ChabadChabad, also known as Lubavitch, Habad and Chabad-Lubavitch[1] (Hebrew: חב"ד ), is an Orthodox Jewish, Hasidic movement.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 Hasidicgroups[2][3][4] and Jewish religious organizations in the world.[5][6]

Founded in 1775 by Rabbi Schneur Zalman of Liadi, the name "Chabad" (חב״ד ) is a Hebrew acronym for Chochmah, Binah, Da'atדעת) בינה, Wisdom, Understanding, and Knowledge", which represent the intellectual underpinnings of the" :( חכמה, 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 Russiato 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 movementinto one of the largest and most widespread Jewish movements in the world today. Under Rabbi Menachem Mendel's leadership, themovement established a network of more than 3,600 institutions that provide religious, social and humanitarian needs in over 1,000cities, spanning 100 countries[9] and all 50 American states.[10][11][12][13][14][15][16] Chabad institutions provide outreach tounaffiliated 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 forPublic Affairs reported that up to one million Jews attend Chabad services at least once a year.[17][22][23] In 2013, Chabad forecastthat their Chanukah activities would reach up to 8,000,000 Jews in 80 countries worldwide.[24]

HistoryLeadershipOppression and resurgence in RussiaRelations with other Hasidic groups

PhilosophyTanya

"Chabad"

CommunityDemographicsUnited States

Student body in the United States

IsraelFranceCanadaAshkenazim and Sephardim

Customs and holidaysCustomsHolidays

Influence

OrganizationsInstitutions

By geographic region

Contents

The "Chabad House"Fundraising

ActivitiesEducationOutreach activities

Mitzvah campaignsShluchim (Emissaries)Mitzvah tankCampus outreachTeenager organization

PublishingMedia

Chabad.orgCommunity websites

Summer campsPolitical activities

Library dispute with Russia

ControversiesSuccession disputes and offshoot groups

Others

Messianism

In the artsArtMusicLiteratureFilm

See also

References

Further reading

External links

The Chabad movement was established in the town of Liozna, Grand Duchy of Lithuania (present day Belarus), in 1775, by RabbiShneur 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 thecities of Rostov-on-Don, Riga, and Warsaw. Since 1940,[25] the movement's center has been in the Crown Heights neighborhood ofBrooklyn.[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 anyJewish religious movement in the period 1946-2015.[29]

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

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

Rabbi Shneur Zalman of Liadi (1745–1812), founded the Chabad movement in the town of Liozna. He later movedthe movement's center to the town of Liadi. Rabbi Shneur Zalman was the youngest disciple of Rabbi Dovber of

History

Leadership

Mezritch, the principal disciple and successor of Rabbi Israel Baal Shem Tov, founder of Hasidism. The Chabadmovement began as a separate school of thought within the Hasidic movement, focusing of the spread of Hasidicmystical teachings using logical reasoning (creating a kind of Jewish "rational-mysticism").[30] Shneur Zalman's mainwork is the Tanya (or Sefer Shel Beinonim, Book of the Average Man). The Tanya is the central book of Chabadthought and is studied daily by followers of the Chabad movement. Shneur Zalman's other works include a collectionof writings on Hasidic thought, and the Shulchan Aruch HaRav, a revised version of the code of Jewish law, both ofwhich 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 iscommonly referred to as the Alter Rebbe (Yiddish: אלטער רבי) or Admur Hazoken (Hebrew: אדמו״ר הזקן) ("OldRebbe").[31][32]

Rabbi Dovber Schneuri (1773–1827), son of Rabbi Shneur Zalman, led the Chabad movement in the town ofLyubavichi (Lubavitch). His leadership was initially disputed by Rabbi Aaron Halevi of Stroselye, however, RabbiDovber was generally recognized as his father's rightful successor, and the movement's leader. Rabbi Dovberpublished a number of his writings on Hasidic thought, greatly expanding his father's work. He also published someof his father's writings. Many of Rabbi Dovber's works have been subsequently republished by the Chabadmovement. He is commonly referred to as the Mitteler Rebbe (Yiddish: מיטעלער רבי), or Admur Ha'emtzoei (Hebrew:[34][33].(Middle Rebbe) (אדמו״ר האמצעי

Rabbi Menachem Mendel Schneersohn (1789–1866), a grandson of Rabbi Shneur Zalman and son-in-law ofRabbi Dovber. Following his attempt to persuade the Chabad movement to accept his brother-in-law or uncle asrebbe, Rabbi Menachem Mendel assumed the title of rebbe of Chabad, also leading the movement from the town ofLyubavichi (Lubavitch). He published a number of his works on both Hasidic thought and Jewish law. RabbiMenachem Mendel also published some of the works of his grandfather, Rabbi Shneur Zalman. He is commonlyreferred 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. Heassumed the title of rebbe in town of Lyubavichi (Lubavitch), while several of his brothers assumed the title of rebbein other towns, forming groups of their own. Years after his death, his teachings were published by the Chabadmovement. He is commonly referred to as the Maharash, 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. RabbiShalom Dovber waited some time before officially accepting the title of rebbe, as not to offend his elder brother,Zalman Aaron. He established a yeshiva 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 iscommonly referred to as the Rashab, an acronym for "Rabbi Shalom Ber".[38]

Rabbi Yosef Yitzchak Schneersohn (1880–1950), the only son of SholomDovber, succeeded his father as rebbe of Chabad. Rabbi Yosef Yitzchak wasexiled from Russia, following an attempt by the Bolshevik government to havehim executed.[39] He led the movement from Warsaw, Poland, until the start ofWorld War Two. After fleeing the Nazis, Rabbi Yosef Yitzchak lived in Brooklyn,New York until his death. He established much of Chabad's currentorganizational structure, founding several of its central organizations as well asother Chabad institutions, both local and international. He published a number ofhis writings, as well as the works of his predecessors. He is commonly referredto as the Rayatz, or the Frierdiker Rebbe ("Previous Rebbe").

Rabbi Menachem Mendel Schneerson (1902–1994),[40] son-in-law of RabbiYosef Yitzchak, and a great-grandson of the third Rebbe of Lubavitch, assumedthe title of rebbe one year after his father-in-law's death. Rabbi MenachemMendel greatly expanded Chabad's global network, establishing hundreds ofnew Chabad centers across the globe. He published many of his own works aswell as the works of his predecessors. His teachings are studied regularly byfollowers of Chabad. He is commonly referred to as "the Lubavitcher Rebbe", orsimply "the Rebbe". Even after his death, many continue to revere him as theleader of the Chabad movement.[33]

The Chabad movement was subject to government oppression in Russia. The Russian government, first under the Czar, later underthe Bolsheviks, imprisoned all but one of the Chabad rebbes.[41][42] The Bolsheviks also imprisoned, exiled and executed a numberof Chabad Hasidim.[43][44][45] Since the dissolution of the Soviet Union in 1991, Chabad is not persecuted by the Russiangovernment. Chabad Chief Rabbi of Russia, Berel Lazar, has good relations with Russian President Vladimir Putin.[46] Lazar alsoreceived the Order of Friendship and Order "For Merit to the Fatherland" medals from him.[47]

Rabbi Menachem MendelSchneerson, known as "theLubavitcher Rebbe"

Oppression and resurgence in Russia

In the 1980s, tensions arose between Chabad and Satmar Chasidim as the result of several assaults on Chabad hasidim by Satmarhasidim.[48][49][50]

Chabad Hasidic philosophy focuses on religious and spiritual concepts such as God, the soul, and the meaning of the Jewishcommandments. Classical Judaic writings and Jewish mysticism, especially the Zohar and the Kabbalah of Rabbi Isaac Luria, arefrequently cited in Chabad works. These texts are used both as sources of Chabad teachings and as material requiring interpretationby Chabad authors. Chabad philosophy is rooted in the teachings of Rabbis Yisroel ben Eliezer, (the Baal Shem Tov, founder ofHasidism) 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 Chabadactivities today are understood as applications of Shneur Zalman's teachings.

