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The teachings of Chassidus are a system in serving Hashem, through which a person draws closer to their Creator. 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.
'''Toras HaChassidus''' (lit. "the Torah of Chassidus," i.e., the teachings of [[Chassidus]]) is a path in [[avodas Hashem]] — divine service — through which a person draws close to the Creator. Its foundations were [[The Founding of Chassidus|revealed]] in the mid-eighteenth century in western [[Ukraine]] by the [[Baal Shem Tov]], and spread through his many disciples across Eastern [[Europe]] and from there throughout the Jewish world.


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."
Toras HaChassidus is, in essence, an explanation of [[Kabbalah]]. It details the structure of the spiritual [[worlds (in Chassidus)|spiritual worlds]], the chain of being through which creation unfolds, and illuminates the inner meanings of the [[mitzvos]] of the Torah. Chassidus emphasizes that learning must be learning with ''neshamah'' — with soul — and must lead to practical change in [[avodas hamiddos]] (the inner work of refining one's character traits). Rote learning is insufficient; and the observance of all mitzvos must be imbued with inner vitality and the engagement of the intellect. In the words of the Baal Shem Tov himself: "I did not come into the world except to revive and animate the dry bones — so that in everything there should be life and soul."<ref>[http://hebrewbooks.org/pdfpager.aspx?req=3122&st=&pgnum=22 His letter] to Rabbi [[Menachem Mendel of Shklov]].</ref>


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, trust in Hashem, joy, and recognition of Divine Providence.
Chassidus places G-d at the center, and reveals that every Jew has the capacity to reach exalted spiritual heights — specifically in this world — through [[emunah]] (faith), [[bitachon]] (trust in G-d), [[simchah]] (joy), and awareness of [[hashgachah pratis]] (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 period, Chassidus faced fierce opposition and persecution from those known as [[Opposition to Chassidus|Misnagdim]] (lit. "opponents"), who feared it was deviating from authentic Jewish tradition. Over the years, the opposition diminished, and today it has nearly disappeared entirely.


Chabad Chassidus is the main continuation of the teachings of the Baal Shem Tov and 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 primary continuation of the teachings of the [[Baal Shem Tov]] and the [[Maggid of Mezeritch]] among all the Chassidic courts — both in the sheer volume of its literature and in the depth and breadth of its explanations of Chassidic thought. The [[Rebbes of Chabad]] explained the ideas of Toras HaChassidus and built a systematic path through which a person can cleave to G-d. Additionally, through the efforts of its founder, [[the Alter Rebbe]], the "Written Torah" of Chabad Chassidus was committed to writing — the [[Tanya]] — since the Baal Shem Tov and the Maggid of Mezeritch did not write books of their own.


== Three Approaches in Judaism ==
== Three Approaches in Judaism ==


=== The Philosophical Approach ===
Chassidus, as founded by the Baal Shem Tov, introduced a path in avodas Hashem that complemented and built upon two earlier major approaches in Jewish thought.
this includes works like the Kuzari by Rabbi Yehuda HaLevi, Guide for the Perplexed by the Rambam, and others. These books discuss the reality of the Creator and proofs for His existence, proofs for fundamental Jewish principles such as G-d's unity, Torah from Heaven, the truth of the Oral Torah, and more.


The authors of these philosophical works use proofs derived from human intellect, aimed at entering the human mind of the reader, so these proofs will enter the reader's understanding and verify with clear intellectual comprehension, like tangible sight, the concepts they wish to convey.
=== The Approach of Philosophical Inquiry (Chakiras Elokus) ===


That is, this wisdom, the wisdom of philosophical investigation, uses tools of human intellect and deals only with it.
The approach of philosophical inquiry (''chikrah'') is represented by works such as the ''Kuzari'' of Rabbi Yehudah HaLevi, the ''[[Moreh Nevuchim]]'' ([[Maimonides]]' ''Guide for the Perplexed''), and similar works.


=== The Mussar Approach ===
These books address the existence of the Creator and proofs for His existence, as well as proofs for foundational Jewish principles such as the unity of G-d, the divine origin of the [[Written Torah]], the truth of the [[Oral Torah]], and more.
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 authors of these works employ arguments rooted in human reason, aimed at the human intellect of the reader, so that these arguments will satisfy the reader's mind and affirm these truths with the clarity of direct intellectual perception.


