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Chabad messianism, or Lubavitch messianism, is a spectrum of beliefs within the Chabad movement regarding their late leader Menachem Mendel Schneerson and his purported position as the Messiah. While some believe that he died but will return as the messiah, others believe that he is merely "hidden." Other groups believe that he has God-like powers, or is the "creator" while a few negate the idea that he is the messiah entirely. The prevalence of these views within the movement is disputed, though very few will openly say that Schneerson cannot be the Messiah.

The belief that Schneerson is the messiah can be traced to the 1950s; it picked up momentum during the decade preceding Schneerson's death in 1994, and has continued to develop since his death. The response of the wider Haredi and Modern Orthodox leadership has been almost universally antagonistic to the movement, with some calling the ideas "heretical"; the issue remains controversial within the Jewish world.

History of Messianism

Before Schneerson's death in 1994 a significant body of Chabad Hasidim believed that he would soon become the Messiah by ushering in the Messianic Age and constructing the Third Temple. Books and pamphlets were written containing arguments for the Rabbi's status as Messiah, some of which Schneerson opposed, but some he also encouraged on occasions.

After his debilitating stroke in 1992, followers routinely sang the song "Long live our master, our teacher and our rabbi, King Messiah for ever and ever" in his presence - a song that he often encouraged. During the later years of his life Rabbi Schneerson's teachings were interpreted by many to mean that he was claiming to be the Messiah. His death in 1994 did not quell the messianist fervor, as believers found rationales to explain the belief that Schneerson was the Messiah despite having passed on. Some argued that he had in fact not died at all and was still physically present, but in a concealed state. Others argued that even though he had died, proofs existed within Judaism that legitimize the Messiah returning from the dead.

The development of this messianism and its impact on Chabad in particular — and Orthodox Judaism in general — has been the subject of much discussion in the Jewish press, as well as within the pages of peer-reviewed journals.

Early developments

One of the earliest proponents of the idea of Schneerson as the messiah was Rabbi Avraham Pariz. As early as 1952 Pariz printed a poster proclaiming him as the messiah. When word reached the United States that the poster had been seen around Tel Aviv Schneerson forbade its distribution.

Again, in 1961, in a letter dated Tamuz 5721, Pariz, wrote of Schneerson as having near God-like essence:

Within the holy body of the Rebbe, 'Atzmus Ein Sof baruch Hu' resides. This tells us that whatever the Rebbe says or writes, 'Atzmus Ein Sof baruch Hu' is saying and writing, so to speak.

This concept bears resemblance to the Da'as Torah phenomenon present in other Chassidic and Haredi populations following the Holocaust. Simply put, before World War II, leading rabbis authoritatively spoke on religious matters only. Following the war, their authority expanded to encompass more aspects of their follower's lives. The catastrophic social and geographic dislocations caused by the war and genocide increased the authority invested in leading Chassidic and Haredi rabbis.

During Schneerson's life

According to research by Rachel Elior, the expectations that the Rebbe was the messiah built slowly through the 1980s. While she argues that the messianism of Chabad can be traced back to the 1950s and the previous Lubavitcher Rebbe, she cites evidence that the 1980s saw a upsurge in messianism. People would write letters addressed to Moshiach instead of the Rebbe, conversations centering around the Rebbe's true identity became more prevalent, and as the Rebbe spoke more and more frequently on the issue of Moshiach, the fervor grew. Elior argues that the development of Chabad Messianism was in response to the holocaust and constituted an attempt by Schneerson to offer an explanation and purpose in the face of such destruction offered "eschatological certainty and messianic purpose - what appeared to be the only rational response from a theological point of view."

According to Paul R. Carlson, Schneerson became more direct about the messianic age during the Gulf War of 1991. Schneerson was quoted in the Jewish Telegraphic Agency as telling his followers that it would "herald the coming of the Messiah" quoting from the medrash Yalkut Shimoni: "Humble ones, the time of your redemption has arrived." This message was immediately taken up by the followers with full page advertisements in the press declaring that the messianic age has arrived. Other evidence for this included the fall of communism and the mass immigration of Russian Jews to Israel. Carlson cites Rabbi Chaim Bergstein in the Detroit Jewish News as saying "I'm not saying he is or isn't Mashiach, but there is no one as learned ...in this generation."

Menachem Friedman wrote in 1991 that "...the fact that he has no children and has never groomed a successor... renders the issue of continuity in the Chabad dynasty a threatening question. The messianic response is virtually the only one capable of allaying these fears." He added:

"...the spread of belief in the Rebbe as the messiah is facilitated by the total absence of checks and balances in Chabad Hasidism. There is no-one ...to offer a word of criticism. Many who surround him are financially dependant on him and consider him a super-human being. Is it any wonder that they are tempted to believe he is the messiah?"

During the late 1980s Chabad rabbis across the United States not only declared the coming of the messiah as imminent, but said that it would be Schneerson. for example, one Rabbi Asher Zeilingold told the press that he "expect the messiah to come at any moment" and that Schneerson "soon will be recognized by God as the saviour."

Rabbi Shalom Dov Wolpo brought up the issue in 1984 by publishing a booklet declaring Schneerson to be the Messiah. Schneerson responded by writing "It has come to pass that because of his activities ... hundreds of Jews have stopped learning Chassidus, and now oppose the Baal Shem Tov and his teachings in actuality."

Anthropologist Vanessa Ochs spent the year of Schneerson's death living among women in the Chabad congregation in Stamford Hill, London. She writes that:

Before his death most of the women I encountered said they believed--or at least hoped--that their Rebbe would not die, but would rather emerge - "rise up" was the expression they used--as the Messiah. In the streets outside 770, I was told, women danced through the night with their tambourines, singing to greet the Rebbe as Messiah, despite his physical death.

By 1992 Chabad Messianism was gaining wide publicity. As the health of their leader deteriorated some Chabad followers became more vocal and explicit in their messianism. Time magazine journalist Lisa Beyer reported on the issue that year, noting that the followers in Kfar Chabad were expecting Schneerson to reveal himself as the Messiah imminently. She reported that Rabbi Adin Steinsaltz had openly declared that Schneerson should reveal himself as such, and arguing that even if he were to die "the leader's death would not disprove his Messianic potential."

A group Chabad hasidim led by Rabbi Shlomo Ezagui of Chabad of Palm Beach took their message to the streets of Palm Beach County with ten billboards declaring, "Now!! 1900 Years Waiting. It's Here-Messianic Era." Ezagui told the Miami Herald that "...we are declaring through the billboards that the time's about to happen."

"Coronation"

By late 1992 a movement to crown Schneerson as "King Messiah" had gained prominence within the Chabad movement and a major rally was organised in Crown Heights where the Rebbe was to be crowned under the leadership of senior Chabad rabbi and youth movement director Shmuel Butman. He organised the rally on January 30, 1993 that was billed as Schneerson's coronation ceremony. Before the rally Butman informed the press that "This will be the coronation of the rebbe as Melech haMashiach (King Messiah)." The rally was held on January 30, 1993 and was attended by 8,000 in New York and countless others via satellite link-ups around the world. Butman was forced to backtrack during the event, announcing that Schneerson's appearance did not represent his acceptance of the role of Messiah. He told the 8,000 assembled followers (plus many more around the world watching via satellite) that the event "is not to be interpreted as a coronation."

