Information AboutChabad |
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Chabad-Lubavitch (or '''Chabad Lubavitch''') also known as '''Chabad''' or '''Habad''' (חב"ד -- a -- after the town that served as the movement's headquarters for over a century), is one of the largest branches of Hasidic Judaism and one of the largest Jewish Orthodox movements worldwide, especially in the United States and Israel . Its adherents, or ''Chasidim'' (''Hasidim''), known as "Lubavitchers", or "Chabadniks", are Orthodox Jew s belonging to Hasidic Judaism as defined by the Chabad traditions. Like all Hasidim they follow the teachings and customs of "''Chasidut''" ("Hasidism") as taught by Rabbi Israel Ben Eliezer (1698-1760) who was known as the ''Baal Shem Tov'' ("master of a good name"), based on the earlier Kabbalistic works of Rabbi Isaac Luria (1534-1572) (also know as the ''Arizal''). Chabad-Lubavitch's Siddur ("prayer book") and its Jewish Services (i.e. when they ''daven'' or pray) are set up according to the rites established by the ''Arizal''. One of the more popular editions of the prayer book is the Chabad-Lubavitch ''siddur'' '' Tehillat HaShem ''. Founded by Rabbi Shneur Zalman Of Liadi in the late 1700s, it has had seven leaders or '' Rebbe s''. Rabbi Menachem Mendel Schneerson (1902-1994) was the seventh leader and the son-in-law of Rabbi Joseph Isaac Schneersohn (1880-1950). THE LEADERS OF CHABAD-LUBAVITCH The movement originated in Belarus in Eastern Europe , then part of Imperial Russia under the Tsar s. 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. (1745-1812) founder of Chabad-Lubavitch and author of Tanya and Shulchan Aruch HaRav .]] #Rabbi Shneur Zalman Of Liadi (1745–1812), son of Boruch, was the youngest student of Rabbi Dovber of Mezeritch and founded the ''Chabad'' dynasty within Hasidism. 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 that is often quoted in subsequent works such as the '' Mishnah Berurah '' and the '' Ben Ish Chai ''. Rabbi Dovber of Mezeritch asked him to write the '' Shulchan Aruch HaRav '' so it is widely used by all Hasidic dynasties, but some chapters were lost in a fire. The names "Schneersohn" and "Schneerson" began as Patronymic s 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''. His most famous works codified and catagorized mystical pursuits such as the various states of meditation within prayer. #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 also collected, edited and annotized many of Rabbi Shneur Zalman's works including mystical homilies on the prayer book in ''Siddur Mikol Ha'Shanah'' and on the Weekly Torah Portion in ''Likutei Torah'' and ''Torah Ohr''. #Rabbi Shmuel Schneersohn 1834–1882, son of Rabbi Menachem Mendel. #Rabbi Sholom Dovber Schneersohn 1860–1920, son of Shmuel. He is known for founding the Tomchei Temimim Yeshiva network and his opposition to secular political Zionism . # Rabbi Joseph Isaac Schneersohn 1880–1950, only son of Sholom Dovber. He was the first Lubavitcher Rebbe in the United States. #Rabbi Menachem Mendel Schneerson 1902–1994, (his family name does not have the "h" of "...sohn" as he was a cousin from a different branch of the family), sixth in paternal line from Menachem Mendel, and son-in-law of Joseph Isaac. 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, and certain groups regard him as the '' Moshiach '', a situation that continues to generate much controversy within the Jewish world. Other Famous Descendants of the Chabad Dynasty include the brothers Grand Rabbi Michel Twerski , Rabbi Dr. Abraham J. Twerski and Professor Aaron Twerski . dynasty.]] ORIGIN OF NAME Chabad The names "''Chabad''" and "''Lubavitch''" each have a history. ''Chabad'' is a Hebrew Acronym for '' Chochma'' ("wisdom"), '' '''B'''ina'' ("understanding"), and '' '''D'''a'at'' ("knowledge"), that was chosen early on by its founder, the first Rebbe, Rabbi Shneur Zalman of Liadi. Chabad Hasidism teaches that the name "Chabad" reflects the intellectual accessibility of the mystical teachings of the Kabbalah . In the seminal Hasidic work, '' Tanya '', Rabbi Shneur Zalman defines "Chabad Hasidism" as "מוח שולט על הלב" ("mind ruling over the heart/emotions"). Lubavitchers consider Chabad Chasidism to be different from other forms of Hasidism which they refer to as "''Chagat''" according to which refers to the emotional attributes of '' Chesed'' ("kindness"), '' '''G'''evurah'' ("power"), and '' '''T'''ifereth'' ("beauty"). 