Chabad - Current generation misunderstands Kabbala?

LazerA comment to "Chabad - Tzimtzum - literal or figurative?":

Rabbi Yehoishophot Oliver said...
"Excuse me, LazerA, who won't answer the question about his or her kabbalistic knowledge, exactly which kabbalistic concepts do you claim "Chabad" has "misunderstood"?"

At no point was I ever asked about my kabalistic knowledge, nor would I have bothered answering such questions. This discussion is not about me, nor, quite frankly is it relevant what my personal knowledge level might be. None of my statements have depended on substantive kabalistic knowledge.

In this entire discussion, I have focused on two points:
A) That the concept of figurative tzimtzum that is well-established in Chasidic thought (incl. Chabad) is also accepted by non-Chasidid sources, such as the Nefesh Hachaim, and, in fact, may be the opinion of the Vilna Gaon as well, as per R' Dessler. (R' Dessler was a brilliant talmid chacham with VERY substantive knowledge of kabalalistic sources. His opinion cannot be simply shrugged off as ignorant.)

B) That the dangers associated with kabalistic knowledge are real and have not disappeared simply because the gedolim have determined that that knowledge should be revealed.

Neither point is one requiring great kabalistic knowledge on my part.

As for Chabad, my criticism is restricted to "current Chabad". Clearly, the Baal HaTanya, the Tzemach Tzedek, and other Chabad rebbes were Torah giants and masters of kabalistic knowledge of the highest caliber.

Current Chabad, however, is rife with amateur "mekubalim", many with minimal Torah knowledge. I am personally aware of a number of ridiculous teachings emanating from classes taught by Chabad teachers based upon superficial readings and understandings of kabalistic ideas presented in the Tanya. There is no benefit in detailing these, as the specific errors are not representative of the movement. They do, however, indicate an openness within Chabad to kabalistic study and teaching by individuals that are clearly not qualified.

As for the movement as a whole, the biggest single issue is that many Lubavitchers have become very confused by kabalisitic concepts that identify a tzadik with Hashem. (Such ideas are also found in non-kabalistic sources.) This has led many Lubavitchers to identify their late rebbe with Hashem Himself, in varying degrees of literalness. This problem is widely recognized throughout the Torah world, but Lubavitchers continue to deny that the problem even exists.

Chabad - Faith or Text Based Hashkofa?

Rabbi Micha Berger comment to "Chabad - can only be understood from inside by tho...":

This marks the end of my 5th attempt to get you to explain how the rebbe's words say what you claim they do that just caused Rabbi Oliver to criticize my ability to read the words myself. My citing phrases from your source text didn't help elevate the plane of conversation. I am forced to conclude that he does not in fact have an actual explanation, that it's simply a faith decision that the rebbe couldn't have possibly meant what he clearly wrote.

To leave on a more positive note, I'm glad to hear that in your neck of the Lubavitch community most people "spin" those words so as to avoid their saying something my rav would consider apiqursus.

As for my knowledge of machashavah, I suggest you read my work and decide for yourself. I'm not going to sit here and play up my credentials. My ego doesn't need massaging that badly.

Big Brother in Beitar II - legitimate fear of minorities

Anonymous commented on your post "Big Brother in Beitar":

In the US, the issues are a bit different than in Israel.

Observant Jews as a community spend millions of charitable dollars building shuls, schools, mikvoth and community centers. Because we must live walking distance to shul, there are not many neighborhoods in the US where an observant Jew can live and it is not generally easy or even possible to move.

Because Orthodox Jews do not put their children in public schools, in frum areas, children from underprivileged districts will often be bused in to fill the empty public school seats.

Orthodox Jews hire service workers in homes, schools, caterers, grocers etc. Discrimination is very real in the US and Jews are among the few who hire minorities who naturally like to live near work.

Jews also tend invest in rental properties in frum neighborhoods. The only tenants for rundown rentals are minority workers and their families who otherwise cannot afford Jewish neighborhoods, so several wage earners will share a single family home.

In many frum neighborhoods in the US, there are those who did not grow up in Boro Park or Flatbush under the siege of racial tensions from the surrounding neighborhoods.
These Jewish investors do not understand the implications of living among ethnic groups who have a history of violence against Jews.

http://www.vosizneias.com/18644/2008/07/29/north-miami-beach-fl-police-chief-meets-community-to-assure-safety/

So you frum communities of a few thousand Jews living under siege. In NMB, for example, children can not even play in the front yard, there are nightly break in attempts on homes, it is terrifying to come home after dark, and women and children are afraid to walk to shul on Shabbos in broad daylight.

Once dozens of homes in frum neighborhoods have already been rented out like this, what is there to do? (The asking price of houses in NMB has dropped about 40% in wake of the recent crime. This makes it even more impossible for families to move).

The local police cannot win the battle against crime in minority neighborhoods which they consider too dangerous to even patrol. In Miami, the City has contracted with a private security agency to patrol crime ridden areas.

The yeshivas, shuls, mikvoth and kosher services in North Miami Beach were built with 50 years of community tzedakah and the frum residents have no where else to go.. These services cannot be duplicated in another less crime ridden area. Especially not when homes are worth less than their mortgages.

