About Chabad Lubavitch
marbl...@yahoo.com
Lubavitch Hasidism, most commonly presented through its organizational
arm, Chabad, is an international movement with headquarters in Crown
Heights, Brooklyn, New York.
The Chabad-Lubavitch movement formed from the writings of Rabbi Shneur
Zalman of Liadi, who published the Tanya, in 1796. The Tanya contains
the key to Jewish mystical and spiritual awareness, according to
Chabadnicks. Following Schneur Zalman, there have been seven other
Lubavitcher Rebbes, each designated by his predecessor.
Rabbi Menachem Mendel Schneerson was chosen as the seventh Lubavitcher
rebbe in 1950. Schneerson, known as the Rebbe, served as the heart and
soul of Chabad for 44 years, he was the spiritual leader, as well as,
intellectual and organizational leader of the movement. In 1994,
Schneerson, at the age of 91, died childless and with no designated
successor. Chabad leadership decided that he would be the final rebbe,
this decision sparked much speculation and expectation that Schneerson
was the Messiah. Many felt that the Chabad movement would dwindle and
collapse after his death, but just the opposite occurred.
The Lubavitch movement's infrastructure has expanded almost 30 percent
since the Rebbe's death. It has become a world-wide Jewish outreach
movement. More than 3,700 emissary couples work in more than 100
countries worldwide. Since 1995, more than 400 shlichim (emissaries)
were assigned to new posts and more than 500 new Chabad institution
have been established, bringing the total to nearly 2,600 institutions
(seminaries, day camps, schools, etc) worldwide. According to
headquarters, almost one million children participates in Chabad
activities worldwide in 1999.
The movement's major thrust focuses on observing for one's self and
transmitting to others the beauty, depth, awareness and joy inherent in
the Torahtrue way of life. By doing so, it strives to revitalize
Jewish life by intensifying the individual's relationship to Gd, and
deep sense of devotion and love towards one's fellow man.
The name Chabad (Chochmah, Binah, Daat) refers to the three
intellectual sephiros (Divine Emanations). The philosophy of the
founder, the Alter Rebbe, stressed the use of the intellect to guide
the emotions. Thus, each individual hasid had to work on
himself/herself, rather than simply rely on the Rebbe/Tzaddik's
saintliness. Another name used in Lubavitch Hasidism is ChaGat
(Chessed, Gevurah, Tiferes), which refers to the first three of the
seven emotional sephiros/character attributes that derive from Chabad.
The emphasis in Chagat Chassidus is on emotional fervor and devotion.
Consequently, a hasid must attach himself/herself to the Rebbe and let
his righteousness carry the hasid along.
The Lubavitch Rebbe, as Nasi HaDor (leader of the generation) has the
responsibility of setting the direction of the generation.
ChabadLubavitch operates an extensive outreach effort to encourage
Jews to return to traditional practices. As part of this effort, Chabad
operates the Mitzvah Campaigns to encourage Jews to perform 10 specific
mitzvot, the intention being that through their fulfillment, the
individual and the family will come to experience a deeper and more
fulfilling relationship with their Jewish heritage. These mitzvot are:
1. Ahavas Yisroel: The love of one's fellow Jew.
2. Chinuch: Torah Education.
3. Torah Study.
4. Tefillin: The donning of Tefillin, every weekday, by men and boys
over 13.
5. Mezuzah: The Jewish sign on a doorpost.
6. Tzedakah: Giving charity every weekday.
7. Possession of Jewish Holy Books.
8. Lighting Shabbat and Festival Candles.
9. Kashrut: The Jewish dietary laws.
10. Taharas Hamishpocho: The Torah perspective on married life.
Chabad also urges that efforts be made to inform the public at large
about the nature and meaning of the Seven Laws of Noah.
Sources: Shamash and Fischkoff, Sue. "Black Hat Blitz." Moment
Magazine. August 2000.
http://www.jewishvirtuallibrary.org/jsource/Judaism/Lubavitch_and_Chabad.html
Note: The name "Chabad" is a Hebrew acronym for the expression
"Chokmah," "Binah" and "Da'at"--Wisdom, Intelligence and Knowledge.
