Chabad

.is an Orthodox Jewish, Hasidic movement ,( חב"ד :Chabad, also known as Lubavitch, Habad and Chabad-Lubavitch[1] (Hebrew Chabad is today one of the world's best known Hasidic movements and is well known for its outreach. It is one of the largest Hasidic groups[2][3][4] and Jewish religious organizations in the world.[5][6] is a Hebrew acronym for Chochmah, Binah, Da'at ( חב״ד) "Founded in 1775 by Rabbi Schneur Zalman of Liadi, the name "Chabad Wisdom, Understanding, and Knowledge", which represent the intellectual underpinnings of the" :( חכמה, בינה, דעת) movement.[7][8] The name Lubavitch is the Yiddish name of the Polish–Lithuanian Commonwealth village Lubowicze (Lyubavichi) now in Russia, where the movement’s leaders lived for over 100 years.

In the 1930s, the sixth Rebbe of Chabad, Rabbi Yosef Yitzchak Schneersohn, moved the center of the Chabad movement from Russia to Poland. After the outbreak of World War Two, the sixth Rebbe moved the center of the movement to the United States.

In 1951, Rabbi Menachem Mendel Schneerson became the seventh Chabad Rebbe. The seventh Rebbe transformed the movement into one of the largest and most widespread Jewish movements in the world today. Under Rabbi Menachem Mendel's leadership, the movement established a network of more than 3,600 institutions that provide religious, social and humanitarian needs in over 1,000 cities, spanning 100 countries[9] and all 50 American states.[10][11][12][13][14][15][16] Chabad institutions provide outreach to unaffiliated Jews and humanitarian aid, as well as religious, cultural and educational activities at Chabad-run community centers, synagogues, schools, camps, and soup kitchens.

The movement is thought to number between 40,000[17] and 200,000 adherents.[18][19][20][21] In 2005 the Jerusalem Center for Public Affairs reported that up to one million Jews attend Chabad services at least once a year.[17][22][23] In 2013, Chabad forecast that their Chanukah activities would reach up to 8,000,000 Jews in 80 countries worldwide.[24]

Contents

History Leadership Oppression and resurgence in Russia Relations with other Hasidic groups Philosophy Tanya "Chabad"

Community Demographics United States Student body in the United States Israel France Canada Ashkenazim and Sephardim Customs and holidays Customs Holidays Influence Organizations Institutions By geographic region The "Chabad House" Fundraising Activities Education Outreach activities Mitzvah campaigns Shluchim (Emissaries) Mitzvah tank Campus outreach Teenager organization Publishing Media Chabad.org Community websites Summer camps Political activities Library dispute with Russia

Controversies Succession disputes and offshoot groups Others Messianism In the arts Art Music Literature Film See also References Further reading External links

History

The Chabad movement was established in the town of Liozna, Grand Duchy of Lithuania (present day Belarus), in 1775, by Rabbi Shneur Zalman of Liadi,[25] a student of Rabbi Dovber ben Avraham, the "Maggid of Mezritch", the successor to Hasidism's founder, Rabbi Israel Baal Shem Tov. The movement was based in Lyubavichi (Lubavitch) for over a century, then briefly centered in the cities of Rostov-on-Don, Riga, and Warsaw. Since 1940,[25] the movement's center has been in the Crown Heights neighborhood of Brooklyn.[26][27]

While the movement has spawned a number of other groups, the Chabad-Lubavitch branch appears to be the only one still active, making it the movement's main surviving line.[28] Sarna has characterized Chabad as having enjoyed the fastest rate of growth of any Jewish religious movement in the period 1946-2015.[29]

In the early 1900s, Chabad-Lubavitch legally incorporated itself underAgudas Chasidei Chabad ("Association of Chabad Hasidim").

Leadership The Chabad movement has been led by a succession of Hasidic rebbes. The main line of the movement, Chabad-Lubavitch, has had seven rebbes in total:

Rabbi Shneur Zalman of Liadi (1745–1812), founded the Chabad movement in the town of Liozna. He later moved the movement's center to the town of Liadi. Rabbi Shneur Zalman was the youngest disciple of RabbiDovber of Mezritch, the principal disciple and successor of RabbiIsrael Baal Shem Tov, founder of Hasidism. The Chabad movement began as a separate school of thought within the Hasidic movement, focusing of the spread of Hasidic mystical teachings using logical reasoning (creating a kind of Jewish "rational-mysticism").[30] Shneur Zalman's main work is the Tanya (or Sefer Shel Beinonim, Book of the Average Man). The Tanya is the central book of Chabad thought and is studied daily by followers of the Chabad movement. Shneur Zalman's other works include a collection of writings on Hasidic thought, and theShulchan Aruch HaRav, a revised version of the code ofJewish law, both of which are studied regularly by followers of Chabad. Shneur Zalman's successors went by last names such as "Schneuri" and "Schneersohn" (later "Schneerson"), signifying their descent from the movement's founder. He is Old") (אדמו״ר הזקן :or Admur Hazoken (Hebrew ( ַאלטער רבי :commonly referred to as theAlter Rebbe (Yiddish Rebbe").[31][32] Rabbi Dovber Schneuri (1773–1827), son of Rabbi Shneur Zalman, led the Chabad movement in the town of Lyubavichi (Lubavitch). His leadership was initially disputed by Rabbi Aaron Halevi of Stroselye, however, Rabbi Dovber was generally recognized as his father's rightful successor, and the movement's leader. Rabbi Dovber published a number of his writings on Hasidic thought, greatly expanding his father's work. He also published some of his father's writings. Many of Rabbi Dovber's works have been subsequently republished by the Chabad :or Admur Ha'emtzoei (Hebrew ,(מיטעלער רבי :movement. He is commonly referred to as theMitteler Rebbe (Yiddish [Middle Rebbe).[33][34) (אדמו״ר האמצעי Rabbi Menachem Mendel Schneersohn (1789–1866), a grandson of Rabbi Shneur Zalman and son-in-law of Rabbi Dovber. Following his attempt to persuade the Chabad movement to accept his brother-in-law or uncle as rebbe, Rabbi Menachem Mendel assumed the title of rebbe of Chabad, also leading the movement from the town of Lyubavichi (Lubavitch). He published a number of his works on both Hasidic thought and Jewish law. Rabbi Menachem Mendel also published some of the works of his grandfather, Rabbi Shneur Zalman. He is commonly referred to as the Tzemach Tzedek, after the title of his responsa.[35] Rabbi Shmuel Schneersohn (1834–1882), was the seventh and youngest son of Rabbi Menachem Mendel. He assumed the title of rebbe in town of Lyubavichi (Lubavitch), while several of his brothers assumed the title of rebbe in other towns, forming groups of their own. Years after his death, his teachings were published by the Chabad movement. He is commonly referred to as theMaharash , an acronym for "Moreinu HaRav Shmuel" ("our teacher, Rabbi Shmuel").[36][37] Rabbi Shalom Dovber Schneersohn (1860–1920), Shmuel's second son, succeeded his father as rebbe. Rabbi Shalom Dovber waited some time before officially accepting the title of rebbe, as not to offend his elder brother, Zalman Aaron. He established ayeshiva called Tomchei Temimim. During World War One, he moved to Rostov-on- Don. Many of his writings were published after his death, and are studied regularly in Chabad yeshivas. He is commonly referred to as theRashab , an acronym for "Rabbi Shalom Ber".[38]

Rabbi Yosef Yitzchak Schneersohn (1880–1950), the only son of Sholom Dovber, succeeded his father as rebbe of Chabad. Rabbi Yosef Yitzchak was exiled from Russia, following an attempt by theBolshevik government to have him executed.[39] He led the movement fromW arsaw, Poland, until the start of World War Two. After fleeing the Nazis, Rabbi Yosef Yitzchak lived in Brooklyn, New York until his death. He established much of Chabad's current organizational structure, founding several of its central organizations as well as other Chabad institutions, both local and international. He published a number of his writings, as well as the works of his predecessors. He is commonly referred to as the Rayatz, or the Frierdiker Rebbe ("Previous Rebbe"). Rabbi Menachem Mendel Schneerson (1902–1994),[40] son-in-law of Rabbi Yosef Yitzchak, and a great-grandson of the third Rebbe of Lubavitch, assumed the title of rebbe one year after his father-in-law's death. Rabbi Menachem Mendel greatly expanded Chabad's global network, establishing hundreds of new Chabad centers across the globe. He published many of his own works as well as the works of his predecessors. His teachings are studied regularly by Rabbi Menachem Mendel followers of Chabad. He is commonly referred to as"the Lubavitcher Rebbe", or Schneerson, known as "the simply "the Rebbe". Even after his death, many continue to revere him as the Lubavitcher Rebbe" leader of the Chabad movement.[33]

Oppression and resurgence in Russia The Chabad movement was subject to government oppression in Russia. The Russian government, first under the Czar, later under the Bolsheviks, imprisoned all but one of the Chabad rebbes.[41][42] The Bolsheviks also imprisoned, exiled and executed a number of Chabad Hasidim.[43][44][45] Since the dissolution of the Soviet Union in 1991, Chabad is not persecuted by the Russian government. Chabad Chief Rabbi of Russia, Berel Lazar, has good relations with Russian President Vladimir Putin.[46] Lazar also received the Order of Friendship and Order "For Merit to the Fatherland" medals from him.[47] Relations with other Hasidic groups In the 1980s, tensions arose between Chabad and Satmar Chasidim as the result of several assaults on Chabad hasidim by Satmar hasidim.[48][49][50]

Philosophy

Chabad Hasidic philosophy focuses on religious and spiritual concepts such as God, the soul, and the meaning of the Jewish commandments. Classical Judaic writings and Jewish mysticism, especially the Zohar and the Kabbalah of Rabbi Isaac Luria, are frequently cited in Chabad works. These texts are used both as sources of Chabad teachings and as material requiring interpretation by Chabad authors. Chabad philosophy is rooted in the teachings of Rabbis Yisroel ben Eliezer, (the Baal Shem Tov, founder of Hasidism) and Dovber ben Avraham, the "Maggid of Mezritch" (Rabbi Yisroel's successor).

Rabbi Shneur Zalman's teachings formed the basis of Chabad philosophy, as expanded by succeeding generations. Many Chabad activities today are understood as applications of Shneur Zalman's teachings.

Tanya Sefer HaTanya, Shneur Zalman's magnum opus, is the first schematic treatment of Hasidic moral philosophy and its metaphysical foundations.[31] The original name of the first book is Sefer Shel Beinonim, the Book of the Intermediates. It is also known as Likutei Amarim — Collected Sayings. Sefer Shel Beinonim analyzes the inner struggle of the individual and the path to resolution. Citing the biblical verse "the matter is very near to you, in your mouth, your heart, to do",[51] the philosophy is based on the notion that the human is not inherently evil; rather, every individual has an inner conflict that is characterized with two different inclinations, the good and the bad.[52]

"Chabad" According to Shneur Zalman's seminal workT anya, the intellect consists of three interconnected processes: Chochma (wisdom), Bina (understanding), and Da'at (knowledge). While other branches of Hasidism focused primarily on the idea that "God desires the heart," Shneur Zalman argued that God also desires the mind, and that the mind is the "gateway" to the heart. With the Chabad philosophy he elevated the mind above the heart, arguing that "understanding is the mother of fear and love for God".[53]

Chabad often contrasted itself with what is termed the Chagat schools of Hasidism.[54] While all schools of Hasidism have a certain focus on the emotions, Chagat saw emotions as a reaction to physical stimuli, such as dancing, singing, or beauty. Shneur Zalman, on the other hand, taught that the emotions must be led by the mind, and thus the focus of Chabad thought was to be Torah study and prayer rather than esotericism and song.[31] As a Talmudist, Shneur Zalman endeavored to place Kabbalah and Hasidism on a the brain ruling the" ,"מוח שליט על הלב" :rational basis. In Tanya, he defines his approach as moach shalit al halev (Hebrew heart").[55]

Community a ,( ַליובאוויטשער :a Lubavitcher (Yiddish ,( חסיד חב"ד :An adherent of Chabad is called a Chabad Chasid (or Hasid) (Hebrew Chabad's adherents include both Hasidic followers, as well [56].( חבדסקער :or a Chabadsker (Yiddish ,( חבדניק :Chabadnik (Hebrew as non-Hasidim, who have joined Chabad synagogues and other Chabad run institutions.[57]

The Chabad community consists of the followers (Hasidim) of the Chabad Rebbes. Originally, based in Eastern Europe, today, various Chabad communities span the globe; the communities with higher concentrations of Chabad's Hasidic followers are located in Crown Heights, Brooklyn, and Kfar Chabad, Israel. Other communities hold smaller population sizes.

According to sociologists studying contemporary Jewry, the Chabad movement fits into neither the standard category of Haredi nor that of modern Orthodox among Orthodox Jews. This is due in part to the existence of the "non-Orthodox Hasidim", the general lack of official recognition of political and religious distinctions within Judaism and the open relationship with non-Orthodox Jews

[57][58] represented by the activism of Chabad emissaries.[57][58]

Demographics Demographic accounts on the Chabad movement vary. Chabad adherents are often reported to number some 200,000 persons.[18][20][21] Some scholars have pointed to the lack of quantitative data to back this claim,[59] and some place the number of Chabad followers at around 40,000 but note that the number may be higher if the non-Hasidic Jews who join Chabad synagogues are included as well.[17] A Lag BaOmer parade in front of Chabad headquarters at 770 Eastern Compared to other Hasidic groups, Chabad is currently thought to be the largest,[60] Parkway, Brooklyn, New York, in the third[61] or fourth[62] largest Hasidic movement. 1987

United States An estimate places Chabad's followers in the US at around 18,600. The estimate is drawn from existing data on the Montreal Chabad community, and Chabad day school figures.[63]

Crown Heights – The Crown Heights Chabad community's estimated size is 10,000 to 12,000[17] or 12,000 to 16,000.[64] In 2006, extrapolating based on census data, it was estimated that the Chabad community in Crown Heights make up some 11,000. It was estimated that between 25% to 35% of Chabad Hasidim in Crown Heights speak Yiddish. This figure is significantly lower than other Hasidic groups and President Ronald Reagan receives may be attributed to the addition of previously non-Hasidic Jews to the menorah from the "American Friends community. It was also estimated that over 20% of Chabad Hasidim in of Lubavitch," White House, 1984 Crown Heights speak Hebrew or Russian.[65] The Crown Heights Chabad community has its own Beis Din (rabbinical court) andCrown Heights Jewish Community Council (CHJCC).

