A Meshicist Explains Himself

Rabbi Reuven Wolf

Some interesting stuff here but seems to me he makes several logical leaps and strings them together to create something of a fantasy.

Maharal-Chabad

The Maharal-Chabad Nexus

An Interview With Dr. Naftali Loewenthal

Q: As a scholar who has written extensively on Chabad Chasidic thought, how do you define the connection between the Maharal’s thought and that of Chabad Chasidism?

A: The Maharal was in a sense the first Chasidic writer, because like the later Chasidim, he communicated ideas based on the Midrashic, Aggadic and Kabbalistic dimensions of Jewish thought, seeking through them to create an ethos and a mode of personal relationship with the Divine.  

The overt form of much of his writing is the exposition of Aggadic and Midrashic passages, without using Kabbalistic terminology. However, many of the ideas he communicates are based in Kabbalistic sources such as the Zohar and Sefer Yetzirah.  

Q: Is there any indication in Chasidic texts suggesting that Chabad directly traces its ideas to the Maharal? 

A: Rabbi Shneur Zalman wrote on the title page of Tanya that it is based on “books and on authors.” There is a Chabad tradition that the ‘books’ he refers to include those of his ancestor the Maharal, while the ‘authors’ include Rabbi Menachem Mendel of Vitebsk, who was an older colleague of Rabbi Shneur Zalman and in some ways was also his teacher.    

I find it interesting that this R. Menachem Mendel also leads us back to the Maharal as an influence on Rabbi Shneur Zalman.  Dr. Bezalel Safran has written an extensive discussion of the thought of the Maharal and compares it closely with the thought of R. Menachem Mendel of Vitebsk (in Betzalel Safran Hasidism, Continuity or Innovation? Harvard, 1988).  

One can suggest that elements of the Maharal’s perceptions of spirituality, reaching him both by the Maharal’s printed works and through their influence on his colleague Rabbi Menahem Mendel of Vitebsk, were systematized in Rabbi Shneur Zalman’s Tanya.

Q: What are some examples of the direct influence of the Maharal in the substance of Rabbi Shneur Zalman’s teachings?

A: An important theme in Chasidic thought is what has been called Panentheism, the idea that “all is within G-d.” The theme of the second section of Tanya is that the first line of the Shema means not merely that there is One G-d, but that there is only G-d, because all is within G-d. 

The Maharal gives forceful expression to this concept in Gevurot Hashem (NY, 1969; Israel, 1980, p.181) where he states that belief in G-d means not only the belief that G-d controls existence and gave the Torah, but also that “G-d is everything and that there is nothing outside Him.” Merely to believe that G-d “exists,” says the Maharal, is not enough. One must believe that all is G-d and is within G-d, very close to Rabbi Shneur Zalman’s teaching. 

Another possible example is the Maharal’s use of the theme of Tzelem Elokim, the “Divine Image.”  In his writings this idea takes a number of different forms. According to Safran, these relate not only to the Divine indwelling in the individual but also to that in existence as a whole. 

I would suggest that the systematization in Tanya presenting the idea of the Divine Soul in the individual, and the Divine “Radiance which fills the worlds” in existence in general, while using themes from the Lurianic Kabbalah, are also consonant with the Maharal’s teachings and may even be inspired by them.

http://lubavitch.com/news/article/2027172/The-Maharal-Chabad-Nexus.html

Accordingly, it is incorrect to say, as we sometimes hear people in Lubavitch say, that women are more spiritual than men. The Maharal says that it is men who are more spiritual.

The Maharal says that, though created simultaneously, the asynchronous formation of the first man and woman does have bearing on their relative spiritual makeup. However, the male was formed last.

"There is to conclude that, just the opposite, the woman was created first. Even though concerning the matter that [Hashem] took the bone from [Adam’s] bones [to create Chava], and this occurred after the creation of Adam, in the final analysis [we can conclude] that Chava was created first. Behold, it is written, “Male and female [He] created them” and “[He] called their name Adam.” It appears that immediately before this [the formation of Chava], the female was created as a pair [with the male]. And then the female [as a distinct entity] was formed [before the male was]. The order of the creation is given as first the mammal, then the woman, and then the male. One sees that the working of the creation is always that the one at a higher level comes last. So here, the male is last since he is more chashuv. In this is the reason behind the saying of the Rabbis that the woman matures more quickly than the man – the girl at twelve and a day and the boy at thirteen and a day. This is the completion of their maturity. This all follows from the principle that each thing with more completeness, its completion comes last. There, the formation of the male is last and not first.[1] Thus, the formation of Adam occurred after the formation of Chava and this indicates the spiritual ascendancy of the male over the female. One contemporary educator proposed to the author that this formation might be a final formation that consisted of the closing of Adam’s flesh after the material was taken to form Chava."

