The Tragedy of -Lubavitch

Responding to the Unthinkable

While there’s been a great deal written concerning the acceptability of some beliefs held by some members of the Chabad community, I think it’s worthwhile examining the rhetorical strength of their actual claims.

It seems to me that there are four main classes of belief that distinguish Chabad Jews from mainstream orthodox Judaism. While not all Chabad members will agree to all four, there are many who feel that these classes represent the core claims of modern Chabad (Click here for selected background sources).

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that Schneerson was the greatest scholar and righteous man of his generation (nasi hador) and perhaps of all generations, a prophet (navi) and infallible.

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that Rabbi Schneerson was (or is) the Jewish .

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that a Chassidic can nullify himself before God to the point where he becomes “indistinguishable from Him.” Many Chabad Chassidim believe that Rabbi Schneerson was such a man (and therefore is alive, divine, all-knowing, all-powerful and worthy of our prayers). w

that Chabad Chassidism is the only completely authentic branch of Judaism and that all Jews are obligated to study and live by the tenets of the Chabad movement. Put in their own language: any Jew who doesn’t learn Toras Chabad (i.e., who doesn’t live and study the principles and curriculum of Chabad Chassidism as manifested by the teachings of their grand and especially Rabbi M. Schneerson) is holding back the redemption – God’s ultimate goal for all creation.

Now, let us approach these claims as honest and open-minded skeptics. I’m not going to discuss whether, in theory, any of these things could actually come to be. Rather, I’ll assume for the moment that they’re all possible. But a skeptic has the right to demand evidence before he accepts such far-reaching and radical claims. To convince me, a Chabad believer would therefore have to provide evidence showing that Chabad is the only true manifestation of Judaism, that Rabbi Schneerson was a navi and history’s greatest scholar and its most righteous individual or that he was the messiah (or even God).

Rabbi Schneerson as the greatest scholar of his generation. In the world of science, a claim has no value without support from positive evidence. Even if one can’t conclusively demonstrate that a given claim is untrue, still, since no positive evidence has been offered, it possesses no scientific value. The existence or non-existence of UFO’s illustrates the point: we can’t prove they’re not there but most people don’t waste a lot of time worrying about it. That’s not to say it’s not an important issue (if they’re really out there, we’d like to know about it), but in the absence of proof, we don’t feel obligated to purchase elaborate home defense systems to protect ourselves from the threat. Or, in other words, we don’t see cause to radically change our lifestyles.

Now, what positive evidence could be found to prove that a given rabbi was the greatest of his peers? I can imagine only one relatively accurate method:

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find one student (or a group of students) who thoroughly and seriously studied the entire body of work (both oral and written) of each of a generation’s hundreds of ranking Torah scholars (both known and obscure). w

Develop a checklist of desirable academic qualities (eg., verbatim familiarity with all the and codes, ability to connect disparate halachic and non-halachic sources to arrive at credible chiddushim, intimate familiarity with the work of their predecessors and peers etc.). w

Check each rabbi’s life’s work against the list and compare the results. w

Repeat using the observations of as many students as possible (to increase accuracy).

Clearly, from a practical perspective, accurately and objectively ranking great rabbis can’t be done. It’s simply too much work for any one person (or group) to deeply analyze and quantify the Torah greatness of hundreds of scholars – many or all of whom have already passed on.

Perhaps, you might suggest, a scholar of equal or near-equal qualities could be expected to know who was the greater or greatest scholar. Perhaps. But how, then, are we to know which scholar ranks highly enough to make such a categorical statement? And even if such a rabbi were to state his opinion, how do we know he wasn’t just being polite or humble in his assessment (or if he was even accurately quoted)? In any event, no such clear and unequivocal statement from a universally accepted source has yet been (verifiably) uttered, so the point is moot.

The bottom line: the statement, “Rabbi Schneerson was the greatest scholar of his generation” cannot be proven.

Righteousness. To prove that he was the generation’s most righteous individual (its greatest ) is even harder: for what objective standards could possibly be created to measure and compare righteousness? How could one human being ever possibly know what lies in his fellow’s heart (see I Samuel 16; 7)?

