Chabad: Difference between revisions
No edit summary |
No edit summary |
||
| Line 2: | Line 2: | ||
{{warn|This article contains material copied from Wikipedia. Please edit the style to match the standards of Chabadpedia}} | {{warn|This article contains material copied from Wikipedia. Please edit the style to match the standards of Chabadpedia}} | ||
{{Chabad}} | {{Chabad}} | ||
'''Chabad-Lubavitch''' is the Chassidic movement dedicated to spreading the teachings of the Baal Shem Tov, | '''Chabad-Lubavitch''' is the Chassidic movement founded by [[the Alter Rebbe|Rabbi Shneur Zalman of Liadi (the Alter Rebbe)]] dedicated to spreading the teachings of [[the Baal Shem Tov|Rabbi Yisrael ben Elizer (the Baal Shem Tov)]] and [[the Maggid of Mezritch|Rabbi Dovber ben Avraham (the Maggid of Mezritch)]]. Including the Alter Rebbe, there are seven Rebbes of Chabad-Lubavitch. The teachings of Chabad focus on the transformation of the individual to serve the Almighty with one's mind and heart, and on the mission of bringing the Jewish People from exile and to the final redemption. | ||
== Overview == | == Overview == | ||
The Chabad movement was founded in Tsarist Russia by | The Chabad movement was founded in Tsarist Russia by the Alter Rebbe. It is a main offshoot of the general Chassidic movement founded by the Baal Shem Tov, and his successor, the Maggid of Mezritch. The name "Chabad" (חב״ד) is an acronym formed from the three Hebrew words [[Sefiras HaChochma|Chochmah]] (חכמה "Wisdom") , [[Sefiras HaBinah|Binah]] (בינה "Understanding"), [[Sefiras HaDaas|Daas]] (דעת "Knowledge") which are the first three of the [[Ten Sefiros]] (a fundamental concept in [[Kabbalah]]). These three aspects of the intellect represent the focus of [[Toras HaChassidus|Chabad teachings]].<ref>"About Chabad-Lubavitch" Chabad.org.</ref> The name [[Lubavitch]] refers to the town in which the Alter Rebbe's son and successor, [[the Mitteler Rebbe|Rabbi Dovber Schneuri (the Mitteler Rebbe)]], relocated the movement after the war between Napoleon and Russia. The succeeding Rebbes of Chabad resided in the town until the First World War. Following the rise of Communism in Russia, the sixth Rebbe of Chabad, [[the Rebbe Rayatz|Rabbi Yosef Yitzchak Schneersohn (the Rebbe Rayatz)]], moved the center of the Chabad movement from Russia to Poland. After the outbreak of World War II, he moved the center of the movement to [[770 Eastern Parkway]] in the [[Crown Heights]] section of Brooklyn (New York, [[United States of America|USA]]). There, following the ''[[histalkus]]'' of the Rebbe Rayatz in 1950, [[the Rebbe|Rabbi Menachem Mendel Schneerson (the Rebbe)]], became the leader of the worldwide Chabad movement exactly one year later. In the following decades, the Rebbe transformed the Chabad movement into one of the most widespread Jewish movements in the world. Under his leadership, Chabad established a large network of institutions to [[Spreading the Wellsprings (Hafatzat HaMayanot)]] of the teachings of Chassidus, as well as to provide for the religious, social and humanitarian needs of Jews across the world. Chabad institutions provide outreach to unaffiliated Jews and humanitarian aid, as well as religious, cultural and educational activities. The impact of the Chabad movement on non-Chassidic Jews is widely recognised. In a 2020 study, the Pew Research Center found that 16% of American Jews from different backgrounds participated in Chabad services or activities at least semi-regularly.<ref>Pew Research Center, "Jewish Americans in 2020", pewforum.org.</ref> The Rebbe's focus on the immediate coming of the [[Moshiach]], a foundational Jewish belief, was made very clear in many teachings and writings, and which continue to inspire his Chassidim until this very day. | ||
