Chabad philosophy comprises the teachings of the leaders of Chabad-Lubavitch, a Hasidic movement led by the Schneersohn family and formerly based in Lyubavichi, Russian Empire. Chabad philosophy focuses on religious concepts such as God, the soul, and the meaning of the Jewish commandments, and the afterlife. Teachings are often drawn from classical Judaic teachings and Jewish mysticism. Classical Judaic writings and Jewish mysticism, especially the Zohar and Lurianic Kabbalah, are frequently cited in Chabad works. These texts are used both as sources for Chabad teachings as well as material requiring interpretation by Chabad authors.
While Chabad was founded by Rabbi Shneur Zalman of Liadi,Chabad philosophy is based on the teachings of the Baal Shem Tov (founder of Hasidism) and the Magid of Mezritch (the Baal Shem Tov's successor and Shneur Zalman's teacher and mentor). The teachings of Rabbi Shneur Zalman, the first Chabad Rebbe, form the basis of Chabad philosophy. Rabbi Shneur Zalman's teachings were greatly expanded upon by succeeding generations of Chabad Rebbes. One of the most central Chabad works is the by Schneur Zalman, and many themes found in the receive greater treatment in subsequent works.
"Chabad" According to Shneur Zalman's work , the intellect consists of three interconnected processes: (wisdom), (understanding), and (knowledge). While other branches of Hasidism focused primarily on the idea that "God desires the heart", Shneur Zalman argued that God also desires the mind, and that the mind is the "gateway" to the heart. With the Chabad philosophy, he elevated the mind above the heart, arguing that "understanding is the mother of fear and love for God".Tanya', Shneur Zalman of Liadi, Chapter 13.
According to Rabbi Lord Jonathan Sacks, Chief rabbi of the United Kingdom (1991–2013), in Shneur Zalman's system, represents "the creation in its earliest potentiality; the idea of a finite world as was first born in the divine mind. is the idea conceived in its details, the result of contemplation. is, as it were, the commitment to creation, the stage at which the idea becomes an active intention."The Encyclopedia of Hasidism, entry: Habad, Jonathan Sacks, pp. 161–164 While in Kabbalah there are clearly delineated levels of holiness, in Hasidism and Chabad philosophy these are grounded in the mundanities of people's inner lives. So in reality—according to the Chabad analogy— is the birth of an idea in the mind, is the contemplation, and is the beginning of the actualisation of an idea. Sacks argues that this provided a psychological formulation that enabled the hasid to substantiate his mystical thoughts. Sacks states that "This was an important advance because bridging the gap between spiritual insight and daily behaviour had always been a problem for Jewish mysticism."
Chabad philosophy argues that man is neither static nor passive nor dependent on others to connect to God. Shneur Zalman rejected all ideas of aristocratic birth and elitism—instead, he argued for meritocracy where all were capable of growth; in his view, every Jew was capable of becoming a .Hasidism: The movement and its masters, Harry M. Rabinowicz, 1988, pp. 83–92, Jason Aronson, London Chabad often contrasted itself with other schools (termed by Chabad thinkers as ) of Hasidism."Chagat" is an acronym for "Chesed, Gevurah, Tiferet" (kindness, severity, beauty), the Kabbalistic terms for the three primary emotions. While all Hasidism have a certain focus on emotions, saw emotions as a reaction to physical stimuli, such as music, dancing, singing, and artistic beauty. Shneur Zalman, on the other hand, taught that the emotions must be led by the mind, and thus the focus of Chabad thought was to be Torah study and prayer rather than esotericism and songs. As a Talmudic scholar, Shneur Zalman endeavored to place Kabbalah and Hasidism on a rational basis. In the Tanya, he defines his approach as (Hebrew: , "the brain ruling the heart").Tanya, ch. 12
Themes
Prayer
Prayer takes a central place in Chabad philosophy. In the , the desire to pray is referred to as the "desire for life". Zalman counseled those who could not remain at the synagogue for lengthy prayers to leave early rather than disturb the rest of the congregation.Shneur Zalman of Liadi. "Kutres Achron: Essay 8". Tanya. Kehot Publication Society. Brooklyn: New York.
In addition, prayer is considered a way of understanding and connecting to God. Far more emphasis is placed on prayer in Chabad than in other sects of Judaism. Chabad's mode of prayer includes lengthy contemplation of God's nature. One particular , Rabbi Yekusiel Lepeler, is said to have at times prayed at such length that by the time he finished the morning prayers, it was time for the afternoon prayers and that lead into the evening prayers.
Contemplation A central position in Chabad's philosophy is that the ultimate service of God can be achieved through contemplation and other cognitive processes rather than emotions. Chabad philosophy differs from the teachings of other Hasidic groups in this regard, emphasizing the use of the mind's cognitive faculties in religious devotional efforts."Chabad" is a kabbalistic acronym for the names of these cognitive faculties.Weiner, Hebert, 9½ Mystics (). Chabad philosophy provides a conceptual approach to understanding God and other spiritual matters, maintaining that contemplating such topics constitutes Avodat HaShem (, 'the service of God').Stroll, Avrum, Encyclopaedia Judaica, Second Edition, Volume 18 pages 503–505 ().
