By Rabbi Dovid Markel
A focal difference between Kotzk and Lubavitch is that while Kotzk searches for truth, Chabad learns and becomes permeated by the truth that has already been found.
Interestingly, when examining the literary corpus’ of each group, one notices that when Chabad refers to Emet in terms of sefirot, they point to the sefira of Tiferet. In Kotzk though, they point to the sefira of Gevura.
The difference is clear:
The sefira of Tiferet is expressive of hamshacha–drawing down from Keter in a balanced mix of the severity of Gevura and the expression of Chessed.
Gevura however, is expressive of an ever upward search. It is the act of negation of a previous truth for a deeper and higher one. For an individual with a gevura mentality, yesterday’s truth is today a complete lie.
Obviously, the differences of each were a product of the founders of each school, respectively.
Rabbi Shneur Zalman of Liadi, the founder of the Chabad school saw himself as the son and grandson’s of the founders of chassidism. His entire goal was to express their thoughts, albeit in a revolutionary way that permeated the mind.
His schools goal was not to search for this truth but to bridge the chasm between the truth that is, and the person who is to perceive the truth–to the point that they should be one entity.
Kotzk however, was developed after a rupture. Reb Mendel not only did not learn from the movements founders, but in fact spurned his own teachers in his quest for truth.
It can be perhaps said that while Kotzk is the radical thirsty seeker, Chabad is the calm and balanced destination for said seeker.
Indeed, although it never came to fruition, Rabbi Yitzchak Meir of Gur, perhaps the greatest student of Reb Mendel set off to Lubavitch to become a chossid of the Tzemach Tzedek.
Alas, it was not meant to be and he was pressured into accepting the leadership.
May indeed we learn the lessons of both schools: to have an everlasting thirst for the truth that can be quenched with the teachings of Chabad Chassidus.
