Editing Toras HaChassidus (section)

== Chabad philosophy ==
[[File:תניא ה.jpg|thumb]]
The philosophy of Chabad Chassidus is characterized by its depth and pursuit of understanding the profound concepts explained in Kabbalah and their application to avodas Hashem. This approach is fundamentally rooted in the teachings and path of the Baal Shem Tov, but primarily continues the way of the Maggid of Mezritch, with a certain expansion based on intellectualism. For this reason, some have defined the Baal Shem Tov, the Maggid of Mezritch, and the Alter Rebbe, founder of Chabad Chassidus, as corresponding to the three upper sefiros called Chochma, Binah, and Daas, whose initials form the word "Chabad."

=== The Foundational Sefer Tanya ===
Over twenty years from 1775, the Alter Rebbe wrote the sefer in which he expounds his teachings, the philosophy of Chabad Chassidus, which is the written Torah of Chassidic teachings. He also wrote many pieces of advice and answers to questions about avodas Hashem that his chassidim asked him in yechidus. In 1795, he completed writing it and authorized its copying. The sefer was distributed among the chassidim who received it with joy.

The opponents of Chassidus feared the sefer's influence, and therefore deliberately inserted falsifications to present it as a "heretical" book. With such falsifications, they presented it to the Vilna Gaon, and because of this, he ordered it to be burned. When the Alter Rebbe learned of this, he ordered it to be printed to prevent further falsification.

In 1797, the Alter Rebbe sent the sefer to be printed in Slavita, requesting his friends, disciples of the Maggid of Mezritch, Reb Meshulam Zusha of Anipoli and Reb Yehuda Leib HaKohen, to add their approbations. They were greatly impressed by the sefer and added their warm approbations. The first copies reached the Alter Rebbe on 20 Kislev 1797.

Initially, some Chassidic leaders did not accept the sefer due to the intellectual element in Chabad Chassidus philosophy, but eventually it was warmly embraced by them as well. Today, the sefer is considered the most important among the foundational works of the Chassidic movement, revered by all its streams and studied throughout the Jewish world.

This sefer contains the foundations of Chabad teachings and pnimiyus haTorah. The sefer extensively explains the structure of the human soul and the array of forces operating within it; it penetrates deep philosophical issues such as the relationship between the Creator and the world, creation ex nihilo, the unity of Hashem, the purpose of Torah and mitzvos, and similar matters, and it paves a secure and easy path for a person to reach elevated levels and serve Hashem properly.

The [[Tanya]] had a decisive influence on Jewish faith. Until the Baal Shem Tov, the opinions of gedolei Yisroel were divided regarding how Hashem supervises His world. The Baal Shem Tov innovated that Hashem's supervision is hashgacha pratis over every detail in the universe. The Alter Rebbe, in explaining the Baal Shem Tov's approach in his sefer, made this belief prevalent throughout all Jewish communities.

Its influence was so great that even the Vilna Gaon's student, Reb Chaim of Volozhin, reversed his rebbe's position following his study of Tanya, and acknowledged in his sefer Nefesh HaChaim that the truth follows the Chassidic approach regarding "tzimtzum lo k'pshuto."

Today, throughout the world, many Jews - Chassidim and Litvish, Charedi and even those who don't define themselves as Torah observant - participate in shiurim studying this sefer, which have a decisive influence on many people's lives. Many chassidim joined Chabad Chassidus following their study of Tanya. Indeed, the influence of this foundational Chassidic sefer reflects the Mashiach's promise to the Baal Shem Tov that "your wellsprings shall spread outward."

=== The Path of Chabad Chassidus ===
Chabad teachings represent a further development in revealing the teachings of Chassidus, which the Baal Shem Tov began to reveal. Chassidus as a whole is a revelation of the inner dimension of Torah, the inner aspect of all four levels of Torah interpretation - Pshat, Remez, Drush, and Sod.

The Torah, like the body, is divided into "body" and "soul." The part called "Nigleh" is essentially the revealed part, which includes all of Tanach, Mishnah, Talmud, and other books added to them. The second part, "Pnimius" - the soul, this is Chassidus.

The word Chabad is an acronym for the three intellectual faculties: Chochma, Binah, Daat. The philosophy of the movement is based on the deepest dimension of Hashem's Torah. It teaches understanding and recognition of the Creator, the role and purpose of creation, and the importance and unique mission of every created being. Chabad teachings guide a person to refine and control every action or emotion through Chochma, Binah, and Daat.

Chabad teachings essentially deal with the entire world of Jewish thought and philosophy. It discusses the relationship between the Creator and creation, the ways in which the Creator controls His world, how He sustains and gives life to the world, and the purpose for which He created the entire world in the first place. We find in Chabad teachings profound explanations about the essence of Torah and mitzvos, the uniqueness of the Jewish people, and the powers of the Jewish neshamah. Chabad teachings also contain deep and wonderful analyses of the human psyche and penetrate the deepest layers of the Jewish neshamah.

There is a broad range of fundamental questions that are constant topics of discussion in Chabad Chassidus. Some of these questions are: Why did Hakadosh Baruch Hu create the world? Was He lacking something that He created the world for? And how did such a complex world with so many contradictions emerge from the One and Only G-d whose "essence" is simple unity?

Extensive attention is devoted to questions of purpose and objective: What is the purpose of Torah study and mitzvah observance? Why did our divine neshamah need to descend from the upper spiritual world where it dwelled to our physical and lower world? What is the benefit of this tremendous descent? What is the end of the world, will it remain as it is forever, or will there be a change in its entire essence at some stage?

What characterizes the form of discussion in Chassidus is - the solid logic of the explanations, the clarity, the depth, and yet - the simplicity that is attainable for every person.

Particularly remarkable is the fact that almost no one who tried to penetrate the wellsprings of Chabad Chassidus was left unchanged. The very engagement with Chabad teachings changes perspectives, increases awareness of subtle areas that weren't previously close, and transforms the person into a different person: more serious, more complete with their worldview, more settled - and also with greater vitality and joy of life.

The essence of Chabad Chassidus was deeply explained by the Rebbe in Kuntres Inyona shel Toras HaChassidus.

=== Divine Service ===
The goal of Chabad Chassidus is to cause a person to live in a state where the mind rules over the heart, which comes through great effort. For this purpose, Chabad Chassidim pray at length, hold farbrengens frequently, and engage in iskafya. It is not enough to study Chassidus alone, as mere intellectual knowledge, but work of the heart is necessary.

In Chabad Chassidus, the need for divine service with joy and gladness of heart is emphasized, and sadness is rejected. There is also much discussion about working on middos. However, unlike Mussar and Kabbalah, it does not negate the body or disconnect the neshamah from physical reality but teaches the person to strengthen form over matter.

=== Major concepts ===
* [[Nefesh Helokis]] (the Divine Soul)
* [[Avodas Hatfilah]] (the Service of Prayer)
* [[Avodat HaBirurim - The Work of Refinement]]
* [[Bitul (Self-Nullification)]]
* [[Dirah B'tachtonim]] (the Dwelling in the Lower Realms)
* [[Etzem HaNeshama (The Essence of the Soul)]]
* [[Spreading the Wellsprings (Hafatzat HaMayanot)]]
* [[Deveikut (Spiritual Attachment)]]