Chabad hipsters – Beginning from the late 2000s through the 2010s, a minor trend of cross acculturation of Chabad Hasidim and contemporaryhipster subculture appeared within the New York Jewish community. According to The Jewish Daily Forward, a significant number of members of the Chabad Hasidic community, mostly residing in Crown Heights, Brooklyn, appear to now have adopted variouscultural affinities of the local hipster subculture. These members are referred to as Chabad hipsters or Hipster Hasidim.[66][67]

Student body in the United States The report findings of studies on Jewish day schools and supplementary Jewish education in the United States show that the student body currently enrolled in some 295 Chabad schools exceeds 20,750.[68][69][70]

Israel

Kfar Chabad – Kfar Chabad's estimated size is 5,100; the residents of the town are believed to all be Chabad adherents. This estimate is based on figures published by theIsraeli Census Bureau.[71] Other estimates place the community population at around 7,000.[64] The Chief Rabbi of Kfar Chabad is Rabbi Meir Ashkenazi. Safed – The Chabad community inSafed (or Tzfat) originates from the wave of Eastern European immigration to Israel of 1777–1840. The Chabad community established synagogues and institutions in Safed. The early settlement declined by the 20th century but was renewed following an initiative by the seventh Rebbe in the early 1970s, which reestablished the Chabad community in the city.[72] Rabbi Yeshaya HaLevi Horowitz (1883–1978), a Safed native and direct descendant of RabbiY eshaya Horowitz, author of the Shnei Luchot HaBrit, served as the rabbi of the Chabad community in Safed from 1908 until his immigration to the U.S. during World War I.[73] Members of the Chabad community run a number of outreach efforts during the Jewish holidays. Activities include blowing the shofar for the elderly on Rosh Hashana, reading the Megilla for hospital patients on Purim and setting up a Sukka on the town's main street during the Succoth holiday.[72] France The Chabad community in France is estimated to be between 10,000 and 15,000. The majority of the Chabad community in France are the descendants of immigrants from North Africa (specifically Algeria, Morocco andunisia) T during the 1960s.[64]

Canada

Montreal – The estimated size of the Chabad community of Greater Montreal is 1,590. The estimate is taken from a 2003 community study.[74][75] The Chabad community in Montreal originated sometime before 1931. While early works on Canadian Jewry make little or no mention of early Hasidic life in Canada, later researchers have documented accounts of Chabad in Canada starting from the 1900s and 1910s.Steven Lapidus notes that there is mention of two Chabad congregations in a 1915 article inCanadian Jewish Chronicle listing the delegates of the first Canadian Jewish Conference. One congregation is listed as Chabad of Toronto, the other is simply listed as "Libavitzer Congregation". The sociologistWilliam Shaffir has noted that some Chabad Hasidim and sympathizers did reside in Montreal before 1941, but does not elaborate further. Steven Lapidus also notes that in a 1931 obituary published in Keneder Odler, a Canadian Yiddish newspaper, the deceased, Rabbi Menashe Lavut, is credited as the founder of Anshei Chabad in Montreal and the Nusach Ari synagogue. Thus the Chabad presence in Montreal predates 1931.[76]

Ashkenazim and Sephardim Though the Chabad movement was founded in Eastern Europe, a center of Ashkenazic Jewry, it has in the past several decades attracted a significant number of Sephardi Jews as adherents.[77] Some Chabad communities are now a mix of Ashkenazi and Sephardi Chabad Hasidim. In Montreal, close to 25% of Chabad households include a Sephardi parent.[78][79]

Customs and holidays

Customs Chabad adherents follow Chabad traditions and prayer services based on Lurianic kabbalah.[80] General Chabad customs, called minhagim (or minhagei Chabad), distinguish the movement from other Hasidic groups. Some of the main Chabad customs are minor practices performed on traditional Jewish holidays:

Passover – It is customary in Chabad communities, onpassover , to limit contact of matzah (an unleavened bread lit. 'broken'). However, on the last , ָגעבראכטס :eaten on passover) with water. This custom is called gebrokts (Yiddish day of passover, it is customary to intentionally have matzah come in contact with water.[81] Chanukah – It is the custom of Chabad Hasidim to place theChanukah menorah against the room's doorpost (and not on the windowsill).[82][83][84] Prayer – The founder of Chabad wrote a very specific liturgy for the daily and festival prayers based on the teachings of the Kabbalists, primarily the Arizal. The founder of Chabad also instituted various other Halachic rulings, including the use of stainless steel knives for the slaughter of animals before human consumption, which are now universally accepted in all sects of Judaism.

Holidays There are a number of days marked by the Chabad movement as special days. Major holidays include the liberation dates of the leaders of the movement, the Rebbes of Chabad, others corresponded to the leaders' birthdays, anniversaries of death, and other life events.

Yom) יום גאולה :The days marking the leaders' release, are celebrated by the Chabad movement as "Days of Liberation" (Hebrew Geulah)). The most noted day is Yud Tes Kislev – The liberation of Rabbi Shneur Zalman of Liadi, the founder of the Chabad movement. The day is also called the "New Year of Hasidism".[85] The birthdays of several of the movement's leaders are celebrated each year include Chai Elul, the birthday of Rabbi Shneur Zalman of Liadi, the founder of the Chabad movement,[86][87] and Yud Aleph Nissan, the birthday of Rabbi Menachem Mendel Schneerson, the seventh rebbe of Chabad.[88]

The anniversaries of death, or yartzeit, of several of the movement's leaders are celebrated each year, include Yud Shvat, the yartzeit of Rabbi Yosef Yitzchak Schneersohn, the sixth rebbe of Chabad,[89] Gimmel Tammuz, the yartzeit of Rabbi Menachem Mendel Schneerson, the seventh rebbe of Chabad,[89][90] and Chof Beis Shvat, the yartzeit of Chaya Mushka Schneerson, the wife of Rabbi Menachem Mendel Schneerson.[91]

Influence

Chabad's influence since World War Two has been far reaching among world Jewry. Chabad pioneered the post-World War II Jewish outreach movement, which spread Judaism to many assimilated Jews worldwide, leading to a substantial number of 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.[22][23]

According to Steven I. Weiss, Chabad's ideology has dramatically influenced non-Hasidic Jews' outreach practice.[92]

Because of its outreach to all Jews, including those quite alienated from religious Jewish tradition, Chabad has been described as the one Orthodox group to evoke great affection from large segments of American Jewry.[93]

Organizations

Chabad's central organization representing the movement at large, Agudas Chasidei Chabad, is headed by Rabbi Abraham Shemtov. The educational, outreach and social services arms, Merkos L'Inyonei Chinuch and Machneh Israel is headed by Rabbi Yehuda Krinsky, as well as the Chabad-Lubavitch publishing house,Kehot Publication Society.

Local Chabad centers and institutions are usually incorporated as separate legal entities.[94]

Institutions As of 2007 there are 3,300 Chabad institutions around the world.[12][13][14] As of 2006 there were Chabad centers in 75 countries.[15]

Listed on the Chabad movement's online directory are around 1,350 Chabad institutions. This number includes schools and other Chabad-affiliated establishments. The number of Chabad centers vary per country; the majority are in the United States and Israel. There are over 40 countries with a small Chabad presence.

In total, according to its directory, Chabad maintains a presence in 950 cities around the world: 178 in Europe, 14 in Africa, 200 in Israel, 400 in North America, 38 in South America, and about 70 in Asia (excluding Israel, including Russia).[16]

By geographic region See also Chabad institutions by geographic egionr

Chabad presence varies from region to region. The continent with the highest concentration of Chabad centers is North America. The continent with the least centers is Africa.[95][96][97][98][99] Geographic Chabad institutions location North America 2,894 South America 208 Europe 1,133 Asia 615

Africa 55 Russia's Chief Rabbi Berel Lazar Oceania 67 (left) speaks with Russian President Vladimir Putin, 28 December 2016 Total 4,972

The "Chabad House" A Chabad house is a form ofJewish community center, primarily serving both educational and observance purposes.[100] Often, until the community can support its own center, the Chabad house is located in the shaliach's home, with the living room being used as the "synagogue". Effort is made to provide an atmosphere in which the nonobservant will not feel intimidated by any perceived contrast between their lack of knowledge of Jewish practice and the advanced knowledge of some of the people they meet there.[101] The term "Chabad House" originated with the creation of the first such outreach center on the campus of UCLA by Rabbi Shlomo Cunin.[102] A key to the Chabad house was given to the Rebbe and he asked if that meant that the new house was his home. He was told yes and he replied, "My hand will be on the door of this house to keep it open twenty-four hours a day for young and old, men and women alike."[103]

In the 2008 Mumbai attacks, the local Chabad house was targeted.[104][105] The local Chabad emissaries, Rabbi Gavriel Holtzberg and his wife Rivka, and four other Jews were tortured and murdered by Islamic terrorists.[106] Chabad received condolences from around the world.[107]

Fundraising Funds for activities of a Chabad center rely entirely on the local community. Chabad centers do not receive funding from Lubavitch headquarters. For the day-to-day operations, local emissaries do all the fundraising by themselves.

Chabad emissaries often solicit the support of local Jews.[108] Funds are used toward purchasing or renovating Chabad centers, synagogues and Mikvahs.[109]

Activities

The Chabad movement has been involved in numerous activities in contemporary Jewish life. These activities include providing Jewish education to different age groups, outreach to non-affiliated Jews, publishing Jewish literature, summer camps for children among other activities.

Education Chabad runs a number of educational institutions. Most areJewish day schools; others offer secondary and adult education.

Day schools – In the United States, there are close to 300 day schools and supplementary schools run by Chabad.[68][69] Secondary schools – Chabad runs multiple secondary education institutions, most notable areTomchei Tmimim for young men, and Bais Rivka for young women. Adult education – Chabad run adult education programs include those organized by the Rohr Jewish Learning Institute,[110][111][112][113][114][115] and the Jewish Learning Network. Outreach activities Much of the movement's activities emphasize on outreach activities. This is due to Rabbi Menachem Mendel Schneerson encouraging his followers to reach out to other Jews.[116] Chabad outreach includes activities promoting the practice of Jewish commandments (Mitzvah campaigns), as well as other forms of Jewish outreach. Much of Chabad's outreach is performed by Chabad emissaries (see Shaliach (Chabad)).

Mitzvah campaigns Group photo of Chabad Shluchim (emissaries) in 2007 The Rebbes of Chabad have issued the call to all Jews to attract non-observant Jews to adopt Orthodox Jewish observance, teaching that this activity is part of the process of bringing the Messiah. Rabbi Menachem Mendel Schneerson issued a call to every Jew: "Even if you are not fully committed to a Torah life, do something. Begin with a mitzvah — any mitzvah — its value will not be diminished by the fact that there are others that you are not prepared to do".[117]

Schneerson also suggested ten specific mitzvot that he believed were ideally suited for the emissaries to introduce to non-observant Jews. These were called "mivtzoim" — meaning "campaigns" or "endeavors". These were: lighting candles before Shabbat and the Jewish holidays by Jewish women; putting on tefillin; affixing a mezuzah; regular Torah study; giving Tzedakah; purchasing Jewish books; observing kashrut (kosher); kindness to others; Jewish religious education, and observingthe family purity laws.

In addition, Schneerson emphasized spreading awareness of preparing for and the coming of the moshiach Jewish messiah, consistent with his philosophy. He wrote on the responsibility to reach out to teach every fellow Jew with love, and implored that all Jews believe in the imminent coming of the moshiach as explained by Maimonides. He argued that redemption was predicated on Jews doing good deeds, and that gentiles should be educated about the Noahide Laws. Chabad has been a prime force in disseminating awareness of these laws.

Schneerson was emphatic about the need to encourage and provide strong education for every child, Jew and non-Jew alike. In honor of Schneerson's efforts in education the United States Congress has made Education and Sharing Day on the Rebbe's Hebrew Birthday (11 Nissan).

Shluchim (Emissaries) Following the initiative of Rabbi Yosef Yitzchak Schneersohn, Rabbi Menachem Mendel Schneerson spurred on the movement to what has become known as shlichus ("serving as an emissary [performing outreach]") in 1950–1951. As a result, Chabad shluchim ("emissaries", sing. shliach) have moved all over the world with the stated mission of encouraging non-observant Jews to adopt Orthodox Jewish observance. They assist Jews with all their religious needs, as well as with physical assistance and spiritual guidance and teaching. The stated goal is to encourage Jews to learn more about their Jewish heritage and to practice Judaism.[118]

The Chabad movement, motivated by Schneerson, has trained and ordained thousands of rabbis, educators, ritual slaughterers, and ritual circumcisers, who are then accompanied by their spouses to many locations around the world. Typically, a young Lubavitch rabbi and his wife, in their early twenties, with one or two children, will move to a new location, and as they settle in will raise age lar family who, as a family unit, will aim to fulfill their mandate of bringing Jewish people closer to Orthodox Judaism and encouraging gentiles to adhere to the Seven Laws of Noah.[118] To date, there around 5000 shluchim in 100 different countries.[9]

Mitzvah tank A mitzvah tank is a vehicle used by Chabad members involved in outreach as a portable "educational and outreach center" and "mini-synagogue" (or "minagogue"). Mitzvah tanks are commonly used for advancing the Mitzvah campaigns. Mitzvah tanks have been commonplace on the streets of New York City since 1974.[119] Today, they are used all over the globe, in countries where Chabad is active. Campus outreach In recent years, Chabad has greatly expanded its outreach on university and college campuses. Chabad Student Centers are active on over 100 campuses, and Chabad offers varied activities at an additional 150 universities worldwide.[120] Professor Alan Dershowitz has said "Chabad's presence on college campuses today is absolutely crucial," and "we cannot rest until Chabad is on every major college campus in the world."[121] Chabad Lubavitch Mitzvah tank in Golders Green, London Teenager organization CTeen is a program and a youth movement created for teenagers with ages between 13 and 18 years old, the program aims to integrate fun and Judaism for young people. CTeen is present in several countries, where the participants receive special study material for several Jewish holidays, different activities to be performed by their local groups, and constant advice to help them develop these studies and activities in the best possible way for them.[122]

Publishing Chabad publishes and distributes Jewish religious literature. Under Kehot Publication Society, Chabad's main publishing house, Jewish literature has been translated into 12 different languages. Kehot regularly provides books at discounted prices, and hosts book- a-thons. Kehot commonly distributes books written or transcribed from the rebbes of Chabad, prominent chassidim and other authors who have written Jewish materials.