[1] Maharal, Gur Aryeh, Vayikra 12:2, beginning of parshas Tazriah.

Maharal (Bava Metzia 59a): All those who follow the advice of their wife fall into Gehinom – This is truly incredible. We explain this also in relationship to Avos (1:5), All those who talk a lot with their wives are idle from words of Torah and in the end they inherit Gehinom. You should know that the woman is compared to Substance while the man is compared to the Form in every place. And when the Form is not separated from the Substance but rather the Form follows after the Substance entirely – he falls in Gehinom. That is because it is well known that the deficit is attached and bound with the Substance. This is alluded to by the Sages when they noted that when the woman was created the Samech was created with her. Because we don’t find the letter Samech in the Torah until the woman was created. ויסגר בשר תחתנה Bereishis (2:21) and closed up the flesh. That teaches you that with the woman was attached the deficit which is Satan who is the Angel of Death. When the Form follow after the Substance the Form obtains the deficit. That is because Gehinom is only the complete deficit as we learn from the names Gehinom itself... But this is only when the husband listen to her regarding worldly matters. But regarding household matters, “He should bend down and listen to her”. That is because it is clear that the Form stands on the Substance and the Substance serves the Form and is like a house for the Substance. Therefore regarding household matters “He should bend down and listen to her”. In contrast in worldly matters, if the Form follows after the Substance – then such is loss and deficit for the Form. However according to the other answer of the gemora that a husband should listen to his wife also for worldly matters that is because the Form stands on the Substance and thus also advice worldly matters are relevant. It is only spiritual matters that should be avoided from the wife. That is because the husband is considered the abstract Form but not the Form in the Substance. In such a case if the man follows after the Substance it would be a deficit for him. That would mean that the Form which is the abstract Form is sunken in the Substance which is a completely negative for the Form. Understand these matters in depth because they are very clear.

Maharal (Avos 1:5):Don’t have excessive idle conversations with women. ...That is because one who does is going towards and is attracted to a reality which is lacking and he is clinging to an deficit which is evil. This is like we said above in the introduction that when the woman was created that Satan was created with her. This is stated in Bereishis Rabbah (17), That the letter “samech” does not appear in the Torah until woman was created. This is to teach us that when the woman was created that Satan was created with her. The explanation of this is as we said. The woman is more materialistic then the man because the man is considered to be on the level of Form relative to the woman. And since the woman is more materialistic the Satan was created with her. That is because the Satan is the Angel of Death which is the power which causes a lack amongst the created beings. That is because the lack is associated with material as is known concerning material which it clings and is attracted by the deficit. This is what is meant that when the woman was created that Satan was created with her. In other words this is referring to the level of man because the male is on a higher level than the female. That is because the female is attached to absence and deficit. Now to explain the Mishna which says that whoever has excessive idle conversations with womem causes evil to himself. That is because when a man follows after the woman who is clinging to the deficit – there is no greater evil than the deficit as is well known. This however is does not degrade the woman herself at all. But rather it is saying that when a man goes down from his level to go after a woman with excessive idle chatter then the man is deviating from reality and moves toward deficit. Thus it is negative and evil for the man when he deviates from his proper level which is the level of the male and goes after something which is lower than his proper level.Thus when the Tanna of the Mishna points this out, he is not coming to diminish the love a man has for his wife. Because unquestionably a man should love his wife as he loves himself and the Tanna is not addressing that at all. He is only concerned with a man having excessive idle chatter with his wife. Because to the degree he has excessive idle chatter with his wife he goes down from the level of the male and is attracted to material which is attached to deficit. Thus he is causing evil to himself.[to be continued] 

Maharal, Tiferes Yisrael, Perek 28

Free Translation:

Rav Tachlifa says, it is fitting to proceed with women first at the receiving of Torah. The reason

for this stems from the fact that connection to Hashem comes through the commandments. The man is

better fit for this connection. The woman is more physical and her level is not as high as is the man’s.