This is an issue now in frum communities all over the US. It might seem harsh and bigoted to Israelis try to prevent Jewish landlords from renting to whomever they wish (ie in Lakewood). But consider that in recent months, it has become statistically safer to live in Sderot than in many frum US neighborhoods.

If you were locked in your house behind iron window bars, afraid to go to a Shalom Zachor, evening shiur or even to shul on Shabbos morning; if you were afraid to even let your children play in front of your home, how would you feel?

Perhaps, like the Rabbis in Lakewood you might also support a ban on landlords renting their properties in Jewish neighborhoods to whomever they wish.

Big Brother in Beitar

Important Announcement to Landlords and Sellers

As everyone knows a committee has been established in Beitar under the auspices of the rabbinical authorities to supervise the quality of life in our community and to monitor all events in the city in order to maintain its holiness.

We know that there are families who rent out their apartments without our approval and as a result undesirable families move into our community. We are putting everyone on notice that these landlords and sellers must be revealed and publicized as disobeying the rabbis of the city. Furthermore all the expenses for canceling the contract or lease is their sole responsibility..

Do you know about a spiritual hazard?. Please put our special number 580-0777 in your cell phone and any problematic occurrences that you are aware of should be reported immediately to us - 24 hours a day.

See also the following link

Conversion - descendants of German Nazis

Recipients and Publicity commented to "Conversion - more Blacks are converting to Judaism...":

Not just Blacks are converting to Judaism, but even ultra-Whites, descendants of German Nazis too, (seems everyone wants to be Jewish except the myriad of the majority of secular Jews who don't, and are marrying more non-Jews than ever):
================================================

The Guardian

"The sins of their fathers

A relative of Hitler is now Jewish and living in Israel.

So is the son of a Waffen-SS man.

Tanya Gold talks to the descendants of Nazis who have embraced Judaism

The Guardian, Wednesday August 6 2008 [...]

Two years ago I read a strange little story in an obscure American magazine for Orthodox Jews, claiming that a descendant of Adolf Hitler had converted to Judaism and was living in Israel. I had heard rumours in Jewish circles for years about "the penitents" - children of Nazis who become Jews to try to expiate the sins of their fathers. Could it be true? I dug further and discovered that a man with a family connection to Hitler does indeed live in Israel as an Orthodox Jew. Virtually unnoticed in the English-speaking world, he was exposed seven years ago in an Israeli tabloid. Then he sank from sight. I went to Israel to meet him - and on the way I was plunged into the strange subculture of the Nazi-descended Jews.

I am walking through the alleys of the Old City of Jerusalem, to meet Aharon Shear-Yashuv. He is the son of a Nazi. And yet he was a senior rabbi in the Israeli armed forces. He lives in an apartment in the Jewish quarter, near the Western Wall. I walk through a pale gold alley; Orthodox Jewish men in long black coats and round fur hats dart past. He opens the door and looks like every other rabbi I have ever met - a black suit, a beard, a questioning shrug. He takes me into his study, settles into a chair, and says, in a thick German accent: "My father was in the Waffen-SS."

He was, he explains, born in the Ruhr Valley in 1940. During the war, his father served on the eastern front with Hitler's elite troops. What did his father do in the Waffen-SS? "I don't know," he says calmly. "When I grew up I tried to ask, but there weren't really answers."

He was four when he first met his father. "I don't remember anything about that," he says. It seems he doesn't want to talk about his father; he doesn't describe his conversion in psychological terms but in grand theological and historical ones. "During my theological studies at university it became clear that I couldn't be a minister in the church," he says. "I concluded that Christianity was paganism. One of [its] most important dogmas is that God became man, and if God becomes man then man also can become God." He pauses. "Hitler became a kind of god."

So would he have become a Jew even if the Holocaust had never happened, even if his family had been anti-Nazi? He looks surprised. "Oh yes." I try to draw him back to his father, but he seems exasperated. "Well, you see, he is a father, of course, but ideologically, there was no connection. I was so involved in my conviction that I had found the right path, all the other items no longer had any importance."

Fragments of the story begin to emerge through the haze of theological reasoning. His father was "shocked and enraged" when he went to study Judaism in America, he concedes. "For him that was the end of the world. 'My son is leaving Germany to study in a Jewish rabbinical seminary!' He told me I was crazy and renounced me as a son." When he moved to Israel, his parents pretended that it hadn't happened; they told their neighbours he was still in America. Years later, his sister arranged a meeting with his parents at a station in Düsseldorf. Shear-Yashuv arrived with a Jewish friend. His father peered out of the train, saw the Jewish stranger, and refused to get off.

Today, he believes Germany is doomed. "People there don't get married, and if they do they have one child," he says. "But the Turks and the other foreigners have many children. So it is a question of time that Germany will no longer be German." Why does he think this has happened? "I think it is a punishment for the Holocaust," he says, matter-of-factly. "Germany will leave the stage of history, no doubt about it." But the Jews, by contrast, will never die. This is a neat irony of history that he loves. "All the great cultures have left the stage of history," he says. "The Romans, the Greeks, the Egyptians, the Babylonians. But this little people, who gave so much to the world, do not." He chuckles. "That is something."

