Chabad

Chabad-Lubavitch is a Hasidic movement in Orthodox Judaism. One of the world's larger and best-known Hasidic movements, it is based in the Crown Heights section of Brooklyn, New York. The name "Chabad" (Hebrew: חב"ד) is an acronym for Chochmah, Binah, Da'at (): "Wisdom, Understanding, and Knowledge." "Lubavitch" is the only major extant branch of a family of Hasidic groups once known collectively as the Chabad movement; the names are now used interchangeably. The only other existing branch of Chabad is the Malachim. Other branches such as Strashelye and Kapust have rejoined the main fold.

Chabad was founded in the late 18th century by Shneur Zalman of Liadi. The Lubavitch branch takes its name from Lyubavichi, the Russian town where the group was based until the early 20th century. Yosef Yitzchok Schneersohn the sixth leader fled war-torn Europe for New York in 1940, where he established a synagogue. His son-in-law, Menachem Mendel Schneerson, turned the movement into a powerful force within Judaism.

Chabad maintains institutions in around 950 cities around the world, and in the early 21st century there were an estimated 3,300 Chabad institutions around the world in 70 countries, providing outreach and educational activities for Jews through Jewish community centers, synagogues, schools and camps. 1,350 institutions were listed in the Chabad directory as of 2007. and up to one million Jews attend Chabad services at least once a year. and/or Lubavitchers (), follow Chabad traditions and prayer services based on Lurianic kabbalah. As "Hasidim", they follow the Chassidus of Israel ben Eliezer.

Philosophy of Chabad

and Shulchan Aruch HaRav.]]

In a break with early Hasidism, Chabad philosophy emphasises mind over emotions. The founder of the Chabad philosophy, Shneur Zalman of Liadi, developed an intellectual system and an approach to Judaism intended to answer criticisms of Hasidism as anti-intellectual. Through an approach based partly on Kabbalah, Chabad philosophy methodizes an understanding of God.

Chabad philosophy incorporates 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 an intellectual approach and meditations, Chabad teaches that one can attain complete control over one's inclinations.

According to Jonathan Sacks, in Shneur Zalman's system Chochma represents "the creation in its earliest potentiality; the idea of a finite world as was first born in the divine mind. Binah is the idea conceived in its details, the result of contemplation. Da'at is, as it were, the commitment to creation, the stage at which the idea becomes an active intention." While in Kabbala there are clearly delineated levels of holiness, in Chabad philosophy these are grounded in the mundanities of people's inner lives. So in reality — according to the Chabad analogy — Chochma is the birth of an idea in the mind, Binah is the contemplation, and Da'at is the beginning of the actualisation of an idea. Sacks argues that this provided a psychological formulation that enabled the hasid to substantiate his mystical thoughts. "This was an important advance because bridging the gap between spiritual insight and daily behaviour had always been a problem for Jewish mysticism."

Chabad can be contrasted with the Chagat (Chesed, Gevurah, Tiferet) school of Hasidism. While all Hasidim have a certain focus on the emotions, Chagat saw emotions as a reaction to physical stimuli, such as dancing singing or beauty. Shneur Zalman, on the other hand, taught that the emotions must be led by the mind, and thus the focus of Chabad thought was to be Torah study and prayer rather than esotericism and song.

Tanya

Tanya, Shneur Zalman's magnum opus, is the first schematic treatment of Hasidic moral philosophy and its metaphysical foundations.

Some have argued that Shneur Zalman's moderation and synthesis saved Hasidism from becoming a Jewish breakaway movement, keeping it within the fold. Avrum Erlich writes: "Shneur Zalman was instrumental in the preservation of Hasidism within mainstream Judaism. It allowed for some of the mystically inclined Hasidim to reacquaint themselves with traditional scholarship and the significance of strict halakhic observance and behavior, concerns with which other Hasidic schools were sometimes less exacting. Shneur Zalman also provided the opportunity for traditionalists and scholars to access the Hasidic mood and its spiritual integrity without betraying their traditional scholarly allegiances."

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. 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 Joshua Zeitlin 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." Beyond this, Chabad demands pnimiyut (inwardness / sincerity): one should not act superficially, as a mere act of faith, but rather with inner conviction.

