The great historian of Kabbalah, Gershom Scholem, suggested that Hasidism was, in its early phases, an anti-Messianic movement. Remnants of the Shabbatean heresy were still waiting for Shabbetai Tzvi's return in glory. The founders of Hasidism strove to make that feeling into a more internal transformation. (The Kingdom is within you", to borrow a Christian phrase.) Not that they ever rejected the concept of Mashiach, but the idea was put on a back burner. First and foremost was the spiritual awareness of the community, as well as that of the individual.The famous letter of the Baal Shem Tov, describing his meeting with Mashiach, was only published a decade after his death, and is now considered by scholars to be inauthentic. Early Hasidic writings, including the Tanya, mostly mention the concept of Mashiach only in passing. So how did Chabad come to be known for Messianism? The fifth Lubavitcher Rebbe, Rabbi Shalom DovBer Shneerson, (1860-1920), lived through the upheavals of the Russian Revolution. At times of great upheaval, Jews think of Mashiach. During the tenure of his son, Rabbi Yosef Yitzchak Shneersohn (1880-1950) not only did he suffer persecution from the Soviet regime, but also witnessed the rise of Nazism. He was in Warsaw when the Germans took over. Diplomatic efforts for his rescue were successful. He arrived in New York in 1940, where he lived for the remainder of his life. He stated that Mashiach was very near, and would come in his lifetime. This aroused anger in Lithuanian Yeshiva circles, especially with Rabbi Aaron Kotler, the esteemed head of the Lakewood, New Jersey Yeshiva. Rav Kotler considered his remarks dangerous, bordering on the heretical. When Rabbi Yosef Yitzchak suffered a stroke, pundits on both sides claimed that it was a result of a curse from Rav Kotler. Animosity between the two groups continues until this day. When Rabbi Yosef Yitzchak died, people around him, including his son-in-law and eventual successor, Rabbi Menachem Mendel Shneerson, declared their belief that his father-in-law was, in fact, the Mashiach. This declaration, with its unheard of idea of a dead Mashiach, with none of the signs of a Messianic era visible, caused widespread opposition to the movement. These ideas soon went underground, while efforts to establish Jewish education and outreach took the forefront. In Rabbi M.M. Shneerson's first public letter, after assuming leadership, contained Judah's words to Joseph "Bi Adoni", which means. in context, "please, my lord". But it can also mean "My lord is in me". Was this just an unfortunate coincidence, or was he hinting that the Messianic soul of Rabbi Yosef Yitzchak was now inhabiting his body? Rav Kotler was incensed when he saw the letter. Some Chabad Hasidim refused to read too much into these words. Others saw a redeemer before them. Ambiguity added to ambiguity. Battle lines became clearer with time. To be continued.
Friday, March 1, 2019
Thursday, February 28, 2019
Orthodox and Non-Orthodox Judaism part 16
In recent years, Chabad has become a major player on the American scene in most communities. From a small sect in the 1950s, it has become one of the primary Jewish forces in American Jewish life; in some communities THE primary force. As I have discussed elsewhere, Chabad is today divided between the mainline group, and the Meshichist (Messianic) group. In this post, I will deal only with the mainline group. Messianics will be discussed in a subsequent post. The reasons for Chabad's success are many, but so are the criticisms. Let's look first at the reasons for their success:
1. They are the only major group that deals in spirituality within the context of Jewish law and tradition. Whereas Orthodox deal with text and "how to" Judaism, Conservative deal with history and sociology, and Reform deal with ethics, Chabad talks about G-d and our relationship with Him.
2. Chabad emissaries have a sense of mission. They leave their families and friends behind, going to live and work in an area with little Jewish observance or awareness. They usually do this about two years after marriage.
3. They are open to non observant Jews, with no sense of pressure or judgment. Conformity only comes into the picture if one commits to becoming Chabad, for which there is no overt pressure (although this is the main goal). Some are open to non-Jews, others are not.
4. Whereas most Jewish groups have large membership fees, and frequent "emergency appeals" most Chabad services are almost always provided for free, with the emissaries raising the necessary funds from other sources.
5. There is an emphasis on the experiential, rather than doctrinal.
6. Chabad has remained relatively unscathed by sex scandals, as opposed to many high profile cases in the Modern Orthodox camp.
Critics of Chabad are many. Much of the criticisms are based on jealousy, or a sense of unfair competition with mainline congregations. Central to this is the common practice of taking a failing congregation, loading the board with Chabad Hasidim, voting the congregation out of existence, and selling the facility to Chabad for a fraction of its actual value.Voila, a new Chabad synagogue. But more fundamental questions abound. Here are a few:
1. Are they really Orthodox? There is little regard, or even respect, for most non-Chabad rabbinic figures.
2. Even with the non-Messianics, the personality cult of the Lubavitcher Rebbe is very powerful and central.
3. They have their own halachic sources and authorities, that often differ from the mainstream.
4. There is a "Chabad Way" in almost everything. There are Chabad Tzitzit, a Chabad Tallit, Chabad Tefillin, a Chabad Etrog, Chabad Matzah, a Chabad Hanukah Menorah, a Chabad mikveh, a Chabad Torah script, a Chabad prayer book...and on and on. In some of these cases the differences are minor. In others, non-Chabad rabbis question their validity.
