Chai Elul is the birthday of the Baal Shem Tov, the founder of Chasidut, and of the Alter Rebbe, the founder of Chabad Chasidut. Together, they teach us a profound lesson in education and guidance—education rooted in faith for the early years and mature guidance as we continue along our journey.
On the 18th of Elul, we commemorate the birthdays of the "Two Great Luminaries" of Chasidut: Rabbi Yisrael Baal Shem Tov (born in the year 5458 (1698) and Rabbi Shneur Zalman of Liadi, the Alter Rebbe born in the year 5505 (1745).
It is impossible to encompass the entire radiant personality of these two giants, nor the vast and profound teachings they left behind. However, we can briefly reflect on some points that continue to illuminate our lives to this very day. To do so, we can draw upon an intriguing definition articulated by Rabbi Shalom DovBer of Lubavitch (the Rashab, fifth Rebbe of Chabad): "The Baal Shem Tov is the head of the educators, and the Alter Rebbe is the head of the guides."
The source of the terms "educator" and "guide" is found in the verse, "Educate the child according to his way" (Proverbs 22:6). But what is the meaning behind these terms, and what is the difference between education and guidance?
Education for Early Childhood and Guidance for Adults
Education begins with the first steps, representing a new start as emphasized in the verse “Educate the child according to his way.” The primary goal of educating a young child is to instill in him pure faith in God and His providence, a sense of belonging to the Jewish people – with love for God, love for the Torah, and love for Israel – and the general desire to observe God’s Torah and commandments. The essence of education occurs during early childhood, even immediately after birth, and it speaks directly to the soul, more through experiential connection and less through intellectual frameworks.
Guidance, on the other hand, deals with the ongoing path, when the small child has grown into a youth or young adult with his own understanding (and in fact, until the last day of his life). At this stage, he needs to be shown the detailed path he should follow—learning all the laws in the Code of Jewish Law, and working on refining his character traits in great detail. The guide teaches that it is not enough to simply say a quick morning prayer and praise God with enthusiasm —though that is certainly a good start. We must also continue to work and toil, study Torah more and more, and transform the general connection to God into guidance for every aspect of life. In addition to general guidance for everyone, the guide helps each person find the specific service that suits his nature and talents, his unique path within the general path of Torah. Of course, without education, there can be no guidance! Education provides the foundation, and guidance builds the structure.
From the Father of Chasidut to the Chasidic Rebbe
The Baal Shem Tov is the father of the chasidic movement, a figure so extraordinary that if we weren’t certain of his existence, we might think he was simply a legend. He is like a loving father standing at the cradle of Chasidut, just as it is emerging into the world. In the early years of his life, the Baal Shem Tov was an assistant teacher of small children, and it can be said that even after his revelation as a Rebbe to the greatest of the great, he continued to educate them as if they were small children. The main legacy of the Baal Shem Tov is not just in the teachings passed down in his name—though these are precious gems and deep foundations in the service of God. In fact, he himself did not write any teachings; his legacy lies in instilling pure and simple faith, in fostering a general attachment to God and His Torah.
The foundations of his approach can be summarized as follows: love for every Jew and for every person, joy in the service of God, cleaving to the Almighty through prayer, Torah, and fulfillment of the commandment, and the belief that one can serve God in everything, for He is present everywhere. From then until today, the Baal Shem Tov remains the "head of the educators," from whom we draw inspiration in many ways—whether through the stories told about him, his fundamental principles of faith that have become central to Judaism, or the countless Jews (and even people from other nations) who are influenced by him, often without even realizing it.
The great disciple and successor of the Baal Shem Tov was the Maggid of Mezritch. After him, Chasidut became a true movement, with his students and their students spreading it throughout Europe, and from there, across the globe. Among the Maggid’s students was his cherished youngest disciple, Rabbi Schneur Zalman of Liadi, also known as the Alter Rebbe. Rabbi Schneur Zalman distinguished himself as the great articulator of Chasidut, particularly through his work Tanya—a masterpiece regarded as the ‘Written Torah’ of Chasidut (the only chasidic work structured systematically, rather than as insights on the weekly Torah portions, for example). He also authored numerous chasidic discourses (published in tens of volumes), which elucidate the inner dimensions of the Torah in a way comprehensible to the intellect, through chochmah (wisdom), binah (understanding), and da’at (knowledge)—hence the acronym Chabad.
Simultaneously, the Alter Rebbe ranks among the foremost Torah scholars in the revealed aspects of Torah throughout the generations, as evident from his authorship of the Code of Jewish Law HaRav. This earned him the title “the Rav,” referred to simply as "the Rabbi."
