If I understand you correctly, you’re asking what is our ultimate goal; to be happy? or to be serving the Aibeshter?

That is not what I understood he was asking.
Hashem wants us to serve him with happiness so I don’t understand your framing of the question.

The way I understood it was- what is the focus on the path to serving Hashem with happiness? Is the focus our happiness or is the focus being happy in order to serve Hashem!
Meaning sometimes when you’re so focused on becoming happy, it gets lost in the vacuum that is human emotion and then everything becomes about me, myself, I , and my happiness. VS. being happy IN ORDER TO SERVE HASHEM…..
Just something to think about
Hope that makes it more clear.

To the defense of Rabbi Kesselman, this article was originally posted without a name. The name was added later. I assume that Rabbi Kesselman wrote what he did before he saw a name, and was subtly criticizing the author not being able to stand behind his own words. I’m glad that a name was added

Hi Rabbi Kesselman,

Firstly (if I understand correctly that this is you, responding to the original article above), the author put his name there. That being the case, why would you say “(if you are human)” to another human being?

I imagine it is because you are able to sense or verify (through AI?) that his article was written with the help of AI (and you even refer to the “the author (AI)” to (not so subtly) make the point further).

I dont think I have ever met the author but I did a google search and he is clearly a living breathing Yid and Chossid.

So even if you are concerned that he used AI in writing his response to you, perhaps your response to him should still begin with the respect and dignity (and sensitivity) that the “Ein Mishpocho” for which the Alter Rebbe gave us Chassidus (see Hayom Yom 24 Teves), deserves.

Secondly, as to your response, I read your message and question a few times (though I cant say it qualified as a “deep cheshbon hanefesh”) and I am trying to understand what you are saying with this question you have asked us to reflect on.

If I understand you correctly, you’re asking what is our ultimate goal; to be happy? or to be serving the Aibeshter?

Yes? Is that the question?

And you think that all of the pioneers of the new vocabulary of Chassidus are focused on happiness insteady of bittul?

Inasmuch as I would like to give you the benefit of the doubt, I would like to suggest that (in the words of one of these great pioneers on this subject) של נעליך מעל רגליך כי המקום אשר אתה עומד עליו אדמת קדש הוא.

These people are literally spending their days and (late) nights carrying the waters of Chassidus to douse out the fire of Golus that is burning up a generation of Neshomos (and yes you can laugh and write another whole article that they are pouring kerosene…). Through gut wrenching Avoda both on themselves, and with the people they work with, they have managed to bring back so many people to a real and genuine realtionship with the Aibeshter with Torah, with the Rebbe, with Chassidus…. and yes, with themselves.

This recurring narrative that the brave guardians of the faith keep promoting on various platforms that these people are somehow “misapplying” Chassidus “to place all the focus on the “means” and ignore the “end” is not, in my opinion, this generation’s version of the debate between the maskilim and the ovdim.

No. It feels more like this generation’s version of the previous generation’s struggle, where the “old guard” would deride the Rebbe’s young soldiers who were translating Chassidus into English, both literally and figuratively, despite the mockery they endured.

A yungerman was once giving a Shiur Chassidus in English in the upstairs Zal in 770 and an older Yid walked by and mockingly asked “Zog mir – vi Zogt men Atzilus af Einglish?” – to which the Maggid Shiur sharply replied – “un vi Zogt men Atzilus af Yiddish?”

Perhaps direct your energies toward teaching and spreading Chassidus to anyone you can, and leave the criticism of those who are light-years ahead of you and me in this regard for the old Yidden in the upstairs Zal of 770 (or AI).

Finally someone described what I felt to be wrong but couldn’t understand enough to articulate.

Chassidus is not new age self soothing.

Nor is it a circus where we show our devotion through denying our humanity and becoming weird and pathetic misnagdim who put ourselves and others down using the language of Chassidus(?!). And who use a self referencing and meaningless cultural language and idiosyncrasies to signal that we are “in”.

It’s the person revealing his true beautiful and infinitely great, grand and perfect essence and revealing the essential goodness, beauty and wholness in the world around him.

