Chabad Thought

Chabad philosophy comprises the teachings of the leaders of Chabad-Lubavitch, a Hasidic movement. Chabad Hasidic philosophy focuses on religious concepts such as God, the soul, and the meaning of the Jewish commandments.

Teachings are often drawn from classical Judaic teachings and Jewish mysticism. Classical Judaic writings and Jewish mysticism, especially the Zohar and the Kabbalah of Rabbi Isaac Luria, are frequently cited in Chabad works. These texts are used both as sources for Chabad teachings as well as material requiring interpretation by Chabad authors.

While Chabad was founded by Rabbi Shneur Zalman of Liadi, Chabad philosophy is based on the teachings of the Baal Shem Tov (founder of Hasidism) and the Magid of Mezritch (the Baal Shem Tov's successor and Rabbi Shneur Zalman's teacher and mentor).

The teachings of Rabbi Shneur Zalman of Liadi, the first Chabad Rebbe, form the basis of Chabad philosophy. Rabbi Shneur Zalman's teachings were greatly expanded upon by succeeding generations of Chabad Rebbes. One of the most central Chabad works is the by Rabbi Schneur Zalman, and many themes found in the receive greater treatment in subsequent works.

"Chabad"

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

According to Rabbi Lord Jonathan Sacks, in Shneur Zalman's system, represents "the creation in its earliest potentiality; the idea of a finite world as was first born in the divine mind. is the idea conceived in its details, the result of contemplation. is, as it were, the commitment to creation, the stage at which the idea becomes an active intention."''The Encyclopedia of Hasidism'', entry: Habad, Jonathan Sacks, pp. 161–164 While in Kabbalah there are clearly delineated levels of holiness, in Hasidism and Chabad philosophy these are grounded in the mundanities of people's inner lives. So in reality—according to the Chabad analogy— is the birth of an idea in the mind, is the contemplation, and is the beginning of the actualisation of an idea. Sacks argues that this provided a psychological formulation that enabled the hasid to substantiate his mystical thoughts. ''"This was an important advance because bridging the gap between spiritual insight and daily behaviour had always been a problem for Jewish mysticism."''

Chabad philosophy argues that man is neither static nor passive nor dependent on others to connect to God. Shneur Zalman rejected all ideas of aristocratic birth and elitism — he argued for meritocracy where all were capable of growth, every Jew—in his view—was capable of becoming a .''Hasidism: The movement and its masters'', Harry M. Rabinowicz, 1988, pp. 83–92, Jason Aronson, London

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

Themes

Prayer

Prayer takes a central place in Chabad philosophy. In the ''Tanya'', the desire to pray is referred to as the "desire for life". Zalman counseled those who could not remain at the synagogue for lengthy prayers to leave early rather than disturb the rest of the congregation.Shneur Zalman of Liadi. "Kutres Achron: Essay 8". Tanya. ''Kehot Publication Society''. Brooklyn: New York.

In addition, prayer is considered a way of understanding and connecting to God. Far more emphasis is placed on prayer in Chabad than in other sects of Judaism. Chabad's mode of prayer includes lengthy contemplation of God's nature. One particular Hasid, Rabbi Yekusiel Lepeler, is said to have at times prayed at such length that by the time he finished the morning prayers, it was time for the afternoon prayers and that lead into the evening prayers.

Contemplation

A central position in Chabad's philosophy is that the ultimate service of God can be achieved through contemplation and other cognitive processes rather than emotions. Chabad philosophy differs from the teachings of other Hasidic groups in this regard, emphasizing the use of the mind's cognitive faculties in religious devotional efforts.Weiner, Hebert, ''9½ Mystics'' (). Chabad philosophy provides a conceptual approach to understanding God and other spiritual matters, maintaining that contemplating such topics constitutes ''Avodat HaShem'' (, 'the service of God').Stroll, Avrum, ''Encyclopaedia Judaica'', Second Edition, Volume 18 pages 503–505 ().

Chabad philosophy also incorporated the teachings of Kabbalah as a means of dealing with one's daily life and psyche. It teaches that every aspect of the world exists only through God's intervention. Chabad teaches that one can attain complete control over one's actions through an intellectual approach and meditation.