M. M. Schneerson's philosophy

Rabbi Menachem Mendel Schneerson strove, in his writings and lectures, to attain unity between opposites. He aimed 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.

Role of the Rebbe

In a continuation of longstanding Chabad tradition, Rabbi M.M. Schneerson demanded that each individual exert themselves in advancing spiritually, and not rely on the Rebbe to do it for them. At the communal gathering in 1951 commemorating the first anniversary of his predecessors passing, and wherein he is considered to have formally accepted the mantle of leadership, he announced: "Now listen, Jews. Generally, in Chabad it has been demanded that each individual work on themselves, and not rely on the Rebbeim...... One must, on their own, transform the folly of materialism and the passion of the 'animal soul' to holiness... I do not, God Forbid, recuse myself from assisting as much as possible, however; If one does not work on themselves, what good will submitting notes, singing songs, and saying lechayim do?!"

Politics

Schneerson took a very hawkish view of the Israeli-Arab conflict. He maintained that as a matter of Jewish law, any territorial concession on Israel's part would endanger the lives of all Jews in the Land of Israel, and is therefore forbidden. He also insisted that even discussing the possibility of such concessions showed weakness, would encourage Arab attacks, and therefore endanger Jewish lives.

In USA domestic politics, Schneerson supported government involvement in education and welcomed the establishment of the United States Department of Education in 1980, yet insisted that part of a school's educational mission was to inculcate in children the religious values inherent in the Seven Laws of Noah. He called for the introduction of a moment of silence at the beginning of the school day, and for students to be encouraged to use this time for such improving thoughts or prayers as their parents might suggest.

Schneerson demanded in 1981 that the USA achieve energy independence by developing solar energy, as the dependence and resulting subjugation to foreign nations could cause the country to compromise its principles.

Messianism

Schneerson became infused with a drive to "accelerate the coming of the Messiah". He instructed his followers to become active in kiruv, literally meaning "bringing close", the act of helping another Jew embrace his Judaism more.

History of Lubavitch

The Rebbes of Lubavitch

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The movement originated in Ukraine in Eastern Europe, then part of Imperial Russia under the Tsars. Chabad traces its roots back to the beginnings of Hasidic Judaism.

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. 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 Mitteler Rebbe. He authored many works, which aimed to categorize and render accessible mystical pursuits, particularly the various states of meditation in 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 a vast amount of 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. He was politically active in defending Jewish interests against antisemitic elements in the Tsar's government.

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 and religious political Zionism. His long essays on Chasidus (Ma'amorim) are studied in all Chabad yeshivas as central to a proper understanding of Chasidus.

Rabbi Yosef Yitzchok Schneersohn (1880–1950), only son of Sholom Dovber, known as the "Rebbe Rayatz" or the "Frierdiker Rebbe" (Yiddish:Previous Rebbe). He was the first Lubavitcher Rebbe to visit and later settle in the United States. Following the tradition of his predecessors, he wrote lengthy complex ma'amorim, but also dedicated much time to more basic ma'amorim suitable for beginners. He kept a diary in which he recorded Hasidic stories he had heard; many excerpts of this diary have been published, and these are a major source of knowledge about both general Hasidic history as well as Chabad history in particular.

Rabbi Menachem Mendel Schneerson (1902–1994), fifth in paternal line from Menachem Mendel and son-in-law of the previous rebbe, Yosef Yitzchok Schneersohn. He was successful in expanding the ranks of Chabad and spreading Orthodox Judaism in general. Even after his death he is revered as the leader of the Chabad movement.

Shneur Zalman of Liadi

Shneur Zalman of Liadi (also known as the Alter Rebbe) 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. The Alter Rebbe became not only the leader of his own hasidic movement but a prominent figure in Hasidism 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. – the exact details remain contended to this day, although the accusations against him were certainly false.

He supported the Tsar against Napoleon in French invasion of Russia (1812) arguing that the emancipation of the Jews would lead to laxity in observance. His death in 1812, while fleeing from Napoleon left the question of succession open.

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.

