Toras HaChassidus: Difference between revisions

(4 intermediate revisions by one other user not shown)

Line 1:

'''Chabad Chassidus''' or '''Toras HaChassidus''' is a system of teachings that primarily relates to the human capacity to understand godliness and to ~~utilise~~ this knowledge in the service of the Creator. These teachings are sometimes referred to in English as '''Chabad philosophy''', and is presented as the total collection of teachings of the Chassidic founders and the Seven Rebbes of [[Chabad-Lubavitch]]. Major themes in Chabad philosophy include the nature of divinity, the soul, and the meaning of the 613 commandments.

'''Chabad Chassidus''' or '''Toras HaChassidus''' is a system of teachings that primarily relates to the human capacity to understand godliness and to utilize this knowledge in the service of [[Hakadosh Baruch Hu (G-d)|the Creator]]. These teachings are sometimes referred to in English as '''Chabad philosophy''', and is presented as the total collection of teachings of the Chassidic founders and the Seven Rebbes of [[Chabad-Lubavitch]]. Major themes in Chabad philosophy include the nature of divinity, the soul, and the meaning of the 613 commandments.

Its foundations and guidance were revealed in the middle of the sixth millennium of creation in Central Europe by [[the Baal Shem Tov]], and spread through his many students until it reached Jerusalem.

Its foundations and guidance were revealed in the middle of the sixth millennium of creation in Central Europe by [[the Baal Shem Tov]], and spread through his many students until it reached Jerusalem<ref>Language of Baal Shem Tov's Letter to Rabbi Menachem Mendel of Shklov</ref>.

Chassidus is essentially an explanation of [[Kabbalah]], detailing the structure of spiritual worlds, the chain of creation and formation of the world, and teaches the hidden reasons for Torah mitzvos. Chassidus emphasizes that learning must be soulful learning that leads to practical improvement in character traits, and mere academic study is insufficient. Similarly, the fulfillment of all mitzvos must be done with inner vitality and intellectual contemplation. As the Baal Shem Tov said, "I came to this world only to fix and enliven the dry bones, so that everything should have vitality and a soul."

Chassidus places Hashem at the center and reveals that every Jew has the power to reach elevated spiritual levels specifically in this physical world through faith, [[Emunah|trust in Hashem]], joy, and recognition of Divine Providence.

Chassidus places Hashem at the center and reveals that every Jew has the power to reach elevated spiritual levels specifically in this physical world through faith, [[Emunah|trust in Hashem]], joy, and recognition of [[Hashgacha Pratis - Divine Providence|Divine Providence]].

In its early days, Chassidus faced strong opposition and persecution from the Misnagdim (opponents), due to their concerns that Chassidic teachings deviated from authentic Judaism. Over the years, this opposition decreased and has now almost completely disappeared.

In its early days, Chassidus faced strong opposition and persecution from the [[Misnagdim]] (opponents), due to their concerns that Chassidic teachings deviated from authentic Judaism. Over the years, this opposition decreased and has now almost completely disappeared.

Chabad Chassidus is the main continuation of the teachings of the Baal Shem Tov and [[The ~~Magid~~ of Mezritch|the Maggid of Mezeritch]] among Chassidic courts, in terms of the scope of literature and its many deep explanations of Chassidus. The Chabad Rebbeim explained the ideas of Chassidic teachings and built an organized system through which a person can cleave to Hashem. Additionally, its founder wrote the 'Written Torah' of Chabad Chassidus (since the Baal Shem Tov and the Maggid of Mezeritch did not write books) - the Tanya.

Chabad Chassidus is the main continuation of the teachings of [[the Baal Shem Tov]] and [[The Maggid of Mezritch|the Maggid of Mezeritch]] among Chassidic courts, in terms of the scope of literature and its many deep explanations of Chassidus. The Chabad Rebbeim explained the ideas of Chassidic teachings and built an organized system through which a person can cleave to Hashem. Additionally, its founder wrote the 'Written Torah' of Chabad Chassidus (since the Baal Shem Tov and the Maggid of Mezeritch did not write books) - the Tanya.

== Chabad philosophy ==

[[File:תניא ה.jpg|thumb]]

[[File:תניא ה.jpg|thumb|The First Chapter of Tanya]]

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.

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 [[Simcha (joy)|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.

Line 79:

The Mussar approach, in contrast, deals with refining character traits.

