Beliefs in action

Tzipora Sheppet  

Within the Jewish tradition, which is dynamic and pluralistic, there is one particular group – the Ultra Orthodox Chassidic Chabad-Lubavitch movement - which is impelled by a vision and aims to change the world in accordance with the twin notions of Tikkun Olam and Tikkun Adam, the perfection of the world and hence of humankind. The movement works towards a utopian society and restoring the world to its pristine self. While religion often clashes with secularism and extreme nationalism, there are nevertheless communities of faith which try to uphold the core doctrines of a religious tradition, distinguished by their absolute commitment, their unique compelling devotion to the religion and a vision of community.

Chassidism, of which the Chabad-Lubavitch stream is one of some 40 groups, arose in Poland and the Ukraine. Israel ben Eliezer (1698 - 1760) also known as the– Ba’al Shem Tov – Master of a Good Name, was the movement’s founder. The movement arose as a reaction to the arid formalism of Talmudic scholasticism. During this time there was a belief that if one was not a biblical or Talmudic scholar, one was not a good Jew. The Ba’al Shem Tov rejected these views of the “Mitnagdim” – Talmudic scholars and vehement opponents of Chassidism. Chassidism also arose as a response to the absolute devastation experienced by Eastern European Jewish communities in the aftermath of the 1648 – 1654 Bogdan Chmielnietzki Cossack uprisings which witnessed the death of 100,000 Jews, leaving the survivors devastated. Chassidism offered hope and purpose. The movement was also an attempt to respond to the disillusionment which Jewry experienced because of the failure of the messianic movement in the 17^th century, in particularly the failure of the Messiah-pretender, Shabbtai Zvi (1626-1676), who eventually converted to Islam. Chassidic lifestyle offered a whole new approach to Judaism, not through study but experientialism and through spiritual emotionalism. It subordinated the intellectual and elevated the emotional and spiritual. The Chabad-Lubavitch movement fully integrated this approach to Jewish living.

When the Ba’al Shem Tov died the Chassidic movement divided into groups located in different towns. They arose around charismatic personalities, usually very spiritual people known as Tzaddikim or Rebbes (sainted/grand masters). All the Chassidic groups support normative, Orthodox Jewish core beliefs, however the emphasis differs. Shneur Zalman of Liadi (1745-1283), who became the first of seven Lubavitch Rebbes, established the Chabad-Lubavitch group in Lubavitch, White Russia. He wrote the “Tanya”, a philosophical work that sets out the specific Lubavitch world view.

Chabad-Lubavitch adopted not only standard Orthodox beliefs and practice, and the exclusive Chassidic way of life, but a specific, particularistic Weltanschaung. Its followers believe that one can communicate with G-d through ‘hitlahavut’ – sheer, unadulterated joy or enthusiasm. There is an emphasis on ‘Devekut’ – clinging or cleaving to the belief that every single phenomenon in the world contains divine light. Lubavitch adopted these Chassidic ideas as well as ‘Gemillut Chassidism’, which emphasizes deeds of charity and loving-kindness: (“Ve’ahavta lere’acha kamocha”– love your neighbour as you would love yourself. Exod 20:17) Chabad-Lubavitch also emphasizes Jewish mysticism -‘Kabbalah’, reflected in the philosophy of the Tanya. Lubavitch incorporates animated prayerful song (Niggunim) and dancing rather than preaching. Devotees see themselves as spiritual soldiers of G-d; battling, fighting and working for the arrival of the Messiah.  The youth are called Tzivos Hashem – the “Army of G-d”. Unlike other Chassidic groups, part of Chabad’s widespread appeal is the fact that it has married the affective and intellectual areas of Judaism. This is reflected in the movement’s stated philosophy - Chochma, Binah and Da’at – wisdom, understanding and knowledge – the acronym of CHABAD.  