Rabbi Kesselman’s response in the comments is built on a yesod that yiddishkait and your health are two different goals. a healthy yid IS a frum yid! when you do inner wrok and come a better person dont hak meir in kup that it is yeshus! yeshus is to stay separate from hashem by focusing on the parts of ourselves that feel separate and fowling their will- yetzer hara. when you are doing what you need, what you truly need for you it will also be what your neshamah needs they are on the same team. by default it will be according to torah and connecting you to hashem more, that’s what you nehsmah wnats and thats true health too

One of the favorite tools of the Nefesh HaBehamis is to make Yiddishkeit into a shita that helps it expand its ego by feeling better about itself and looking down on others. If our avoda isn’t helping us become more l’shma in all areas – meaning thinking less about ourself and more about Hashem and others – than it isn’t avodas Hashem – it’s the avoda zarah of ego worship that the author is acusing the New Age of. The answer is simple – EVERYTHING – can be highjacked by the Nefesh Habehamos. Chassidus can become just another tool used by the Satan to create pirud and klipa. The litmus test is simple: Ahavas Yisrael (perek 32). Is my avodah minimizing my selfish nature so that I can be more loving, patient, accepting, present, giving, selfless with myself, my family and others – or is it making me more nervous, angry, judgemental, impatient, and self-involved about my own “avoda?” And yes – although self-love can be an avodah zarah when it becomes the end-goal as in modern-psychology and New Age spirituality – it is essential in avodas Hashem; if I don’t recognize my own self worth as a Chelek Elokai Mimaal how can I begin to love others? The goal of Chassidus is to teach you to recognoize your won G-dly nature which in turn teaches you to see the G-dliness in others.

Perhaps a more lengthy response will be warranted some time in the future (let’s see how the discussion continues to evolve).
For now I will suffice with a very quick response, hopefully to the point:

In one line – the author (AI) missed the point entirely.

He thinks I’m saying it’s not about the human being.

Of course it is. My original article made that very clear.

That is not the question at all.

The question is – what does it want from the human being?

My point was to say – it wants to make the human being an oved Hashem.

That is the framework and the focal point.

Everything else fits inside and must center around that.

When you turn the framework and focal point into mental / emotional health, you miss the point entirely.

The question is not whether Chassidus talks to the human being or to atzilus.
We all agree it talks to the human beings and of course that’s the point.

The question is what it primarily sets out to do with the human being.

I want everyone to make a deep cheshbon hanefesh and think about the following question. Don’t rush to answer it. Really self examine and look deeply into yourself.

Then ask yourself: Do I see Torah, yidishkeit and Chassidus as a means towards making me a happier, healthier, calmer and better person. (The tachlis is my mental/ emotional health and I use Chassidus to get me there)

Or do I see my emotional and mental health as a means towards being a better oved Hashem. (The tachlis is for me to be an oved Hashem, and that includes, among many others, middos tovos, ahavas Yisrael, iskafya etc)

The difference is night and day.

Is Chassidus here to make me a healthier person (the goal being my health) or do I need to be healthy so that I can be a better chossid and better oved Hashem.

I think in this question lies the heart and soul of the issue.

Mental and emotional health is super important, but it’s only the means. The goal is איבערגעבענקייט to the eibershter.

אני לא נבראתי אלא לשמש את קוני!

Does it really make sense to place all the focus on the “means” and ignore the “end”.

Don’t be fooled by the poetry. Think critically.
This article actually says nothing.

Love it!

Make psychology Chassidus, but don’t make Chassidus psychology.

How eloquent! How simple!

Anyone interested in learning, teaching or experiencing genuine Chassidus as it’s was taught by the rebeim in its purity, should do that.

But let’s not confuse the 2.
Yes it’s good for the therapists to incorporate Chassidus into their therapy but it is not good for people teaching Chassidus to turn it into psychology. Keep it G-dly. It should inspire and elevate. It should be an experience you walk away from feeling like you’re in the clouds.

Both are true at the same time.

Needed to write the first article so he can have a reason to put the second article in.
Bottom line that I got from all of this.
Chassidus is very powerful. It has to change you. If it hasn’t, keep learning , get assistance and directions from mashpia. At the same time, when you need a doctor for whatever the issue might be, sadness , trauma etc, go to one. His value should hopefully be in line with yours. Keep learning chassidus to strengthen you. Those chapters 26-32 should always give a boost.
Bsuros tovos
Gmar vchasima tova
Mashiach now

do something for your limmud hachassidus. join the hundreds in kolel daach today, and the entire discussion will be superfluous

https://anash.org/chassidus-kollel-to-tackle-bitachos-and-hishtadlus/

I will probably get stoned for saying this, but it’s noteworthy that the Rebbe recommended pills, not psychotherapy. Pills taken responsibly can calm anxiety, but psychotherapy messes with your mind and can make you self absorbed for years to come.