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

According to Shneur Zalman's seminal work Tanya, 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 theheart," Shneur Zalman argued that God also desires the mind, and that the mind is the "gateway" to the heart. With the Chabadphilosophy 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 certainfocus on the emotions, Chagat saw emotions as a reaction to physical stimuli, such as dancing, singing, or beauty. Shneur Zalman, onthe other hand, taught that the emotions must be led by the mind, and thus the focus of Chabad thought was to be Torah study andprayer rather than esotericism and song.[31] As a Talmudist, Shneur Zalman endeavored to place Kabbalah and Hasidism on arational basis. In Tanya, he defines his approach as moach shalit al halev (Hebrew: "הלב על שליט the brain ruling the" ,"מוח heart").[55]

An adherent of Chabad is called a Chabad Chasid (or Hasid) (Hebrew: חב"ד a ,( ליובאוויטשער :Yiddish) a Lubavitcher ,( חסיד Chabadnik (Hebrew: חבדניק ), or a Chabadsker (Yiddish: חבדסקער ).[56] Chabad's adherents include both Hasidic followers, as wellas 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 locatedin 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 northat of modern Orthodox among Orthodox Jews. This is due in part to the existence of the "non-Orthodox Hasidim", the general lackof official recognition of political and religious distinctions within Judaism and the open relationship with non-Orthodox Jews

[57][58]

Relations with other Hasidic groups

Philosophy

Tanya

"Chabad"

Community

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

Demographic accounts on the Chabad movement vary. Chabad adherents are oftenreported to number some 200,000 persons.[18][20][21] Some scholars have pointed tothe lack of quantitative data to back this claim,[59] and some place the number ofChabad followers at around 40,000 but note that the number may be higher if thenon-Hasidic Jews who join Chabad synagogues are included as well.[17]

Compared to other Hasidic groups, Chabad is currently thought to be the largest,[60]

the third[61] or fourth[62] largest Hasidic movement.

An estimate places Chabad's followers in the US at around 18,600. The estimate isdrawn from existing data on the Montreal Chabad community, and Chabad dayschool figures.[63]

Crown Heights – The Crown Heights Chabad community's estimatedsize 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 Chabadcommunity in Crown Heights make up some 11,000. It was estimatedthat between 25% to 35% of Chabad Hasidim in Crown Heights speakYiddish. This figure is significantly lower than other Hasidic groups andmay be attributed to the addition of previously non-Hasidic Jews to thecommunity. It was also estimated that over 20% of Chabad Hasidim inCrown Heights speak Hebrew or Russian.[65] The Crown HeightsChabad community has its own Beis Din (rabbinical court) and CrownHeights Jewish Community Council (CHJCC).

Chabad hipsters – Beginning from the late 2000s through the 2010s, a minor trend of cross acculturation ofChabad Hasidim and contemporary hipster 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 various cultural affinities of the localhipster subculture. These members are referred to as Chabad hipsters or Hipster Hasidim.[66][67]

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

Kfar Chabad – Kfar Chabad's estimated size is 5,100; the residents of the town are believed to all be Chabadadherents. This estimate is based on figures published by the Israeli Census Bureau.[71] Other estimates place thecommunity population at around 7,000.[64] The Chief Rabbi of Kfar Chabad is Rabbi Meir Ashkenazi.Safed – The Chabad community in Safed (or Tzfat) originates from the wave of Eastern European immigration toIsrael of 1777–1840. The Chabad community established synagogues and institutions in Safed. The early settlementdeclined by the 20th century but was renewed following an initiative by the seventh Rebbe in the early 1970s, whichreestablished the Chabad community in the city.[72] Rabbi Yeshaya HaLevi Horowitz (1883–1978), a Safed nativeand direct descendant of Rabbi Yeshaya Horowitz, author of the Shnei Luchot HaBrit, served as the rabbi of theChabad community in Safed from 1908 until his immigration to the U.S. during World War I.[73] Members of theChabad community run a number of outreach efforts during the Jewish holidays. Activities include blowing the shofarfor the elderly on Rosh Hashana, reading the Megilla for hospital patients on Purim and setting up a Sukka on thetown's main street during the Succoth holiday.[72]

A Lag BaOmer parade in front ofChabad headquarters at 770 EasternParkway, Brooklyn, New York, in1987

Demographics

United States

President Ronald Reagan receivesmenorah from the "American Friendsof Lubavitch," White House, 1984

Student body in the United States

Israel

The Chabad community in France is estimated to be between 10,000 and 15,000. The majority of the Chabad community in Franceare the descendants of immigrants from North Africa (specifically Algeria, Morocco and Tunisia) during the 1960s.[64]

Montreal – The estimated size of the Chabad community of Greater Montreal is 1,590. The estimate is taken from a2003 community study.[74][75] The Chabad community in Montreal originated sometime before 1931. While earlyworks on Canadian Jewry make little or no mention of early Hasidic life in Canada, later researchers havedocumented accounts of Chabad in Canada starting from the 1900s and 1910s. Steven Lapidus notes that there ismention of two Chabad congregations in a 1915 article in Canadian Jewish Chronicle listing the delegates of the firstCanadian Jewish Conference. One congregation is listed as Chabad of Toronto, the other is simply listed as"Libavitzer Congregation". The sociologist William Shaffir has noted that some Chabad Hasidim and sympathizersdid reside in Montreal before 1941, but does not elaborate further. Steven Lapidus also notes that in a 1931 obituarypublished in Keneder Odler, a Canadian Yiddish newspaper, the deceased, Rabbi Menashe Lavut, is credited as thefounder of Anshei Chabad in Montreal and the Nusach Ari synagogue. Thus the Chabad presence in Montrealpredates 1931.[76]

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

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

Passover – It is customary in Chabad communities, on passover, to limit contact of matzah (an unleavened breadeaten on passover) with water. This custom is called gebrokts (Yiddish: געבראכטס , lit. 'broken'). However, on the lastday 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 the Chanukah menorah against the room's doorpost (andnot 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 teachingsof the Kabbalists, primarily the Arizal.The founder of Chabad also instituted various other Halachic rulings, including the use of stainless steel knives forthe slaughter of animals before human consumption, which are now universally accepted in all sects of Judaism.