Kehot is a division of Merkos L'Inyonei Chinuch, the movement's educational arm.

Media More than any other Jewish movement, Chabad has used media as part of its religious, social, and political experience. Their latest leader, Menachem Mendel Schneerson, was the most video-documented Jewish leader in history.[123]

Chabad.org The Chabad movement publishes a wealth of Jewish material on the internet. Chabad's main website Chabad.org, is one of the first Jewish websites[124] and the first and largest virtual congregation.[125][126] It serves not just its own members but Jews worldwide in general.[127]

Community websites Popular Chabad community websites include collive.com, CrownHeights.info, Chabad.org, Shmais.com, Chdailynews.com, and the Hebrew site, COL.org.il.[128][129]

Summer camps Chabad has set up an extensive network of camps around the world, most using the name Gan Israel, a name chosen by Schneerson although the first overnight camp was the girls division called Camp Emunah. There are 1,200 sites serving 210,000 children — most of whom do not come fromOrthodox homes. Of these, 500 camps are in the United States.[130][131]

Political activities Schneerson involved himself in matters relating to the resolution of the Israeli-Arab conflict.[132] He maintained that as a matter of Jewish law,[133] any territorial concession on Israel's part would endanger the lives of all Jews in the Land of Israel, and is therefore forbidden. He also insisted that even discussing the possibility of such concessions showed weakness, would encourage Arab attacks, and therefore endanger Jewish lives.[134]

In USA domestic politics, Schneerson supported government involvement in education and welcomed the establishment of the United States Department of Education in 1980, yet insisted that part of a school's educational mission was to incorporate the values espoused in the Seven Laws of Noah. He called for the introduction of amoment of silence at the beginning of the school day, and for students to be encouraged to use this time for such improving thoughts or prayers as their parents might suggest.[135]

In 1981, Schneerson publicly called for the use of solar energy. Schneerson believed that the USA could achieve energy independence by developing solar energy technologies. He argued that the dependence on foreign oil may lead to the country compromising on its principles.[136][137]

Library dispute with Russia In 2013, US federal judge Royce Lamberth ruled in favor of Chabad lawyers that wanted contempt sanctions on three Russian organizations to return the Schneersohn Library – 12,000 books belonging to RabbiY osef Schneersohn seized and nationalized by the Bolsheviks in 1917-18, to the BrooklynChabad Library.[47][138] Lazar reluctantly accepted Putin's request in moving the Schneerson Library to Moscow's Jewish Museum and Tolerance Center as a form of compromise, which was criticized by the Chabad Library.[47]

Controversies

Several movement-wide controversies have occurred in Chabad's 200-year history. Two major leadership succession controversies occurred in the 1800s, one took place in the 1810s following the death of the movement's founder, the other occurred in the 1860s following the death of the third Rebbe. Two other minor offshoot groups were formed later in the movement's history. The movement's other major controversy is Chabad messianism, which began in the 1990s. Chabad messianism appears to be among the most frequently cited controversies within the Orthodox Jewish community.

Succession disputes and offshoot groups A number of groups have split from the Chabad movement, forming their own Hasidic groups, and at times, positioning themselves as possible successors of previous Chabad rebbes. Following the deaths of the first and third rebbes of Chabad, disputes arose over their succession.

The death of Rabbi Shneur Zalman – Following the death of Rabbi Shneur Zalman of Liadi, the first Chabad rebbe, a dispute over his succession led to a break within the movement. While the recognized successor was Rabbi Dovber Schneuri, a student of Rabbi Shneur Zalman, RabbiAaron HaLevi assumed the title of rebbe, and led a number of followers from the town ofStrashelye . The new group had two rebbes, Rabbi Aaron and his son Rabbi Haim Rephael. The new group eventually disbanded, following Rabbi Haim Rephael's death.[28][139] 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 contemplationhisbonenus ( ). Rabbi Dovber published his arguments on the subject in an compilation titledKuntres Hispa'alus ("Tract on Ecstasy").[140] The death of Rabbi Menachem Mendel Schneersohn (the Tzemach Tzedek) – Following the death of the third Chabad rebbe, Rabbi Menachem Mendel Schneersohn (theTzemach Tzedek), a dispute over his succession led to the formation of several Chabad groups. While Rabbi Shmuel Schneersohn was recognized as the heir to the Chabad-Lubavitch line, several of his brothers formed groups of their own in the towns ofKopys (forming the Kapust dynasty), Nezhin (forming the Niezhin dynasty), Lyady (forming the Liadi dynasty), and Ovruch (forming the Avrutch dynasty). The lifespan of these groups varied; Niezhin and Avrutch had one rebbe each, Liadi had two rebbes, and Kapust had four. Following the deaths of their last rebbes, these groups eventually disbanded.[141][142][143][144][145]

Others Two other minor offshoot groups were formed by Chabad Hasidim:

The Malachim – The Malachim were formed as a quasi-Hasidic group. The group claims to recognize the teachings of the first four rebbes of Chabad, thus rivaling the later Chabad rebbes. The Malachim's first and only rebbe, Rabbi Chaim Avraham Dov Ber Levine haCohen (1859/1860–1938), also known as "The Malach" (lit. "the angel"), was a

[146][147][148] follower of the fourth and fifth rebbes of Chabad.[146][147][148] While Levine did not leave a successor, the Malachim group continues to maintain a yeshiva andminyan in Williamsburg, Brooklyn. Liozna - Following the death of the seventh Chabad Rebbe, Rabbi Menachem Mendel Schneerson, an attempt by Shaul Shimon Deutsch to form a breakaway Chabad movement, with Deutsch as "Liozna Rebbe", fails to gain popular support.[149][150][151][152]

Hornisteipol - Aside from these two minor offshoots, which consider themselves directly connected to and an alternate extension of Chabad Lubavitch, the chassidus Hornisteipol is perhaps the last remaining "Chabad" chassidus other than the two aforementioned groups and Chabad Lubavitch, in its acceptance of the great importance the Chabad approach to Chassidus and halacha. It is the product of marriage that was arranged by the Alter Rebbe and the Chernobler Maggid (rabbi Mordechai Twerski) between the Alter Rebbe's granddaughter (the Mitteler Rebbe's daughter) and the Chernobler Maggid's son, rabbi aakov-YY isroel Twerski (of Cherkas). Rabbi Yaakok-Yisroel upon his marriage went off to live with the Alter Rebbe until his passing, and afterwards continued for years to live with his father-in-law the Mitteler Rebbe. In this time he acquired an intense understanding and appreciation for the Chabad approach to Chassidus, to the point that when he returned to Chernoble, he found himself too different from them to stay there.With his father's permission, he became a Rebbe in Cherkas (and later Hornisteipol) and he integrated the approach of Chabad Chassidus very heavily into his own. This relationship with Chabad Chassidus continued on throughout the life of the Tzemach Tzedek (rabbiaakov Y Yisroel's brother-in-law), whose chasidic teachings they also came to greatly revere. It is also worth mentioning regarding Hornisteipol's connection to the Chabad Lubavitch Dynasty itself that Rav aakov-YY isroel married his daughter off to the son of the Tzemach Tzedek, Rabbi Yosef Yitzchok of Ovrutch, who himself became a Rebbe. This union produced a daughter, Rebbetzin Shterna Sara Schneersohn, who married the Rebbe Rashab, and was the mother of the Freidiker Rebbe (who was named "Yosef-Yitzchok after his maternal grandfather). Today, Hornisteipol has a few moderate-sized communities, the two primary ones being in Milwaukee under rabbi Michel werskiT and in Beitar (formerly Jerusalem) under rabbi Sholom-Shachna Friedman. There are also other smaller communities with ties in Chicago, Bnei Barak, Chicago, and Flatbush. They still put great emphasis on diligent learning of Chabad Chassidus from the Alter Rebbe down through to and including the Tzemach Tzedek, namelyanya, T Likkutei Torah and Torah ohr, Imrei Bina, Sha'arei Teshuva, Derech Chaim, Toras Chaim, Derech Mitzvosecha, and all of thecompiled ma'amarim of those three Rebbaim. They also consult the Shulchan Aruch HaRav and theeshuvos T of the Tzemach Tzedek in matters of Halacha. However, unlike Chabad Lubavitch, they also learn numerous other chassidic texts - primarly authored by Rebbaim of other chassidic groups that they come from, including Chernoble, Karlin,sanz, T Bobov, and many more.

Messianism In the late 1980s, the Rebbe called for his followers to become involved in outreach activities with the purpose of bringing about the Jewish Messianic Age.[31] Statements concerning the advancement of the Messianic age was a factor leading to the controversy surrounding the messianic beliefs of some members of the movement.[153] Some Chabad Hasidim, called mashichists, "have not yet accepted the Rebbe's passing"[154] and even after his death regard him as the (living) 'King Messiah' and 'Moses of the generation'.

In the arts

Art Chabad Hasidic artists Hendel Lieberman and Zalman Kleinman have painted a number of scenes depicting Chabad Hasidic culture, including religious ceremonies, study and prayer. Chabad artist Michoel Muchnik has painted scenes of the Mitzvah Campaigns.[123]:156

Artist and shaliach Yitzchok Moully has adapted silkscreen techniques, bright colours and Jewish and Hasidic images to create a form of "Chasidic Pop Art".[155]

Music Vocalists Avraham Fried and Benny Friedman have included recordings of traditional Chabad songs on their albums of contemporary Orthodox Jewish music. Bluegrass artistAndy Statman has also recorded Chabad niggunim.

Reggae artist Matisyahu has included portions of Chabad niggunim and lyrics with Chabad philosophical themes in some of his songs. Literature Novelist Chaim Potok authored a work My Name is Asher Lev in which a Hasidic teen struggles between his artistic passions and the norms of the community. The "Ladover" community is a thinly veiled reference to the Lubavitcher community in Crown Heights.[156][157]

Chabad poet Zvi Yair has written poems on Chabad philosophical topics includingRatzo V'Shov (spiritual yearning).

Film The Chabad-Lubavitch community has been the subject of a number of documentary films. These films include:

The Spark – a 28-minute film, produced in 1974, providing an overview of the Lubavitch andSatmar of New York[158] Religious America: Lubavitch – a 28-minute, 1974 PBS documentary focusing on a day in the life of a Lubavitcher man[158] King of Crown Heights – a 60-minute, 1993 film on Lubavitcher Hasidim byColumbia University student Roggerio Gabbai[158] Shekinah – a 70 min, 2013 documentary exploring the perspectives of the female students of a Chabad school in Montreal[159][160] Project 2x1 – a 30 min, 2013 documentary on the Chabad Hasidim andW est Indian residents of Crown Heights, using Google Glass in place of conventional camera techniques[161][162][163][164]