The Alter Rebbe was born in 1745 in the city of Liozna. He soon became a student of the Maggid of Mezritch, the successor of the Baal Shem Tov, the founder of the Chassidic movement. Following the histalkus of the Maggid and the departure of Rabbi Meachme Mendel of Vitebsk and other Chassidic leaders to [[Eretz Yisroel]], the Alter Rebbe became the leader of the Chassidim in Russia, later moving to the town of Liadi. The Alter Rebbe developed the teachings of Chabad in the book of [[Tanya]] which emphasised the use of one's intellectual faculties. This distinguished the Chabad movement from other branches of the Chassidic movement (and are often referred to the Rebbes as Chagas, after the emotive faculties). Following the war between Napoleon and Russia, and the histalkus of the Alter Rebbe, the Mitteler Rebbe settled in Lubavitch. His son-in-law and successor, [[the Tzemach Tzedek]] led the Chabad movement for many years. His son, [[the Rebbe Maharash]], continued to lead in Lubavitch. His son, [[the Rebbe Rashab]], founded [[Yeshivas Tomchei Tmimim]] and fought to strengthen Chassidus Chabad during a time of mass secularization. At that time, many Chassidim moved away from Russia, and many settled in the United States where they soon created Agudas Chasidei Chabad ("Association of Chabad Hasidim"). His son, [[the Rebbe Rayatz]], fought to preserve Judaism under the rule of the Communists. In 1927, the Rebbe Rayatz was arrested by the Russian Secret Police and was sentenced to death. The sentence was averted and the Rebbe Rayatz left Russia, visiting Latvia, America, Eretz Yisroel, before relocating to Poland. With the start of the Second World War, the Rebbe Rayatz was saved from the hands of the Germans and arrived in America.<ref name=Altein>Altein, R, Zaklikofsky, E, Jacobson, I: ''Out of the Inferno: The Efforts That Led to the Rescue of Rabbi Yosef Yitzchak Schneersohn of Lubavitch from War Torn Europe in 1939–40''. Merkos L'Inyonei Chinuch, 2002.</ref> After the histalkus of the Rebbe Rayatz, the Rebbe became the seventh leader of Chabad-Lubavitch. | The Alter Rebbe was born in 1745 in the city of Liozna. He soon became a student of the Maggid of Mezritch, the successor of the Baal Shem Tov, the founder of the Chassidic movement. Following the histalkus of the Maggid and the departure of Rabbi Meachme Mendel of Vitebsk and other Chassidic leaders to [[Eretz Yisroel]], the Alter Rebbe became the leader of the Chassidim in Russia, later moving to the town of Liadi. The Alter Rebbe developed the teachings of Chabad in the book of [[Tanya]] which emphasised the use of one's intellectual faculties. This distinguished the Chabad movement from other branches of the Chassidic movement (and are often referred to the Rebbes as Chagas, after the emotive faculties). Following the war between Napoleon and Russia, and the histalkus of the Alter Rebbe, the Mitteler Rebbe settled in Lubavitch. His son-in-law and successor, [[the Tzemach Tzedek]] led the Chabad movement for many years. His son, [[the Rebbe Maharash]], continued to lead in Lubavitch. His son, [[the Rebbe Rashab]], founded [[Yeshivas Tomchei Tmimim]] and fought to strengthen Chassidus Chabad during a time of mass secularization. At that time, many Chassidim moved away from Russia, and many settled in the United States where they soon created Agudas Chasidei Chabad ("Association of Chabad Hasidim"). His son, [[the Rebbe Rayatz]], fought to preserve Judaism under the rule of the Communists. In 1927, the Rebbe Rayatz was arrested by the Russian Secret Police and was sentenced to death. The sentence was averted and the Rebbe Rayatz left Russia, visiting Latvia, America, Eretz Yisroel, before relocating to Poland. With the start of the Second World War, the Rebbe Rayatz was saved from the hands of the Germans and arrived in America.<ref name=Altein>Altein, R, Zaklikofsky, E, Jacobson, I: ''Out of the Inferno: The Efforts That Led to the Rescue of Rabbi Yosef Yitzchak Schneersohn of Lubavitch from War Torn Europe in 1939–40''. Merkos L'Inyonei Chinuch, 2002.</ref> After the histalkus of the Rebbe Rayatz, the Rebbe became the seventh leader of Chabad-Lubavitch. | ||
Chabad's influence among world Jewry has been far-reaching since [[World War II]]. The Chabad movement pioneered the effort to lead to ''baalei teshuva'' ("returnees" to Judaism). The very first Yeshiva/Rabbinical College for such baalei teshuva, [[Hadar Hatorah]], was established by the Lubavitcher rebbe. It is reported that up to a million Jews attend Chabad services at least once a year.<ref name="Slater Page 279" /><ref name="winnipegfreepress.com">Chabad Lubavitch centre set for River Heights area. 5 August 2007. Sharon Chisvin. Winnipeg Free Press.</ref> | Chabad's influence among world Jewry has been far-reaching since [[World War II]]. The Chabad movement pioneered the effort to lead to ''baalei teshuva'' ("returnees" to Judaism). The very first Yeshiva/Rabbinical College for such baalei teshuva, [[Hadar Hatorah]], was established by the Lubavitcher rebbe. It is reported that up to a million Jews attend Chabad services at least once a year.<ref name="Slater Page 279" /><ref name="winnipegfreepress.com">Chabad Lubavitch centre set for River Heights area. 5 August 2007. Sharon Chisvin. Winnipeg Free Press.</ref> | ||