Death

As Schneerson lay dying in the Intensive Care Unit of Beth Israel Medical Center, some 2,000 followers gathered outside in Stuyvesant Square. Many could be seen singing and dancing - anticipating the end of days. Others were prayerful, some could be seen stroking the wall of the hospital as though it was the Western Wall.

After Schneerson's death

Schneerson's death lead to a rethinking of the theology of messianism within Chabad. While the funeral was attended by a few dozen extreme messianists who danced throughout the procession and argued that his death was a required part of the process of him returning as Messiah - most messianists were taken aback.

The Washington Post reported from the funeral that the death had left Chabad stunned and in crisis:

Even as his pine coffin was placed in the hearse, a panicked crowd of Lubavitch faithful chanted prayers for Schneerson to rise and reveal himself to be the Messiah for whom Jews have waited since time immemorial.

Within three days of Schneerson's death The Forward was reporting that the movement was splitting over the death with some claiming that he was alive and some claiming that he would be resurrected:

There are some in Crown Heights who say they don’t believe the Rebbe is dead, and others who say that his resurrection is imminent. Some of these resurrectionists, who critics within the movement say are straying far from traditional Judaism, have even taken to sleeping near the Rebbe’s grave in a Queens cemetery, hoping to be the first to see their Messiah rise from the dead.

Schneerson's will proved to be a blow to the messianists as the sole executor was arch anti-messianist Rabbi Yudel Krinsky. The witness to the will was Rabbi Leib Groner an open messianist. While the sums involved in the will were quite small it gave Krinsky custody of many of the important organisations within the Chabad movement and was a bitter blow to Groner.

The appointment of a successor failed to achieve momentum - no individual was designated in the will and Krinsky refused the mantle answering "heaven forbid" when asked if he would accept it; rumors that Rabbi Yoel Kahn was named as a successor in a secret second will came to nought.

Chabad regroups

Within months however, messianism had regrouped and soon became one of the two major forces within the Chabad movement. Many Chabad followers preferred to refer to Schneerson's passing as a mere transition. In time Schneerson's passing began to be known as "Gimmel Tamuz" - the Hebrew date of his death.

Schneerson's collected speeches from the last two years of his life were collected into pamphlets and published during his life under the title Besuras Hageula. These especially were distributed by the messianists after his death to bolster the case that he was the still the Messiah. These contained some of the strongest comments by Schneerson that the messianic age was imminent. Such evidence - along with other sources and a rabbinic decision declaring Rabbi Schneerson to be the messiah signed by over 250 rabbis - was used to bolster the case for belief in his return.

In his later years, the rebbe repeatedly returned to the millenarian theme that had begun to envelope his writing. For example a US-Russia agreement on nuclear proliferation lead to the Rebbe declaring that this was linked to the biblical prophecy "they shall beat their swords into plowshares and spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore". (Isiah 2:4)

A group of messianists took out a full-page ad in the New York Times in 1996 entitled "The Third of Tammuz is not the Rebbe's Yahrzeit"; in 1998 another Times ad proclaimed that Schneerson

. . .was born to change the world in which we live and lead it to the ultimate redemption as predicted by the prophet. . . Moshiach’s presence and achievements are already manifest. The complete redemption and transformation of the world is imminent.

A messianist publication elucidated the theology as early as 1995: "Since the Third of Tammuz, we are no longer able to physically see the Rebbe King Moshiach. The Rebbe remains physically alive just as before, it is only to our eyes that he is concealed. Therefore, we call this a day of concealment, and many refer to this as the "last test." Just as we know that there is a G-d though we may not see him, so too the Rebbe King Moshiach is here even though we do not see him."

Full size replicas of 770 Eastern Parkway have been constructed in Kfar Chabad and in Jerusalem. Other replicas or near-replicas have been built in New Jersey, in Los Angeles, Melbourne, Milano, Rio and Buenos Aires. David Berger cites a senior chabad mashpia in Kfar Chabad, Rabbi Yishvam Segal describing the messianist posiiton of the Rebbe in the world:

We messianists believe that Lubavitch is Jerusalem, the House of our Rabbi in Babylonia is the Temple, and the Rebbe is the Ark of the covenant standing on the "Even HaShetiya" in which the divine being and essence rests.

The centrality of 770 to messianist thought is explained by Chaim Dov Keller. Since one of Maimonides preconditions that a true messiah must fulfill to become "Moshiach Vadai" - "certain messiah" is to rebuild the temple, the messianist must view 770 as the temple to justify their beliefs, since otherwise he failed one of the conditions and thus cannot be the messiah. Similarly, another of Maimonides conditions was that "all Israel" be returned to the Holy Land - messianists argue that Chabad adherents constitute "all Israel". The messiah must have "fought the Lord's wars" - Schneerson's predictions of the collapse of the USSR in the 1980s fullfil this criterion in messiant thinking.

Expressions of Messianism

There is a wide range of degrees of messianism within Chabad. The terms michichist and anti-michichst are loosely used with many of the later still taking the position the Schneerson is the Messiah, but that he died so the term is potentially misleading. There is considerable dispute regarding the relative strengths of the various factions which is discussed below.

Anthropologist Simon Dein has noted: "Lubavitchers held that the Rebbe was more powerful in the spiritual realm without the hindrance of a physical body. However some have now claimed that he never died. Several even state that the Rebbe is God. This is a significant finding. It is unknown in the history of Judaism to hold that the religious leader is God and to this extent the group is unique. There are certain Christian elements which apparently inform the messianic ideas of this group."

Primary Groupings

Some of main streams of thought within Chabad are set out below from the arch anti-messianists to the most extreme messianist positions:

"Moderates"

A very small number of moderates express the belief that Schneerson was the best candidate for the Messiah in his generation, but now say that people were mistaken to believe that he was the Messiah. Rather, he could have been the messiah if God willed it to be so, but it was not to be. As such, the Messiah will come nonetheless in the person of some other great leader. The only significant exponent of this position is Yechezkel Sofer, of Be'er Sheva. Others, such as Adin Steinzaltz and who held this position are no longer a part of Chabad while Sofer is widely shunned.

"Anti-mishichist"

Some who are referred to as antis (due to their opposition to the belief that Schneerson is physically alive) believe that Schneerson is to return as the messiah. They emphasize the belief that the classic meaning of death does not apply to a truly righteous person such as Schneerson. In this view Schneerson never "died" spiritually despite him physical death, and is still alive in some way that ordinary humans cannot perceive. Thus they believe that while Schneerson is dead he will later return to be revealed as Messiah.

"Mishichists"

The michichists argue that one leader in every generation has the potential to be the Messiah and that since Schneerson is still alive (in their view) he remains the only possibility in this generation. This group of Chabad Hasidim refuse to put the typical honorifics for the dead (e.g. zt"l or zecher tzaddik livrocho, "may the memory of the righteous be for a blessing") after Rabbi Schneerson's name. They rely upon the Rebbe's statement that the world has entered a new period in its history and that, contrary to what has happened in the past, the leader of the generation will not be hidden "even through burial", but that he would remain alive until the revelation of the Messiah.