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. Lubavitch Lubavitch is the name of a small town in Belarus (in then Imperial Russia ) meaning "town of love" in Russian . It was Rabbi Shneur Zalman of Liadi who founded the movement, but his son established court in Lubavitch, and the name stuck. In Hasidic Judaism , a dynasty normally takes its name from the town in Eastern Europe where it was born and originated. The followers of Lubavitch place great emphasis on the value and meaning of their group name and town of origin. They say that this evokes, symbolizes and embodies who they are. HISTORY OF THE MOVEMENT In 19th and 20th century Imperial Russia Chabad had a large following and had a sizeable network of ''yeshivoth'' called ''Tomchei Temimim''. Most of this system was destroyed by Bolshevik governments and the Nazi invasion in 1942 . Rabbi Joseph Isaac Schneersohn , who was the '' Rebbe '' then, was exiled to Warsaw , Poland . With the lobbying of many world leaders, Jewish and non-Jewish (among them the U.S. Department of State) on his behalf, and reputedly with the help of Admiral Wilhelm Canaris head of the Abwehr, he was finally granted diplomatic immunity and given safe conduct to go via Berlin to Riga . He eventually moved on to New York City where he arrived on March 19 1940 . Rabbi Joseph Isaac Schneersohn's son-in-law and cousin Rabbi Menachem Mendel Schneerson (hence the similarity in their name, being differentiated by the "h" in "sohn"), who had been living in Berlin and Paris , France , since 1933 , escaped from France in 1941 and joined his father-in-law in the Crown Heights section of Brooklyn , New York City . Presently, Chabad can be found wherever there are Jews. The worldwide headquarters of the Chabad movement is at 770 Eastern Parkway (the number of a street address) in the neighborhood of Crown Heights, Brooklyn, referred to as "770" by Lubavitchers who deem the number to have great mystical significance. CHABAD TODAY Emissaries Following the initiative of the previous ''Rebbe'', Rabbi Menachem Mendel Schneerson, spurred on the movement to what has become known as '' Shlichus '' ("being emmissaries outreach ") after becoming ''Rebbe'' in 1950-1951. As a result, Chabad ''shluchim'' ("emissaries", sing. ''shaliach'') have moved all over the world with the 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 as taught by Chabad. The movement, motivated by Rabbi Schneerson, trained and by non-Jews and generally refers interested parties to other Courts Of Jewish Law . 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'' 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 Boruch Shlomo Cunin . There are presently over 4,000 Chabad centers (including Chabad synagogues as well as non-Chabad synagogues that have hired Chabad rabbis) in 70 countries serving the needs of the local Jewish communities worldwide. Mitzvot campaigns Chabad is also remarkable in its openness to non-Orthodox Jews; in fact, it aims to attract them to do '' Mitzvot '', and believes this part of the process to bring the '' Messiah ''. This practice is called "''mivtzoim''" - meaning "campaigns" or "endeavors." At one time, Rabbi Schneerson issued a call to every Jew: "Even if you are not fully committed to a Torah life, do something. Begin with a ''mitzvah'' ("commandment") - any ''mitzvah''; its value will not be diminished by the fact that there are others which you are not prepared to do." He believed that even one act of goodness and kindness is incomparable. Rabbi Schneerson also suggested ten specific ''mitzvot'' - that, because of their centrality to the Torah's guide to life, are ideally suited for a first experience of the mitzvah connection. #Lighting candles before Shabbat and the Jewish Holiday s by Jewish women and girls. #Putting on '' Tefillin '' ("phylacteries") by Jewish men and boys over the age of 13. #Affixing a '' Mezuzah '' (" Torah parchments on doorposts") on the right-hand doorposts in the homes of Jewish people. # Torah Study on a regular basis. #'' Tzedakah '' (" of charity") #Purchasing Jewish religious literature such as a '' Torah '' ( Hebrew Bible ), a Book Of Psalms , and a '' Siddur '' (" {Link without Title} prayer book"). #Adhering to '' Kashrut '' (the dietary laws) #Loving one's neighbor like oneself #Proper Jewish education, meaning religious Torah education. #Observing the laws of '' Niddah '' ("Family purity"). In addition to the above campaigns, Rabbi Schneerson emphasized spreading awareness of preparing for and the coming of ''Moshiach'' (the Jewish Messiah ). Some of the points stressed in his teachings include:
Often, when asked what remains to be done to bring ''Moshiach'' (the Jewish Messiah), Rabbi Schneerson answered that we need to perform "acts of goodness and kindness," now a popular catchphrase. He desired that ''Moshiach'' awareness be an essential part of everything we do (he belived that it was encouraged by Jewish law) and thus it is unusual for any Chabad function to take place without mention of the desire for the immediate "final redemption." Outreach activities