| Line 17: | Line 15: | ||
The ''[[Tanya]]'' is a work of Chassidic thought by [[the Alter Rebbe]] first published in 1797. It is the first schematic treatment of Chassidic moral philosophy and its metaphysical foundations.<ref name="sacks" /> The book's original title was ''Likkutei Amarim'' ("Collected Teachings") as the Alter Rebbe compiled ideas from his teachers. The informal name "Tanya" ("It was taught") comes from the first word of the first chapter. The final edition of the Tanya has five sections, the first and most prominent section is ''Sefer Shel Beinonim'' ("The Book of the Intermediates") and emphasized that the goal of every Jew and every Chasid is to maintain the spiritual level of the Benuni ("Intermediate Person"). The Alter Rebbe analyzes the inner struggle of such an individual and the path to resolution. Citing the ''pasuk'' (biblical verse) "the matter is very near to you, in your mouth, your heart, to do",<ref>Devarim 30:14.</ref> the teaching is based on the notion that the human is not inherently evil; rather, every individual has an inner conflict that is characterized by two different inclinations, the good and the bad.<ref name="sacks tanya">''The Encyclopedia of Hasidism'', "Tanya", Jonathan Sacks, pp. 475–477 (15682–11236)</ref> While other branches of Hasidism primarily focused on the idea that "God desires the heart," Shneur Zalman argued that God also desires the mind, and he also argued that the mind is the "gateway" to the heart. With the Chabad Chassidus, the mind is elevated above the heart, and that "understanding is the mother of fear and love for God".<ref>''Tanya'', Rabbi Shneur Zalman of Liadi, Chapter 13.</ref> Emotions are not merely a reaction to physical stimuli, such as dancing, singing, or beauty. Instead, the emotions must be led by the mind, and thus the focus of Chabad thought was to be [[Torah]] study and prayer rather than mere cleaving to the Tzaddik.<ref name="sacks" /> | The ''[[Tanya]]'' is a work of Chassidic thought by [[the Alter Rebbe]] first published in 1797. It is the first schematic treatment of Chassidic moral philosophy and its metaphysical foundations.<ref name="sacks" /> The book's original title was ''Likkutei Amarim'' ("Collected Teachings") as the Alter Rebbe compiled ideas from his teachers. The informal name "Tanya" ("It was taught") comes from the first word of the first chapter. The final edition of the Tanya has five sections, the first and most prominent section is ''Sefer Shel Beinonim'' ("The Book of the Intermediates") and emphasized that the goal of every Jew and every Chasid is to maintain the spiritual level of the Benuni ("Intermediate Person"). The Alter Rebbe analyzes the inner struggle of such an individual and the path to resolution. Citing the ''pasuk'' (biblical verse) "the matter is very near to you, in your mouth, your heart, to do",<ref>Devarim 30:14.</ref> the teaching is based on the notion that the human is not inherently evil; rather, every individual has an inner conflict that is characterized by two different inclinations, the good and the bad.<ref name="sacks tanya">''The Encyclopedia of Hasidism'', "Tanya", Jonathan Sacks, pp. 475–477 (15682–11236)</ref> While other branches of Hasidism primarily focused on the idea that "God desires the heart," Shneur Zalman argued that God also desires the mind, and he also argued that the mind is the "gateway" to the heart. With the Chabad Chassidus, the mind is elevated above the heart, and that "understanding is the mother of fear and love for God".<ref>''Tanya'', Rabbi Shneur Zalman of Liadi, Chapter 13.</ref> Emotions are not merely a reaction to physical stimuli, such as dancing, singing, or beauty. Instead, the emotions must be led by the mind, and thus the focus of Chabad thought was to be [[Torah]] study and prayer rather than mere cleaving to the Tzaddik.<ref name="sacks" /> | ||
== | == Geography == | ||
The [[geography of Chabad|geography of the Chabad movement]] spreads across the world. Chabad maintains a strong presence in every significant Jewish community across the world. | |||
