Chassid

Chabad-Lubavitch
The Chasidic Founders
Baal Shem Tov • The Maggid
The Seven Rebbes of Chabad
Alter Rebbe • Mitteler Rebbe • Tzemach Tzedek • Rebbe Maharash • Rebbe Rashab • Rebbe Rayatz • The Rebbe
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Chassidus • Beis HaRav • Chasidim • Music • Mivtzoim • Geography
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A Chasid (plural: Chassidim) is a title given to the students and followers of the Baal Shem Tov and his students' students who belong to the Chassidic movement. A Chasid is one who engages in avodas Hashem in a pnimiyus way, meaning with their inner soul powers and not just through physical action, combining both their intellectual and emotional capabilities in the fulfillment of Torah and mitzvos. After the spread of Chassidic teachings under the leadership of the Baal Shem Tov, this title became attached to all believers in Chassidic teachings and those who follow its ways.

According to Chabad tradition, published by the Frierdiker Rebbe, in the early years of the Chassidic movement, the Baal Shem Tov called his students by names like 'beloved ones,' 'friends,' or 'chevra of beloved ones' and 'chevra of friends,' rather than Chassidim. The name 'Chassidim' first appears in print in the bans of the misnagdim against the Chassidim - which were printed toward the end of the Maggid of Mezritch's life in 1772: "And they are called by the name of Chassidim and holy ones of the Most High"; "And they call themselves Chassidim." This title was interpreted negatively by the misnagdim: "Those who call themselves chassudim or the chassudim group" when they made use of the interchange of the letters shin and samech among Lithuanian Jews. This detail was explained in the teachings of the Frierdiker Rebbe when he elaborates that it would have been more appropriate for the misnagdim to call the Chassidim 'misnagdim,' for one cannot oppose something before it exists, and they apparently preceded them in time, but Divine Providence granted the misnagdim the merit to call the Chassidim by their proper name.

The Rebbe says in a sicha: "The name 'Chassidim' - a name used in Shas and Midrashei Chazal for a special category of Jewish people - was established among all Jews regardless of faction specifically for the students of the Baal Shem Tov, the Maggid, the Alter Rebbe, etc. The Frierdiker Rebbe once said that seemingly, the Chassidim should have been called by the name of their opponents, and the misnagdim should have been called Chassidim, since the Chassidim were the ones who came with new things (to which there was opposition), yet in practice, the opponents themselves called the Chassidim 'Chassidim' and themselves 'misnagdim'! Rather, everything is by Divine Providence, such that with the revelation of Chassidic teachings, everyone acknowledged and called it 'Chassidus' and its followers 'Chassidim,' and 'once stated, it cannot be retracted.'"

The Alter Rebbe writes (in his testimony during his first imprisonment in 1799): "And all the masses call them by the name Chassidim in all the countries of White Russia and Poland and most of Lithuania, almost entirely, namely after the name of the first Chassidim who would pray with kavana as mentioned above, even though those of now are not as great Chassidim as the first ones."

The Title 'Chossid'

The title 'Chossid' appears in the words of Chazal already regarding Adam HaRishon, and later as well. They gave the title 'Chossid' to one who goes beyond the letter of the law, and gives up their personal benefit for the sake of others.

The Way of Chassidus

The system of Chassidus, which comes to improve the characteristics of a person, emphasizes these matters: Ahavas Yisroel (love of every Jew), enhancement of mitzvos, simcha shel mitzvah (joy of performing mitzvos), and more. Therefore, a Yid who learns Chassidus and conducts themselves according to the ways of Chassidus is called a Chossid.

In the sichos and letters of our Rebbeim, there is much discussion about who is a Chossid and what are the ways of Chassidus. The answers are varied: a Yid who conducts themselves in all matters better than they are obligated, who fulfills mitzvos with enhancement and joy, who davens at length and delves into the meaning of tefillah, who loves every Yid more than themselves, who enhances in the mitzvah of tzedakah and doing chesed with others, and more.

