A chossid is a frummer

The term chossid predates the Chassidic movement. Literally it means means “a pious Jew.” The Talmud [Niddah 17a] identifies the chossid as the highest level of divine service. This is discussed in connection with the prohibition of allowing one’s cut nails to fall on the floor, as for Kabbalistic reasons, this may cause a pregnant woman who steps on them to miscarry. A wicked person casts away his nail clippings, not caring about the damage his carelessness may cause to others. A righteous person buries the clippings, while a chossid burns them. He does so despite the Talmudic warning that destroying a part of one’s body may have an adverse spiritual effect on a person. He would rather bring upon himself certain damage than allow the remote possibility that the nails he cut may at some point be unearthed and come to harm others.


This is also one of the qualities of a chossid in the sense of a member of the Chassidic movement. Chassidus comes to promote a higher standard of observance, and so in addition to all the other aspects of being a chossid, a chossid is devoutly religious. Not only is he particular to follow everything in Shulchan Aruch, but he strives to go “beyond the letter of the law.” And he does so because the path of Chassidus infuses him with passion in his service of Hashem. Since the chossid yearns to come close to Hashem, he is constantly on the lookout for new ways and opportunities to draw yet closer, even if it involves spending time, effort, and money.


Examples of the above include following Chassidic customs that involve a stricter standard of observance: wearing two pairs of Tefillin; woolen Tzitzis; a full, untrimmed beard; and scores of other customs too numerous to mention.


By the same token, a chossid is extra careful to avoid anything that may somehow involve or remotely lead to sin.


The Chabad chossid in particular attains this sensitivity by studying the lengthy explanations in Chassidus of Hashem’s greatness and reflecting upon them, thus infusing him with a sensitivity to G–dliness and a desire to come as close to Hashem as possible. Since he knows that every extra observance constitutes a chance to come yet closer to Hashem, he seeks them. Conversely, this same sensitivity makes him naturally all the more careful to avoid sin, by undertaking chumros, extra precautions against sin (provided that doing so doesn’t simultaneously create an unacceptable leniency in some other area).


Thus, one of the answers to the oft-asked question, “What is a chossid?”  is: “A chossid is a frummer (one who is very religious).”

Based on Kuntres Inyanah Shel Toras HaChassidus, p. 1.

Chassidic Customs: A Hiddur in Hiskashrus

In Likkutei Sichos (Vol. 29, p. 211 ff.), the Rebbe explains that the reason that the Rebbeim of Chabad didn’t sleep in the Sukkah is that they felt the makifim deBina, the lofty divine light that shines in the Sukkah. Since it would have distressed them to sleep in such a holy environment, and “One who feels pain [by staying inside the Sukkah] is exempt from [the Mitzvah of] Sukkah” (Shulchan Aruch Orach Chaim 640:5), they were exempt from the Mitzvah of sleeping in the Sukkah.


Now, this is all very well for the Rebbeim themselves. As great and holy Tzaddikim who perceived spiritual realities, their distress at sleeping in the Sukkah was surely a tangible pain that justified their exemption from this otherwise obligatory practice. However, on what basis do their followers, regular people who do not sense sublime spiritual realities, choose to refrain from sleeping in the Sukkah? 


The Rebbe explains:

Chassidim, since they are bound up with the Rebbeim of Chabad, study their teachings (with the goal of implementing them) and follow in their ways—the customs of their Rebbeim.


This is along the lines of what the Gemara relates concerning Rav Acha, who would “beautify [the Mitzvah] with ‘two and one’”—by taking a myrtle branch with only “two leaves on one point and one leaf below, which rose up and covered the other two” (Sukkah 32b). This was consistent with the opinion of Rav Kahane [who had declared that it is permitted to use such a myrtle branch], despite the fact that Rav Kahane himself had only said that “one may even use [a myrtle branch of] ‘two and one’”; however, “three on one stem is certainly acceptable [i.e., the best manner of performing the Mitzvah].” However, “Since it went forth from the mouth of Rav Kahane,” his student regarded it as a hiddur [beatification] of the Mitzvah to make a point of acting according to Rav Kahane’s opinion. [The Rebbe goes on to explain an additional reason for not sleeping in the Sukkah.]

Chassidim feel a very intense natural bond with their Rebbe, and this brings them to naturally strive to emulate their Rebbe’s conduct, even when that conduct may appear, or may even actually be, a lower standard in the strict sense. Emulating their Rebbe or otherwise declaring their adherence to their Rebbe is a hiddur in Hiskashrus, a beautification of the Mitzvah of connecting to one’s Rebbe, that is so significant that it overrides other otherwise valid halachic considerations.


Elsewhere (Toras Menachem 5712, Vol. 5, p. 144 ff.), the Rebbe discusses this concept in connection with the Chabad custom on Pesach to avoid eating gebrochtz (Matzah mixed with water). On the first seven days of Pesach we are very particular not to let even the tiniest drop of water fall on Matzah in order to avoid even the smallest trace of gebrochtz. Yet on Acharon Shel Pesach (the last day of Pesach), not only did the Previous Rebbe not avoid gebrochtz, he would make a point of dipping the Matzah in every single dish.


