Question:
I read the response of the Rav about the difference between the approaches of mussar and chassidus. However I didn’t understand it entirely because I didn’t grasp the Kaballistic terms. Can the Rav explain to me the answer without using any Kaballistic terminology?
Answer:
This answer is written in extreme brevity. (תשובה זו נכתבת בקיצור מופלג)
Mussar:
Chazal state that Hashem created a special light on the first day of Creation and hid it away for the tzaddikim in the future. It is explained by our teachers [in sefarim hakedoshim] that this light was hidden away in the Torah. Thus, the main, complete level of this light has been hidden and concealed from the Creation. What remains from are parts of its illumination, which are called “sparks”. Today the “vessels” which are meant to contain this light are only able to contain “sparks” of the light. These “vessels”, as they manifest in our world, are a mixture of good and evil, especially since the sin of Adam when he ate from the Tree of Knowledge of Good and Evil.
The Gra explains a Gemara that “Where there is wine available, there is no need for any remedies.”This means that “Where there is Torah, there is no need for mussar.” The reason for this is because the hidden light is contained in the Torah. When this light shines completely, it banishes all evil, for the words of Torah cannot accept defilement. However, when the light of Torah isn’t complete, there is a need for mussar.
- Therefore, [the purpose of] mussar, which is from the word “l’yaser”, “to remove”, is to remove evil. This is accomplished mainly by waging war with the forces of evil by becoming more conneced to the sparks of spiritual light which shine in this world. Thusly, [in the approach of mussar] the general avodah is to remove man’s negative character traits. It is through reflecting into the depth of evil, which brings a person to Gehinnom. This was the way of Reb Yisrael Salanter. Corresponding to this reflection, one also needs to make use of the light of the Torah, as a spiritual power to remedy the particular evil one is facing, by studying the particular area of Torah which discusses the evil of a particular character trait. The way to actualize this concept in our avodah is by reviewing many times, with passion, with “lips on fire”, a particular statement of the Torah or the Sages. Correspondingly, one also needs to make use of the imaginative faculty, by imagining the punishment for unfixed character traits. At the core of this approach is to uproot the evil from within oneself, and in this way, one actually wages war with the forces of evil.
- His student, the Alter of Kelm, expanded the idea of reflecting into the statements of the Sages, through the approach of “chochmah v’mussar” (wisdom and ethics). This is by learning the depth of the character traits, from reflecting into the statements of the Sages, and also by reflecting about the world and its ways. The way to actualize this concept in our avodah is through being orderly, precise, and serene, which is expressed through "taking on" small resolutions to improve.
- His student Reb Yeruchem of Mir expanded upon the above approach, through the approach of “daas chochmah u’mussar” (integrated knowledge, wisdom, and ethics). It is through reflecting into the ways of conduct of the Creator, as it pertains to the Creation at large. This approach is mirrored by the Ramchal in sefer Daas Tevunos. In this way, one reflects about each thing to encompass all the details. Then, a person "takes upon" himself small resolutions to act upon what he has realized.
- The Alter of Novhardok established the concept of “bitachon” (faith in Hashem) is the pillar of our avodah. This represents the level of Adam before the sin. It is about letting go of the self, through working on the concept of bitachon. This approach is actualized through going to an extreme in order to act upon bitachon, so that a person is at ease with self-effacement and strongly pursuing truth. This path enables one to strongly connect to the sparks of spiritual light on this world, and even more so, to the light itself. However, this is mainly for the purpose of removing evil from oneself.
- The Alter of Slobodka established the root of man’s avodah as gadlus ha’adam (the greatness of man), or tzelem elokim (“in the image of G-d”). Through this, a person is able to distance oneself from all evil, because when one realizes his greatness, he will avoid evil. This path brings a person very close to becoming attached with the light itself. However, the purpose of this path was to replenish the spirits of those who feel lowly and crushed in spirit. Therefore, this approach makes use of the “light” for that specific purpose.
- The mashgiach R’ Chatzkel Levenstein mainly took the approach of Reb Yisrael Salanter, but he was also very connected to the concept of “sensory emunah”. He established clearly that the purpose of all his avodah was to live with sensory emunah, and that the entire purpose of banishing evil from oneself is to live a life of sensory emunah. From amidst this palpable emunah, he left to his eternal home.
- Rav Dessler, the author of Michtav M’Eliyahu, integrated the approach of mussar with chassidus, by delicately fusing the light of chassidus into mussar.
Chassidus:
The approach of Chassidus is based on the light which Hashem hid away for the tzaddikim in the future, and even more so, it is based on the new spiritual light which will be revealed in the future. Its purpose is to bring a person to a palpable sense of being actually attached [to Hashem]. It is also about elevating the sparks to their root, which is in the light itself. That is why much of Chassidus contains the concept of “clarifying the sparks”, which is essentially about refining the character traits, such as misused love, misused fear, etc. It is about elevating the sparks of good that are contained within the mixture of good and evil. Even more so, it is about rectifying the “vessels”, mainly through the idea of “A little bit of light can banish a lot of darkness”, and to thereby wage war with the forces of evil. A large part of this avodah involves the concept of ahavas Yisrael (loving the Jewish people), “A Jew who sins is still a Jew”, no Jew will be left behind, etc. This is due to the light from Above which has descended to the world, which can illuminate even the lowest of the low.