I walk through the Old City, pondering my encounter with this strange, kindly man. Something seems to be missing from his story. To stand in front of a rabbi whose father was in the SS and to hear he became a Jew because he doubted the Trinity is absurd. So I telephone Dan Bar-On, a professor of psychology at Ben Gurion University, and a world expert on the psychology of the children of perpetrators. He tells me, flatly, pitilessly: "The motive of the converts is to join the community of the victims. If you become part of the victim community, you get rid of the burden of being part of the perpetrator community." He interviewed Shear-Yashuv for his book Legacy of Silence. "For me," he says, "Shear-Yashuv represents a person who ran away from the past."

A few days later, I take a tatty bus to the Holocaust memorial Yad Vashem, on a mountain just outside Jerusalem. There is an air of absolute, manufactured silence. In the middle is a glass-and-concrete mausoleum - the memorial. I am here to meet a woman who works in the educational department. She was born in Munich, she told me on the telephone, and she is a convert. I meet her in a cafe on the terrace; it is very chichi, but the wind is blowing in from the desert. She is in her late 30s and her head is covered. Her face is stereotypically German but the mannerisms - her emphatic movements and the soaring cadences of her voice - are all Jewish. [...]

Chabad - can only be understood from inside by those who accept its beliefs III

Rabbi Micha Berger responsed to Rabbi Oliver "Chabad - can only be understood from inside by tho...":

And I think it's unfair that you assume I'm ignorant. It argues against your point if all you can do is repeat charges that anyone who disagrees must be ignorant. The truth is, you have no idea how much machashavah I learned, and which derakhim's works I've gone through.

In any case, if your reply to my quoting lines from the texts is just "if you saw the whole thing inside", I'll add to my earlier observation that it's unwise for me to maintain this discussion that it's also impossible as you leave me nothing to discuss.

The whole discussion of memeutza hammechabeir in a tzimtzum lo kepeshuto context is too large for a chain of comments anyway.

Just one last teaster, note that the rebbe in the same maamar is quite clear that Yisrael ve'Oraisa veQBH is also a case of memutza hammechabeir and also quite clear that it is not about qesher but actual identity. And then goes on to deny that the qesher of chassid to rebbe really ends (in the ideal) with hisqashrus "nar es vvert kula chad mamash" (opening paragraph of 10 Shevat #41).

Descendants of Marranos (Anusim) II - should they be encouraged to convert?

Recipients and Publicity comment to "Descendants of Marranos (Anousim) - should they be...":

It seems that the modern-day affliction of the "urge to merge" gentiles with Jews is to be found everywhere in the Jewish world in all shapes and sizes: Reform Jews wishes to welcome non-Jewish mothers and do "keruv" to the universe; Chabad and Aish HaTorah work quietly to help the spouses and family members of supporters get easy conversions; the Israeli government welcomes hundreds of thousands of non-Jews into Israel; the Religious Zionists work to convert people in bulk; RCA rabbis go easy on conversions of congregants' inter-married congregants; and even Litvishe Haredim have "kiruv" that leads to conversion such as Rabbi Leib Tropper and his EJF that promotes and welcomes gentile spouses of Jews. So is it any surprise that the Sephardim have their own version and weakness, based on the revisionism of Jewish history and nutty search for Marranos (any "interested" Hispanic may apply) that they now call "Anusim" or "Converso" as can be seen from this small but significant item published in the usually strict-about-conversions Jewish Press:

"The Jewish Press.
Friday, August 1, 2008. Page 47.
West Coast Happenings.
Jeanne Litvin, West Coast Editor.

Shul News: Recently Rabbi Simcha Green, formerly of Young Israel of Santa Barbara, became the spiritual leader of Congregation Ahavat Torah in San Jose, California, which became a Sephardic shul two years ago. Congregants come from Morocco, Syria, Iran, Romania and other communities – including Israel. This shul is an outreach center for Anusim (Conversos), previously referred to by Ashkenazim as Marranos. They are interested in hearing from people who include themselves in this category. On August 12- 18, they are hosting a Sephardic Heristage Week. Events are planned for both kids and adults. They include a Shabbos dinner for college students and singles, a Sephardic Food Cookoff, a talk on Jewish pirates during the Revolutionary War, and a symposium on the history of Conversos (to be held at San Jose State University)."

Tzimtzum II - Gra vs. Baal HaTanya/Lubavitcher Rebbe's explanation

This a translation of a letter the Lubavitcher Rebbe wrote regarding tzimtzum. It was a strong criticism of Rav Dessler's understanding of the doctrine which he learned from a Chabad chasid and which is published in Michtav M'Eliyahu IV page 324. Rav Dessler asserts that there was in fact no disagreement between the Gra and the Baal HaTanyar regarding tzimtzum. For the full letter of the Lubavitcher Rebbe click here: See also first posting

========================================================

Number 11

This letter was addressed to Rabbi Yerachmiel Benjaminson, a distinguished Rabbi from London. Reference to it is found in Marbitzei Torah U'Mussar, Vol. III, p. 66.