"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.
In other words, the wisdom of philosophical inquiry uses the tools of human reason and engages with the intellect alone.


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."
=== The Approach 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 approach of [[Mussar]] (ethical refinement), by contrast, deals with the correction of character traits (''midos'').


=== The Chassidic Approach ===
[[The Frierdiker Rebbe]] (the Previous Rebbe, Rabbi Yosef Yitzchak Schneersohn) explains the nature of the Mussar approach in a talk published in the ''Kuntres Toras HaChassidus'':
Compared to Others Chassidus did not come to negate the other two approaches - Mussar and philosophical investigation - but to add to them.


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."
<blockquote>
...When a person conducts himself like an animal, he is in fact worse than an animal. For an animal lacks the intellect to desire and choose something superior to its bodily cravings and desires. But a person who possesses the intellect to desire and choose something superior — such as good character traits and refined understanding — yet chooses bodily pleasures instead, is more base and corrupt than, lehavdil, the animal.


In that same kuntres (pamphlet), the Frierdiker Rebbe writes:
And the wisdom of subduing the physical — achieved by teaching the repulsiveness, loathsomeness, and disgust of bodily pleasures and desires, and the severity of the punishment of Gehinnom and the like that a person brings upon himself by following bodily cravings — that is the wisdom of Mussar.
</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.
Mussar, then, concerns itself with "bandaging the outer wounds" — correcting the traits of pride, laziness, anger, and the like. An excellent example of this approach is the classic work ''Mesilas Yesharim'' by Rabbi Moshe Chaim Luzzatto (the Ramchal).


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."
=== Chassidus in Relation to the Other Approaches ===


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.
Toras HaChassidus did not come to negate the other two approaches — Mussar and philosophical inquiry — but to add to them.


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.
Toras HaChassidus, according to the approach of Chabad, holds that one cannot be satisfied with addressing the intellect alone, nor with merely "bandaging outer wounds."


In Chassidus, Divine levels are explained as they descend from the higher worlds to below, in an organized and clear order, with analogies that ensure a person won't materialize (chas v'shalom) the concepts and Divine levels being studied into physical things, while still feeling connected to the material being learned so it will have its intended effect.
In that same ''kuntres'' (tract), the Frierdiker Rebbe writes:


As the Frierdiker Rebbe continues to write:
<blockquote>
...And in particular Toras Chassidus Chabad — though it is a profound form of divine intellectual inquiry — nonetheless explains every conceptual teaching with broad, accessible analogies and illustrations, reasoning things through with such clarity that even those of limited understanding can grasp them.


"However, Chassidus has an advantage in that it also awakens the heart's feelings to be affected in the measure of heart required by the knowledge and comprehension of that concept learned in Chassidus."
Just as the method of studying rational disciplines proceeds from the easier to the more complex, so too is it with the study of Toras HaChassidus, which leads from rung to rung on the ladder of wisdom and knowledge.
</blockquote>


It is difficult for followers of other approaches to understand how one can deal with such extreme opposites in human personality - the cold intellect and warm heart - and demand that one influence the other.
The point is that Chassidus, too, engages the human intellect — but not in the manner of philosophical inquiry.


In 1895, a group of maskilim (enlightened Jews) sat with the Rebbe Rashab. One of the questions they posed to the Rebbe was:
Philosophical inquiry brings ideas and proofs that themselves originate in human reasoning, and addresses nothing other than the human intellect.


"What is Chassidus? On one hand," they said, "Chassidus appears to be deep religious philosophy dealing with and finding comprehensive explanations for the profound matters of G-d's existence and creation of the world.
Toras Chabad, by contrast, also addresses the human intellect and demands that it grasp with clear understanding the concepts that Chassidus presents — but those concepts themselves do not originate in human reasoning; they are divine.


On the other hand, Chabad Chassidus ignites a flame in one's heart during mitzvah observance and brings a person to ahavas Yisroel (love of fellow Jews). Chabad Chassidus," they observed, "includes two seemingly opposing poles: cold understanding and burning feeling."
In Toras HaChassidus, divine levels and realities are explained as they descend through the higher spiritual worlds downward, in an orderly and lucid manner. Analogies are used carefully, so that the student does not, G-d forbid, conceive of these divine levels in physical terms — and yet still feels a personal connection to the material being studied, so that it works upon him as it should.