See also

Baal Shem Tov Hasidic philosophy

References

1. Additional spellings include Lubawitz, and Jabad (in Spanish speaking countries) 2. "Hasidism" (https://www.jewishvirtuallibrary.org/jsource/Judaism/Hasidism.html). www.jewishvirtuallibrary.org. 3. Encyclopedia of the Arab-Israeli Conflict (https://books.google.com/books?id=YAd8efHdVzIC&pg=PA430&lpg=PA43 0&dq=largest+hasidic+groups&source=bl&ots=OTXkbxldeL&sig=vTnN7IQwjkQqHgLWPuI9OpY9eKo&hl=en&sa=X& ved=0ahUKEwjigsyenofKAhVGXBoKHQBkBFI4FBDoAQhFMAg#v=onepage&q=largest%20hasidic%20groups&f=fal se). 4. An Architectural Guidebook to Brooklyn (https://books.google.com/books?id=cIOZO8_HNGAC&pg=RA5-PT139&lpg =RA5-PT139&dq=largest+hasidic+groups&source=bl&ots=BSldxqcEi3&sig=PdnblIdevpnIvf0k7lGNUp0DYnk&hl=en &sa=X&ved=0ahUKEwjigsyenofKAhVGXBoKHQBkBFI4FBDoAQhHMAk#v=onepage&q=largest%20hasidic%20grou ps&f=false). 5. Martin Barillas (June 23, 2008)."US Court finds that Chabad Can Sue for the Return of Precious Archives held by Russia" (http://www.thecuttingedgenews.com/index.php?article=593). 6. Ronn Torossian (May 14, 2012)."The First Jewish Start-Up Nation ? Chabad: Marketing Genius" (http://www.jewocit y.com/blog/the-first-jewish-start-up-nation-chabad-marketing-genius/1956). Jewocity. Retrieved January 13, 2015. 7. Dara Horn, June 13, 2014"Rebbe of Rebbe's" (https://www.wsj.com/articles/book-review-rebbe-by-joseph-telushkin- and-my-rebbe-by-adin-steinsaltz-1402696458) Archived (https://web.archive.org/web/20141026163324/http://online. wsj.com/articles/book-review-rebbe-by-joseph-telushkin-and-my-rebbe-by-adin-steinsaltz-1402696458) October 26, 2014, at the Wayback Machine. The Wall Street Journal 8. "About Chabad-Lubavitch on" (http://www.chabad.org/article.asp?AID=36226). Chabad.org. Retrieved 2010-05-12. 9. "Uganda is 100th outpost for Chabad-Lubavitch" (https://www.jta.org/2017/11/20/news-opinion/united-states/uganda- is-100th-outpost-for-chabad) – via Jewish Telegraphic Agency. 10. Zauzmer, Julie. "South Dakota is getting its only full-time rabbi — and becoming the 50th state for Chabad" (https://w ww.washingtonpost.com/news/acts-of-faith/wp/2016/11/28/south-dakota-is-getting-its-only-full-time-rabbi-and-becomi ng-the-50th-state-for-chabad/). Washington Post. Retrieved 26 June 2017. 11. Jewish Literacy, Telushkin, William Morrow 2001, p. 470 12. Gelbwasser, Michael, Mansfield rabbi reaches out, Sun Chronicle, March 31, 2007 13. Religion today (https://news.yahoo.com/s/ap/20071206/ap_on_re/religion_today_1), by Emily Fredrix, December 6, 2007 Associated Press 14. "About Chabad-Lubavitch" (http://www.chabad.org/library/article_cdo/aid/36226/jewish/About-Chabad-Lubavitch.ht m). Chabad. Retrieved January 13, 2015. 15. Drake, Carolyn (February 2006)."A Faith Grows in Brooklyn" (http://www7.nationalgeographic.com/ngm/0602/featur e4/index.html). National Geographic. 16. "Chabad-Lubavitch Directory" (http://www.chabad.org/centers/default_cdo/jewish/Centers.htm). Chabad. Retrieved January 13, 2015. 17. Heilman, Samuel (December 15, 2005)."The Chabad Lubavitch Movement: Filling the Jewish acuumV Worldwide" (http://jcpa.org/article/the-chabad-lubavitch-movement-filling-the-jewish-vacuum-worldwide/). Jerusalem Center for Public Affairs. Retrieved January 13, 2015. 18. "The perfect matzo a matter of timing" (http://www.today.com/id/12284821). TODAY. Associated Press. April 12, 2006. Retrieved January 13, 2015. 19. "Wertheimer, Jack. A People Divided: Judaism in Contemporary America. New ork:Y Basic Books (A Division of Harper Collins) (1993); pg. xiv–xv" (http://www.adherents.com/Na/Na_303.html). Adherents.com. Retrieved 2010-05-12. 20. Occhiogrosso, Peter (1996). "Judaism".The Joy of Sects: A Spirited Guide to the World's Religious raditionsT . New York: Doubleday. p. 250. 21. Andryszewski, Tricia (1997). Communities of the Faithful: American Religious Movements Outside the Mainstream. Bookfield, Connecticut: Millbrook Press. p. 95.ISBN 978-0761300670. 22. Slater, Elinor and Robert, Great Jewish Men, Jonathan David Publishers 1996 ISBN( 08246 03818). Page 279. 23. Sharon Chisvin (5 August 2007)."Chabad Lubavitch centre set for River Heights area" (https://web.archive.org/web/ 20070927194259/http://www.winnipegfreepress.com/subscriber/faith/story/4017869p-4630456c.html). Winnipeg Free Press. Archived fromthe original (http://www.winnipegfreepress.com/subscriber/faith/story/4017869p-4630456 c.html) on 27 September 2007. 24. "Chabad-Lubavitch's Global Chanukah Campaign" (http://www.chabad.org/holidays/chanukah/article_cdo/aid/24065 50/jewish/Chabad-Lubavitchs-Global-Chanukah-Campaign.htm). Chabad. Retrieved January 13, 2015. 25. Agudas Chasidei Chabad of United States .v Gourary NO. CV-85-2909 (http://www.leagle.com/decision/1987211365 0FSupp1463_11879) Archived (https://web.archive.org/web/20150609131447/http://www.leagle.com/decision/19872 113650FSupp1463_11879) June 9, 2015, at the Wayback Machine. 26. "Sholom DovBer Schneersohn (1860–1920)" (http://www.chabad.org/library/article_cdo/aid/272209/jewish/Rabbi-Sh olom-DovBer-Schneersohn.htm). Chabad. Retrieved January 13, 2015. 27. Altein, R, Zaklikofsky, E, Jacobson, I: Out of the Inferno: The Efforts That Led to the Rescue ofRabbi Yosef Yitzchak Schneersohn of Lubavitch from War Torn Europe in 1939–40, p. 270. Merkos L'Inyonei Chinuch, 2002ISBN 0-8266- 0683-0 28. Beck, Atara (16 August 2012)."Is Chabad Lubavitch" (http://www.jpost.com/Magazine/Judaism/Is-Chabad-Lubavitc h). The Jerusalem Post. 29. Jonathan D. Sarna (October 14, 2015)."The Jewish Future: What will be the condition of the Jewish community 50 years from now?" (https://www.commentarymagazine.com/articles/symposium-part-5/). Commentary Magazine. Commentary, Inc. 30. Mindel, Nissan (1985). "Intro".The Philosophy of Chabad. 2. Brooklyn: Kehot Publication Society. ISBN 082660417X. 31. The Encyclopedia of Hasidism, "Habad", Jonathan Sacks, pp. 161–164 32. Hasidism: The movement and its masters, Harry M. Rabinowicz, 1988, pp. 83–92, Jason Aronson, LondonISBN 0- 87668-998-5 33. Leadership in the Chabad movement, Avrum Erlich, Jason Aronson, 2000ISBN 0-7657-6055-X 34. Hayom Yom, p. A10 35. Chanoch Glitzenshtein, Sefer Hatoldos Tzemach Tzedek 36. Hayom Yom, p. A14 37. "Sefer HaToldos Admur Maharash" (https://web.archive.org/web/20080422214316/http://www.sichosinenglish.org/bo oks/sefer-hatoldos-admur-maharash/03.htm). Archived from the original (http://www.sichosinenglish.org/books/sefer- hatoldos-admur-maharash/03.htm) on April 22, 2008. Retrieved March 8, 2008. 38. Hayom Yom, pp. 15–16 39. Encyclopedia of Hasidism, "Schneersohn, Joseph Isaac". Naftali Lowenthal. Aronson, London 1996.ISBN 1-56821- 123-6 40. He dropped the second 'h' from his name. 41. Skolnik, Fred; Berenbaum, Michael, eds. (2007).Encyclopaedia Judaica: Blu-Cof (https://books.google.com/books?i d=3btYAwAAQBAJ&pg=PA554&lpg=PA554&dq=chabad+imprisoned+Russia&source=bl&ots=hZmPkJJsKP&sig=YL w7skq5cDCh-tKG72xiok6aD3Y&hl=en&sa=X&ei=RLrTVK_aDI7OaKq4gpgP&redir_esc=y#v=onepage&q=chabad%2 0imprisoned%20Russia&f=false). Granite Hill Publishers. 42. Maya Balakirsky Katz (October 11, 2010).The Visual Culture of Chabad (https://books.google.com/books?id=OeIuE 1tE36QC&dq=chabad+imprisoned+Russia&source=gbs_navlinks_s). Cambridge University Press. p. 40. 43. "Mrs. Sima Itkin obm" (http://www.chabadmequon.org/templates/articlecco_cdo/aid/700831/jewish/Mrs-Sima-Itkin-ob m.htm). The Joseph and Rebecca Peltz Center for Jewish Life. 44. "The Former Soviet Union" (http://www.chabad.org/library/article_cdo/aid/244380/jewish/Former-Soviet-Union.htm). Chabad.org. "The communists persecuted, chased and harassed the Rebbe and his operatives. ... Through the years of communism, hundreds of Chassidic activists were executed. Thousands more were arrested and sent to Siberia for years of hard labor." 45. Rabbi Yehuda Ceitlin (November 30, 2012)."Chabadniks proud of 'criminal' past" (http://azjewishpost.com/2012/cha badniks-proud-of-criminal-past/). 46. Ben Sales (10 April 2017)."Politico says Chabad is Trump's partner in — something. Not so fast" (https://www.jta.or g/2017/04/10/news-opinion/united-states/politico-says-chabad-is-trumps-jewish-movement-not-so-fast). Jewish Telegraphic Agency. Retrieved 4 June 2017. 47. Cnaan Lipshiz (5 June 2015)."Why Russian Chief Rabbi stands by Vladimir Putin" (http://forward.com/news/breakin g-news/309514/russian-chief-rabbi-berel-lazar-stands-by-vladimir-putin/). The Forward. Retrieved 4 June 2017. 48. Jew cleared in beard-cutting case, Philadelphia Daily News, May 25, 1984 49. Goldman, Ari L. (22 June 1983)."A TTACK ON RABBI BRINGS ANGUISH TO BOROUGH PARK" (https://www.nytim es.com/1983/06/22/nyregion/attack-on-rabbi-brings-anguish-to-borough-park.html) – via www.nytimes.com. 50. Letters to the Editor, Time, August 1, 1983 51. Deuturonomy 30:14. 52. The Encyclopedia of Hasidism, "Tanya", Jonathan Sacks, pp. 475–477 (15682–11236) 53. Tanya, Shneur Zalman of Liadi, Chapter 13. 54. "Chagat" is an acronym for "Chesed, Gevurah, Tiferet" (kindness, severity, beauty), the Kabbalistic terms for the three primary emotions. Schools of Hasidic thought stressing emotive patterns of worship have been termed "Chagat". 55. Tanya, ch. 12 56. Cohen, J. Simcha (December 28, 1999).How Does Jewish Law Work? (https://books.google.com/?id=8XBjccyzdL8 C&pg=PA329). Jason Aronson. p. 329. ISBN 0-7657-6090-8. Retrieved September 4, 2009. 57. Liebman, Charles S. "Orthodoxy in American Jewish Life." The American Jewishear Y Book (1965): 21-97. 58. Ferziger, Adam S. "Church/sect theory and American orthodoxy reconsidered."Ambivalent Jew—Charles S. Liebman in memoriam, ed. Stuart Cohen and Bernard Susser (2007): 107-124. 59. "Hasidic Jews, continued..." (http://www.adherents.com/Na/Na_303.html) Adherents.com. Retrieved January 13, 2015. 60. "Archived copy" (http://www.timesofisrael.com/two-centuries-after-the-death-of-its-founder-chabad-launches-year-lon g-celebration-with-reissue-of-his-works/). Archived (https://web.archive.org/web/20161005230230/http://www.timesof israel.com/two-centuries-after-the-death-of-its-founder-chabad-launches-year-long-celebration-with-reissue-of-his-wo rks/) from the original on 2016-10-05. Retrieved 2016-08-10. 61. Gall, Timothy L., ed. (1998). Worldmark Encyclopedia of Cultures and Daily Life. 3: Asia and Oceania. Cleveland, OH: Gale Research. p. 776.ISBN 978-0787605551. 62. The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, ch. 15, note 5. KTAV Publishing, ISBN 0-88125-836-9 63. "At Last: Estimate for Chabad in the US!!!" (http://chabadsociologist.wordpress.com/2013/10/17/at-last-estimate-for-c habad-in-the-us/). The Chabad Sociologist. October 17, 2013. Retrieved January 13, 2015. 64. Shaffir, William. "The renaissance of Hassidism." (http://www.jewishjournalofsociology.org/index.php/jjs/article/viewFil e/36/34) Jewish Journal of Sociology 48, no. 2 (2006). 65. Comenetz, Joshua. "Census-based estimation of the Hasidic Jewish population."Contemporary Jewry 26, no. 1 (2006): 35. 66. Greenfield, Nicole. ."Birth of Hipster Hasidism?" (http://www.religiondispatches.org/birth-of-hipster-hasidism/) Religion Dispatches. University of Southern Carolina. February 2, 2012 67. Nussbaum-Cohen, Debra."Of Hasids, Hipsters, and Hipster Hasids." (http://blogs.forward.com/sisterhood-blog/1503 15/) The Jewish Daily Forward. January 26, 2012. 68. "Comparing Full Time and Part Time Numbers at Chabad Schools" (https://chabadsociologist.wordpress.com/2013/0 8/06/comparing-full-time-and-part-time-numbers-at-chabad-schools/). The Chabad Sociologist. August 6, 2013. Retrieved January 13, 2015. 69. Schick, Marvin (October 2009)."A Census of Jewish Day Schools in the United States 2008–2009" (http://avichai.or g/wp-content/uploads/2010/06/Census-of-JDS-in-the-US-2008-09-Final.pdf) (PDF). Avi Chai Foundation. Retrieved January 13, 2015. 70. Wertheimer, Jack (August 2008). "A Census of Jewish Supplementary Schools in the United States: 2006–2007" (htt p://avichai.org/wp-content/uploads/2010/06/Supplementary-School-Census-Report-Final.pdf) (PDF). Avi Chai Foundation. Retrieved January 13, 2015. 71. "Israeli Census Reveals Population of Kfar Chabad" (http://crownheights.info/chabad-news/45390/israeli-census-rev eals-population-of-kfar-chabad/). CrownHeights.info. July 11, 2012. Retrieved January 13, 2015. 72. "The Chabad Hassidic Community in Tzfat" (http://www.safed.co.il/chabad-in-tzfat.html). Safed.co.il. Retrieved September 14, 2014. 73. "Sefer HaZohar – Including Glosses by Rabbi Yeshaya Horowitz of Safed and His Son Rabbi Shmuel Horowitz Author of 'Yemei Shmuel.'" Judaica Auction no. 27- Books and Manuscripts (https://www.kedem-auctions.com/conte nt/sefer-hazohar-%E2%80%93-including-glosses-rabbi-yeshaya-horowitz-safed-and-his-son-rabbi-shmuel) Archived (https://web.archive.org/web/20161006013938/https://www.kedem-auctions.com/content/sefer-hazohar-%E2%80%9 3-including-glosses-rabbi-yeshaya-horowitz-safed-and-his-son-rabbi-shmuel) October 6, 2016, at the Wayback Machine.. Kedem Auction House. Accessed September 14, 2014. Retrieved 24 April 2016 74. "Chabad of Montreal: Here's the stats!!!" (http://chabadsociologist.wordpress.com/2013/10/13/chabad-of-montreal-he res-the-stats-chabad-montreal-chabadsociology/). The Chabad Sociologist. October 13, 2013. Retrieved January 13, 2015. 75. Shahar, Charles. "Main Report: A Comprehensive Study of the Ultra Orthodox Community of Greater Montreal (2003)". Federation CJA (Montreal). (2003): pp. 7–33. 76. Lapidus, Steven (2004). "The Forgotten Hasidim: Rabbis and Rebbes in Prewar Canada" (http://pi.library.yorku.ca/oj s/index.php/cjs/article/viewFile/22624/21095). Canadian Jewish Studies/Études juives canadiennes. Retrieved January 13, 2014. 77. Shokeid, Moshe (1988). Children of Circumstances: Israeli Emigrants in New York. Anthropology of Contemporary Issues. Ithaca: Cornell University Press. pp. 139–160. ISBN 0801420784. 78. "Did You Know 25% of Chabad in Montreal are Sefardi?" (https://chabadsociologist.wordpress.com/2013/07/09/did-y ou-know-25-of-chabad-in-montreal-are-sefardi/). The Chabad Sociologist. July 9, 2013. 79. Shahar, Charles. "A Comprehensive Study of the Ultra Orthodox Community of Greater Montreal (2003)". Federation CJA (Montreal). 2003. 80. Nissan Mindel. "Rabbi Isaac Luria – The Ari Hakodosh" (http://chabad.org/library/article_cdo/aid/111878/jewish/Rabb i-Isaac-Luria-The-Ari-Hakodosh.htm). Chabad. Retrieved January 13, 2015. 81. "Gebrokts: Wetted Matzah" (http://chabad.org/holidays/passover/pesach_cdo/aid/265990/jewish/Gebrokts-Wetted-M atzah.htm). Chabad. Retrieved January 13, 2015. 82. Chanukah. Sefer Haminhagim. SichosinEnglish.org. (http://www.sichosinenglish.org/cgi-bin/calendar?holiday=chanu ka234) 83. Schneersohn, Shalom Dovber. Tanu Rabbanan: Ner ChanukahSichos In English, N.Y., 1990. 84. "Laws and Customs: Chanukah" (http://crownheights.info/something-jewish/412805/laws-and-customs-chanukah/). CrownHeights.info. November 24, 2013. Retrieved January 13, 2015. 85. Chabad Customs. Kehot Publication Society. Sichosinenglish.org (http://www.sichosinenglish.org/cgi-bin/calendar?h oliday=chanuka34) 86. Dalfin, Chaim (September 6, 2012)."Chabad Elul Customs" (http://www.shmais.com/chabad-news/latest/item/chaba d-elul-customs). Shmais.com. Retrieved January 13, 2015. 87. Menachem Mendel Schneerson."Chai Elul: Breathing New Life Into Our Divine Service" (http://chabad.org/library/art icle_cdo/aid/155859/jewish/Chai-Elul.htm). Chabad. Retrieved January 13, 2015. 88. "Dade Jews throw birthday party for New York Rabbi", David Hancock,Miami Herald, April 14, 1992 89. "Yahrtzeit Observances" (http://www.chabad.org/library/article_cdo/aid/82245/jewish/Yahrtzeit-Observances.htm). Chabad. Retrieved January 13, 2015. 90. "A Brief Biography" (http://www.chabad.org/therebbe/article_cdo/aid/528345/jewish/A-Brief-Biography.htm). Chabad. Retrieved January 13, 2015. 91. Chof Beis Shvat. Chabad.info. (http://www.chabadinfo.com/index.php/jq/css/ui-lightness/jq/js/?url=newsnew_en&stri ng=tag_Chof%20Beis%20Shvat) Archived (https://web.archive.org/web/20131216191431/http://www.chabadinfo.co m/index.php/jq/css/ui-lightness/jq/js/?url=newsnew_en&string=tag_Chof%20Beis%20Shvat) December 16, 2013, at the Wayback Machine. 92. Weiss, Steven I (January 20, 2006)."Orthodox Rethinking Campus Outreach" (http://forward.com/articles/1518/ortho dox-rethinking-campus-outreach/?). The Jewish Daily Forward. Retrieved January 13, 2015. 