One can’t claim that purported performance of wonders, predictions or other supernatural feats is evidence of righteousness for two distinct reasons:

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Pharaoh’s magicians performed wonders (Exod. 7; 22) and Bilaam was a prophet of God Himself (Num. 22) and yet none was notable for his righteousness. w

Wonders, of course, can also be contrived (and predictions can be lucky – witness the weather office). So unless a particular event is of the historical and public quality of the splitting of the Reed Sea or the revelation at Sinai, its usefulness should be approached with some suspicion.

In other words, for all practical purposes, relative righteousness is a hidden matter known to God alone. The rest of us can’t possibly know. So claims of righteousness must also remain inadmissible as evidence.

You might ask: but don’t mainstream orthodox movements also claim their rabbis are righteous? Yes and no. Mainstream orthodoxy uses the term “tzadik,” but not, in my experience, as an absolute, all-encompassing theological statement describing a man’s supernatural powers. Rather, they feel they’ve identified in their leaders certain exemplary qualities which they seek to emulate. Infallibility isn’t on the list (there’s even a complete tractate of the Talmud – Horayos – that mostly deals with cleaning up for errors committed by a high priest, king or supreme court).

Was he infallible? Let’s discuss it. Was anyone present at every moment of Rabbi Schneerson’s life (or at least from, let’s say, the time he became an adult) to testify? Is anyone (or any group of people) able to say categorically that everything the rabbi did, said (and even thought!) was correct in a measurable way? A person, throughout every moment of his life, is constantly experimenting, pushing limits and testing himself: is it reasonable to believe that some stranger could be aware of every single detail of those experiments (and of their significance and context)?

Would the “fact” that he was a navi somehow automatically make Rabbi Schneerson infallible? Let’s look at historical precedents: Moshe was unmatched in the clarity of his prophecy (see Deut. 34; 10), yet he erred (see, for example, Levit. 10; 16 et. al. with ) and, indeed, his brother was correct in pointing out his error (ibid. verse 20)!

King Shaul was a navi (see I Samuel, 10; 11) and a brilliantly righteous man as well (see the Rashi to I Samuel 29; 19) yet he erred in the destruction of Nov, City of Kohanim. Not only that, but two officers who stood in open opposition to his murderous orders (Avner and Amassa) were later praised as tzadikim (see I Kings 2; 32) for that very opposition (see Sanhedrin 49a)!

Prophecy, even on its highest levels, is, therefore, no guarantee of infallibility.

In truth, it is my understanding that those followers of Rabbi Schneerson who think him infallible draw that conclusion not from empirical evidence, but as a direct application of his assumed divinity. This we’ll (briefly) discuss later.

So the skeptic says: Rabbi Schneerson might have been a great man; he might have been the greatest of men. But there’s no way you can prove it more of him than of a hundred thousand other men (or women). “May have been” is not enough to make me change my life and beliefs.

There is another possibility: perhaps Rabbi Schneerson actually claimed these remarkable qualities for himself. If he truly was the greatest living scholar etc., then he would be in a position to know, right? Why can’t we trust his own word on the subject?

I’m afraid that won’t work. If the only evidence we have of his greatness lies in his own claims, then the claim itself is required for its validation. That’s something we just can’t do …it’s tautological (circular reasoning). Not to mention suspicious.

Divinity. Addressing the astounding and horrifying claim that Rabbi Schneerson has become one with God would prove a diversion from this essay’s stated purpose (although you might like to read this “techinical note.“). Obviously, according to the standards of proof we’ve already set, such an assertion is inadmissible.

For more on this, you could see Dr. David Berger’s book, “The Rebbe, the Messiah, and the Scandal of Orthodox Indifference”

Can’t Rabbi Schneerson’s followers simply claim to be following their own rabbis? Doesn’t the Torah require us to listen to the sages (see Deut. 17; 11) even if they err (see Rashi)? This is a legitimate question.

It might be useful to apply a test: if this absolutely and unqualifiedly requires us to follow our own Torah teachers, then the followers of Korach (Num. 16), Yeravam ben Nevat (I Kings, 12) and Elisha ben Avuya (also known as “Acher” - see Chagiga 14b) would all have been justified in diverging from the Torah path as did their masters. We all know, however, that that’s not true.

