Question:
1) In the sefarim of Chassidus, as well as in the earlier sefarim, it is mentioned many times that the purpose of life is d’veykus (attachment with Hashem). Did all tzaddikim throughout the generation agree to this, or were there other tzaddikim who held that the purpose of life is to fulfill all of the 613 mitzvos, and mainly the mitzvah to learn Torah?
Answer:
1. The purpose of life is always d’veykus with Hashem, and it is just that there are several angles to this, which are all needed: (1) To connect to Hashem out of emunah peshutah, simple faith in Him, with a simple sense of His reality, which is called “the Infinite”. (2) To connect to Him by way of His garments, which is the Torah, which enables a person to become “one” with Hashem so to speak, since Hashem and His will and wisdom are one. (3) To connect to the middos of Hashem, by emulating His compassion, etc. (4) By revealing Him on this world, through doing the mitzvos. This is the lower aspect of d’veykus in Hashem, which is to listen to Him. All of the above are the different form of d’veykus in Hashem.
Question:
2) The tzaddikim throughout the generations disagreed with each other, both in areas of Torah as well as in areas of how to serve Hashem. There is a well-known fundamental that this was because they had differing soul roots (shorshei haneshamos). When the tzaddikim disagreed with each other’s views, was it because they each had a clear knowledge that the other tzaddik was presenting a view according to his unique soul root? Or was it instead that each tzaddik held that the other tzaddik was totally wrong?
Answer:
It depended on the situation. Usually, a tzaddik whose soul root was in ohr pnimi (internal light) did not recognize this concept [of validating the other tzaddik’s view], whereas a tzaddik whose soul was rooted in ohr makif (surrounding light) was more aware of this concept [of validating the other tzaddik’s view in spite of their disagreement].
Question:
3) How is it possible for a tzaddik to have an influence on his students, or a Rebbe on his chassidim, and draw others in to follow his own way? How did the tzaddik or Rebbe know that this was good for his students or chassidim [since every person has a different soul root]?
Answer:
Either it was because [the tzaddik or Rebbe] knew through Ruach HaKodesh [that his teachings were appropriate for his students and chassidim], or it was because he had emunah peshutah that if Hashem directed this person to him, it was the will of Hashem that it should be this way – this was the approach of the Chazon Ish.
Question:
4) In certain sects of Jewry, there is a view of “My way is the right one”, and that anyone else who isn’t part of their following, or anyone who isn’t a chassid of their own Rebbe, is deemed as someone who doesn’t serve Hashem. I am talking specifically about those who are following a statement that was said by any of the true tzaddikim or Rebbes of the past. How it is possible that a tzaddik should say that someone needs to attach himself with his Torah teachings? Aren’t there many ways to serve Hashem, as we see from the 12 different tribes, who are called the “12 tribes of G-d”, who each represent a different path of serving Hashem?
Answer:
Each tzaddik’s intention was, that his particular approach was the “gateway” that was all-inclusive of the 12 general paths in serving the Creator. This is well-known. [Therefore, each tzaddik held that] anyone who didn’t become attached to his all-inclusive “gateway” would merit [only] a “diffused” light (ohr prat), without a “collective” light (ohr kolel).
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