Do you have a source?

“Chassidus can provide extraordinary insight into the human being. Its teachings can be applied to questions of personal growth, emotional development, relationships, healing, self-understanding, and many other areas of human life.

“But that does not mean that Chassidus is a system of human healing, development, or self-discovery.

“It is something much greater. It is Divrei Elokim Chaim. It is about knowing Hashem. It is about making Elokus real in our lives. It is about realizing אין עוד מלבדו. And yes, it is about real bittul.”

The barometer needs to be more of conscious relationship with Hashem, life that’s more aligned with shulchan oruch, more kedusha and more simcha and I’m sure there are things out there that are distorted but there are those that are wonderful and achieve real tangible results in bringing people (including anash) closer to Hashem.

Separating chassidus from inner wiring of a yid, their thoughts and emotions is what makes people feel like its irrelevant to them. Tanya speaks to every yid in every situation and is the go-to for everything in Avodas Hashem (which is every thought speech and action, b’chol deracheho daeu). I like the book Letters for Life for Rebbe letters addressing inner world and my Awesome self about living more in tune with Hashem’s reality.

People don’t buy anymore ‘im a groise chossid and speak lots of loshon horo/politics ’, I’m a known lecturer and get triggered at my children, I value rushnius-and quietly super gelous of those who can afford more than me etc etc etc. Chassidus is whichever form it is learned has to transform us and help us grow and people are looking for that

The Rebbe referred to doctors for MEDICAL issues. Not every person who is anxious is a medical condition.

Most people need a healthy dose of Chassidus and a productive life. Treating them as a sick person is making them sick!

If only it would be applied even more… yes, in marriages and at Shabbos tables. I have friends who want to be much more externally aligned with their true connection to yiddishkeit, Chassidus, and the Rebbe. If only they see the internal pnimius HaTorah- as it influences our inner world- practiced externally by those who preach the word “Chassidus”.

On a practical note, can we please turn attention away from the externalities of ‘being Chassidish’ and torwards the Avoda of Chassidus as is discussed in the above article? Specifically in marriages and Shabbos tables. I have friends who literally don’t want to get married or join Shabbos tables because all they see is shteching and contempt as a way of life rather than a life vitalized by pnimius haTorah.

This two recordings are actually One record

This is the same piece recorded on two sides

כי בי ירבו – היום תאמצינו

The sicha quoted is not related to mental health.
The Rebbe told us clearly in what we consider the צוואה to us on ש”פ תצוה מט to consult רופא ידיד – not as a last result as you claim.
Hope all of us continue to do the Rebbe’s holy work through continuing to follow his holy instructions to consult your רב, ידידים ורופאים.

this commenter brought up a very important sicha on the topic of mental health vs chassidus, and due to its importance, the relevant section will be quoted here in full. STRONGLY suggested that anyone else commenting and writing articles on this topic should learn this sicha in depth and really think about it before writing.

the commenter is wrong when he says that “The Rebbe’s answer wasn’t, learn more Chasidus.” actually it was, or as in this sicha, the Rebbe says טראכט גוט, and we mean it. when that doesnt work then you go to a doctor. meaning that professionals seem to be a last resort, not the lechatchila. (though i say this with caution, as I’m not well versed in this sugya hence I’m presenting לשון הרב, so everyone can be meayein themselves.)

השלמות (וועד הנחות התמימים) ש”פ תולדות (כינוס השלוחים) תשמ”ח סעיף ג

נאר אמאל מצד געוואוינהייט איז מען דערצו ניט משים לב כדבעי.

אנשטאט טראכטן וועגן טאן די עבודה וואס מ’האט אים געגעבן — איז ער פארנומען טראכטן וואס עס טוט זיך ביי א צווייטן, במילא ווערט נתעורר קנאה, קנאת “סוחרים” וכו’; אדער ער איז פארנומען מיט טראכטן וועגן זיין עסק און זיין שאפן געלט, אין גשמיות און חומריות — און ערשט לאחרי כל זה, ווען מ’זאגט אים אז ער דארף זיך מתבונן זיין אין “מה גדלו מעשיך ה'”, “מה רבו מעשיך ה'” — זעצט ער זיך טראכטן, אבער וויבאלד אז ער איז א גאנצן טאג געווען פארנומען מיט טראכטן וועגן זיינע עקביים געלט, וואס “ממונו של אדם מעמידו על רגליו” (ווי די גמרא זאגט — ער האט נאך א ראי’ לזה פון גמרא…) ווערט ער גלייך אנטשלאפן אין מיטן דעם לערנען!