The Frierdiker Rebbe (Previous Rebbe) explains the matter of the Mussar approach in a talk that was printed in "Kuntres Toras HaChassidus":

The Frierdiker Rebbe (Previous Rebbe) explains the matter of the Mussar approach in a talk that was printed in "Kuntres Toras HaChassidus":<blockquote>"When a person behaves like an animal, he is worse than an animal. For an animal has no intelligence to desire and choose something more elevated than bodily desires and lusts. But a person who has the intelligence to desire and choose something more elevated than bodily desires, such as good character traits and intellectual pursuits, yet chooses physical desires, is more degraded and contaminated than, lehavdil (to distinguish), an animal.

"When a person behaves like an animal, he is worse than an animal. For an animal has no intelligence to desire and choose something more elevated than bodily desires and lusts. But a person who has the intelligence to desire and choose something more elevated than bodily desires, such as good character traits and intellectual pursuits, yet chooses physical desires, is more degraded and contaminated than, lehavdil (to distinguish), an animal.

The wisdom of nullifying physicality through teaching the repulsiveness and abhorrence of physical pleasures and desires, and the greatness of punishment in Gehinom and the like that a person will be punished for being drawn after bodily desires - this is the wisdom of Mussar."</blockquote>Mussar therefore deals with "bandaging external wounds" - fixing traits like pride, laziness, anger and so forth. An excellent example of this approach can be found in the Ramchal's "Mesillas Yesharim."

The wisdom of nullifying physicality through teaching the repulsiveness and abhorrence of physical pleasures and desires, and the greatness of punishment in Gehinom and the like that a person will be punished for being drawn after bodily desires - this is the wisdom of Mussar."

Mussar therefore deals with "bandaging external wounds" - fixing traits like pride, laziness, anger and so forth. An excellent example of this approach can be found in the Ramchal's "Mesillas Yesharim."

=== The Chassidic Approach ===

Line 92:

Line 88:

The Chassidic teachings according to Chabad maintain that one should not be satisfied with only addressing human intellect and dealing with it alone, just as one should not only deal with "bandaging external wounds."

In that same kuntres (pamphlet), the Frierdiker Rebbe writes:

In that same kuntres (pamphlet), the Frierdiker Rebbe writes:<blockquote>"Specifically Chabad Chassidus, while being Divine philosophical investigation with wonderful depth, nevertheless explains every intellectual concept with broad explanation through examples and analogies that are easily grasped, explaining generously until it can be understood even by those of lesser comprehension.

"Specifically Chabad Chassidus, while being Divine philosophical investigation with wonderful depth, nevertheless explains every intellectual concept with broad explanation through examples and analogies that are easily grasped, explaining generously until it can be understood even by those of lesser comprehension.

~~Like the study pattern of intellectual concepts from simple to complex, so too in learning Chassidus, which leads from rung to rung on the ladder of wisdom and knowledge."~~

This means that Chassidus also engages with human intellect, but not in the style of philosophical investigation. Philosophical investigation brings ideas and proofs whose source is human intellect and addresses only human intellect.

Like the study pattern of intellectual concepts from simple to complex, so too in learning Chassidus, which leads from rung to rung on the ladder of wisdom and knowledge."</blockquote>This means that Chassidus also engages with human intellect, but not in the style of philosophical investigation. Philosophical investigation brings ideas and proofs whose source is human intellect and addresses only human intellect.

Chabad teachings indeed address human intellect and require that one receive the concepts that Chassidus presents with clear and analytical understanding, but the concepts themselves do not originate in human intellect, rather they are Divine.

Line 130:

Line 122:

== The Dawn of Redemption ==

our Sages say "The world will exist for six thousand years." The six thousand years correspond to the six days of creation, as it says "For a thousand years in Your eyes are like yesterday," - to Hashem, one thousand years are considered like one day, and the seventh millennium - the World to Come - is compared to Shabbos, "a day that is entirely Shabbos and rest for eternal life."

our Sages say "The world will exist for six thousand years." The six thousand years correspond to the six days of creation, as it says "For a thousand years in Your eyes are like yesterday<ref>Tehillim 90:4</ref>," - to Hashem, one thousand years are considered like one day, and the seventh millennium - the World to Come - is compared to Shabbos, "a day that is entirely Shabbos and rest for eternal life."

