Chabad
From Wikipedia, the free encyclopedia
Chabad-Lubavitch (also known as Chabad, Habad or Lubavitch), is one of the largest branches of Hasidic Judaism and one of the largest Jewish movements worldwide. Chabad (חב"ד ) is a Hebrew acronym for "חכמה Chochmah, בינה Binah, דעת Da'at" ("Wisdom, Understanding, Knowledge").[1]. Lubavitch, taken from the Russian Любавичи, Lyubavichi, is the name of the town that served as the movement's headquarters for over a century.
In 1993 there were over 200,000 adherents to the movement[2][3][4] some estimate today that there are over a million.[5][6]
Its adherents, known as "Chabadniks" (Hebrew), "Lubavitchers", or "Chabadskers" (Yiddish) are Orthodox Jews belonging to Hasidic Judaism as defined by the Chabad traditions. Like all Hasidim, they follow the teachings of "Chasidus" (see Hasidic philosophy) as taught by Rabbi Israel ben Eliezer (1698-1760). Their customs are based heavily on the earlier Kabbalistic works of Rabbi Isaac Luria (1534-1572).
Founded by Rabbi Shneur Zalman of Liadi in the late 18th century, Chabad has had seven leaders or rebbes. Rabbi Menachem Mendel Schneerson (1902-1994) succeeded his father-in-law, Rabbi Yosef Yitzchok Schneersohn (1880-1950), becoming the seventh leader of the movement.
Chabad today runs thousands of centers around the world. These centers are called Chabad Houses. They are Jewish community centers synagogues and schools, providing outreach and educational activities for Jewish communities. Level of observance is irrelevant; no minimal level of observance is a requirement for using the facilities.[7] The centers are informal in setup. They primarily serve both educational and observance purposes.[8] Effort is made to provide an atmosphere in which the nonobservant will not feel intimidated by any perceived contrast between their lack of knowledge of Jewish practice and the advanced knowledge of some of the people they meet there.[9]
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[edit] Philosophy of Chabad
The founder of Chabad, Rabbi Shneur Zalman of Liadi, taught a unique approach to Hasidic thought. He created an intellectual system and approach to Judaism and the Jewish way of life. Through a philosophy based on Kabbalah that employs parables and examples to understand God, Chabad thought methodized an understanding of God, the purpose of the world's creation, and the importance of every individual person. The philosophy guides the individual in their daily life and recognizes the importance of the individual deed.[10]
Chabad thought formulates the teachings of Kabbalah as a means to deal with one's daily life and psyche. It teaches that every aspect of the world exists only through the intervention of God. Through the intellectual approach and meditations, Chabad teaches that one can attain complete control over one's deeds.[10]
Chabad thought teaches that while emotions are important, they only last for a short while. Through the mind, however, one can retain these emotions. One can control one's heart, one's lust and desires, through the mind, and steer the heart in the desired direction.[11]
[edit] "Chabad"
Chabad's Hebrew initials are formulated from the first three of the ten kabbalistic schemes of the world, the Sefirot. They are Chochmah, Binah and Da'at, translated as Wisdom, Understanding and Knowledge. Chabad teaches that these three sefirot are a progressive dynamic in the divine creation of the world and in the psyche of the individual person. Wisdom represents the initial birth of the wisdom in the mind, Understanding represents the details of the creation and the working in thought of the idea, and Knowledge represents the act of taking the idea and creating the actual world and the act taking of the thought and applying it to one's personal life. ."[12]
According to Rabbi Jonathan Sacks, this dynamic provides a psychological formulation that enables the individual to substantiate his or her mystical thoughts. The formulation of the triad was an important advance in Jewish thought, because it helped to bridge the gap between spiritual insight and the individual's daily behavior.[12]
[edit] The Tanya
The Tanya, Shneur Zalman's moral magnum opus, is the first schematic treatment of Hasidic moral philosophy and its metaphysical foundations.[12] The original name of the book is Sefer Shel Beinonim, the "Book of the Intermediates." The Tanya is also known as Likutei Amarim--"Collected Sayings."
The Tanya shows that the true definition of the term beinoni is one whose whole life is dedicated to becoming closer to God and who has never sinned in thought, speech, or action, or one who has done full teshuva for his past transgressions. Even so, the beinoni does not destroy his evil inclination and animalistic desires, and is constantly struggling against them internally; however, he is always able to overcome them in practice. Virtually all people must strive to attain this level, while a small number of souls in each generation succeed are able to reach the level of tzadik (one who has completely eradicated any open expression of his desires for worldly pleasures--the "incomplete tzadik," or has converted them into holiness--the "complete tzadik").