These Kabbalistic terms are central to the distinctive intellectual
theology of the movement.
The name Lubavitch refers to a town in Lithuania that was the centre of
the movement for a brief period during the nineteenth century.
Rabbi Shneiur Zalman of Ladi (1746-1812)
Rabbis Shneiur Zalman had been educated according to the scholarly
values of Lithuanian Jewry, distinguishing himself in his mastery of
the Talmud and codes of Jewish law.
He was converted to Hasidism by Rabbi Dov Baer of Meseritz, a principal
disciple of the movement's founder Rabbi Israel Ba'al Shem Tov.
Rabbi Shneiur Zalman's Hasidism brought him into intense conflict with
the religious leadership of Lithuanian Jewry, spearheaded by the
renowned Rabbi Elijah ben Solomon the "Ga'on" of Vilna . Hasidism was
seen as a challenge to th deeply entrenched Jewish reverence for
Talmudic scholarship, and was officially banned by the Vilna community
in 1772 and 1781, leading to an acrimonious sequence of mutual
denunciations.
Rabbi Shneiur Zalman maintained a conciliatory attitude towards his
opponents, even though the Ga'on of Vilna refused to meet with him.
1797--following the death of the Ga'on leaders of the Vilna community
falsely accused the Hasidim of subversive activities, leading to Rabbi
Shneiur Zalman's imprisonment for several months in St. Petersburg--a
move which lead to similar accusations on behalf of the Hasidim
themselves.
1800--A further round of denunciations led to Rabbi Shneiur Zalman's
arrest, though he was ultimately exonerated. The date of his release
from imprisonment (the 19th of the Hebrew month of Kislev) is still
celebrated by the Chabad movement as a festival.
1804--The Russian government proclaimed the right of the Hasidim to
carry on their activities without hindrance.
Rabbi Shneiur Zalman's most influential publications was his Likkutei
Amarim ("collected writings") popularly designated by its opening word,
as the Tania. It presents a dualistic ethical picture of the "average"
individual poised between the alternatives of Good and Evil. Religious
and moral perfection are achieved through the observance of the Torah
and its precepts, understood according to their deepest mystical and
intellectual significance. Judaism is depicted as both a rational and
emotional experience.
Chabad in Recent Generations
Chabad Hasidism continued to be a major force among Russian and
Lithuanian Jews from its inception. Under Soviet rule, the dedication
of the movement provided a powerful underground force active in keeping
alive traditional Judaism in spite of government persecutions. With the
collapse of Russian Communism, Chabad was one of the important
participants in educating a generation of Jews that had been forcibly
deprived of their religious heritage for generations.
In 1940 the head of the movement Rabbi Joseph Isaac Schneerson moved to
America from Russia. From the outset he expressed his determination to
make the Lubavitch movement into an American religious movement (e.g.,
by abandoning the traditional European long frocks in favour of
American-style dress).
The aggressive posture was especially encouraged by his successor Rabbi
Menahem Mendel Schneerson. Rabbi Menahem Mendel Schneerson of Lubavitch
Under his leadership the movement established a complex of religious
and educational institutions (including publishing houses, billboards,
telethons, as well as children's clubs and summer camps) whose
principal objective was to reach out to the vast numbers of American
Jews who had grown up without any real exposure to "authentic"
religious Judaism.
In pursuing its objectives the Lubavitch movement made efficient use of
the full range of American advertising and public relations media.
Chabad was particularly influential during the 1960's and early 1970's
when the youth culture of the day was rebelling against the
materialistic institutions of the large religious movements in favour
of spiritual alternatives. Through its campus "Chabad Houses," the
Lubavitch movement was able to present itself as a credible alternative
to Eastern religions, drug culture, radical politics and other foreign
paths that were attracting Jewish youth.
Here is an alternative version of this account, from a follower of
Chabad
Dear Professor Segal,
While perusing your interesting and informative website for the first
time, I came across several statements concerning the Lubavitcher
Rebbe, of whom I am a follower, that I feel are inaccurate and need to
be addressed.