Practices

This group believes in reciting the Yechi slogan and comprise the group that controls the main synagouge at 770 Eastern Parkway.

"Tsefatim"

Some elements within the Meshichist camp go further still, and insist that in order for the Rebbe to be revealed everybody must acknowledge his messiahhood. Those who oppose public declarations of this belief are seen as deliberately delaying his revelation, and therefore must be dealt with forcefully. This group is most common in Safed, and is associated with the Chabad yeshiva in that city. This group also has a presence in Crown Heights and has more or less free rein at the main synagogue at 770 Eastern Parkway. The group are known as the Tsefatim and sometimes with the pejorative "the Taliban" by their detractors.

"Boreinuniks"

A handful of people termed elokists or boreinuniks have gone so far as to call Schneerson God. The first record of this was in 1996 when the words "our rebbe" were substituted with "our creator" in a messianist publication. These people (Meir Baranes, Ariel Sokolovsky, and two or three others) have been ostracised by all factions of Chabad.

A central source-book of Chabad messianism, Al ha-Zaddikim, collates many proofs for Schneerson's messianic status and argues that it is permitted to kneel before a Rebbe, to pray to him and ask for interventions from him, since "bowing to a man devoid of ego and annulled to the will of God is no different from bowing before God himself."

Prevalence of Messianism

The prevalence of the various views listed above amongst Chabad supporters is disputed. According to David Berger in his book The Rebbe, the Messiah, and the Scandal of Orthodox Indifference and other observers, very few Chabad adherents will say that "the Rebbe was/is not the Messiah". Some will say that "he might be", but a very large number will say that he certainly is the Messiah. Indeed this appears to most observers to be the mainstream position - the difference between the Messianists and the anti-Messianists being over whether Schneerson is dead or not. Berger argues that:

"...the major institutions in the three primary population centers of Crown Heights, Kfar Chabad, and Safed are either dominated by overt believers in the Rebbe's Messiahship or suffused by that belief."

He notes that in the movement's largest Yeshiva Oholei Menachem, the administration ordered that Yechi be recited. He said that the chief rabbi of Kfar Chabad was "one of the first signatories of a 1998 halachic ruling requiring belief in the Rebbe's Messiahship" as did 250 other Chabad Rabbis.

In a sworn affidavit, in a case regarding the control of 770 Eastern Parkway, Rabbi Sholom Kalmanson argued that while "most Lubavitchers believe that the rebbe is the messiah, others believe that while the scenario is possible, it should not be a public position. A very small minority have abandoned the notion that the rebbe is Moshiach."

Berger notes in a recent article for Yated Ne'eman that he is"unfamiliar with a single public declaration formally affirming that Lubavitch chassidim should not accept the belief that the Rebbe is the Messiah."

A Chabad rabbi in Rechovot cited by David Berger argued in a messianist publication that "everyone knows that all Lubavitch Chassidim, despite the differing opinions, believe that the Rebbe is Melech HaMoshiach. This is the most open secret of the last decade."

Some well known Chabad adherents are known to be messianists. The reggae performer Matisyahu had been quoted as saying: “He was definitely one of the candidates, if there are any candidates. I believe and I see how it could be.” On another occasion he has been recorded singing the Yechi.

Schneerson's messianism or divinity is not advocated in any of Chabad's official literature.

According to Zalman Shmotkin, director of the non-messianist website chabad.org "People don't actually believe the Rebbe is the Messiah. They say they believe, but really they want, they hope, they pray. But believe this no." Of those who agitate for the belief that the rebbe was or is the messiah, Rabbi Shmotkin, the Chabad spokesman, said Chabad-Lubavitch leaders have “repeatedly condemned them in the strongest possible terms.”

Journalist Sue Fishkoff notes that the idea that most Lubavitchers are messianist is "a claim Lubavitchers say is patently absurd. Here everyone is treading on thin ice, for no one can know precisely how deep Chabad messianism goes. When Berger and other critics claim that it infects the majority of the Chabad movement, they have no greater statistical backing than do those who suggest it is on the decline."

Berger responds that many Chabad messianist are coy about their beliefs ostensibly not to scare people away. He notes that even Menachem Brod, the leader of the moderates in Israel, will not say that Schneerson is not the messiah.

Many of the major institutions of the Chabad movement are controlled by messianists. Berger argues that "that the major institutions in the three primary population centers of Crown Heights, Kfar Chabad, and Safed are either dominated by overt believers in the Rebbe's Messiahship or suffused by that belief." He notes that in the movement's largest Yeshiva Oholei Menachem, the administration ordered that Yechi be recited. He said that the chief rabbi of Kfar Chabad was "one of the first signatories of a 1998 halachic ruling requiring belief in the Rebbe's Messiahship" as did 250 other senior Chabad Rabbis.

According to Berger and others even the most anti-messianist Chabad followers do not currently claim that the Rebbe is not the Messiah. The most senior openly anti-messianist rabbi is Yoel Kahn. Kahn does not however argue that Schneerson is not the Messiah, but does argue that he is dead. In a 2003 proclamation by Kahn "messianists" are condemned for saying Schneerson is alive but not for describing Schneerson as the Messiah. A pamphlet produced by the anti-messianist camp including Menachem Brod makes a similar point

A report in Israeli daily Haaretz in February 2007 confirms Berger's assertions about messianism in Tzfat and in Crown Heights. The article describes daily rituals of tending to Schneerson's chair and praying for his long life in the synagouge at 770 Eastern Parkway, and quotes students in Tzfat and 770 who appear to hold extreme messianist and even Elokist viewpoints.

Prevalence of Elokist thought

The number of Elokist Chabad adherents is thought to be small. Berger notes that "very few chassidim actually pronounce the sentence, "The Rebbe is the Creator", though the number is not as negligible as one might imagine." In an interview with the Jerusalem Post in 2001 Berger explained that in the view of some elokists:

The supremely righteous, of whom the Rebbe and Moses are the chief exemplars, annul their own essence to the point where their entire essence is that of God. It is permissible to bow to them with this understanding. For this reason, the Rebbe is omniscient, omnipotent, and entirely without limits. He is ‘indistinguishable’ from God. Because he is a transparent window for pure divinity, a ‘man-God,’ ‘when you speak to him, you speak to God.’"

Response to Chabad messianism

Schneerson's response

On Simchat Torah 1984, in response to reports that certain people were publishing material and singing songs with this content, Schneerson publicly stated at a festive gathering that those involved were starting a new war against Chabad (i.e., Lubavitch chassidism) and all its Rebbeim, even including the eventual messiah, and that he should never have to speak about it again.

In 1985, a year later, Schneerson gave a long talk about moshiach in general and the leader of the generation being the moshiach. Stating "I will not be troubled if one will translate 'Moshiach' literally, i.e. the righteous Moshiach, since that is indeed the truth. The leader of the generation is in fact Moshiach of the generation." This, coupled with the Rebbe's frequent statement that ours is the "Last Generation of galut (exile) and it is the first generation of Geulah, the redemption" is one of the arguments put forward that the Rebbe is the messiah. The logic behind this is that if the leader of the generation is the messiah, and this is the last generation, then it follows that he is the "final" redeemer.