The Tanya analyzes the inner struggle of the individual and the path to resolution. The philosophy is based on the notion that man himself is not evil; rather, every individual has an inner conflict that is characterized with two different inclinations, the good and the bad.[13]
The philosophy of Tanya is based on the assumption (stated at the title page of the book) that the level of a beinoni (an intermediate person, whose all actions are directed to the Creator) is attainable by any Jew. It quotes Torah, "For this thing is very near to you, in your mouth and in your heart, that you may do it" (Devarim 30:14), "this thing" referring to fulfillment of commandment with full desire.
The whole point of Tanya and Chabad Chassidus is to explain how to achieve this in practice. Specifically, this happens through Chabad, i.e., intellectual comprehension of and meditation upon the ideas of Creator and the process of creation, union of the Creator with the creation, the purpose of a soul's descent into the physical world, the purpose of the creation of the physical world and the existence of a soul, the spiritual aspect of fulfillment of commandments and Torah study etc. These topics are explained in Tanya and other books of Chabad Chassidus using Kabbalah of Arizal as the basis, but Chabad Chassidus creates many innovations in the Ari's Kabbalah and specifically applies it to everyday service of a Jew. It is strongly emphasized that the point of Chabad philosophy is not study of mysticism, but self-refinement and refinement of one's avoidah (everyday service of the Creator through one's actions); mysticism only serves the purpose of focusing one's mind on the topics related to the Creator and relationship of a Jew with his spiritual Source.
Meditation on these ideas, self-refinement, subjugation of emotions and actions to intellect (which is directed to the mentioned topics) is what allows a person to move closer to the level of beinoni (intermediate level), a position within reach of any Jew.
[edit] Torah study
Shneur Zalman fought against the perception that was prevalent in the early years of Hasidism that the movement neglected Talmudic study by focusing too heavily on mysticism and obscurantism. He emphasized that mysticism without Talmudic study was worthless - even dangerous.[14] Without Talmudic study, he argued, the mind could never be elevated - and if the mind is not elevated, the soul will starve. On the other hand, he argued that while Torah was to be the focus of all study, it was also important to integrate the Torah's teachings into one's life. In a letter to Rabbi Joshua Zeitin of Shklow, Shneur Zalman wrote: "The Hasidim, too, set aside time for study. The difference between them and the Misnagdim is this: the latter set time for study and they are limited by time, whereas the former make the Torah their path of life."[14]
Shneur Zalman taught that Torah must be studied joyously - studying without joy is frowned upon. He provided a metaphor: when a mitzvah is fulfilled an angel is created. But if the mitzvah was joyless then the angel too will be dispirited. Thus, while Shneur Zalman emphasized that Hasidism focus on traditional Jewish scholarship rather than on mysticism, he was emphatic that this must be done with the zeal and joy.[14] Practically, that joy can be attained by meditation on greatness of the Creator and one's role in the Creator's plan. Thus, study of mysticism and of traditional scholarship become symbiotic, one enhancing the other. Study of only the revealed Torah is like a body without a soul; study of only the mysticism is like a soul without a body. Combining the two creates a living organism.
[edit] Role of the rebbe
In its earlier formulations, Hasidic thought elevated the rebbe (Hasidic leader, in this context) to a level above that of typical person. A rebbe was closer to God, his prayers were more amenable to Him, and a Hasid should satisfy himself with attachment to the rebbe and hence indirectly to God. A rebbe was to be a living example of perfection and would concern himself with intellectualism on behalf of the followers.[12] According to Sacks, Chabad stressed the individual responsibilities of every Jew: "The rebbe... became more of a teacher and adviser, recognising the vocation of each of his followers, guiding them towards it, uncovering their strengths, and rejoicing in their achievements."[12] Shneur Zalman focused on training his followers to become spiritually self-sufficient and to turn to their respective rebbes for instructions rather than intercession with God, miracles or blessings.[14]
[edit] Role of the Hasid
Hasidism traditionally demanded that every Hasid personally participate in the dissemination of Torah and Judaism to one's surroundings and seek out the benefit of one's fellow Jew. Rabbi Sholom Dovber Schneersohn said: A Hasid is he who surrenders himself for the benefit of another.[15] Beyond this, Chabad demands pnimiyut (inwardness): one should not act superficially, as a mere act of faith, but rather with inner conviction.[16]
[edit] Rabbi Menachem Mendel Schneerson's philosophy
Rabbi Menachem Mendel Schneerson strove, in his writings and lectures, to attain unity between opposites. He wanted to unite the mundane aspects of the world with the aspect of "godliness" in the world. Schneerson emphasized the concept of creating an abode for God on this world. Consequently, he sought to unite the modern world with the teachings of Judaism. He felt that the world was not a contradiction to the word of God, and it was to be embraced rather than shunned.[11]
Schneerson taught that modern technology was not a contradiction to spirituality. For that reason, Chabad has consistently utilized modern technology to spread Judaism and Jewish thought. Since their inception, Chabad has used the radio, television, satellite feeds, and the internet to spread their message.[17]
[edit] The Rebbes of Chabad
The movement originated in Belarus in Eastern Europe, then part of Imperial Russia under the Tsars. Chabad traces its roots back to the beginnings of Hasidic Judaism. The founder of Hasidism, Rabbi Israel ben Eliezer (1698-1760), known as the Baal Shem Tov, started his nascent movement in Medzhybizh, Ukraine. His successor was Rabbi Dovber of Mezeritch (d. 1772), his leading disciple, who was well-versed in the Lurianic Kabbalah and developed the movement further.
