[Avodah] Why Chassidut

[Prof. Levine via Avodah]

At 02:20 PM 6/16/2015, R. Ben Waxman  wrote:

>  From Rav Yehoshua Shapira (my quick translation)
>
>The idea that Chassidut?s positive atmosphere isn?t obligatory is a
>serious mistake. Not only is it obligatory, but it brings with it more
>obligations. Without emphasis on the Mitzvot of ahava and yirah, simcha
>and deveikut (which are the soul of the 613 mitzvot) the mitzvot remain
>external actions, technical, something which doesn?t affect or uplift
>the heart and soul.
>
>Those doreitta mitzvot, which are the pinimiot of all mitzvoth, demand
>from a person and from us to give their entire being when doing a
>mitzvah. . . .. In the performance of mitzvoth, God wants our hearts.
>Therefore, Chassidut definitely demands deep dedication.
>

The following is from Rav Dr. Y. Breuer's Essay 
"Our Way"  that appears in the collection of Rav 
Breuer's essays titled A Unique Perspective.

One should not confuse Chassidus with the so-called Chassidic
movement that began in Poland in the 18th century. The latter met
the needs of the Jewish masses who lived in terrible misery, and
thus spread rapidly. Tefillah was projected into the foreground,
from which flowed strength and faith in God; dances and songs
induced enthusiasm and joyfulness; the stress on human and hu-
mane qualities increased the self-respect of the impoverished.
Thus, without a doubt, Chassidism saved these Jewish masses.
However, the resulting frequent neglect of Torah study led to
justified protest by Torah giants and caused a regrettable inner rift,
which was subsequently healed when a great Chassidic leader
returned the study of Torah to its rightful central position.

Genuine Chassidic Jewishness strives for Chassidus, which in
itself is a lofty achievement on the ethical ladder which the Yehudi
must attempt to climb. This is demonstrated for us by R. Pinchas
ben Yair (Avodah Zarah 20b): Our highest duty is Torah and its
study; this leads to carefulness which in turn leads to active striving;
to guiltlessness; to purity; to holiness; to modesty; to the fear of
sin; and, finally, to Chassidus. Accordingly, a Chassid is a Jew who
gives himself in limitless love to the Divine Will and its realization,
and to whom the welfare of his fellowmen constitutes the highest
source of satisfaction (see Chorev, Ch. 14). Thus, in the Talmudic era,
the title “Chassid” was a mark of highest distinction — and this is
what it should be today.

The so-called Chassid who confines his Avodah to prayer does
not deserve this title, as this “Avodah of the heart” does not call
him to the Avodah of life where he must practice and apply the
precepts of Chassidus.

He does not deserve this title if he is particular regarding the
kashrus of his food but fails to apply the precepts of conscientiousness
and honesty to his business dealings.
He does not deserve this title if his social life is not permeated
by love and deep interest in the welfare of his fellowmen; if he does
not shun quarreling, envy or even abominable lashon harah; if he does
not earnestly strive to acquire those midos for which Rav Hirsch (in
his Chorev) calls so eloquently.

Certainly the mere exhibition of a certain type of clothing or the
type of beard worn or even the adornment of long sideburns does
not entitle the bearer to the title of honor—Chassid. These may be
marks of distinction — but they must be earned to be deserved.
Even study of the Zohar does not necessarily signify the attainment
of Chassidus. If this were so, only a few chosen ones would
be eligible.

YL

llevine at stevens.edu 
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