Torah study

Zalman fought against the perception that was prevalent in the early years of Hasidism that the movement neglected Talmud studies by focusing too heavily on mysticism and obscurantism. He emphasized that mysticism without Talmudic study was worthless, if not dangerous. Without Talmudic study, he argued, the mind could never be elevated—and if the mind is not elevated, the soul will starve. On the other hand, he argued that while the Torah was to be the focus of all study, it was also essential to integrate the Torah's teachings into one's life. In a letter to Joshua Zeitlin of Shklow, Zalman wrote: "The Hasidim, too, set aside time for study. The difference between them and the ''Misnagdim'' is this: the latter set time for study and they are limited by time, whereas the former make the Torah their path of life."

Zalman taught that the Torah must be studied joyously—studying without joy is frowned upon. He provided a metaphor: an angel is created when a ''mitzvah'' is fulfilled. But if the ''mitzvah'' were joyless, the angel too would be dispirited. Thus, while Zalman emphasized that Hasidism focuses on traditional Jewish scholarship rather than on mysticism, he was emphatic that this must be done with zeal and joy.

Bible stories

Zalman stated that in the Hebrew Bible, lofty teachings are transcribed in the form of stories. He quotes an unnamed source, noting that studying such biblical episodes simply as stories does not constitute the fulfillment of the Jewish commandment of "Torah study".Shneur Zalman of Liadi. "Inyan Shene'emar B'imaot". Ma'amari Admur Hazoken: Parshiot v'Moadim. Vol 1. ''Kehot Publication Society''. Brooklyn: New York. (1983):168
Available on HebrewBooks.org

Kabbalah

In Chabad's thought, the study of Kabbalah is seen, in some instances, not only as an act of religious study but as a way to fulfill other Jewish commandments. In the '' Tanya'', the study of Kabbalah is divided between the study of ''Seder Hishtalshelus'' (the Kabbalistic theory of the evolution of the universe) and the study of the esoteric meaning of the commandments. The study of the commandments is said to be a superior form of study because it relates more closely to the performance of ''mitzvot'' and, in some cases, is considered to take the place of the commandment itself.Shneur Zalman of Liadi. "Kutres Achron: Essay 4". Tanya. ''Kehot Publication Society''. Brooklyn: New York.

''Seder Hishtalshelus'' (, 'order of development', 'order of evolution'), refers in Kabbalah and Hasidic thought to the chain-like descent of spiritual worlds () between God and Creation. Each spiritual world denotes a complete realm of existence, resulting from its general proximity or distance to divine revelation. Each realm is also a form of consciousness reflected in this world through the psychology of the soul. The concept of ''Seder Hishtalshelus'' is explored in numerous Chabad philosophical works.

Love of God

According to Zalman, there are two primary forms of human love for God. One form, called "natural love," is one that is brought about through the subjection of bodily drives; the other, "produced love," is the result of contemplation on topics that arouse such emotions.Shneur Zalman of Liadi. "Sha'ar Yichud V'emuna: Introduction". Tanya. ''Kehot Publication Society''. Brooklyn: New York.

Love of one's fellow Jew

'' Ahavat Yisrael'' (, 'love for Israel') is a biblical precept extensively elaborated in Chabad thought.Shneur Zalman of Liadi. "Lekuttei Amarim Tanya: Chapter 32". Tanya. ''Kehot Publication Society''. Brooklyn: New York. In the ''Tanya'', Zalman states that the obligation to love one's fellow Jew extends even to sinners.

Charity

In Chabad's thought, charity is seen not only as a physical act of giving but as a conduit for spiritual enlightenment. In the ''Tanya'', giving charity is said to draw inspiration and bring about humility.Shneur Zalman of Liadi. "Kutres Achron: Essay 7". Tanya. ''Kehot Publication Society''. Brooklyn: New York.

Unity

Rabbi Menachem Mendel Schneerson advanced a proposed unity between opposing concepts in his writings and lectures. He suggested that it was possible to unite the mundane aspects of the world with the element of godliness in the world. Schneerson emphasized the significance of creating an "abode for God on this world". Consequently, he encouraged his followers to unite life in the modern world with the teachings of Judaism. He felt that the world was not a contradiction to the word of God, and it was to be embraced rather than shunned.

Schneerson taught that modern technology does not necessarily contradict a life of spirituality. For that reason, Chabad has consistently utilized modern technology to spread its message. Since its inception, Chabad has used the radio, and later television, satellite feeds, and the Internet to spread its message.

'' Dira Betachtonim'' () is the process of manifesting the presence of God within the world. An examination of '' Dira Betachtonim'' is found in '' Samech Vov'' by the fifth Chabad Rebbe, Rabbi Sholom Dovber Schneersohn. In '' Samech Vov'', this concept is described as the ultimate purpose of creation.Paltiel, Yosef Y
Samech Vav.
''Inside Chassidus.'' insidechassidus.org. Accessed April 1, 2014.