- Rabbi Shneur Zalman of Liadi (1745–1812), was the youngest student of Rabbi Dovber of Mezeritch and founded the Chabad dynasty (he is known as the Alter Rebbe). He defined the direction of his movement and influenced Hasidic Judaism through his two most famous works the Tanya and the Shulchan Aruch HaRav. Tanya is primarily mystical and expounds upon the Zohar. The Shulchan Aruch HaRav is an authoritative work on Jewish law amongst hasidim. The names "Schneersohn" and "Schneerson" began as patronymics by Rabbi Shneur Zalman's descendants. The first form of this name was "Shneuri" (Hebrew for "of Shneur"). This was later changed to "Schneersohn".
- Rabbi Dovber Schneuri (1773–1827), son of Rabbi Shneur Zalman. Known as the Mittler Rebbe. His most famous works codified and categorized mystical pursuits such as the various states of meditation within prayer. His magnum opus Sha'ar HaYichud aims to systematically explain the concept of God's unity with the Universe.
- Rabbi Menachem Mendel Schneersohn (1789–1866), grandson of Rabbi Shneur Zalman and son-in-law of Dovber, known for his responsa named Tzemach Tzedek. He was a major hasidic posek of his time. He also edited and annotated many of the Alter Rebbe's works as well as authoring his own mystical works. He was politically active in resisting the Haskalah in Russia, and to this end forged an alliance with Rabbi Yitzchok of Volozhin, a major leader of the misnagdim.
- Rabbi Shmuel Schneersohn (1834–1882), youngest son of Rabbi Menachem Mendel, known as "the rebbe Maharash". His most famous saying is Lechatchile ariber — don't bother trying to go around or under obstacles, go right over them.[citation needed] He was politically active in defending Jewish interests against antisemitic elements in the Tsar's government.[18]
- Rabbi Sholom Dovber Schneersohn (1860–1920), son of Shmuel, known as "the rebbe Rashab". He is known for founding the Tomchei Temimim yeshiva network and his opposition to secular political Zionism. His long essays on Chasidus (Ma'amorim) are classical Chassidic works studied in all Chabad yeshivas as introduction into Chasidus.
- Rabbi Yosef Yitzchok Schneersohn (1880–1950), only son of Sholom Dovber, known as the "the Rebbe Rayatz". He was the first Lubavitcher Rebbe in the United States. Following tradition of his father, he wrote ma'amorim, but also dedicated much time to shorter ma'amorim applicable to everyday situations. He also kept a diary in which he recorded stories he had heard; many excerpts of this diary have been published, and these are a major source of knowledge about Chabad history.
- Rabbi Menachem Mendel Schneerson[19] (1902–1994), sixth in paternal line from Menachem Mendel and son-in-law of Yosef Yitzchok Schneersohn. He was successful in expanding the ranks of Chabad and spreading Hasidic Orthodox Judaism in general. Even after his death his personality occupies a central place in the movement's philosophy.