Menachem Mendel Schneersohn

Menachem Mendel Schneersohn, a grandson of the Alter Rebbe, born in 1789, is known as the Tzemach Tzedek, the title of his responsa. In 1806 he married his first cousin, Dovber's daughter Chaya Mushka, also born in 1789. Upon Dovber's death, he became the prime candidate for succession; after a 3-year interregnum during which he tried to persuade the chasidim to accept Dovber's son Menachem-Nachum, or brother Chaim-Avraham, he accepted the leadership in 1831. He was active in the opposition to the Haskalah (enlightenment Jews). In retaliation, the maskilim slandered him to the government several times between 1840–1842. However his services to the crown earned him the title "hereditary honored citizen". He served as Rebbe for 35 years until his death in 1866. He is buried in Lubavitch.

Shmuel Schneersohn

Shmuel Schneersohn, the seventh son of Menachem Mendel, took over for 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.

Sholom Dovber Schneersohn

Sholom Dovber Schneersohn, Shmuel's second son, rose to prominence interceding on behalf of the Jews in a number of issues including the May Laws. Although he fulfilled many of the functions of Rebbe after his father's death in 1882, he didn't officially accept the leadership until 1892, after his elder brother, Zalman Aharon, had moved from Lubavitch to Vitebsk. 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 almost 40 years of stewardship of Lubavitch.

Yosef Yitzchok Schneersohn

Yosef Yitzchok Schneersohn, the 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 against the Bolsheviks by 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, 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.

Succession

He had three daughters, the oldest, Chana, married Rabbi Shemaryahu Gurary (1898–1989). The second daughter, Chaya Mushka (March 16, 1901 – February 10, 1988), married Menachem Mendel Schneerson. The youngest daughter married Mendel Hornstein, and died alongside him in the Holocaust. Schneerson and Gurary became the candidates for succession on Yosef Yitzchak's death. Schneerson was considered modern, while Gurary was problematic as his only son, Barry Gurary was not very religious at all. in a 1984 book, became commonplace within the movement in the years leading up to Schneerson's death.

Some believe that Schneerson's lack of offspring or a clear primary student exacerbated the messianism, and his death in 1994 was followed by a split in the Chabad movement between the messianists, who believe that Schneerson is the messiah, and the anti-messianists who either don't believe this, or believe that this should be a private belief. or fourth largest Hasidic movement in Orthodox Judaism in terms of numbers of adherents. There are more than 200,000 adherents to the movement,

Numbers

According to the Chabad movement online directory there are presently around 1,350 Chabad institutions around the world, when Schools and other establishments are taken into account. There are Chabad emissaries in 65 countries around the World according to their listings. In the USA there are over 600 establishments, 300 in Israel, 90 in Russia, 80 in France, 60, in Canada, 50 in the Ukraine, 40 in Australia and 30 in each of Argentina, Brazil, and the United Kingdom. There are around 15 each in Germany and South Africa; around 10 in Italy, Austria, Belarus and Belgium and Holland. There are 6 in China and Uzbekistan; 5 in Thailand and Kazakhstan. There are 3 in Spain and Sweden. Another 40 countries have a small Chabad presence. In total, according to their directory, Chabad have a presence in 950 cities around the world. 178 in Europe, 14 in Africa, 200 in Israel, 400 in North America, 38 in South America, and about 70 in Asia (excluding Israel, including Russia.)

Emissaries

Following the initiative of the sixth Rebbe, Menachem Mendel Schneerson spurred on the movement to what has become known as shlichus ("serving as an emissary [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 persuading non-observant Jews to adopt Orthodox Jewish observance. They assist Jews with all their religious needs, as well as with physical assistance and spiritual guidance and teaching. The stated goal is to encourage Jews to learn more about their Jewish heritage and to practice Judaism.

The movement, motivated by Schneerson, has 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.

The centers are informal in setup. They primarily serve both educational and observance purposes. 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.

In the 2008 Mumbai attacks, the local Chabad house was targeted. The local Chabad emissaries, Rabbi Gavriel Holtzberg and his wife Rivka, and four other Jews were brutally murdered. Chabad received condolences from around the world.

Numbers

As of 2007 there are 3,300 Chabad institutions around the world.