B"H, 19 Shvat, 5699, Paris

Greetings and blessings,

The letter with the enclosed $28 arrived on time.

With regard to your comments concerning the tzimtzum, [the initial contraction of G-dly light,] and the statement of your acquaintance that all the different approaches [to the concept] flow in a single direction:

I was amazed to hear such a proposition, particularly insomuch as in your letter, you describe that person as one who has studied Kabbalistic texts. Obviously, he does not fit that description at all. Even in the first generation after the AriZal - the one who revealed the secret of the tzimtzum - there were radical differences in opinion among his disciples with regard to the tzimtzum. These are obvious from the texts they composed, and these differences were perpetuated [in the subsequent generations].

The crux of the differences centers around two issues:

1. Should the concept of tzimtzum be understood literally or not, i.e., are we speaking about a withdrawal of the light, or merely its concealment?

2. Did the tzimtzum affect merely G-d's light, or did it affect also the Source of light, [i.e., that He Himself has withdrawn or is hidden from our world]?

[In dealing with these questions,] it is possible to outline four different approaches:

1. the tzimtzum should be interpreted literally, and moreover, that it affected G-d's essence. The proof offered in defense of this theory is that it is impossible for the King to be found in a place of filth, Heaven forbid;

2. the tzimtzum should be interpreted literally, but that it affected only His light;

3. the tzimtzum should not be interpreted literally, but it affected the Source of light as well; and

4. the tzimtzum should not be interpreted literally, and it affected only His light.

As is well known, the misnagdim at the time of the Alter Rebbe followed the first approach mentioned. They explained the expression,[1] "There is no place apart from Him," meaning - apart from His providence.[2] They said, moreover, that the approach which states that G-d's essence is found everywhere contradicts the laws applying to [the restrictions against prayer and Torah study] in places of filth,[3] as reflected in the notices and proclamations which were circulated at the time of the Baal Shem Tov and the Alter Rebbe.

See also the references to the issue in Shaar HaYichud VehaEmunah, ch. 7, and Iggeres HaKodesh, the conclusion of Epistle 25. It appears to me that Beis Rebbe also includes a letter from the Alter Rebbe concerning this subject.[4]

[Reb Chayim of Volozin,] the author of Nefesh HaChayim which you mentioned in your letter, follows the third approach mentioned above. In this, he differs from his master, the Gaon, Rav Eliyahu [of Vilna]. In general, it appears that Reb Chayim of Volozin had seen Chabad texts, in particular, the Tanya, and had been influenced by them. I do not, however, have definite proof of this.

[As chassidim,] we follow solely the fourth approach mentioned which explains that the concept of tzimtzum should not be interpreted literally, and that it affects only [G-d's] light, but not the Source of light. [Indeed, within the light,] it affects only the lowest level of the light which existed before the tzimtzum, as explained in the texts and manuscripts of Chabad [teachings].

Breslov V - R' Nachman's self-glorification/Significance?

I had previously posted some quotes from Rebbe Nachman posted on a Breslov website in which he describes his greatness. I received a notification of a posting by Rabbi Dovid Sears Director of the Breslov Center for Spirituality and Inner Growth, which addresses the startling self-praise. The posting is on the A Simple Jew blog

Rabbi Dovid Sears wrote:

Rabbi Nachman's "Self-Praise"

Question:

In Chayei Moharan 241-290, Rabbi Nachman indicates that he reached a level above that of the Tannaim, and speaks about his uniqueness as being beyond compare. How does this relate to the concept of "yeridas ha-doros?" To say that he was the greatest tzaddik of his generation (or since) doesn't bother me so much. I simply don't understand how this could be, or how one could surpass the Tannaim. What was the Rebbe's true intention in saying such things, and how is this understood, by knowledgeable Breslover Hasidim?

He also mentions that there were four unique figures: Rabbi Shimon Bar Yochai, the ARI HaKadosh, the Baal Shem Tov, and himself. But that seems to leave out quite a few. What about Moshe Rabbeinu? What about the Patriarchs? There seem to be many others, too, who brought major chiddushim to the world.

I would like to understand how to understand these things in terms of hashkafah, and also to understand the Rebbe's intention in making these statements. Rabbi Chaim Kramer told me the answer in passing: "So we would know what we're dealing with!" I hear that answer, but still feel the need to understand a little more. The advice and derech of the Rebbe have been very healing in my life, and his teachings speak to me in a very profound way. From his Torah, my sense of wonder in life and in the Torah has been restored. I want to go forward, and have actually made some progress. (I have really wrestled greatly with these kinds of things, internal battles about Breslov's legitimacy, etc.). Thank G-d, I have been able to come closer. But I want to be sure that I know why I am doing what I am doing -- "what to answer the apikorus (within me)" -- and that is why I ask these questions.

Answer:[Go to A Simple Jew for the rest of the posting]

Chabad - Tzimtzum - literal or figurative?