In the late 1980s and early 1990s the Rebbe's talks became increasingly focused on the topic of Moshiach, that Moshiach was about to come, and what was needed to accomplish this. These talks would often take on a sense of urgency. On one occasion, during the rebbes talk at the International Conference of Shluchim, he stated "the work of the Shluchim has already finished, and the only task left is to welcome moshiach".

In the early 1990s, Hasidim became more vocal about Schneerson being the Moshiach, even submitting a petition to him asking that he reveal himself as the long-awaited messiah.

In 1991 at a gathering, when some chassidim started to sing a song proclaiming him to be the messiah, the Rebbe remarked that it was strange that he should remain sitting there. He complained that he should have stood up and left the room, his only deterrent being a desire not to disrupt the brotherly atmosphere of a farbrengen.

After Schneeerson's stroke in 1992, which left him partially paralyzed, it became customary for chassidim to recite the Yechi chant after prayers and at general prayer gatherings for his recovery. Whenever he was present he encouraged this.

In the fall 1992, on Rosh Hashanah, Schneerson was brought to a window constructed on the upper level of the synagogue at 770 Eastern Parkway overlooking the main sanctuary. Chassidim sang the full version of Yechi, and he made encouraging motions with his left hand (his right side had been paralyzed by the stroke). On certain occasions; the rebbe made increasingly big signs of encouragement such as on Rosh Chodesh Kislev 1992 (5753); when the rebbe moved his hand back and forth with extreme energy.

Haredi response

The response of haredi gedolim to messianism both before and after the death of Schneerson has been universally negative, though they differ on the appropriate response and remedy.

Elazar Shach

Rabbi Elazar Shach, the Rosh Yeshiva of the Ponevezh yeshiva and a leader of Lithuanian Judaism, objected to the call for "forcing" the Messiah's appearance, an idea advocated by the Lubavitcher Rebbe.

Shach was the first major Jewish leader to openly criticise Schneerson and Chabad over Messianist fervor. Schach repeatedly and bitterly attacked Schneerson and his followers on a number of issues, among them messianism, describing Schneerson himself as "insane" an "infidel" and a "false messiah". (See: Eliezer Schach: Opposition to the Lubavitcher Rebbe.)

When certain elements in Chabad actually identified Rabbi Schneerson as the possible Messiah, Rabbi Elazar Shach advocated a complete boycott of Chabad, its institutions and projects by its constituents.

Pointing to an assertion by Schneerson in a passage dealing primarily with his predecessor that a rebbe is ‘the Essence and Being placed into a body,’ Rabbi Schach spoke of nothing less than Avodah Zara . His followers refused to eat meat slaughtered by Lubavich shochetim or to recognize Chabad Hasidim as adherents of authentic Judaism.

Aharon Kotler

Rabbi Aharon Kotler (1892-1962), founder of the Lakewood Yeshivah in New Jersey, was severely critical of Lubavich, in part because of the extreme emphasis on messianism evident even at that time.

Aharon Feldman

Rabbi Aharon Feldman, dean of the Ner Israel Rabbinical College penned a public response to a question from a student asking how orthodox Jews should relate to chabad messianists in 2003. He made a clear distinction between what he termed the "Mishichists" and the "Elokists". He rules that it is forbidden to associate with Elokists under any circumstances due to their heresy and they cannot be counted for a Minyan. He rules it is also forbidden to support the mishichists in any way that lends credence to their messianic beliefs though they are not strictly heretics. He adds that even a messianist should not be given any public office since their judgement is compromised by their false beliefs.

. . .it is clear that are ignorant of Torah, thus, it is impossible to rely on their decisions in Torah matters. . .One who believes that amongst all those who have ever lived, the late leader of the Chabad movement is the best candidate to be our redeemer shows that he lacks any understanding of Torah values. The rulings of such a man cannot be relied upon in any matter of Torah, and a fortiori he cannot serve as a leader or Rabbi."

Elya Svei

Rabbi Elya Svei, one of the rosh yeshivas of the Talmudical Yeshiva of Philadelphia, said in his eulogy for Rabbi Elazar Shach, "Another area in which Rav Shach took the sole initiative and responsibility was in the less than popular task of protesting Messianic proclivities within Lubavitch. Rav Shach assumed the responsibility of decrying this perversion. Rav Shach started to fight this battle alone. He illuminated the truth so that others could also see the posed threat and follow his lead."

Yehuda Henkin

Senior American Posek, Yehuda Henkin in a responsa to Gil Student ruled that messianists are merely foolish and need not be shunned but he was more stringent regarding the Elokists:

However anyone who has even a spark of confusion about the boundaries between his Rebbe and God. . .is an apostate. His shechita cannot be consumed, he cannot be counted for a Minyan and his testimony and his rabbinic judgement is unsound."

Zev Leff

Rabbi Zev Leff was asked if the Lubavitcher Rebbe is Moshiach. Rabbi Leff answered, "The Lubavitcher Rebbe is no longer alive. The Rambam says very clearly that if someone claims to be Moshiach and he dies before he builds the Temple and brings all Jews back to Eretz Yisrael, then it is clear that he was not Moshiach. So according to the Rambam the Lubavitcher Rebbe cannot be Moshiach... Also, even if people will claim to have found sources that seem to say that Moshiach can be somebody who died and will come back from the dead to become Moshiach, those sources are not obviously what the sources means because for 2,000 years one of our objections to Christianity across the board was that the concept of a dead Moshiach who comes back to be Messiah is not a Jewish concept."

Rabbi Leff was also asked the following: "May one eat in a restaurant whose proprietor feels that the Lubavitcher Rebbe is the moshiach, if it is under a widely accepted hashgacha? Furthermore, is it permitted for a person to daven in a shul where the majority of the congregants feel that the Rebbe zt"l is moshiach, and perhaps participate in the recitation of Yechi?" He answered, "The restaurant really depends on who the supervision is and if it is a reliable supervision. Even if the proprietor is not Jewish, certainly if he is Jewish and has wrong ideas about Yiddishkeit, you can eat in that restaurant. On the other hand, to daven in a shul where the majority have crooked ideas about Yiddishkeit and recite things that have no place as part of the davening, better not to daven in a shul like that."

Satmar Rebbe

According to anthropologist Robert Eisenberg who studied the relationships between the various Hasidic groups in New York Satmar Hassidim hold extremely hostile views towards the Lubavitchers in general viewing them as "damaged goods" and "idolaters" on account of their beliefs concerning Schneerson. He notes that following Schneerson's death, the Rebbe of Satmar was said to have commented "Now we have to wait for the real Messiah." This quote is not supported elsewhere.

Others have noted that any perceived hostility was between individual Satmar and Lubavitch hasidim and it was not a position tolerated by their leaderships.

Chaim Dov Keller

One of the first commentators to document the development of Elkoist thought was Rabbi Chaim Dov Keller. In a 1997 article he asks of the Lubavitch movement: "Will it be set back on a true course to reach out and bring Jews closer to HaShem and His mitzvos, or evolve into a huge messianic cult whose purpose is to propagate the divinity and worship of the Rebbe?"