CUSTOMS OF CHABAD n-born Chabadnik, wearing a ''Kasket'' - a Russian cap, in front of Chabad-Lubavitch World Headquaters in New York.]] Chabad has specific '' Minhag im'' ("customs") that distinguish it from other Hasidic groups. For example, most Chabad Hasidim do not wear Shtreimel s ("fur hats") worn on special days and occasions. However, many Lubavitcher Hasidim in Jerusalem continue to wear the shtreimel, as it is an old custom observed in Jerusalem. Many Chabadniks from Russia continued to wear the ''Kasket'', a Russian cap, even after their arrival in the United States or Israel. American Chabad Hasidim pronounce Hebrew according to the Ashkenazi dialect, with the Hebrew Vowel ''cholam'' sounding somewhat closer to /ey/ than the Modern Hebrew /o/ and the Ashkenazi /oi/. However, many native Israel i Chabad Hasidim pronounce Hebrew according to the Modern Israeli Hebrew dialect. Like many other Hasidic groups, Chabad attaches importance to singing Hasidic '' Nigun im'' ("tunes"), either with or without words and following precise customs of their leaders. However, they do not sing traditional Sabbath '' Zemirot '' ("hymns"), unlike virtually all other Hasidim and most other Jews in general. Chabad customs are often in accordance with the traditions of '' prayer, which, according to the Chabad tradition, commences with ''keser'' ("crown") in accordance with Kabbalistic sources, in contrast to the Lithuanian Ashkenazi custom of commencing with ''nakdishecha'' ("we declare You to be Holy"). INFLUENCE ON THE JEWISH WORLD Chabad pioneered the post- was established by the Lubavitcher Rebbe. Chabad was one of the first Jewish outreach organizations to use the World Wide Web as an outreach tool. [http://www.chabad.org/article.asp?AID=335578 Chabad has had a notable influence on Haredi 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 , reggae artist Matisyahu and children's entertainer Uncle Moishy attract sizable crowds on their tours and have popularized many melodies for various Jewish occasions. Chabad's ideology, according to some scholars, has dramatically influenced non-Hasidic Jews' practice as well, specifically with regard to Jewish outreach (''kiruv'') issues. {Link without Title} CONTROVERSIES of Chabad-Lubavitch Joseph Isaac Schneersohn (1880-1950) left, with his son-in-law and successor Menachem Mendel Schneerson (1902-1994), right, the last ''Lubavitcher Rebbe'', in a slightly edited picture.]] History of controversy Since its inception, Hasidism was the focus of much controversy within the Jewish community. The founder of Hasidism, Rabbi Israel Baal Shem Tov was a populist preacher and Kabbalist virtually unknown to the accepted rabbinate at the time. His subsequent growing popularity and novel interpretations of the Torah and '' Halakha '' ("Jewish law") caused a growing backlash. Those who opposed the followers of the Baal Shem Tov were also known as '' Mitnagdim '' (lit. "opposers") (an unofficial term that has no particular standing in Jewish law.) Hasidim were falsely accused of idolatry, false messianism and laxity in observance of ''halakha''. This opposition was led by Rabbi Eliyahu Kramer, known as the Vilna Gaon . After the death of the Baal Shem Tov's successor, Rabbi Dovber Of Mezeritch ; Hasidim split into many groups. Rabbi Shneur Zalman Of Liadi is believed by Chabad Hasidim to be the rightful heir and successor to Rabbi Dovber of Mezritch. During the lives of Rabbi Shneur Zalman and his son Dovber , the controversies between the Hasidim and Mitnagdim intensified in many ways. The issues involved in the disagreements were the rules for ritual slaughter and the conduct and phrasing of prayers, but rapidly involved many other aspects of Jewish life. As a result, Rabbi Shneur Zalman and his followers were subjected to bans and persecution. Lubavitch folk-lore alleges that a member of the '' Mitnagdim '' informed the Russian government that Rabbi Shneur Zalman was encouraging his followers to send money to Palestine. Palestine was a part of the Ottoman Empire , which was at war with Russia . Rabbi Shneur Zalman was arrested for treason. His subsequent release on 19 Kislev is celebrated by Chabad Hasidim as the "New Year of Hasidism" and is viewed by Chabad-Lubavitch as "divine vindication" of the movement. There was a brief rapprochement between Chabad, other Hasidim and the '' Mitnagdim '' during the tenure of the grandson of Rabbi Shneur Zalman, Rabbi Menachem Mendel Schneersohn who was universally respected for his great Talmud ic brilliance. However, controversies continued throughout the generations. Controversy during the seventh Rebbe's life Rabbi Menachem Mendel Schneerson , the seventh Chabad leader, took the reins of the movement shortly after World War II and became the '' Rebbe '' of the Chabad-Lubavitch dynasty following the death of his father-in-law in 1950 . At the speech where he accepted leadership, he proclaimed the defining theme of his tenure. He stated that his purpose as the seventh ''Rebbe'', and the Chasidim as the seventh generation, was to complete the work of bringing the Shechina back into this world, and bringing the Jewish Messiah . He further stated that the previous ''Rebbe'' had not finished this work, but because of the unusual character of his self-sacrifice was still present to lead the charge in bringing about the Messianic Age: :"Beyond this, the Rebbe will bind and unite us with the infinite Essence of God... When he redeems us from the exile with an uplifted hand and