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

The days marking the leaders' release, are celebrated by the Chabad movement as "Days of Liberation" (Hebrew: יום גאולה (YomGeulah)). The most noted day is Yud Tes Kislev – The liberation of Rabbi Shneur Zalman of Liadi, the founder of the Chabadmovement. The day is also called the "New Year of Hasidism".[85]

France

Canada

Ashkenazim and Sephardim

Customs and holidays

Customs

Holidays

The birthdays of several of the movement's leaders are celebrated each year include Chai Elul, the birthday of Rabbi Shneur Zalmanof 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 yartzeitof Rabbi Yosef Yitzchak Schneersohn, the sixth rebbe of Chabad,[89] Gimmel Tammuz, the yartzeit of Rabbi Menachem MendelSchneerson, the seventh rebbe of Chabad,[89][90] and Chof Beis Shvat, the yartzeit of Chaya Mushka Schneerson, the wife of RabbiMenachem Mendel Schneerson.[91]

Chabad's influence since World War Two has been far reaching among world Jewry. Chabad pioneered the post-World War II Jewishoutreach 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 theLubavitcher 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 theone Orthodox group to evoke great affection from large segments of American Jewry.[93]

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 YehudaKrinsky, as well as the Chabad-Lubavitch publishing house, Kehot Publication Society.

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

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 otherChabad-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 inIsrael, 400 in North America, 38 in South America, and about 70 in Asia (excluding Israel, including Russia).[16]

See also Chabad institutions by geographic region

Chabad presence varies from region to region. The continent with the highest concentration of Chabad centers is North America. Thecontinent with the least centers is Africa.[95][96][97][98][99]

Influence

Organizations

Institutions

By geographic region

Geographiclocation Chabad institutions

North America 2,894

South America 208

Europe 1,133

Asia 615

Africa 55

Oceania 67

Total 4,972

A Chabad house is a form of Jewish community center, primarily serving both educational and observance purposes.[100] Often, untilthe 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 contrastbetween their lack of knowledge of Jewish practice and the advanced knowledge of some of the people they meet there.[101] Theterm "Chabad House" originated with the creation of the first such outreach center on the campus of UCLA by Rabbi ShlomoCunin.[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 wastold 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, menand women alike."[103]

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

Funds for activities of a Chabad center rely entirely on the local community. Chabad centers do not receive funding from Lubavitchheadquarters. 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]

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

Chabad runs a number of educational institutions. Most are Jewish 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 byChabad.[68][69]

Secondary schools – Chabad runs multiple secondary education institutions, most notable are Tomchei Tmimim foryoung men, and Bais Rivka for young women.Adult education – Chabad run adult education programs include those organized by the Rohr Jewish LearningInstitute,[110][111][112][113][114][115] and the Jewish Learning Network.

Russia's Chief Rabbi Berel Lazar(left) speaks with Russian PresidentVladimir Putin, 28 December 2016

The "Chabad House"

Fundraising

Activities

Education

Much of the movement's activities emphasize on outreach activities. This is dueto Rabbi Menachem Mendel Schneerson encouraging his followers to reach outto other Jews.[116] Chabad outreach includes activities promoting the practice ofJewish commandments (Mitzvah campaigns), as well as other forms of Jewishoutreach. Much of Chabad's outreach is performed by Chabad emissaries (seeShaliach (Chabad)).

The Rebbes of Chabad have issued the call to all Jews to attract non-observantJews to adopt Orthodox Jewish observance, teaching that this activity is part ofthe process of bringing the Messiah. Rabbi Menachem Mendel Schneerson issued a call to every Jew: "Even if you are not fullycommitted to a Torah life, do something. Begin with a mitzvah — any mitzvah — its value will not be diminished by the fact that thereare 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-observantJews. These were called "mivtzoim" — meaning "campaigns" or "endeavors". These were: lighting candles before Shabbat and theJewish holidays by Jewish women; putting on tefillin; affixing a mezuzah; regular Torah study; giving Tzedakah; purchasing Jewishbooks; observing kashrut (kosher); kindness to others; Jewish religious education, and observing the family purity laws.

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

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

Following the initiative of Rabbi Yosef Yitzchak Schneersohn, Rabbi Menachem Mendel Schneerson spurred on the movement towhat 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 adoptOrthodox Jewish observance. They assist Jews with all their religious needs, as well as with physical assistance and spiritualguidance 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, andritual circumcisers, who are then accompanied by their spouses to many locations around the world. Typically, a young Lubavitchrabbi 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 a largefamily who, as a family unit, will aim to fulfill their mandate of bringing Jewish people closer to Orthodox Judaism and encouraginggentiles to adhere to the Seven Laws of Noah.[118] To date, there around 5000 shluchim in 100 different countries.[9]

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 havebeen commonplace on the streets of New York City since 1974.[119] Today, they are used all over the globe, in countries whereChabad is active.

Outreach activities

Group photo of Chabad Shluchim(emissaries) in 2007

Mitzvah campaigns

Shluchim (Emissaries)

Mitzvah tank

In recent years, Chabad has greatly expanded its outreach on university and collegecampuses. Chabad Student Centers are active on over 100 campuses, and Chabadoffers varied activities at an additional 150 universities worldwide.[120] ProfessorAlan Dershowitz has said "Chabad's presence on college campuses today isabsolutely crucial," and "we cannot rest until Chabad is on every major collegecampus in the world."[121]

CTeen is a program and a youth movement created for teenagers with ages between13 and 18 years old, the program aims to integrate fun and Judaism for young people. CTeen is present in several countries, where theparticipants receive special study material for several Jewish holidays, different activities to be performed by their local groups, andconstant advice to help them develop these studies and activities in the best possible way for them.[122]

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 authorswho have written Jewish materials.

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

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

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

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

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

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

Chabad Lubavitch Mitzvah tank inGolders Green, London

Campus outreach

Teenager organization

Publishing

Media

Chabad.org

Community websites

Summer camps

Political activities

and therefore endanger Jewish lives.[134]

In USA domestic politics, Schneerson supported government involvement in education and welcomed the establishment of theUnited States Department of Education in 1980, yet insisted that part of a school's educational mission was to incorporate the valuesespoused in the Seven Laws of Noah. He called for the introduction of a moment of silence at the beginning of the school day, and forstudents 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 energyindependence by developing solar energy technologies. He argued that the dependence on foreign oil may lead to the countrycompromising on its principles.[136][137]

In 2013, US federal judge Royce Lamberth ruled in favor of Chabad lawyers that wanted contempt sanctions on three Russianorganizations to return the Schneersohn Library – 12,000 books belonging to Rabbi Yosef Schneersohn seized and nationalized by theBolsheviks in 1917-18, to the Brooklyn Chabad Library.[47][138] Lazar reluctantly accepted Putin's request in moving the SchneersonLibrary to Moscow's Jewish Museum and Tolerance Center as a form of compromise, which was criticized by the ChabadLibrary.[47]

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

A number of groups have split from the Chabad movement, forming their own Hasidic groups, and at times, positioning themselvesas possible successors of previous Chabad rebbes. Following the deaths of the first and third rebbes of Chabad, disputes arose overtheir 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 RabbiDovber Schneuri, a student of Rabbi Shneur Zalman, Rabbi Aaron HaLevi assumed the title of rebbe, and led anumber of followers from the town of Strashelye. The new group had two rebbes, Rabbi Aaron and his son RabbiHaim Rephael. The new group eventually disbanded, following Rabbi Haim Rephael's death.[28][139] One of the mainpoints the two rabbis disagreed on was the place of spiritual ecstasy in prayer. R' Aharon supported the idea whileRabbi Dovber emphasized genuine ecstasy can only be a result of meditative contemplation (hisbonenus). RabbiDovber published his arguments on the subject in an compilation titled Kuntres Hispa'alus ("Tract on Ecstasy").[140]

