Intellect: True or False?

Rabbi Yehoishophot Oliver

Using the intellect involves absorbing information, giving explanations, drawing distinctions, making comparisons, reaching conclusions, and so on.

Yet although this is the nature of intellect, it is not the goal of intellect, for all these intellectual processes can be carried out in a correct, true way or in a twisted, false way. The goal of intellect is to transcend selfish, emotional considerations and reach a pure, unbiased understanding of a concept.

True intellect knows that it is liable to be blinded by self-interest, and so it actively seeks to divest itself of this corrupting influence.

To explain, the Torah warns us: “Bribery blinds the eyes of the wise.”[1] No matter how refined, knowledgeable, and experienced a judge may be, when he stoops to take a bribe, he creates an inner emotional bias that makes it impossible for him to judge fairly, leading inevitably to a travesty of justice.

If at first the judge was inclined to rule against the accused, when he accepts a bribe, he does not necessarily rule leniently in order to consciously fulfill his side of the dishonorable deal he made when he took the bribe. Rather, accepting the bribe sways his judgment, inducing his mind to devise of all kinds of pretexts to acquit the accused.

Likewise, consider two parties who come to court, each one pleading his side. Even when the case is highly complex and two-sided, each litigant will present a long list of claims in his own favor—including elaborate, advanced, and even innovative arguments. This will even happen when one or both sides has done things that outsiders would consider egregiously wrong.

Each one is convinced beyond any shadow of doubt of his own righteousness, even to the extent that he is simply incapable of acknowledging any merit in his opponent’s claims. Moreover, instead of partially conceding the perspective of his opponent, he turns around his opponent’s every argument to further bolster his own case. In fact, even simple, completely uneducated people can come up with such arguments.[2]

The reason for this amazing capacity for rationalization is the tremendous personal investment that each side has in winning the case.

The challenge of the judge is to examine the case with zero personal bias and apply the law to the specifics of the case before him faithfully and correctly.

Likewise, Hashem endowed us with intellect and charged us with the task of using it to assess the world and our fellow the dilemmas that we face in life in a mature, true, and objective manner.

When emotions are strong, the person is at risk of rendering intellectual decisions that are incorrect and ethical decisions that are unjust. This danger is completely unrelated to the extent of his intellectual development. No matter how high his IQ and how vast his knowledge, if his emotions are allowed to affect his intellect, all his arguments will be false. On the contrary, the brighter he is, the greater the danger that he may persuade others to adopt his false ideas.

Generally speaking, an immature person relates to the world through his emotions, and his intellect is not true intellect, but intellect recruited—rather, hijacked—for the benefit of his emotions. In the language of Chassidus, only the intellect of his Bestial Soul is active. This is also known as mochin de’katnus, “immature intellect.”

In contrast, an intellectually mature person assesses every issue that he analyzes objectively. Not only is his judgment not colored by his feelings, but even when his personal feelings directly contradict the conclusion warranted by intellect, he reaches the conclusion correctly.

In short, his intellect is not controlled at all by his emotions, but only by the dictates of the faculty of intellect.[3] Although this may seem like a high level, it is one that we should all strive towards. 

This is not to say that this person’s emotions are nonexistent or even that that they are weak. Nor is refining his emotions a prerequisite. One can possess fiery, unrefined emotions, and still possess an intellect with the power to utterly disregard those emotions. This is maturity in intellect. In the language of Chassidus, this is a person whose Nefesh HaSichlis (Intellectual Soul) truly dominates. This is also known as mochin de’gadlus, “mature intellect.” (See here and here.)

However, it should be noted that although some people are more naturally gifted with the ability to reach this level than others,[4] one can only truly attain it when one predicates the use of one’s intellect on faith in Hashem and humble submission (“bittul”) to His will as revealed in our holy Torah.[5]

Based on the Previous Rebbe’s Sefer HaMaamarim 5691, pp. 162-163;
cf. the Rebbe Rashab’s Sefer HaMaamarim 5679, p. 181; ibid. 5671, p. 91. 

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[1] Shemos 23:8.
[2] Hayom Yom, Elul 9.
[3] Chassidus calls such a person a “chochom be’etzem ko’ach chochmoso.”
[4] See Tanya ch. 2, end, which explains that the spiritual level of a child depends upon the purity of the parents’ thoughts and behavior during conception. The Tzemach Tzedek explains (Kitzurim Ve’Ha’oros LeTanya p. 75) that this is referring to the degree of the refinement of the child’s Nefesh HaSichlis.
[5] Cf. Likkutei Sichos, vol. 3, pp. 889-890.



Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).



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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Inner Struggle Against Spiritual Desensitization

The Inner Struggle Against
Spiritual Desensitization

In honor of 10-11 Shevat

Rabbi Yehoishophot Oliver

Our sages say, “A person does not sin unless possessed by a spirit of foolishness.”[1]  It is “foolish” because it seeks to entice the person to sin by concealing from him the truth.

The core truth that the “spirit of foolishness” seeks to conceal is the absolute reality of Hashem. “Hashem Elokim is true; He is the living G–d.”[2] Hashem is the ultimate Truth, He grants life to all creatures, and true life comes only through bonding with Him (see here).

But the “spirit of foolishness” seeks to pull the wool over our eyes and bring us to forget this. Hence it is called Kelipah, “shell,” for it conceals the reality of Hashem just as a peel hides the fruit within it.[3]

When the “spirit of foolishness” takes hold of the person, although he may accept that Hashem exists, and believe in the Torah, this awareness becomes abstract and distant from his heart. How does the Evil Inclination bring the person down to this state?

It does so by enticing him to pursue selfish, crude, base desires with intense passion.[4] He gets so carried away with his lusts that he becomes completely desensitized to spirituality, may G–d save us.

More subtly, the mere immersion in and pleasure from worldly matters, even if they are not outright hedonistic, gradually desensitizes the Jew from holiness. The Hebrew word for world, olam, is etymologically related to the word he’elem, concealment, for the world conceals the true reality of Hashem.[5] Therefore, when the person becomes immersed in worldly, secular pursuits and derives his pleasure from them, that very preoccupation dulls his heart to the spiritual and the holy.

In any case, after some time passes, the person no longer feels the rich beauty of fulfilling Hashem’s Mitzvos, the sublime sweetness of delving into Hashem’s Torah, and the intense ecstasy of pouring out his heart to Hashem in prayer.

Then he degenerates further, until he no longer feels low and embarrassed before Hashem when he sins, no longer feels pained at the thought of rebelling against Hashem, and no longer feels disgust and horror at the thought of living a G–dless life.

Then he degenerates still further, his Bestial Soul taking over to the extent that he behaves like a beast—hence the name. An animal tramples and pays no attention to what is underfoot—whether it’s earth, wood, or a person. It has no ability to discern. So does this degenerate person act without discernment, scoffing at religious people and spiritual pursuits of which he has no concept (although he may choose to perform some Mitzvos—the ones that appeal to him). His failure to recognize the value of the spiritual and even scoff at it stems from his complete desensitization to the spiritual.

When we are aware of this danger, we are able to, with the help of Hashem, be vigilant to sensitize ourselves to holiness by striving to constantly grow in our observance of Torah and Mitzvos, especially through the light and inspiration derived from studying Chassidus and following its ways, thereby overcoming the spiritual darkness of the world in the last moments of exile, and bringing Moshiach now.

Based on this year’s chapter of the Previous Rebbe's Basi Legani (ch. 3).
See p. 7ff. in this booklet).

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[1] Sotah 3a.
[2] Yirmiyahu 10:10.
[3] Torah Ohr 61d. Sefer HaMa’amarim 5648, p. 220.
[4] Cf. Sefer HaMa’amarim 5709, p. 163ff.
[5] See Likkutei Torah, Shelach 37d. Ibid., Va’eschanan 2c.




Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).




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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

On Voting in Elections in the Land of Israel

The remains of the shul in Neve Dekalim, Gush Katif,
may it be speedily rebuilt

On voting in elections in the Land of Israel

Rabbi Yehoishophot Oliver

Someone wrote to the Rebbe concerning someone who had written to him, encouraging him not to vote in the Israeli elections. This was the Rebbe’s response.

... Anyone who has a passport in his hand automatically has the ability to vote. By registering for the passport he acknowledges, and not under coercion, the [political] leadership there. If after this he does not participate in the elections, and others see and do likewise, and this is liable to affect the determination of a “major” law or even a minor one, when they [the politicians voted in] vote for the legislation incorrectly, then he shares the blame for the calamity of many.  I have not yet found the person with the “broad shoulders” to be able to take responsibility for such a calamity.

Of course, the above words are not directed at those who give no recognition at all to the [political] leadership, or who don’t want to travel to the Holy Land, may it be rebuilt, for this reason, etc. However, those who are there, and who take part in whatever manner there,[1] but only when it comes to taking part in the elections, they parade their zeal, should know that the opposite is the case [i.e., true zeal is expressed by voting]. 

