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'''Chabad messianism'''<ref>Also: Lubavitch messianism, Habad messiansim, Lubavitcher messianism, mishichism, meshichism.</ref> is a term used to describe the beliefs of many followers of Chabad who believe that their late leader Rabbi [[Menachem Mendel Schneerson]] will be the [[Jewish messianism|Messiah]].<ref>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.</ref> Adherents to this belief are termed '''Meshichisten'''. |
'''Chabad messianism'''<ref>Also: Lubavitch messianism, Habad messiansim, Lubavitcher messianism, mishichism, meshichism.</ref> is a term used to describe the beliefs of many followers of Chabad who believe that their late leader Rabbi [[Menachem Mendel Schneerson]] will be the [[Jewish messianism|Messiah]].<ref>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.</ref> Adherents to this belief are termed '''Meshichisten'''. |
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According to [[David Berger (professor)|David Berger]] and others "the overwhelming majority of Lubavitch chasidim believe that the rebbe is the Messiah."<ref>''Messianic Excess, David Berger, The Jewish Week, June 25, 2004</ref><ref name="ppp"/><ref name="qweer"/> However, Sue Fishkoff notes in her book about Chabad that this is "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." <ref>''The Rebbe's Army: Inside the World of Chabad-Lubavitch'' by Sue Fishkoff, p. 274.</ref> According to Fishikoff, "Messianism was more widespread during the rebbe's illness. Since he died, it's been decreasing, but decreasing much more sharply among the emissaries than among Lubavitch communities." [http://www.lukeford.net/profiles/profiles/sue_fishkoff.htm] "In Crown Heights, she describes... a significant number of residents holding Messianic views while the administrative leaders do not." [http://www.thejewishweek.com/news/newscontent.php3?artid=7839] |
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==History of Messianism== |
==History of Messianism== |
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Before Schneerson's death in 1994 a significant body of Chabad Hasidim believed that he was soon to be crowned as the Messiah - an event that would herald the [[Messianic Age]] and the construction of the [[Third Temple]]. Books and pamphlets were written containing purported proofs for the Rabbi's status as Messiah, some of which Rabbi Schneerson opposed. |
Before Schneerson's death in 1994 a significant body of Chabad Hasidim believed that he was soon to be crowned as the Messiah - an event that would herald the [[Messianic Age]] and the construction of the [[Third Temple]]. Books and pamphlets were written containing purported proofs for the Rabbi's status as Messiah, some of which Rabbi Schneerson opposed. |
Revision as of 15:45, 29 August 2007
Chabad messianism[1] is a term used to describe the beliefs of many followers of Chabad who believe that their late leader Rabbi Menachem Mendel Schneerson will be the Messiah.[2] Adherents to this belief are termed Meshichisten.
According to David Berger and others "the overwhelming majority of Lubavitch chasidim believe that the rebbe is the Messiah."[3][4][5] However, Sue Fishkoff notes in her book about Chabad that this is "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." [6] According to Fishikoff, "Messianism was more widespread during the rebbe's illness. Since he died, it's been decreasing, but decreasing much more sharply among the emissaries than among Lubavitch communities." [1] "In Crown Heights, she describes... a significant number of residents holding Messianic views while the administrative leaders do not." [2]
History of Messianism
Before Schneerson's death in 1994 a significant body of Chabad Hasidim believed that he was soon to be crowned as the Messiah - an event that would herald the Messianic Age and the construction of the Third Temple. Books and pamphlets were written containing purported proofs for the Rabbi's status as Messiah, some of which Rabbi Schneerson opposed.
After his 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 chant 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 quelled the messianist fervor. However some believers found new 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 in a concealed state. Others argued that though he had died, Judaism does not rule out the possibility of the Messiah returning from the dead.
The development of this messianism and its impact on Chabad in specific — 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.
