Chabad-Lubavitch related controversies

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Rebbes
Shneur Zalman of Liadi Dovber Schneuri Menachem Mendel Schneersohn Shmuel Schneersohn Sholom Dovber Schneersohn Yosef Yitzchak Schneersohn Menachem Mendel Schneerson
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Notable figures
Adin Steinsaltz Chana Schneerson Chaya M. Schneerson Chaim M. A. Hodakov Dovid Raskin Herman Branover Levi Yitzchak Schneerson Leib Groner Nissan Neminov Shemaryahu Gurary Simon Jacobson Yehuda Krinsky Zalman M. HaYitzchaki
Community rabbis
Avraham Osdoba Mordechai Shmuel Ashkenazi Moshe D. Gutnick Yaakov Schwei Yosef Heller Yosef Braun
Notable emissaries
Abraham Shemtov Berel Lazar Menachem S. D. Raichik Shlomo Cunin
Notable Mashpiim
Hillel Paritcher Manis Friedman Yehuda Chitrik Yoel Kahn Yosef Yitzchak Jacobson
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Texts
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Controversies
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Chabad offshoots
Strashelye Kopust Liadi Niezhin Avrutch Malachim
v t e

Chabad-Lubavitch is a branch of Hasidism. During its nearly 300 year history, a number of unrelated controversies have arisen. These incidents have involved the Rebbes of Chabad, the leaders of the movement, as well as local Chabad Chasidim.

Controversies relating to Chabad Rebbes

Shneur Zalman of Liadi

Rabbi Shneur Zalman of Liadi, the founder of the Chabad movement, was involved in the establishment of the Hasidic movement in White Russia. In the course of the movement's establishment, opponents (Mitnagdim) arose among the local Jewish population. Disagreements between Hasidim and their opponents included debates concerning knives used by butchers for Shechita, the phrasing of prayers among others.^[1] Shneur Zalman and a fellow Hasidic leader, Menachem Mendel of Vitebsk (or, according to the tradition in the Soloveitchik family, Levi Yitzchok of Berditchev), attempted to persuade the leader of Lithuanian Jewry, the Vilna Gaon, of the legitimacy of Hasidic practices. However, the Gaon refused to meet with them.^[2]

Dovber Schneuri

Rabbi Dovber Schneuri, the son and successor of Rabbi Shneur Zalman, was challenged by a friend and senior disciple of his father, Rabbi Aharon HaLevi of Strashelye, on the matter of Rabbi Dovber's succession as rebbe of Chabad. The differences between the two led Rabb Aaron to form a the Strashelye movement.

When Rabbi Schneur Zalman died, a number of chasidim chose to follow Rabbi Aharon HaLevi of Strashelye, a close disciple of Rabbi Shneur Zalman. The majority of the movement, however, remained followers of Rabbi Dovber.

One of the main points the two rabbis disagreed on was the place of spiritual ecstasy in prayer. R' Aharon supported the idea while Rabbi Dovber emphasized genuine ecstasy can only be a result of meditative contemplation (hisbonenus). Rabbi Dovber published his arguments on the subject in an compilation titled Kuntres Hispa'alus ("Tract on Ecstasy").^[3]

Yosef Yitzchok Schneersohn

The efforts of Rabbi Yosef Yitzchok Schneersohn (the sixth Chabad Rebbe) during World War Two have been the subject of debate. At the start of the Second World War, Rabbi Yosef Yitzchok escaped Nazi occupied Poland, and settled in New York City. Some time after his arrival to New York, Rabbi Yoseph Yitzchok issued a call for repentance, stating L'alter l'tshuva, l'alter l'geula ("speedy repentance brings a speedy redemption"). According to Rabbi Alex Weisfogel, secretary of Rabbi Avraham Kalmanowitz of the Vaad Hatzalah, Rabbi Kalmanowitz and Aaron Kotler were "appalled" at Schneersohn's focus on "bringing the messiah" while the war continued.