the dwelling places of all Jews shall be filled with light... May we be privileged to see and meet with the Rebbe here is this world, in a physical body, in this earthy domain - and he will redeem us" ( Basi L'Gani 1951 ). In the years preceding his own death, particularly after the end of the Persian Gulf War (1990–1991), Rabbi Schneerson announced that the world is on the threshold of redemption and the coming of the Jewish Messiah. Rabbi Schneerson denounced the traditionally insular or assimilationist way of life espoused by many Jews in the United States. He encouraged growing untrimmed beards, that married women should cover their hair in public, and other overt signs of religiosity. His followers held public Hannukah celebrations, encouraged all Jewish men and boys over 13 to put on Tefillin , and perform other observances in public, and made themselves highly visible in their Jewish observance and stretched their influence by actively courting politicians and powerful philanthropists. In some cases, Chabad zeal for religiosity in public caused a backlash from both liberal and traditional factions of the Jewish establishment, who, for example, sometimes questioned and challenged the need for public displays of the Hanukkah Menorah . Chabad teachings about the relationship between God, the Rebbe and his followers Based on the teachings of Rabbi Isaac Luria , the Baal Shem Tov and the Ohr Ha-Chaim , Rabbi Shneur Zalman Of Liadi taught in the name of the Zohar that "He who breathed life into man, breathed from Himself." Therefore a person's soul is "truly a part of God above." {Link without Title} According to Kabbalah , a '' Tzadik '' ("saintly person") is someone who has completely nullified himself and his desires to God's will. His soul, which like every Jewish soul is part of God, is revealed within him more than it is in people who have not completely nullified themselves to God. However, Judaism does not believe in the ''tzadik'' being like God. In 1951 Rabbi Menachem Mendel Schneerson said a similar statement about the role of a ''tzadik'' -- (Lekutei Sichos Vol 2 pg 510-511) regarding the practice by Hasidim to have a Rebbe act as an intermediary with God on their behalf, by explaining that: :"the Rebbe is completely connected with his Hasidim, not like two separate things that connect, rather they become completely one. And the Rebbe is not an intermediary which separates rather he is one that connects. Therefore by a Hasid, he with the Rebbe with God are all one... Therefore one can not ask a question about an intermediary since this is the essence of God Himself, as He has clothed Himself in a human body". In recent years some critics, notably Rabbi Dr. David Berger , Rabbi Chaim Dov Keller and others, expressed their concern that this is a Chabad innovation that "deifies" the Rebbe, which would be contrary to accepted Judaism. Chabad writers counter that these reactions are based on misunderstandings of Kabbalistic terminology used by Rabbi Schneerson, and that similar expressions can be found throughout non-Chabad Hasidic and Kabbalistic literature. Messianism During the later years of his life Rabbi Schneerson's teachings were interpreted by many to mean that he was claiming to be the Messiah . The development of this messianism and its impact on Chabad in specific — and Orthodox Judaism in general — has been the subject of much discussion in the Jewish press, as well as within the pages of peer-reviewed journals. There are various expressions of the Messianic message:
Vociferous opponents of Chabad were some of the prominent ''roshei Yeshiva'' (deans of Talmud colleges), such as Rabbi Elazar Shach , dean of the Ponovezh yeshiva in Israel. The most vocal critic in the Modern Orthodox camp has been the voice of Rabbi Dr. David Berger . He urges the Orthodox community to distance itself from Chabad, but has received little support. At the request of Dr. Berger, the Rabbinical Council Of America (RCA) resolved through a majority vote that: :"In light of disturbing developments which have recently arisen in the Jewish community, the Rabbinical Council of America in convention assembled declares that there is not and has never been a place in Judaism for the belief that Mashiach ben David (Messiah son of David) will begin his Messianic Mission only to experience death, burial and resurrection before completing it." Additonally, the Rosh Yeshiva of Yeshiva University , and major leader in the Modern Orthodox community, Rabbi Dr. Norman Lamm , has gone on record criticising the messianic tendencies within Chabad. Longtime critics Allan Nadler (2001) and Rabbi Chaim Dov Keller (1998) warned that Chabad had moved its focus from God to Schneerson to the point that they "worship him", but their criticism did not have the impact that Berger's work and subsequent campaign. In contrast, Dr. Berger's claims have been attacked as false and misleading by several books written in response to his claims.
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