1. The Enduring Identity of a Chassid
This shiur is dedicated in memory of Yaakov ben Elchanan Halevi. I was reflecting on the special merit that brought you here today to say kaddish—the mourner’s prayer. There are many shuls in town, so I wondered why you chose to come here. You mentioned that your father, of blessed memory, was a Chassid—a follower of Chassidus—for much of his life. But really, once someone is a Chassid, it’s not just a phase or a label you can shed; it becomes part of your essence. Just as being Jewish is an unchangeable identity, so too with being a Chassid.
There’s a story about someone who was once a practicing Chassid, but later became more modern and left the ways of Chassidus. He moved to a big city and tried to distance himself from his past. When the Rebbe came to visit that city, there were public announcements inviting people to greet him at the hotel. This man was too embarrassed to go, feeling he no longer fit in with the long beard and black coat he used to wear. To avoid temptation, he wore shorts to work that day, thinking he’d never go see the Rebbe dressed like that.
But as he passed by the hotel and saw all the Chassidim, his heart yearned for the Rebbe. He couldn’t resist: he went home, changed into long pants, and returned to visit the Rebbe. When he entered, the Rebbe said in Yiddish: “az me dreit zich, me dreit zich, ober me zet zich”—you can circle around as much as you want, but eventually we meet again. You can hide, but you can’t run away forever. This captures the idea: once a Chassid, always a Chassid.
2. The Meaning of Being a Chassid: Going Beyond the Law
I’m glad you chose our shul today and hope this will be just the beginning—not only coming for yahrtzeit or to say Kaddish, but joining us more often. We’re a friendly community and have special appreciation for guests and especially for those with roots in Chassidus.
The essence of being a Chassid is going beyond what is required by law—lefnim mishuras hadin. The literal meaning of Chassid is someone who does more than what’s strictly necessary according to halacha. For example, while halacha allows eating fruit or drinking outside the sukkah during Sukkos, Chassidim are careful not even to drink water outside the sukkah.
This was also the conduct of previous Lubavitcher Rebbes: even water—which has no requirement by law to be consumed inside the sukkah—was not drunk outside it. This stringency reflects their dedication to going above and beyond.
3. Shemini Atzeres and Sukkah Customs Among Chassidim
This brings us to Shemini Atzeres, which is approaching soon—the first day after Sukkos in Chutz La’aretz (outside Israel). In Eretz Yisrael there’s no doubt about days (safeika deyoma)—Sukkos ends after seven days there. But outside Israel, some don’t sit in the sukkah at all on Shemini Atzeres.
The custom among Chabad and some other Chassidim (and interestingly also among some non-Hasidic communities) is still to eat in the sukkah on Shemini Atzeres, though without making the blessing (leishev basukkah). The extra stringency of not eating or drinking outside extends even into Shemini Atzeres—even if it’s raining.
4. The Limits of Stringency: Sitting in Sukkah While Raining
The Alter Rebbe addresses this topic in Hilchos Tefillin (Siman Lamed Beis), where he discusses when it’s appropriate to go beyond what halacha requires (lefnim mishuras hadin). He rules that one should only take on extra stringencies if they protect from violating any prohibition (even rabbinic), or ensure fulfillment of a positive mitzvah.
If someone does something extra without any real purpose or benefit—just for its own sake—the Alter Rebbe calls such a person a hedyot—a simpleton or fool. As an example, he brings sitting in the sukkah while it rains: there’s no value in doing so when halacha exempts you.
This example is striking because out of all possible cases across Shulchan Aruch, the Alter Rebbe singles out sitting in the rain as pointless stringency (Likkutei Sichos). Even though many are careful not even to eat at home while it rains (when technically permitted), this doesn’t extend senselessly beyond what halacha values.
5. Applying “Beyond the Letter” Between People
This principle isn’t limited just to mitzvos between man and G-d—like eating in the sukkah during rain—but applies equally between people (bein adam lechaveiro). Sometimes halacha might exempt us from helping another Jew due to legitimate reasons (being busy with Torah study or other obligations), but going beyond expectations means extending oneself anyway.
A story illustrates this: A man got stuck with his wagon in mud near a yeshiva where everyone was dressed immaculately for learning. Despite their reluctance, they went out and helped him get unstuck, muddying their clothes in service of another Jew. In heaven, when their deeds were weighed, their merits were lacking until all that mud from helping was added onto their side—tipping the scale toward merit.
This embodies what it means to be a Chassid: sacrificing comfort and going beyond what’s required for others’ sake.
6. Concluding Blessings for Elevation and Merit
This dedication is made so that Yaakov ben Elchanan Halevi’s soul should have an aliyah—a spiritual elevation through our learning together today. May this bring blessing for you and your entire family.