Kabbalah Part 7

It is a well-known phenomenon in history that some times and places produce great men, while other eras are fallow. Consider the late 18th century in America. Washington, Franklin, Adams, Jefferson, and a host of others established and forged the ideals of the United States. Since then, great statesmen have been few and far between. Similarly, the first three generations of Hasidic leaders produced an amazing array of what Wiesel called "Souls on Fire". All were based on interpretations of the  teachings of the Baal Shem Tov (or, more correctly, the teachings of his successor, the Mezricher Maggid), but each had taken these teachings in a different direction. Unfortunately, the movement began to weaken after about fifty years. The first three generations had no dynasties. Half a century later, dynasties of leaders began to emerge; with dynastic struggles. Often the son or student who succeeded a leader was likewise a man of great stature. Often, he was not. The leaders had begun, in many cases, to become figureheads. The follower (hasid) began to feel that his leader was "doing the job for him". The hasid had no need of spiritual struggle; the "Rebbe" did that on behalf of the community! (The title "Rebbe" sprang up. A rabbi was primarily an expert in texts. A rebbe was supposed to be one who awakened the spirit. A rebbe may or may not be an ordained rabbi, or, for that matter, even a scholar. Most, however, were.)
At this time, two very unique figures appear. In this post, I will deal with the first. His name was Rabbi Shneur Zalman of Liadi (1745-1812). An accomplished scholar at age 18, who had already resolved a widespread dispute among the rabbis of White Russia on a point of Jewish law, he was perplexed by the growing tension between the great scholars of Lithuania, and the spiritual giants who had founded, and were leading, the hasidic movement. (From 1772,  Lithuanian rabbis began excommunicating Hasidim, and even urging violence against them.) He visited the great learning center of Vilna, and was greatly impressed. He visited the school of Rabbi Dov Ber of Mezritch, who had succeeded the Baal Shem Tov, and was "blown away" by the heights of spirituality of Rabbi Dov Ber and of his disciples. He chose Mezritch. But, just as a nuclear reaction can make a bomb that destroys, or can be used to generate electricity, he felt that emotion alone was too unstable. His incredible mind devised a process of contemplation, which, although primarily  based on the Kabbalah of the Ari, was now converted into a spiritual-psychological science, made accessible to all. He taught and eventually recorded in a book (the Tanya), how the tension in the higher worlds is reflected within each person. One could then understand one's inner conflicts, and have good (ideally) overcome evil, or at least keep evil at bay. He described a system of contemplation designed to subdue one's physical lusts and urges. Emotions took a back seat to the mind governing the heart. Indeed, his successors debated whether emotions even had a place in Divine service. Unlike other Hasidic rebbes who often prayed with great ecstasy, Rabbi Shneur Zalman prayed frozen in place. The drama was going on inside of him. He wrote extensively, reconciling the ideas of Kabbalah with those of philosophy (usually thought of as the polar opposite of Kabbalah!) making the process of deep thought into a spiritual awakening; the mind harnessing and controlling the tremendous power of the heart. He called his approach "Chabad" which is an acrostic of the names of the first three sefirot, Chochmah, Binah, and Daat; Wisdom, Understanding , and Knowledge. In his understanding, they meant, respectively, a seminal idea, expanding the idea with all its implications, and then connecting that idea with one's being. Spirituality, for him, meant not "flying to heaven", but fundamentally transforming one's being into a sanctuary for G-d. The rebbe was not to be the problem solver in one's daily life, but a guide to one's struggles. He was to be "a shepherd who leads the sheep, not one who carries them". It was now left for each hasid to set aside time for contemplation, to think about each mitzvah, not so much how it was meant to change the world, but how it was meant to change him. Rabbi Shneur Zalman had his detractors, even among other rebbes. Some felt that his approach was too cerebral. Some opposed his opening up the deepest parts of Kabbalah to the average man or woman. Many resented his followers' assertion that Chabad was the real, essential form of Hasidism, with all other forms being watered down versions. But he inspired the masses of Jews of White Russia, and beyond. After his death in 1812, a great dispute arose. Some of his followers insisted there could be no successor, as he was such a unique figure. Others looked to one or another of his three sons as potential new rebbes. Still others looked to his closest disciple, Rabbi Aaron of Strashely. By 1814, most had come to accept his son, Rabbi Dov Ber. This son moved to the village of Lubavitch. Chabad-Lubavitch is now a world wide movement. (It is often quipped that wherever you go, you can find Lubavitch and Coca Cola.)There have been seven Lubavitcher Rebbes, each one a unique figure. Jews who are not affiliated are readily welcomed into Lubvavich. At the same time, there was a lessening of the emphasis on intellectual contemplation. The place of the rebbe also morphed into something more like other hasidic rebbes, being consulted on even the most mundane matters.  Chabad Hasidim are also known, in recent decades, as being the most dedicated to the idea of Mashiach, although he is only rarely mentioned in the Tanya or other early Chabad texts. They see our actions and spiritual progress as bringing the entire Universe to its Tikkun. This emphasis, however, along with the claims of many that their Rebbe was, or even still is, Mashiach, has also brought them much opposition. As a result, many will have nothing to do with this movement. However, it cannot be denied that they do much in bringing Jews back to their roots. Chabad is what gave me my start in Judaism as well. Today, although all Chabad Hasidim study Tanya, most have abandoned its system of contemplation in favor of outreach. Many also resent their promotion of Chabad ideology as "standard Judaism". Still, none of this tarnishes the image of the Great Rabbi Shneur Zalman.
A younger colleague (and friend) of Rabbi Shneur Zalman was about to launch a new and unique approach that has enthralled tens of thousands (including yours truly). It also "put the ball in the court" of the average man, but in ways not previously dreamed of. A different, unique...and controversial role for the rebbe also was a factor. That will be my next post.