Yaakov Kaminetsky

Yaakov Kaminetsky expressed concern in the early 1980s that Lubavitch's nascent personality-centric thinking could morph into something more objectionable. He advised Bezalel Landau not to publish a few chapters in a book he had written on the Vilna Gaon that dealt with his opposition to Hasidism as such material could split families, pitting husband against wife. He noted that he should keep them in reserve in case "someone was to do an ugly thing" a reference that Kaminetsky's son says refers to the Chabad movement.

Modern Orthodox response

Rabbinical Council of America

In 1996 the largest Orthodox rabbinic grouping in the United States, the Rabbinical Council of America approved the following resolution. The resolution read:

In the light of disturbing developments which have recently arisen in the Jewish Community, the Rabbinical Council of America in convention assembled declares that there is not and has never been a place in Judaism for the belief that the Messiah will begin his mission only to experience death, burial and resurrection before completing it.

Berger felt that the RCA resolution was a very significant turning point for his cause, as he recounts in his book that after the resolution was approved, "the thunder-bolt struck."

Ahron Soloveichik

In June 1996, The Jewish Press published a paid advertisement comprising a letter with Rabbi Ahron Soloveichik's signature. The letter included the assertion that Soloveitchik believed Schneerson to have been worthy of being Messiah, that the Chabad position that Schneerson was the Messiah could not be dismissed as heretical, and cited a number of sources to demonstrate that he could be the Messiah. The letter also attacked Chabad's critics, and praised Chabad's works.

Many messianists believe that Soloveichik defended their position and bring him as a source to back up their arguments. Yet the letter caused confusion as this was a reversal of Soloveichik's previous position on the matter. In 1994, Soloveichik had told The Forward that Schneerson "can't be the Messiah - he is not living - a Messiah has to be living. A living Messiah, not a dead Messiah." He had also expressed shock at the idea that anyone could suggest that the Messiah could be from among the dead noting that "that could be possible in the Christian faith, but not Judaism" adding that this was "repugnant to everything Judaism represents."

Berger provides a letter from Soloveitchik to a friend in 2000, that resolves the contradiction between his two positions. Soloveichik writes:

To my great dismay. . . publications affiliated with the Lubavitch movement have persisted in stating that I validate their belief that a Jewish Messiah may be resurrected from the dead. I completely reject and vigorously deny any such claim. As I have already stated publicly. . . such a belief is repugnant to Judaism and is the antithesis of the truth. My intent in signing the original letter . . . was merely to express my opinion that we should not label subscribers to these beliefs as heretics. Any statements in that letter which imply an endorsement of their view were not shown to me at the time I signed and I once again repudiate any such ridiculous claim.

Norman Lamm

Other Modern Orthodox leaders have also responded to Chabad Messianism. The trend of messianism itself was criticized strongly by Rabbi Norman Lamm, chancellor and former president of Yeshiva University. Lamm argues that Schneerson’s statements could be misinterpreted to create a "distortion" leading to "moral nihilism." Lamm further argued that such open efforts to declare Schneerson the messiah would not have been tolerated before his death: "When he was alive, no one would have dared to discuss this." On another occasion Lamm argued “I do not believe that the rebbe thought himself to be moshiach. But I do think he considered himself a possible candidate." Lamm decried the movement’s over-emphasis on messianism and belief that the rebbe is the messiah but simply concealed from view. "To continue this myth of his being moshiach is utter ridiculousness. It is easy for the messianically-oriented to distort the rebbe’s teachings and say “that the rebbe is part of the God-head. That is completely heretical and quite dangerous. I wonder if this distortion could and should have been avoided by responsible leadership of a movement that has not lost its vitality."

Tzvi Hersh Weinreb

The Executive Vice President of the Orthodox Union, Rabbi Tzvi Hersh Weinreb commented on the fragmentaion of the Chabad movement since the Rebbe's death in a July 2007 comment piece for the Jerusalem Post: He bemoaned the fact that "...the Rebbe's great piety, scholarship, and love of Israel should be sullied by such an unacceptable heresy is a grievous tragedy."

"In the absence of a leader, there has been a messianic reaction. Based on fragmentary remarks by the Rebbe himself, many of his followers believe that he is the Messiah, and that he will return from the dead to once again lead his followers, and not only his followers, but all the world, into the Messianic era. The belief is certainly not mainstream Judaism, and in the eyes of many is a blasphemy to Judaism no different from the messianic beliefs of Christianity."

Gil Student

Rabbi Gil Student an orthodox writer and publisher has written and self published a book examining and rebutting the theological claims made by Chabad messianists.

In 2002, Gil Student published a book called "Can The Rebbe Be Moshiach? Proofs from Gemara, Midrash, and Rambam that the Rebbe zt"l cannot be Moshiach." A synopsis of the book goes as follows:

During his lifetime, the Lubavitcher Rebbe. . .was declared by many of his followers to be the Moshiach. . . His death in 1994 should have dashed those hopes. However, many of his followers have advanced the position that even today the Rebbe can still be Moshiach. . . This book is an analysis of this position within the Jewish tradition. This work demonstrates from dozens of texts that according to the authentic Jewish tradition the Rebbe unfortunately cannot be Moshiach.

Israeli Rabbinate conversion case

In December 2007 the case of a Chabad educated man attempting to convert to Judaism came before a senior conversion Beit Din to authorize his conversion. During an interview before the panel of 3 rabbis the man espoused messianist views. The panel escalated the case to a group of four of Israel's most senior rabbis, two of whom were Modern Orthodox and two of whom were Haredi for arbitration. The Haredi rabbis were inclined to approve the conversion, while the Modern Orthodox pair were not, ruling that an exponent of messianist beliefs cannot be converted to Orthodox Judaism. The deadlock is to be resolved by leaving the final decision to Rabbi Shlomo Amar, Sephardi Chief Rabbi of Israel.

While Binyamin Ish-Shalom an educator at the centre that prepared the man for conversion argued that the beliefs were legitimate, a State Conversion Authority quoted the two opposing rabbis as arguing that Chabad messianism was "beyond the pale of normative Judaism"

Progressive response

Senior Reform Rabbi and humanitarian activist Arthur Lelyveld was also scathing about the messianist trends within the Chabad movement describing the organisation as having a "cult like" atmosphere.

Philosopher Rabbi David Hartman expressed his concern about the developing messianism early on, while Schneerson was still alive, saying that "the outpouring of Messianic fervor is always a very disturbing development."

1998 letter

The actions of an Elokist Chabad rabbi who was active in the community of ex-patriot Russian Jews in Milwaukee, by the name of Alexander Milchstein lead to the publication of a response by about 30 Chabad rabbis.

Milchstein had been hired by Yaakov Elman, as a Russian speaking rabbi to assist him with the influx of Russian-language immigrants, after Milchstein's views became public, his views were denounced by the local orthodox rabbinate in the November 20, 1998 edition of the Wisconsin Jewish Chronicle.