Connection to the Rebbe

This avodah of the Chossid, to correct and improve middos and actions, receives much help when connected to the tzaddik, to the Rebbe. The Rebbe gives kochos, guides, and directs. The hiskashrus to the Rebbe is accomplished through learning his Torah and dedication to fulfilling his horaos (both private instructions received in letters, yechidus, and the like, and general guidance that the Rebbe gave to all of Yisroel in farbrengens and the like). In addition to these, there are other practices that strengthen the feeling of hiskashrus of the Chossid to the Rebbe and help them know how to fulfill Hashem's will in the best way possible.

Living according to Chassidus is like a tree: the trunk is Toras HaChassidus, the roots are our Rebbeim, and the branches are the Chassidim. Through the roots and body of the tree, each branch receives water, each Chossid receives chayus, and thus produces fruits, which are the fulfillment of mitzvos with vitality and joy.

What Befits a Chasid

The Rebbe Maharash would travel to the city of Vitebsk for medical purposes. During one of his journeys, the local people requested that he deliver a maamar chassidus before them. The Rebbe responded that he was too weak to say dach (Divrei Elokim Chaim, a term for a chassidic discourse), but agreed to come out to them for a short while.

Many Yidden gathered in the courtyard of the house where the Rebbe Maharash was staying, and he began by saying: "It is common to express about a certain person, 'it's not fitting for him to behave this way' or 'it's fitting for him to understand this matter.' Similarly, for every Yid and especially for chassidim, it should be clear what is 'fitting' and what is 'not fitting.'"

The Rebbe Maharash detailed: It is fitting for a chassid to learn chassidus every day. It is fitting for a chassid to be immersed in doing good for others. It is fitting for a chassid to be b'simcha, and to show a cheerful countenance to others. It is fitting for a chassid to recognize his own shortcomings and the virtues of others.

It is fitting for a chassid to consider the most 'simple' and 'ordinary' Yid as more important than himself. It is fitting for a chassid to learn a good quality and conduct from each and every person. It is fitting for a chassid to conduct himself with ahava, achva, shalom, and reius (love, brotherhood, peace, and friendship).

The Rebbe Maharash added that it is 'not fitting' for a chassid to not conduct himself in every detail as described. He concluded his words, blessed the kehilla, and returned to his room.

Brotherhood Among Chasidim

Once, the Rebbe Maharash asked his father, the Tzemach Tzedek: "What did the grandfather (the Alter Rebbe) mean by the expression 'Darchei HaChassidus' (Ways of Chassidus)?"

His father answered: The ways of Chassidus mean that all Chassidim should be like one family.

Already by the Alter Rebbe, founder of Chabad Chassidus, much attention was devoted to educating Chassidim to behave and live with each other like real brothers. The Alter Rebbe explained this through a mashal of the human body: each limb has a different role and character, but only when all limbs work together and help each other is the body healthy and complete.

Since all Chassidim are connected to the Rebbe and to Chassidus, there is a feeling of closeness between them, of one large family (in addition to the mitzvah of Ahavas Yisroel towards every Jew). This is expressed also in physical matters - helping each other find parnasa, giving good advice, and also in spiritual matters - learning and growing together. Chassidim Ein Mishpacha - Chassidim are one family.

True Chassidic love is even greater than love between family members. The Chassid Reb Yekusiel of Dokshitz was so impressed by the love between two brothers he knew, that he said: Their love is as great as the love between Chassidim!...

True Ahavas Yisroel is found among Chassidim. (The Rebbe Rayatz)

Ways of Chassidus

Iskafya and Is'hapcha

Extended entry - Iskafya Extended entry - Is'hapcha

When the yetzer hara tempts us to do something forbidden and we overcome it, this is called 'iskafya'. The source of this expression is from the Zohar, and its meaning in Aramaic is 'suppression'. We suppress the yetzer hara's influence.

A higher level of divine service is 'is'hapcha', meaning 'transformation'. At this level, we don't just suppress the yetzer hara's influence, but we nullify its negative desires and transform them into good.