The death of Rabbi Menachem Mendel Schneersohn (the Tzemach Tzedek) – Following the death of the thirdChabad rebbe, Rabbi Menachem Mendel Schneersohn (the Tzemach Tzedek), a dispute over his succession led tothe formation of several Chabad groups. While Rabbi Shmuel Schneersohn was recognized as the heir to theChabad-Lubavitch line, several of his brothers formed groups of their own in the towns of Kopys (forming the Kapustdynasty), Nezhin (forming the Niezhin dynasty), Lyady (forming the Liadi dynasty), and Ovruch (forming the Avrutchdynasty). The lifespan of these groups varied; Niezhin and Avrutch had one rebbe each, Liadi had two rebbes, andKapust had four. Following the deaths of their last rebbes, these groups eventually disbanded.[141][142][143][144][145]

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 teachingsof the first four rebbes of Chabad, thus rivaling the later Chabad rebbes. The Malachim's first and only rebbe, RabbiChaim Avraham Dov Ber Levine haCohen (1859/1860–1938), also known as "The Malach" (lit. "the angel"), was a

[146][147][148]

Library dispute with Russia

Controversies

Succession disputes and offshoot groups

Others

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

Hornisteipol - Aside from these two minor offshoots, which consider themselves directly connected to and analternate 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 greatimportance the Chabad approach to Chassidus and halacha. It is the product of marriage that was arranged by theAlter Rebbe and the Chernobler Maggid (rabbi Mordechai Twerski) between the Alter Rebbe's granddaughter (theMitteler Rebbe's daughter) and the Chernobler Maggid's son, rabbi Yaakov-Yisroel Twerski (of Cherkas). RabbiYaakok-Yisroel upon his marriage went off to live with the Alter Rebbe until his passing, and afterwards continued foryears to live with his father-in-law the Mitteler Rebbe. In this time he acquired an intense understanding andappreciation for the Chabad approach to Chassidus, to the point that when he returned to Chernoble, he foundhimself too different from them to stay there. With his father's permission, he became a Rebbe in Cherkas (and laterHornisteipol) and he integrated the approach of Chabad Chassidus very heavily into his own. This relationship withChabad Chassidus continued on throughout the life of the Tzemach Tzedek (rabbi Yaakov Yisroel's brother-in-law),whose chasidic teachings they also came to greatly revere. It is also worth mentioning regarding Hornisteipol'sconnection to the Chabad Lubavitch Dynasty itself that Rav Yaakov-Yisroel married his daughter off to the son of theTzemach 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-sizedcommunities, the two primary ones being in Milwaukee under rabbi Michel Twerski and in Beitar (formerlyJerusalem) 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 theAlter Rebbe down through to and including the Tzemach Tzedek, namely Tanya, Likkutei Torah and Torah ohr, ImreiBina, Sha'arei Teshuva, Derech Chaim, Toras Chaim, Derech Mitzvosecha, and all of the compiled ma'amarim ofthose three Rebbaim. They also consult the Shulchan Aruch HaRav and the Teshuvos of the Tzemach Tzedek inmatters of Halacha. However, unlike Chabad Lubavitch, they also learn numerous other chassidic texts - primarlyauthored by Rebbaim of other chassidic groups that they come from, including Chernoble, Karlin, Tsanz, Bobov, andmany more.

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

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 MitzvahCampaigns.[123]:156

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

Vocalists Avraham Fried and Benny Friedman have included recordings of traditional Chabad songs on their albums of contemporaryOrthodox Jewish music. Bluegrass artist Andy Statman has also recorded Chabad niggunim.

Reggae artist Matisyahu has included portions of Chabad niggunim and lyrics with Chabad philosophical themes in some of hissongs.

Messianism

In the arts

Art

Music

Novelist Chaim Potok authored a work My Name is Asher Lev in which a Hasidic teen struggles between his artistic passions and thenorms of the community. The "Ladover" community is a thinly veiled reference to the Lubavitcher community in CrownHeights.[156][157]

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

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 and Satmar of NewYork[158]

Religious America: Lubavitch – a 28-minute, 1974 PBS documentary focusing on a day in the life of a Lubavitcherman[158]

King of Crown Heights – a 60-minute, 1993 film on Lubavitcher Hasidim by Columbia University student RoggerioGabbai[158]

Shekinah – a 70 min, 2013 documentary exploring the perspectives of the female students of a Chabad school inMontreal[159][160]

Project 2x1 – a 30 min, 2013 documentary on the Chabad Hasidim and West Indian residents of Crown Heights,using Google Glass in place of conventional camera techniques[161][162][163][164]

Baal Shem TovHasidic philosophy

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=PA430&dq=largest+hasidic+groups&source=bl&ots=OTXkbxldeL&sig=vTnN7IQwjkQqHgLWPuI9OpY9eKo&hl=en&sa=X&ved=0ahUKEwjigsyenofKAhVGXBoKHQBkBFI4FBDoAQhFMAg#v=onepage&q=largest%20hasidic%20groups&f=false).

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%20groups&f=false).

5. Martin Barillas (June 23, 2008). "US Court finds that Chabad Can Sue for the Return of Precious Archives held byRussia" (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.jewocity.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://www.washingtonpost.com/news/acts-of-faith/wp/2016/11/28/south-dakota-is-getting-its-only-full-time-rabbi-and-becoming-the-50th-state-for-chabad/). Washington Post. Retrieved 26 June 2017.

Literature

Film

See also

References

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.htm). Chabad. Retrieved January 13, 2015.

15. Drake, Carolyn (February 2006). "A Faith Grows in Brooklyn" (http://www7.nationalgeographic.com/ngm/0602/feature4/index.html). National Geographic.

16. "Chabad-Lubavitch Directory" (http://www.chabad.org/centers/default_cdo/jewish/Centers.htm). Chabad. RetrievedJanuary 13, 2015.

17. Heilman, Samuel (December 15, 2005). "The Chabad Lubavitch Movement: Filling the Jewish Vacuum Worldwide"(http://jcpa.org/article/the-chabad-lubavitch-movement-filling-the-jewish-vacuum-worldwide/). Jerusalem Center forPublic 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 York: Basic Books (A Division ofHarper Collins) (1993); pg. xiv–xv" (http://www.adherents.com/Na/Na_303.html). Adherents.com. Retrieved2010-05-12.

20. Occhiogrosso, Peter (1996). "Judaism". The Joy of Sects: A Spirited Guide to the World's Religious Traditions. NewYork: 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). WinnipegFree Press. Archived from the original (http://www.winnipegfreepress.com/subscriber/faith/story/4017869p-4630456c.html) on 27 September 2007.

