Chasidut su Salmi 145:10

If we have both heard and seen that previously, hasidism was entirely focused on avreikhim⁴⁴³That is, before R. Shapiro’s and his colleagues’ intervention, with their focus on hasidic youth.—well, they spent much time in their rebbe’s presence, who (in turn) spread his spirit upon them. They sanctified themselves, as well as all those surrounding them —from the learned to the simple folk—with the rectifications [tikkunim] of hasidism. One might think that this focus was due to the simple fact that it was these avreikhem who had more time available, since they were supported by their fathers in law; and the younger hasidic boys/adolescents were still too young—for at that time they married at fifteen or eighteen years old. Thus, now that boys are single into their twenties, occupied in hasidism, thank God, there is no need for the ‘kest’ system in order to render the avreikhim free for divine service and hasidic avodah.⁴⁴⁴In the 19-20th century Eastern European ‘kest system,’ young men, unmarried or married, who continued in local, full time Torah study, were supported by their parents and/or parents in law, often for a period of three years. See Salmon-Mack, Tamar. "Childhood." YIVO Encyclopedia of Jews in Eastern Europe, 2 August 2010. Accessed October 11, 2019, <https: yivoencyclopedia.org="" article.aspx="" childhood="">. If one thinks this, he errs. About this very matter the Zohar reveals to us that only a bit of the light of hasidism is directed to the intellect. The bulk of it is beyond the intellect, consisting of divine secrets and mysteries from the upper worlds. This is hasidism: grace [hessed] from Above, whose holy lights extend downwards to the extent that it reaches to the sense of ‘and your faithful [hasidekha] will bless You;’⁴⁴⁵Psalm 145:10. for just as the lights are drawn to this world, so too does blessing. The hasid is like an ‘angel of the Lord,’⁴⁴⁶See Malakhi 2:7. and the essence of hasidism is specifically [expressed in the life of ] a married person.⁴⁴⁷R. Shapiro has not articulated the connection between the notion that hasidism is grace and blessing from Above and the claim that hasidism must be enacted specifically by married avreikhim, nor does he elsewhere within this text; perhaps there is some mystical explanation that he intended to articulate elsewhere. The closest he gets in this text to explaining the focus on married avreikhim is when he discusses the need for the kest system and the ability of avreikhim to be freed from worldly concerns and to be totally focused on their practices; but in theory, this is an economic matter which did not require being married per se. As such, nowadays when, due to the vagaries of the time and to our sorrow, young boys delay getting married, it is a positive thing, indeed a salvation of God, that they occupy themselves in hasidism. But they do not thereby replace the avreikhim. If we would not, God forbid, have avreikhim free to serve God through hasidism, all of hasidism would be diminished and lacking, Heaven forfend. We will speak more about this, God willing.