93. Jewish Literacy, Telushkin, William Morrow 2001, p. 471 94. Burstein, Paul (2011). "Jewish Nonprofit Organizations in the U.S.: A Preliminary Survey".Contemporary Jewry. 31 (2): 129–148. doi:10.1007/s12397-010-9028-5 (https://doi.org/10.1007/s12397-010-9028-5). 95. Lubavitch centers in Europe (http://lubavitch.com/centers/region.html?id=4) 96. Lubavitch centers in South America (http://lubavitch.com/centers/region.html?id=3) 97. Lubavitch centers in Australia (http://lubavitch.com/centers/region.html?id=3) 98. Lubavitch centers in North America (http://lubavitch.com/centers/region.html?id=1) 99. Lubavitch centers in Africa (http://lubavitch.com/centers/region.html?id=1&f=c) 100. Marcelle S. Fischler (December 16, 2005)."Is It a Home or a House of Worship?" (https://query.nytimes.com/gst/fullp age.html?res=9D00EEDC1F31F93BA25751C1A9639C8B63). The New York Times. Retrieved January 13, 2015. 101. "Passover seders, around the world" (https://news.google.com/newspapers?nid=266&dat=20070323&id=UAgsAAAA IBAJ&sjid=TW0FAAAAIBAJ&pg=5379,7656059). Kentucky New Era. Associated Press. March 23, 2007. p. 28. Retrieved January 13, 2015. 102. Challenge 103. Chumash Devarim. New York: Kehot Publication Society. 2011. pp. vii. ISBN 978-0-8266-0194-0. 104. Ralph Blumenthal (November 29, 2008)."Jewish Center Is Stormed, and 6 Hostages Die" (https://www.nytimes.com/ 2008/11/29/nyregion/29chabad.html). The New York Times. p. A13. Retrieved January 13, 2015. 105. Joshua Runyan (November 30, 2008)."Funeral Preparations for Chabad House Victims Under Way" (http://www.cha bad.org/news/article_cdo/aid/775065/jewish/Funeral-Preparations-Under-Way.htm). Chabad. Retrieved 2010-05-12. 106. Damien McElroy (December 1, 2008)."Mumbai attacks: Jews tortured before being executed during hostage crisis" (https://www.telegraph.co.uk/news/worldnews/asia/india/3539171/Mumbai-attacks-Jews-tortured-before-executed-du ring-hostage-crisis.html). Retrieved February 8, 2017. 107. "Obama sends condolences to Chabad" (http://jta.org/news/article/2008/12/04/1001351/obama-sends-condolences-t o-chabad). Jewish Telegraph Agency (JTA). December 4, 2008. Retrieved January 13, 2015. 108. Mark Avrum Ehrlich (2004). The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present. Jersey City, N.J.: KTAV. p. 134. ISBN 0881258369. 109. Fishkoff, Sue, The Rebbe's Army: Inside the World of Chabad-Lubavitch, Schocken Books 2003 (ISBN 08052 11381) pages 160–161. 110. Wertheimer, Jack (June 16, 2014). "Why the Lubavitch Movement Thrives in the Absence of a Living Rebbe" (http:// www.ou.org/jewish_action/06/2014/lubavitch-movement-thrives-absence-living-rebbe/). JA Mag in Jewish World. Orthodox Union. Retrieved 30 September 2014. "Among the latter is the Jewish Learning Institute, the largest educational program for Jewish adults in the world (with the possible exception of the Dafomi Y enterprise), which currently enrolls over 66,000 teens and adults at some 850 sites around the world, each following a prescribed course of study according to a set timetable." 111. Wertheimer, Jack. "The Outreach Revolution" (http://www.commentarymagazine.com/article/the-outreach-revolutio n/). Commentary Magazine. Retrieved April 2, 2013. 112. "Chabad hosts Jewish perspectives on staying positive" (http://newjerseyhills.com/hanover_eagle/news/chabad-host s-jewish-perspectives-on-staying-positive/article_593e3277-7566-5bce-afd1-4d931ee0e270.html). New Jersey Hills Media Group, Bernardsville, NJ. Hanover Eagle. October 30, 2014. Retrieved 3 November 2014. "'How Happiness Thinks' was created by the Rohr Jewish Learning Institute- an internationally acclaimed adult education program running on over 350 cities worldwide, which boast over 75,000 students. This particular course builds on the latest observations and discoveries in the field of positive psychology. "How Happiness Thinks" offers participants the chance to earn up to 15 continuing education credits from the American Psychological Association (APA), American Council for Continuing Medical Education (ACCME) and the National Board of Certified Counselors (NBCC)." 113. "New course to explore Jewish perspective on modern ethical dilemmas" (http://www.yourhoustonnews.com/bay_are a/living/new-course-to-explore-jewish-perspective-on-modern-ethical-dilemmas/article_09cf1211-c321-5811-a6f0-a8 d0fc1f4fc1.html). Your Houston News. October 23, 2013. Retrieved November 3, 2013. 114. "Happiness focus of JLI presentation" (http://www.tahoedailytribune.com/southshore/13553933-113/jli-jewish-happin ess-positive). Tahoe Daily Tribune. October 30, 2014. Retrieved 3 November 2014. "JLI, the adult education branch of Chabad Lubavitch, offers programs in more than 350 U.S. cities and in numerous foreign locations, including Australia, Argentina, Belgium, Brazil, Canada, Colombia, Denmark, Finland, Germany, Israel, the Netherlands, Russia, South Africa, Sweden, the United Kingdom, and enezuela.V More than 260,000 students have attended JLI classes since the organization was founded in 1998." 115. Dashefsky, Arnold; Sheskin, Ira, eds. (2014). "National Jewish Organizations".American Jewish Year Book (https://li nk.springer.com/chapter/10.1007/978-3-319-01658-0_10) (Volume 113 ed.). Springer International Publishing. pp. 447–597. ISBN 978-3-319-01657-3. "... is currently the largest provider of adult Jewish learning. JLI's mission is to inspire Jewish learning worldwide and to transform Jewish life and the greater community throughorah T study. Its goal is to create a global network of informed students connected by bonds of shared Jewish experience. JLI's holistic approach to Jewish study considers the impact of Jewish values on personal and interpersonal growth. (The authors of the book are Professor Ira Sheskin of Department of Geography and Regional Studies, The Jewish Demography Project, The Sue and Leonard Miller Center for Contemporary Judaic Studies, University of Miami, and Professor Arnold Dashefsky, Department of Sociology, The Center for Judaic Studies and Contemporary Jewish Life, University of Connecticut.)" 116. Hayom Yom, p. A38 117. "The Rebbe's 10-Point Mitzvah Campaign" (http://www.chabad.org/therebbe/article_cdo/aid/62228/jewish/10-Point- Mitzvah-Campaign.htm). Chabad. Retrieved 2010-05-12. 118. Fishkoff, Sue, The Rebbe's Army, Schocken books 2003 (ISBN 08052 11381) 119. "1974: The Mitzvah Tank on" (http://www.chabad.org/therebbe/timeline_cdo/aid/62178/jewish/1974-The-Mitzvah-Tan k.htm). Chabad. Retrieved 2011-04-13. 120. "Directory of Chabad on Campus" (http://www.chabad.edu). Chabad. Retrieved 2010-05-12. 121. "Address by Professor Alan Dershowitz" (http://www.oxfordchabad.org/templates/articlecco_cdo/AID/331005). Oxford Chabad Society. 2005-11-27. Retrieved January 13, 2015. 122. www.cteen.com/about (http://www.cteen.com/templates/articlecco_cdo/aid/1793071/jewish/ABOUT-US.htm) 123. Maya Balakirsky Katz (2010).The Visual Culture of Chabad. Cambridge University Press. 124. Zaleski, Jeffrey P. (June 1997). The Soul of Cyberspace: How New Technology Is Changing Our Spiritual Lives (htt p://www.chabad.org/library/article.asp?AID=335578). Harpercollins. ISBN 0-06-251451-2. Retrieved April 7, 2007. 125. Our Founding Director (http://www.chabad.org/library/article_cdo/aid/36222/jewish/Our-Founding-Director.htm) Archived (https://web.archive.org/web/20160827182515/http://www.chabad.org/library/article_cdo/aid/36222/jewish/ Our-Founding-Director.htm) August 27, 2016, at the Wayback Machine., Chabad.org 126. Harmon, Ami (December 13, 1998)."Y osef Kazen, Hasidic Rabbi And Web Pioneer, Dies at 44" (https://www.nytime s.com/1998/12/13/nyregion/yosef-kazen-hasidic-rabbi-and-web-pioneer-dies-at-44.html). The New York Times. Retrieved 1 January 2010. 127. "Beliefs" (https://www.nytimes.com/2000/01/22/nyregion/beliefs-469874.html). The New York Times. January 22, 2000. Retrieved January 13, 2015. 128. Golan, Oren (2012). "Frontiers of online religious communities: The case of Chabad Jews".In Heidi Campbell. Digital Religion: Understanding Religious Practice in New Media Worlds (https://web.archive.org/web/201404192313 29/http://books.google.com/books?id=ox4q7T59KikC&pg=PA160&vq=Crownheights.info&dq=Crownheights.info&lr= &output=html_text&source=gbs_search_r&cad=1). Routledge. p. 160. ISBN 9780415676106. Archived from the original (http://www.books.google.com/books?id=ox4q7T59KikC&pg=PA160&vq=Crownheights.info&dq=Crownheigh ts.info&lr=&output=html_text&source=gbs_search_r&cad=1) on April 19, 2014. Retrieved April 17, 2014. 129. Shaer, Matthew (2011). Among Righteous Men: A Tale of Vigilantes and Vindication in Hasidic Crown Heights (http s://web.archive.org/web/20140419231347/http://books.google.com/books?id=1uWpyg2fh0oC&pg=PT18&vq=Crown heights.info&dq=crownheights.info&lr=&output=html_text&source=gbs_search_r&cad=1). John Wiley & Sons. ISBN 9781118095201. Archived from the original (http://www.books.google.com/books?id=1uWpyg2fh0oC&pg=PT1 8&vq=Crownheights.info&dq=crownheights.info&lr=&output=html_text&source=gbs_search_r&cad=1) on April 19, 2014. Retrieved April 17, 2014. 130. Julie Wiener (September 1, 2000)."Chabad camps electrify many Jews, not just Lubavitch" (http://www.jewishsf.co m/content/2-0-/module/displaystory/story_id/14394/edition_id/279/format/html/displaystory.html). j. Jewish Telegraphic Agency. 131. "Camp Gan Israel Directory" (http://www.chabad.org/centers/default_cdo/aid/280451/jewish/Camp-Directory.htm). Chabad. Retrieved 2010-05-12. 132. "When Silence is a Sin". Sichos in English. Letter to Zalman Shazar (http://www.sichosinenglish.org/books/when-sile nce-is-a-sin/17.htm) Archived (https://web.archive.org/web/20141113021020/http://www.sichosinenglish.org/books/w hen-silence-is-a-sin/17.htm) November 13, 2014, at theW ayback Machine. 133. Based on Shulchan Aruch Orach Chayim, 328 134. Essentially his argument sought merely the position that would prevent loss of life, rather than taking a stance in the nature of the Land of Israel and Zionism.Freeman, Tzvi. "Should I Pray for the Death of Terrorists?" (http://www.cha bad.org/library/article_cdo/aid/807777/jewish/Should-I-Pray-for-the-Death-of-Terrorists.htm). Chabad. Retrieved 2010-05-12. 135. Hayom Yom, p. A29 136. "Website video link" (http://www.chabad.org/therebbe/livingtorah/player_cdo/aid/394468/jewish/Americas-Mandate-E nergy-Independence-Part-1.htm). chabad.org. April 15, 1981. Retrieved 2010-05-12. 137. "Chabad.org website video link" (http://www.chabad.org/therebbe/livingtorah/player_cdo/aid/408957/jewish/Americas -Mandate-Energy-Independence-Part-2.htm). chabad.org. 1981-04-15. Retrieved 2010-05-12. 138. Avital Chizhik (30 September 2013)."Putin refuses to let the Lubavitcher Rebbe's library leave Moscow" (http://www. tabletmag.com/jewish-arts-and-culture/books/143902/moscow-putin-lubavitcher-library). Tablet. Retrieved 4 June 2017. 139. Ehrlich, Avrum M.; Ehrlich, Mark Avrum (2000). "11: The Leadership of Dov Ber".Leadership in the HaBaD Movement: A critical evaluation of HaBaD leadership, history, and succession (https://books.google.com/books?id=2 RcRAQAAIAAJ&dq=leadership+in+the+habad&hl=en&sa=X&ei=FetuUoaRGYmVhQfgu4DwDg&ved=0CC0Q6AEwA A). Jason Aronson. ISBN 076576055X. 140. Ehrlich, Leadership in the HaBaD Movement, pp. 160–192, esp. pp. 167–172. 141. Encyclopedia of Hasidism, entry: Schneersohn, Shmaryahu Noah. Naftali Lowenthal. Aronson, London 1996. ISBN 1-56821-123-6 142. Kaminetzky, Yosef Y. (2005). Days in Chabad. Brooklyn: Kehot Publication Society. p. 19. ISBN 978-0826604897. 143. "Rabbi Chaim Schneur Zalman of Liadi" (http://www.lmaanyishmeu.com/pdf/128%20-%20Revering%20the%20Tora h%20-2.pdf) (PDF). L'maan Yishmeu (128). 2012. 144. Zevin, Shelomoh Yosef; Kaploun, Uri (1980). A Treasury of Chassidic Tales on the Torah: A Collection of Inspirational Chassidic Stories Relevant to the Weekly Torah Readings (https://books.google.com/books?id=Nnyuhrz RDCMC&printsec=frontcover&dq=Treasury+of+Chassidic+Tales&hl=en&sa=X&ei=J-xuUvTbEemw7Ab4yoGwAQ&v ed=0CC0Q6AEwAA#v=onepage&q=kopust&f=false). 1. Mesorah Publications. p. 115. ISBN 0899069002. 145. Dalfin, Chaim (1998). The Seven Chabad-Lubavitch Rebbes (https://books.google.com/books?id=lTgAAQAAQBAJ& printsec=frontcover&dq=dalfin+chaim&hl=en&sa=X&ei=-uxuUqSaMpPwhQeknYCoCQ&ved=0CDQQ6AEwAQ#v=on epage&q=dalfin%20chaim&f=false). Jason Aronson. ISBN 1461710138. 146. B. Sobel, The M'lochim 147. Ehrlich, Leadership in the HaBaD Movement, pp. 269–271 148. Mintz, Jerome R. (1992).Hasidic People: A Place in the New World (https://books.google.com/books?id=uEP5KNU AFh0C&pg=PA21&hl=en&sa=X&ei=TepuUub7A8yihgfk1IGACg&ved=0CC0Q6AEwAA#v=onepage&f=false). Harvard University Press. pp. 21–26.ISBN 0674041097. 149. "Dissidents Name 'Rebbe',"The Forward, December 6, 1996 150. Heinon, Herb, "Bigger than Death,"Jerusalem Post, August 15, 1997 151. Segall, Rebecca, "Holy Daze The problems of young Lubavitcher Hasidim in a world without the Rebbe,"The Village Voice, September 30, 2000 152. Eisenberg, Charles. The Book of Daniel: A Well Kept Secret. Xulon Press. 2007. Page 103. 153. "IDF Says 'No' to Meshichist 'Yechi' Yarmulkes" (http://www.theyeshivaworld.com/news/headlines-breaking-stories/1 35885/idf-says-no-to-mashichist-yechi-yarmulkes.html). The Yeshiva World News. July 31, 2012. Retrieved December 16, 2014. 154. Posner, Zalman I. (Rabbi) (Fall 2002).The Splintering of Chabad (https://s3.amazonaws.com/ou.org/publications/ja/5 763/5763fall/JUSTBETW.PDF) (PDF) (Jewish Action-The Magazine of the Orthodox Union ed.). Orthodox Union. Retrieved 16 December 2014. 155. " 'Under the Black Hat' Pop Art in Jerusalem Focuses on Chassidim - Rabbi itzchokY Moully brings spiritual and emotional depth to a new exhibit" (http://www.chabad.org/news/article_cdo/aid/3824604/jewish/Under-the-Black-Hat- Pop-Art-in-Jerusalem-Focuses-on-Chassidim.htm). www.chabad.org. 156. "Hirsch Succeeds with Theatrical Production of "My Name is Asher Lev" " (http://atlantajewishtimes.timesofisrael.co m/hirsch-succeeds-with-theatrical-production-of-my-name-is-asher-lev/). 157. https://uta-ir.tdl.org/uta-ir/bitstream/handle/10106/5378/Cochrum_uta_2502M_10893.pdf?sequence=1 158. Documentary Films about Hasidism (https://www.pbs.org/alifeapart/res_film.html/). PBS Archived (https://web.archiv e.org/web/20150503052544/http://www.pbs.org/alifeapart/res_film.html/) May 3, 2015, at the Wayback Machine. 159. "New film Shekinah provides unprecedented access to the world of young Hasidic women" (https://archive.is/201312 20142040/http://thesuburban.com/news/articles/?id=article02642). TheSuburban.com. October 11, 2013. Archived from the original (http://thesuburban.com/news/articles/?id=article02642) on December 20, 2013. Retrieved January 13, 2015. 160. Arnold, Janice (October 20, 2013)."Film presents chassidic women's attitudes to intimacy" (http://www.cjnews.com/i ndex.php?q=node/116289). The Canadian Jewish News. Retrieved January 13, 2015. 161. Hampton, Matthew (November 26, 2013)."Crown Heights 'Google Glass' Doc Premieres Next Month" (http://prospec theights.patch.com/groups/arts-and-entertainment/p/crown-heights-google-glass-doc-premieres-next-month). Prospect Heights Patch. Retrieved January 13, 2015. 162. Piras, Lara (October 9, 2013)."Google Glass Filmed Documentary Goes Where Normal Camera Crews Can't" (htt p://www.psfk.com/2013/10/google-glass-documentary-crown-heights.html/). psfk.com. Retrieved January 13, 2015. 163. Evans, Lauren (October 7, 2013)."Intrepid 20-Somethings Examine Crown Heights Through Google Glass" (https:// web.archive.org/web/20141225022808/http://gothamist.com/2013/10/07/crown_heights_documentary_shot_on_g.ph p). Gothamist. Archived fromthe original (http://gothamist.com/2013/10/07/crown_heights_documentary_shot_on_g. php) on December 25, 2014. Retrieved January 13, 2015. 164. Sharp, Sonja (October 7, 2013)."Crown Heights Documentary Claims to be First Ever Shot With Google Glass" (http s://web.archive.org/web/20141104174025/http://www.dnainfo.com/new-york/20131007/crown-heights/crown-heights- documentary-shot-completely-with-google-glass). DNAInfo. Archived fromthe original (http://www.dnainfo.com/new- york/20131007/crown-heights/crown-heights-documentary-shot-completely-with-google-glass) on November 4, 2014. Retrieved January 13, 2015.