"Indeed," the Rebbe Rashab answered them, "this is Chassidus. The burning, enthusiastic feeling within intellectual understanding accompanied by a certain test.
As the Frierdiker Rebbe continues:


(The test is:) When is Chassidic understanding genuine? When one prays with that same understanding they grasped. The enthusiastic prayer is the test of true understanding! And when is prayer genuine? When after prayer one behaves with good character traits."
<blockquote>
Indeed, the distinctive quality of Toras HaChassidus in this regard is that it also awakens the emotions of the heart — to be moved to precisely the degree that the heart is meant to be moved, in accordance with the understanding and insight one has gained through learning Toras HaChassidus.
</blockquote>


== Preparation for Moshiach's Coming ==
Those accustomed to other approaches find it difficult to understand how one can engage two such seemingly opposite poles of personality — the cold intellect and the warm heart — and expect each to influence the other.
Chassidus is the preparation for Moshiach's coming, as known from Moshiach's response to the Baal Shem Tov, "When will master come? When your wellsprings spread outward."


The Tanya is the Written Torah of Chassidus, and the maamarim (discourses) of our Rebbeim are the Oral Torah of Chassidus.
In the year 5655 (1895), a group of Jewish intellectuals met with [[the Rebbe Rashab]] (Rabbi Shalom DovBer Schneersohn, the fifth Chabad Rebbe). One of the questions they posed to the Rebbe was:


Chassidus was revealed specifically in recent generations as preparation for the true and complete redemption, when the inner dimension of Torah will be revealed in a tangible way visible to every person's eye.
"What is Toras HaChassidus? On the one hand, it appears to be a deep religious philosophy that engages with and offers comprehensive explanation of the profound questions of G-d's existence and the creation of the world. On the other hand, Toras Chabad ignites a flame of passion in the heart during the fulfillment of a mitzvah and brings a person to [[ahavas Yisroel]] (love of a fellow Jew). Toras Chabad, they emphasized, contains two seemingly contradictory poles: cold understanding and burning emotion."


Chassidus teaches that the inner dimension of Torah is the aspect of Tal Torah (Torah's dew) with which Hashem will resurrect the dead in the future.
"Indeed," replied the Rebbe Rashab, "that is Chassidus. Burning, passionate feeling within intellectual understanding, together with a certain criterion:


== The Dawn of Redemption ==
When is Chassidic understanding genuine? When the one who understands prays with that very understanding he has attained. The passionate prayer is the test of genuine understanding. And when is prayer genuine? When after the prayer, one conducts oneself with good character."
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."


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).
== Toras Chassidus Chabad ==


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.
{{Main|Toras Chassidus Chabad|Learning Chassidus}}


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.
Toras Chassidus Chabad is distinguished by its depth and its striving to understand the innermost dimensions of the teachings explained in [[Kabbalah]], as they apply to avodas Hashem. This approach is rooted in the teachings and path of the Baal Shem Tov but continues primarily along the path of the Maggid of Mezeritch, with a certain broadening and development. For this reason, some have described the Baal Shem Tov, the Maggid, and the Alter Rebbe — the founder of Chabad Chassidus — as corresponding to the three highest spiritual levels known as [[Chochma, Binah, and Da'as]] (Wisdom, Understanding, and Knowledge), whose initials form the word "ChaBaD."


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.
== The Preparation for the Coming of Moshiach ==


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.
Toras HaChassidus is the preparation for the coming of [[Moshiach]] (the Messiah), as is known from Moshiach's response to the Baal Shem Tov: "When will the Master come? When your wellsprings spread outward" — a reference to the spreading of Chassidic teachings throughout the world.


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.
The [[Tanya]] is the Written Torah of Toras HaChassidus, and the volumes of discourses of the Chabad Rebbes (''Rabboseinu Nesi'einu'', lit. "our Rebbes, our leaders") are its Oral Torah.


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.
Toras HaChassidus was revealed specifically in the later generations as the preparation for the true and complete [[Redemption]] (''geulah''), at which time the inner dimension of Torah (''pnimiyus haTorah'') will be revealed in a tangible manner visible to all.
 
In Chassidus it is taught that pnimiyus haTorah corresponds to the ''tal Torah'' — the "dew of Torah" — with which G-d will in the future resurrect the dead.
 