Iskafya and is'hapcha are two paths in a Yid's avodas Hashem, and generally characterize two types of Yidden at different levels: tzaddikim and those who are not tzaddikim. One who has reached the level of 'tzaddik' (according to the Tanya) has the power to achieve is'hapcha: he completely subdues the yetzer hara, transforms it to good, and 'elevates' it to kedusha.

In contrast, a Yid who is not on the level of tzaddik must serve Hashem through iskafya. He must overcome the desire to transgress and stand firm against all the yetzer hara's temptations.

"The avodah of tzaddikim is surely considered more precious to Hashem," you're probably thinking to yourself now, feeling a bit sad. Not exactly! In the Tanya, the Alter Rebbe quotes the pasuk "Make me delicacies as I love," and explains it in relation to these two types of divine service. The Alter Rebbe compares the avodah of tzaddikim to sweet foods, and the avodah of beinonim to sharp or sour ingredients that become delicious after being properly seasoned. Both forms of avodah are 'delicacies' to Hashem, and He derives nachas from both.

'Iskafya' isn't just about overcoming the yetzer hara when it tries to entice us to sin. Even with permitted matters, if they're not for purposes of kedusha - we can and should suppress our yetzer and avoid them.

For example, let's say we want to eat an especially tasty cake with the finest hechsher and nothing forbidden in it, but on the other hand, eating it serves no purpose of kedusha since it won't give us strength to fulfill Torah and mitzvos. If we overcome our desire and instead eat healthy food that will give us strength to do good, that's also iskafya!

Bitul

The avodah of a chassid requires 'bitul', meaning nullifying oneself to Hashem and not feeling like an independent 'existence'. Chassidus offers various ways to achieve 'bitul', and there are several levels of self-nullification.

Kabolas Ol

Chassidus teaches us that we must fulfill mitzvos with kabolas ol (acceptance of the yoke). Like a servant who is subordinate to his master and must obey all his instructions, so too we are subordinate to Hashem's yoke and must fulfill His mitzvos even when we want to or understand them.

Even the mitzvos called 'mishpatim', those 'logical' mitzvos that can be understood by human intellect (like "do not steal"), must be fulfilled with kabolas ol. Meaning, not because we understand their logic, but because this is what Hashem commanded.

When we fulfill a mitzvah solely because it is Hashem's command, the connection to Hashem is complete. Fulfilling mitzvos for additional reasons (like logic or fear) also connects the Yid to Hashem, but this connection isn't complete.

After serving Hashem with kabolas ol comes the stage of understanding and recognizing Hashem's greatness. Then we feel self-nullification toward Hashem and fulfill His mitzvos with a deeper feeling of understanding and identification.

On one hand, this is a higher form of divine service. On the other hand, there is a special advantage specifically in kabolas ol. When we don't see or feel Elokus, yet still fulfill Hashem's mitzvos - this is true self-nullification.

One of the Tzemach Tzedek's chassidim once entered for yechidus. "I have no desire to learn Torah," he confided to the Rebbe. "That's good," the Tzemach Tzedek surprised him, and after a moment explained himself: "You can force yourself to learn and fulfill Hashem's mitzvos with kabolas ol, which is something great and wonderful. But I," continued the Rebbe, "very much want to learn. What should I do? How will I merit to learn Torah with kabolas ol?"...

Hisbonenus

A fundamental part of a Chassid's avodas Hashem is the concept of hisbonenus. After learning Chassidus about Hashem's greatness, we reach the next stage - thinking deeply and delving into the content that was learned, until it is thoroughly understood in all its details and parts, and we even feel it within ourselves. This is called 'hisbonenus'.

The purpose of the learning is that it should influence our feelings and awaken in our hearts ahava (love) for Hashem and yirah (fear/awe) of Him - these two mitzvos are the root and foundation for all other mitzvos. The way to fulfill them is through contemplating Hashem's greatness, so that the mind understands and delves into it, and then influences the heart to feel love and fear.