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.[7]
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 became more and more fixated 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."[8]
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 arived." This message was immediately taken up by the followers with full page advertisements[9] 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."[10]
During the late 1980s Chabad rabbis across the United States started declaring the coming of the messiah was imminent and that it would be Schneerson[citation needed]. One Rabbi Asher Zeilingold told the press that he "expect[s] the messiah to come at any moment" and that Schneerson would "soon will be recognized by God as the saviour."[11]
Rabbi Shalom Dov Wolpo brought up the issue in 1984 by publishing a booklet declaring Schneerson to be the Messiah.[12] Schneerson responded by writing "It has come to pass that because of his [Wolpo's] activities ... hundreds of Jews have stopped learning Chassidus, and now oppose the Baal Shem Tov and his teachings in actuality."[13]
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.[14]
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."[15]
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 Shmuel Butman.[16] He organised the rally on January 30, 1993 that was billed as Schneerson's coronation ceremony.[17] Before the rally Butman informed the press that "This will be the coronation of the rebbe as Melech haMashiach (King Messiah)."[18][19] 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."[20]
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.[21]
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.[22] The Washington Post reported from the funeral that the death had left Chabad stunned and in crisis:[23]
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.[24]
There was no effort to appoint a successor - no individual was designated in the will. When asked by a reporter if Krinsky would assume the mantle, he refused answering "heaven forbid".[24] Within months however, messianism had regrouped and soon became a major force within the Chabad movement. Many Chabad follwers preferred to refer to the Rebbe's passing as a mere transition. In time Schneerson's passing began to be known as "Gimmel Tamuz" - the Hebrew date of his death.[25][26]
Rabbi 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 and included hints that he was indeed the messiah. 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.
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"[27]; 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.[28]
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."[27][29]
Full size replicas of 770 Eastern Parkway have been constructed in Kfar Chabad and in Jerusalem.[30] Other replicas or near-replicas have been built in New Jersey, in Los Angeles, Melbourne, Milano, Rio and Buenos Aires. David Berger cites a chabad mashpia in Kfar Chabad, Rabbi Yishvam Segal describing the messianist posiiton of the Rebbe in the world:[31]
We Lubavitch chassidim believe that Lubavitch is Jerusalem, the House of our Rabbi in Babylonia [770 Eastern Parkway] 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.[32]
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.[27][33] 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.[27]
Expressions of Messianism
There is a wide range of degrees of messianism within Chabad. The terms mishichist and anti-mishichst 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.
Some of main streams of thought within Chabad are set out below:
- Some 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.
- Some emphasize the belief that the classic meaning of death does not apply to a truly righteous person such as Schneerson.[34] In this view Schneerson never "died", and is still alive in some way that ordinary humans cannot perceive. According to this view, the Rebbe would later be revealed as Messiah.[35] Many 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.[36]
- Some 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.
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 "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.""[4]
However many researcher have found that while some have believed during the Rebbe's lifetime that Schneerson had the potential to be the Messiah[37], only a minute vocal fringe group still believe that he is the Messiah, and today, those beliefs have decreased within Chabad.[38][39][40][41][42][43]
In Chabad centers across the globe, and at Chabad headquarters, literature proclaiming the Rebbe as the Messiah - or trying to influence non Chabad individuals that the Rebbe is the Messiah - is not found.[37]
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."[44] 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.” [45]
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."[46]
Response to Chabad messianism
The Rebbe's response
On a number of occasions throughout the leadership of the Rebbe, there were some Chasidim who wanted to publicly express their opinions about their rebbe as Moshiach, However the Rebbe never allowed this to be done.
On Simchat Torah 1984, in response to reports that certain people were publishing material and singing songs with this content, the Rebbe publicly stated at a farbrengen (Chasidic 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.[47]
In 1985, a year later, (also at simchat torah) the Rebbe 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."[48] 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 proofs 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 addition, the Rebbe also said that every Jew has a spark of Moshiach in him and that it need only be revealed.
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". The Rebbe continued by stating that the way to welcome Moshiach was through increasing in Torah and Mitzvos.
In the early 1990s, Hasidim became more vocal about Rabbi Schneerson being the Moshiach, even submitting a petition to him asking that he reveal himself as the long-awaited messiah.
On Shabbas Parshas Noach 1991, when some chassidim started to sing a song proclaiming him to be the messiah, the Rebbe stopped them and 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.[49]
After Rabbi 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, Rabbi 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 encourageing 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.
