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Chabad philosophy comprises the teachings of the leaders ofChabad-Lubavitch, aHasidic movement led by theSchneersohn family and formerly based inLyubavichi,Russian Empire. Chabad philosophy focuses on religious concepts such asGod, thesoul, and the meaning of theJewish commandments, and theafterlife. Teachings are often drawn from classicalJudaic teachings andJewish mysticism. Classical Judaic writings and Jewish mysticism, especially theZohar andLurianic Kabbalah, 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 RabbiShneur Zalman ofLiadi, Chabad philosophy is based on the teachings of theBaal Shem Tov (founder of Hasidism) and theMagid of Mezritch (the Baal Shem Tov's successor and Shneur Zalman's teacher and mentor). The teachings of Rabbi Shneur Zalman, 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 theTanya by Schneur Zalman, and many themes found in theTanya receive greater treatment in subsequent works.
According to Shneur Zalman's workTanya, the intellect consists of three interconnected processes:Chochma (wisdom),Bina (understanding), andDa'at (knowledge). While other branches of Hasidism focused primarily on the idea that "God desires the heart", Shneur Zalman argued that God also desires the mind, and that the mind is the "gateway" to the heart. With the Chabad philosophy, he elevated the mind above the heart, arguing that "understanding is the mother of fear and love for God".[1]
According toRabbi Lord Jonathan Sacks,Chief rabbi of the United Kingdom (1991–2013), in Shneur Zalman's system,Chochma represents "the creation in its earliest potentiality; the idea of a finite world as was first born in the divine mind.Binah is the idea conceived in its details, the result of contemplation.Da'at is, as it were, the commitment to creation, the stage at which the idea becomes an active intention."[2] 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—Chochma is the birth of an idea in the mind,Binah is the contemplation, andDa'at 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. Sacks states that "This was an important advance because bridging the gap between spiritual insight and daily behaviour had always been a problem forJewish mysticism."[2]
Chabad philosophy argues that man is neither static nor passive nor dependent on others to connect to God.[2] Shneur Zalman rejected all ideas of aristocratic birth and elitism—instead, he argued formeritocracy where all were capable of growth; in his view, every Jew was capable of becoming aTzadik.[3] Chabad often contrasted itself with other schools (termed by Chabad thinkers asChagat) of Hasidism.[4] While all Hasidism have a certain focus onemotions,Chagat saw emotions as a reaction to physical stimuli, such as music, dancing, singing, and artistic beauty. Shneur Zalman, on the other hand, taught that the emotions must be led by themind, and thus the focus of Chabad thought was to beTorah study andprayer rather thanesotericism and songs.[2] As aTalmudic scholar, Shneur Zalman endeavored to place Kabbalah and Hasidism on a rational basis. In theTanya, he defines his approach asmoach shalit al halev (Hebrew:מוח שליט על הלב, "the brain ruling the heart").[5]
Prayer takes a central place in Chabad philosophy. In theTanya, 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.[6]
In addition, prayer is considered a way of understanding and connecting toGod. 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 particularHasid, Rabbi Yekusiel Lepeler, is said[according to whom?] 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.[citation needed]
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.[7][8] Chabad philosophy provides a conceptual approach to understanding God and other spiritual matters, maintaining that contemplating such topics constitutesAvodat HaShem (עבודת השם, 'the service of God').[9]
Chabad philosophy also incorporated the teachings ofKabbalah 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.[9]
Shneur Zalman fought against the perception that was prevalent in the early years of Hasidism that the movement neglectedTalmud studies by focusing too heavily on mysticism andobscurantism. He emphasized that mysticism without Talmudic study was worthless, if not dangerous.[3] Without Talmudic study, he argued, the mind could never be elevated—and if the mind is not elevated, thesoul 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 toJoshua Zeitlin ofShklow, Zalman wrote: "The Hasidim, too, set aside time for study. The difference between them and theMisnagdim is this: the latter set time for study and they are limited by time, whereas the former make the Torah their path of life."[3]
Shneur Zalman taught that the Torah must be studied joyously—studying without joy is frowned upon. He provided a metaphor: an angel is created when amitzvah is fulfilled. But if themitzvah 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.[3]
Shneur Zalman stated that in theHebrew 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".[10]
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 theTanya, the study of Kabbalah is divided between the study ofSeder 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 ofmitzvot and, in some cases, is considered to take the place of the commandment itself.[11]
Seder Hishtalshelus (Hebrew:סדר השתלשלות, 'order of development', 'order of evolution'), refers in Kabbalah and Hasidic thought to the chain-like descent of spiritual worlds (Hebrew:עולמות,romanized: olamot) 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 ofSeder Hishtalshelus is explored in numerous Chabad philosophical works.
