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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.) Hasidism was accused of idolatry, false messianism and laxity in observance of halakha, but today, these accusations have been universally discredited. This opposition was led by 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 life of Rabbi Shneur Zalman, 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, however it quieted down during the lives of his son Dovber and grandson Menachem Mendel. Rabbi Shneur Zalman was arrested for treason which was based on a libel and he was proven innocent. His subsequent release on 19 Kislev (which is also the day of his teacher's passing) is celebrated by Chabad Hasidim as the "New Year of Hasidism" and is viewed by Chabad-Lubavitch as "divine vindication" of the movement. (The file of Rabbi Shneur Zalman's arrest was dug up recently from the Russian archives by individual Chabad Hasidim.)

The controversies between Chabad, other Hasidim and the mitnagdim ended during the tenure of the grandson of Rabbi Shneur Zalman, Rabbi Menachem Mendel Schneersohn who was universally respected for his great Talmudic brilliance. However, controversies sprang up in the end of the life of the sixth rebbe Yosef Yitzchak and partially during the life of the past rebbe.

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 HaShem ... 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.

He also encouraged his followers to make public displays out of some Jewish holidays. His followers held public Chanuka 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 HaShem above".

According to kabbalah, a tzadik ("saintly person") is someone who has completely nullified himself and conformed 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 rebbe -- (Lekutei Sichos Vol 2 pg 510-511) regarding the practice by Hasidim to entreat their Rebbe to intercede 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 HaShem are all one... Therefore one can not ask a question about an intermediary since this is the essence of HaShem Himself, as He has clothed Himself in a human body".

In recent years some critics, notably Rabbi Dr. David Berger and Rabbi Chaim Dov Keller, 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

Chabad Messianism is a belief by some within the Chabad-Lubavitch Hasidic movement that believe that the late Rabbi and leader of that movement Menachem Mendel Schneerson will be the Jewish Messiah. Adherents to this belief are termed Mishichist in Yiddish (Plural: Mishichisten).

Before Schnerrson's death in 1994 a significant body of Chabad Hasidim believed that he was soon to be crowned as the Messiah - an event that would herald the Messianic Age and the construction of the Third Temple. Books and pamphlets were written containing purported proofs for the Rabbi's status as Messiah, some of which Schneerson opposed.

Attempts by his followers to persuade him to reveal himself as the Messiah were to no avail. Followers routinely sang the mantra "Long live our master, our teacher and our rabbi, King Messiah for ever and ever" in his presence - a chant that he often encouraged in his last years.

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.

His death in 1994 did not remove the messianist fervor. Believers soon developed new rationales to justify the belief the Schneerson was the Messiah despite being dead. Some argued that he had in fact not died at all and was still physically present. Others argued that though he was dead Judaism did not rule out the possibility of the Messiah returning from the dead.

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.

Expresions of Messianism in Chabad

• Some express the belief that Rabbi Schneerson was the best candidate for the Messiah in his generation, but now say that people were mistaken to believe that he was the Messiah. Rather, he could have been the messiah if God willed it to be so, but it was not to be. As such, the Messiah will come nonetheless in the person of some other great leader.
• Some emphasize the belief that the classic meaning of death does not apply to a truly righteous person such as Rabbi Schneerson. In this view Rabbi Schneerson never "died", and is still alive in some way that ordinary humans cannot perceive. According to this view, the Rebbe would later be revealed as Messiah. . Many Chabad Hasidim refuse to put the typical honorifics for the dead (e.g. zt"l or zecher tzaddik livrocho, "may the memory of the righteous be for a blessing") after Rabbi Schneerson's name. They rely upon the Rebbe's statement that the world has entered a new period in its history and that, contrary to what has happened in the past, the leader of the generation will not be hidden "even through burial", but that he would remain alive until the revelation of the Messiah. .
• Some elements within Chabad go further still describing Schnnerson as the greatest man who ever lived and/or perfect. They view Schneerson as godly to the extent that his soul a part of God and is God "clothed in a body". The prevalence of this position within Chabad is disputed, but certainly exists to some degree.