The last two millennia of the six "days" are called by our Sages "the days of Moshiach," meaning their essence is the revelation of Moshiach's light. Just as in creation specifically at the end of the sixth day man was created - the purpose of creation, similarly in the sixth millennium (at its end) Moshiach will come, and all Torah prophecies about the days of Moshiach are within this time (within the six thousand years that the world exists).

It is taught that from the period of the sixth millennium corresponding to Erev Shabbos, especially in its second half (since the first half is comparable to Thursday night) - from the year 5500 onwards, the dawn of redemption began to break and Moshiach's light began to sparkle in the world. As the Ohr HaChaim HaKadosh states: "The sparks of redemption's revelation will begin at the start of the five hundreds coming in peace." And as we get closer to its end, this sparkling intensifies.

It is taught that from the period of the sixth millennium corresponding to Erev Shabbos, especially in its second half (since the first half is comparable to Thursday night) - from the year 5500 onwards, the dawn of redemption began to break and Moshiach's light began to sparkle in the world. As the Ohr HaChaim HaKadosh states: "The sparks of redemption's revelation will begin at the start of the five hundreds coming in peace." And as we get closer to its end, this sparkling intensifies<ref>Or HaChaim on the Torah - Vayikra 6:2 and Bamidbar 26:19</ref><ref>Another calculation is brought in the seforim that Hakadosh Baruch Hu's day is only a day of 12 hours. See Mikdash Melech on Zohar Part I, 117a. And this is also implied in Ramban and in Rabbeinu Bachya on Bereishit 2:3. And see Sefer HaMaamarim 5709 (1949), page 245. (And note from Rashi's commentary on Tehillim there: "For one day of Hakadosh Baruch Hu and a small portion of the night of Hakadosh Baruch Hu are a thousand years," see there.)</ref>.

This follows what is written in the verse "And it shall be on the sixth day, they shall prepare," that preparation is needed for Shabbos. According to halacha, it is a mitzvah to taste from each food cooked for Shabbos, as it says "those who taste it merit life." The allusion in this according to Chassidus is that in the world's general scheme, the seventh millennium is called "a day that is entirely Shabbos," and then there will be the feast of Leviathan and Wild Ox.

Line 140:

Line 132:

The Chassidic interpretation is known that the inner dimension of Torah will be revealed through Moshiach who will come speedily in our days. This is called the feast of tzaddikim from souls called "fish of the sea," which are called Leviathan from their Torah and mitzvos, and all souls from the revealed world from their Torah and mitzvos are called Wild Ox. Therefore, since the sixth day began in the year 5500, there was the merit and mitzvah to taste from Shabbos foods, and thus the Baal Shem Tov was sent to this world to reveal the inner dimension of Torah.

Whatever inner Torah will be revealed through tzaddikim until Moshiach comes is called merely a taste, and the main feast will be in the future. But before this, souls in bodies were not able to taste from the Tree of Life.

Whatever inner Torah will be revealed through tzaddikim until Moshiach comes is called merely a taste, and the main feast will be in the future. But before this, souls in bodies were not able to taste from the Tree of Life<ref>Keser Shem Tov Page 418 - From the Words of the Rebbe Rashab</ref>.

This sparkling came through the revelation of Chassidus, which is the deepest level in Torah, called the level of Yechida. This is a revelation from Moshiach's Torah, whose essence is the general Yechida of Jewish souls.

This sparkling came through the revelation of Chassidus, which is the deepest level in Torah, called the level of Yechida. This is a revelation from Moshiach's Torah, whose essence is the general Yechida of Jewish souls<ref>Kuntres Inyana Shel Toras HaChassidus, Sefer HaMaamarim 5663 Page 142 and Others</ref>.

The holy Zohar states that as Moshiach's days approach, Torah secrets will be revealed to all. This revelation is essential preparation for redemption, and through this "they will leave exile with mercy." There is also revelation of the aspect of Moshiach, as explained by the Alter Rebbe, author of Tanya, "through supreme holy tzaddikim who were at the beginning of the 500th year of the sixth millennium, as is known.