== The Dawn of the Redemption ==
 
The Sages teach that "the world will exist for six thousand years." These six millennia correspond to the six days of Creation, as it is written:<ref>Psalms 90:4.</ref> "For a thousand years are in Your eyes as yesterday" — for G-d, a thousand years count as a single day. The seventh millennium — the World to Come — is compared to Shabbos: "the day that is entirely Shabbos and rest for life everlasting."
 
The final two of the six "days" are referred to in the Talmud as ''Yemos HaMoshiach'' — the Days of Moshiach — meaning that their essential content is the revelation of Moshiach's light. Just as in the six days of Creation, the human being — the purpose of all creation — was formed at the culmination of the sixth day, so too in the sixth millennium (toward its end) will the coming of Moshiach occur, and all the Torah's promises regarding the Days of Moshiach are to be fulfilled within the span of the six thousand years.
 
It is further taught that from the period of the sixth millennium that corresponds to the eve of Shabbos — and especially in its second half (since the first half is compared to Friday night) — i.e., from the year 5500 (1740) onward — the dawn of the Redemption began to break, and the light of Moshiach began to glimmer in the world. In the words of the [[Or HaChaim HaKadosh]]: "The sparks of the revealed Redemption will begin with the onset of the five-hundredth year of the sixth millennium that shall come in peace." And the closer one draws to the millennium's end, the stronger this glimmering becomes.<ref>Or HaChaim on Torah, Vayikra 6:2; Bamidbar 26:19.</ref>
 
This corresponds to what is written in the verse: "And it shall be on the sixth day, and they shall prepare..." — there is an obligation to prepare for Shabbos, and according to halacha one should taste of every dish prepared for Shabbos, as it is said: "Those who taste of it merit life." The allusion in Toras HaChassidus, on the cosmic scale, is that the seventh millennium is called "the day that is entirely Shabbos," at which time the feast of Leviathan and the Wild Ox will take place. The Chassidic explanation is that this refers to the revelation of pnimiyus haTorah through Moshiach. This is called the feast of the righteous from the souls called ''nuni yama'' (fish of the sea), who are called "Leviathan" from the Torah and mitzvos they have accumulated; and all souls from ''alma d'isgalya'' (the revealed world) are called the "Wild Ox" from their Torah and mitzvos. Therefore, since the sixth day — the year 5500 — began, the right and the obligation arose to taste of the Shabbos foods, and for this purpose the Baal Shem Tov was sent into the world to reveal pnimiyus haTorah. Whatever of pnimiyus haTorah is revealed by the tzaddikim until the coming of Moshiach is called only a "taste" — the main feast will be in the future. But until this period it was not possible for souls in bodies to taste of the ''Eitz HaChaim'' (the Tree of Life).<ref>[http://www.chabadlibrary.org/books/default.aspx?furl=/bsht/kst/3/418&search=אלפים Keter Shem Tov, p. 418] — from the teachings of the Rebbe Rashab.</ref>
 
This glimmering comes through the revelation of Toras HaChassidus, which is the deepest level of Torah, known as the level of ''yechidah'' (the innermost dimension of the soul). It is a revelation from the Torah of [[Moshiach]], whose essence corresponds to the collective ''yechidah'' of all Jewish souls.<ref>Kuntres Inyanah shel Toras HaChassidus; [http://www.hebrewbooks.org/pdfpager.aspx?req=15911&st=&pgnum=151 Sefer HaMaamarim 5663, p. 142] and elsewhere.</ref>
 
The holy Zohar states that as the days of Moshiach draw near, the mysteries of the Torah will be revealed to all. This revelation is a necessary preparation for the Redemption, and through it, the Jewish people "will go forth from exile with mercy." There is likewise a revelation of the dimension of Moshiach, as the [[Alter Rebbe]], author of the Tanya, explains: "Through the holy tzaddikim who lived at the onset of the five-hundredth year of the sixth millennium, as is known."
 
== See Also ==
 
* [[Portal:Toras HaChassidus]]
* [[Chassidus]]
* [[Spreading the Wellsprings]]
* [[The Founding of Chassidus]]
* [[Opposition to Chassidus]]
 
== External Links ==
 
* [https://col.org.il/files/old/pics/inbox/2784387_1955792.pdf Kuntres — On the Necessity of Learning Toras HaChassidus], published by [[Otzar HaChassidim]]
 
== Notes ==
<references/>
 
[[Category:Toras HaChassidus]]
[[Category:Chassidus]]
[[Category:Fundamental Concepts]]
[[he:תורת החסידות]]
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