In 1950 Rebbe Menachem Mendel Schneerson (1902 – 12/06/1994) became the seventh and last Lubavitch Rebbe. Despite his death a decade ago, he is still regarded as ‘the Rebbe’. He was charismatic, dynamic, inspirational, and persuasive and deemed to be holy. He was inspired by a vision of communal G-dliness - Mesirat Nefesh - self denial, where one disregards personal discomfort for the sake of the greater good. He urged his followers to work in small far-flung Jewish communities as part of the movement’s perceived mission to prepare the world for the coming of the Messiah. The Rebbe made an art form out of outreach programs. To emphasise the movement’s commitment to outreach (‘Kiruv’), he gave the movement its motto of ‘Ufaratzta’ (Gen 28:14 – “and you shall spread forth” – north, south, east and west.) As part of his Kiruv program, the Rebbe sent almost 4000 ‘Shluchim’ - emissaries - to all parts of the globe to bring Jews to greater Jewish observance. Its guiding vision of community aims to ignite passions and inspire adherents to promote a sense of consciousness primarily geared towards a messianic vision. To this end, Chabad has established over 2600 networks around the world, - libraries, schools, kindergartens and Chabad houses. In the words of the prophet Isaiah (42:5-7), the movement’s adherents aim to “open the eyes of the blind” and strengthen the level of belief in all Jews – in those who lack faith.

The shluchim introduce small changes to enlighten the larger picture, and take their work beyond the devout inner circles of the community. They focus on the underprivileged in society and urge Jews to deepen their commitment to holiness, and use persuasion with those who lack religious faith. They have a fanatical drive because they believe G-d demands no temple, but the temple of a sincere heart. Lubavitch adherents emphasise the sanctity of a Holy Spirit rather than dry formal learning. The movement harnesses every possible means at its disposal, being one of the only Ultra-Orthodox movements that has adapted to modern technology.  This is done in a variety of ways. ‘Mitzvah mobiles’ (vans) go into the community invite Jews to perform mitzvot (divine commandments). Jewish men are encouraged to don tefilin (phylacteries). Women are given Shabbat candles. Mobile booths – Succos – are provided during the Festival of Tabernacles. Chabad publicizes Shabbat candle-lighting times in the New York Times weekly, to encourage Jewish women to mark the onset of the Sabbath. The late Chabad Rabbi Yosef Kazen set up Chabad websites. They also render Jewish kitchens kosher so Jews can fulfil the dietary laws, and provide spiritual and other counseling services.   

Chabad is the only Ultra-Orthodox group to reach out to the non-Jewish community – not to convert the gentiles but to encourage goodness and kindness. Indeed, Chabad reaches out to all humankind to bring about a Messianic age and bring people closer to G-dliness by spreading the universal moral code implicit in the Seven Noachide Laws (Gen 9:1-17). They have set up drug rehabilitation programs in many centres for Jews and gentiles alike. During the Chernobyl nuclear disaster of 1986 near Kiev they airlifted hundreds of victims to Israel for medical treatment and also helped in the August 1999 Turkish earthquake disaster.

There has been much criticism levelled at the Lubavitch movement from the Mitnagdim (opponents) and others. As a result of a failure to understand the essence of the Torah by some critics, the Lubavitch followers have been accused of worshipping the Rebbe, of deifying him, of placing an over-emphasis on Messianism and using conversionist activity within the Jewish community. Furthermore, the Rebbe was criticized for failure to nominate a successor. Despite these criticisms, the Lubavitch movement has maintained a distinguished status in world Jewry. It has adopted a pragmatic approach to spiritual righteousness based on the conviction that there is a Divine spark/G-dliness in every living person. It instructs Jews in their religious mission and attempt to prepare a Jewish community faithful to one G-d to effect Tikkun Olam - to work towards a messianic age. Its members do so by getting involved in the community, utilizing technology, sophisticated fundraising techniques and publicizing religious tracts like the Tanya and several others in every place possible. All of this is to prepare the world for Judaism's ultimate goal, a Messianic era (‘Tekufah Meshichit’) - the glorified redemption.