24. "Chabad-Lubavitch's Global Chanukah Campaign" (http://www.chabad.org/holidays/chanukah/article_cdo/aid/2406550/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/19872113650FSupp1463_11879) Archived (https://web.archive.org/web/20150609131447/http://www.leagle.com/decision/19872113650FSupp1463_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-Sholom-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 of Rabbi Yosef YitzchakSchneersohn of Lubavitch from War Torn Europe in 1939–40, p. 270. Merkos L'Inyonei Chinuch, 2002 ISBN 0-8266-0683-0

28. Beck, Atara (16 August 2012). "Is Chabad Lubavitch" (http://www.jpost.com/Magazine/Judaism/Is-Chabad-Lubavitch). The Jerusalem Post.

29. Jonathan D. Sarna (October 14, 2015). "The Jewish Future: What will be the condition of the Jewish community 50years 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, London ISBN 0-87668-998-5

33. Leadership in the Chabad movement, Avrum Erlich, Jason Aronson, 2000 ISBN 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/books/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?id=3btYAwAAQBAJ&pg=PA554&lpg=PA554&dq=chabad+imprisoned+Russia&source=bl&ots=hZmPkJJsKP&sig=YLw7skq5cDCh-tKG72xiok6aD3Y&hl=en&sa=X&ei=RLrTVK_aDI7OaKq4gpgP&redir_esc=y#v=onepage&q=chabad%20imprisoned%20Russia&f=false). Granite Hill Publishers.

42. Maya Balakirsky Katz (October 11, 2010). The Visual Culture of Chabad (https://books.google.com/books?id=OeIuE1tE36QC&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-obm.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 theyears of communism, hundreds of Chassidic activists were executed. Thousands more were arrested and sent toSiberia for years of hard labor."

45. Rabbi Yehuda Ceitlin (November 30, 2012). "Chabadniks proud of 'criminal' past" (http://azjewishpost.com/2012/chabadniks-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.org/2017/04/10/news-opinion/united-states/politico-says-chabad-is-trumps-jewish-movement-not-so-fast). JewishTelegraphic Agency. Retrieved 4 June 2017.

47. Cnaan Lipshiz (5 June 2015). "Why Russian Chief Rabbi stands by Vladimir Putin" (http://forward.com/news/breaking-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). "ATTACK ON RABBI BRINGS ANGUISH TO BOROUGH PARK" (https://www.nytimes.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 thethree 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=8XBjccyzdL8C&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 Jewish Year Book (1965): 21-97.

58. Ferziger, Adam S. "Church/sect theory and American orthodoxy reconsidered."Ambivalent Jew—Charles S. Liebmanin memoriam, ed. Stuart Cohen and Bernard Susser (2007): 107-124.

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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-chabad-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/viewFile/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/150315/) The Jewish Daily Forward. January 26, 2012.

68. "Comparing Full Time and Part Time Numbers at Chabad Schools" (https://chabadsociologist.wordpress.com/2013/08/06/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.org/wp-content/uploads/2010/06/Census-of-JDS-in-the-US-2008-09-Final.pdf) (PDF). Avi Chai Foundation. RetrievedJanuary 13, 2015.

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72. "The Chabad Hassidic Community in Tzfat" (http://www.safed.co.il/chabad-in-tzfat.html). Safed.co.il. RetrievedSeptember 14, 2014.

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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/ojs/index.php/cjs/article/viewFile/22624/21095). Canadian Jewish Studies/Études juives canadiennes. RetrievedJanuary 13, 2014.

77. Shokeid, Moshe (1988). Children of Circumstances: Israeli Emigrants in New York. Anthropology of ContemporaryIssues. 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-you-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)". FederationCJA (Montreal). 2003.

80. Nissan Mindel. "Rabbi Isaac Luria – The Ari Hakodosh" (http://chabad.org/library/article_cdo/aid/111878/jewish/Rabbi-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-Matzah.htm). Chabad. Retrieved January 13, 2015.

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86. Dalfin, Chaim (September 6, 2012). "Chabad Elul Customs" (http://www.shmais.com/chabad-news/latest/item/chabad-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/article_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

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91. Chof Beis Shvat. Chabad.info. (http://www.chabadinfo.com/index.php/jq/css/ui-lightness/jq/js/?url=newsnew_en&string=tag_Chof%20Beis%20Shvat) Archived (https://web.archive.org/web/20131216191431/http://www.chabadinfo.com/index.php/jq/css/ui-lightness/jq/js/?url=newsnew_en&string=tag_Chof%20Beis%20Shvat) December 16, 2013, atthe Wayback Machine.

92. Weiss, Steven I (January 20, 2006). "Orthodox Rethinking Campus Outreach" (http://forward.com/articles/1518/orthodox-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)

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100. Marcelle S. Fischler (December 16, 2005). "Is It a Home or a House of Worship?" (https://query.nytimes.com/gst/fullpage.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=UAgsAAAAIBAJ&sjid=TW0FAAAAIBAJ&pg=5379,7656059). Kentucky New Era. Associated Press. March 23, 2007. p. 28.Retrieved January 13, 2015.

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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.chabad.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-during-hostage-crisis.html). Retrieved February 8, 2017.

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108. Mark Avrum Ehrlich (2004). The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present. JerseyCity, N.J.: KTAV. p. 134. ISBN 0881258369.

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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 largesteducational program for Jewish adults in the world (with the possible exception of the Daf Yomi enterprise), whichcurrently enrolls over 66,000 teens and adults at some 850 sites around the world, each following a prescribedcourse of study according to a set timetable."

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112. "Chabad hosts Jewish perspectives on staying positive" (http://newjerseyhills.com/hanover_eagle/news/chabad-hosts-jewish-perspectives-on-staying-positive/article_593e3277-7566-5bce-afd1-4d931ee0e270.html). New Jersey HillsMedia Group, Bernardsville, NJ. Hanover Eagle. October 30, 2014. Retrieved 3 November 2014. "'How HappinessThinks' was created by the Rohr Jewish Learning Institute- an internationally acclaimed adult education programrunning on over 350 cities worldwide, which boast over 75,000 students. This particular course builds on the latestobservations and discoveries in the field of positive psychology. "How Happiness Thinks" offers participants thechance to earn up to 15 continuing education credits from the American Psychological Association (APA), AmericanCouncil for Continuing Medical Education (ACCME) and the National Board of Certified Counselors (NBCC)."

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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/20140419231329/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 theoriginal (http://www.books.google.com/books?id=ox4q7T59KikC&pg=PA160&vq=Crownheights.info&dq=Crownheights.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 (https://web.archive.org/web/20140419231347/http://books.google.com/books?id=1uWpyg2fh0oC&pg=PT18&vq=Crownheights.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=PT18&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.com/content/2-0-/module/displaystory/story_id/14394/edition_id/279/format/html/displaystory.html). j. JewishTelegraphic 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-silence-is-a-sin/17.htm) Archived (https://web.archive.org/web/20141113021020/http://www.sichosinenglish.org/books/when-silence-is-a-sin/17.htm) November 13, 2014, at the Wayback 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 thenature of the Land of Israel and Zionism. Freeman, Tzvi. "Should I Pray for the Death of Terrorists?" (http://www.chabad.org/library/article_cdo/aid/807777/jewish/Should-I-Pray-for-the-Death-of-Terrorists.htm). Chabad. Retrieved2010-05-12.

