Toras HaChassidus: Difference between revisions

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'''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.

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>

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 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).

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...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.

...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. 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.

~~[[קובץ:הרייצ.jpg|שמאל|ממוזער|250px|אדמו"ר הריי"צ]]~~

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>

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</blockquote>

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.

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. 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:

~~[[קובץ:א.jpg|שמאל|ממוזער|250px|אדמו"ר הרש"ב]]~~

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:

"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."

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[[Category:Toras HaChassidus]]

[[index.php?title=Category:Toras HaChassidus]]

[[Category:Chassidus]]

[[index.php?title=Category:Chassidus]]

[[Category:Fundamental Concepts]]

[[index.php?title=Category:Fundamental Concepts]]

[[he:תורת החסידות]]

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 '''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.
-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>
+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 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).
@@ Line 30: / Line 30: @@
 <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.
+...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. 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.
-[[קובץ:הרייצ.jpg|שמאל|ממוזער|250px|אדמו"ר הריי"צ]]
-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>
@@ Line 65: / Line 63: @@
 </blockquote>
-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.
+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. 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:
-[[קובץ:א.jpg|שמאל|ממוזער|250px|אדמו"ר הרש"ב]]
-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:
 "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."
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 <references/>
-[[Category:Toras HaChassidus]]
+[[index.php?title=Category:Toras HaChassidus]]
-[[Category:Chassidus]]
+[[index.php?title=Category:Chassidus]]
-[[Category:Fundamental Concepts]]
+[[index.php?title=Category:Fundamental Concepts]]
 [[he:תורת החסידות]]