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.[12]
Ahavat Yisrael (אהבת ישראל, 'love for Israel') is a biblical precept[13] extensively elaborated in Chabad thought.[14][15] In theTanya, Zalman states that the obligation to love one's fellow Jew extends even to sinners.[15]
In Chabad's thought, charity is seen not only as a physical act of giving but as a conduit for spiritual enlightenment. In theTanya, giving charity is said to draw inspiration and bring about humility.[16]
RabbiMenachem 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.[8]
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.[17]
Dira Betachtonim (Hebrew:דירה בתחתונים) is the process of manifesting the presence of God within the world. An examination ofDira Betachtonim is found inSamech Vov by the fifthChabad Rebbe, RabbiSholom Dovber Schneersohn. InSamech Vov, this concept is described as the ultimate purpose of creation.[18]
Dira Betachtonim is also explored by the seventh Rebbe, Rabbi Menachem Mendel. Central to theDira Betachtonim concept is the notion of sublimating the physical aspects of existence.[19]
In Chabad philosophy,yeshut ("selfhood" or "self-assertion") is seen as the antithesis toyichud ("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.[20]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.[21]
In Chabad theology, the concept ofmessianism (Hebrew:משיח,romanized: moshiakh, 'messiah') is discussed at length. The seventh Lubavitcher Rebbe, RabbiMenachem Mendel Schneerson, taught that the concept ofmoshiakh is linked to the fifth and highest level of the soul, theyechida (the soul's essence). He explains that just like theyechida of a soul is that soul's quintessential point; the same is true withmoshiakh, which is a revelation of godliness that transcends all limitations. Hence, in the times ofmoshiakh, the world will be filled with the level ofyechida, perfecting and completing this world.[22]
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.
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.[2] 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."[2]
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.[3]
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."[23] Beyond this, Chabad demandspnimiyut (inwardness/sincerity): one should not act superficially, as a mere act of faith, but instead with inner conviction.[24] The relationship the Chabad Hasid has with the Rebbe is calledhiskashrus. Rabbi Yosef Yitzchak Schneersohn stated, "A bond with me (hiskashrus) is made by studying myma'amorim ofHasidut, by fulfilling my request concerning the daily recital ofTehillim, and the like."[25][26]
In continuing longstanding Chabad tradition, Rabbi Menachem Mendel Schneerson demanded that each individual advance spiritually andnot rely on the Rebbe to do it for them.[27]
Sefer HaTanya, Shneur Zalman's magnum opus, is the first schematic treatment of Hasidic moral philosophy and its metaphysical foundations.[2] The original name of the first book isSefer Shel Beinonim, the "Book of the Intermediates." It is also known asLikutei Amarim—"Collected Sayings."Sefer Shel Beinonim analyzes the inner struggle of the individual and the path to resolution. Citing the biblical verse "the matter is very near to you, in your mouth, your heart, to do",[28] 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.[29]
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.[30]
Likutei Torah/Torah Or is a compilation of Chassidic treatises by the first Chabad Rebbe, RabbiShneur Zalman of Liadi. The treatises are arranged according to theWeekly Torah portion, and are studied regularly by Chabad Chassidim.[31]
Toras Chaim is a two-volume work of Hasidic discourses on the books ofGenesis andExodus by the second Chabad Rebbe, RabbiDovber Schneuri.[32] The work is arranged in a similar fashion asLikutei Torah/Torah Or following the weekly Torah portion. The treatises inToras Chaim are noted for their length and depth.
Imrei Binah is a work by Rabbi Dovber Schneuri considered to be one of the most profound texts in Chabad philosophy.[33][34] The central themes discussed inImrei Binah are the Hasidic explanations for the commandment of the reading theShema and donning theTefillin.[35]
Sefer Hamamaarim Taf Resh Samech Vav (Hebrew:ספר המאמרים תרס״ו), is a compilation of the Chasidic treatises by RabbiShalom 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.[36]
Sefer Hamamaarim Taf Resh Ayin Beis (Hebrew:ספר המאמרים תרע״ב), is a compilation of the Chasidic treatises by RabbiShalom 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.[37]
The talks orSichos of the seventh Lubavitcher Rebbe, RabbiMenachem Mendel Schneerson, contain a wealth of commentary on Chabad Hassidic thought. Major compilations of these talks include:
Other major texts of Chabad philosophy include:
ChabadMaamarim/Ma'amorim (Hebrew:מאמרים, lit. "discourses", singularMaamarHebrew:מאמר) are the collective term for the essays and treatises ofHasidic thought written by the Chabad Rebbes.[39] While the more often studied series ofMaamarim go by the particular name of the series, lesser known treatises are either referred to as "aMaamer by-" a particular Rabbe of Chabad or as "Maamarim from the year...".
Hayom Yom (Hebrew:היום יום, "Today is day ...") is a short work compiled byRabbiMenachem Mendel Schneerson at the behest of his father-in-law, RabbiYosef 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.
Works by contemporary Chabad writers include the following:
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:
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