I heard you say that you and I shouldn’t be concerned with Midat Chassidut. It’s definitely not what I learned growing up. Who should be concerned with it and why? Can to explain the different perspectives on it? Thank you!
8 Comments
Netanel Colish
on March 23, 2025 at 6:18 am
Is Kabbalah considered Midat Chassidut? In the context of doing kabbalistic things.
If a practice is not brought down explicitly in Halachah, it is generally considered Midat Chassidut. That said, there’s an important nuance: if someone is sincerely working on themselves and finds that certain Kabbalistic concepts speak to them deeply and help elevate their personal avodah (spiritual work), then such practices may be meaningful even if the person hasn’t yet reached the level typically associated with Midat Chassidut.
That being said, it’s crucial to examine the motivation behind such practices. Often, the desire to take on Midat Chassidut-type behaviors comes from ego — wanting others to notice how spiritual or special we are. That motivation is unhelpful and ultimately counterproductive.
As a general rule, I would avoid engaging in any Midat Chassidut that cannot be done entirely in private.
I learned from you that the ramchal presents a step-by-step spiritual ladder, beginning with foundational responsibilities and gradually progressing toward higher levels of refinement and closeness to Hashem.
He starts with Zehirut—being careful not to transgress negative commandments, followed by Zerizut—enthusiastic fulfillment of positive commandments. Only after these are solidly in place does he move on to Nekiyut (inner cleanliness), Perishut (separation from even permissible indulgences that could lead to sin), and only then Chassidut, the attribute of going beyond the letter of the law (lifnim mishurat hadin).
My question is, where do Minhagim fall into this framework? Under which category? If any at all?
When discussing when a person should be concerned with or begin to practice midat chassidut (the attribute of piety), it’s important to look at the structured approach laid out by the Mesilat Yesharim. Ramchal presents a step-by-step spiritual ladder, beginning with foundational responsibilities and gradually progressing toward higher levels of refinement and closeness to Hashem.
He starts with Zehirut—being careful not to transgress negative commandments, followed by Zerizut—enthusiastic fulfillment of positive commandments. Only after these are solidly in place does he move on to Nekiyut (inner cleanliness), Perishut (separation from even permissible indulgences that could lead to sin), and only then Chassidut, the attribute of going beyond the letter of the law (lifnim mishurat hadin).
So, midat chassidut is not the starting point; it is something one should only pursue after having built a strong foundation in halachic observance, self-discipline, and spiritual integrity. Practicing chassidut prematurely can lead to misguided priorities or even spiritual arrogance, which defeats the purpose of this lofty trait. It’s for someone who already demonstrates deep sincerity, consistency in mitzvah observance, and humility in their avodat Hashem.
Therefore, a person should only begin to focus on midat chassidut after they have internalized and habituated the earlier steps. It is not about being more religious externally, but about being more refined and God-conscious internally, in a way that overflows into one’s conduct with both Hashem and others.
Is Kabbalah considered Midat Chassidut? In the context of doing kabbalistic things.
If a practice is not brought down explicitly in Halachah, it is generally considered Midat Chassidut. That said, there’s an important nuance: if someone is sincerely working on themselves and finds that certain Kabbalistic concepts speak to them deeply and help elevate their personal avodah (spiritual work), then such practices may be meaningful even if the person hasn’t yet reached the level typically associated with Midat Chassidut.
That being said, it’s crucial to examine the motivation behind such practices. Often, the desire to take on Midat Chassidut-type behaviors comes from ego — wanting others to notice how spiritual or special we are. That motivation is unhelpful and ultimately counterproductive.
As a general rule, I would avoid engaging in any Midat Chassidut that cannot be done entirely in private.
That makes sense, thank you! So are Minhagim (customs) all considered Midat Chassidut as a general rule of thumb?
Nope. There are Minhagim and there is midat Chassidut. Each is its own category.
Got it, thank you!
Follow up question:
I learned from you that the ramchal presents a step-by-step spiritual ladder, beginning with foundational responsibilities and gradually progressing toward higher levels of refinement and closeness to Hashem.
He starts with Zehirut—being careful not to transgress negative commandments, followed by Zerizut—enthusiastic fulfillment of positive commandments. Only after these are solidly in place does he move on to Nekiyut (inner cleanliness), Perishut (separation from even permissible indulgences that could lead to sin), and only then Chassidut, the attribute of going beyond the letter of the law (lifnim mishurat hadin).
My question is, where do Minhagim fall into this framework? Under which category? If any at all?
Sit and learn the Mesilat Yesharim carefully and thoroughly and you’ll get a good clarity of all that.
I really appreciate the in depth explanation. Thank you!
When discussing when a person should be concerned with or begin to practice midat chassidut (the attribute of piety), it’s important to look at the structured approach laid out by the Mesilat Yesharim. Ramchal presents a step-by-step spiritual ladder, beginning with foundational responsibilities and gradually progressing toward higher levels of refinement and closeness to Hashem.
He starts with Zehirut—being careful not to transgress negative commandments, followed by Zerizut—enthusiastic fulfillment of positive commandments. Only after these are solidly in place does he move on to Nekiyut (inner cleanliness), Perishut (separation from even permissible indulgences that could lead to sin), and only then Chassidut, the attribute of going beyond the letter of the law (lifnim mishurat hadin).
So, midat chassidut is not the starting point; it is something one should only pursue after having built a strong foundation in halachic observance, self-discipline, and spiritual integrity. Practicing chassidut prematurely can lead to misguided priorities or even spiritual arrogance, which defeats the purpose of this lofty trait. It’s for someone who already demonstrates deep sincerity, consistency in mitzvah observance, and humility in their avodat Hashem.
Therefore, a person should only begin to focus on midat chassidut after they have internalized and habituated the earlier steps. It is not about being more religious externally, but about being more refined and God-conscious internally, in a way that overflows into one’s conduct with both Hashem and others.