Weekly Letter: Chassidus, A Proven Track Record Since Its Founding
In preparation for Yud Tes Kislev, the Rosh Hashanah of Chasidus – we share a letter in which the Rebbe explains the unique all-inclusiveness of chasidus and its proven track record since its founding over two hundred years ago. Chasidus, explains the Rebbe, infuses Torah observance with added vitality and warmth, which is reflected in the appearance and actions of the chasidim and their stringent observance of the mitzvos. The opposite of what opponents of the Baal Sham Tov had feared in the early years, at the time of the Gaon of Wilno.
By the Grace of G-d
12th Tammuz, 5720
Brooklyn, N.Y.
Mr.
London, England
Greeting and Blessing:
This is to acknowledge receipt of you letter in which you touch upon the influence of Chabad and various other loyalties and obligations, etc.
There is, of course, the general principle that the larger the sum already includes the smaller one, as our Sages expressed it, “In the sum of 200, 100 is included.” I refer to the teachings and way of life of Chassidus. For Chassidus did not come to minimize in any way , G-d forbid, but to add to and strengthen all matters of Torah and mitzvos by instilling a spirit if vivacity and enthusiasm into all aspects of Jewish life. The Baal Shem Tov, whose 200th anniversary of the completion of his life’s work we have just observed on the first day of Shavuot, placed the emphasis on serving G-d with joy and on the awareness of G-d’s providence which extends to everyone and in every detail, in particular – two basic principles which go hand in hand together. For, when one reflects on G-d’s benevolent Providence and His constant watchfulness and care, etc. there is no room for anxiety and the Jew can indeed serve G-d with joy and gladness of heart.
Although you will suspect me of being favorably inclined to the Chassidic point of view and I will not deny it, nevertheless the fact is that Chassidus, far from creating a conflict in the matter of allegiance to the Torah and mitzvos, is the ingredient which gives the necessary flavor and zest ot all matters of Torah and mitzvos and can only strengthen and vitalize all positive forces in Jewish life.
I say this in all sincerity and with fullest conviction and I hope that you will accept these words in the spirit that they are given, especially as I am writing this letter on the auspicious Day of Liberation of my father-in-law of saintly memory, whose life and work fully reflect the above. You are surely familiar with the conditions of Jewish life in Soviet Russia in those days when, under pressure of extreme religious persecution, many spiritual Jewish leaders fled from their country, and my father-in-law remained to carry the banner of the Torah and mitzvos almost singlehanded. His work was not confined to the Chassidic community, as you know, but to all sections of Jewry, including what you call “the other camp,” supporting materially and spiritually rabbis, yeshivot and religious institutions also of the other camp and with the same selflessness and peril to his personal safety, as he worked for the Chassidic community. This he did with profound conviction that there are no comps in the Jewish people; that the Jewish people is on people, united by one Torah, under one G-d. this is a tradition that goes back to the founder of Chabad and the founder of Chassidus in general, who emphasized that the Chassidic movement is no the property of any one group but the heritage of all our people and that there will come a day when this will be realized in the fullest measure.
It is remarkable that when one reads the letters and the bans by the early opponents of the Baal Shem Tov and his teachings and if he does so without prejudice and with an open mind, it should make everyone a Chossid. In fact, the greater the attachment to and veneration of, the Gaon of Wilno, the chief opponent of Chassidus in those days, the greater and more loyal a Chossid one should become. The reason is plain, for those letters also state the reasons for opposing the Chassidim, namely, the fear that they may weaken the foundations of the Torah and mitzvos. How wrong these apprehensions were is obvious. Stop any Jew in ther street, even one of the most stalwart adherents to “the other camp” and ask him “What is a Chosid and what is his way of life?”, he will unhesitatingly reply something like this: “A Chossid is a bearded Jew with long sidelocks, dressed in and old-fashioned way, who puts on two pairs of tefillin, prays much linger, boycotts the movies, careful to eat only shmura on Pesach , etc.” Further commentary is unnecessary.
I trust this will suffice on the subject matter, since this is the first time we have directly touched upon this question.
With best wishes of the Day, the Day of Liberation of my father-in-law of saintly memory, may his merit stand us all in good stead and
With blessing,
p.s. I must touch upon another, and even more delicate, matter concerning the teachings of Rabbi Samson Raphael Hirsch whom you mention in your letter. There has been a tendency lately to apply his approach in totality, here and now for Americans and in the U.S.A.! While it is understandable that the direct descendents of Rabbi Hirsch or those who were brought up in that philosophy should want to disseminate his teachings, I must say emphatically that to apply his approach to the American scene will not serve the interests of Orthodoxy in America, with all due respect to his philosophy and approach which were very forceful and effective in his time and in his milieu. Rabbi Hirsch wrote for an audience and youth which was brought up on philosophic studies and which was permeated with all sorts of doctrines and schools of thought and disciplined in the art of intellectual research, etc. Thus it was necessary to enter into long philosophic discussions to point out the fallacy of each and every thought and theory, which is incompatible with the Torah and mitzvos. There was no harm in using this approach, inasmuch as the harm had already been there and if it could strengthen Jewish thought and practice, it was useful and to that extent, effective.
However, here in the United States we have a different audience and a youth which radically differs from the type whom Rabbi Hirsch had addressed originally. American youth is not of the philosophic turn of mind. They have neither the patience nor the training to delve into long philosophical discussions and to evaluate different systems and theories. When they are induced to go to college and introduced to all sort od ideas, including those that are diametrically opposed to the Torah and mitzvos, and there are many of them, since there are many falsehoods but only one truth, this approach can only bring them ot a greater measure of confusion. Whether or not the final analysis and conclusions will be accepted by them, one thing is certain, that the seeds of doubt will have multiplied in their minds, since each theory has its prominent proponent bearing impressive titles of Professors, PhD’s, etc.
Besides the essential point and approach is “Thou shalt be wholehearted with G-d, they G-d.” The surest way of remaining a faithful Jew is not through philosophy but through actual experience of the Jewish way of life in the daily life, fully and wholeheartedly. As for the principle “Know what to answer the heretic,” this is surely only one particular aspect and certainly does not apply to everyone. Why introduce every Jewish boy and girl to the various heretics that ever lived?
The whole problem is a delicate one and I have written the above only in the hope that you may be able to use your influence with certain circles in Washington Heights, that they should again re-examine the whole question and see if the Rabbi Hirsch approach should be applied to the American scene. My decided opinion is, of course, that it should not, and I hope that whatever measure of restraint you may accomplish through you influence, will be all to the good. I hope to hear good news from you also in regard to this.