און דערנאך אז עס קומט דער יום שלאח”ז, ווען ער קען רעדן אויפן טעלעפאן, איז דער ערשטער זאך אין טאג איז ער פאנומען מיט הערן וואס טוט זיך דא און דארטן.

איז דאך דערנאך קיין פלא ניט פארוואס ער איז אזוי פאר’דאגה’ט, און האט ניט קיין צייט און כח אויף מקבל זיין די ברכות פון נשיא דורנו. ווארום בשעת ער שטייט אין מרה-שחורה און אין דאגות איז דאך דאגה גוררת דאגה (אזוי ווי מצוה גוררת מצוה).

און וויבאלד אז ער ווערט רגיל בזה (דאגה אחר דאגה) איז הרגל נעשה טבע, און ס’איז שווער פאר אים צו בייטן זיין הנהגה. און דאס שטערט בפועל צו לערנען חת”ת כדבעי, און ניט סתם יוצא זיין מיט לערנען תושב”כ באופן פון לא ידע מאי קאמר וואס ע”פ דין טענה’ט ער אז מען דערמיט יוצא. ווער רעדט נאך וועגן לערנען רמב”ם, ובאופן אז אנשטאט דאגה אחר דאגה, איז ביי אים לימוד הרמב”ם גורר נאך א לימוד אין רמב”ם ווייל לאחרי ווי ער פארשטייט כדבעי דעם ענין אין רמב”ם וואס ער האט געלערנט, וויל ער גלייך וויסן וואס עס שטייט אין רמב”ם שלאחריו אדער אין רמב”ם שלפניו וכו’.

אויף דעם האט ער אבער ניט קיין צייט, ווייל ער איז פאר דאגה’ט פון ענינים גשמיים און געלט. וכאמור איין דאגה ברענגט גלייך א צווייטע דאגה.

אויף דעם האט מען די הוראה פון רבותינו נשיאנו: בשעת דו וועסט טראכטן גוט, ניט נאר אז ער זאגט אז ער טראכט גוט אדער ער שרייבט אז ער טראכט גוט, נאר ער טראכט טאקע גוט — וועט זיין גוט.

טענה’ט ער אז דאס איז ניט זיין טבע. אויב דאס איז ניט דיין טבע — גיי צו א דאקטאר און נעם פון אים פילן בכדי דיר בארואיקן. פונקט ווי אויב פון דיר רינט פון נאז דריי טעג נאכאנאנד (מער פון חזקה), בא דיר איז א “נאסטארק” (ווי מ’זאגט אויף רוסיש) — וועסטו ניט בלייבן זיצן אויף אן ארט, נאר דו וועסט לויפן צו א דאקטאר ער זאל דיר אויסהיילן, אזוי אויך אין דעם פאל — גיי צו א דאקטאר און הייל זיך אויס!

בשעת ער בלייבט אבער בא זיין טבע פון דאגה’ן מצד הרגל נעשה טבע ברענגט עס אז וויפל ברכות ער זאל באקומען דאגה’ט ער ווייטער.

ובדידי הוה עובדא: איינער האט מיר געשריבן, און מ’האט אים געענטפערט און באווארנט דער ענין וועגן וואס ער שרייבט. דערנאך אויף מארגן באקום איך נאך א בריוו — און ס’איז צו מיר אנגעקומען באופן ישר בדרך נס וואו ער שרייבט ווייטער — אז דאס איז א דבר ברור אז ס’איז דא א גזירה, אבער ער ווייסט אז מ’האט בכח צו מבטל זיין די גזירה, במילא בעט ער א ברכה אז מ’זאל אויף אים מעורר זיין און אוועקנעמען די “גזירה”!…

ס’איז ניטא קיין גזירה און קיינע ענינים, ואדרבה — מ’האט אלע ברכות פון נשיא דורנו. מ’דארף דערצו אבער מאכן א כלי מתאים — ניט דורך דאגה’ן, נאר דורך טראכטן גוט, וועט זיין גוט.

