1095 —חשיבות לימוד חסידות והשפעתו על לימוד התורה

B"H, 11 Tammuz, 5711.

With pleasure I learned from the letter of his father, the Haraha"ch etc., that he studies Torah and has a desire to learn and succeed in Torah. Surely he will hold fast to this stronghold, which is also the stronghold of the Holy One, blessed be He—as our Sages say in Sanhedrin (99b) on the verse "Yachzik b'mauzi ya'aseh shalom li" ("Let him take hold of My stronghold; let him make peace with Me")—that the verse speaks about one who engages in Torah for its own sake. As explained at length in Tanya and in Chassidic teachings in general, Torah is the wisdom and will of the Holy One, blessed be He; since He and His wisdom are one, through Torah and its study is fulfilled the statement: Yisrael, Oraysa, u'Kudsha Brich Hu kulah chad ("Israel, the Torah, and the Holy One are all one").

However, there is a difficulty: through the sin of eating from the Tree of Knowledge, death was brought into the world. As Rabbeinu Bachya writes: from the moment a child is born he begins to dry out—that is, at the very moment life begins for a child, so too does his death begin. This is also what is meant by the verse "On the day you eat from it you shall surely die." So much for physical matters.

Since G‑d looked into the Torah and created the world, everything that exists in this world must have its source in Torah (which explains our Sages' question in Chullin 139b—"Where is Haman found in the Torah?"—for it is obvious that nothing can exist without a source in Torah). Similarly, through the sin of eating from the Tree (and later through the sin of the Golden Calf—since as is known when Israel stood at Sinai their impurity ceased but with the Golden Calf it returned), forgetfulness was introduced into Torah study. As explained in Eruvin (54a), if not for the sin of the Golden Calf, Torah would never have been forgotten by Israel. Forgetfulness in spiritual matters parallels death; just as physical death only comes after seventy years or by strength eighty years or up to one hundred twenty years—but why does complete death come then? Because it begins immediately at birth as Rabbeinu Bachya wrote—so too with Torah study: how can there be total forgetfulness later? Because at its start, study was not as it should be. As our Sages say (Eruvin 54a): if arranged throughout all 248 limbs it endures; see Tanya chapter 37 regarding this approach to learning.

Within Torah itself there are two parts: what Zohar calls gufah d'Oraysa (the body of Torah—the revealed part) and nishmata d'Oraysa (the soul—the hidden part). If someone only deals with a person's body he still connects with them; but for full vitality and desire—and to yield good fruit—one must know both structure and details of body and soul. Only then can one truly understand everything concerning a person’s body. The same applies by analogy.

In earlier times most Jews were healthy in their observance of Torah and mitzvos. Since "Torah speaks mostly about what usually happens," as Rambam rules—and just as a healthy body needs only food and drink (i.e., revealed aspects of Torah)—only those who dealt with Israel's inner organs or especially heart and mind also engaged with inner dimensions of Torah. But over time due to our sins we were exiled; darkness increased more and more so that hearts weakened and minds became confused—as described by the prophet: "From sole to head there is no soundness." Now we cannot suffice with food and drink alone; we must also find healing remedies. The greater the darkness, so too grows danger—the danger of illness—and thus grows necessity for remedies.

The main remedy is to strengthen and awaken vitality within—the inner soul of Israel. Then one can withstand trials, concealments, obstacles. Since "Torah speaks mostly about what usually happens," as above—it is now essential for all to learn pnimiyus haTorah—Chassidus—which brings healing to the world as explained in Kuntres Etz HaChaim by my revered ancestor (the Rebbe Rashab).

The conclusion from all this follows our Sages’ teaching (Shabbos 31a) on "V'haya emunas itecha... yiras Hashem hi otzaro" ("And faith shall be your times... fear of G‑d is His treasure"): even if someone has studied all six orders of Mishnah/Torah—if he has fear of G‑d stored up within him then yes; if not then no. The Talmud concludes: better not to learn if there’s no fear of G‑d present. This referred to times/places where one could reach Torah without great effort—even without striving etc.—how much more so nowadays when we see clearly that those who engage in Chassidus/pnimiyus haTorah mostly remain G‑d-fearing people; whereas among youth who say "I have only [revealed] Torah," most unfortunately fulfill our Sages’ saying (Yevamos 109b): "Whoever says 'I have only [revealed] Torah,' even [that] he does not have."

All this applies to every Jew—and all the more so for those whose fathers are chassidim—that is, raised among those who know about Chassidus and chassidic ways—this itself shows clear Divine guidance: G‑d placed him on a good path without his own effort—it came naturally; "this one choose! Go engage with Chassidus!" Then success comes entirely differently—and moreover this brings vitality even into revealed learning so that one's study proceeds without concealments/confusion/questions—and most importantly with inner vitality—thus fulfilling Yisrael Oraysa u'Kudsha Brich Hu kulah chad.

I am interested to know about his studies in Chassidus—which surely he continues increasing—as per our Sages’ ruling which according to some opinions is biblical: "One ascends in holiness but does not descend." Awaiting good news—for nothing is good except for Torah and its light—and I conclude with blessings for success in learning with awe of Heaven.

Summary

The Rebbe teaches that learning Chassidus—the inner dimension of Torah—is vital for spiritual health today. It brings life both to one's revealed learning and personal growth, helping overcome challenges while deepening connection between Jew, Torah, and G‑d.