Editing Kabbalah (section)

== Kabbalah and Chassidus ==
[[Toras HaChassidus]], which was revealed by [[the Baal Shem Tov]], includes many foundations from Kabbalah. Many Chassidic customs are based on Kabbalah, and the Chassidic prayer text follows the Arizal's version.

The Baal Shem Tov's teachings frequently quote from Kabbalah, especially from the Arizal's writings.

The Alter Rebbe's maamarim are mostly built on the simple meaning, with little Kabbalah (from Kabbalistic teachings found in books). The little that appears in his maamarim is understandable to those who have studied some Kabbalistic books, and their purpose in the maamarim is to add love and fear of Hashem to the learner.

In contrast, in [[the Mitteler Rebbe]]'s maamarim, Kabbalah is not quoted at all<ref>Accounts and Stories from the the Rebbe Rashab - Rabash p. 16</ref>.

When [[the Rebbe Maharash]] praised the maamarim of [[Reb Aizik of Homil]], he expressed that every one of Reb Aizik's analogies has a source in Kabbalah.

In 1947, when [[Tzvi Hirsh Fogelman|Rabbi Tzvi Hirsh Fogelman]] told the Rebbe about a Kabbalist specializing in face reading and palm reading, the Rebbe responded with surprise and noted that when a Chassidic young man meets a Kabbalist, the young man should ask the Kabbalist if he knows about the concepts of Atik and Arich, and about Chassidus. The Rebbe then told Rabbi Fogelman that the Frierdiker Rebbe dealt with such Kabbalists and practical Kabbalah, and the Rebbe also inquired about the address of the Kabbalist whom Rabbi Fogelman met.

Although [[Toras HaChassidus|Chassidus]] includes Kabbalah and is based on it, it doesn't come as a means to explain Kabbalah. [[The Rebbe Rashab]] expressed this in his saying: "The world thinks that Chassidus is a commentary on Kabbalah. This is a mistake; Kabbalah is a commentary on Chassidus." The Rebbe explained this, saying that the purpose of Chassidus is knowledge of G-dliness and it explains in every concept the connection with Hashem's essence, while Kabbalah explains each topic as it exists in its particular place in the order of descent - in Sefiros, etc. Therefore, Kabbalah is one of the four parts of PaRDeS Torah - the "Sod" (secret) part, while Chassidus isn't a particular part but rather the inner dimension of all four parts. Thus, Kabbalah is a commentary on Chassidus, not the reverse.

For this reason, Chassidus also deals with loftier matters than those in Kabbalah. As the Alter Rebbe said when Reb Zalman of Kornitz asked him to say Chassidus on Eitz Chaim: "Zalman asks me to say Chassidic discourses on Eitz Chaim. What does Eitz Chaim deal with? With the order of descent, but we, thank G-d, deal with far higher matters." Similarly, when beginning to say Chassidus, the Alter Rebbe would say: "Kabbalah is names and revelations [of Hashem], but Chassidus is 'we will rejoice and be glad in You' - in the Essence."

At the same time, unlike Kabbalah which explains the virtues effected in the upper worlds through man's service, Chassidus specifically explains the virtue found in physical matters and service in this physical world.

One of Chassidus's additions to Kabbalah is the concept of G-d's unity, which is explained and elucidated in Chassidus but doesn't appear in Kabbalah

==== Learning Kabbalah Through Learning Chassidus ====
In the revelation of Chassidus, the possibility emerged for every Jew to study the inner part of Torah as in Kabbalah, but without the restrictions that apply to this study. Therefore, in our generation, the obligation to study Pnimiyus HaTorah, and the fulfillment of the Arizal's words that in these generations it's a mitzvah to reveal Kabbalah wisdom, applies to studying Chassidus. In many of his letters, the Rebbe bases the obligation to study Chassidus on this halachic requirement and on these words of the Arizal<ref>See for example Igros Kodesh Volume 3, letter 510. Volume 7, letter 2150. Volume 15, letter 5702. And many others.</ref>.

Two explanations are given for why specifically in recent generations Chassidus was revealed, allowing the study of Pnimiyus HaTorah without the restrictions related to Kabbalah: a) Because of the increased darkness in these generations of the footsteps of Moshiach, there is a necessity for a special power from Torah to overcome the darkness and awaken in divine service. b) Because of the approaching arrival of Moshiach when the whole world will engage in knowledge of Hashem, and there is a need to prepare for this.

==== Restrictions on studying Kabbalah Even in Our Times ====
Even in our time, after the revelation of Chassidus, the restrictions on studying Kabbalah apply to those who don't learn it through Chassidus.

The Tzemach Tzedek brings that "the Baal Shem Tov commanded not to study Kabbalistic books, because one who doesn't know how to abstract the matters from their physicality becomes very materialistic through this study, when they give form in their poor understanding to G-dliness according to particular measures." This warning applies even today to those who study Kabbalah not according to Chassidus, but those who learn according to Chassidus are protected from this concern.

Similarly, one who learns according to Chassidus is also protected from the warning against learning Kabbalah through independent methods, since our Rebbeim received it person to person from the Baal Shem Tov who received from Achiya HaShiloni, and are qualified to explain Kabbalistic concepts, unlike learning through new approaches. For this reason, the Rebbe had reservations about learning the "Hasulam" commentary on the Zohar by Rabbi Yehuda Leib Ashlag, because "as heard, he paved his own path in studying Eitz Chaim and the Zohar, and we have only the king's highway of our leaders in Toras HaChassidus."

When Rabbi Yechezkel Ashlag passed before the Rebbe during dollar distribution and asked him to sign a proclamation that all Jewish people should study Kabbalah to bring the redemption - the Rebbe responded that it's accepted in Chabad that Chabad Chassidus is built on Kabbalistic foundations, but in a method of Chochmah, Binah, Daas, and therefore one who studies Chabad teachings also learns Kabbalah. When the Rav repeated his request, the Rebbe replied that as a grandson of the Alter Rebbe, he cannot sign a note saying one needs to study Kabbalah, as it might imply that one doesn't fulfill their obligation through Chabad teachings. When the Rav brought proof from the Alter Rebbe's language that writes "the Baal Shem Tov's words according to the Arizal's Kabbalah," suggesting that learning Chassidus isn't actually Kabbalah, the Rebbe responded that since the Alter Rebbe writes explicitly in another [[Igeres HaKodesh]], he couldn't have contradicted himself elsewhere.
[[File:האדמו"ר מאשלג.JPG|thumb|[[Yechezkel Ashlag|Rabbi Yechezkel Ashlag]] Discusses Learning Kabbalah with [[The Rebbe's House|the Rebbe]] During [[Dollars]] Distribution (30 Shevat 5750/1990)]]
Nevertheless, there were Chabad Chassidim in the past who also engaged directly in studying Kabbalah. Particularly known was the Gaon and Chassid [[Levi Yitzchak Schneerson|Rabbi Levi Yitzchak Schneerson]], the Rebbe's father (who wrote many books based on Kabbalah, of which only a few reached us). Also known as an expert in Kabbalah was [[Menachem Zev Greenglass|Rabbi Menachem Zev Greenglass]], who was a mashpia in [[Yeshivas Tomchei Temimim Montreal]], [[Canada]], and may he be separated for life, [[Yitzchak Ginsburgh|Rabbi Yitzchak Ginsburgh]], head of Od Yosef Chai Yeshiva.