[edit] History of Chabad
Shneur Zalman of Liadi was the founder of the Chabad school of Hasidism. He became involved in the early Hasidic movement. His background as a youth had been in traditional Talmud study rather than hasidism.[14] He was a prominent and youngest disciple of Rabbi Dovber of Mezeritch, the principle disciple of the founder of hasidism appointed the Rabbi in the town of Liadi he gradually built up a following as the Rebbe in the town of Liozna. Over time Chabad branched out into a number of dynastic groups in towns such as Lubavitch, Lyady, and Kapost. Doctrinal differences between these groups were minimal. Since the early 20th century, the other dynasties have ended and Lubavitch alone remains as a cohesive group, and the terms "Habad" and "Lubavitch" are now frequently used interchangeably both within the movement and without.[20]
[edit] Shneur Zalman of Liadi
The Alter Rebbe became not only the leader of his own hasidic sect but a prominent figure in Hasidim in general through his writings. He was the first to codify the philosophy of Hasidism in a comprehensive way and the first to put the customs and halacha of hasidism into book form.[12] He was the most prominent exponent of Hasidism throughout his life, and his influence on the movement was profound. He directed the movement away from obscurantism and towards more traditional forms of study. Chabad as a school of thought changed Hasidism, and this gave the Chabad movement prestige.[14]
He was twice arrested by the Russian authorities of suspicion of sedition or spying[21] - the exact details remain contended to this day, although the accusations against him were certainly false.[22]
He supported the Tsar against Napoleon in French invasion of Russia (1812)[23] arguing that the emancipation of the Jews would lead to laxity in observance.[24] His death in 1812, while fleeing from Napoleon left the question of succession open.[25]
[edit] Dovber Schneuri
Schneuri moved with the followers who preferred him to the small border town of Lyubavichi. He established a Yeshiva in Lubavitch, one of the earliest Hasidic yeshivas.[25]
Like his father he was the subject of an arrest in 1828. DovBer began a campaign (in 1822, or 1823) to urge Jews to learn trades and skilled factory work. He continued in his father's philosophical path, encouraging the study of kabbalah alongside traditional halachic texts. He served as the Rebbe for 15 years dying in 1827.
[edit] Menachem Mendel Schneersohn
Menachem Mendel Schneersohn the grandson of the Alter Rebbe through a daughter, born in 1789, married a cousin, daughter of Dovber as became a prime candidate for succession on Dovber's death. Other candidates included Menachem-Nachum Schneuri son of Dovber, and Chaim-Avraham Boruchovitch son-in-law of Schneur Zalman.[25] He took over as Rebbe in 1831 after a 3 year succession struggle,[25] becoming known as the Tzemach Tzedek after his magnum opus. He was active in the dispute between the Haskalah (enlightenment Jews) and their opponents. he served as Rebbe for 25 years before dying in 1866.
[edit] Shmuel Schneersohn
Shmuel Schneersohn, the seventh son of Menachem Mendel, he took from his father following his death and served as Rebbe of the movement until his own death in 1882. As a leader of a prominent Hasidic grouping he became active in fighting Anti-Semitic decrees and pogroms in Russia and beyond. He traveled widely to places such as St. Petersburg, Kiev, France and Germany to this end.
[edit] Sholom Dovber Schneersohn
Sholom Dovber Schneersohn, as the younger son of Shmuel Schneersohn, was not expected to succeed his father, his brother Zalman Aharon being the heir presumptive.[25] Sholom Dovber rose to prominence interceding on behalf of the Jews in a number of issues including the May Laws, and was selected as Rebbe in 1892. In 1897 he established the Tomchei Temimim yeshiva.
He was a fierce critic of secular Zionism and a proponent of Jews taking on factory work and farming. He kept the Lubavitch movement out of the World Agudath Israel when it formed in 1912. He died in 1920, after 30 years of stewardship of Lubavitch.
[edit] Yosef Yitzchok Schneersohn
Yosef Yitzchok Schneersohn, only son of Sholom Dovber took charge of the movement on the death of his father and led it until his death in 1950. He fought the Bolsheviks attempting to preserve Jewish life in Russia. In 1927 he was arrested and imprisoned in the Spalerno prison in Leningrad, and sentenced to death for spreading Judaism. After international protests his life was spared and he went on a world tour in the early 1930s. He returned to Warsaw in 1934, disillusioned with the secularism of the United States. He stayed in Warsaw with his Hasidim through 1940 and the capture of the city by the Nazis. A desperate struggle to save his life ensued. Ultimately he was granted diplomatic immunity, and arrived in New York in March 1940,[26] reputedly with the help of Admiral Wilhelm Canaris.[27] Most of the Chabad Yeshiva system was destroyed by Bolshevik governments and the Nazi invasion in 1941, and many of its students were killed.
His ten years in New York saw the seeds of Lubavitch emissary work, and its messianic drive that was later taken on by his son-in-law and successor Menachem Mendel Schneerson. In 1948, on his instruction Kfar Chabad was established in Israel.
