2136 —רצון להיות מקושר, לא חסיד, ותפקיד החסידות הייחודי

B"H, 18 Sivan, 5713.

Brooklyn.

Havavac"h iy"a nu"n engaged in tzt"z Moreinu HaRav Tzvi Herkavi

Shalom u'Vrachah!

Your letter was received, and recently I also received your book on the history of the Mashkil LeEitan family, etc. Thank you for the book.

You begin your letter by saying you wish to be connected but not a chassid since you are among the Perushim. Surely you know that even the Gra (Vilna Gaon) himself was called a chassid. And obviously, my intention is not—G‑d forbid—to be a chassid of an individual or even of a general figure; rather, as the Baal HaTanya said: Once he was asked what defines a chassid. He answered: A chassid is someone who gives up his own benefit and will even endure harm to himself if it brings benefit to another.

Since this was during the height of controversy at that time, the questioner pressed further and asked for proof from Nigleh (the revealed Torah), not just from Kabbalah. The Alter Rebbe answered: This is an explicit Gemara (Niddah 17a): "Sorfam chassid," even though by doing so he harms himself—see Tosafot there.

The connection of this idea to Chassidus and its guidance can be explained simply: According to Shulchan Aruch, there is a well-known rule: "Why do you see your blood as redder?"—and therefore it works both ways; why should your friend's blood be seen as redder? But Chassidus places special emphasis on this—that one's service must begin above reason and calculation. Only this can serve as a strong foundation for proper observance of Torah and mitzvos; when one does not make calculations, one first cares about another's good. Especially when remembering why service above reason is necessary: If one makes calculations—even holy ones—it is known that G‑d's measure is measure for measure; so if one acts with calculation in deed or even in speech or thought (since thoughts of sin are worse than sin itself), then clearly it is not worthwhile for him (es leyent zich nit).

The well-known question: If learning Chassidus is necessary, what did earlier generations do? Even today there are those who do not know Chassidus yet are G‑d-fearing and upright. The answer is also simple: The world does not run by chance—G‑d forbid—but with Divine Providence in every detail. Just as we see among animals that certain organs are essential for one species but absent in another because they can live without them—so too among humans.

This itself—that someone did not know about learning Chassidus until now or lived in generations where learning this inner Torah was only for select individuals—is proof that he was placed in circumstances where he would not face challenges requiring such knowledge. But those who have become aware of this part of Torah—certainly this too falls under the Rambam's ruling that even one letter—and all the more so an entire section of Torah—its holiness equals that of Shema Yisrael etc.

The difference between animals and Jews in this regard is only that when G‑d wants man's good to be complete, He does not force him; thus man has free choice. Moreover, He created an evil inclination that offers many reasons to divert him from the path—and if it deals with a G‑d-fearing person, it dresses its arguments in words from Shulchan Aruch.

Surely my lengthy explanation here is unnecessary for someone like you.

Regarding your question whether there are residents here from Yekaterinoslav—I do not know of any.

Concerning my mother the Rebbetzin sheyichyeh—it would be good if you wrote her directly; surely she will reply with what she knows. You may write her in any language you wish.

As requested, I enclose an excerpt published here at my father's passing z"l. I have taken blessing and will return it.

Since you were sent as an emissary to deliver regards from my father-in-law Harav Hagaon R' Katz—please convey my regards respectfully from me as well. Thank you very much.

May Hashem grant you success and merit that you and your wife raise your son Yehuda Leib sheyichyeh to Torah, marriage, and good deeds with peace of mind—and may you increase strength in spreading the light of Judaism in your surroundings. May it be G‑d's will that you do so with chassidic warmth.

With respect and blessings for success.

P.S.: I saw in your book's list at the end that you published several pamphlets on science and its relation to religion; if possible please send them to my library—I thank you in advance since this question causes pain when approached. Even among those who are strictly observant discussing this topic—the sum total of their argumentation is only that some great Jews had great scientific knowledge and how science is needed for Torah (e.g., laws of sanctifying the new moon or kashrut), whereas really the approach should be entirely opposite: Science has no foundation without faith—and many scientists would have strayed had they not held onto faith etc., etc.

Summary

The Rebbe explains that being a chassid means selflessly caring for others beyond personal calculations—a principle rooted both in revealed Torah and Chassidus—and clarifies why learning Chassidus becomes essential when Divine Providence brings its teachings into one's life.