Additionally, it appears that Rabbi Yosef Yitzchok was critical of the efforts of rabbis Kalmanowitz and Kotler of the Vaad Hatzalah. Some have argued that Rabbi Yosef Yitzchok's opposition to the rescue effort was misplaced, that he made a substantial effort to rescue his library from Poland, but not his fellow Jews. Others contend that his opposition was based on the suspicion that rabbis Kalmanowitz and Kotler were discriminating in their use of funds, placing their yeshivas before all else, and that the Mizrachi and Agudas Harabobnim withdrew their support of the Vaad after they discovered this fact.^[4]

Also in Schneersohn's defense are Chabad sources that document Rabbi Yosef Yitzchok efforts lobbying for the Jews in Nazi occupied Europe. According to these sources, Schneersohn petitioned ambassadors and politicians in London and New York for relief packages to be sent to the Jewish communities in Eastern Europe, and that his letters were co-signed by Rabbi Jacob Rosenheim, the then-president of the Agudath Israel World Organization.^[5]

Menachem Mendel Schneerson

Several statements made by Rabbi Menachem Mendel Schneerson (the seventh Chabad Rebbe) have been the subject of controversy within the Orthodox Jewish community. These statements include:

• The promotion of a "Tefilin campaign" (encouraging non-affiliated Jews to don Tefilin
• The promotion of parades celebrating the Jewish holiday Lag Baomer
• His view of the role of a Hasidic rebbe
• His support for the Agudat Israel party in the 1988 Israeli elections

The Tefilin Campaign

Prior to the Six Day War, Rabbi Menachem Mendel began promoting a "Tefilin Campaign", encouraging non-affiliated Jews to don Tefilin. At the Orthodox Agudat Israel convention of 1968, the keynote speaker criticized Schneerson's campaign. However, following this incident, Rabbi Yitzchok Hutner, a prominent Orthodox rabbi who had corresponded with Schneersohn in the past,^[6] wrote to Schneerson privately, distancing himself from the convention. Hutner wrote that he had not been at the convention and asked forgiveness for any pain his earlier letters (discussing halachic issues regarding the tefillin campaign) may have caused.^[7]

Lag Baomer parades

Following Rabbi Menachem Mendel's directives, the Chabad movement has held parades on the Jewish holiday of Lag Baomer since the 1940s. In the early 1980s, two prominent Israeli Orthodox rabbis, Elazar Shach and Yaakov Yisrael Kanievsky (the "Steipler"), signed a letter protesting the Lag Baomer parade.^[8]

Role of a Rebbe

Following the death of his father-in-law, Rabbi Yosef Yitzchok Schneersohn, in 1950, Rabbi Menachem Mendel made some statements regarding the role of a Hasidic rebbe. Based on a passage in the Zohar,^[9] a primary Kabbalistic text, Schneerson described the role of the rebbe as a human being who has reached the state where he is united with godliness. In this way, prayer to a rebbe does not contradict Jewish monotheism, as a rebbe is completely subservient to God, and God's presence dwells within the rebbe^[10]

Decades later, rabbis David Berger and Chaim Dov Keller, have criticized Schneerson's interpretations of the Zohar. In their view, this interpretation "deifies" the rebbe, and is contrary to Orthodox beliefs.^[11]

Some Chabad rabbis have countered that Schneerson's interpretation is used elsewhere in Hasidic and Kabbalistic writings,^[12][13] and question Keller's and Berger's authority to comment on this subject.^[11]

Use by Rabbi Shach

Schneerson's comments concerning the role of a rebbe was cited by his long-time critic, Rabbi Elazar Shach,^[14] as evidence that Schneerson strayed from Orthodox Judaism.^[15]

Shach compared Schneerson to the 17th century false messiah Sabbatai Zevi,^[16] and labeled Schneerson a "false messiah" (meshiach sheker).^[17]

The 1988 Israeli elections

Prior to the 1988 elections, Schneerson encouraged Israeli Haredim to vote for Agudat Israel party. This was seen as detrimental to the newly formed Degel HaTorah party, supported by Rabbi Shach.^[18]

Other Chabad-related controversies

Other Chabad related controversies include:

• The alleged conversion of Moshe Schneersohn
• The ownership of the Chabad Library
• The messianic beliefs of some Chabad Chasidim
• The formation of the "Malachim" group

Alleged conversion of Moshe Schneersohn

According to some scholars, Moshe Schneersohn, the youngest son of the founder of Chabad, the Alter Rebbe, converted to Christianity. According to Chabad accounts, however, Moshe Schneersohn did not convert but was nearly forced to do so. Rather than convert, Moshe Schneersohn fled and went into hiding.