In response to the furore, a group of some 30 Chabad affiliated rabbis calling themselves the "Central Committee of Chabad-Lubavitch Rabbis in US and Canada" sent a letter to the local newspaper addressed "To the Jewish Community of Milwaukee, Wisconsin", arguing that Chabad should not be preoccupied with the idea that Schneerson is the Messiah, (but as Berger points out falling short of arguing that Schneerson cannot be the Messiah):

The deification of any human being is contrary to the core and foundation of the Jewish faith. The various Talmudic, Midrashic and other sources which seem to ascribe superhuman spiritual attributes to certain righteous people, were never meant to be deification and great care must be taken when quoting them. Belief in the coming of Moshiach and awaiting his imminent arrival is a basic tenet of the Jewish faith. It is clear, however, that conjecture as to the possible identity of Moshiach is not part of the basic tenet of Judaism. The preoccupation with identifying the Rebbe as the Moshiach is clearly contrary to the Rebbe's wishes.

Anthropology: Comparisons with early Christianity

Some scholars of religion have made comparison with the development of early Christianity: Anthropologist Joel Marcus writes:

The recent history of the modern Chabad (Lubavitcher) movement of Hasidic Judaism provides insight into the development of early Christianity. In both movements successful eschatological prophecies have increased belief in the leader's authority, and there is a mixture of ‘already’ and ‘not yet’ elements. Similar genres of literature are used to spread the good news (e.g. miracle catenae and collections of originally independent sayings). Both leaders tacitly accepted the messianic faith of their followers but were reticent about acclaiming their messiahship directly. The cataclysm of the Messiah's death has led to belief in his continued existence and even resurrection."

Such comparisons are something which makes many Orthodox Jews uncomfortable. Scholar Mark Winer has noted that "The Lubavitcher movement's suggestions that their late rebbe Menachem Mendel Schneerson is the Messiah, reflect Christian millenarianism"

Some have gone so far as to describe Chabad messianism as halachic Christianity. Judaism scholar Jacob Neusner writes:

A substantial majority of a highly significant Orthodox movement called Lubavitch or Chabad Hasidism affirms that the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, who was laid to rest in 1994 without leaving a successor. . . will soon return to complete the redemption in his capacity as the Messiah. Hasidim who proclaim this belief hold significant religious positions sanctioned by major Orthodox authorities with no relationship to their movement."

Defence of Messianism

Some Jewish sources have argued that chabad messianism - at least in the moderate forms - is not anathematic to Jewish Philosophy. David Singer, of the American Jewish Committee, argued that:

The appearance on the Jewish scene of hasidim espousing a version of Second Coming theology is bizarre and disorienting. Still, under current conditions, the religious tremors it has set off may prove a boon for Orthodox belief. . . the messianic fervor of the Lubavitchers. . . is a welcome indication that the religious juices continue to flow in Orthodox Judaism."

Moshe Idel argues that Judaism historically has accommodated the idea of a messiah who rises from the dead. Idel, however, does not promote the belief that the Rebbe is the Jewish Messiah. Directly commenting on Chabad's messianic ideologies, he states that having continued

. . .messianic hopes and speculations ushered in by his predecessor, R. Joseph Baer, which were formulated during and perhaps even triggered by the Holocaust, R. Menachem Mendel developed a rhetoric of more acute messianism, which inspired many of his followers to worship him as the Messiah, even after his death. The depth and breadth of messianic expectations and propaganda at the beginning of this decade stemming from Habad Hasidic circles had no precedence since Sabbateanism, even though their effects on the actual religious behavior of the believers seem, at least for the time being, to be minor."

Breakaway movement

In protest at Chabad messianism, Rabbi Shaul Shimon Deutsch started a split-off group known as Chabad-Liozna. Deutsch has a synagogue and a few hundred followers in the Boro Park district of Brooklyn. His actions have made him an unpopular figure within the mainstream Chabad community.

Support

A few non-Chabad Jewish figures have expressed their concurrence with the belief that Schneerson is indeed the messiah. Yaakov Yosef, (son of Rabbi Ovadia Yosef) and Aaron Leifer, Rabbi of Nadvorna-Safed, both signed a 1998 halachic decree ruling that the Lubavitcher Rebbe is the Messiah.

The "Yechi" statement

"Yechi Adoneinu Moreinu v'Rabbeinu Melech haMoshiach l'olam vo'ed!" (יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד) is a phrase used by many Chabad Hasidism to pray and proclaim that the seventh Lubavitcher Rebbe, Menachem Mendel Schneerson will be the messiah. It means "Long Live our Master, our Teacher, and our Rabbi, King Messiah, for ever and ever." The phrase can be seen printed in various settings, notably on pamphlets, posters and small prayer cards. It is chanted by many people at the end of daily communal prayers in Lubavitch congregations, including the main Lubavitch synagogue in Crown Heights, "770". Yechi has a complex and controversial history dating back to the mid-1980s and is often viewed as a litmus test to differentiate the messiansits from the anti-messianists or non-messianists.

In 1988 Schneerson spoke of the importance of declaring the ancient Jewish cry of Yechi Hamelech ("May the king live") as a prayer to express their desire that the Jewish Messiah should come. Later on, many of his followers began to consider this term synonymous with the above Yechi, using it to refer to Rabbi Schneerson himself.