The Alter Rebbe, therefore, rightly deserves the title “Head of the Guides.” To this day, thousands upon thousands of Jews tread the secure paths illuminated by his teachings, both in the revealed realm of Jewish Law and in Divine service. The Alter Rebbe elaborates on the profound and encompassing faith that the Baal Shem Tov instilled in us during the dawn of our spiritual childhood, guiding us through all the turbulent pathways of life.
The foundational teachings of the Baal Shem Tov are meant to be deeply embedded within our souls, weaving through all aspects of our lives, present everywhere even if not always prominently displayed—like the unseen foundations of a building or the roots of a tree that sustain everything. Upon these foundations stands the magnificent structure built by the Alter Rebbe, a flourishing and thriving tree that continues to grow and prosper.
The Baal Shem Tov teaches how much God loves us, watches over us, and protects us at all times. On the other hand, the Alter Rebbe primarily emphasizes that a person must work with his own strength; you are already grown up, and it all depends on you. Do not rely solely on the Divine soul within you (nor on your Rebbe to do the work for you), but rather be ready and stand guard at all times. The choice is in your hands, and every moment you must choose the good. In other words, the Baal Shem Tov emphasized God's providence over us, allowing us to feel secure in any situation, while the Alter Rebbe stresses that you must rise and take action, with a positive 'self-confidence,' an active trust in God, "for it is He who gives you the strength to achieve success."[1]
A Fruit Tree in the Holy Land
In this context, we are reminded of the opening verses of this week’s Torah portion, Ki Tavo: “And it shall be, when you come into the Land… and you shall take of the first of all the fruit of the ground… and you shall put it in a basket, and go to the place that the Havayah your God will choose.” The coming into the Land is the foundation and the beginning; we enter the Land and plant fruit trees, as it is written, “And when you shall come into the land, and shall have planted all manner of trees for food.” [2] This stage corresponds to the educational phase of the Baal Shem Tov.
The comparison to the Land of Israel is not merely a beautiful homiletic interpretation; it touches on the intrinsic connection between the chasidic movement and the Land of Israel. Although the Baal Shem Tov himself did not reach the Land, it is well known how much he longed and made efforts to get there, only to be prevented by Divine providence. Indeed, many of the great chasidic leaders after him eventually ascended to the Land, including the relatively large and pioneering aliyah of the disciples of the Maggid of Mezeritch. In truth, all the foundational principles of Chasidut ‘aspire to ascend to the Land of Israel,’ where they find their fullest expression. For example, in the Land of Israel, the Divine providence over the Jewish people as a whole and over each individual Jew is particularly evident – “a land that Havayah your God cares for; the eyes of Havayah your God are always upon it.” [3] Every Jew who ascends to the Land is a tender shoot in God’s garden, “planted in the house of God.”[4] Just as the foundation of education is to believe in God and feel His providence, so too, planting trees in the Land is an expression of faith, “believing in the Eternal One and sowing.”[5]
After the planting in the Land, there is a long and patient process of nurturing the tree, transforming it from a tender sapling into a mature tree (all while passing through the years of orlah, when it is forbidden to eat the fruit of the tree). The dedicated care for the tree corresponds to the stage of guidance provided by the Alter Rebbe (who also desired to ascend to the Land of Israel and was responsible for the ‘Kuppat Eretz Yisrael,’ the charity fund for the inhabitants of the Land). If, in the initial stage, God’s providence over us was evident, in the subsequent stage, we are required to rise up and work, to activate our refined self-confidence.
At the conclusion of this process, we merit bringing the first fruits from the sweet produce to the Holy Temple, where we rejoice without limit, “You shall rejoice in all the good that Havayah your God has given you.” This also applies to every Jewish child: after planting with proper education, rooted in the purity of holiness, which imparts faithful roots and foundations, and after appropriate guidance that accompanies the development stages of the youth and the adult, we are blessed with good fruits and great joy.
After bringing the first fruits, we return home to the work of the field and vineyard, sowing and planting, and starting the cycle anew. So too in the soul of a person: we must always return to and refresh the foundations of education, ensuring that each day begins with self-education rooted in abundant faith and continues with proper and mature guidance along the path of life.
[1] Deuteronomy 8:17.
[2] Leviticus 19:23.
[3] Deuteronomy 11:12.
[4] Psalms 92:14.
[5] Shabbat 31a, in the Tosfot.