Chabad philosophy also incorporated the teachings of Kabbalah as a means of dealing with one's daily life and psyche. It teaches that every aspect of the world exists only through God's intervention. Chabad teaches that one can attain complete control over one's actions through an intellectual approach and meditation.
Torah study Shneur Zalman fought against the perception that was prevalent in the early years of Hasidism that the movement neglected Talmud studies by focusing too heavily on mysticism and obscurantism. He emphasized that mysticism without Talmudic study was worthless, if not dangerous. Without Talmudic study, he argued, the mind could never be elevated—and if the mind is not elevated, the soul will starve. On the other hand, he argued that while the Torah was to be the focus of all study, it was also essential to integrate the Torah's teachings into one's life. In a letter to Joshua Zeitlin of Shklow, Zalman wrote: "The Hasidim, too, set aside time for study. The difference between them and the Misnagdim is this: the latter set time for study and they are limited by time, whereas the former make the Torah their path of life."
Shneur Zalman taught that the Torah must be studied joyously—studying without joy is frowned upon. He provided a metaphor: an angel is created when a mitzvah is fulfilled. But if the mitzvah were joyless, the angel too would be dispirited. Thus, while Zalman emphasized that Hasidism focuses on traditional Jewish scholarship rather than on mysticism, he was emphatic that this must be done with zeal and joy.
Bible stories Shneur Zalman stated that in the Hebrew Bible, lofty teachings are transcribed in the form of stories. He quotes an unnamed source, noting that studying such biblical episodes simply as stories does not constitute the fulfillment of the Jewish commandment of "Torah study".Shneur Zalman of Liadi. "Inyan Shene'emar B'imaot". Ma'amari Admur Hazoken: Parshiot v'Moadim. Vol 1. Kehot Publication Society. Brooklyn: New York. (1983):168. Available on HebrewBooks.org
Kabbalah In Chabad's thought, the study of Kabbalah is seen, in some instances, not only as an act of religious study but as a way to fulfill other Jewish commandments. In the Tanya, the study of Kabbalah is divided between the study of Seder Hishtalshelus (the Kabbalistic theory of the evolution of the universe) and the study of the esoteric meaning of the commandments. The study of the commandments is said to be a superior form of study because it relates more closely to the performance of mitzvot and, in some cases, is considered to take the place of the commandment itself.Shneur Zalman of Liadi. "Kutres Achron: Essay 4". Tanya. Kehot Publication Society. Brooklyn: New York.
Seder Hishtalshelus (, 'order of development', 'order of evolution'), refers in Kabbalah and Hasidic thought to the chain-like descent of spiritual worlds () between God and Creation. Each spiritual world denotes a complete realm of existence, resulting from its general proximity or distance to divine revelation. Each realm is also a form of consciousness reflected in this world through the psychology of the soul. The concept of Seder Hishtalshelus is explored in numerous Chabad philosophical works.
Love of God According to Zalman, there are two primary forms of human love for God. One form, called "natural love," is one that is brought about through the subjection of bodily drives; the other, "produced love," is the result of contemplation on topics that arouse such emotions.Shneur Zalman of Liadi. "Sha'ar Yichud V'emuna: Introduction". Tanya. Kehot Publication Society. Brooklyn: New York.
Love of one's fellow Jew Ahavat Yisrael (, 'love for Israel') is a biblical precept extensively elaborated in Chabad thought.Schneersohn, Shalom Dovber. "Maamar Heichaltzu". Chabad.org.Shneur Zalman of Liadi. "Lekuttei Amarim Tanya: Chapter 32". Tanya. Kehot Publication Society. Brooklyn: New York. In the Tanya, Zalman states that the obligation to love one's fellow Jew extends even to sinners.
Charity In Chabad's thought, charity is seen not only as a physical act of giving but as a conduit for spiritual enlightenment. In the Tanya, giving charity is said to draw inspiration and bring about humility.Shneur Zalman of Liadi. "Kutres Achron: Essay 7". Tanya. Kehot Publication Society. Brooklyn: New York.
Unity Rabbi Menachem Mendel Schneerson advanced a proposed unity between opposing concepts in his writings and lectures. He suggested that it was possible to unite the mundane aspects of the world with the element of godliness in the world. Schneerson emphasized the significance of creating an "abode for God on this world". Consequently, he encouraged his followers to unite life in the modern world with the teachings of Judaism. He felt that the world was not a contradiction to the word of God, and it was to be embraced rather than shunned.
Schneerson taught that modern technology does not necessarily contradict a life of spirituality. For that reason, Chabad has consistently utilized modern technology to spread its message. Since its inception, Chabad has used the radio, and later television, satellite feeds, and the Internet to spread its message.
Dira Betachtonim () is the process of manifesting the presence of God within the world. An examination of Dira Betachtonim is found in Samech Vov by the fifth Chabad Rebbe, Rabbi Sholom Dovber Schneersohn. In Samech Vov, this concept is described as the ultimate purpose of creation.Paltiel, Yosef Y. Samech Vav. Inside Chassidus. insidechassidus.org. Accessed April 1, 2014.
Dira Betachtonim is also explored by the seventh Rebbe, Rabbi Menachem Mendel. Central to the Dira Betachtonim concept is the notion of sublimating the physical aspects of existence.Levin, Faitel. A Synopsis of the Dirah Betachtonim System. Chabad.org. Accessed April 15, 2014.