Therefore Adam HaRishon was commanded first since he was closer to Hashem. The woman’s greater

distance from Hashem led to her initiation of the first sin and destruction upon the world. Because her

connection is lacking, she caused sin which greater damaged the connection. The first man’s connection

was also not complete as was Israel’s at the receiving of Torah. They received a complete connection.

Since the connection at Gan Eden was not complete, therefore the man went first and afterward the

woman.

But Israel received a complete connection when Torah was given to them. This is demonstrated

by the case of Adam who received only a portion of the commandments and therefore his connection was

incomplete. Because of the complete connection established at the receiving of Torah, it was safe to

approach the women first. The women are not at a level as high as are the men, but the connection at

Sinai was complete. Afterwards the man was commanded, his connection and his level are higher than

that of the women. Therefore the command of the women preceded the men. The receiving of Torah by

the women shows that this reception of all of Israel was complete. And this complete reception is a

greater thing. Therefore she is mentioned first.


Explanation:

Commandments solidify the connection of people to Hashem. However, a person must be

equipped to handle the connection. Only a portion of commandments were given in Gan Eden, so the

connection of man to Hashem made at that time was incomplete. Since Adam was naturally better

connected to Hashem than was Chava, he was better able to constructively manage the incomplete

connection made at that time. Chava’s initiation of the first sin is proof that her connection was lacking

something that Adam’s did not lack. At Har Sinai, a full set of commandments was given and therefore a

complete connection to Hashem was being formed. Under such conditions, the danger of giving Torah to

women first was satisfactorily eliminated. The women are still at a lower spiritual level than are the men,

but there was no danger at Har Sinai of their being at a lower level leading to destruction.

With the danger eliminated, it was better to approach the women first for various other reasons.

These reasons include their enthusiasm for commandments, to encourage them to lead their children in

the ways of Torah, and to emphasize to them their reward for enabling their husband’s Torah learning.

The enthusiasm of women mentioned in the first reason is an individual personality trait. It is not a

comprehensive desire for commandments, but rather an initial desire. The Radal explains that this

enthusiasm wears off when obstacles to the commandments appear (Radal on Midrash Rabbah, Shemos

28:2:4). The third reason relates to a fear that the women would prevent their husbands from accepting

Torah since the women may not see what gain they have from Torah since only men are commanded to

learn it. Speaking to the women first was a way of demonstrating to them their equal share in their

husband’s reward for learning.

Literal Translation:

Rav Tachlifa says, it is fitting to proceed with women first. And this is because the decree and the

command from Hashem, may He be blessed, to man who receives it, is the covenant and the connection

of Hashem to man, who received the decree. And this is explained in many places. And since the man is

more fitting to the covenant and the connection with Hashem, may He be blessed, since the woman is

more physical, and the level of the woman is not like that of the man, therefore, the man was commanded

first since his level was close to Hashem, may He be blessed. And because of this, the woman destroyed

since the connection of the woman to Hashem, may He be blessed, is not like that of the man. Behold,

her connection is lacking. And since the connection is lacking, it came from this destruction that damages

the connection. And this thing is specifically by the man who did not receive the complete connection

like all of Israel who received a complete connection. Therefore with regard to the man was the

connection according to his level, the man went first and the woman after. All is according to the level of

the person.

Rather, Israel received a complete connection when Torah was given to them. And the proof of

this is that Adam HaRishon received only a portion of the commandments and therefore the connection

was not complete but Israel, since the Torah given to them was compete, their connection to Hashem was

complete. Therefore it is fitting for the woman to be commanded first at the receiving of Torah since this

thing was a complete connection. The woman is not at such a level when she received the decree but it

was a complete connection. And afterwards the man was commanded his connection and his level are

greater than that of the woman. Therefore the command of the woman preceded the man. The receiving

of Torah by the woman shows this that the reception of all of Israel was complete. And this is a greater

thing. Therefore she is mentioned first.

--------------------------------

Seventh Lubavitcher Rebbe, Menachem M. Schneerson on the Exemption

Explanation for the Exemption of Women from Time-bound Commandments

The Seventh Lubavitcher Rebbe, Menachem M. Schneerson, zt’l

Today’s portion of Rambam concerns the mitzvah to write a Sefer Torah. The obligation to write a Sefer Torah, however, devolves only upon men, not upon women. What connection, then, is there between this mitzvah and women?

