| Revision as of 01:35, 29 October 2017 editדברי.הימים (talk | contribs)Autopatrolled, Extended confirmed users, New page reviewers20,295 edits No WP precedent for a controversy + criticism pageTags: Mobile edit Mobile web edit← Previous edit | Revision as of 01:36, 29 October 2017 edit undoדברי.הימים (talk | contribs)Autopatrolled, Extended confirmed users, New page reviewers20,295 edits Criticism to move to R MM Schneerson pageTags: Mobile edit Mobile web editNext edit → | ||
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| ==Major criticisms== | ==Major criticisms== | ||
| ===1960s: Tefillin campaign=== | |||
| During 1967, prior to the ], the seventh Chabad Rebbe, Rabbi ] launched a "Tefilin campaign" which encouraged the Jewish commandment (]) of the donning of ] especially by non-affiliated Jews. Within the ] community, criticism of the campaign was voiced at the ] convention of 1968. However, following the incident, Rabbi ], a prominent Orthodox rabbi who had corresponded with Schneersohn in the past,<ref>Igros Kodesh, M.M. Schneerson, Kehot 1998 Vol. 7, pp. 2,49,192,215; Vol. 12, pp. 28,193; Vol. 14, pp. 167,266; Vol. 18, p. 251; Vol. 25, pp. 18-20; and Vol. 26, p. 485.</ref> wrote to Schneerson privately, distancing himself from the convention. Hutner wrote that he had not been at the convention and asked forgiveness for any pain his earlier letters (discussing halachic issues regarding the tefillin campaign) may have caused.<ref>Mibeis Hagenozim, B. Levin, Kehot 2009, p.89.</ref> | |||
| ===1980s: Rabbi Elazar Shach=== | ===1980s: Rabbi Elazar Shach=== | ||
Revision as of 01:36, 29 October 2017
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Chabad-Lubavitch is a branch of Hasidism. During its nearly 300-year history, a number of controversies, though mostly unrelated to one another, have arisen. Some incidents have centered on religious beliefs and practices of the Chabad movement and the reaction of other Orthodox Jewish communities.
Major controversies
1810s: Chabad and Strashelye
Rabbi Dovber Schneuri, the son and successor of Rabbi Shneur Zalman, was challenged by a friend and senior disciple of his father, Rabbi Aharon HaLevi of Strashelye, on the matter of Rabbi Dovber's succession as rebbe of Chabad. The differences between the two led Rabb Aaron to form the Strashelye movement.
When Rabbi Schneur Zalman died, a number of chasidim chose to follow Rabbi Aharon HaLevi of Strashelye, a close disciple of Rabbi Shneur Zalman. The majority of the movement, however, remained followers of Rabbi Dovber.
One of the main points the two rabbis disagreed on was the place of spiritual ecstasy in prayer. R' Aharon supported the idea while Rabbi Dovber emphasized genuine ecstasy can only be a result of meditative contemplation (hisbonenus). Rabbi Dovber published his arguments on the subject in an compilation titled Kuntres Hispa'alus ("Tract on Ecstasy").
1860s: Aftermath of the death of Tzemach Tzedek
Following the death of the third rebbe of Chabad, Rabbi Menachem Mendel Shneerson, the Tzemach Tzedek, followers of the Chabad movement split their allegiances among the third rebbe's sons who had each become Rebbes in their own right. The sons were Rabbis Yehudah Leib of Kopys, Chaim Shneur Zalman of Liadi, Yisroel Noach of Nizhyn, Yosef Yitzchak of Ovruch and Shmuel Schneersohn of Lubavitch.
1990s: Chabad messianism
Main article: Chabad messianismA few years before the seventh Rebbe's passing, members of the Chabad movement expressed their belief that the Rabbi Menachem Mendel Schneerson is the Jewish Messiah. These beliefs have been termed "Chabad messianism", and those subscribing to the beliefs have been termed Meshichists (messianists). A number of Jewish leaders have publicly voiced their concerns and/or opposition towards certain aspects of Chabad messianism.
A mantra recited by a number of Chabad messianists proclaiming Schneerson as the messiah is the "Yechi". Customs vary among messianists as to when the phrase is recited.
Messianic beliefs concerning Schneerson vary a great deal. Controversy exists over whether he actually died and will be resurrected as the messiah, or whether he is simply "in hiding" until his final advent. To date, no study reports the number of Chabad Chasidim who hold these beliefs.
Major criticisms
1980s: Rabbi Elazar Shach
Rabbi Elazar Shach, considered the leading Haredi rabbi in Israel at the time, raised a number of criticisms of the seventh Chabad Rebbe and the Chabad movement. During the 1980s, Shach publicly criticized Chabad's Lag Baomer parades. Shach, a vocal critic, compared Schneerson to the 17th-century false messiah Sabbatai Zevi, and labeled Schneerson a "false messiah" (meshiach sheker).
See also
References
- Ehrlich, Leadership in the HaBaD Movement, pp. 160–192, esp. pp. 167–172.
- The full text is "Yechi Adoneinu Moreinu v'Rabbeinu Melech haMoshiach l'olam vo'ed" ("Long Live our Master, our Teacher, and our Rabbi, King Messiah, for ever and ever).
- Identifying Chabad : what they teach and how they influence the Torah world (Revised ed.). Illinois: Center for Torah Demographics. 2007. p. 30. ISBN 978-1411642416. Retrieved 29 June 2016. ( "Hiskashrus")
- See Michtavim u'Ma'amarim : Volume 1, Letter 6 (page 15), Letter 8 (page 19). Volume 3, Statements on pages 100-101, Letter on page 102. Volume 4, letter 349 (page 69), letter 351 (page 71). Volume 5, letter 533 (page 137), letter 535 (page 139), speech 569 (page 173), statement 570 (page 174); see
- David Berger. The Rebbe, the Messiah, and the Scandal of Orthodox Indifference, Littman Library of Jewish Civilization (Portland), 2001, p. 7.
- Michtavim U'maamarim, volume 1, edition 2, p. 49, Letter of Protest signed by Rabbis Shach and Kanievsky
- Summer of the Messiah (Jerusalem Report) February 14, 2001
- Allan Nadler. "A Historian's Polemic Against The Madness of False Messianism"
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