So one would expect to find some conditions attached to the “loyalty mitzvah.” Indeed, there are. The Talmud (Sotah 7b) shows that the need to follow rabbinic errors exists only in relation to rulings of the rabbis of the great Sanhredin in Jerusalem. Subsequent rabbis (and their followers) need not apply.

Exclusive authenticity. Books could be filled with sources and arguments offered in response to Chabad’s claim to the exclusive interpretation rights to God’s Torah. I will allow myself the luxury of imagining that, by and large, the plurality, stability and vibrancy of the world’s many Torah communities speak with sufficient strength as to render superfluous any further comments in this essay.

Finally, let’s look at selections from the Torah world’s most famous set of messianic conditions: the 11th chapter of Rambam’s “Laws of Kings.”

To be considered the “assumed” moshiach, someone must (among other things)

“…force all Israel to ‘go in it’ (i.e., observe the whole Torah)”

Some 80% 90% of the Jewish people (may they be blessed) are today far from observance. Of the many hundreds of thousands of observant Jews (may they, too, be blessed), what percentage were brought to that state by Rabbi Schneerson? Ask them. It’s tiny. This is an unmet condition.

“and…fight the wars of God”

Rabbi Schneerson had no army and fought no battles. If someone would suggest that the phrase “wars of God” is really a metaphor for some spiritual battle I can’t prove him wrong. After all, I’m not likely to ever meet the Rambam myself to ask him what he had in mind. But, just as with the UFO question above, the theoretical possibilities are endless: The Rambam might have meant some spiritual war, but he might also have meant an Olympic-style sporting competition, a political election or a mud wrestling contest. Who knows? No one can argue that the simplest interpretation is that which requires no interpretation at all: a military campaign involving military activities. Another unmet condition.

To be considered the “certain” moshiach he must: “…build the temple in its place”

Take a look. As of this writing, it’s not there. It has been outrageously suggested (apparently in all seriousness) that “the temple in its place” really means their synagogue building in Crown Heights, Brooklyn (i.e., in his place). Again: what do you think the Rambam himself really had in mind?

“and gather the dispersed Jews…”

If many thousands of Jews have been fortunate enough to travel to and live in our holy land over the course of this past century, by what standard can that be attributed to Rabbi Schneerson more than to Ronald Reagan or Lord Balfour? And how do you explain all those millions who have not yet gone?

Visualize the Rambam in your mind and imagine asking him whether Rabbi Schneerson fit his image of moshiach. What do you think he’d say?

And while we’re thinking about the Rambam, it’s worthwhile remembering some of his words from the subsequent chapter: “a man should never toil (in the study of) these homiletics and he shouldn’t spend too much time with the medrashos and sayings in these matters and those like them and he shouldn’t consider them central because they will bring (him) neither to fear (of heaven) nor love (of heaven)…”

Critics have suggested that there really are no (or at most, very few) believers in the four distinguishing classes identified in my essay. While precise estimates either way are nearly impossible to obtain (as followers of all Chabad sub-streams often claim to represent the majority), I’ve assembled a representative sampling from the words of Lubavitchers themselves.

I don’t suggest that all followers share any of these beliefs, but, rather, that one can not honestly say that they belong only to a minor, fringe group: they’re to be found in abundance. In fact, some of the quotations that follow are from prominent educators employed by significant Chabad institutions.

In addition, there is a widespread assertion that many Chabad followers practice self- censorship in their speech and writings on this subject. It is claimed by some insiders that Rabbi Schneerson himself advocated such discretion. The possible existence of these “silent partners” must also be considered when discussing numbers.

Here, again, are the four classes.

Rabbi Schneerson was the greatest Torah scholar and righteous man of his generation and perhaps of all generations and was infallible.