Menachem Mendel Schneerson (1994).Hayom Yom. Kehot Publication Society. ISBN 0-8266-0669-5.

Further reading

Telushkin, Joseph. Rebbe: The Life and Teachings of Menachem M. Shneerson, the Most Influential Rabbi in Modern History. Harperwave, 2014. Miller, Chaim. Turning Judaism Outward: A Biography of Rabbi Menachem Mendel Schneerson the Seventh Lubavitcher Rebbe. Kol Menachem, 2014. Steinzaltz, Adin Even Israel.My Rebbe. Koren Publishers, 2014. Oberlander, Boruch and Elkanah Shmotkin.Early Years: The formative years of the Rebbe, Rabbi Menachem M. Schneerson, as told by documents and archival data, Kehot Publication Society. 2016. (ISBN 978-1-932349-04-7). Drake, Carolyn. "A Faith Grows in Brooklyn". National Geographic (February 2006). Ehrlich, Avrum M. Leadership in the Habad Movement: a Critical Evaluation of Habad Leadership, History, and Succession, Jason Aronson, 2000. (ISBN 0-7657-6055-X) Feldman, Jan L. Lubavitchers As Citizens: A Paradox of Liberal Democracy, Cornell University Press, 2003 ISBN( 0- 8014-4073-4) Fishkoff, Sue. The Rebbe's Army: Inside the World of Chabad-Lubavitch, Schocken, 2003 (ISBN 0-8052-4189-2) Heilman, Samuel and Menachem Friedman.The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson (Princeton University Press; 2010) 400 pages Hoffman, Edward. Despite All Odds: The Story of Lubavitch. Simon & Schuster, 1991 (ISBN 0-671-67703-9) Jacobson, Simon. Toward A Meaningful Life: The Wisdom of the Rebbe, William Morrow, 2002 (ISBN 0-06-051190- 7) Katz, Maya Balakirsky, "Trademarks of Faith: "Chabad and Chanukah in America",Modern Judaism, 29,2 (2009), 239–267. Challenge: an encounter with Lubavitch-Chabad, Lubavitch Foundation of Great Britain, 1973ISBN 0-8266-0491-9 Mindel, Nissan. The Philosophy of Chabad. Chabad Research Center, 1973 (ISBN 082660417X) Schneerson, Menachem Mendel.On the Essence of Chasidus: A Chasidic Discourse by Rabbi Menachem Mendel Schneerson of Chabad-Lubavitch. Merkos L'Inyonei Chinuch, 2003 ISBN( 0-8266-0466-8) Weiss, Steven I. "Orthodox Rethinking Campus Outreach" The Jewish Daily Forward (January 20, 2006)

External links

Chabad Lubavitch World Headquarters Chabad Lubavitch Judaica Store Chabad Lubavitch on the web Lubavitch Archives — Chabad history on the web The Chabad Lubavitch Library Chabad on Campus

Retrieved from "https://en.wikipedia.org/w/index.php?title=Chabad&oldid=852313176"

This page was last edited on 28 July 2018, at 02:31 (UTC).

Text is available under theCreative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of theWikimedia Foundation, Inc., a non-profit organization. Chabad-Lubavitch Hasidism

Note: The name "Chabad" is a Hebrew acronym for the expression "Chokmah," "Binah" and "Da'at"--Wisdom, Intelligence and Knowledge. These Kabbalistic terms are central to the distinctive intellectual theology of the movement.

The name Lubavitch refers to a town in Lithuania that was the centre of the movement for a brief period during the nineteenth century. Rabbi Shneiur Zalman of Ladi (1746-1812)

Rabbis Shneiur Zalman had been educated according to the scholarly values of Lithuanian Jewry, distinguishing himself in his mastery of the Talmud and codes of Jewish law.

He was converted to Hasidism by Rabbi Dov Baer of Meseritz, a principal disciple of the movement's founder Rabbi Israel Ba'al Shem Tov.

Rabbi Shneiur Zalman's Hasidism brought him into intense conflict with the religious leadership of Lithuanian Jewry, spearheaded by the renowned Rabbi Elijah ben Solomon the "Ga'on" of Vilna . Hasidism was seen as a challenge to th deeply entrenched Jewish reverence for Talmudic scholarship, and was officially banned by the Vilna community in 1772 and 1781, leading to an acrimonious sequence of mutual denunciations. Rabbi Shneiur Zalman maintained a conciliatory attitude towards his opponents, even though the Ga'on of Vilna refused to meet with him. 1797--following the death of the Ga'on leaders of the Vilna community falsely accused the Hasidim of subversive activities, leading to Rabbi Shneiur Zalman's imprisonment for several months in St. Petersburg--a move which lead to similar accusations on behalf of the Hasidim themselves. 1800--A further round of denunciations led to Rabbi Shneiur Zalman's arrest, though he was ultimately exonerated. The date of his release from imprisonment (the 19th of the Hebrew month of Kislev) is still celebrated by the Chabad movement as a festival. 1804--The Russian government proclaimed the right of the Hasidim to carry on their activities without hindrance. Rabbi Shneiur Zalman's most influential publications was his Likkutei Amarim ("collected writings") popularly designated by its opening word, as the Tania. It presents a dualistic ethical picture of the "average" individual poised between the alternatives of Good and Evil. Religious and moral perfection are achieved through the observance of the Torah and its precepts, understood according to their deepest mystical and intellectual significance. Judaism is depicted as both a rational and emotional experience.

Chabad in Recent Generations

Chabad Hasidism continued to be a major force among Russian and Lithuanian Jews from its inception. Under Soviet rule, the dedication of the movement provided a powerful underground force active in keeping alive traditional Judaism in spite of government persecutions. With the collapse of Russian

Create PDF in your applications with the Pdfcrowd HTML to PDF API PDFCROWD Communism, Chabad was one of the important participants in educating a generation of Jews that had been forcibly deprived of their religious heritage for generations.

In 1940 the head of the movement Rabbi Joseph Isaac Schneerson moved to America from Russia. From the outset he expressed his determination to make the Lubavitch movement into an American religious movement (e.g., by abandoning the traditional European long frocks in favour of American-style dress).

The aggressive posture was especially encouraged by his successor Rabbi Menahem Mendel Schneerson. Under his leadership the movement established a complex of religious and educational institutions (including publishing houses, billboards, telethons, as well as children's clubs and summer camps) whose principal objective was to reach out to the vast numbers of American Jews who had grown up without any real exposure to "authentic" religious Judaism.

In pursuing its objectives the Lubavitch movement made efficient use of the full range of American advertising and public relations media. Rabbi Menahem Chabad was particularly influential during the 1960's and early 1970's when the youth culture of the day was rebelling against the materialistic Mendel institutions of the large religious movements in favour of spiritual alternatives. Through its campus "Chabad Houses," the Lubavitch Schneerson of movement was able to present itself as a credible alternative to Eastern religions, drug culture, radical politics and other foreign paths that Lubavitch were attracting Jewish youth. Towards the end of his life Rabbi Menahem Mendel Schneerson suffered from a Here is an alternative version of this account, from a follower series of strokes and became unable to communicate directly with his followers. During this time various factions of the movements began to make statements in of Chabad the name of their "Rebbe" that moved Chabad into new directions. Dear Professor Segal, For example, the movement, which had previously refrained from active While perusing your interesting and informative website for the first time, I came across several statements concerning the Lubavitcher Rebbe, of whom I am a follower, that I feel are inaccurate and need to be addressed. involvement in questions of Israeli politics, began to take outspoken positions You state that "towards the end of his life he became unable to communicate, and various factions began to make against the Israeli government's readiness to withdraw from occupied territories statements in his name." You cite several examples, the first being statements concerning the giving up of land in as part of a peace settlement. Israel, G-d forbid. Please note that the Rebbe himself spoke many times about this, emphasizing the fact that it is abolutely forbidden according to the Shulchan Aruch to give up land, and well as similar ideas. To claim that this is a recent innovation on the part of his chassidim is patently false.

