה אשר לפי הנשמע במדינותינו מתלמידיו אשר זאת תפיסת הגאון החסיד על ס׳ ליקוטי אמרים ודומיו, אשר מפורש בהם פי׳ ממלא כל עלמין ולית אתר פנוי מיניה כפשוטו ממש, ובעיני כבודו היא אפיקורסות גמורה לאמר שהוא ית׳ נמצא ממש בדברים שפלים ותחתונים ממש, ולפי מכתב מעלתם ע״ז נשרף הספר הידוע, ובפירוש מאמרים הנזכרים יש להם דרך נסתרה ונפלאה, ומלא כל הארץ כבודו היינו השגחה וכו׳.
ומי יתן ידעתיו ואמצאהו ואערכה לפניו משפטינו להסיר מעלינו כל תלונותיו וטענותיו הפילוסופיות אשר הלך בעקבותיהם לפי דברי תלמידיו הנ״ל לחקור אלקות בשכל אנושי, וכאשר קבלתי מרבותי נ״ע תשובה נצחת על כל דבריו.
Ba'al HaTanyas response to the GraIt is heard that no one in Lita will be so arrogant as to fail to submit to the Vilna Gaon’s view and say openly that he was wrong, only in distant lands like Turkey, Italy, most of Germany and Poland major and minor. This is what I truly want, particularly in matters of faith that, according to what is heard in these lands from his students, that this is what he thought about the Tanya and similar: They say explicitly that the meaning of “He fills all the worlds and there is no place empty of Him” literally. In the Vilna Gaon’s eyes it is complete heresy to say that God exists literally in mundane, lower things…. [In his view] these sayings have a hidden meaning, that God’s providence fills the world, etc.
If only I could find him and arrange my case before him to remove all of his philosophical complaints, which according to his students followed in his study of God with his human intellect, as I have received from my teachers successful responses to all his words….-Torah Musings.com
עִבְד֣וּ אֶת־ה׳ בְּשִׂמְחָ֑ה בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃
worship the LORD in gladness;come into His presence with shouts of joy.
אֶ֥הֱב֥וּ אֶֽת־ה׳ כׇּֽל־חֲסִ֫ידָ֥יו אֱ֭מוּנִים נֹצֵ֣ר ה׳ וּמְשַׁלֵּ֥ם עַל־יֶ֝֗תֶר עֹשֵׂ֥ה גַאֲוָֽה׃
O love the Lord, all his pious ones: for the Lord preserves the faithful, and plentifully repays him who acts haughtily.
הַ֥לְלוּ־יָ֨הּ ׀ שִׁ֣ירוּ לַֽ֭ה׳ שִׁ֣יר חָדָ֑שׁ תְּ֝הִלָּת֗וֹ בִּקְהַ֥ל חֲסִידִֽים׃
Haleluya! Sing to the Lord a new song, his praise is sounded in the congregation of the pious.
יַעְלְז֣וּ חֲסִידִ֣ים בְּכָב֑וֹד יְ֝רַנְּנ֗וּ עַל־מִשְׁכְּבוֹתָֽם׃
Let the pious be joyful in glory: let them sing aloud upon their beds.
(יא) אֶת־הַכֹּ֥ל עָשָׂ֖ה יָפֶ֣ה בְעִתּ֑וֹ גַּ֤ם אֶת־הָעֹלָם֙ נָתַ֣ן בְּלִבָּ֔ם מִבְּלִ֞י אֲשֶׁ֧ר לֹא־יִמְצָ֣א הָאָדָ֗ם אֶת־הַֽמַּעֲשֶׂ֛ה אֲשֶׁר־עָשָׂ֥ה הָאֱלֹקִ֖ים מֵרֹ֥אשׁ וְעַד־סֽוֹף׃
(11) He brings everything to pass precisely at its time; He also puts eternity in their mind, without man ever guessing, from first to last, all the things that God brings to pass.
מזרק אחד כסף, כנגד התורה המשולה ביין, שנאמר (משלי ט): ושתו ביין מסכתי, ולפי שדרך היין לשתות במזרק, כמה דתימא (עמוס ו): השותים במזרקי יין לכך הביא מזרק שבעים שקל בשקל הקדש. למה? כשם שיין, חשבונו שבעים, כך יש שבעים פנים בתורה.
"One silver basin" was brought as a symbol of the Torah which has been likened to wine, as it says "And drink of the wine which I have mingled" (Mishlei 9:5). Now because it is customary to drink wine in a basin, you may gather from the text, "that drink wine in bowls" (Amos 6:6) -- he on that account, brought a basin. "Of seventy shekels, after the shekel of the sanctuary" (Numbers 7:13). Why? As the numerical value of yayin (wine) is seventy, so there are seventy faces/facets of the Torah. (70 ways to expound it)
רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עֲלֵיהֶם וַעֲלֵיהֶם כָּל כְּכָל דְּבָרים הַדְּבָרִים מִקְרָא מִשְׁנָה תַּלְמוּד וַאֲגָדָה. אֲפִילוּ מַה שֶׁתַּלְמִיד ווָתִיק עָתִיד לְהוֹרוֹת לִפְנֵי רַבּוֹ כְּבָר נֶאֱמַר לְמֹשֶׁה בְּסִינַי. מַה טַעַם יֵשׁ דָּבָר שֶׁיֹּאמַר רְאֵה זֶה חָדָשׁ הוּא. מֵשִׁיבוֹ חֲבֵירוֹ וְאוֹמֵר לוֹ כְּבָר הָיָה לְעוֹלָמִים.
Rebbi Joshua ben Levi said On them, and on them; everything, like all words which have been spoken; [such as] Tanach, Mishnah, Talmud, and Aggadah. Even what a student will discover [even a chiddush that someone will have] before his teacher was already said to Moses on Sinai. What is the reason? (Eccl. 1:10) “There is something about which one would say, look, this is new!” His colleague will answer, “it already has been forever.”
What Does It Mean To Be A Chassid?
Our Sages tell us, “If the earlier generations were like angels, we are humans…” (Shabbos 112b). Yeridas hadoros – the further removed we are from the Divine revelation at Mount Sinai, the lower our level of spontaneous inspiration and the more we need external stimuli.- Jewish Press.com