These beliefs had been criticized by David Berger. However, Berger's claims have been attacked as false and misleading by several books written in response to his claims.

• David Singer, Director of Research for the American Jewish Committee, wrote a lengthy criticism of Dr. Berger at OrthodoxyToday.org, stating, among other things, that Berger has "emerged as a would-be Torquemada on the Orthodox scene, demanding a policy of 'intolerance' and 'exclusion' toward those he deems to be heretical to Orthodoxy".
• Rabbi Ahron Soloveitchik expressed concern for voices attacking Chabad. He urged that there not be unnecessary controversy, demanded respect for Chabad, and expressed praise for its work and stated that its beliefs are not outside the realm of Orthodox Judaism.
• Rav Eliyahu Shmerler, Tsanzer Rosh Yeshiva, signed a document saying that he believes that the Lubavitcher Rebbe is Moshiach even now. (Dalfin, Chaim, "Attack on Lubavitch")
• Rav Yaakov Yosef, Rav Ovadia Yosef's son, signed a document saying that he believes that the Lubavitcher Rebbe is Moshiach. (Dalfin, Chaim, "Attack on Lubavitch")
• Rav Hirshprung, Av Beth Din of Montreal has said that the belief that the Lubavitcher Rebbe is Moshiach is totally valid. (In a signed letter dated 13th of Iyar 5757 (1997) Printed in the "Algemeiner Journal".)
• Likewise, Professor Aviezer Ravitzky, chairman of the department of Jewish philosophy at Hebrew University, strongly disputes Berger's claims that new Chabad teachings amount to heresy; however, he does not believe that such beliefs are correct. In regards to those who wait for Schneerson to return from the dead as a messiah, Ravitzky stated "Torah does not prohibit a person from being stupid".
• AdMo"R Aaron Leifer, Grand Rabbi of Nadvorna-Safed, signed a halachic decree along with over a hundred others declaring the Lubavitcher Rebbe to be the Messiah, and urging Jews to recite "Yechi Adoneinu Moreinu v'Rabbeinu Melech HaMoshiach L'Olam Va'ed" ("Long live our master, teacher and rabbi, the anointed king forever").
• Moshe Idel, the Max Cooper Professor of Jewish Thought at Hebrew University, considered the world's foremost academic authority on Kabbalah , or Jewish mysticism, disagrees with Berger's key point, that Judaism abhors the idea of a messiah who rises from the dead, arguing that the late King David is considered in Jewish literature as a leading candidate for the post of Messiah .

References

2. (Pavzener, Avraham. Al HaTzadikim (Hebrew). Kfar Chabad. 1991 and Frumer, Assaf. Kol Hanikra Bishmi (Hebrew))
4. (see e.g. Rabbi Levi Yitzchack Ginsberg, of Kfar Chabad Yeshiva, in his book Mashiah Akhshav, volume IV, 1996)
5. Dvar Malchut, Parashat Shoftim, 5751; Sefer Hisvaadiyus 1991 vol. 4 Page 204
7. Dalfin, Chaim, "Attack on Lubavitch")
9. (Yanover)

• On the Spectrum of Messianic Belief in Contemporary Lubavitch Chassidism, David Berger
• Chabad and Messianism, Adam Dickter, Haddasah Magazine
• The Once and Future Messiah in Early Christianity and Chabad, Joel Marcus
• Dalfin, Chaim. Attack on Lubavitch: A Response, Jewish Enrichment Press, February 2002 (ISBN 1-880880-66-0)
• Fishkoff, Sue. The Rebbe's Army: Inside the World of Chabad-Lubavitch, Schocken, 2003 (ISBN 0-8052-4189-2)
• Prager, Dennis. Irresponsible Slander Moment Magazine 2002
• Rapoport, Chaim The Messiah Problem; Berger, The Angel and the Scandal of Reckless Indiscrimination Chaim Rapoport 2002
• Schochet, Rabbi J. Immanuel. The Professor, Messiah, & Scandal of Calumnies. .
• Yanover, Yori. Attack on Chabad Is Called Unredeemable The Forward January 18, 2002

• Articles to be merged from February 2007
• Chabad-Lubavitch Hasidism