The battle between the Gra and the Baal haTanya regarding whether tzimtzum was literal or figurative - still lives on. It is discussed extensively in the writings of the Lubavitcher Rebbe See also the website The following is just an excerpt in the name of the Gra

ובספרו של וולנסקי מודפס קטע אפילו יותר חריף בשם הגר"א:

רדו לעמק יהושפט לעומקא דדינא לבער הקוצים מכרם בית ה' צבאות כל בני ישראל להדפם ולרודפם ברדיפות מלאות הזעם להחרימם ולעקור שרשם בנפשם ומאדם, לעקור אותם ולשרש אתהם כדין עבודה זרה. צא תאמר להם. הכנס אל תאמר להם, המה הקהל מורידין ולא מעלין לדכאם ולמוגגם כמוץ לפני מים ולהתאמץ להפרידם איש מאחיו לבלי יתחברו ויתקשרו יחד חבר בוגדים ומנגדים נגד דת תוה"ק ובכל מקום שהם מצויים לשלחם מן המחנה כדין צרוע וזב

ואני על משמרתי אעמודה כמאז כן עתה... ועל כל מי אשר בשם ישראל יכונה ואשר נגע יראת ה' בלבבו מוטל עליו להדפם ולרודפם בכל מיני רדיפות ולהכניעם עד שיד ישראל מגעת כי עוונם טמון בחבם וכי קשים המה לישראל כספחת

אמוני בני ישראל החרדים לשמוע בקול דברו. תצא אש קנאתם ומצאו קוצים כסוחים נתנו לאכלה, יכלו אותם מכרם ה' צבאות העם בחר לנחלה לו, אם ללצים יליצו יריצו גולגלותם. מכנים עצמם בשם חסידים, חסד היא. לא יחמול עליהם איש ולא יחנם, ולתת עדת חנף גלמוד, והשומע להם ימתח על העמוד. לבשו קנאת ה' ויצא רשף לרגליכם, מפיהם לפידים יהיו בלהט החרב נוקמת נקם ברית ותורה נוקמת, והנשארים יראו וישמחו, כי שמחה לצדיק עשות משפט ולפועלי אוון מחיתה, ה' יחישנה בעיתה. נאום עורך שוע בצר נפשו, כי רע עליו המעשה, המקנא קנאתו ואליו הוא נושא את נפשו, אלי' במוהר"ר שלמה זלמן זלה"ה

.

Chabad - Understanding Tanya 2 /Soul is part of G-d

Sorry for making this a post but you are the only representative of Chabad on this blog - as well as a very articulate spokesman. I don't want this blog to be a one sided presentation of the issues.

Rabbi Yehoishophot Oliver commented to "Chabad - Soul is actually a part of G-d/Tanya":

Re Tanya ch. 2: It's a bit hard, but once you learn it several times it becomes more clear. Here is an article that explains it somewhat in Hebrew:

This is the basic pshat as I understand:

The ben comes from the tipa, which comes from moach ha’av. In the ben himself, the division into different limbs comes only from the stay in the womb of the mother. However, that is not the core of the ben; the true core of the ben is the tipa. However, even once born, in the moach ha’ben there is an open revelation of the connection of the ben with its original source, the moach ha’av. Thus, every individual limb of the body, even the toenails, remains connected with its original source, the moach ha’av, through its connection to the moach ha’ben.
The moach ha’av refers to Chochmah of Atzilus, which is the original shoresh of neshomos Yisroel, the ben.

There are many different levels of neshomos, corresponding to the degree that the different neshomos are affected by the worlds (Beriah, Yetzirah, and Asiyah) as they pass through them on their way into their respective bodies in this lowly world.

As is known, the Jewish people correspond to a body. Some Jews are feet, for they excel in good deeds, etc.. All neshomos stem from the head, however. As is known, the heads of the neshomos Yisroel are the tzadikim. In them the shoresh of neshomos Yisroel in Chochmah of Atzilus shines openly (due to their tremendous bittul to rotzon Hashem). Thus, all Jews connect with their source in Chochmah of Atzilus through connecting with the Tzadikim.

This is the deeper meaning of the Ma’amar Chazal “u’ledovko boi,” that through connecting with talmidei Chachomim, one connects to the Shechinah.

Here is a letter of the Rebbe discussing the inyan on a more advanced level:

Chabad - Reality check/Why nothing is happening

Dialogue between critics and Chabad: The dialogue with Chabad - whether on this blog or elsewhere always seems to hit a dead end. The arguments back and forth are cogently presented here.

Chabad says, "You don't accept our beliefs? That is alright because there is a certain degree of leeway in halacha and hashkofa and that what Chabad does and thinks is well within the range of historically accepted Yiddishkeit.

Critics of Chabad say "if you look at what the Rebbe says it is clearly in violation of the fundamentals of halacha and hashkofa, he assumes that he is G-d incarnate and is thus an intermediate no different than Jesus. He is infallible and omniscient and as a minimum an indispensable intermediate between man and G-d."