From Beis Moshiach, Issue 299 An article entitled "Wisdom From Our Mashpiim" by Shmuel Alexander [quoting] Rabbi Levi Yitzchok Ginsberg, , :

When you relate to the Rebbe as someone from the past, he becomes, r'l, part of history. The difference between the Rebbe and other tzaddikim, especially the other Rebbeim, becomes blurred. The miracles the Rebbe continues to perform, etc., alone do not sufficiently underscore the fact that the Rebbe is our Nasi, now as before.

From Beis Moshiach Issue 379 An article entitled “We Can Still Turn to the Rebbe” by Rabbi Aviad Disraeli

“I was taken aback, and felt the awesomeness of the Rosh B’nei Yisrael [i.e., Head of the Children of Israel]…the Rebbe was everybody’s Rebbe.”

From Beis Moshiach Issue 411

Six students once had a yechidus with the Rebbe in which one of them asked the Rebbe why he needed an eraser on his table if he never made a mistake. The Rebbe said that he didn't use an eraser for errors, but that every minute, new, loftier things came into being and therefore, he had to erase and write things over.

In fact, from the time Rabbi Schneerson himself stated his opinion that “a rebbe” is the essence and being of G-d enclothed within a human body (G-d forbid; see this technical note), the obvious implication was that a rebbe is, therefore, infallible. How could someone “whose body manifests G-d Himself” ever make a mistake?

Rabbi Schneerson was (or is) the Jewish messiah.

From: www.moshiachnow.org/forum

The Rebbe stated several times that "the leader (Nossi) of the generation, is Moshiach of the generation" (Simchas Torah 5746--October 27, 1985). However, the Rebbe went further, saying that the leader of this generation is actually the Moshiach who will take us out of the exile to the Redemption. Did the Rebbe ever say about himself that he is Moshiach? The answer : He never said the actual words "I am Moshiach." However, in other wording that amounts to the same intention, the Rebbe spelled out clearly that he is indeed the Moshiach. The following are some of the clearest instances: 1. a) The Rebbe often said that "the leader of the generation is the Moshiach of the generation" (see above). b) The Rebbe left no doubt as to whom he meant with the words "the leader of the generation." The Rebbe said clearly that "we should study " of the leader of the generation." (Shabbos Tazria-Metzora 5751--April 20, 1991.) This is in reference to the Rebbe's Likkutei Sichos of which 33 volumes to date have been published many times; no other work is known under that name!

This single quote removes, beyond any shadow of doubt, any question as to whether the Rebbe actually said that he is Moshiach . . .

From: www.moshiachnow.org/forum (Question: Are some Chabad Shul's more messianic than others?) There is no Chabad shul classified as more messianic. Chabad throughout the world believe that the Lubavitch Rebbe is King Moshiach and whilst certain shuls prefer to keep this subject matter under wraps, others are not ashamed to articulate the facts in an acceptable manner to the world who have accepted this point.

From: www.beismoshiach.org/Moshiach/moshiach330.htm [from an interview with Rabbi Yoram Ulman, member of the beis din of Sydney and director of a for Russian immigrants] Q: Rabbi Ulman, as a director of a Chabad house for Russian immigrants, what motivated you to get involved in explaining the importance of publicizing the besuras ha'Geula to non-Lubavitch rabbanim? A: Everybody certainly remembers the period following Gimmel Tammuz 5754. As far as emuna in the Rebbe Melech HaMoshiach and the besuras ha'Geula are concerned, it was a very difficult time. Most Chabad Chassidim continued disseminating the besuras ha'Geula with the knowledge that these activities hasten the Rebbe's hisgalus. However, there were a few Chassidim who although they continued to believe as all Chabad Chassidim do that the Rebbe is Moshiach, they nevertheless feared the world's reaction and didn't publicize their belief. There were even Chassidim who, when questioned directly about their belief in the Rebbe as Moshiach, would stammer and answer evasively. A righteous man can nullify himself before God to the point where he becomes “indistinguishable from Him.” Many Chabad Chassidim believe that Rabbi Schneerson was such a man (and therefore is alive, divine, all-knowing, all-powerful and worthy of our prayers).