* '''Russia''' - Initially, Chabad was subjected to governmental oppression in Russia. The Russian government, first under the Czar, later under the Bolsheviks, imprisoned all but one of the Chabad rebbes. The Bolsheviks also imprisoned, exiled and executed many Chabad Chassidim. And many were sent to Siberia for years of hard labor. During the Second World War, many Chabad Chassidim evacuated to the Uzbek cities of Samarkand and Tashkent where they established small centers of Chassidic life, while at the same time seeking ways to emigrate from Soviet Russia due to the government's suppression of religious life.<ref>Estraikh, G. (2018). Escape through Poland: Soviet Jewish Emigration in the 1950s. Jewish History, 31(3-4), 291-317.</ref> The reach of Chabad in Central Asia also included earlier efforts that took place in the 1920s.<ref>Levin, Z. (2015). 1 "The Wastelands": The Jews of Central Asia. In Collectivization and Social Engineering: Soviet Administration and the Jews of Uzbekistan, 1917–1939 (pp. 7–26). Brill.</ref> Following the war, and well after the center of the Chabad movement moved to the United States, the movement remained active in Soviet Russia, aiding the local Jews known as Refuseniks who sought to learn more about Judaism.<ref>Beizer, M. (2007). The Jews of struggle: the Jewish national movement in the USSR, 1967–1989.</ref> And throughout the Soviet era, the Chabad movement maintained a secret network across the USSR.<ref>Gitelman, Z. (2007). Do Jewish Schools Make a Difference in the Former Soviet Union?. East European Jewish Affairs, 37(3), 377–398.</ref> Since the dissolution of the Soviet Union in 1991, state persecution of Chabad ceased, and the Chabad movement openly leads the rebuilding of Judaism in Russia. | |||
Although the Chabad movement was founded and originally based in Eastern Europe, various Chabad communities span the globe, including [[Crown Heights]], [[Brooklyn]], and [[Kfar Chabad]], [[Israel]]. The movement has attracted a significant number of Sephardic adherents in the past several decades, and some Chabad communities include both [[Ashkenazi Jews|Ashkenazi]] and Sephardic Jews. For example, in [[Montreal]], close to 25% of Chabad households include a Sephardi parent. | Although the Chabad movement was founded and originally based in Eastern Europe, various Chabad communities span the globe, including [[Crown Heights]], [[Brooklyn]], and [[Kfar Chabad]], [[Israel]]. The movement has attracted a significant number of Sephardic adherents in the past several decades, and some Chabad communities include both [[Ashkenazi Jews|Ashkenazi]] and Sephardic Jews. For example, in [[Montreal]], close to 25% of Chabad households include a Sephardi parent. | ||
Estimates for Chabad and other Hasidic groups are often based on extrapolation from the limited information available in US census data for some of the areas where Hasidim live. A 2006 estimate was drawn from a study on the [[Montreal]] Chabad community (determining average household size), in conjunction with language and other select indicators from US census data, it is estimated that Chabad in the [[United States]] includes approximately 4,000 households, which contains between 22,000 and 25,000 people. In terms of Chabad's relation to other Hasidic groups, within the New York metropolitan area, Chabad in the New York area accounts for around 15% of the total New York Hasidic population. Chabad is estimated to have an annual growth of 3.6%:<ref name=comenetz/> | Estimates for Chabad and other Hasidic groups are often based on extrapolation from the limited information available in US census data for some of the areas where Hasidim live. A 2006 estimate was drawn from a study on the [[Montreal]] Chabad community (determining average household size), in conjunction with language and other select indicators from US census data, it is estimated that Chabad in the [[United States]] includes approximately 4,000 households, which contains between 22,000 and 25,000 people. In terms of Chabad's relation to other Hasidic groups, within the New York metropolitan area, Chabad in the New York area accounts for around 15% of the total New York Hasidic population. Chabad is estimated to have an annual growth of 3.6%:<ref name=comenetz/> | ||