135. Hayom Yom, p. A29

136. "Website video link" (http://www.chabad.org/therebbe/livingtorah/player_cdo/aid/394468/jewish/Americas-Mandate-Energy-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 June2017.

139. Ehrlich, Avrum M.; Ehrlich, Mark Avrum (2000). "11: The Leadership of Dov Ber". Leadership in the HaBaDMovement: A critical evaluation of HaBaD leadership, history, and succession (https://books.google.com/books?id=2RcRAQAAIAAJ&dq=leadership+in+the+habad&hl=en&sa=X&ei=FetuUoaRGYmVhQfgu4DwDg&ved=0CC0Q6AEwAA). 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%20Torah%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 ofInspirational Chassidic Stories Relevant to the Weekly Torah Readings (https://books.google.com/books?id=NnyuhrzRDCMC&printsec=frontcover&dq=Treasury+of+Chassidic+Tales&hl=en&sa=X&ei=J-xuUvTbEemw7Ab4yoGwAQ&ved=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=onepage&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

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Telushkin, Joseph. Rebbe: The Life and Teachings of Menachem M. Shneerson, the Most Influential Rabbi inModern History. Harperwave, 2014.Miller, Chaim. Turning Judaism Outward: A Biography of Rabbi Menachem Mendel Schneerson the SeventhLubavitcher 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).

148. Mintz, Jerome R. (1992). Hasidic People: A Place in the New World (https://books.google.com/books?id=uEP5KNUAFh0C&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 VillageVoice, 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/135885/idf-says-no-to-mashichist-yechi-yarmulkes.html). The Yeshiva World News. July 31, 2012. RetrievedDecember 16, 2014.

154. Posner, Zalman I. (Rabbi) (Fall 2002). The Splintering of Chabad (https://s3.amazonaws.com/ou.org/publications/ja/5763/5763fall/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 Yitzchok Moully brings spiritual andemotional 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.com/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.archive.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/20131220142040/http://thesuburban.com/news/articles/?id=article02642). TheSuburban.com. October 11, 2013. Archivedfrom the original (http://thesuburban.com/news/articles/?id=article02642) on December 20, 2013. RetrievedJanuary 13, 2015.

160. Arnold, Janice (October 20, 2013). "Film presents chassidic women's attitudes to intimacy" (http://www.cjnews.com/index.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://prospectheights.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" (http://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.php). Gothamist. Archived from the 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" (https://web.archive.org/web/20141104174025/http://www.dnainfo.com/new-york/20131007/crown-heights/crown-heights-documentary-shot-completely-with-google-glass). DNAInfo. Archived from the 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.

Further reading

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, andSuccession, 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 pagesHoffman, 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, 1973 ISBN 0-8266-0491-9Mindel, 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 MendelSchneerson 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)

Chabad Lubavitch World HeadquartersChabad Lubavitch Judaica StoreChabad Lubavitch on the webLubavitch Archives — Chabad history on the webThe Chabad Lubavitch LibraryChabad on Campus

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External links

Chabad-Lubavitch HasidismNote: The name "Chabad" is a Hebrew acronym for the expression "Chokmah," "Binah" and "Da'at"--Wisdom, Intelligence and Knowledge. These Kabbalisticterms 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 andcodes 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 renownedRabbi 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 ShneiurZalman'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 fromimprisonment (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 theTania. It presents a dualistic ethical picture of the "average" individual poised between the alternatives of Good and Evil. Religious and moral perfectionare achieved through the observance of the Torah and its precepts, understood according to their deepest mystical and intellectual significance. Judaism isdepicted 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 movementprovided a powerful underground force active in keeping alive traditional Judaism in spite of government persecutions. With the collapse of Russian

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Rabbi MenahemMendel

Schneerson ofLubavitch

Here is an alternative version of this account, from a followerof Chabad

Dear Professor Segal,

While perusing your interesting and informative website for the first time, I came across several statementsconcerning the Lubavitcher Rebbe, of whom I am a follower, that I feel are inaccurate and need to be addressed.

You state that "towards the end of his life he became unable to communicate, and various factions began to makestatements in his name." You cite several examples, the first being statements concerning the giving up of land inIsrael, G-d forbid. Please note that the Rebbe himself spoke many times about this, emphasizing the fact that it isabolutely forbidden according to the Shulchan Aruch to give up land, and well as similar ideas. To claim that this isa recent innovation on the part of his chassidim is patently false.

Also, concerning the coming of Moshiach, please note; the Rebbe himself stated clearly that the "time of yourRedemption has arrived," and he emphasized that he was making this statement as a prophecy. He said muchmore than to simply prepare ourselves for the Redemption, as you state. He said that the Redemption has begun.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 therecan be no question regarding his identity.

As to what transpired on Gimmel Tammuz, there is some debate. But note that many sources state clearly thatMoshiach can come from among the dead. Of course, in my opinion and in the educated opinion of manyLubavitchers, the Rebbe did not die. In the sefer Arba Meos Shekel Kessef, by R. Chaim Vital, he states thatMoshiach will disappear briefly, while he receives the soul of Moshiach, and will then reappear, at which pointeveryone will flock to him.

Also note that the Rebbe himself said that this generation is different than the previous generation in that there willbe 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.

Communism, Chabad was one of the important participants in educating a generation of Jews that had been forcibly deprived of their religious heritage forgenerations.

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 theLubavitch 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 movementestablished a complex of religious and educational institutions (including publishing houses, billboards, telethons, as well as children's clubsand summer camps) whose principal objective was to reach out to the vast numbers of American Jews who had grown up without any realexposure 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.Chabad was particularly influential during the 1960's and early 1970's when the youth culture of the day was rebelling against the materialisticinstitutions of the large religious movements in favour of spiritual alternatives. Through its campus "Chabad Houses," the Lubavitchmovement was able to present itself as a credible alternative to Eastern religions, drug culture, radical politics and other foreign paths thatwere attracting Jewish youth.

Towards the end of his life Rabbi Menahem Mendel Schneerson suffered from aseries of strokes and became unable to communicate directly with his followers.During this time various factions of the movements began to make statements inthe name of their "Rebbe" that moved Chabad into new directions.

For example, the movement, which had previously refrained from activeinvolvement in questions of Israeli politics, began to take outspoken positionsagainst the Israeli government's readiness to withdraw from occupied territoriesas part of a peace settlement.

More significantly, Rabbi Schneerson's exhortations to prepare for the comingof the Messiah were perceived as predictions that the redemption wasimmanent. This developed into a conviction that their Rebbe was himself thedesignated Messiah. This latter perception was fueled by a combination offactors: The Hasidim's reverence for their extraordinary leader; the remarkablehistorical events surrounding the victorious expansion of Israel and the collapseof the Eastern bloc; and the fact that Rabbi had left no heir or designatedsuccessor.

So great was their faith in Rabbi Schneerson that, following his death in 1993,the Chabad movement did not appoint a new leader. Many of the Hasidim still

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When Moshe Rabbeinu went up on Har Sinai, the satan showed Bnei Yisroel -- Moshe Rabbeinu's "chassidim" --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 acceptMoshiach as Moshiach. That is our avodah now. Yechi haMelech.

await his return as the Messiah.