More significantly, Rabbi Schneerson's exhortations to prepare for the coming Also, concerning the coming of Moshiach, please note; the Rebbe himself stated clearly that the "time of your of the Messiah were perceived as predictions that the redemption was Redemption has arrived," and he emphasized that he was making this statement as a prophecy. He said much more than to simply prepare ourselves for the Redemption, as you state. He said that the Redemption has begun. immanent. This developed into a conviction that their Rebbe was himself the No Lubavitcher will argue with this. The Rebbe also said quite clearly that he is Moshiach, in many sichos. True, he never said the words "I am Moshiach," but he make numerous unmistakable allusions to that fact, so that there designated Messiah. This latter perception was fueled by a combination of can be no question regarding his identity. factors: The Hasidim's reverence for their extraordinary leader; the remarkable As to what transpired on Gimmel Tammuz, there is some debate. But note that many sources state clearly that historical events surrounding the victorious expansion of Israel and the collapse Moshiach can come from among the dead. Of course, in my opinion and in the educated opinion of many Lubavitchers, the Rebbe did not die. In the sefer Arba Meos Shekel Kessef, by R. Chaim Vital, he states that of the Eastern bloc; and the fact that Rabbi had left no heir or designated Moshiach will disappear briefly, while he receives the soul of Moshiach, and will then reappear, at which point successor. everyone will flock to him. Also note that the Rebbe himself said that this generation is different than the previous generation in that there will So great was their faith in Rabbi Schneerson that, following his death in 1993, be no histalkus, and that the Nasi haDor is not subject to geniza. There are many other things the Rebbe stated, telling us that he is Moshiach, and to one who is intellectuallly honest with himself, there is no doubt. the Chabad movement did not appoint a new leader. Many of the Hasidim still

Create PDF in your applications with the Pdfcrowd HTML to PDF API PDFCROWD When Moshe Rabbeinu went up on Har Sinai, the satan showed Bnei Yisroel -- Moshe Rabbeinu's "chassidim" -- await his return as the Messiah. an image of Moshe indicating that he had died.

The Rebbe said most importantly that all that remains is Kabballos haAm, that the Jewish people accept Moshiach as Moshiach. That is our avodah now. Yechi haMelech.

Return to Orthodoxy Image Map

Create PDF in your applications with the Pdfcrowd HTML to PDF API PDFCROWD Chokhmah

ISO 259 ḥoḵma) is the Biblical Hebrew word rendered as The Sefirot in Kabbalah , ָחכְ ָמה) Chokhmah "wisdom" (LXX σοφία sophia, Vulgate sapientia).[1]

The word occurs 149 times in the Masoretic text of the Hebrew Bible.[1] The Talmud (Shabbat 31a) describes knowledge of the Talmudic order of Kodshim as a high level of wisdom, chokhmah.

.(Semitic root ḥ-k-m) ﺣﻜﻤﺔ It is cognate with the Arabic word for "wisdom", ḥikma Adjectival ḥaḵam "wise" is used as a honorific, as in Talmid Chacham (lit. "student of a sage") for a Torah scholar, or hakham Bashi for a chief rabbi.

In the Kabbalah, Chokhmah is the uppermost of the sephirot of the right line (kav yamin, the "Pillar of Mercy") in theT ree of Life. It is to the bottom right of Keter, with Binah across from it. Under it are the sephirot of Chesed and Netzach. It commonly has four paths going to Keter, Binah, Tifereth, and Chesed. (Some kabbalists attribute a path between Chokhmah andGevurah .)

Contents Category:Sephirot Hebrew Bible Kabbalah Modern occultism See also References Jewish Non-Jewish

Hebrew Bible

Proverbs personifies Divine Wisdom, which existed before the world was made, revealed God, and acted as God's agent in creation (Prov 8:22–31 cf. 3:19; Wisdom 8:4-6; Sir 1:4,9). Wisdom dwelt with God (Prov 8:22–31; cf. Sir 24:4; Wisdom 9:9-10) and being the exclusive property of God was as such inaccessible to human beings (Job 28:12–13, 20–1, 23–27). It was God who "found" wisdom (Bar 3:29-37) and gave her to Israel: "He hath found out all the way of knowledge, and hath given it unto Jacob his servant, and to Israel his beloved. Afterward did he shew himself upon earth, and conversed with men." (Bar 3:36-37; Sir 24:1-12). As a female figure (Sir. 1:15; Wis. 7:12), wisdom addressed human beings (Prov. 1:20–33; 8:1–9:6) inviting to her feast those who are not yet wise (Prov. 9:1-6). Wisdom 7:22b-8:1 is a famous passage describing Divine Wisdom, including the passage: "For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness. And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets." (Wisdom 7:25-27). Solomon, as the archetypal wise person, fell in love with Wisdom: "I loved her, and sought her out from my youth, I desired to make her my spouse, and I was a loverf oher beauty." (Wisdom 8:2).[2]

Kabbalah According to the Bahir: "The second (utterance) is wisdom, as is written: 'Y-H-W-H acquired me at the beginning of His way, before His deeds of old' (Prov 8:22). And there is no 'beginning' but wisdom."[3]

Chokhmah, the second of the ten sefirot, is the first power of conscious intellect within Creation, and the first point of 'real' existence, since Keter represents emptiness. According to the book of Job, "Wisdom comes from nothingness".[4] This point is both infinitely small, and yet encompasses the whole of being, but it remains incomprehensible until it is given shape and form Binahin .[5]

The name of God associated with Chokhmah isY ah.

Chokhmah appears in the configuration of the sefirot at the top of the right axis, and corresponds in the tzelem Elokim ("the Divine image") to the right eye, or right hemisphere of the brain.

In its fully articulated form, Chokhmah possesses two partzufim ("faces" or "features"): the higher of these is referred to as Abba Ila'ah ("the higher father"), whereas the lower is referred to as Yisrael Saba ("Israel, the Elder"). These two partzufim are referred to jointly as Abba ("father").

Chokhmah is associated in the soul with the power of intuitive insight, flashing lightning-like across consciousness. The partzuf of Abba Ila'ah is associated with the power to spontaneously extract such insight from the superconscious realm, whereas the partzuf of Yisrael Saba is associated with the power to subsequently direct it into consciousness.

The "wisdom" of Chokhmah also implies the ability to look deeply at some aspect of reality and abstract its conceptual essence till one succeeds in uncovering its underlying axiomatic truth. These seeds of truth can then be conveyed to the companion power of Binah for the sake of intellectual analysis and development.

Chokhmah is the primary ("beginning") force in the creative process, Creativity, as it is said: "You have made them all with Chokhmah." (Psalms 104:24) The first word of the Torah in Genesis, Breishit means "In the beginning (God created the heavens and the earth)", is translated (Targum Yonatan) as "With Chokhmah (God created…)."

Chokhmah is also called Fear, 'because it has no measure of boundary, and therefore the mind does not have the power to grasp it'.[6] The book of Job states 'Behold the fear of God is wisdom, and to depart from evil is understanding' (Job 28:28).

In the array of sefirot in three columns gimel( kavim), Chokmah is situated at the top of the right column, and corresponds to the right hemisphere of the brain. There are several aspects of Chokhmah:

The word Chokhmah itself may be broken into two words -- koach ("potential") and ma ("what is"). Thus, Chokhmah means "the potential of what is", or, "the potential to be." This aspect of Chokhmah describes the state of Chokhmah in relation to the sefira of Keter. As Chokhmah emanates from Keter, the first dawning of the "Infinite Light", it "appears" in an obscure and undefined state that is a virtual non-being. Thus the verse states, "and Chokhmah emerges from nothingness" (Job 28:12, see Zohar II, 121a, Zohar III, 290a, commentaries). The light of the Ein Sof becomes unified in the world of Atziluth through clothing itself first in the sefira of Chokhmah. In the soul, Chokhmah is associated with the power of intuitive insight.

In the Zohar Chokhmah is the primordial point which shines forth from the will of God and thus, is the starting point of Creation. All things are still undifferentiated at this point and only become intelligible at Binah.

Modern occultism

According to the Hermetic Order of the Golden Dawn, the name of God associated with Chokmah is Jehovah, the archangel that presides over it is Raziel, the order of angels that reside in it are the Ophanim (the wheels), the Heaven of Assiah associated with it is called Mazloth, implying the fulfillment of destiny, and the mundane chakra associated with it is theZodiac .

In Aleister Crowley's Liber 777, Chokhma is represented as The Four twos of the Tarot, Illuminating, Thoth, Vishnu, Joy, Odin, Uranus, Athena, God the Father, Man, Amaranth, Lingam, Hashish, Phosphorus, Musk, and Yang (not a complete list). See also

Sophia (wisdom) Holy Wisdom Hikmah Hakham .for Chokhmah + Binah + Da'at חבד Chabad-Lubavitch (acronym ChaBaD

References

1. Strong's Concordance H2451 (https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H2451&t=KJV): chakam "wise"]; wisdom (in a good sense):—skilful, wisdom, wisely, wit." "The KJV translates ָחכַם] from H2449" Strong's H2451 in the following manner: wisdom (145x), wisely (2x), skilful man (1x), wits (1x)." 2. For a summary account of wisdom in the Hebrew Bible cf. R.E. Murphy, "Wisdom in the Old Testament", Anchor Bible Dictionary (1992), vi. 920–931. 3. Arthur Green. A Guide to the Zohar. 4. Job. 28:12 5. Rabbi Moshe Cordovero. The Palm Tree of Devorah 6. Aryeh Kaplan. Meditation and Kabbalah

Jewish

(ISBN%201-58542-560-5)The Kabbalah Handbook, A Concise Encyclopedia of ermsT and Concepts in Jewish Mysticism Bahir, translated by Aryeh Kaplan (1995). Aronson. (ISBN 1-56821-383-2) Lessons in Tanya Kabbalah 101: Chochmah

Non-Jewish

777, Aleister Crowley (1955). Red Wheel/Weiser. (ISBN 0-87728-670-1) The Mystical Kabbalah, Dion Fortune (1935). Weiser Books. (ISBN 1-57863-150-5)

Retrieved from "https://en.wikipedia.org/w/index.php?title=Chokhmah&oldid=842390823"

This page was last edited on 22 May 2018, at 04:21 (UTC).

Text is available under theCreative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of theWikimedia Foundation, Inc., a non-profit organization. בִּ ינָה http://www.morfix.co.il/en/%D7%91%D7%99%D7%A0%D7%94 Binah (Kabbalah) is the second sephira on the The Sefirot in Kabbalah ,( בינה :Binah (meaning "understanding"; Hebrew kabbalistic Tree of Life. It sits on the level below Keter (in the formulations that include that sephirah), across from Chokhmah and directly above Gevurah. It is usually given four paths: to Keter, Chokhmah, Gevurah, and Tiphereth (some Kabbalists place a path from Binah toChesed as well.)

Binah is associated with the color black.[1]

Contents

Description Qualities derived from Binah Ethical qualities Non-Jewish associations References External links

Description Category:Sephirot

According to the Bahir: "The third (utterance): quarry of the Torah, treasury of wisdom, quarry of God's spirit, hewn out by the spirit of God. This teaches that God hewed out all the letters of the orah,T engraving them with the Spirit, casting His forms within it".[2]

Binah is 'intuitive understanding', or 'contemplation'. It is likened to a 'palace of mirrors' that reflects the pure point of light of Chokhmah, wisdom, increasing and multiplying it in an infinite variety of ways. In this sense, it is the 'quarry', which is carved out by the light of wisdom. It is the womb, which gives shape to the Spirit of God. On a psychological level, Binah is "processed wisdom," also known as deductive reasoning. It is davar mitoch davar—understanding one idea from another idea. While Chokhmah is intellect that does not emanate from the rational process (it is either inspired or taught), Binah is the rational process that is innate in the person which works to develop an idea fully.

Binah is associated with the feminine. The Bahir states: "For you shall call Understanding a Mother." Classical Jewish texts state Binah yeterah natun l'nashim ("an extra measure of Binah was given to women").

In its fully articulated form, Binah possesses two partzufim. The higher of these is referred to as Imma Ila'ah ("the higher mother"), whereas the lower is referred to astevunah ("comprehension"). These twopartzufim are referred to jointly asImma ("the mother").

Qualities derived from Binah

Ethical qualities In the medieval text the Tomer Devorah, Moses ben Jacob Cordovero elucidated the ethical qualities associated with each sefira, which one must attempt to imitate. The attribute associated with Binah is complete repentance, for 'just as Binah sweetens all severities and neutralizes their bitterness, one should repent and rectify all flaws'.

Non-Jewish associations In Western occultism, Binah is seen to take the raw force of Chokhmah, and to channel it into the various forms of creation. For example, in a car, you have the fuel and an engine. While Chokhmah is the fuel, pure energy, Binah is the engine, pure receptivity. Either one without the other is useless.

In its role as the ultimate Object, as opposed to Chokhmah as the Subject, its role is similar to the role of Shakti in Indian mysticism. It is feminine, because it literally gives birth to the whole of creation, providing the supernal womb, with Chokhmah providing the raw energy.

The name of God associated with Binah is Jehovah Elohim, the archangel that presides over it is Tzaphkiel, the order of angels that resides in it are the Aralim (the Thrones) and the planet associated with it isSaturn .

Binah is related to the Yoni, the womb, the Priestess card in the occult tarot (according to A. E. Waite's Pictorial Key to the Tarot). Aleister Crowley's "Liber 777" associates it with Isis, Cybele, Demeter, Rhea, Woman, The Virgin Mary, Juno, Hecate, The "threes" of the Tarot, etc.

Occultists have compared the Sephira with the chakras of Indian mysticism, and one such comparison is in comparing both Binah and Chokhmah with the Ajna chakra, which is where bothShiva and Shakti are united.

For its negative opposite on theT ree of Death, it has the demonic order Sathariel, ruled by the Archdemon Lucifuge Rofocale.

In the correlation of Binah with Shakti and Chokhmah with Shiva, Shakti is the animating life force whereas Shiva is dead, a corpse, without her energy.