[edit] Menachem Mendel Schneerson
On Menachem Mendel Schneerson's accession to the post of Rebbe, a year after his father-in-law's death he began turning the movement into a powerful force in Jewish life. His policies led to the establishment of Chabad institutions in over 900 cities around the world. He inspired many of his followers to dedicate their life's work to Chabad by talking of the impending messianic redemption.[25]
[edit] Since Schneerson's death
Chabad continues to thrive although the Rebbe left no successor.[28] As of 2007 there are 3,300 Chabad institutions around the world.[29] As of 2006 there were Chabad centers in 70 countries.[30]
[edit] Current activities
Chabad is one of the largest groups of Hasidim; it is considered today to be one of the most successful Jewish movements of today.[31]
[edit] Emissaries
-
Group Photo of Chabad-Lubavitch Shluchim (emissaries)
Following the initiative of the previous Rebbe, Rabbi Menachem Mendel Schneerson spurred on the movement to what has become known as shlichus ("being emissaries [performing outreach]") after becoming Rebbe in 1950-1951. As a result, Chabad shluchim ("emissaries", sing. shliach) have moved all over the world with the stated mission of helping all Jews, regardless of denomination or affiliation. They assist Jews with all their religious needs, as well as with physical assistance and spiritual guidance and teaching. The ultimate goal is to encourage Jews to learn more about their Jewish heritage and to practice Judaism.[32]
The movement, motivated by Rabbi Schneerson, trained and ordained thousands of rabbis, educators, ritual slaughterers, and ritual circumcisers, who are then accompanied by their spouses to many locations around the world. Typically a young Lubavitch rabbi and his wife, in their early twenties, with one or two children, will move to a new location, and as they settle in will raise a large family who as a family unit, will aim to fulfill their mandate of bringing Jewish people closer to Orthodox Judaism and encouraging gentiles to adhere to the Seven Laws of Noah. They will carefully seek out and search for and recruit Jews they have identified and contact them and start the process of encouraging them to observe Judaism, encourage Jews to strengthen their commitment to Judaism.[33] All over the world Lubavitchers (including those not formally in the position of emissaries) assist and support the religious needs of hundreds of thousands of Jews.
[edit] Chabad Houses
A Chabad House or Center is a form of Jewish community center under their own religious auspices, often serving as the nerve center of all the educational and outreach activities of a shliach (emissary) rabbi and his colleagues or allies in any given community. Often until the community can support the building of its own building for a Chabad house, the "Chabad House" is located in the shliach's home, with the living room being used as the "synagogue". The term "Chabad House" originated in California with the creation of the first such outreach center on the campus of UCLA by Rabbi Shlomo Cunin.[citation needed]
As of 2007 there are 3,300 Chabad institutions around the world.[29]
[edit] Outreach activities
[edit] Mitzvah campaigns
Chabad aims to attract non-Orthodox Jews to become Orthodox, and believes this is part of the process of bringing the Messiah. This practice is called "mivtzoim" - meaning "campaigns" or "endeavors." At one time, Schneerson issued a call to every Jew: "Even if you are not fully committed to a Torah life, do something. Begin with a mitzvah - any mitzvah - its value will not be diminished by the fact that there are others which you are not prepared to do". Schneerson also suggested ten specific mitzvot that he believed were ideally suited for the emissaries to introduce to non-observant Jews.[citation needed] These were: lighting candles before Shabbat and the Jewish holidays by Jewish women; putting on tefillin; affixing a mezuzah; regular Torah study; giving charity; purchasing Jewish books; keeping kosher; kindness to others; Jewish education, and keeping the family purity laws.
In addition, Schneerson emphasized spreading awareness of preparing for and the coming of the Jewish messiah, in line with his philosophy. He wrote on the responsibility to reach out to teach every fellow Jew with love, and implored that all Jews believe in the imminent coming of the Messiah as explained by Maimonides. He argued that redemption was predicated on Jews doing good deeds, and that gentiles shoud be educated about the Noahide Laws. Chabad has been a prime force in the dissemination of awareness of these laws.
He was emphatic about the need to encourage and provide strong education for every child, Jew and non-Jew alike.
He was politically right-wing, particularly in regard to the Israeli-Arab conflict. He vehemently opposed even discussion concerning concession of territories in the Land of Israel, or what he saw as otherwise strategically vital territories to Jews, even if technically outside the biblical borders of The Land. Quoting Jewish law, he maintained that such concessions endanger the lives of all the Jews in the Land of Israel.