See also

Citations

1. also: Habad messiansim, Lubavitcher messianism, mishichism, meshichism.
2. Another 'Second Coming'? The Jewish Community at Odds Over a New Form of Lubavitch Messianism, George Wilkes (2002). Reviews in Religion & Theology 9 (4), 285–289.
3. ^ Example of Chabad exegesis on the death of a great man
4. Cite error: The named reference good was invoked but never defined (see the help page).
5. ^ "Lubavitcher Rebbe as a God" Haaretz, Saul Sadka, 02.14.07
6. ^ Habad’s dead Messiah: A review of The Rebbe, the Messiah and the Scandal of Orthodox Indifference, by David Berger, Judaism magazine - Winter, 2002, Arnold Jacob Wolf
7. ^ Messianic Excess, David Berger, The Jewish Week, June 25, 2004
8. ^ Lawsuit Over Chabad Building Puts Rebbe’s Living Legacy on Trial, Nathaniel Popper, The Forward, March 16, 2007
9. ^ Beis Moshiach 424, 25 Tammuz, 5763, p. 10
10. The Rebbe's Army: Inside the World of Chabad-Lubavitch by Sue Fishkoff, p. 274.
11. http://www.thejewishweek.com/news/newscontent.php3?artid=7839
12. ^ The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, ch.9 notes, KTAV Publishing, ISBN 0881258369
13. See section "Before Schneerson's Death".
14. See: "After Schneerson's Death".
15. Lawsuit Over Chabad Building Puts Rebbe’s Living Legacy on Trial, The Forward, Nathaniel Popper, Mar 16, 2007
16. After Rebbe’s Death, Lubavitchers Continue to Spread His Word, Matthew Hirshberg, The Columbia Journalist, February 21, 2006
17. Toward the Millennium: Messianic Expectations from the Bible to Waco, Peter Schäfer, Mark R. Cohen
18. Lubavitcher Children Belong In Lubavitcher Schools!, Avrohom Pariz, Tammuz 5721
19. R. Aharon Lichtenstein, "Legitimization of Modernity: Classical and Contemporary" in Leaves of Faith (Ktav: 2004), vol. 2 pp. 294-298
20. Feitman, Rabbi Yaakov. "Daas Torah: Tapping the Source of Eternal Wisdom". In: Torah Lives, ed. Nisson Wolpin. Brooklyn, NY: Mesorah Publications, 1995. Pg ix-xxviii. ISBN 0-89906-319-5.
21. "The Lubavitch Messianic Resurgence: The Historical and Mystical Background 1939-1996", Rachel Elior in Toward the Millennium: Messianic Expectations from the Bible to Waco ed. Peter Schäfer and Mark Cohen, 383-408. (Leiden: Brill, 1998)
22. Schneerson as Messiah controversy resurfaces, Leila Speisman, Canadian Jewish News, December 24, 1998
23. Christianity After Auschwitz: Evangelicals Encounter Judaism in the New Millennium by Paul R. Carlson, Xlibris, 2000, p43
24. ^ Menachem Friedman, "Habad as Messianic Fundamentalism," in Marty, "Accounting For Fundamentalism," U of Chicago Press, 1994
25. Lubavitch Sect expects saviour at Yom Kippur, Clark Morphew, St. Paul Pioneer Press, September 21, 1988
26. The Revelation of Melech HaMashiach (King Messiah), "Yechi HaMelech", Sholom Ber Wolpo, "The Committee for Fulfilling the Rebbe's Directives"
27. The Revelation of Melech HaMashiach, published by The Committee for Fulfilling the Rebbe's Directives.
28. "Waiting for the Messiah, a Tambourine in Her Hand", Ochs, Vanessa L., Nashim: A Journal of Jewish Women's Studies & Gender Issues - Number 9, Spring 5765/2005, pp. 144-169
29. "Expecting the Messiah - An Ultra-Orthodox sect says the Redeemer is due to arrive any day now - and he might be an American" Time Magazine, Lisa Beyer, March 23, 1992
30. Billboards hold a big message: the messiah is here, Michael Crook and David Hancock, Miami Herald, April 15, 1992
31. "Letter from Crown Heights", Malcolm Gladwell February 2, 1993 The Washington Post
32. "Rebbe, but Not the Messiah, As Lubavitchers Compromise", Ari L. Goldman, February 1, 1993, New York Times
33. "Mashiach Madness reaches frenzy as lubavitch 'anoint' the Rebbe", Debra Nussbaum Cohen, Jewish Telegraphic Agency January 28, 1993
34. "Rabbi to be anointed Messiah" Press Telegram, January 30, 1993
35. "Rabbi's appearance fails to reveal messiah", Deseret News, February 1, 1993
36. "The Happy Vigil: As the Lubavitcher rebbe lies ill, his followers dance and sing and envision the end of days", Jonathan Mark, The Jewish Week, March 31, 1994
37. "What Really Happens When Prophecy Fails: The Case of Lubavitch." Dein, Simon. Sociology of Religion, 9/22/2001.
38. ^ Death of Lubavitcher Leader, Rabbi Schneerson, Stuns Followers , Laurie Goodstein, Washington Post, June 13, 1994
39. ^ "Battle Among Lubavitch Erupts Over Rebbe’s Will", Jeffrey Goldberg, The Forward, June 17, 1994
40. "Still waiting for the messiah." Jewish Chronicle 6790, 11 June 1999.
41. "The Nine Lives of Chabad", Gaby Wenig, The Jewish Journal, July 2, 2004
42. Besuras Hageula, Schneerson compendium. p. 173
43. ^ God Centered or Rebbe/Messiah - Centered, Chaim Dov Keller, The Jewish Observer June 1997. Can be seen here: http://identifyingchabad.org/rabbikeller.html
44. Full-page Lubavitch ad for Rebbe Schneerson’s birthday, appearing in The New York Times, April 8, 1998, p. A18
45. 433 Kingston Avenue/P.O. Box 35/Brooklyn, NY 11225
46. Building 770 in Kfar Chabad: Changing Israeli Landscapes: Buildings and the Uses of the Past, Alex Weingrod, Cultural Anthropology, Vol. 8, No. 3 (Aug., 1993), pp. 370-387
47. "On the Spectrum of Messianic Belief in Contemporary Lubavitch Chassidism", David Berger, Yated Ne'eman, July 13, 2006
48. Note: Babylonia is often used a a surrogate for the entire world beyond the land of Israel in Jewish thought, in reference to the Babylonian Exile
49. RowID=5&CTopic=3&STopic=4&PHPSESSID=0cd040a6862d1660aa3bf52f6f299ff3 Sichos HaGeula,Chabad Publication
50. This is dealt with in depth by David Berger, The New Messianism, pp. 35–42,
51. "Mosiach is here now: just open your eyes and you can see him" Simon Dein, Anthropology & Medicine, Volume 9, Number 1/April 01, 2002
52. Rabbi Levi Yitzchack Ginsberg, of Kfar Chabad Yeshiva, in his book Mashiah Akhshav, volume IV, 1996
53. Dvar Malchut, Parashat Shoftim, 5751; Sefer Hisvaadiyus 1991 vol. 4 Page 204
54. Lubavitch Non-Messianists Win Court Battle, The Jewish Week, Debra Nussbaum Cohen, January 2, 2008
55. Judaism's Thriving Concern; Chabad-Lubavitch is a successful, inviting branch of the faith with worldwide reach. But the issue of a Messiah is no small matter William Lobdell, Los Angeles Times, pA1, June 22, 2004
56. Lubavitch's Open Wound At 770 Debora Nussbaum Cohen, The Jewish Week, July 1, 2005
57. Sichos Hage'ula 1996, cited in Keller, 1997.
58. Public condemnation of those who call Schneerson God signed by chabad rabbis
59. Jolkovsky, Binyamin L., "The "Messiah Wars" heat up: Online gets out-of-line", Jewish World Review, February 19, 1998
60. A letter by Rabbi Bistritzky condemning the action of Meir Baranes
61. "Waiting for a revelation", Yair Sheleg, Haaretz, 26 February 2004.]
62. The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, Introduction, page xiii, KTAV Publishing, ISBN 0881258369
63. On the Spectrum of Messianic Belief in Contemporary Lubavitch Chassidism, David Berger, July 2006.
64. Interview with Matisyahu, Jew School
65. Chabad Gathering: No Jew Left Behind, The Jewish Week by Jonathan Mark 11/14/2007
66. Chabad's Global Warming The Jewish Week, December, 2005 by Mark, Jonathan. An online version of this article can be found at
67. "Years After Death, Messiah Question Divides Lubavitchers" Liz Leyden, Washington Post, June 20, 1999
68. http://www.thejewishweek.com/news/newscontent.php3?artid=9558
69. The Rebbe's Army: Inside the World of Chabad-Lubavitch by Sue Fishkoff, p. 274.
70. Algemeiner Journal, 19 Adar I, 5763
71. HaNekudah haChabadit 1 Tishrei, 5764
72. "The Fragility of Religious Doctrine: Accounting for Orthodox Acquiescence in the Belief of a Second Coming" Modern Judaism, Volume 22, Number 2, May 2002, pp. 103-114
73. "Jewish Sect Finds Their Messiah", Daniel C. Peterson and William J. Hamblin, Meridian magazine, 2004
74. Sefer Hisva'aduyos 5745, Vol. 1, p. 465
75. Eve of Simchas Torah 5746--October 27, 1985
76. Sichos Kodesh, Parshas Noach 5752
77. Faith and Fate: The Story of the Jewish People in the 20th century, Berel Wein, 2001 by Shaar Press. pg. 340
78. Christianity After Auschwitz: Evangelicals Encounter Judaism in the New Millennium by Paul R. Carlson, Xlibris, 2000, p59
79. Faith and Fate: The Story of the Jewish People in the 20th century, Berel Wein, 2001 by Shaar Press. pg. 340
80. The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, Chapter 10, notes, KTAV Publishing, ISBN 0881258369
81. The Rebbe, the Messiah, and the Scandal of Orthodox Indifference by David Berger, 2001, published by the Littman Library of Jewish Civilization of Portland. Page 7.
82. The Rebbe, the Messiah, and the Scandal of Orthodox Indifference by David Berger, 2001, published by the Littman Library of Jewish Civilization of Portland. Page 7.
83. ^ Public Responsa from Rabbi Aharon Feldman on the matter of Chabad messiansim (Hebrew), 23 Sivan, 5763 See also Rabbi Feldman's letter to David Berger: http://www.stevens.edu/golem/llevine/feldman_berger_sm_2.jpg
84. http://www.tzemachdovid.org/gedolim/ravshach2.html
85. ^ Responsa by J. H. Henkin to Gil Student, 23 Tamuz 5763, published in Bnei Banim Vol IV (Hebrew).
86. http://www.rabbileff.net/shiurim/ask/index.htm #413
87. http://www.rabbileff.net/shiurim/ask/index.htm #373
88. ^ Robert Eisenberg, Boychiks in the Hood: Travels in the Hasidic Underground (HarperCollins, 1995), pp. 14-15, 232.
89. Ha-Gaon he-Hassid mi-Vilna, Betzalel Landau.
90. The making of a Godol, Nosson Kamenetsky, pp. xxvii-xxviii.
91. Christianity After Auschwitz: Evangelicals Encounter Judaism in the New Millennium, Paul R. Carlson, Xlibris, 2000, p69.
92. Image of the advertisement in The Jewish Press, June 28 1996
93. "Rabbis Blast Lubavitcher Messianism, Warn Resurrection Talk Echoes Christian Themes", Lucette Lagnado, The Forward, December 2, 1994
94. HaRebbi Melech HaMoshiach, David Berger, Urim Publications, 2005. p.75, note 7. (The book is an expanded edition and translation into Hebrew of: The Rebbe, The Messiah, and the Scandal of Orthodox Indifference)
95. "Conference Weighs Rabbi's Legacy" The Forward, Steven I. Weiss, November 11, 2005]
96. "Lubavitcher Rebbe Meets The Academy" The Jewish Week, Debra Nussbaum Cohen
97. ^ Orthodox Opinions: The Rebbe's legacy, Tzvi Hersh Weinreb, Jerusalem Post Online, June 18 2007
98. Can the Rebbe Be Moshiach?: Proofs from Gemara, Midrash, and Rambam That the Rebbe Cannot Be Gil Student, Universal-Publishers, 2002
99. ^ Details about this book can be seen at http://moshiachtalk.tripod.com/
100. ^ Rabbinical Conversion Court refuses to convert Chabad messianist (Hebrew), Avishai ben Hayiim, Maariv, December 26, 2007
101. Gentile Lubavitcher refused conversion, Matthew Wagner, January 2, 2008
102. Jewish Arguments and Counterarguments: Essays and Addresses, Steven Bayme, KTAV Publishing, 2002. p260
103. Expecting the messiah, Lisa Beyer, Time magazine, March 23, 1992
104. ^ Rabbis reach out to next generation of FSU Jews, Andrea Waxman, Wisconsin Jewish Chronicle, 2002
105. Note: No other record of any activity can be found for this group beyond this letter.
106. http://moshiachtalk.tripod.com/kolkoreh.pdf
107. Messianism and Christianity, Joel Marcus, Boston University School of Theology Studies, 2001 - Cambridge Univ. Press.
108. "Be Ready When the Great Day Comes", Mark L. Winer; European Judaism, Vol. 37, 2004]
109. "A messianism that some call heresy" Jacob Neusner, October 19, 2001, Bard College
110. The Rebbe, the Messiah, and the Heresy Hunter David Singer, 2003 First Things 133 (May 2003): 42-49.
111. "Messianic Mystics" on page 243
112. Jolkovsky, Binyamin L., "The "Messiah Wars" heat up: Online gets out-of-line", Jewish World Review, February 19, 1998
113. "Dissidents Name 'Rebbe'," The Forward, December 6, 1996
114. Heinon, Herb, "Bigger than Death," Jerusalem Post, August 15, 1997
115. A History of the Jews by Paul Johnson pg.399
116. Sicha 2 Nissan 5748