Line 152:

Line 144:

== See Also ==

* ~~Polish Chassidim~~

* chassidus chagas

* Portal: Teachings of Chassidus

* Portal: Chabad Literature

* Category containing a concentration of articles in Chabadpedia dealing with the teachings of Chabad Rebbeim

== References ==

[[Category:Chassidus]]

[[Category:Fundamental Concepts]]

@@ Line 1: / Line 1: @@
 {{Chabad}}
-'''Chabad Chassidus''' or '''Toras HaChassidus''' is a system of teachings that primarily relates to the human capacity to understand godliness and to utilise this knowledge in the service of the Creator. These teachings are sometimes referred to in English as '''Chabad philosophy''', and is presented as the total collection of teachings of the Chassidic founders and the Seven Rebbes of [[Chabad-Lubavitch]]. Major themes in Chabad philosophy include the nature of divinity, the soul, and the meaning of the 613 commandments.
+'''Chabad Chassidus''' or '''Toras HaChassidus''' is a system of teachings that primarily relates to the human capacity to understand godliness and to utilize this knowledge in the service of [[Hakadosh Baruch Hu (G-d)|the Creator]]. These teachings are sometimes referred to in English as '''Chabad philosophy''', and is presented as the total collection of teachings of the Chassidic founders and the Seven Rebbes of [[Chabad-Lubavitch]]. Major themes in Chabad philosophy include the nature of divinity, the soul, and the meaning of the 613 commandments.
-Its foundations and guidance were revealed in the middle of the sixth millennium of creation in Central Europe by [[the Baal Shem Tov]], and spread through his many students until it reached Jerusalem.
+Its foundations and guidance were revealed in the middle of the sixth millennium of creation in Central Europe by [[the Baal Shem Tov]], and spread through his many students until it reached Jerusalem<ref>Language of Baal Shem Tov's Letter to Rabbi Menachem Mendel of Shklov</ref>.
 Chassidus is essentially an explanation of [[Kabbalah]], detailing the structure of spiritual worlds, the chain of creation and formation of the world, and teaches the hidden reasons for Torah mitzvos. Chassidus emphasizes that learning must be soulful learning that leads to practical improvement in character traits, and mere academic study is insufficient. Similarly, the fulfillment of all mitzvos must be done with inner vitality and intellectual contemplation. As the Baal Shem Tov said, "I came to this world only to fix and enliven the dry bones, so that everything should have vitality and a soul."
-Chassidus places Hashem at the center and reveals that every Jew has the power to reach elevated spiritual levels specifically in this physical world through faith, [[Emunah|trust in Hashem]], joy, and recognition of Divine Providence.
+Chassidus places Hashem at the center and reveals that every Jew has the power to reach elevated spiritual levels specifically in this physical world through faith, [[Emunah|trust in Hashem]], joy, and recognition of [[Hashgacha Pratis - Divine Providence|Divine Providence]].
-In its early days, Chassidus faced strong opposition and persecution from the Misnagdim (opponents), due to their concerns that Chassidic teachings deviated from authentic Judaism. Over the years, this opposition decreased and has now almost completely disappeared.
+In its early days, Chassidus faced strong opposition and persecution from the [[Misnagdim]] (opponents), due to their concerns that Chassidic teachings deviated from authentic Judaism. Over the years, this opposition decreased and has now almost completely disappeared.
-Chabad Chassidus is the main continuation of the teachings of the Baal Shem Tov and [[The Magid of Mezritch|the Maggid of Mezeritch]] among Chassidic courts, in terms of the scope of literature and its many deep explanations of Chassidus. The Chabad Rebbeim explained the ideas of Chassidic teachings and built an organized system through which a person can cleave to Hashem. Additionally, its founder wrote the 'Written Torah' of Chabad Chassidus (since the Baal Shem Tov and the Maggid of Mezeritch did not write books) - the Tanya.
+Chabad Chassidus is the main continuation of the teachings of [[the Baal Shem Tov]] and [[The Maggid of Mezritch|the Maggid of Mezeritch]] among Chassidic courts, in terms of the scope of literature and its many deep explanations of Chassidus. The Chabad Rebbeim explained the ideas of Chassidic teachings and built an organized system through which a person can cleave to Hashem. Additionally, its founder wrote the 'Written Torah' of Chabad Chassidus (since the Baal Shem Tov and the Maggid of Mezeritch did not write books) - the Tanya.
 == Chabad philosophy ==
-[[File:תניא ה.jpg|thumb]]
+[[File:תניא ה.jpg|thumb|The First Chapter of Tanya]]
 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.
+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 [[Simcha (joy)|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.
@@ Line 79: / Line 79: @@