וכאמור לעיל, אז נשיא דורנו גיט אלע נויטיקע ברכות. מ’דארף דערצו נאר זיין א כלי מתאים — לכל לראש דורך ניט פאלן אין מרה שחורה, וואס די מרה-שחורה לאזט אין אים ניט אריין קיין ענין פון “מרה לבנה”. אויב מ’וואלט אבער ארויסגענומען פון זיך די אלע דברים המעכבים כו’, וואלט מען דעמולט געזען נאכמער ברכות און בעל-שם’סקע מעשיות פון נשיא דורנו ווי מ’האט געזען ביז איצטער!

און טאמער מ’רעדט זיך איין אז מ’האט ניט אלע ברכות — דארף מען זיך באטראכטן צי דאס וואס אים מיינט אז אים פעלט, דארף ער טאקע האבן. ניט זיין פאטער האט עס געהאט און ניט זיין זיידע האט עס געהאט — איז צוליב וואס דארף ער דאס האבן.

די אלע ענינים פון טלויזי’ וכו’ ברענגען נאר אריין נאך דאגות און בזבוז זמן, נוסף לזה וואס מ’באווייזט דארטן כל מיני ווילדע זאכן, און בשעת די קינדער זעען דאס, קומען זיי און ווילן וויסן וואס איז די צאצקע, און וואס איז יענע צאצקע, און מ’דארף זיך פארנעמען מיט זיי מסביר זיין.

אלה וואס דען, היות אז ס’איז דא א “מצות עשה להתפלל כו’ שואל צרכיו שהוא צריך להם” מאכט ער זיך אן צרכים, ער רעדט זיך אליין איין אז ער דארף האבן די און די זאך וואס ער דארף בכלל ניט האבן!…

און טאמער מ’דארף נאך הילף אין דעם דארף ער גיין צו זיין רב. ער איז אבער ניט שייך צו נעמען אן עצה ביי א צווייטן. ער האלט זיך פאר א גרויסער חכם ווענ באמת איז ער בכלל ניט קיין חכם. אבער אויב מ’וועט דאס אים זאגן וועט זיין שבירת הכלים. זאגט מען אז ער איז א חכם, אבער אעפ”כ דארף זיין “עשה לך רב”: ניט נאר אז ער באשטימט זיך א רב, און אפילו אז ער פרעגט ביי אים אמאל אן עצה — טוט ער ווי ביי אים קומט אויס, נאר “עשה לך רב”, באופן של כפי’, כמדובר כמ”פ.

Please share the source for this farbrengen!!

This response is excellent.
It echoes the voice of so many of us.

It’s very simple,
Rabbi Kesselman brought up a genuine issue, but he took it way too far (-misapplied).

Genuine Issue: Are there those who teach Goyishe pop psychology in a class and call it a “Tanya Class”?!
Unfortunately YES. granted!

Took it way too far: To push that further and say Tanya is a book about Hashem – not here to address the Yid? and not here to deal with “inner emotional struggles”, “real life problems”?! Incorrect.

You don’t have to go too far in Tanya, it’s right in the very first Perek:

“One soul is of the kelipah and the sitra achra…
From this soul emerges ALL BAD HUMAN TRAITS.
They arise from the four bad elements of which this soul is composed:
Anger and arrogance arise from the element of fire, just as fire lifts itself upward.
The lust for pleasure arises from the element of water, just as it is water that allows all forms of delight to sprout and grow.
Frivolity, mockery, boasting, and chattering arise from the element of air.
Laziness and depression arise from the element of earth”.

ALARMING: What in the world is depression, temptations and anger doing in a saintly Tanya book here blatantly to teach us about Hashem himself?!?!

Tanya talks about:
Your inner emotional struggles (א).
Holds your hand and guides you through the battle (ט, יב).
Tools to deal with your Anxiety and depression (כו – כט).
Tools to a guy who cannot love his brother, because when he was younger someone hurt him (סוף יב).

Of course Tanya isn’t ONLY about your inner emotional struggles, and of Course Tanya isn’t ONLY about Hashem.
Rather it’s completely about the link between them.
The link between Hashem and the Yid, removing (transforming) anything and everything getting in the way between them.
כי קרוב אליך הדבר. מאוד. בפיך. ובלבבך. לעשותו. לבאר היטב. איך הוא קרוב. מאוד.
(*periods to emphasize a pause for ponder).

To say it’s about Hashem – not the Yid; It’s about the Yid – not Hashem – are equally a distortion.