References

• On the Spectrum of Messianic Belief in Contemporary Lubavitch Chassidism, David Berger
• Chabad and Messianism, Adam Dickter, Haddasah Magazine
• The Once and Future Messiah in Early Christianity and Chabad, Joel Marcus
• Dalfin, Chaim. Attack on Lubavitch: A Response, Jewish Enrichment Press, February 2002 (ISBN 1-880880-66-0)
• Fishkoff, Sue. The Rebbe's Army: Inside the World of Chabad-Lubavitch, Schocken, 2003 (ISBN 0-8052-4189-2)
• 2002 Irresponsible Slander, Prager, Dennis, Moment Magazine.
• The empty chair, Yediot Aharonot, Neta Sela, 02.12.07
• Lubavitcher Rebbe as a God Haaretz, Saul Sadka, 02.14.07
• Waiting for the Messiah of Eastern Parkway New York Times, Jonathan Mahler, 09.21.03

Further reading

• The Jewish Messiahs: From the Galilee to Crown Heights, Harris Lenowitz, University of Utah, 2nd ed. (Oxford, 2001).
• Salvation or Destruction? The Meaning and Consequences of Lubavitch Messianism, Kraut, B., Shofar: An Interdisciplinary Journal of Jewish Studies - Volume 20, Number 4, Summer 2002, pp. 96-108.
• Jewish Messianism Lubavitch-Style - an interim report, William Shaffir, Jewish Journal of Sociology 35 (1993) 115-128.
• The Messiah Problem: Berger, the Angel and the Scandal of Reckless Indiscrimination, Rabbi Chaim Rapoport (Ilford, 2002)

External links

• Beis Moshiach Magazine, Chabad website
• Chabad.net, Messianist website
• Chabad.info, Messianist website including video clips
• A "Psak Din," or ruling in Jewish law, signed by over 200 Rabbis, stating that the Lubvicher Rebbe is the Messiah.
• Chabad and Moshiach

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