Moreover, they do damage to the many, as mentioned above. Especially after they have tangibly seen over the course of the years that have passed how the vote of one political representative could have prevented a stumbling block to the many that constituted violation of a rabbinic prohibition and even of a biblical prohibition. This will suffice for the understanding.

It is self-evident that you have permission to write all that I have written here concerning the elections to the one mentioned above, and you may also add sharpness, because no matter how much you add, it will not do justice to the matter.

[1] You should ask him whether he benefits and pays—and thereby assists them—for water service, electricity, and the like. Does he pay taxes, some of which is also given to support the Ministry of Religions—in the plural—and its goals, and so on, and so forth. That constitutes actual assistance, not merely participation. How many times was he or one of his colleagues imprisoned for not paying taxes? If he is truly on the level about which which he writes, why doesn’t he fulfill the ruling of Rambam in Hilchos Dei’os, 6:1 [requiring one living in an environment of wicked people to move away]?

Igros Kodesh, Vol. 11, p. 168.

In my own words: Yes, it is indeed very worthy to oppose Zionism (see here, here, and here). However, that opposition is not applicable in this case. First, if opposing Zionism means not acknowledging the state, the one who refuses to vote in the Israeli elections with the claim: “We don’t want to participate and lend endorsement to the anti-religious Zionist state in any way” has not solved his problem, because he has chosen to be a citizen of the state, and in so doing he is already participating in it regardless: 1. he benefits from government services; 2. he is actively supporting causes that are antithetical to Torah simply by paying taxes.

Now that he is already part of this objectionable system, benefiting from it, and even assisting it, he has a moral and halachic obligation to at least exert a positive influence, and if he doesn’t, he is in fact causing harm to his fellow Jews.

Moreover, the voter is the true anti-Zionist zealot, because he uses his ability to vote and to influence others to vote to thwart the anti-religious legislation that the state would otherwise pass, or at least to lessen the amount and severity of such legislation.

Elsewhere the Rebbe elaborates on the importance of even a handful of votes to the political system as a whole:

The ruling of our holy Torah is known: “One should always view oneself as in an equal balance, and the entire world as in an equal balance” (Mishneh Torah, Hilchos Teshuvah, 3:4). With regard to the elections, sometimes a small number of votes can affect, over the course of time, that a decree [harmful legislation] not be passed, or even revoke the existing decrees. Who is the one in our time who can say: “I saved my own soul, and the community in the Holy Land, may it be rebuilt, let it be as it may be. If they issue a decree, what does that matter to me?” Especially since he pays taxes to all the government offices, which constitutes assistance, and in a direct manner, to their agendas. He registered for their passport, and when he writes letters he certainly knows that what he spends on the stamps goes to the tax offices, and some of that money goes to various objectionable causes. 

Igros Kodesh, Vol. 11, p. 253.

Moreover, the Rebbe specified how one should vote (ibid.):

Obviously, one should vote for the most charedi [G–d-fearing] parties.

And again, this time in a letter to Agudas Chassidei Chabad, the Chabad umbrella organization:

I have come to emphasize ... the holy duty and privilege, that everyone of those who tremble and fear the word of Hashem should take part in the elections. He should do so himself, and he should influence others, to vote for the most charedi parties, so that not even one vote goes to waste. I hereby give permission and authorization to publicize my opinion with full vigor and full force: Every single male and female among those who fear Hashem and think about His Name should do all in their power to increase the number of voters for the most charedi parties.

 Igros Kodesh, Vol. 4, pp. 345-346.

The Rebbe also stressed the disastrous spiritual effects on the country of simply failing to vote for the most charedi party:

... Refraining from this [voting for the most charedi party] automatically augments the strength of the parties who oppose Hashem, His Torah, and its Mitzvos.

Igros Kodesh, Vol. 11, p. 279.

Not going to the elections automatically leads to several more representatives ... from the heretics, and they declare in the Diaspora, and also in the Holy Land, may it be rebuilt, that this is solid proof that this is the majority in the Holy Land [i.e., this supports their claim that the majority in the Land of Israel don’t believe in Torah], and there is no greater desecration of Hashem’s Name than this.

Ibid., p. 357.

What does this all mean to us? Well, if you live in the Diaspora, as I do, it might mean to influence your friends in the Holy Land to vote, if you think that they might not be.

But if you are reading this in the Holy Land, then a very simple, practical question arises: What is the exact  meaning of the phrase, “the most charedi parties”?