Schneerson also suggested ten specific mitzvot that he believed were ideally suited for the emissaries to introduce to non-observant Jews. These were called "mivtzoim" — meaning "campaigns" or "endeavors." These were: lighting candles before Shabbat and the Jewish holidays by Jewish women; putting on tefillin; affixing a mezuzah; regular Torah study; giving Tzedakah; purchasing Jewish books; observing kashrutkosher; kindness to others; Jewish education, and observing the family purity laws.

In addition, Schneerson emphasized spreading awareness of preparing for and the coming of the Jewish messiah, consistent 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 should be educated about the Noahide Laws. Chabad has been a prime force in disseminating awareness of these laws.

Schneerson was emphatic about the need to encourage and provide strong education for every child, Jew and non-Jew alike.

Camps

Chabad has set up an extensive network of camps around the world, most using the name Gan Israel, a name chosen by Schneerson although the first overnight camp was the girls division called Camp Emunah. 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.

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. 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".

Publishing

Distribution of Jewish religious literature. Kehot Publication Society (the Chabad publishing house) has promoted this by translating books into 12 languages, providing books at discounted prices, and hosting book-a-thons. Kehot has traditionally distributed books either transcribed from the Rebbeim, chassidim, or those on practical law penned by rabbis and authors.

Internet

Setting up Chabad.org, one of the first Jewish educational websites It serves not just its own members but Jews worldwide in general. According to Alexa.com, Chabad.org is currently the largest Jewish educational website worldwide.

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. Sue Fishcoff writes:

According to Chabad scholar Avrum Erlich Chabad emissaries are therefore particularly keen on making connection with wealthy Jews:

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 followers have had a notable influence on Jewish entertainment. Composer and rabbi Shlomo Carlebach began his outreach work as a representative of Chabad (he later moved away from the movement), Avraham Fried is also an adherent.

According to Steven I. Weiss, Chabad's ideology has dramatically influenced non-Hasidic Jews' practice with regard to Jewish outreach issues.

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 Chabad Hasidic nigunim ("tunes"), usually without words, and following precise customs of their leaders.

Controversies

Chabad from its inception by Shneur Zalman of Liadi has been a counter-cultural movement within Hasidsim, and has an interesting and varied history of controversies dating back to the 18th century.

Menachem Mendel Schneerson, his philosophy, deeds and legacy are often debated with the study of Judaism. Schneerson was criticized by some contemporary Jewish leaders, for his messianic focus.

Nomenclature

In Tanya, Shneur Zalman of Liadi defines "Chabad Hasidism" as "מוח שליט על הלב" ("mind ruling over the heart/emotions"). Chabad Chasidism considers this emphasis to make it fundamentally different from other forms of Hasidism, which are referred to as "Chagas"; 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.

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.

In Hasidic Judaism, a dynasty normally takes its name from the town in Eastern Europe where it was based. Lyubavichi (called in Yiddish, which is usually rendered Lubavitch in English) is a small town now in Smolensk Oblast, Russia, (then Imperial Russia). 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.

See also

Baal Shem Tov

Hasidic philosophy

Notes

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)

Heilman, Samuel and Menachem Friedman. The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson (Princeton University Press; 2010) 400 pages

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 (ISBN 0826605400)

Challenge: an encounter with Lubavitch-Chabad, Lubavitch Foundation of Great Britain, 1973 ISBN 0-8266-0491-9

Mindel, Nissan. The philosophy of Chabad. Chabad Research Center, 1973 (ISBN 082660417X)

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 January 20, 2006.

External links

Chabad Lubavitch official website

Chabad Lubavitch on the web

* About Chabad-Lubavitch

* Global Chabad-Lubavitch Centers and Institutions Directory

* Chabad-Lubavitch Rebbes (leaders)

Chabad on Campus

The philosophy behind Chabad's outreach

Lubavitch Archives — Chabad history on the web

The Chabad Library

Chabad Website about Moshiach

Virtual library of Chabad books in Hebrew

News sites

Lubavitch News Service

Chabad News and Events Chabad.org

Category:Chabad-Lubavitch Hasidism Category:Jewish organizations based in the United States