Editing Chassid (section)

== 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:

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