What I’m about to say may seem obvious to many, but I believe that it needs to be spelled out. (See some Hebrew letters from distinguished Chabad rabbis here making the same point.) Being charedi is not about dressing very differently from the non-Jews, speaking in Yiddish, and so on. As proper and worthy as those (and many other praiseworthy pious) practices are, they are superficial. Being charedi is about being genuinely afraid to go against the word of Hashem in His holy Torah, and devoted to following it without compromise, starting with refusing to compromise one iota on basic halachah.

With regard to Israeli politics, unfortunately the so-called religious and charedi parties have betrayed us in this regard. In recent decades, this holds true first and foremost with regard to the issue of ceding land. As the Rebbe declared and even screamed in pain from the depth of his heart countless times, Jewish law forbids the surrender of land or even autonomy to non-Jews, or even discussing and admitting the possibility of such a course of action. This is categorically forbidden because:

1. this land is vital for security, and thus surrendering it endangers the safety of all the Jews living in the Holy Land, may G–d save us; 
2. Hashem gave the Jewish people the entire land as an eternal gift, and so it is forbidden to give any of it away to non-Jews; 
3. doing so causes tremendous damage and loss to Jewish property and livelihood;
4. doing so emboldens the desire of the enemy to demand more and terrorize us more, seeing that we are weak and concluding that their threats and attacks are effective
5. when Jews publicly violate the ruling of Torah, spurn the Land Hashem gave us, etc., it desecrates Hashem’s Name.

Yet parties that call themselves religious and even charedi, whose names are infamous, chose time and again to remain in the government coalition and thereby helped unforgivably heinous, wicked deeds to be done (remaining in the coalition in such a case is forbidden, as the Rebbe states in Igros Kodesh, Vol. 11, p. 168), and some even actively voted for such laws, may G–d save us, which of course makes it forbidden to vote for them, “religious” or otherwise (Karasi Ve’ein Oneh, Vol. 2, p. 422). To be specific, the Camp David Accords, the Oslo Accords, and the “Disengagement” were all only able to be passed because of the “religious” parties that chose to enable them by staying in the coalition, and in some cases, even vote for them.

Although there are obviously many other considerations in promoting Torah observance than this one, Torah rules clearly that “pikuach nefesh [danger to life] overrides the entire Torah” (Yoma 82a). As the Rebbe said many times, if one has a choice between a government grant to support Yeshivos, build shuls and mikva’os, and a matter related to securing the Land of Israel, one should forgo the government grant and not compromise on Jewish safety (see Karasi Ve’ein Oneh, pp. 378, 405, 463, etc.). On another occasion (ibid. p. 473), the Rebbe spoke very harshly, declaring that “one cannot base education for Torah and fear of Heaven on funds stained with Jewish blood. Not only is it forbidden to build Yeshivos with such funds, or to teach students fear of Heaven with such funds, it is even forbidden to build a bathroom with such funds (see Avodah Zarah 17a).”

Rather, the meaning of charedi in our time is simple: Vote for parties whose platform includes a clear, principled opposition to any involvement whatsoever in such treacherous schemes, and whose candidates have demonstrated a consistent example of doing so in their public career. 

Since everything we see and hear should teach us a lesson in our service of Hashem, below are some suggested lessons:

1. If you happen to be in an imperfect situation and part of a faulty system, as long as you choose to remain in it, don’t hesitate to have the maximum positive influence on those around you as you can, and influence others in your situation to do likewise. Yes, the system is deeply flawed, but that doesn’t mean that you can’t be a force for significant good as long as you’re in it (of course, with the proviso that one is not actually violating Jewish law, which is never permissible). 

2. As important as it is to dress as a chossid should (see here and here), the main thing is to be G–d-fearing, and the dress is encouraged because it is another method of reaching that goal. But if one is not G–d-fearing, the pious dress and other trappings do not help. (Along similar lines, see here, and Yeshayah ch. 1.)

3. Even if one’s intentions are supposedly very worthy, any choice of action that comes at the expense of basic Jewish safety is indefensible and contemptible.

(For a great Hebrew article on this topic, see here.)

Modeh Ani: Inviolate and ineffable

Modeh Ani: Inviolate and ineffable

Rabbi Yehoishophot Oliver

As mentioned in a previous article, in Modeh Ani, the Neshamah’s essence—“ani”—becomes manifest. This is the soul-level of Yechidah, the Pinteleh Yid, the essential Jewishness within every Jew (for more on the Yechidah, see here). This level of the Neshamah is so pure and transcendent that it cannot ever become blemished or defiled, G–d forbid.