The conversion hypotheses is advanced by scholar David Assaf, who alleges that Moshe Schneersohn befriended an Russian artillery officer. The officer succeeded in getting Schneersohn intoxicated and convinced him to convert to Christianity.

Assaf relies on the work of historian Shaul Stampfer who details documents discovered in the national historical archives of Minsk. The documents purportedly record the details of Schneersohn's conversion and are said to include a letter to a local priest in which Schneersohn states his intent to convert, his baptismal certificate (dated July 4, 1820), as well as documents that suggest that after his conversion he worked for the Czar to assist in the conversion of other Jews. Stempfer's letter in which Schneersohn allegedly states his intention to convert, includes descriptions of other Jews who try to prevent him from converting. Following the conversion, Schnnersohn is said to have changed his name to Leon Yoleivitch. He then returns to visit the town of Lubavitch where his brother was the Rabbi. But Moshe Schneersohn soon flees Lubavitch, ultimately dying in a mental institution in St. Petersburg.

The Chabad account, however, describes Schneersohn as a practicing Jew who was nearly forced to convert to Christianity. Schneersohn is said to have engaged in a religious debate with a local priest. Schneerson won the debate but the priest, unwilling to yield, involves the authorities to apply pressure on Moshe to convert. Schneersohn manages to flee the authorities and is forced to spend his life in hiding. He is said to be buried in an unmarked grave in Radomyshl, Ukraine.

Assaf does not hold of the Chabad account, claiming that the Chabad movement deliberately concealed Schneersohn conversion and supplied an alternative version of the events.^[19]

The Chabad Library

The ownership of the Chabad Library was the subject of a dispute which ultimately led to the filing of a civil lawsuit, resulting in the ruling that the Chabad-Lubavitch movement, represented by Agudas Chasidei Chabad, were the rightful owners of the Chabad Library.

The dispute occurred when Barry Gurary, the grandson of Yosef Yitzchak Schneersohn (the sixth Chabad Rebbe), removed books from the Chabad Library and began selling them for personal profit. Gurary claimed the books as part of his inheritance from his late grandfather. According to Gurary, the Chabad Library belonged to his grandfather's estate.

Following the directives of Rabbi Menachem Mendel Schneerson (the seventh Chabad Rebbe), the Agudas Chasidei Chabad, the Chabad movement's central organization, filed a civil lawsuit to prevent Gurary from removing or selling any additional books. The Chabad movement argued that the library was the "communal property" of the Lubavitch Hasidim and not the "personal possessions" of the late Rebbe. They cited a letter written by the late Rebbe himself, supporting this notion.

The court ruled in favor of the Chabad movement, and the ruling was upheld on appeal.^[20][21]

In Chabad circles, the ruling is celebrated on the Fifth of Teves. The day is called "Didan Notzach" ("our ruling was victorious").

Messianic beliefs within Chabad

Members of the Chabad movement have held messianic beliefs that the Rabbi Menachem Mendel Schneerson is the Jewish Messiah. These beliefs have been termed "Chabad messianism", and those subscribing to the beliefs have been termed Mishichists (messianists).

Several Jewish leaders have publicly voiced their concerns and/or opposition towards the messianic trend within Chabad.

The messianic beliefs concerning Rabbi Menachem Mendel vary a great deal. Some concern his eligibility as the Messiah, others with his afterlife. Presently, there are no studies that have reported the number of Chabad Chasidim who hold of these beliefs.

Reciting "Yechi"

A phrase recited by a number of Chabad messianists proclaiming the Rabbi Menachem Mendel as messiah, is the "Yechi". The full text is "Yechi Adoneinu Moreinu v'Rabbeinu Melech haMoshiach l'olam vo'ed" ("Long Live our Master, our Teacher, and our Rabbi, King Messiah, for ever and ever). Customs vary among messianists as to when the phrase is recited.

Formation of the Malachim

The Malachim were a quasi-hasidic group which claimed to only accept the authority of the first four rebbes of the Chabad-Lubavitch dynasty. It is claimed that the Malachim's founder, Rabbi Chaim Avraham Levine left the Chabad movement due to a dispute between himself and the fifth Chabad rebbe, Rabbi Sholom Dovber Schneersohn.

