(Interior of the Baal Shem Tov's shul in Mezhibuzh)Can there be true Emunah in Achdus Hashem, Hashgocheh Protis, and Nitzchius HaTeyre without Chassidus? I say no. Judge for yourself.
In the Maymer רבא חזיי' לרב המנונא דקא מאריך בצלותי אות ט"ז the FR explains that unlike man-made laws which differ from country to country and are made according to the lifestyle of its inhabitants, Chukei HaTeyre are made to create a certain lifestyle. In the Rebbe's words; די מענטשליכע געזעצען ווערן פון לעבען, ווי מיר זעהן אז אין יעדער לאנד איז דא א בית המחוקקים וואו דארטען ווערען געשאפען אלע געזעצען ווי עס איז בעסער פאר די איינוואוינער פון לאנד. . עס איז פאראן א געזעץ וועלכער שאפט א לעבען, דאס הייסט אז עס נעמט זיך נישט פון לעבען נאר עס שאפט א לעבן, און דאס איז תורת ה In other words Torah's laws are not based on what man decides to legislate, nor on the problems of the times.
A Young Ben-Teyre attending the shiur for the first time asked about the Rambam in Meyre Nevuchim who states that the Mitzvah of Korbonos was instituted to combat the idea of sacrificing to idols, something prevalent amongst the Goyim. If so, he says, then we see that the Torah only made this Mitzvah because of Hanhogas Ho'Odom, so why does the Rebbe say otherwise? He wanted to say that once the Torah makes a mitzvah it does not revoke it because Torah's laws are Nitzchi. In reality, however, we wouldn't need it in the 3rd Bais HaMikdosh either. In other words, according to him, Nitzchiyus Hatorah is only Lemaaseh, but Taamei HaMitzvos are not.
The Maggid Shiur tells the young man that according to the AR the Teyre was only revealing "Efes Kotzeyhu" of the Ta'amei HaMitzvos, so that the Yid can have somewhat of an understanding into what he's doing, but not to think that only for that reason was the Mitzvah commanded. The Torah and its reasons are Nitzchi, but you wouldn't know that if you don't learn Chassidus. The next morning I was told by a friend that the Izhbitzer in Bais Yaakov also addresses this subject, he says that Hashem didn't ch"v scramble to "create" Korbones when Jews started idol worshipping, rather it was instituted to harness the good that comes from sacrificing animals, something that Ovdei A"Z channel the wrong way.
They say in name of Reb Chayim Brisker z"l that someone who's an Apikeyres because he's an Amehoretz and never learned the dinim is nebbach an apikeyres, but an Apikeyres nevertheless. I think the same may be said for those that fail to learn Sifrei Chassidus. Although you may think that you believe, you may be surprised to find that once the questions start, either from an inquisitive friend of yours, or from a non-religious co-worker, you'll find yourself questioning your own faith as well. For some reason many will tell you, and these people include fervent Chagas Chassidim, that learning Chabad Chassidus provokes questions that are best left unasked, "stick to the basics" they say, and you'll be free of worries.
Am I saying that all those who don't learn Chassidus are Apikorsim? No, I'm not. A Yid has Emunah B'Yerushah. Am I saying that all Chassidim are home free? Not at all. Chassidim don't get a free pass, they too need to learn Chassidus בשופי. All I'm saying is that you cannot be a believer in Achdus Hashem, Hashgochoh Protis, and Nitzchiyus HaTeyre without learning Chassidus. Limud HaChassidus thus becomes not only a luxury, but a necessity for every Jewish man, woman, and child. That's why we do Hafotzas Ma'ayonos HaChassidus, and that's why in these days learning Musar, even Chovas HaLvovos, is not nearly enough.