[edit] Camps
Chabad has set up an extensive network of camps around the world, most using the name Gan Israel, a name chosen by Rabbi Schneerson for the first overnight camp. There are 1,200 sites serving 210,000 children—most of whom do not come from Orthodox homes. Of these, 500 camps are in the United States.[34]
[edit] Campus
In recent years Chabad has greatly expanded its reach on university and college campuses. Chabad Student Centers are active on over 100 campuses, and Chabad offers varied activities at an additional 150 universities worldwide.[35] Professor Alan Dershowitz has said that "Chabad’s presence on college campuses today is absolutely crucial", and "We cannot rest until Chabad is on every major college campus in the world".[36]
[edit] Publishing
Distribution of Jewish religious literature. Kehot Publication Society (the Chabad publishing house) has promoted this by translating books into 12 languages, giving discounts and hosting book-a-thon's.
[edit] Fundraising
Funds for activities of a Chabad center rely entirely on the local community. Chabad centers do not receive funding from Lubavitch headquarters. For the day to day operations, local emissaries do all the fundraising by themselves. The monies fundraised in the local community is invested in that local community. The emissary takes a minimum salary and seldom goes on vacation. Sue Fishcoff writes:
| “ | Emissaries in the field may sink millions of dollars into their center, synagogues and Mikvahs, but their own homes are modest, again patterned after their Rebbe's lack of personal ostentation.[37] | ” |
[edit] Influence
Chabad pioneered the post-World War II outreach movement which spread Judaism to many assimilated Jews worldwide, leading to a substantial number of baalei teshuva ("returnees" to Judaism). The very first Yeshiva/Rabbinical College for such "baalei teshuva", Hadar Hatorah was established by the Lubavitcher Rebbe. Chabad was also one of the first Jewish outreach organizations to use the World Wide Web as an outreach tool.[38]
Chabad has had a notable influence on Jewish entertainment. Singing Rabbi Shlomo Carlebach began his outreach work as a representative of Chabad (he later moved away from the formal movement) and popular singers such as Avraham Fried and reggae artist Matisyahu attract sizable crowds on their tours and have popularized many melodies for various Jewish occasions. However, of all Chabad-affiliated entertainers, only Avraham Fried managed to attract large numbers of non-Chabad Haredim.
Chabad's ideology, according to some scholars, has dramatically influenced non-Hasidic Jews' practice as well, specifically with regard to Jewish outreach issues.[39]
[edit] Customs
Chabad has specific minhagim ("customs") that distinguish it from other Hasidic groups. For example, they do not wear the fur hats common among other hasidim. Until the 1950s, most wore the Russian kasket; now most wear a black fedora. Almost all American Chabad Hasidim pronounce Hebrew according to the Lithuanian dialect. However, many native Israeli Chabad Hasidim pronounce Hebrew according to the Modern Israeli Hebrew dialect. Like many other Hasidic groups, Chabad attaches importance to singing Hasidic nigunim ("tunes"), usually without words, and following precise customs of their leaders.[40][41]
[edit] Controversies
Chabad-Lubavitch is a branch of Hasidism. Its founder Shneur Zalman of Liadi was arrested by the Russians on trumped up charges of treason, but later cleared and released. He opposed the Napoleonic emancipation of the Jews.
Some interpretations of its seventh leader, Rabbi Menachem Mendel Schneerson's theology has been controversial[42] and were criticised heavily by Rabbi Elazar Shach[43].
Since his death in 1994, and the decision not to appoint a successor, the contested control over the headquarters in Brooklyn has led to some friction within the Chabad community.
[edit] Messianism
Menachem Mendel Schneerson placed emphasis on a basic principle of Judaism: to believe in the Messiah. Schneerson constantly expressed his yearning for his imminent arrival and emphasized the words of Maimonides, that every good deed that an individual does can have a dramatic effect on the good of the world. Schneerson viewed that in every detail of this world, there exists good. He was empassioned that the entire world should be a world of good.[44]
Chabad messianism is a term used to describe the beliefs of some Chabad followers who believe that their late leader Rabbi Menachem Mendel Schneerson will be the Messiah. Adherents to this belief are termed Meshichist in Yinglish.
Neither Chabad headquarters nor Chabad centers around the world publish literature that proclaims the Rebbe as the Messiah, or that tries to persuade the general public that the Rebbe is the Messiah;[45] but such literature is published and distributed by people who hold that belief. Chabad-Lubavitch leaders have repeatedly condemned the Meshichists in the strongest possible terms.[46]
[edit] Naming
In the seminal Hasidic work, Tanya, Rabbi Shneur Zalman defines "Chabad Hasidism" as "מוח שליט על הלב" ("mind ruling over the heart/emotions").[47] Chabad Chasidism considers this emphasis to make it fundamentally different from other forms of Hasidism, which are referred to as "Chagas";[48] this acronym refers to the emotional attributes of Chesed ("kindness"), Gevurah ("power"), and Tifereth ("beauty"), and implies that relatively speaking other Chasidic groups place a lesser emphasis on intellectual comprehension of Chasidic philosophy than that found in Chabad teaching.