Formation and background

The Malachim were the followers of Rabbi Chaim Avraham Dov Ber Levine, also known as "the Malach" (lit. the angel). Levine, a former Chabad Chasid, tutored the son of Rabbi Sholom Dovber Schneersohn (the fifth rebbe of Chabad-Lubavitch). The boy was Joseph Isaac Schneersohn, the future sixth Chabad rebbe. Following his break from Chabad, Levine attracted a following which became the Malachim.

Levine's initial followers were mainly students at yeshiva Torah Vodaas. The yeshiva had a policy at the time encouraged its students to visit rabbis in the area, Levine being one of them. The contact with Levine led some of the students to become his followers, thus forming the Malachim.

Reasons for the split

The Malachim claim that a dispute occurred between Levine and Rabbi Sholom Dovber, and that this dispute was the reason for Levine's break from Chabad.

According to the Malachim, Levine spotted Joseph Isaac reading from a secular book. Levine reported the incident to the child's father, but Rabbi Shalom Dovber believed his son's word over the tutor's. Levine then resigned from his post. The Chabad version of the events has not been published.^[22][23][24]

Minor Chabad-related controversies

A number of unrelated controversies have arisen within various local Chabad communities.

United States

• Statements appeared in the Jewish Orthodox press critical of Chabad, and responses were subsequently published by Chabad rabbis.^[25][26]
• A number of court cases and city council decisions involving Chabad rabbis in the U.S. erecting public menorahs celebrating the Jewish holiday of Chanukah. Some cases resulted in a ban on menorah display, others upheld the Chabad actions.^{[27][28][29][30][31][32][33][34][35][36][37]}
• Tensions between Chabad and Satmar Chasidim in the 1980s resulted in several assaults by Satmar ahasids.^[38][39][40]
• A attempt by Shaul Shimon Deutsch to form a breakaway Chabad movement failed to gain popular support.^[41][42][43]
• A dispute over the legal ownership of the Chabad central synagogue in Crown Heights, 770 Eastern Parkway, resulted in a court decision giving ownership to Merkos L'Inyonei Chinuch and Agudas Chasidei Chabad.^{[44][45][46][47][48]}
• A dispute concerning the administration of a bequeathed estate, involving two of Chabad's educational organizations, resulted in a court decision supporting the parties' original agreement.^{[49][50][51][52]}

Israel

• Chabad has been publicly criticised by prominent Israeli haredi rabbi, Elazar Shach.^[53][54]
• Chabad endorsements in Israeli national elections have come under scrutiny in the Israeli press.^[55][56]
• A dispute occurred over the administration of the Chabad Youth Organisation in Israel.^[57]

Europe

• A rivalry exists between two rabbinical organizations serving the European Jewish community, the Chabad affiliated Rabbinical Center of Europe and the Orthodox Jewish Conference of European Rabbis.^[58][59]
• A dispute concerning a youth club associated with the Chabad community of London resulted in the closing of the club.^{[60][61][62][63]}
• A dispute in the Jewish community of Prague, Czech Republic involved a local Chabad rabbi.^[64][65][66]
• A local Chabad rabbi in the Jewish community of Vilnius, Lithuania, deemed controversial by members of the community, has come under media scrutiny.^[67][68][69]
• A dispute in the Ukrainian Jewish community, concerning the appointment of the chief rabbi of Ukraine, involved local Chabad rabbis.^[70][71][72]

Russia

• A rivalry exists within the Jewish community of Russia between the Chabad-Lubavitch Federation of Jewish Communities and the Russian Jewish Congress over Chabad's status as official representatives of the Jews of Russia. And the ties Chabad rabbi Berel Lazar has with Vladimir Putin has also come under media scrutiny.^{[73][74][75][76][77][78][79][80][81]}
• Chabad rabbi Berel Lazar has been criticized for his role in the change of administration at the Darkei Shalom synagogue in Moscow.^[82][83]

Australia

• Investigations into several incidents occurring in the 1980s and 1990s involved former teachers at a Chabad run yeshiva in Melbourne, Australia. The former teachers were accused and some convicted for child molestation.^{[84][85][86][87][88][89]}

References

Further reading

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