Progressive response
Reform Rabbi and humanitarian activist Arthur Lelyveld was also scathing about the messinaist trends within the Chabad movement describing the organisation as having a "cult like" atmosphere.[50]
Philosopher Rabbi David Hartman expressed his concern about the developing messinaism early on, while Schneerson was still alive, saying that "the outpouring of Messianic fervor is always a very disturbing development."[51]
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."[52]
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"[53]
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."[54]
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."[55]
Ahron Soloveichik's position
In June 1996, The Jewish Press published, paid advertisement, a letter signed by Rabbi Ahron Soloveichik. The letter included the assertion that Soloveitchik believed Schneerson to have been worthy of being Messiah before his death, and that the Chabad position that Schneerson was the Messiah could not be dismissed as heretical. He cited a number of sources from gemara, medrash and halacha to demonstrate that Schneerson could still be the Messiah even after his death. The letter also attacked Chabad's critics, warning that it would only contribute to more public discord in the Jewish community. He also praised Chabad's works.[56]
This seemed 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."[57]
Berger provides a letter which he says Soloveitchik sent to a friend in 2000, where he expresed his dismay that Lubavitch pulications were using his letter to validate their belief that a Jewish Messiah may be resurrected from the dead. He rejected any such claim, explaining that his intent in signing that letter was to express his opinion that subscribers to this belief are not be labeled heretics, but not an endorsement to this belief.[58]
Breakaway movement
In protest at Chabad messianism, Rabbi Shaul Shimon Deutsch started a split-off group known as Anshei-Liozna. Deutsch has a synagogue and a few hundred followers in the Boro Park district of Brooklyn.[59][60]
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.
Yechi began as the phrase "Yechi Adoneinu Moreinu Verabbeinu," ("May our master, teacher and Rebbe live!") to which the response was a shout of "Yechi" ("May he live!"). It appears to be based on the statement made by Bathsheba, the wife of King David "Yechi Adoni Dovid LeOlam," ("May my master, King David, live forever!") (Kings I 1:31). When used by Lubavitcher Hassidim, it was originally recited in the presence of Rabbi Schneerson after twelve special verses known as "the Twelve Pesukim" whose recitation the Rebbe encouraged in his teachings.
A child honored with reciting the last verse of the Twelve Pesukim would call out the phrase, to which everyone would respond. This was repeated three times. The response would be accented on the second syllable. After three calls, everyone would chant the word Yechi together in a 2-3-2-3 pattern. This was followed by singing "We Want Moshiach Now".
In 1988 Rabbi Schneerson spoke of the importance of declaring the ancient Jewish cry[61] of Yechi Hamelech ("May the king live") as a prayer to express their desire that the Jewish Messiah should come.[62] 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
Notes
- 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.
Citations
- ^ Also: Lubavitch messianism, Habad messiansim, Lubavitcher messianism, mishichism, meshichism.
- ^ 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.
- ^ Messianic Excess, David Berger, The Jewish Week, June 25, 2004
- ^ a b Lawsuit Over Chabad Building Puts Rebbe’s Living Legacy on Trial, Nathaniel Popper, The Forward, March 16, 2007
- ^ Cite error: The named reference
qweer
was invoked but never defined (see the help page). - ^ The Rebbe's Army: Inside the World of Chabad-Lubavitch by Sue Fishkoff, p. 274.
- ^ The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, ch.9 notes, KTAV Publishing, ISBN 0881258369
- ^ "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)
- ^ Schneerson as Messiah controversy resurfaces, Leila Speisman, Canadian Jewish News, December 24, 1998
- ^ Christianity After Auschwitz: Evangelicals Encounter Judaism in the New Millennium by Paul R. Carlson, Xlibris, 2000, p43
- ^ Lubavitch Sect expects saviour at Yom Kippur, Clark Morphew, St. Paul Pioneer Press, September 21, 1988
- ^ The Revelation of Melech HaMashiach (King Messiah), "Yechi HaMelech", Sholom Ber Wolpo, "The Committee for Fulfilling the Rebbe's Directives"
- ^ The Revelation of Melech HaMashiach, published by The Committee for Fulfilling the Rebbe's Directives.
- ^ "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
- ^ "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
- ^ "Letter from Crown Heights", Malcolm Gladwell February 2, 1993 The Washington Post
- ^ "Rebbe, but Not the Messiah, As Lubavitchers Compromise", Ari L. Goldman, February 1, 1993, New York Times
- ^ "Mashiach Madness reaches frenzy as lubavitch 'anoint' the Rebbe", Debra Nussbaum Cohen, Jewish Telegraphic Agency January 28, 1993
- ^ "Rabbi to be anointed Messiah" Press Telegram, January 30, 1993
- ^ "Rabbi's appearance fails to reveal messiah", Deseret News, February 1, 1993
- ^ "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
- ^ "What Really Happens When Prophecy Fails: The Case of Lubavitch." Dein, Simon. Sociology of Religion, 9/22/2001.