In order to use this light [one needs to]: 1) connect to the root of the soul which is the avodah of becoming connected to a tzaddik; 2) focus on the secret dimension of Torah, which are called razin (secrets), corresponding to the Chayah level of the soul, and; 3) [focusing]on the deeper secrets of Torah, which are called razin d’razin (secrets of secrets), corresponding to the Yechidah level of the soul. Through this, one is able to shine the light of “oneness”. When one accesses this illumination, one becomes connected to the Infinite, and thereby illuminates “unity” (achdus) onto the Jewish people - which is ahavas Yisrael - and also “unity” onto all of the creations, which include the non-living objects, the plants, the animals, all human beings, and all Jews.
The holy Baal Shem Tov mainly emphasized two parts in his avodah: 1) Corresponding to the Yechidah level of the soul, there is emphasis on emunah, simplicity (peshitus), and simply attaching oneself to the Creator, and through this, one becomes attached and integrated with the Infinite; and 2) Corresponding to the Chayah level of the soul, there is emphasis on yichudim (certain intentions to have while doing to saying something). Through these two aspectrs - from amidst ahavas Yisrael – one extends the revelation of G-dliness in the world, and from this comes Heavenly sustenance to the Jewish people. The rebbi of the Baal Shem Tov was Achiyah HaShiloni, who is called “Baal Chai”, who corresponds to Chayah and Yechidah, as is well-known. Therefore his main path emphasized increasing the neshamah as opposed to weakening the body and physical suffering.
The way of the Baal Shem Tov was explained through his students. It is known that he wanted 60 students, corresponding to 60 warriors that surrounded the bed of Shlomo. However, the one who filled his place was the Magid of Mezritch. His avodah was to reveal the source of chochmah (wisdom) which is in ayin (nothingness) – a wisdom that revealed G-dliness. His students, and the students of his students until today, are many, and it would require an entire series of sefarim in order to explain all of the details. But we will try to present the general description.
Each sect of Chassidus took a particular trait by which one can reveal G-dliness upon the world. This wasn’t just to rectify evil character, but to reveal G-dliness, for all middos (traits) are really middos of HaKadosh Baruch Hu. From this, one can reveal the “sparks” of the trait that have fallen, and to elevate them, as well as elevate the “vessel” that contains the trait. On a practical level, one who learns all of the sefarim of Chassidus needs to clarify, based on the sefer as well as on the life of the author of the sefer, what the root trait is, by which the author is revealing all of his words of Torah and way of avodah. (This is also generally true about all sefarim). Based on this, one can then understand the way of thinking and the path of the author, and thereby know how to go about the ways of avodah of the particular author. This is deep and subtle, because one needs to know the particular world, path, and trait the sefer is based on.
Here are some general examples [of the this insight]:
- The sefer Noam Elimelech is based on the trait of yesod-tzaddik, meaning that it is about connecting to the root, and from this, to bestow good upon a Jew.
- The sefarim of Slonim are mainly about See the sefer Toras Avos and the sefarim which form the root of Slonimer dynasty and onward. From emunah comes kedushah (sanctity) of the trait of yesod, and the kedushah of Shabbos.
- Breslev focuses on peshitus (simplicity), emunah peshutah (simple faith), by which can draw forth chochmah, from its source in ayin. It involves having emunah peshutah in Hashem, and emunah peshutah in a tzaddik. The root of this is to guard the trait of the tzaddik, which is yesod.
- The way of Chabad is hisbonenus (reflection), by comparing two different matters with each other. The root of this is to compare the difference between Creator and creations, and from this, to bond with the Infinite.
- The way of the Sfas Emes is to find the root that empowers each thing.
- The way of Rebbi Pinchos of Koritz is to have an encompassing view, to see each matter from above and around the matter, thereby gaining a new perspective in each matter. This is why he stressed truth, to be aware of the beginning, middle and end of a matter. It is to gain an encompassing view of a matter, so that one can see the full picture, the full truth.
- The way of the Kedushas Levi is the trait of ahavah/love, as is known. Therefore his avodah was to reveal a love that is above the boundaries of the vessel. This results in ahavas Yisrael and in judging others favorably.
- The way of the Kamarna is to have emunah peshutah and to make oneself as ayin (nothing). It is to use the light of emunah, to become a “vessel” for ayin. Through this one can bond with a G-dly light and with spiritual bliss.
- The way of Reb Baruch of Medzhybizh [grandson of the Baal Shem Tov] is gevurah, restraint.
- The way of Reb Yisrael of Rizhin is to have d’veykus above the world, to be like a king above his nation, and thereby enable sustenance to come from above down to the world. It is like standing above the garden-maze – not because he has traversed the maze, but because he has been born above the maze, atop the tower that is above the maze.
- The way of the Chozeh of Lublin, is as implied from his title of “Chozeh”, “Seer” – as is known, he closed his eyes for seven years [and gained a high level of spiritual vision], which enabled him to see the details at their root.
- The way of the Ohev Yisrael is described in the introduction to the sefer Ohev Yisrael: “Only through this middah (of ahavas Yisrael) will I be glorified in the Heavenly Court.” His ahavas Yisrael was firmly established in his heart. In the first section of the sefer, he writes that the main pleasure of man is to bestow good upon other people and give pleasure to others. Everything else follows.
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