We shall resolve this difficulty by first explaining why in general there are certain mitzvos which women are not obligated to carry out. It is not because women are inferior to men. It is because G-d has given each Jew a mission uniquely suited to the individual: A task for men and a separate task for women – and a mission common to both men and women.

The relationship between men and women may be compared to the workings of a person’s body. All of a person’s limbs are part of the one body; yet each limb has a different function: the head – intellect, the heart – emotions, etc. Thus the body has two separate – but simultaneous – dimensions. On the one hand, all its limbs share the same life-force: the blood circulates to all its limbs, and only when circulation in all limbs is proper is the body healthy. Simultaneously, each limb has its own distinct character and function.

Within the body of Jewry, the same two dimensions are operative. There are some aspects of Torah which men and women share equally. For example, the mitzvah, “Love your fellow as yourself.” Since this mitzvah is most important for the continuing health of Jewry – it is Jewry’s “life force” – it devolves upon men and women equally. Similarly, the mitzvah, “to know that there is a First Being” – knowledge, not just faith – is obligatory upon women as upon men.

Simultaneously, there are aspects of Judaism in which men and women differ, with special missions given to a man and others to a woman. So that each can carry out his or her task fully, he or she is freed from other obligations. Although these other obligations are holy matters, the full and proper accomplishment of one’s special tasks demands that one be freed of these other obligations.

For men to carry out their task for example, they are freed of duties such as rearing children from birth. To this end, G-d created the world such that a child, in his early years, needs and is dependent on this mother specifically.

In similar fashion, women were freed of certain obligations so that they can devote themselves fully to their unique task. A child’s education in his early years, for example, is the mother’s responsibility, and to this end, women are freed from the obligation to fulfill certain Mitzvos which men are duty-bound to do. Women are thus able to devote all their energies to their unique mission.

In the above described relationship between men and women – that each is freed of certain duties so that they can properly carry out their primary mission – a wonderful element is introduced. Because G-d is whole and perfect, He implanted the trait of wholeness and perfection also in Torah and mitzvos. Thus, although women are not obligated to perform certain mitzvos, they can still attain the state of wholeness and perfection effected through fulfilling these mitzvos — although they do not actually perform them! How?

Women are freed from performing mitzvos which are obligatory only at a specific time (e.g., tzitzis, which is obligatory only during the day). The AriZal writes concerning such mitzvos: “When the male performs the mitzvah, it is unnecessary that the woman should also do them separately, for she has already been included with him at the time when he does the mitzvah ... This is the meaning of our Sages’ statement, ‘One’s wife is as one’s body.’” Similarly, the Zohar says that a man (or woman) alone is “half a body.”

In other words, when Torah frees a women [sic] from certain mitzvos, it frees her only from doing them— so that she can devote her time and energies to her unique mission. The state of wholeness and perfection that is attained, and the reward that accrues, from these mitzvos, does pertain to women also — through her husband performing them.

This applies even to a girl before she is married, through the fact that her destined partner in marriage performs the mitzvos she is not obligated to do. For just as a man and a woman are but “half a body” before marriage, and are whole only when married, so too their soul is whole only when they are together: that is, a man and wife have a single soul.

However, although destined partners in marriage have one soul (as the soul is in the heavenly spheres), G-d’s desire is that when that soul descends to earth it should for a time (before marriage), be divided into two: half the soul in the boy and half in the girl. Each fulfills its mission separately until the right time comes when G-d joins them, and they fulfill their tasks together, fortified by the special Divine blessing (Bereishis 1:27-28), “He created them male and female; and He blessed them.”

The joining of two halves of one soul, which for years were separated from each other, sometimes even in different lands, is the reason for the intense joy at a marriage, infinitely greater than the joy at any other event. It is the greatest joy imaginable when G-d, Who “sits and makes matches, assigning this man to that woman and this woman to that man,” brings the halves of the soul together to make them again one soul.

G-d, of course, knows even before marriage to whom each half of a single soul belongs. Thus, when a boy performs a mitzvah devolving on men only, his fulfillment of it counts also for the other half of the soul which resides in his destined wife. He may not know of it, but G-d does.

In the light of the above, we can now understand that the mitzvah of writing a Sefer Torah applies to women and girls, too.