Chabad responds, "You simply are twisting the words and ignoring the actual context. Normal Chabad chasidim do not understand the Rebbe's words in the heretical fashion that you have twisted them. The Rebbe's sole concern was for the kavod Shamayim and this is well proven by his accomplishments. Granted there are some crazies within Chabad who believe what the critics's claim but they are a decided minority and have been strongly condemned by the mainstream Chabad leadership.

Critics respond, "The aberrant beliefs are not merely that of a few unbalanced individuals but in fact permeate all of Chabad - especially the educational system. The Rebbe has become the focus of Chabad religion and has displaced G-d. Prayers are directed towards the Rebbe, mitzvos are done for the pleasure of the Rebbe, the Rebbe (whether alive or dead) not only knows what is happening to you but will respond to your requests no matter where you are - he is thus omniscient and omnipotent as well as infallible. These attributes have always beeen reserved for G-d alone and now Chabad attributes them to the Rebbe?!"

Dialogue between critics and Gedolim: Interestingly there is also a corresponding dead end when asking why gedolim don't condemn Chabad. The conversation goes like this.

Critics say to the Gadol, "I have shown the Rosh HaYeshiva the assertions of the Lubavitcher rebbe that he or at least his father in law is the atzmus of G-d. c.v. That he insists that chasidim view him as the infallible intermediary with G-d. I have presented irrefutable evidence that the Rebbe viewed himself as Moshiach. That he asserted that he is the dominant human personality of our time and the human being closest to G-d and that he controls and influences all of world events - as if he were G-d. I have presented much testimony that the Chabad educational system has produced a group of Jews who are heretics. I have presented evidence that their goal is to convert all Jews to their beliefs as well as to convert non-Jews to their form of Judaism. They also have a very active program to convince Bnei Noach to accept the Chabad form of Judaism as the only legitimate understanding. Given this overwhelming evidence why aren't gedolim such as the Rosh HaYeshiva screaming from the rooftops that this is heresy that must be dealt with the same as the Messianic Jews or the Karaites or the followers of Shabtsai Tzvi?"

The Gadol responds, "Our Sages tell us, 'The constructive proposals of the young are destructive.' We are dealing with a very significant part of the Orthodox Jews population. These are Jews who are fully committed to Torah and mitzvos with incredible mesiros nefesh and are a dominant presence in kiruv, kashrus, as well as running countless Jewish communities around the world. If they are amputated from the body of Judaism - it will be as a minimum a horrible destruction to all that we have accomplished after the almost fatal losses of the Holocaust. You are not old enough or learned enough to understand that these disputes have been going on since the time of the Gra and the Baal HaTanya. Even within Chassidus - Chabad (as well as Breslov) have always been viewed as deviating from the acceptable norms of Yiddishkeit. Chabad has always been considered by others and also views itself as a tribe of its own. They have never accepted the full legitimacy of other Orthodox Jews - as we have always questioned their legitimacy. However a pragmatic detente has been reached because it is of no advantage to reject them as it is not beneficial for them to reject us. As long as their poisonous hashkofa of believing in the divinity of the Rebbe and that he is Moshiach - does not win any converts from the mainstream Orthodox communities - nothing will be said or done against them. The fact that they are making baalei teshuva with these heretical views is the lesser of two evils. It is better for someone to be shomer Torah and mitzvos as a chabadnik - then to be a secular Jew. We hold by the view of the Raavad that a sincere mistake does not make someone a heretic.
However if their views ever start penetrating the mainstream - then there will be a strong and decisive reaction just as happened recently with Slifkin. Nobody is overly concerned with the crazy beliefs of baalei teshuva - but if they start corrupting unzerer menschen - there will be war without mercy."

Chabad - Why what happens in Chabad should really worry us

The following excerpt raises many points of concern: The entire essay plus additional material is located on the website "Identifying Chabad"

There are many, many worrisome beliefs and practices common to the contemporary Lubavitch community. Some stand in serious conflict with halacha, others are simply odd. However, we're going ignore most of them and focus primarily on the principle of hiskashrus (a Lubavitcher's attachment to his rebbe).
Why? Because hiskashrus isn't just odd or in conflict with any particular halacha, it would, as we shall soon demonstrate, seem to be minus (a corrupted understanding of G-d and His nature which, among other things, renders the believer unfit to provide religious services).
And because hiskashrus is so central a part of modern Chabad, and is a theme so often repeated in their literature at every level, that no one could ever claim "it's just a few crazy people at the fringe of the movement."
Hiskashrus, in fact, is the movement.