5. Chabad emissaries, although ordained as rabbis, do not have the same degree of competency as more mainstream rabbis. Nearly every Chabad Hasid receives semichah just before his wedding. Although some go on to be rabbinic scholars, the ones who are out in the boondocks are usually long on enthusiasm, but short on erudition. Chabad rabbis are usually not recognized by mainstream Orthodox rabbinical organizations.
6. Along with many other Hasidic groups, Chabad is very lax when it comes to the appointed times of daily prayers; with many reciting the morning prayers shortly before sundown. Yes, they have explanations for this behavior, but they are little more than rationalizations. For most Orthodox rabbis, this is very disturbing.
7. Although most Chabad rabbis do not study Kabbalistic sources, their own literature is filled with Kabbalistic concepts. This makes many uncomfortable.
8. Chabad maintain a very literal understanding of aggadah (Talmudic legends,and parables), in a way that is shared by few others, This includes Geocentric theory, spontaneous generation, monsters of varying descriptions, giants the size of mountains, flying people and much more. While many are drawn to Chabad, few intelligent people remain once these issues come up.Others simply accept the good with the bad.
All in all, I consider the Chabad phenomenon to be a mostly positive influence on the American scene. They have turned spiritual deserts into flourishing Jewish communities. Modern Orthodox has largely failed. Chabad has filled the vacuum. Next time, the Meshichists.
1. They are the only major group that deals in spirituality within the context of Jewish law and tradition. Whereas Orthodox deal with text and "how to" Judaism, Conservative deal with history and sociology, and Reform deal with ethics, Chabad talks about G-d and our relationship with Him.
2. Chabad emissaries have a sense of mission. They leave their families and friends behind, going to live and work in an area with little Jewish observance or awareness. They usually do this about two years after marriage.
3. They are open to non observant Jews, with no sense of pressure or judgment. Conformity only comes into the picture if one commits to becoming Chabad, for which there is no overt pressure (although this is the main goal). Some are open to non-Jews, others are not.
4. Whereas most Jewish groups have large membership fees, and frequent "emergency appeals" most Chabad services are almost always provided for free, with the emissaries raising the necessary funds from other sources.
5. There is an emphasis on the experiential, rather than doctrinal.
6. Chabad has remained relatively unscathed by sex scandals, as opposed to many high profile cases in the Modern Orthodox camp.
Critics of Chabad are many. Much of the criticisms are based on jealousy, or a sense of unfair competition with mainline congregations. Central to this is the common practice of taking a failing congregation, loading the board with Chabad Hasidim, voting the congregation out of existence, and selling the facility to Chabad for a fraction of its actual value.Voila, a new Chabad synagogue. But more fundamental questions abound. Here are a few:
1. Are they really Orthodox? There is little regard, or even respect, for most non-Chabad rabbinic figures.
2. Even with the non-Messianics, the personality cult of the Lubavitcher Rebbe is very powerful and central.
3. They have their own halachic sources and authorities, that often differ from the mainstream.
4. There is a "Chabad Way" in almost everything. There are Chabad Tzitzit, a Chabad Tallit, Chabad Tefillin, a Chabad Etrog, Chabad Matzah, a Chabad Hanukah Menorah, a Chabad mikveh, a Chabad Torah script, a Chabad prayer book...and on and on. In some of these cases the differences are minor. In others, non-Chabad rabbis question their validity.
5. Chabad emissaries, although ordained as rabbis, do not have the same degree of competency as more mainstream rabbis. Nearly every Chabad Hasid receives semichah just before his wedding. Although some go on to be rabbinic scholars, the ones who are out in the boondocks are usually long on enthusiasm, but short on erudition. Chabad rabbis are usually not recognized by mainstream Orthodox rabbinical organizations.
6. Along with many other Hasidic groups, Chabad is very lax when it comes to the appointed times of daily prayers; with many reciting the morning prayers shortly before sundown. Yes, they have explanations for this behavior, but they are little more than rationalizations. For most Orthodox rabbis, this is very disturbing.
7. Although most Chabad rabbis do not study Kabbalistic sources, their own literature is filled with Kabbalistic concepts. This makes many uncomfortable.
8. Chabad maintain a very literal understanding of aggadah (Talmudic legends,and parables), in a way that is shared by few others, This includes Geocentric theory, spontaneous generation, monsters of varying descriptions, giants the size of mountains, flying people and much more. While many are drawn to Chabad, few intelligent people remain once these issues come up.Others simply accept the good with the bad.
All in all, I consider the Chabad phenomenon to be a mostly positive influence on the American scene. They have turned spiritual deserts into flourishing Jewish communities. Modern Orthodox has largely failed. Chabad has filled the vacuum. Next time, the Meshichists.
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