'' Dira Betachtonim'' is also explored by the seventh Rebbe, Rabbi Menachem Mendel. Central to the '' Dira Betachtonim'' concept is the notion of sublimating the physical aspects of existence.

In Chabad philosophy, ''yeshut'' ("selfhood" or "self-assertion") is seen as the antithesis to ''yichud'' ("unity"), a denial of the reality that God "fills the heavens and the earth" and that there is none beside him. ''Bitul hayesh'' means total self-negation and a conscious awareness of the ultimate nature of man. ''Bitul hayesh'' is achieved by reflecting on God's greatness, exaltedness, and majesty. When one feels that they are in the presence of God, they will feel a sense of insignificance and humility. At the same time, the worshipper will feel a passionate adoration for God and a desire to cleave to God.

In Chabad theology, the concept of messianism (, 'messiah') is discussed at length. The seventh Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, taught that the concept of ''moshiakh'' is linked to the fifth and highest level of the soul, the ''yechida'' (the soul's essence). He explains that just like the ''yechida'' of a soul is that soul's quintessential point; the same is true with ''moshiakh'', which is a revelation of godliness that transcends all limitations. Hence, in the times of ''moshiakh'', the world will be filled with the level of ''yechida'', perfecting and completing this world.

Other concepts

A number of other essential concepts in Chabad philosophy are referenced in scattered locations in Chabad literature. Though these topics were discussed briefly and were not the focus of any major work, new insights have been drawn from their treatment in Chabad thought.

Roles of Rebbe and Hasid

In its earlier formulations, Hasidic thought elevated the rebbe to a level above typical Hasid. A rebbe was closer to God, his prayers were more amenable to him, and a hasid should satisfy himself with attachment to the Rebbe and indirectly to God. A rebbe was to be a living example of perfection and would concern himself with intellectualism on behalf of the followers. According to Sacks, Chabad stressed the individual responsibilities of every Jew: "The rebbe...became more of a teacher and adviser, recognising the vocation of each of his followers, guiding them towards it, uncovering their strengths, and rejoicing in their achievements."

In Chabad's thought, the Rebbe is not an intermediary between the Hasid and God. Instead, the role of the rebbe was to train followers to become spiritually self-sufficient and to turn to their Rebbe for instructions rather than intercession with God, miracles, or blessings.

Hasidism traditionally demanded that every Hasid personally participate in disseminating Torah and Judaism to one's surroundings and seek the benefit of one's fellow Jew. Rabbi Sholom Dovber Schneersohn said: "A Hasid is he who surrenders himself for the benefit of another." Beyond this, Chabad demands (inwardness/sincerity): one should not act superficially, as a mere act of faith, but instead with inner conviction. The relationship the Chabad Hasid has with the Rebbe is called . Rabbi Yosef Yitzchak Schneersohn stated, "A bond with me () is made by studying my of , by fulfilling my request concerning the daily recital of , and the like."

In continuing longstanding Chabad tradition, Rabbi Menachem Mendel Schneerson demanded that each individual advance spiritually and ''not'' rely on the Rebbe to do it for them.

Major texts

, Shneur Zalman's magnum opus, is the first schematic treatment of Hasidic moral philosophy and its metaphysical foundations. The original name of the first book is , the "Book of the Intermediates." It is also known as —"Collected Sayings." analyzes the inner struggle of the individual and the path to resolution. Citing the biblical verse "the matter is very near to you, in your mouth, your heart, to do", the philosophy is based on the notion that the human is not inherently evil; rather, every individual has an inner conflict that is characterized with two different inclinations, the good and the bad.''The Encyclopedia of Hasidism'', entry: Tanya, Jonathan Sacks, pp. 475–477 (15682–11236)

Some have argued that Shneur Zalman's moderation and synthesis saved the general Hasidic movement from breaking away from Orthodox Judaism. It allowed for mystically inclined Hasidim to be familiarized with traditional Jewish scholarship and observance, and for traditionalists to access Hasidism within the framework of Jewish scholarship.

is a compilation of Chassidic treatises by the first Chabad Rebbe, Rabbi Shneur Zalman of Liadi. The treatises are arranged according to the Weekly Torah portion, and are studied regularly by Chabad Chassidim.

is a two-volume work of Hasidic discourses on the books of Genesis and Exodus by the second Chabad Rebbe, Rabbi Dovber Schneuri. The work is arranged in a similar fashion as following the weekly Torah portion. The treatises in are noted for their length and depth.

is a work by Rabbi Dovber Schneuri considered to be one of the most profound texts in Chabad philosophy. The central themes discussed in are the Hasidic explanations for the commandment of the reading the and donning the .