You state that "towards the end of his life he became unable to
communicate, and various factions began to make statements in his
name." You cite several examples, the first being statements concerning
the giving up of land in Israel, G-d forbid. Please note that the Rebbe
himself spoke many times about this, emphasizing the fact that it is
abolutely forbidden according to the Shulchan Aruch to give up land,
and well as similar ideas. To claim that this is a recent innovation on
the part of his chassidim is patently false.
Also, concerning the coming of Moshiach, please note; the Rebbe himself
stated clearly that the "time of your Redemption has arrived," and he
emphasized that he was making this statement as a prophecy. He said
much more than to simply prepare ourselves for the Redemption, as you
state. He said that the Redemption has begun. No Lubavitcher will argue
with this. The Rebbe also said quite clearly that he is Moshiach, in
many sichos. True, he never said the words "I am Moshiach," but he make
numerous unmistakable allusions to that fact, so that there can be no
question regarding his identity.
As to what transpired on Gimmel Tammuz, there is some debate. But note
that many sources state clearly that Moshiach can come from among the
dead. Of course, in my opinion and in the educated opinion of many
Lubavitchers, the Rebbe did not die. In the sefer Arba Meos Shekel
Kessef, by R. Chaim Vital, he states that Moshiach will disappear
briefly, while he receives the soul of Moshiach, and will then
reappear, at which point everyone will flock to him.
Also note that the Rebbe himself said that this generation is different
than the previous generation in that there will be no histalkus, and
that the Nasi haDor is not subject to geniza. There are many other
things the Rebbe stated, telling us that he is Moshiach, and to one who
is intellectuallly honest with himself, there is no doubt.
When Moshe Rabbeinu went up on Har Sinai, the satan showed Bnei Yisroel
-- Moshe Rabbeinu's "chassidim" -- an image of Moshe indicating that he
had died.
The Rebbe said most importantly that all that remains is Kabballos
haAm, that the Jewish people accept Moshiach as Moshiach. That is our
avodah now. Yechi haMelech.
Towards the end of his life Rabbi Menahem Mendel Schneerson suffered
from a series of strokes and became unable to communicate directly with
his followers. During this time various factions of the movements began
to make statements in the name of their "Rebbe" that moved Chabad into
new directions.
For example, the movement, which had previously refrained from active
involvement in questions of Israeli politics, began to take outspoken
positions against the Israeli government's readiness to withdraw from
occupied territories as part of a peace settlement.
More significantly, Rabbi Schneerson's exhortations to prepare for the
coming of the Messiah were perceived as predictions that the redemption
was immanent. This developed into a conviction that their Rebbe was
himself the designated Messiah. This latter perception was fueled by a
combination of factors: The Hasidim's reverence for their extraordinary
leader; the remarkable historical events surrounding the victorious
expansion of Israel and the collapse of the Eastern bloc; and the fact
that Rabbi had left no heir or designated successor.
So great was their faith in Rabbi Schneerson that, following his death
in 1993, the Chabad movement did not appoint a new leader. Many of the
Hasidim still await his return as the Messiah.
And then, on the other hand, are the
Misnagdim: The Opposition to Hasidism
With the decline of Polish Jewry in the wake of the various
catastrophes that overwhelmed them in the 17th century, the centre of
Torah scholarship moved to Lithuania, which had been less affected by
the tragedies. The Lithuanian Rabbis continued to uphold the
traditional Jewish approach that equated religious leadership with
scholarly mastery of the Talmud and the codes of Jewish religious law.
The most distinguished proponent of this position was Rabbi Elijah of
Vilna.
Rabbi Elijah ben Solomon, the Ga'on of Vilna (1720-1797)
Note: The Hebrew word Ga'on ("pride") was originally a title restricted
to the heads of the Talmudic academies, especially in Babylonia, during
the immediate post-Talmudic era (until about the 12th century). In
later usage it came to be applied more generally to outstanding
Talmudic sages.
Having demonstrated his remarkable intellectual abilities as a child
prodigy, Rabbi Elijah was supported by his community and allowed to
devote his full energies to study, without the usual communal
responsibilities that attach to a Rabbinic office.