[edit] Chabad
Chabad is sometimes written as Habad in English and in all the phonetic equivalents of the name in all the countries they operate in. Thus, as an example, Jabad is the Spanish form, particularly important to the Jews of Latin America, most notably Argentina, which has the largest concentration of Spanish-speaking Jews anywhere in the world and therefore has a large Lubavitch presence as well.
[edit] Lubavitch
Lubavitch is a small town now in Smolensk Oblast, Russia, (then Imperial Russia). The name of the town means "city of love,"[49] and Rabbi Menachem Mendel Schneerson taught that this name symbolises the warm, loving approach of the movement.[50] The movement was founded in Liozna, and then moved to Liadi, but it moved to Lubavitch after the Napoleonic War, and was based there for 102 years. In Hasidic Judaism, a dynasty normally takes its name from the town in Eastern Europe where it was based.
[edit] Citations and notes
- ^ About Chabad-Lubavitch on Chabad.org
- ^ Wertheimer, Jack. A People Divided: Judaism in Contemporary America. New York: Basic Books (A Division of Harper Collins) (1993); pg. xiv-xv
- ^ Occhiogrosso, Peter. The Joy of Sects: A Spirited Guide to the World's Religious Traditions. New York: Doubleday (1996), Chapter: Judaism; pg. 250.
- ^ Andryszewski, Tricia. Communities of the Faithful: American Religious Movements Outside the Mainstream. Bookfield, Connecticut: Millbrook Press (1997); pg. 95.
- ^ Slater, Elinor and Robert, Great Jewish Men, Jonathan David Publishers 1996 (ISBN 08246 03818). Page 279.
- ^ Chabad Lubavitch centre set for River Heights area
- ^ The Chabad House
- ^ The New York Times, December 16, 2005.
- ^ Passover Seders, Around the World, ‘‘The Associated Press’’, March 19, 2007
- ^ a b Stroll, Avrum, ‘Encyclopedia Judaica’’, Second Edition, Volume 18 pages 503-505 (ISBN 00286-59287).
- ^ a b Weiner, Hebert, ‘’9 1/2 Mystics’’ (ISBN 00206-81607).
- ^ a b c d e f The Encyclopedia of Hasidism, entry: Habad, Jonathan Sacks, pp.161-164 (15682-11236)
- ^ The Encyclopedia of Hasidism, entry: Tanya, Jonathan Sacks, pp. 475-477 (15682-11236)
- ^ a b c d e f Hasidism: The movement and its masters, Harry M. Rabinowicz, 1988, pp.83-92, Jason Aronson, London ISBN 0876689985
- ^ Sefer Hasichos 5700 p. 33
- ^ The Mystical Dimension v.3 by Jacob Emanuel Schochet. Kehot Publication Society 1995 p.198.(ISBN 0826605303)
- ^ Zaleski, Jeffrey P. (June 1997). The Soul of Cyberspace: How New Technology Is Changing Our Spiritual Lives. Harpercollins. ISBN 0062514512. Retrieved on 2007-04-07.
- ^ Challenge ISBN 0-8266-0491-9
- ^ He dropped the second 'H' from his name.
- ^ The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, Introduction, KTAV Publishing, ISBN 0881258369
- ^ On learning Chassidus, Brooklyn, 1959, p.24
- ^ Kerem Habad, Kefar Habad, 1992, pp.17-21, 29-31 (Documents from the Prosecutor Generals archive in St. Petersburg
- ^ Should Napoleon be victorious...": Politics and Spirituality in Early Modern Jewish Messianism, Hillel Levine, Jerusalem Studies in Jewish Thought 16-17, 2001
- ^ Napoleon u-Tekufato, Mevorach, pp.182-183
- ^ a b c d e f Leadership in the Chabad movement, Avrum Erlich, Jason Aronson, 2000 ISBN 076576055X
- ^ Altein, R, Zaklikofsky, E, Jacobson, I: "Out of the Inferno: The Efforts That Led to the Rescue of Rabbi Yosef Yitzchak Schneersohn of Lubavitch from War Torn Europe in 1939-40", page 270. Merkos L'Inyonei Chinuch, 2002 ISBN 0826606830
- ^ Altein, R, Zaklikofsky, E, Jacobson, I: "Out of the Inferno: The Efforts That Led to the Rescue of Rabbi Yosef Yitzchak Schneersohn of Lubavitch from War Torn Europe in 1939-40", page 160. Merkos L'Inyonei Chinuch, 2002 ISBN 0826606830
- ^ The Jewish Week, June 18, 2004
- ^ a b Gelbwasser, Michael, Sun Chronicle, March 31, 2007
- ^ Drake, Carolyn, National Geographic Magazine, February 2006
- ^ Medved, Michael, USA Today, April 23, 2007.