Exactly what is hiskashrus and why is it a problem?
Central to the hiskashrus system is the elevation of a "tzadik" to super-human dimensions. If this tzadik somehow possesses powers and holiness that transcend normal human limitations, Lubavitchers are taught, then a Chassid who connects with him can share in, or benefit from those powers.
Here's how the Lubavitcher Rebbe Menachem Mendel (referring to his deceased father-in-law as "the Rebbe") described hiskashrus (you can see copies of the original edition of these pages here and here):
Igros Kodesh vol. 3, pages 419-420
"A person must, from time to time, think about himself and his position and situation, but the rest of the time it's better to think about the Rebbe, how he is constantly with his mekusharim and how he leads them through every step.
"And this thought alone, even without any especially deep thought, should strengthen all one's kochos ha'nefesh so that they are used in accordance with the will of the Rebbe...
"And lest thoughts that are opposite to this occur to you, you need to know that this is the atzas ha'yetzer who seeks various ways to confuse you from (learning and performing) Torah and avoda.
"From this it is apparent that you must be strong in your trust in the brachos of the tzadik, the Rebbe, who stands by you and leads you on the right path ...and the main thing is that it should be absolute and obvious that the Rebbe is with you, and you can rely on him that everything will be good, because atzmus u'mehus ein sof boruch hu is the ultimate good, and the Rebbe is the memutza ha'mechaber with atzmus u'mehus ein sof boruch hu, and firt durch dem ratzon so it will all be good and ultimately it should be (a) visible and revealed good ..."

So hiskashrus allows (or even requires) that a chossid think constantly about his rebbe - even a rebbe who has already died - and, from those thoughts, he can be confident that this dead rebbe can both guide him and ensure that everything will be fine.
Does this belief lead to any practical applications? The Rebbe's defining sicha from the last day of Pesach, 5710 (printed in Likutei Sichos volume two, pages 510-511 - see it here and here) seems to indicate that there are.
The Rebbe asked the following question: "How can one (make a) request (of) ["betten"] a rebbe; isn't that (a problem of speaking to HaShem through) an intermediary?"
With the word "intermediary", he was acknowledging the Rambam's fifth category of minus (see Hilchos Teshuva, 3; 7). After a number of explanatory paragraphs, the sicha confirms that it is indeed permitted to "betten" a rebbe, and that "one can't ask a question from the problem of intermediary, since this is the essence and existence (of HaShem that HaShem has) enveloped in a body." ["Atzmus u'mehus alein vi er hat zich areingeshtalt in a guf"]
Later, the sicha claims that "the rebbe" (meaning the previous rebbe, who had recently died) "is with us still as before, he is in this room just as before and he hears what we are farbrangen here Once, the rebbe switched on the microphone in his room and heard us farbrangen here. Now, it is the same, only much more."

These words reveal a number of beliefs. One, that a chassid may request all manner of assistance from his rebbe (even a rebbe who has died) in a way that Jews have always believed appropriate only from HaShem. Two, that the rebbe can hear these requests, even though he (or his body) is distant from the petitioner (in other words, that he is effectively omniscient). Three, that the rebbe is able to respond to these requests (in other words, that he is omnipotent - why should anyone daven to someone who can't help?).
It must be noted that the above sicha was delivered in the period between the death of the previous rebbe (the Riyatz) and the appointment of his successor (Menachem Mendel). There can be no doubt that the leaders and educators of the movement were well aware of these teachings when they offered him the position (over the vigorous candidacy of his brother-in-law) some months later (in Shevat, 5711). One can only conclude that they, too, accepted the legitimacy of "atzmus theology." These leaders and their students have taught and guided the movement for all of the past six decades.

Hiskashrus would seem to be a two-way street: not only should a Lubavitcher develop a strong sense of emotional attachment with his (dead) rebbe, but that attachment will arouse the rebbe to provide the chassid's needs.
Here's what the rebbe wrote in Basi L'gani (10 Shevat, 5711)
"We will merit to have the rebbe (the Riyatz) here, below, in a body, below ten (tefachim) and he will redeem us."
And here, in "Beis Chelakim from hisvaadus" (12 Tammuz, 5711)
"Even now, the rebbe stands and guides all matters."

Now, of course, just demonstrating that the rebbe believed and wrote about these ideas doesn't prove that they are actually taught and practiced among his contemporary followers (which is our true concern). There are, however, some readily available samples that should give us some indication.
Here's a brief excerpt taken from a teaching resource (aimed at first to fourth grade children) published by the well-known Chabad educational organization, Tzivos Hashem. The pamphlet is imaginatively entitled "The Rebbe":
"…Whenever we learn a Sicha or a Maamar we become very close and connected to our Rebbe."

Beis Moshiach Magazine
In general, it must be acknowledged that the Chabad magazine, Beis Moshiach, has been widely and publicly criticized (and even banned) by some Lubavitch rabbis. Nevertheless, it's rare to see or hear Lubavitchers disagreeing with the actual beliefs the editors promote; just with their decision to publish in such a public forum. More importantly, many of the magazine's writers hold positions of great influence in Chabad educational establishments. After all, if a community hires and supports such people as educators of their children, one should assume that the community is comfortable with their basic beliefs.

Beis Moshiach, Issue 299
From an article entitled "Wisdom From Our Mashpiim" by Shmuel Alexander (quoting) Rabbi Levi Yitzchok Ginsberg, mashpia, Tomchei Tmimim, Kfar Chabad:
When you relate to the Rebbe as someone from the past, he becomes, r'l, part of history. The difference between the Rebbe and other tzaddikim, especially the other Rebbeim, becomes blurred. The miracles the Rebbe continues to perform, etc., alone do not sufficiently underscore the fact that the Rebbe is our Nasi, now as before.