References

1. "The Color of Binah is Black" (https://books.google.ch/books?id=43sREYerF_4C&pg=PA72&dq=binah+color+black& hl=de&sa=X&ved=0CBwQ6AEwAGoVChMI8MX_vvuhyAIVRMUUCh1iBg0S#v=onepage&q=binah%20color%20blac k&f=false). "Everything you want to know about Magick". 2. Arthur Green. A guide to the Zohar

Bahir, translated by Aryeh Kaplan (1995). Aronson. (ISBN 1-56821-383-2) The Kabbalah Handbook, Gabriella Samuel (2007). Tarcher Penguin. (ISBN 1-58542-560-5)

External links

The Kabbalah Handbook, A Concise Encyclopedia of ermsT and Concepts in Jewish Mysticism ISBN 978- 1585425600 Basics in Kabbalah, The Ten Sefirot: Binah (inner.org) Lessons in Tanya Kabbalah 101: Binah

Retrieved from "https://en.wikipedia.org/w/index.php?title=Binah_(Kabbalah)&oldid=848459966"

This page was last edited on 2 July 2018, at 01:31 (UTC).

Text is available under theCreative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of theWikimedia Foundation, Inc., a non-profit organization. דַּ עַּ ת

http://www.morfix.co.il/en/%D7%93%D7%A2%D7%AA Da'at daʕaθ]) is a word in the Hebrew The Sefirot in Kabbalahˈ] דעת :Da'at or Daas ("Knowledge", Hebrew language. In the branch of Jewish mysticism known as Kabbalah, Da'at is the location (the mystical state) where all tensefir ot in the Tree of Life are united as one.

In Da'at, all sefirot exist in their perfected state of infinite sharing. The three sefirot of the left column that would receive and conceal the Divine light, instead share and reveal it. Since all sefirot radiate infinitely self-giving Divine Light, it is no longer possible to distinguish onesefira from another; thus they are one.

Da'at is not always depicted in representations of the sefirot; and could be abstractly considered an "empty slot" into which the germ of any other sefirot can be placed. Properly, the Divine Light is always shining, but not all humans can see it.

The concealment or revelation of the Divine Light shining through Da'at does not actually happen in Da'at itself. It only appears that way from the human perspective within Malkuth. The perception of change can only occur in Malkuth. Humans who become self-giving (Altruism), like the Light, become able to see it, and for them the benefits of Da'at's light seem "revealed". However, humans who remain selfish (Selfishness) cannot see it, and for them its benefits seem "hidden".

Category:Sephirot Contents

As a representative sefirah As spiritual state As aspect of intellect Levels Lower level See also References External links

As a representative sefirah

Properly, Da'at is not a sefirah, but rather is all ten sefirot united as one. Nevertheless- Da'at is sometimes counted as a sefirah instead of Keter, from the perspective of finite creation, using Da'at to represent the "reflection of" (the "inner dimension" of) the infinity of Keter. Thus Da'at appears in the configuration of the sefirot along the middle axis, directly beneath Keter. It corresponds to the image of God. Alternate countings of the sefirot produce 10 powers ("10 and not 9, 10 and not 11" - Sefer Yetzirah) by either including Keter or Da'at. In the scheme of Moses ben Jacob Cordovero, Da'at is omitted, while in the scheme of Isaac Luria, Keter (Will) is omitted. Cordovero describes the sefirot as one light in ten vessels. Luria follows this, but lists sefirot beginning with Chokhmah (Wisdom) to describe their outer dimensions.

As spiritual state

The kochos hanefesh "spiritual state" corresponding to the sefirah ofDa'at is yichud ("unification"). In the occult belief-system of Thelema, the Night of Pan is related to the progression through Da'at. The City of the Pyramids and Babalon is on the "other shore".

As aspect of intellect

According to the Tanya, Da'at is the third and lastconscious power of intellect. But in this context, it is actually the lower Da'at of the partzuf of Zer Anpin (not upper Da'at of Adam Kadmon).

Zer Anpin refers to the 'personification' (partzuf) of six sefirot from Khesed to Yesod - and as a whole embodies its own ten sefirot and its own Da'at. Zer Anpin personifies the revelation of the Torah and relates to the second level of the human soul called "spirit" (ruach), that corresponds to mental aspects, including reason and emotion.

Accordingly, Da'at is associated in the soul with the powers of memory and concentration, powers which rely upon one's "recognition" (hakarah) of, and "sensitivity" (hergesh) to, the potential meaningfulness of those ideas generated in consciousness through the powers of Chokhmah ("wisdom") and Binah ("understanding").

Levels

Da'at operates on two levels. The higher level, referred to as Da'at Elyon ("higher knowledge") or Da'at hane'elam ("the hidden knowledge"), serves to secure the continuous bond between the two higher powers of intellect -- chokhmah and Binah, wisdom and understanding. This is Daat within Keter.

The lower level, referred to as Da'at Tachton ("lower knowledge") or Da'at hamitpashet ("extending knowledge"), serves to connect the intellect as a whole with the realm of emotion; thereby enhancing one's determination and resolve to act in accordance with the essential truths that one has integrated intoconsciousness . This is Da'at as the third power of the intellect.

Lower level Of this level of Da'at it is said (Proverbs 24:4): "And by knowledge shall the chambers be filled with all precious and pleasant riches." "The rooms" are the chambers of the heart, the emotions of the soul (as alluded to by the word cheder, "room," which is an acronym for chesed din rachamim, the three primary emotions of the soul). The inner consciousness of Da'at fills these rooms and enlivens them as does the soul to the body.

In the Zohar, this level of Da'at is referred to as "the key that includes six." The "key" of Da'at opens all six chambers (attributes) of the heart and fills them with life-force. Each of these six chambers, when filled with Da'at, is referred to as a particular dei'ah ("attitude," from the root of Da'at) of the soul.

Da'at corresponds with the interstitium, in the human body. In the brain, Da'at is represented by the claustrum. Though their form is seemingly separate and dissimilar, their function is fairly similar.

See also

Divine light Da'as Elyon and Da'as Tachton

References

Crowley, Aleister: Little Essays Towards Truth Da'at The Knowing I, by Rabbi Tzvi Freemanhttp://www .chabad.org/library/article_cdo/aid/299648/jewish/Daat.htm

External links Inner.org about Kabbalah Lessons in Tanya The Kabbalah Handbook, A Concise Encyclopedia of ermsT and Concepts in Jewish Mysticism

Retrieved from "https://en.wikipedia.org/w/index.php?title=Da%27at&oldid=846213998"

This page was last edited on 17 June 2018, at 05:17 (UTC).

Text is available under theCreative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of theWikimedia Foundation, Inc., a non-profit organization. Coordinates: 54°50′N 30°58′E

Lyubavichi, Rudnyansky District, Smolensk Oblast

:Lyubavitsh; Polish , ליובאוויטש :Lyubavichi (Russian: Люба́вичи; Yiddish Lyubavichi Lubawicze; Belarusian: Любавıчы́ ) is a rural locality (a village) in Любавичи (Russian) (Yiddish) ליובאוויטש .Rudnyansky District of Smolensk Oblast, Russia - Rural locality[1] - Village[1] Contents

History Gallery References Sources External links

Aerial view of Lyubavichi History

The village is known to have existed in what was the Polish–Lithuanian Commonwealth since at least 1654.[6] In 1784, it was mentioned as a small town,[7] then a possession of the magnate Lubomirski family.[7] After the Partition of Poland, the village was annexed by theRussian Empire. During the French invasion of Russia in 1812, the village was occupied by Napoleonic troops for two weeks.[8] Location of Smolensk Oblast in Russia In the days of the Russian Empire, the village was a shtetl in Orshansky Uyezd of Mogilev Governorate.[9] In 1857, it had a population of 2,500. According to another source from ca.1880, a total of 1516 inhabitants (978 Jews) were reported there. The village had 313 houses, two Russian Orthodox churches and two shuls, Jewish houses of prayer.[7] Lyubavichi In the late 19th–early 20th centuries, the largest market in Mogilev Governorate, with a turn-over of over 1.5 million rubles, was held in Lyubavichi. During World War I, the Hasidic leadership left Lyubavichi.[10] The Jewish population of the village gradually declined and secularized under pressure of the Communist government.

During World War II, on November 4, 1941, the Nazis and their collaborators Location of Lyubavichi in Smolensk Oblast massacred 483 local Jews. It was the period when they were invading the Soviet Union.[11] Coordinates: 54°50′N 30°58′E Administrative status (as of The village is primarily known worldwide as the namesake and former September 2008) headquarters of the Chabad-Lubavitch branch of Hasidic Judaism.[11] Country Russia Federal subject Smolensk Gallery Oblast[1] Administrative Rudnyansky

District[1] district District[1] Rural settlement Lyubavichskoye Rural Settlement[1] Administrative center Lyubavichskoye of Rural Settlement[2] Municipal status (as of April 2006) Menachem Mendel 1882 map of White Municipal district Rudnyansky Schneersohn (1789– Russia regions. In the Municipal District[3] 1866), 3rd Rebbe of Russian Empire, Rural settlement Chabad Hasidism is Lyubavichi was a part of Lyubavichskoye Rural buried in Lyubavichi, Mogilev Governorate Settlement[3] along with his successor (present-day Belarus) Administrative center Lyubavichskoye Shmuel Schneersohn of Rural (1834–1882) Settlement[3]

Statistics Area 1.44 km2 (0.56 sq mi) Population (2007 est.) 460 inhabitants Density 319.44/km2 (827.3/sq mi) Time zone MSK (UTC+03:00)[4] The Russian Empire Jewish cemetery in First mentioned c. 1654 Pale of Settlement where Lyubavichi Postal code(s)[5] 216774 Jews were permitted to Dialing code(s) +7 48141 live. Shows Mogilev Governorate at the northeastern edge

Ohel graves of Wives in Chabad dynasty grave the Chabad dynasty in headstone Lyubavichi

References

1. Resolution #261, Territorial Units of Smolensk Oblast, Section Lyubavichskoye Rural Settlement of Rudnyansky District of Smolensk Oblast, line 1 2. Resolution #261, Administrative-territorial Units of Smolensk Oblast, Section 16 3. Law #76-z, Article 2.4 4. Правительство Российской Федерации. Федеральный закон №107-ФЗ от 3 июня 2011 г. «Об исчислении времени (http://www.consultant.ru/cons/cgi/online.cgi?req=doc&base=LAW&n=201180)», в ред. Федерального закона №271-ФЗ от 03 июля 2016 г. «О внесении изменений в Федеральный закон "Об исчислении времени"». Вступил в силу по истечении шестидесяти дней после дня официального опубликования (6 августа 2011 г.). Опубликован: "Российская газета", №120, 6 июня 2011 г. (Government of the Russian Federation. Federal Law #107-FZ of June 31, 2011On Calculating Time (http://translate.google.com/translate?hl=en&sl=ru&tl=en&u=htt p://www.consultant.ru/cons/cgi/online.cgi?req=doc&base=LAW&n=201180), as amended by the Federal Law #271- FZ of July 03, 2016 On Amending Federal Law "On Calculating Time". Effective as of after sixty days following the day of the official publication.). 5. Russian Post. Lyubavichi (http://info.russianpost.ru/servlet/department?action=show_info&depID=25312) (in Russian) 6. "Lyubavichi, Rudnyansky District, Smolensk Oblast" (http://pages.rediff.com/lyubavichi--rudnyansky-district--smolens k-oblast/850749). rediff.com. Retrieved 23 December 2013. 7. Geographical Dictionary of the Kingdom of Poland, 1880–1914, Słownik Geograficzny Królestwa Polskiego tom V, s. 392 (http://dir.icm.edu.pl/pl/Slownik_geograficzny/Tom_V/392) (in Polish) 8. Изображенiе военныхъ дѣйствий первой армiи въ 1812 году, Главнокомандующего и Военнаго Министра, Барклая де Толли. Стр. 9 // Чтенія в Императорском обществѣ исторіи и древностей россійских при Московском университетѣ, выпуск 27. М: Унив. тип., 1858. 9. Исполнительный комитет Смоленского областного совета народных депутатов. Государственный архив Смоленской области. "Административно-территориальное устройство Смоленской области. Справочник", изд. "Московский рабочий", Москва 1981. Стр. 250 10. http://www.shturem.net/index.php?section=artdays&id=2545 11. Rural Localities in Smolensk Oblast: Lyubavichi, Rudnyansky District, Smolensk Oblast, Petrovichi, Kadino, Smolensk Oblast, Katyn. Books LLC. 2010. ISBN 978-1-157-13325-4.

Sources

Администрация Смоленской области. Постановление №261 от 30 апреля 2008 г. «Об утверждении реестра административно-территориальных единиц и территориальных единиц Смоленской области», в ред. Постановления №464 от 27 июня 2014 г. «О внесении изменений в реестр административно- территориальных единиц и территориальных единиц Смоленской области». Опубликован: База данных "Консультант-плюс". (Administration of Smolensk Oblast. Resolution #261 ofApril 30, 2008 On the Adoption of the Registry of the Administrative-Territorial Units and Territorial Units of Smolensk Oblast, as amended by the Resolution #464 of June 27, 2014On Amending the Registry of the Administrative-Territorial Units and Territorial Units of Smolensk Oblast. ). Смоленская областная Дума. Закон №76-з от 1 декабря 2004 г. «О наделении статусом муниципального района муниципального образования Руднянский район Смоленской области, об установлении границ муниципальных образований, территории которых входят в его состав, и наделении их соответствующим статусом», в ред. Закона №111-з от 23 ноября 2011 г. «О внесении изменений в областной Закон "О наделении статусом муниципального района муниципального образования Руднянский район Смоленской области, об установлении границ муниципальных образований, территории которых входят в его состав, и наделении их соответствующим статусом"». Вступил в силу со дня официального опубликования. Опубликован: "Вестник Смоленской областной Думы и Администрации Смоленской области", №12, часть II, стр. 104, 5 декабря 2004 г. (Smolensk Oblast Duma. Law #76-z of December 1, 2004On Granting the Status of the Municipal District to the Municipal Formation of Rudnyansky District of Smolensk Oblast, on Establishing the Borders of the Municipal Formations Whose Territories It Comprises, and on Granting Them Appropriate Status, as amended by the Law #111-z of November 23, 2011On Amending the Oblast Law "On Granting the Status of the Municipal District to the Municipal Formation of Rudnyansky District of Smolensk Oblast, on Establishing the Borders of the Municipal Formations Whose Territories It Comprises, and on Granting Them Appropriate Status". Effective as of the official publication date.).

External links

History of Chabad in the village of Lubavitch (in Hebrew)

Retrieved from "https://en.wikipedia.org/w/index.php? title=Lyubavichi,_Rudnyansky_District,_Smolensk_Oblast&oldid=812797743" This page was last edited on 29 November 2017, at 22:50 (UTC).

Text is available under theCreative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of theWikimedia Foundation, Inc., a non-profit organization.