Igrot Kodesh · Letter 8787 — Chinuch

By the grace of Hashem,

17 Adar* 5724,

Brooklyn,

To Mr. Moshe Issar HaKohen,

I greet you and bless you,

I received, with pleasure, your letter of this Tuesday evening, in which you share with me your state of mind and the conception that you have of Chassidus*, its teaching and what concerns it. I have good hope that, by becoming acquainted with this teaching in a precise and profound manner, you will draw closer to it and to its conclusions, all the more so since, in the end, the profound dimension of the Torah* was indeed revealed in Chassidus*. It is therefore the soul, the inner dimension of our holy Torah*, including its revealed part. In fact, the holy Zohar* calls it (note 1: In volume 3, at page 152a): "the soul of the Torah*."

You recall, in your letter, that the earlier generations (note 2: See, on this subject, letters no. 3722, 5034 and 8652) opposed this teaching. Nevertheless, they explained at length the reason for which they did so. Indeed, they feared that in following it, they would distance themselves from the actual practice of the Mitzvos*, which Hashem forbid. At the time, there was a divergence of opinions and one could think that such a risk truly existed. But, since the revelation of Chassidus*, two centuries have elapsed and all now have a unanimous answer to this question: how does one recognize a Chassid*? He is someone who prays longer than one who is not a Chassid*, who wears two pairs of Tefillin* instead of just one, who wears a beard. In other words, concrete practice has proven that this fear has no basis. Quite the contrary, when one encounters, in the street, a man wearing a beard and Peyos*, a long garment, consuming Matzah Shemurah* on Pesach*, also wearing the Tefillin* of Rabbeinu Tam*, one can be fairly certain that he received a Chassidic* education.

Naturally, it is not a matter of calling into question all the good minds who felt such a fear at the time, which Hashem forbid. Indeed, they lived shortly after the emergence of certain sects that strayed from the right path. In a difficult period, one could not neglect the slightest doubt, including the most remote. It is not the same, however, after a long trial period and especially when one can observe the situation as it is, with one's eyes of flesh. You also mention, in your letter, the practice of your parents (note 3: To which it is necessary to remain faithful). Now, all the first Chassidim* themselves had parents who were not Chassidim*, that is quite evident.

According to the teaching of the days of Purim*, which have just passed, when: "for the Jews, there was light, joy, gladness and glory," "one sends portions," "may it be so for us," may Hashem cause that hearts draw closer. The central idea is, indeed, the love of one's fellow, oriented by the love of the Torah* and by the love of Hashem. These are foundations of Chassidus* and of what concerns it. With my respects and my blessing,