This also explains why Modeh Ani is said before we wash our hands with neggel vasser, when they are still ritually impure, for as the Previous Rebbe stated, “All the impurities in the world cannot contaminate the Modeh Ani of a Jew. He may be lacking in one area or another, but his Modeh Ani remains whole.”[1]

In the recital of Modeh Ani, the Yechidah is manifest, elevating the Jew above all the world’s temptations, sorrows, and impurities.

This[2] is the reason that no divine names are mentioned in Modeh Ani. It is not because Modeh Ani is less than other prayers, as one might have thought. On the contrary, in Modeh Ani we acknowledge and connect with Hashem’s very Essence, which is so sublime that it utterly transcends all limitations and cannot be “grasped” and revealed to us through any name.[3]

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[1] Sefer HaSichos 5703, p. 7. Hayom Yom, 11 Shevat.
[2] See Kuntres Inyanah Shel Toras HaChassidus, sec. 11, fn. 78.
[3] Likkutei Torah, Pinchas 80b. Cf. Zohar 3:257b.



Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).




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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Balance in Chinuch

Balance in Chinuch

Rabbi Yehoishophot Oliver

Our sages say: “Avraham—Yishma’el emerged from him; Yitzchak—Esav emerged from him; Yaakov—his bed was complete.”[1] 

Chassidus explains that although Avraham’s avodah (divine service) was chessed, kindness,[2] and it was a pure and holy chessed, it lacked the balance that only gevurah, strictness, can create, and so it was susceptible to being overcome by its evil counterpart—unholy chessed. Likewise, the avodah of Yitzchak, pure and holy gevurah,[3] lacked the balance that only chessed can create, and so it was susceptible to being overcome by its evil counterpart—unholy gevurah (for more on the way attributes can exist in both a holy and unholy form, see here).

This is the reason that Avraham’s avodah was incomplete, and therefore Yishma’el, who personified evil chessed, emerged from Avraham. Likewise, Yitzchak’s avodah was incomplete, and therefore Esav, who personified evil gevurah, emerged from Yitzchak. Only Yaakov, whose avodah was tiferes, “harmony,” which combines and balances chessed and gevurah, begot children who were all righteous—“his bed was complete.”[4]

Chinuch (education)—and any relationship, for that matter—requires the unconditional love and permissiveness of chessed and the rigorous, harsh discipline of gevurah. But as valuable as each of these approaches is, adopting either one to the exclusion of the other is unhealthy. Although following the opposite approaches of chessed and gevurah simultaneously may be challenging, they must be both be incorporated—and carefully balanced.

Most people are naturally inclined to be lopsided in their approach—some incline to excessive chessed, others to excessive gevurah. We can learn from Avraham and Yitzchak that when one follows one’s nature and goes to extremes in either approach, failing to practice chessed when gevurah is necessary, and vice versa,[5] and failing to create the proper balance between these two approaches, it may well lead, despite all one’s worthy intentions, to a most tragic outcome, may G–d save us.

The parent and educator are faced with the task of going against their nature, and when necessary, practicing chessed despite their natural inclination to gevurah, or vice versa. Ultimately, they must strike a balance between chessed and gevurah, and in a way that is tailor-made for each individual child, and this is the key to their success in the chinuch of their offspring and students.

(Of course, all the above constitutes a very general statement. In any given chinuch situation one must assess how to strike this balance correctly, based on the general guidelines laid out in Torah, and the advice and guidance of rabbonim and mashpi'im, and that is a separate discussion.)

Adapted from the Alter Rebbe’s Likkutei Torah, Va’eschanan 5a. Cf. Torah Ohr, Toldos 20c.

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[1] See Toras Kohanim on Vayikra 26:42.
[2] Avraham is associated with love and kindness, as it is written, “Avraham, who loves Me” (Yeshayah 41:9). Moreover, “The divine attribute of kindness said before the Holy One: ‘Master of the Universe, since the days of Avraham, I have not needed to perform my job, for Avraham serves in my stead’” (Sefer HaBahir 191, cited in Pardes 22:4).

[3] The Torah associates Yitzchak with holy strictness and fear, referring to Hashem as “the fear of Yitzchak” (Bereshis 31:42). 
[4] For more on this topic, see Zohar 3:179b; Torah Ohr, Bereshis 17c.
[5] See a teaching on this matter from the Previous Rebbe in Sichos Kodesh 5741, Vol. 2, p. 805.



Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).


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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.