Sichos in English, Iyar-Tammuz 5744, Vol. 21, pp. 69-72, N’shei Convention.

a different approach

it was always a slap, you're no good

mitzvos with feeling

Tomchei Temimim was different

see 48:00

contrast

I spent neilas hachag with some perushim. As much as they claim not to be chassidim, they generally remind me of chasidim. It's not just the streimels and long coats but their manner is warmer, more easy going. They sang, they gave food, they told a few divrei torah that i didn't understand at all because it was all in yiddish. But it seemed they were talking about the yom tov and the mitzvos of it. A few funny things happened - no idea what - but there were lots of genuine and innocent smiles. It was haimish.

Then a down hat guy in a frock coat spoke, also in yiddish but he seemed like a different life form. It was all talk about gadlus of torah with references to the chazon ish the ponivitcher rav, rav chaim shmuletivsz, bene brak. He yelled. He was intense. He smacked the table. Supposedly he also talked about how you need good middos. Why? In order to be worthy of Torah. It's all about Torah.

I tensed up as this guy spoke. Maybe it's a legitimate path of life but it's not my path. It's so rough, so aggressive, so masculine. All din and mostly negativity. And I'm sure if I said that to him he dress me down. Who do you think you are, you nobody. That sort of thing.

In America you don't have perushim. There's only yeshiva guys like this guy and modern orthodox. There's a small remnant of German Jews who are different than the yeshiva guys, the old timers are anyway. But there are very few of them. There are chassidim but it's a tough world to penetrate, except for lubavitch but the problem there is the meshichism just ruined the whole thing.

So where do you go for old time yiras shemayim, mitzvos, emunah, humility, chesed, a sense of the collective?

david-berger-discusses-the-three-books/

http://chabadinfo.com/opinions/book-review-david-berger-discusses-the-three-books/

https://www.tabletmag.com/jewish-news-and-politics/179435/berger-rebbe-messiah

Not meshichism

Guest post from a blog whose owner has based his life on bashing Charedi Jewry so I won't even mention his name. However, he allowed this guest post from a Lubavitcher who presented the anti-meshichist perspective on Chabad. Here goes:



Last week the proprietor of this blog... wrote an article drawing attention to what he perceived to be the growing problem of disturbing forms of Messianism within the mainstream Chabad-Lubavitch community. Pointing to admittedly shocking footage posted on youtube, he wrote that in his mind the notion “that this phenomenon not only still exists, but that it exists in far greater numbers than anyone in Lubavitch is willing to admit” has now been “reinforced”. He took the video in question to be evidence that such extreme forms of Messianism have become mainstream “right here in the United States”.

This was the latest installment in a growing trend to label Chabad-Lubavitch collectively as holding questionable beliefs. On Sunday the 27th of March 2011 Rabbi Mordechai Willig, while admitting that he is “not the greatest expert on the Chabad movement”, went so far as to say that all Lubavitchers – including Non-Mishichistim (“they all believe it, just some say it some don’t”) – hold a view that is “extremely misguided, and wrong, and against the tradition of thousands of years” – namely the belief in “a second coming”. He only grudgingly admitted that they “may not be in absolute violation of the twelfth principle of the Rambam” and may therefore be considered orthodox. (link)

As an insider who is intimately aware of what Lubavitchers really believe, this growing phenomenon indicates a real lack of awareness as to the realities of the situation within the Chabad-Lubavitch community, amongst members of the wider orthodox community.

Rabbi Maryles’ article led to a correspondence in which I sought to dispel the extremely negative image, in which Lubavitch is increasingly cast, and convince him that the conclusions he had drawn were in fact false. Rabbi Maryles has very kindly offered me the opportunity to write a guest post on this blog addressing what he referred to as “the common concerns” being raised in the wider community. I am very grateful to him for hearing me out and providing a platform from which I hope my voice will be heard.

* * *

Today, in the inner world of the Chabad-Lubavitch community, Rabbi Yoel Kahn – in many respects the Rebbe Zatzal”s Talmid Muvok – is generally accepted as the most respected authority on all matters of Chassidic thought and doctrine. Three years ago, in an interview published at the time in Kfar Chabad Magazine, he expressed his outrage at Mishichist practices similar to those seen in the footage posted last week. In recent years the extreme cultist group known as “the Tzefatim”, who have managed to recruit thousands of young Israelis into their ranks, have began to act as though the Rebbe Zatza”l were literally alive and walking in their midst. In Rabbi Kahn’s words:

“Everything the "maskilim" and communists tried to do in order to defame the honor of our Rabbeim is absolutely nothing compared to the defamation caused by the "meshichistin" because of two reasons: 1) the substance of the defamation: it never even occurred to the communists to degrade the Rebbe in such a manner. 2) when this defamation is done by Chabad chassidim the mockery and shame is even greater. Not only is this "shitah" a joke, it is against the Torah and is the complete opposite of what our function and shlichus is.”