From: Likutei Sichos II: pages 510-511 Rabbi Schneerson himself wrote about his father-in-law “ u'mehus melubash beguf” – “he is the essence and existence (of G-d) wrapped in a body.” Rabbi Schneerson taught that this was a quality common to certain Chassidic . For a discussion of some of the halachic implications of this belief, see this note.

From: www.beismoshiach.org/Ginsberg/ginsberg313.htm A Single Word Uttered With An Emes By Rabbi Levi Yitzchak Ginsberg The Rebbe completely transcends all limitations, even more than a neshama that is unencumbered by a physical body. At the same time, the Rebbe is chai v'kayam in the literal sense in his physical body. As the Rebbe explained in the sicha of Shabbos Parshas Bo 5752, the innovation of Moshiach is not so much the wonderful miracles and revelations of G-dliness that will occur in the Messianic era, but the fact that they will have penetrated into and exist on the very lowest levels of the material world. This revelation begins with the Moshe Rabbeinu of the generation, who takes his physical body ("Come unto Pharaoh") into the "Pharaoh" of the realm of holiness, G-d's very Essence, "from which all lights shine forth." It is then conveyed to the rest of the Jewish people, through whom "Israel and the Holy One, blessed be He are one entity" is revealed. The ultimate truth of "Everything is G-dliness and G-dliness is everything" is then manifested throughout the entire world.

“Horizons” magazine – Winter ‘97-’98, Number 15, page 131. A description by Leah Lipszyc of her experience facing the extended armed robbery of her home in Ukraine.

“Rebbe,” I thought. “I know you’re here with us. I know you help people in difficult situations. I think this fits the criteria – please help us now. And do it quickly, please, before one of these guys snaps and decides to shoot.”

Beis Moshiach, Issue 320 From the article "Our Generation: What Makes Us Different" Rabbi Sholom Charitonov, Mashpia in : In order to daven, the person has to be infused with the concept that the Rebbe is the one who is the 'connecting intermediary.'

From Beis Moshiach Issue 379 An article entitled “We Can Still Turn to the Rebbe” by Rabbi Aviad Disraeli I felt the Rebbe’s presence not only then, but all along the way. I felt that not only was the Rebbe guiding me, but that he was making it all happen.

"IN THE REBBE'S CHAMBERS IN WARSAW, 65 YEARS AGO" Adapted from the Hebrew weekly, Shav'uon Kfar Chabad - Written by Rabbi Moses Hayyim Greenvald, translated from the .

We should be happy that this man, Holy to G-d dwelt amongst us. Since it is known that "The righteous are greater in their death than in their lives," certainly the Rebbe will cause a flow of blessings, salvation and comfort from On High, to each and all, until we merit to the promise of the verse, "And a Redeemer shall come unto Zion," in accord with the holy will of the Rebbe, soon and in our time. Amen. (emphasis mine -BC)

Chabad Chassidism is the only completely authentic branch of Judaism and that all Jews are obligated to study and live by the tenets of the Chabad movement. Put in their own language: any Jew who doesn’t learn Toras Chabad (i.e., who doesn’t live and study the principles and curriculum of Chabad Chassidism as manifested by the teachings of their grand rabbis and especially Rabbi M. Schneerson) is holding back the redemption – God’s ultimate goal for all creation.

From: www.moshiachnow.org/forum In a renowned letter, the founder of Chassidus, the saintly Rabbi Yisroel Baal Shem Tov (1698-1760), described an extraordinary spiritual experience in which he felt himself elevated through the heavenly realms to the spiritual abode of the soul of Moshiach. Seizing the opportunity, he asked Moshiach when he would finally arrive. Moshiach replied: "When your teachings will become widely known and revealed in the world, and 'your well-springs will be disseminated outward.'" […]This aim of Chassidus to prepare the world for the coming of Moshiach, has been expressed by all great leaders of the Chassidic movement. But it has been epitomized in Chabad-Lubavitch, the intellectual branch of Chassidus, which reveals in understandable form the profoundest Torah concepts concerning G-d's presence, inspiring deeper devotion to G-d and His Torah. As more Jews are inspired to come closer to G-d and His Torah, we come ever closer to the goal of Moshiach's arrival, when G-d's presence will be revealed in the world.