- ^ Death of Lubavitcher Leader, Rabbi Schneerson, Stuns Followers , Laurie Goodstein, Washington Post, June 13, 1994
- ^ a b "Battle Among Lubavitch Erupts Over Rebbe’s Will", Jeffrey Goldberg, The Forward, June 17, 1994
- ^ "Still waiting for the messiah." Jewish Chronicle 6790, 11 June 1999.
- ^ "The Nine Lives of Chabad", Gaby Wenig, The Jewish Journal, July 2, 2004
- ^ a b c d Cite error: The named reference
keller
was invoked but never defined (see the help page). - ^ Full-page Lubavitch ad for Rebbe Schneerson’s birthday, appearing in The New York Times, April 8, 1998, p. A18
- ^ Chasidim Proclaim to the Lubavitcher Rebbe: Long Live our Master, our Teacher, our Rebbe King Moshiach Forever and Ever, 433 Kingston Avenue/P.O. Box 35/Brooklyn, NY 11225
- ^ 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
- ^ "On the Spectrum of Messianic Belief in Contemporary Lubavitch Chassidism", David Berger, Yated Ne'eman, July 13, 2006
- ^ Sichos HaGeula,Chabad Publication
- ^ This is dealt with in depth by David Berger, The New Messianism, pp. 35–42,
- ^ Example of Chabad exegesis on the death of a great man
- ^ Rabbi Levi Yitzchack Ginsberg, of Kfar Chabad Yeshiva, in his book Mashiah Akhshav, volume IV, 1996
- ^ Dvar Malchut, Parashat Shoftim, 5751; Sefer Hisvaadiyus 1991 vol. 4 Page 204
- ^ a b Hirshberg, Matthew, The Columbia Journalist, February 21, 2006
- ^ The Jewish Week, June 18, 2004
- ^ The Heart of Chabad
- ^ A movement embracing old-world Orthodox Judaism is alive and thriving in New York City.
- ^ The Rebbe, 10 Years Later
- ^ Jewish movement thrives decade after 'Messiah' dies
- ^ Hasidic Rapper Strives To Stay Atop the Charts
- ^ "Years After Death, Messiah Question Divides Lubavitchers" Liz Leyden, Washington Post, June 20, 1999
- ^ http://www.thejewishweek.com/news/newscontent.php3?artid=9558
- ^ The Rebbe's Army: Inside the World of Chabad-Lubavitch by Sue Fishkoff, p. 274.
- ^ Sefer Hisva'aduyos 5745, Vol. 1, p. 465
- ^ Eve of Simchas Torah 5746--October 27, 1985
- ^ Sichos Kodesh, Parshas Noach 5752
- ^ Jewish Arguments and Counterarguments: Essays and Addresses, Steven Bayme, KTAV Publishing, 2002. p260
- ^ Expecting the messiah, Lisa Beyer, Time magazine, March 23, 1992
- ^ Messianism and Christianity, Joel Marcus, Boston University School of Theology Studies, 2001 - Cambridge Univ. Press.
- ^ "Be Ready When the Great Day Comes", Mark L. Winer; European Judaism, Vol. 37, 2004]
- ^ The Rebbe, the Messiah, and the Heresy Hunter David Singer, 2003 First Things 133 (May 2003): 42-49.
- ^ "Messianic Mystics" on page 243
- ^ Image of the advertisement in The Jewish Press, June 28 1996
- ^ "Rabbis Blast Lubavitcher Messianism, Warn Resurrection Talk Echoes Christian Themes", Lucette Lagnado, The Forward, December 2, 1994
- ^ 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)
- ^ Jolkovsky, Binyamin L., "The "Messiah Wars" heat up: Online gets out-of-line", Jewish World Review, February 19, 1998
- ^ "Dissidents Name 'Rebbe'," The Forward, December 6, 1996
- ^ A History of the Jews by Paul Johnson pg.399
- ^ 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
- Cuff 9 in rabbi row, Daily News, Melissa Grace 12.16.04
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)