In my humble view, Rabbi Kahn’s second pronouncement is imprecise; the Tzefatim are not Chabad Chassidim at all. They may claim to be, but as Rabbi Kahn has made clear, they have departed both from the teachings of Chabad and the Torah by choosing an irrational path of self delusion, and claiming 1) that Moshiach has come and 2) that the Rebbe Zatza”l is physically alive, both of which statements are clearly untrue. He goes on to explain that their extreme views have even brought them to explicitly transgress Halacha. In Rabbi Kahn’s own words, Tzefati belief “is not related in any way to Lubavitch nor to Torah”. The full interview can be read here in English translation.

The question remains to be asked: who wins out here? the Tzefatim or the non-mishichistim? For Lubavitchers in America, and for the worldwide community of Shluchim, the answer is resounding and unequivocal. To find someone who identifies even in his heart of hearts with Tzefati doctrine or participates in their rituals is indeed an anomaly.

Each year increasing numbers of Tzefatim descend on Crown Heights from Israel for the entire month of Tishrei. Most of them are Bochurim ranging approximately from the age of Bar Mitzvah till marriage. But increasingly they are joined by girls in the same age group, younger boys, young married men, as well as some older men and even whole families. If you take a look at the footage posted you will see that the vast majority belong to the first group described. Though this strange spectacle takes place in the main synagogue of Crown Heights, New York, you will be hard pressed to find an American participating. The Tzefatim, though numbering in the thousands, are almost exclusively Israelis and are not at all representative of the Lubavitch mainstream, whatever they may claim.

* * *

Several years ago, when Lubavitchers were first trying to come to terms with the recent passing of the Rebbe Zatza”l, a periodical entitled “Kovetz Geulah U’Moshiach” was published by Rabbi DovBer Levin (chief librarian at the Aguch Library and a noted Talmid Chochom, he is the editor of the new edition of Shulchon Aruch HaRav). In the second of issue of that publication Rabbi Kahn wrote a lengthy essay, in which he outlined his personal view of the messianic status of the Rebbe Zatza”l. It would be impossible to offer a satisfactory digest of such a dense scholarly dissertation, and I strongly advise those who wish to gain a full understanding of all the complexities involved to take the time to study it carefully from beginning to end. I will, however, attempt to review several points whose elucidation will provide crucial insight into the beliefs of some within the non-mishichist camp.

Within the Torah itself there are multiple layers of meaning, Pshat, Remez, Drush, and Sod. While these areas reflect parallel themes, they are nevertheless distinct from one another; each has its own internal frame of reference, its own set of rules. What is correct and valid within the world of Drush cannot necessarily be applied in the domain of Pshat. Similarly, that which is true in the world of sod, cannot dictate a Halachic ruling. These are distinct disciplines and we must be careful not to blur the boundaries between them.

Within the realm of Halacha the position of the Rebbe Zatza”l was clear; the only way to establish the identity of Moshiach is based on the criteria described by the Rambam. Based on those criteria it is clear that the identity of Moshiach is yet to be determined. Moshiach has not yet come. The Rebbe Zatza”l did not fulfill the criteria either of Vadai Moshiach or Chezkas Moshiach as described by the Rambam.
The association of the Nassi – the spiritual leader of the generation – with Moshiach, is not a Halachic association but a mystical association, which has no bearing on the realm of Halacha or the Halachic status of the Nassi. Being a meta-Halachic association it does not have any legal implication and cannot be in anyway binding or obligatory. This cannot be a statement of empirical fact, but is rather a subtle belief whose intensity and form is dictated by personal conviction alone.

A discussion of the mystical principles that inspire the deep reverence that Chabad Chassidim have always felt towards their Rabbeim and which have led some of them to associate their Rebbe with Moshiach, is too complex to be entered into here. Suffice it to say that the concepts involved belong wholly to the realms of Sod, Remez and Drush, the spirit and the soul, the heart and the mind. To confuse such ideas with legislative principle in the Halachic sense is to completely misunderstand the subtleties involved. Any such association is not ordained doctrine, to be espoused openly and shouted as a slogan, but rather a very subtle feeling – a mystical belief in a complex ideal, carried as a deep sense of personal reverence.