- ^ Fishkoff, Sue, "The Rebbe’s Army", Schoken books 2003 (ISBN 08052 11381)
- ^ Fishkoff, Sue, "The Rebbe’s Army", Schoken books 2003 (ISBN 08052 11381)
- ^ camps electrify many Jews, not just Lubavitch Friday September 1, 2000 Julie Wiener Jewish Telegraphic Agency
- ^ Directory of Chabad on Campus
- ^ Oxford Chabad website quoting Dershowitz
- ^ Fishkoff, Sue, "The Rebbe’s Army", Schoken books 2003 (ISBN 08052 11381) pages 160-161.
- ^ Zaleski, Jeffrey P. (June 1997). The Soul of Cyberspace: How New Technology Is Changing Our Spiritual Lives. Harpercollins. ISBN 0062514512. Retrieved on 2007-04-07.
- ^ Weiss, Steven I. "Orthodox Rethinking Campus Outreach", The Jewish Daily Forward, January 20, 2006. Accessed April 7, 2007
- ^ Pinson, D: "Kabbalistic Music - The Niggun"
- ^ Freeman, T: "Nigun"
- ^ See Kuntres Ha'emes at http://identifyingchabad.org/kuntress_haemes.pdf
- ^ See Mechtavim v'Ma'amorim [Letters and Speeches of Rabbi Shach in Hebrew. Bnei Brak, Israel. 03-574-5006]: Volume 1, Letter 6 (page 15), Letter 8 (page 19). Volume 3, Statements on pages 100-101, Letter on page 102. Volume 4, letter 349 (page 69), letter 351(page 71). Volume 5, letter 533(page 137), letter 535 (page 139), speech 569 (page 173), statement 570(page 174)
- ^ Tauber, Yanky, The Lubavitcher Rebbe
- ^ Hirshberg, Matthew. "After Rebbe’s Death, Lubavitchers Continue to Spread His Word", The Columbia Journalist, February 21, 2006. Retrieved on 2007-08-08.
- ^ http://www.thejewishweek.com/news/newscontent.php3?artid=9558
- ^ Tanya, ch. 12.
- ^ Reference of the Rebbe Rayatz to Chassidei "Chagas". Reference of the Rebbe
- ^ Sefer Hazichronot, chapter 1
- ^ Sichos in English 11th Day of Nissan, 5744
[edit] Further reading
- Feldman, Jan L. Lubavitchers As Citizens: A Paradox of Liberal Democracy, Cornell University Press, 2003 (ISBN 0-8014-4073-4)
- A Faith Grows in Brooklyn, photographs and text by Carolyn Drake. National Geographic February, 2006. For the online version click here..
- Fishkoff, Sue. The Rebbe's Army: Inside the World of Chabad-Lubavitch, Schocken, 2003 (ISBN 0-8052-4189-2)
- Hoffman, Edward. Despite All Odds: The Story of Lubavitch. Simon & Schuster, 1991 (ISBN 0-671-67703-9)
- Jacobson, Simon. Toward A Meaningful Life: The Wisdom of the Rebbe, William Morrow, 2002 (ISBN 0-06-051190-7)
- Ehrlich, Avrum M. Leadership in the Habad Movement: a Critical Evaluation of Habad Leadership, History, and Succession, Jason Aronson, 2000. (ISBN 076576055X)
- Lessons in Tanya chabad.org
- Mindel, Nissan. The philosophy of Chabad. Chabad Research Center, 1973
- Schneerson, Menachem Mendel. On the Essence of Chasidus: A Chasidic Discourse by Rabbi Menachem Mendel Schneerson of Chabad-Lubavitch. Merkos L'Inyonei Chinuch, 2003 (ISBN 0-8266-0466-8)
- Weiss, Steven I. "Orthodox Rethinking Campus Outreach", The Forward Jan. 20, 2006.
[edit] See also
[edit] External links
- Chabad Lubavitch official website
- Chabad Lubavitch on the web
- Chabad on Campus
- The philosophy behind Chabad's outreach.
- Virtual library of Chabad books in Hebrew
- Lubavitch Archives - Chabad history on the web