(), is a compilation of the Chasidic treatises by Rabbi Shalom Dovber Schneersohn, the Rebbe Rashab, from the Hebrew year 5666 (1905–06). This series of Chassidic essays is considered a fundamental work of Chabad mysticism.Jacobson, Simon
Centennial of a Revolution: Samech Vov 100 Years Later
''Algemeiner Journal''. Accessed April 1, 2014.

(), is a compilation of the Chasidic treatises by Rabbi Shalom Dovber Schneersohn, the Rebbe Rashab, from the Hebrew year 5672 (1911–12). This series of Chassidic essays is considered a fundamental work of Chabad mysticism.

The talks or of the seventh Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, contain a wealth of commentary on Chabad Hassidic thought. Major compilations of these talks include:
*
*
*
*

Other major texts

Other major texts of Chabad philosophy include:
* by Rabbi Schneur Zalman
* by Rabbi Menachem Mendel Schneersohn, the third Chabad RebbeSchneerson, Menachem M
''Hayom Yom...''
. Kehot Publication Society. (Hebrew edition). (1967): p. 7.
* by the third Rebbe
* by the third Rebbe
* by Rabbi Hillel Paritcher
* by Rabbi Yitzchak Eizik Epstein
* by Rabbi Yitzchak Eizik Epstein

Chabad (, lit. "discourses", singular ) are the collective term for the essays and treatises of Hasidic thought written by the Chabad Rebbes. While the more often studied series of go by the particular name of the series, lesser known treatises are either referred to as "a by-" a particular Rabbe of Chabad or as " from the year...".

(, "Today is day ...") is a short work compiled by Rabbi Menachem Mendel Schneerson at the behest of his father-in-law, Rabbi Yosef Yitzchok Schneersohn. The book is formatted as a calendar for the Hebrew year of 5703 (1942–43). The calendar contains a number of Chassidic insights and customs and is read by many Chabad members on a daily basis.

Other works

* by Rabbi Dovber Schneuri on the topic of repentance
* by Rabbi Menachem Mendel Schneerson, the seventh Chabad Rebbe
* (an encyclopedia on Chassidic Philosophy by Rabbi Yoel Kahn (8 volumes as of 2021)
* ''Chabad Philosophy'' by Dr. Nissan Mindel
* ''Deep Calling Onto Deep'' by Rabbi Immanuel Schochet
* ''The Longer Shorter Way'' by Rabbi Adin Steinzaltz

Contemporary works

Works by contemporary Chabad writers include the following:
* '' Toward a Meaningful Life'' - an English-language best-selling book on Chabad philosophy written by Simon Jacobson. The book distills Chassidic ideas and translates them into contemporary English. The book has sold over 300,000 copies and has been translated into a number of languages.
* ''Bringing Heaven Down to Earth'' - a book written by Rabbi Tzvi Freeman, a writer and editor for Chabad.org. Freeman's book transcribes the teachings of Chabad philosophy as short "meditations". The book contains 365 such meditations.Bringing Heaven Down to Earth.
''KabbalaOnline''. Accessed April 2, 2014.
* ''Communicating the Infinite'' - a scholarly work by Naftali Loewenthal, a Chabad Hasid and a professor of Jewish mysticism.
* Several books explaining the written by Adin Steinsaltz.

Journals

A number of scholarly journals have been published by the Chabad movement; journal articles often cover topics in Chabad philosophy. Well-known Chabad journals include:
* – a journal published by the central Chabad yeshiva running from 1935 to 1938
* – a journal published by the Chabad kollel in Brooklyn during the 1980s
* – an important but short-lived journal published in Kfar Chabad, Israel in 1995-6Cooper. Levi.
On Etkes' Baal Hatanya
." Accessed April 14, 2014.
* – journal edited by Yehoshua Mondshein

See also

* Jewish philosophy
* Hasidic philosophy

References

External links

Audio lectures on Chabad philosophy
on Chabad.org

Audio lectures on Chabad philosophy
by Rabbi Shlomo Majesky

{{Chabad

Chabad-Lubavitch (Hasidic dynasty)
Jewish philosophy