The scope of his learning extended far beyond the normal yeshivah
curriculum (which was limited to the Babylonian Talmud), encompassing
the full range of ancient and medieval Rabbinic literature, including
the Palestinian Talmud and midrashic compendia, etc.
Rabbi Elijah was an ardent student of the Kabbalah, though he was
firmly opposed to the popular Hasidic version of Jewish mystical
teaching. He particularly objected to the cult of personality implicit
in the leadership of the Hasidic Tzaddik
He was knowledgable in many branches of secular learning, including
mathematics, astronomy and biology. He composed Hebrew works on several
of these subjects.
His approach to Talmud study was "critical," and he devoted much
attention to textual questions. He opposed the casuistic mode of study
(pilpul) that was common in many of the Polish yeshivahs.
At the Ga'on's instigation, the Vilna Rabbinical court issued an order
of excommunication against the "sect" (as the Hasidim were
disparagingly called) in 1772, which was subsequently intensified in
1781 to prohibit marriage and commercial relations with them. He
questioned the purity of their leaders' motives and challenged their
scholarly credentials.
In his legal rulings, as found in his glosses to the authoritative
Shulhan Arukh law code, Rabbi Elijah often disregarded the established
custom of the community in favour of the theoretical positions that
emerge from the literary sources.
Following the Ga'on's death there erupted a series of mutual
denunciations, which often resulted in the arrest and imprisonment of
leaders of the respective factions.
The opponents of Hasidism came to be known as "Misnagdim" (Hebrew for
"opponents."
Eventually the antagonism lessened as Hasidism became less radical and
more conventionally Orthodox (e.g., they began to turn to Talmud
study). The two groups came to the realization that they faced
formidable common threats from the Jewish secular ideologies and
religious Reformers, as well as from the persecutions of the Czarist
government and Christian clergy.
The term "Orthodoxy" is applied to Jewish traditionalist movements that
have consciously resisted the influences of modernization that arose in
response to the European Emancipation and Enlightenment movements. It
is not usually employed to designate Jewish traditionalism prior to the
modern era, nor does the phenomenon appear in communities that were
unaffected by the Reform movement; e.g., in North Africa, or in Eastern
Europe before the mid-nineteenth-century.
The adjective "Orthodox" ("correct belief") is taken from the
conceptual world of Christianity, where it denotes a conservative and
ritualistic religious outlook, as viewed from the perspective of
liberal Protestantism. It appears to have been first applied derisively
to Jewish conservatives by a Reform polemicist in an article published
in 1795.
Rabbi Samson Raphael Hirsch commented bitterly in 1854 that
...it was not "Orthodox" Jews who introduced the word "orthodox" into
Jewish discussion. It was the modern "progressive" Jews who first
applied the name to "old," "backward" Jews as a derogatory term. This
name was at first resented by "old" Jews. And rightfully so...
Yet so pervasive was the use of the term that in 1886, when Hirsch
established an alliance of the traditionalist congregations in Europe,
he named it the "Freie Vereinigung für die Interessen des Orthodoxen
Judentums" (Free Union for the Interests of Orthodox Judaism)!
Of all the movements on the contemporary Jewish scene, Orthodoxy is the
least centralized and the most diverse. Whereas the Conservative and
Reform movements in America each has a single seminary, Rabbinical
association and synagogue union, the Orthodox world is fragmented into
diverse institutional structures. Though they agree on basic issues of
religious authority (e.g., the divine origins of the Bible and Oral
Tradition) and the commitment to the study and observance of Jewish
law, the halakhah as interpreted in a relatively inflexable manner,
Orthodox Jews diverge on a broad range of secondary issues, such as:
the importance or legitimacy of mysticism
policies towards Zionism and Jewish nationalism
the eschatological status of the State of Israel
educational philosophies
leadership models
cooperation with non-Orthodox Jews
differing ethnic styles
My question is, WILL THE REAL, ONE AND ONLY ORTHODOX JEWS PLEASE STAND
UP.