* * *

When the Rebbe Zatza”l spoke of such concepts as the mystical association of Chassidus or the Nassi with Moshiach, he expected his Chassidim to understand his statements in their true meta-Halachic context. The Baal Shem Tov (quoted in the Tzemach Tzedek’s Derech Mitzvosecha) warned against the dangers of insensitivity to the true profundity of Kabbalistic concepts, which could potentially lead to the heretical belief that G-d is manifest in corporeal form. For that reason, abstraction and subtlety have always been the hallmarks of Chabad Chassidic thought, which trains its students to conceive of the most esoteric of Kabbalisitc concepts in a spirit of rational abstraction.

Unfortunately, it seems that in the later years of his life certain Chassidim were no longer of the caliber that the Rebbe Zatza”l expected. A new generation, raised in America, and caught up in the spirit of the Rebbe’s global outreach campaign, was perhaps less in sync with the more subtle ideals of Chabad philosophy. They began to take his statements too literally and too far, blurring such boundaries as those that separate definitive statements from expectant hopes. Following the Rebbe’s stroke in early 1992, the situation rapidly deteriorated, and the Rebbe was physically unable to keep his Chassidim in check. The Messianic fervor spiraled beyond any rational limit, magnifying the shocking impact of the Rebbe’s ultimate passing, and triggering the confusion and controversy in whose shadow we dwell to this day.

* * *

These are certainly issues of some complexity, and a lack of subtlety or proper research can lead to misunderstandings and wrong conclusions. It is self evident that to date many – both within Chabad and without – have already made unfortunate mistakes. For that reason many of the Rabbis and Rosh Yeshivas who head leading institutions within the Chabad community have explicitly discouraged and discounted any specific association of the Rebbe Zatza”l with Moshiach. To name but a few; Rabbi Emmanuel Schochet of Toronto, Rabbi Yehudah Leib Shapiro of Miami, Rabbi Gershon Steinmetz of Detroit and Rabbi DovBer Levin of New York.

In the third issue of “Kovetz Geulah U’Moshiach” Rabbi Yosef Avrohom Heller (the very respected Talmid Chochom who serves as Rosh Kollel in Crown Heights), pointed out that while every area of Torah is so extremely complex that only one who is very well versed in the relevant codes and commentaries would dare to offer a ruling, it is especially so with regard to the laws of Moshiach. In the words of the Rambam “all these and similar matters cannot be definitely known by man until they occur… even the Chachomim have no established tradition regarding these matters except their own interpretation of the verses…” (Hilchos Melochim 12, 2).

He went on to express his astonishment at the fact that people who in all other areas defer to their Rabbanim for guidance, take the liberty to throw around their opinions with regard to the Moshiach issue as if they had suddenly become “the Poskei Hador”. Of course this barb was directed at the Mishichistim, who have since then continued to blaze a path of brazen disregard of authority and Halacha. By the same token, however, it is unacceptable to all but write-off an entire community of Torah true Jews – including Talmidei Chachomim of great stature – without first conducting a proper investigation and truly ascertaining their real beliefs and opinions.

In a few months from now we will be marking the eighteenth anniversary of the Rebbe’s passing. A whole generation has now grown up in the shadow of that dark day. In many ways the heart-ache and the controversy over what should have been has been lurking, always close by, throughout our lives. But we never really were a part of the wild hope; the expectation, even the certainty that was so suddenly smashed by the Rebbe’s passing. The confusion and controversy that ensued is a problem that we have inherited by default, but it is not ours; it is a disappointing relic of the not so distant past. Amongst the younger generation especially there is a growing trend to get back to basics, to get beyond the distractions of the Moshiach controversy, and just get on with what we have to do.

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The Alter Rebbe writes in Tanya (chapter 37) that the state of completion that will be attained with the coming of Moshiach – the explicit manifestation of Divinity within the terrestrial realm, is achieved directly through our fulfillment of Mitzvot and our service of G-d while still in exile. Ultimately, the challenge of exile is that despite the difficulties, the questions and the controversies, we must all continue to ever improve our commitment to the service of G-d, and the furtherance of His cause.