 The Mussar approach, in contrast, deals with refining character traits.
-The Frierdiker Rebbe (Previous Rebbe) explains the matter of the Mussar approach in a talk that was printed in "Kuntres Toras HaChassidus":
+The Frierdiker Rebbe (Previous Rebbe) explains the matter of the Mussar approach in a talk that was printed in "Kuntres Toras HaChassidus":<blockquote>"When a person behaves like an animal, he is worse than an animal. For an animal has no intelligence to desire and choose something more elevated than bodily desires and lusts. But a person who has the intelligence to desire and choose something more elevated than bodily desires, such as good character traits and intellectual pursuits, yet chooses physical desires, is more degraded and contaminated than, lehavdil (to distinguish), an animal.
-"When a person behaves like an animal, he is worse than an animal. For an animal has no intelligence to desire and choose something more elevated than bodily desires and lusts. But a person who has the intelligence to desire and choose something more elevated than bodily desires, such as good character traits and intellectual pursuits, yet chooses physical desires, is more degraded and contaminated than, lehavdil (to distinguish), an animal.
+The wisdom of nullifying physicality through teaching the repulsiveness and abhorrence of physical pleasures and desires, and the greatness of punishment in Gehinom and the like that a person will be punished for being drawn after bodily desires - this is the wisdom of Mussar."</blockquote>Mussar therefore deals with "bandaging external wounds" - fixing traits like pride, laziness, anger and so forth. An excellent example of this approach can be found in the Ramchal's "Mesillas Yesharim."
-The wisdom of nullifying physicality through teaching the repulsiveness and abhorrence of physical pleasures and desires, and the greatness of punishment in Gehinom and the like that a person will be punished for being drawn after bodily desires - this is the wisdom of Mussar."
-Mussar therefore deals with "bandaging external wounds" - fixing traits like pride, laziness, anger and so forth. An excellent example of this approach can be found in the Ramchal's "Mesillas Yesharim."
 === The Chassidic Approach ===
@@ Line 92: / Line 88: @@
 The Chassidic teachings according to Chabad maintain that one should not be satisfied with only addressing human intellect and dealing with it alone, just as one should not only deal with "bandaging external wounds."
-In that same kuntres (pamphlet), the Frierdiker Rebbe writes:
+In that same kuntres (pamphlet), the Frierdiker Rebbe writes:<blockquote>"Specifically Chabad Chassidus, while being Divine philosophical investigation with wonderful depth, nevertheless explains every intellectual concept with broad explanation through examples and analogies that are easily grasped, explaining generously until it can be understood even by those of lesser comprehension.
-"Specifically Chabad Chassidus, while being Divine philosophical investigation with wonderful depth, nevertheless explains every intellectual concept with broad explanation through examples and analogies that are easily grasped, explaining generously until it can be understood even by those of lesser comprehension.
-Like the study pattern of intellectual concepts from simple to complex, so too in learning Chassidus, which leads from rung to rung on the ladder of wisdom and knowledge."
-This means that Chassidus also engages with human intellect, but not in the style of philosophical investigation. Philosophical investigation brings ideas and proofs whose source is human intellect and addresses only human intellect.
+Like the study pattern of intellectual concepts from simple to complex, so too in learning Chassidus, which leads from rung to rung on the ladder of wisdom and knowledge."</blockquote>This means that Chassidus also engages with human intellect, but not in the style of philosophical investigation. Philosophical investigation brings ideas and proofs whose source is human intellect and addresses only human intellect.
 Chabad teachings indeed address human intellect and require that one receive the concepts that Chassidus presents with clear and analytical understanding, but the concepts themselves do not originate in human intellect, rather they are Divine.
@@ Line 130: / Line 122: @@
 == The Dawn of Redemption ==
-our Sages say "The world will exist for six thousand years." The six thousand years correspond to the six days of creation, as it says "For a thousand years in Your eyes are like yesterday," - to Hashem, one thousand years are considered like one day, and the seventh millennium - the World to Come - is compared to Shabbos, "a day that is entirely Shabbos and rest for eternal life."
+our Sages say "The world will exist for six thousand years." The six thousand years correspond to the six days of creation, as it says "For a thousand years in Your eyes are like yesterday<ref>Tehillim 90:4</ref>," - to Hashem, one thousand years are considered like one day, and the seventh millennium - the World to Come - is compared to Shabbos, "a day that is entirely Shabbos and rest for eternal life."