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The Sefirot in Kabbalah

Category:Sephirot

ChokhmahChokhmah (חכמה, ISO 259 ḥoḵma) is the Biblical Hebrew word rendered as"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 levelof wisdom, chokhmah.

It is cognate with the Arabic word for "wisdom", ḥikma حكمة (Semitic root ḥ-k-m).Adjectival ḥaḵam "wise" is used as a honorific, as in Talmid Chacham (lit. "student ofa 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 (kavyamin, the "Pillar of Mercy") in the Tree of Life. It is to the bottom right of Keter, withBinah across from it. Under it are the sephirot of Chesed and Netzach. It commonlyhas four paths going to Keter, Binah, Tifereth, and Chesed. (Some kabbalists attributea path between Chokhmah and Gevurah.)

Hebrew Bible

Kabbalah

Modern occultism

See also

ReferencesJewishNon-Jewish

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 beingthe 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 afemale 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 notyet wise (Prov. 9:1-6). Wisdom 7:22b-8:1 is a famous passage describing Divine Wisdom, including the passage: "For she is thebreath 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 beingbut one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, shemaketh them friends of God, and prophets." (Wisdom 7:25-27). Solomon, as the archetypal wise person, fell in love with Wisdom: "Iloved her, and sought her out from my youth, I desired to make her my spouse, and I was a lover of her beauty." (Wisdom 8:2).[2]

Contents

Hebrew Bible

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, beforeHis 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 infinitelysmall, and yet encompasses the whole of being, but it remains incomprehensible until it is given shape and form in Binah.[5]

The name of God associated with Chokhmah is Yah.

Chokhmah appears in the configuration of the sefirot at the top of the right axis, and corresponds in the tzelem Elokim ("the Divineimage") 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 AbbaIla'ah ("the higher father"), whereas the lower is referred to as Yisrael Saba ("Israel, the Elder"). These two partzufim are referred tojointly as Abba ("father").

Chokhmah is associated in the soul with the power of intuitive insight, flashing lightning-like across consciousness. The partzuf ofAbba Ila'ah is associated with the power to spontaneously extract such insight from the superconscious realm, whereas the partzuf ofYisrael 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 tillone succeeds in uncovering its underlying axiomatic truth. These seeds of truth can then be conveyed to the companion power ofBinah 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 withChokhmah." (Psalms 104:24) The first word of the Torah in Genesis, Breishit means "In the beginning (God created the heavens andthe 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 righthemisphere 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 "thepotential of what is", or, "the potential to be." This aspect of Chokhmah describes the state of Chokhmah in relation to the sefira ofKeter. As Chokhmah emanates from Keter, the first dawning of the "Infinite Light", it "appears" in an obscure and undefined statethat is a virtual non-being. Thus the verse states, "and Chokhmah emerges from nothingness" (Job 28:12, see Zohar II, 121a, ZoharIII, 290a, commentaries). The light of the Ein Sof becomes unified in the world of Atziluth through clothing itself first in the sefira ofChokhmah. 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. Allthings are still undifferentiated at this point and only become intelligible at Binah.

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

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).

Modern occultism

Sophia (wisdom)Holy WisdomHikmahHakhamChabad-Lubavitch (acronym ChaBaD חבד for Chokhmah + Binah + Da'at.

1. Strong's Concordance H2451 (https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H2451&t=KJV):"from H2449 [חכם chakam "wise"]; wisdom (in a good sense):—skilful, wisdom, wisely, wit." "The KJV translatesStrong'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", AnchorBible 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

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

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"

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See also

References

Jewish

Non-Jewish

ינה ב

http://www.morfix.co.il/en/%D7%91%D7%99%D7%A0%D7%94

The Sefirot in Kabbalah

Category:Sephirot

Binah (Kabbalah)Binah (meaning "understanding"; Hebrew: בינה ), is the second sephira on thekabbalistic Tree of Life. It sits on the level below Keter (in the formulations thatinclude that sephirah), across from Chokhmah and directly above Gevurah. It isusually given four paths: to Keter, Chokhmah, Gevurah, and Tiphereth (someKabbalists place a path from Binah to Chesed as well.)

Binah is associated with the color black.[1]

Description

Qualities derived from BinahEthical qualities

Non-Jewish associations

References

External links

According to the Bahir: "The third (utterance): quarry of the Torah, treasury of wisdom, quarry of God's spirit, hewn out by the spiritof God. This teaches that God hewed out all the letters of the Torah, 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 ofChokhmah, wisdom, increasing and multiplying it in an infinite variety of ways. In this sense, it is the 'quarry', which is carved out bythe 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 isintellect that does not emanate from the rational process (it is either inspired or taught), Binah is the rational process that is innate inthe 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 stateBinah 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 as tevunah ("comprehension"). These two partzufim are referred to jointly as Imma ("the mother").

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 allseverities and neutralizes their bitterness, one should repent and rectify all flaws'.

Contents

Description

Qualities derived from Binah

Ethical qualities

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. Forexample, 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 theraw energy.

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

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 Binahand Chokhmah with the Ajna chakra, which is where both Shiva and Shakti are united.

For its negative opposite on the Tree 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.

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%20black&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)

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

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

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

References

External links

ת ע ד

http://www.morfix.co.il/en/%D7%93%D7%A2%D7%AA

The Sefirot in Kabbalah

Category:Sephirot

Da'atDa'at or Daas ("Knowledge", Hebrew: דעת [ˈdaʕaθ]) is a word in the Hebrew

language. In the branch of Jewish mysticism known as Kabbalah, Da'at is the location(the mystical state) where all ten sefirot 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 ofthe left column that would receive and conceal the Divine light, instead share andreveal it. Since all sefirot radiate infinitely self-giving Divine Light, it is no longerpossible to distinguish one sefira from another; thus they are one.

Da'at is not always depicted in representations of the sefirot; and could be abstractlyconsidered 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 notactually happen in Da'at itself. It only appears that way from the human perspectivewithin Malkuth. The perception of change can only occur in Malkuth. Humans whobecome self-giving (Altruism), like the Light, become able to see it, and for them thebenefits of Da'at's light seem "revealed". However, humans who remain selfish(Selfishness) cannot see it, and for them its benefits seem "hidden".

As a representative sefirah

As spiritual state

As aspect of intellect

LevelsLower level

See also

References

External links

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 insteadof Keter, from the perspective of finite creation, using Da'at to represent the "reflection of" (the "inner dimension" of) the infinity ofKeter. Thus Da'at appears in the configuration of the sefirot along the middle axis, directly beneath Keter. It corresponds to the imageof God. Alternate countings of the sefirot produce 10 powers ("10 and not 9, 10 and not 11" - Sefer Yetzirah) by either includingKeter or Da'at. In the scheme of Moses ben Jacob Cordovero, Da'at is omitted, while in the scheme of Isaac Luria, Keter (Will) isomitted. 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.

The kochos hanefesh "spiritual state" corresponding to the sefirah of Da'at is yichud ("unification").

Contents

As a representative sefirah

As spiritual state

In the occult belief-system of Thelema, the Night of Pan is related to the progression through Da'at. The City of the Pyramids andBabalon is on the "other shore".