“This conduct was surprising in my eyes,” the Rebbe says, until his attention was drawn to the above Talmudic statement concerning Rav Acha. Then, the Rebbe relates, he understood it: Since the Previous Rebbe had seen that his father, the Rebbe Rashab, would eat gebrochtz on Acharon Shel Pesach, he would make a point of eating gebrochtz on Acharon Shel Pesach as well—since it went forth from the mouth of his Rebbeim.


The Rebbe then stated that the above episode serves as a response to those who challenge various customs of chassidim, and cite various reasons for their arguments. Some examples are long farbrengens: Why waste so much time on a farbrengen? Why not toast L’Chaim, sing a niggun, finish the farbrengen in a half an hour, and sit down to learn Torah? Also, why do chassidim spend hours preparing for davvenen; why not prepare less, and davven at the proper time?


To this the Rebbe responded:

All the questions should be completely irrelevant, because we know that these are customs of chassidim [adopted because they were] either seen or heard from the Rebbeim.

It may appear to him that it will be better if he acts differently. For example, by davvenen in the proper time he will gain more time to learn Torah, and other such good things. Nevertheless, “Since it went forth from the mouth of Rav Kahane,” since he knows that this is the conduct of the Rebbeim, he should not seek [other] hiddurim. On the contrary, he should practice the hiddur of following their conduct—[as it says of Rav Acha, that] “He would beautify [the Mitzvah] with ‘two and one.’”

It is written, “According to the Torah that they will instruct you ... Do not stray from the thing that they tell you, to the right or to the left” (Devarim 17:11). This verse obligates us to follow the Beis Din of the generation (Mishneh Torah, beg. Laws of Mamrim) “even if they tells you about right that it is left, and about left that it is right” (Ibid. Sifri, Rashi). This applies to such an extent that even a student who has reached the point that he is worthy of ruling a matter of Jewish law, if he ruled that one should disregard the ruling of the Beis Din, he has the halachic status of a “rebellious elder” (Mishneh Torah, ibid. 3:4). 

A similar principle applies in this case. Following Chassidic customs as taught by the Rebbeim is in the category of the obligation to follow “According to the Torah that they will instruct you” and “Do not stray from the thing that they tell you.” Thus, one should not seek [other] ways of beautifying the Mitzvah. Rather, the beautification ought to be—following the instruction of the Rebbeim.

A chossid goes beyond the letter of the law

The Jew is commanded to follow rigorous laws, as outlined in tremendous length in the Shulchan Aruch. Much of his time and energies go to fulfilling these obligations.

However, this is only the beginning. There is more to Judaism than “the letter of the law”; the Jew should also strive whenever possible to go “beyond the letter of the law.”

In particular, Pirkei Avos is said to teach mili d’chasidusa, guidelines for pious conduct beyond the measure of the law.[1] We see here from a classical source that that the term chossid refers to the pious one. Similarly, a chossid in the sense of one who follows the path of Chassidus originated by the Baal Shem Tov should behave in a manner of piety.[2]

Granted, even amongst the pious there are many levels of piety, and for various legitimate personal reasons one may choose not to adopt certain hiddurim and chumros, pious practices. It is also necessary to take into consideration that we live in a spiritually low generation in which certain practices may be inapplicable and even damaging for everyone but a select few. Moreover, it is necessary to receive senior guidance in order to discern between pious practices that are personally appropriate and those that are not.

Nevertheless, the chossid’s observance should be inclined in this general direction. For him the law is not a maximum, but a minimum.

Why? Because Chassidus comes to infuse one’s divine service with warmth and passion, with meaning and inspiration.

In a word, love.

Love of the One Who gives us everything we have, Who chose us and showered us with Torah and Mitzvos. Who pulled us out of the depths of Egyptian depravity and raised us to the most sublime heights by giving us the Torah. Our Father, our Husband, our Lover.

One who feels love does not make calculations before displaying affection, and deliberate whether the gesture he desires to express is technically obligatory. And if he would, it would demonstrate that there is a definite lack of love in the relationship.

A chossid is someone in a deep relationship with G–d. He loves Him. And even if he doesn’t yet love Him as much as he should, he genuinely wants to. Reaching this deep relationship is the deepest, most personal goal of his life.

So not only does he not violate G–d’s will, he does even more than G–d asks of him. He is not seeking to follow a rulebook, but to serve G–d with every fiber of his being. Indeed, G–d prescribed rules; however, G–d did not define adhering to the rulebook as the sum total of our relationship with Him.

Thus, violating the rulebook is out of the question. Now, how do I bring myself to an even deeper bond with G–d? Through customs and pious practices.

This principle can be seen in the numerous pious practices accepted in Chassidic circles. In particular, in the Chabad tradition it can be seen (in no particular order) in the tradition to regularly sing niggunim, soul-stirring melodies of deveikus, deep connection with G–d; in the custom to meditate upon G–d’s greatness in order to arouse one to passionate prayer; and in the profound and soul-rousing Kabbalistic insights taught in the intricate teachings of Chabad Chassidic philosophy.

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[1] See Bava Kamma 30a.
[2] See Kuntres Inyanah Shel Toras HaChassidus, p. 1.