In the ways of Chassidus there are three stages of hisbonenus:

1. Contemplation during learning, when the subject being learned settles in the learner's mind, is thoroughly absorbed in their intellect, and changes their thoughts.
2. Contemplation before davening, when the subject enters the learner's heart, and they feel its chayus (vitality).
3. Contemplation during davening, when the subject is absorbed and influences the person's middos (character traits).

Chassidim and Misnagdim

The Baal Shem Tov would call his students "beloved ones," "dear friends," or "group of dear friends" and "group of beloved ones" rather than "Chassidim." The Chassidim were also called "di freiliche" (the joyous ones) because Chassidus greatly emphasized serving Hashem with joy in every situation and condition, to the extent that it was commonly said that "by Chassidim on Tisha B'Av it is more joyous than by the Misnagdim on Simchas Torah."

The term first appeared in print in the bans of the Misnagdim, which were printed toward the end of the Maggid of Mezritch's life in 1772: "And they are called by the name of Chassidim and holy ones of the Most High"; "And they call themselves Chassidim." This title was interpreted negatively by the Misnagdim: "Those who call themselves Chasidim," or "Sect of Chasudim" - where they used the interchange of the letters Shin and Samech, as was common among Lithuanian Jews.

The Frierdiker Rebbe dwells on the point that it would have been more appropriate for the Misnagdim to be called "misnagdim" (opponents), since one cannot oppose something before it exists and they seemingly preceded in time. However, Divine Providence granted the Misnagdim the merit of correctly naming the Chassidim with their fitting title.

The significance of the Title

Many explanations have been written about the names 'Chassid' and 'Chassidim'. One of them was given by the Frierdiker Rebbe in response to a non-Jew's question: "The names Chassid and Chassidim indicate superiority over the ordinary, as Chassidus indicates a type of knowledge that is higher than the type of knowledge in the revealed Torah, and the name Chassid indicates a person who in all his matters conducts himself with superiority over the ordinary - studying Chassidus, davening with enthusiasm, giving tzedakah and performing chesed with excellence."

The Alter Rebbe once expressed an idea to call the Chassidim "Baalei Teshuvah," because their avodas Hashem according to the system of Chassidus brings them to true teshuvah. However, he reconsidered this idea, lest people say that whoever is not a Chassid is a rasha chas v'shalom.

In one of the Frierdiker Rebbe's writings where he describes the beginning of the Chabad movement, he writes: Chabad Chassidus demands from those who follow its approach - in addition to the lifestyle of other Chassidim - to study the knowledge of Chassidus and that the learning should lead to practical action in transforming the nature of middos. Elsewhere he adds that a Chassid is not only one who is connected to the Rebbe but also one who is devoted to the Rebbe's activities.

In Hayom Yom (21 Adar I), the Rebbe writes: "In Chabad Chassidus, the title Chassid refers to one who recognizes his essential being and standing in Torah knowledge and learning, and his situation in mitzvah observance. He knows what he lacks and applies himself with concern to fill what is missing, and increases in discipline through kabbalas ol."

Chassid - A Different Entity

The Chabad Rebbeim deeply instilled that a Chassid is an entirely different entity. Not everything that is suitable for everyone is suitable for a Chassid. The Rebbe Maharash, for example, would instill in his Chassidim that just as there is a concept of "not fitting" in physicality, there is a concept of "not fitting" in spirituality. For example, he said that for a Chassid it is not fitting to not learn a chapter of Tanya every day, it is not fitting to not be immersed in character refinement. It is not fitting for a Chassid to not be engaged in the service of prayer, in hiskashrus, when the proper yearnings for Divine feeling are reflected in the Chabad niggun. It is not fitting for a Chassid to not be engaged in the service of Krias Shema she'al hamitah and to fall asleep with all the dust or mud of the day's work, and to dream of false matters that the angel in charge of dreams honors him with.

When Dr. Weiss asked the Rebbe what is a Chassid, the Rebbe answered that a Chassid is someone who can say at Krias Shema she'al hamitah that he is a bit more than what he was in the morning.

See also

ZIknei HaChassidim