According to the Tanya, Da'at is the third and last conscious power of intellect. But in this context, it is actually the lower Da'at of thepartzuf 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 sefirotand 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 consciousnessthrough the powers of Chokhmah ("wisdom") and Binah ("understanding").

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

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

Of this level of Da'at it is said (Proverbs 24:4): "And by knowledge shall the chambers be filled with all precious and pleasantriches." "The rooms" are the chambers of the heart, the emotions of the soul (as alluded to by the word cheder, "room," which is anacronym for chesed din rachamim, the three primary emotions of the soul). The inner consciousness of Da'at fills these rooms andenlivens 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) ofthe 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 isseemingly separate and dissimilar, their function is fairly similar.

Divine lightDa'as Elyon and Da'as Tachton

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

As aspect of intellect

Levels

Lower level

See also

References

External links

Inner.org about KabbalahLessons in TanyaThe Kabbalah Handbook, A Concise Encyclopedia of Terms 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 the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using thissite, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the WikimediaFoundation, Inc., a non-profit organization.

Lyubavichi Любавичи (Russian)ליובאוויטש

- Rural locality[1] - Village[1]

Aerial view of Lyubavichi

Location of Smolensk Oblast in Russia

Location of Lyubavichi in Smolensk Oblast

Coordinates: 54°50′N 30°58′E

Administrative status (as ofSeptember 2008)

Country RussiaFederal subject Smolensk

Oblast[1]

Administrative Rudnyansky

District[1]

Lyubavichi, Rudnyansky District, SmolenskOblastLyubavichi (Russian: Любавичи; Yiddish: ליובאוויטש , Lyubavitsh; Polish:Lubawicze; Belarusian: Любавıчы) is a rural locality (a village) inRudnyansky District of Smolensk Oblast, Russia.

History

Gallery

References

Sources

External links

The village is known to have existed in what was the Polish–LithuanianCommonwealth since at least 1654.[6] In 1784, it was mentioned as a smalltown,[7] then a possession of the magnate Lubomirski family.[7] After thePartition of Poland, the village was annexed by the Russian Empire. During theFrench invasion of Russia in 1812, the village was occupied by Napoleonictroops for two weeks.[8]

In the days of the Russian Empire, the village was a shtetl in Orshansky Uyezdof Mogilev Governorate.[9] In 1857, it had a population of 2,500. According toanother source from ca.1880, a total of 1516 inhabitants (978 Jews) werereported there. The village had 313 houses, two Russian Orthodox churchesand two shuls, Jewish houses of prayer.[7]

In the late 19th–early 20th centuries, the largest market in MogilevGovernorate, with a turn-over of over 1.5 million rubles, was held inLyubavichi. During World War I, the Hasidic leadership left Lyubavichi.[10]

The Jewish population of the village gradually declined and secularized underpressure of the Communist government.

During World War II, on November 4, 1941, the Nazis and their collaboratorsmassacred 483 local Jews. It was the period when they were invading theSoviet Union.[11]

The village is primarily known worldwide as the namesake and formerheadquarters of the Chabad-Lubavitch branch of Hasidic Judaism.[11]

(Yiddish)

Lyubavichi

Coordinates: 54°50′N 30°58′E

Contents

History

Gallery

district District[1]

Rural settlement LyubavichskoyeRuralSettlement[1]

Administrative centerof

LyubavichskoyeRuralSettlement[2]

Municipal status (as of April 2006)

Municipal district RudnyanskyMunicipalDistrict[3]

Rural settlement LyubavichskoyeRuralSettlement[3]

Administrative centerof

LyubavichskoyeRuralSettlement[3]

Statistics

Area 1.44 km2

(0.56 sq mi)Population (2007 est.) 460 inhabitantsDensity 319.44/km2

(827.3/sq mi)Time zone MSK

(UTC+03:00)[4]

First mentioned c. 1654

Postal code(s)[5] 216774

Dialing code(s) +7 48141

Menachem Mendel

Schneersohn (1789–

1866), 3rd Rebbe of

Chabad Hasidism is

buried in Lyubavichi,

along with his successor

Shmuel Schneersohn

(1834–1882)

1882 map of White

Russia regions. In the

Russian Empire,

Lyubavichi was a part of

Mogilev Governorate

(present-day Belarus)

The Russian Empire

Pale of Settlement where

Jews were permitted to

live. Shows Mogilev

Governorate at the

northeastern edge

Jewish cemetery in

Lyubavichi

Ohel graves of Wives in

the Chabad dynasty in

Lyubavichi

Chabad dynasty grave

headstone

1. Resolution #261, Territorial Units of Smolensk Oblast, Section Lyubavichskoye Rural Settlement of RudnyanskyDistrict of Smolensk Oblast, line 1

2. Resolution #261, Administrative-territorial Units of Smolensk Oblast, Section 16

References

Администрация Смоленской области. Постановление №261 от 30 апреля 2008 г. «Об утверждении реестраадминистративно-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 of April 30, 2008 On the Adoption of theRegistry of the Administrative-Territorial Units and Territorial Units of Smolensk Oblast, as amended by theResolution #464 of June 27, 2014 On Amending the Registry of the Administrative-Territorial Units and TerritorialUnits of Smolensk Oblast. ).Смоленская областная Дума. Закон №76-з от 1 декабря 2004 г. «О наделении статусом муниципальногорайона муниципального образования Руднянский район Смоленской области, об установлении границмуниципальных образований, территории которых входят в его состав, и наделении их соответствующимстатусом», в ред. Закона №111-з от 23 ноября 2011 г. «О внесении изменений в областной Закон "Онаделении статусом муниципального района муниципального образования Руднянский район Смоленскойобласти, об установлении границ муниципальных образований, территории которых входят в его состав, инаделении 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, 2004 On Granting the Status of theMunicipal District to the Municipal Formation of Rudnyansky District of Smolensk Oblast, on Establishing the Bordersof the Municipal Formations Whose Territories It Comprises, and on Granting Them Appropriate Status, as amendedby the Law #111-z of November 23, 2011 On Amending the Oblast Law "On Granting the Status of the MunicipalDistrict to the Municipal Formation of Rudnyansky District of Smolensk Oblast, on Establishing the Borders of theMunicipal Formations Whose Territories It Comprises, and on Granting Them Appropriate Status". Effective as of theofficial publication date.).

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"

3. Law #76-z, Article 2.4

4. Правительство Российской Федерации. Федеральный закон №107-ФЗ от 3 июня 2011 г. «Об исчислениивремени (http://www.consultant.ru/cons/cgi/online.cgi?req=doc&base=LAW&n=201180)», в ред. Федеральногозакона №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. FederalLaw #107-FZ of June 31, 2011 On Calculating Time (http://translate.google.com/translate?hl=en&sl=ru&tl=en&u=http://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 theday of the official publication.).

5. Russian Post. Lyubavichi (http://info.russianpost.ru/servlet/department?action=show_info&depID=25312) (inRussian)

6. "Lyubavichi, Rudnyansky District, Smolensk Oblast" (http://pages.rediff.com/lyubavichi--rudnyansky-district--smolensk-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 приМосковском университетѣ, выпуск 27. М: Унив. тип., 1858.

9. Исполнительный комитет Смоленского областного совета народных депутатов. Государственный архивСмоленской 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

External links

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