 The last two millennia of the six "days" are called by our Sages "the days of Moshiach," meaning their essence is the revelation of Moshiach's light. Just as in creation specifically at the end of the sixth day man was created - the purpose of creation, similarly in the sixth millennium (at its end) Moshiach will come, and all Torah prophecies about the days of Moshiach are within this time (within the six thousand years that the world exists).
-It is taught that from the period of the sixth millennium corresponding to Erev Shabbos, especially in its second half (since the first half is comparable to Thursday night) - from the year 5500 onwards, the dawn of redemption began to break and Moshiach's light began to sparkle in the world. As the Ohr HaChaim HaKadosh states: "The sparks of redemption's revelation will begin at the start of the five hundreds coming in peace." And as we get closer to its end, this sparkling intensifies.
+It is taught that from the period of the sixth millennium corresponding to Erev Shabbos, especially in its second half (since the first half is comparable to Thursday night) - from the year 5500 onwards, the dawn of redemption began to break and Moshiach's light began to sparkle in the world. As the Ohr HaChaim HaKadosh states: "The sparks of redemption's revelation will begin at the start of the five hundreds coming in peace." And as we get closer to its end, this sparkling intensifies<ref>Or HaChaim on the Torah - Vayikra 6:2 and Bamidbar 26:19</ref><ref>Another calculation is brought in the seforim that Hakadosh Baruch Hu's day is only a day of 12 hours. See Mikdash Melech on Zohar Part I, 117a. And this is also implied in Ramban and in Rabbeinu Bachya on Bereishit 2:3. And see Sefer HaMaamarim 5709 (1949), page 245. (And note from Rashi's commentary on Tehillim there: "For one day of Hakadosh Baruch Hu and a small portion of the night of Hakadosh Baruch Hu are a thousand years," see there.)</ref>.
 This follows what is written in the verse "And it shall be on the sixth day, they shall prepare," that preparation is needed for Shabbos. According to halacha, it is a mitzvah to taste from each food cooked for Shabbos, as it says "those who taste it merit life." The allusion in this according to Chassidus is that in the world's general scheme, the seventh millennium is called "a day that is entirely Shabbos," and then there will be the feast of Leviathan and Wild Ox.
@@ Line 140: / Line 132: @@
 The Chassidic interpretation is known that the inner dimension of Torah will be revealed through Moshiach who will come speedily in our days. This is called the feast of tzaddikim from souls called "fish of the sea," which are called Leviathan from their Torah and mitzvos, and all souls from the revealed world from their Torah and mitzvos are called Wild Ox. Therefore, since the sixth day began in the year 5500, there was the merit and mitzvah to taste from Shabbos foods, and thus the Baal Shem Tov was sent to this world to reveal the inner dimension of Torah.
-Whatever inner Torah will be revealed through tzaddikim until Moshiach comes is called merely a taste, and the main feast will be in the future. But before this, souls in bodies were not able to taste from the Tree of Life.
+Whatever inner Torah will be revealed through tzaddikim until Moshiach comes is called merely a taste, and the main feast will be in the future. But before this, souls in bodies were not able to taste from the Tree of Life<ref>Keser Shem Tov Page 418 - From the Words of the Rebbe Rashab</ref>.
-This sparkling came through the revelation of Chassidus, which is the deepest level in Torah, called the level of Yechida. This is a revelation from Moshiach's Torah, whose essence is the general Yechida of Jewish souls.
+This sparkling came through the revelation of Chassidus, which is the deepest level in Torah, called the level of Yechida. This is a revelation from Moshiach's Torah, whose essence is the general Yechida of Jewish souls<ref>Kuntres Inyana Shel Toras HaChassidus, Sefer HaMaamarim 5663 Page 142 and Others</ref>.
 The holy Zohar states that as Moshiach's days approach, Torah secrets will be revealed to all. This revelation is essential preparation for redemption, and through this "they will leave exile with mercy." There is also revelation of the aspect of Moshiach, as explained by the Alter Rebbe, author of Tanya, "through supreme holy tzaddikim who were at the beginning of the 500th year of the sixth millennium, as is known.
@@ Line 152: / Line 144: @@
 == See Also ==
-* Polish Chassidim
+* chassidus chagas
 * Portal: Teachings of Chassidus
 * Portal: Chabad Literature
 * Category containing a concentration of articles in Chabadpedia dealing with the teachings of Chabad Rebbeim
+== References ==
 [[Category:Chassidus]]
+[[Category:Fundamental Concepts]]