Chassidus was always somewhat revolutionary. What I find amazing is revolutionary ideas within Chassidus itself...
Here is a simple example from this week's Parsha:
(Ideas written below are my thoughts after learning the Sichos and Maamarim of Mishpatim)
Basic Understanding: The idea of Mishpatim is pretty straight foreward. There are certain Mitzvos that are totally comprehensible and we would probably have been kept even without the Torah being given. We understand it because it makes sense.
Mishpatim are normal. It's Chukim that are strange...
People would often say "If only we could keep Chukim as well as we keep Mishpatim."
It's all about Mishpatim.
Basic Chassidus Revolution: All Mitzvos are purely super-rational. All Mitzvos are Hashem's Chochma. All Mitzvos are way beyond anything we could ever begin to understand. In fact, our understanding Mishpatim is more surprising than our not understanding Chukim! Chukim aren't strange! It's Mishpatim that are weird! Somehow, Hashem somehow managed to disguise these Mitzvos within human comprehension.
Things turned 180 degrees. The new quote became "If only we could keep Mishpatim like we keep Chukim."
It's all about Chukim.
Dor Shevi Revolution:
It's time to go forward another 180 degrees. If you're thinking that we've travelled 360 degrees and are back to square one...you're sort of right...only with a catch...
Basically, Torah should not only be treated as something super-imposed and "way above us." Matan Torah meant its time for the Elyonim to come down here. We are to understand. We are to digest. Torah should be one with us.
It's all about Dira Betachtonim. Its all about Hashem being one with us. Therefore Hashem's Chachma should be one with our Chachma.
So the emphasis is back on Mishpatim - only this time around it's slightly differant. We're not understanding it because it makes sense..but rather because Hashem wants us to understand it!
"If only Chukim could be like Mishpatim." (everything should be internalized)
5752 Revolution: In 1992, the Rebbe took the last point one step further.
Yes, Mishpatim should be understood. Yes, they make sense. But why do they make sense? (After all, Sechel is a creation like anything else) They make sense because they are in Torah.
The Rebbe developed this point after mentioning the current events of the time. The U.N. announced it was time to cut down on weaponry and usher in an age of world peace. The Rebbe wondered why it took till 1992 to realize this! War is foolish. People are killed. Countries are destroyed! Money is wasted. Isn't the UN's decision only logical?
The Rebbe explained that only now is it logical. Now this idea makes sense. This is because Moshiach is about to come and Rabbanim have made this Psak Din. Once Moshiach is Paskened in Torah, Sechel will begin to think along these lines as well! Similarly, Mishpatim make sense only because they are in Torah!
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I think it is important to include the amazing words of the Rebbe in the beginning of the Sicha (SFH"S 5752 page 363-4):
The Hashgacha Protis of the weapon-decrease taking place specifically in N.Y. and in Shvat. The Rebbe says there, that it is because their decision of peace is an outcome of the Hafatza that comes from the Nossi's Shul (770),which he is the MOSHIACH OF THE GENERATION [see also similar quote below].(= highlighted in the original).
( Note: Although the Rebbe mentions the Rebbe RAYAT"TZ as Nossi (and his names linked with the Geulah),the Rebbe clearly explains in the next paragraph, that this is all connected with Yud and Yud - Aleph Shvat, which culminates the Nossi's work, as evident by the announcement of peace, which is the fulfillment of " They will beat their plowshares ", done by Moshiach, the Nossi. According to the above is also clear (to my understanding),that we cannot CH"V say, that "Moshiach Shebidor" doesn't necessarily mean the indefinite Moshiach, since the whole point here is that the 42 "Masaos" (refinement) are completed, and therefore Moshiach has already begone his Peulos of Geulah. So based on that, I don't think there's any turning back (vichol zeh poshut).
Lastly I wish to add, that which people have told me, that we all believe in the above written, and it is simply that many of us don't feel that this was the Rebbe's Hadgosho, or that it will bring Yidden closer to Yiddishkiet and to the Rebbe.
Not mentioning the "Toichendike" reasons why the above is relevant,(though I strongly think that it is clear from the Sicha of Chayei Soroh 5752 in it's most basic meaning [as well as other Sichos],I think it suffices to say, that the mere fact that the Rebbe put such extreme words into the Sicha (edited version, also printed with the Rebbe's consent in the New York Times), tells us in what type of Tenuah we should go, and (presented properly like all things in Torah), is something which CAN be publicized, and apparently SHOULD be publicized.)
The reason I have written this is not to force my opinions on others, needless to say not to cause pointless Pirud Halivovos, simply as chassidim, to clarify what Toras Emes says, without any Pniyos (even Dikedusha). Understandably so, I wish you to realize that I don't consider myself or anyone else in any "party", being that such a thing is man-made, and strange to Torah.
I hope we can all learn from Talmidei Rabbi Akiva, to have mutual respect for every Yid, Kal Vochoimer for every chossid, who are brothers Kipshutoi Mamosh.
Accordingly, I am not awaiting a recognition to the err of your ways, rather, a serious response to a serious comment. Bikovod, M.M.K.
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