Beis Moshiach, Issue 320
From the article "Our Generation: What Makes Us Different"
Rabbi Sholom Charitonov, Mashpia in Oholei Torah:
In order to daven, the person has to be infused with the concept that the Rebbe is the one who is the 'connecting intermediary.'

Beis Moshiach Issue 379
From an article entitled "We Can Still Turn to the Rebbe" by Rabbi Aviad Disraeli
I felt the Rebbe's presence not only then, but all along the way. I felt that not only was the Rebbe guiding me, but that he was making it all happen.

What about Chabad summer camps?
Here's something from an individual who was a counselor and teacher at Camp Gan Yisroel of Montreal, Camp Gan Yisroel of Parksville, NY and Camp Gan Yisroel of Los Angeles:

"There is a song that we would sing with the kids every day, here is the chorus:

"The Rebbe is,
The Rebbe lives,
The Rebbe cares,
The Rebbe hears,
The Rebbes sees,
The Rebbe leads,
He is concerned for all our needs.

The Rebbe is,
The Rebbe gives,
The Rebbe sees,
The Rebbe speaks,
The Rebbe smiles..."

"Horizons magazine" - Winter '97-'98, Number 15, page 131
A description by Leah Lipszyc (the wife of a prominent Chabad shaliach) of her experience facing the extended armed robbery of her home in Ukraine.
"Rebbe," I thought. "I know you're here with us. I know you help people in difficult situations. I think this fits the criteria - please help us now. And do it quickly, please, before one of these guys snaps and decides to shoot."
By the way, we are still dismayed that a mainstream Orthodox magazine like Horizons would publish, without comment, this autobiographical account of a woman actually davening to her dead rebbe.

So the rebbe wrote and spoke about it and, for the past fifty years, there have been teachers and mashpiim faithfully transmitting it. But has the message of hiskashrus been picked up by their students? Yes. Without a doubt. It would simply be unthinkable for any Lubavitcher to reject any of his rebbe's established teachings.
It could, perhaps, be argued that, since the rebbe published so many volumes of writings, many people might simply be unaware of this particular thought (perhaps it was "lost in the crowd"). Perhaps such a thing could be argued, but it's just not true. As we said above, hiskashrus is universally known and is inseparable from modern Chabad.

Here's an example from a Chabad-dominated online forum based in Montreal. The question starting off this particular thread was "What do you do to instill hiskashrus to the Rebbe in your children?"
Here are some of the responses; each set of "advice" is from a single poster. (And remember: this is one of the smaller online forums where Lubavitchers "meet" - there are many more just like it.)

We have a picture of the Rebbe in every room of the house. And we point at it and ask "Who is that?" often.
Pictures of the Rebbetzin and the Rebbe's parents abound as well as posters of the previous Rabbeim.
We discuss sichos at every shabbos and YT meal, and specify that it is a teaching of the Rebbe.
We tell our children YOU are the Rebbe's children.
We show videos of the Rebbe (in Oholei Torah they have a vcr in the front entrance with streaming videos, no sound, of the Rebbe walking to his car, talking to people at dollars, davening etc!!! I wish they sold it.)
We have books for children about the Rebbe, and various formats of 'the Rebbe speaks to children'.
We tell our children that they are in the Rebbe's moisad.
Basically, we include the Rebbe and Rabbeim in every day conversation, the way we talk about family members.
[]
i have only one young baby, but this is what i do/think/expect to happen as my family grows:
1) i think it is important to speak to the children in yiddish to give them a basis for further yiddish learning ie. if they go to a school where they teitch the chumash into yiddish, in many mesivtas and zals the mashpiim and teachers hold classes in yiddish, and last but not least, when they hear their Rebbe talking to them in Yiddish (on a tape, video, i"yh Moshiach...) they will be able to understand the Rebbe clearly and straight with out having to wait for translation (like i have to...)
2) pictures of Rebbeim in the house and in their room so that they become familiar faces.
3) the chassidishe yamim tovim are a special day in my house, not like any other day. whether its a treat, a special story or nigun,... these days will stand out amongst others in my children's minds.
4)to name the children after the Rebbeim/ Rebbetzins or great chassidim, so they feel a basic connection already.
5)of course, sfarim for children and adults, minhagim of the Rebbeim, stories and dvar torahs,...
there are probably more but this is what i can think if now.
in some families each child has a "Rebbe album" of their own. i am still thinking about this one...[...]

Chabad - Atzmut/Meant literally?

Rabbi Micha Berger has left a new comment on your post "Chabad - can only be understood from inside by tho...":

R' Oliver,

You leave me in an odd situation.

I'm convinced that you're wrong, that R' MM Shneerson did identify being a vehicle for Hashem's presence with embodying God himself. It seems self-evident from the words "Atzmus uMahus", as well as the rest of the ma'amar after that sentence. I really believe I showed this with selected quotes in an earlier comment.

However, I can't possibly argue that point. Because if I "win" that debate, all I succeeded in doing is giving people reason to believe in heresy.

And so, I must bow out.

I am perfectly happy leaving you a non-heretic due to your refusal to take the rebbe's words as saying what they say.