Reflections on the Enduring Relevance of Rabbi Menachem M. Schneerson’s Religious Thought
First posted at hasidology on chabad.org
[I haven't posted on this blog for several months, but have published several articles on hasidology. In future I will repost all articles published there on Chabad-Revisited too. Hopefully I will continue to publish shorter posts here too, as in times bygone.]
A couple of months ago (March 28-29, 2012), a small group of academic and rabbinic scholars, along with educators and activists, held a deliberative conference[1] at the University of Pennsylvania to discuss the educational philosophy of Rabbi Menachem M. Schneerson.[2] In his opening remarks, Rabbi Menachem Schimdt, director of the Chabad on Campus International Foundation, and one of the conference hosts, made the following observation: “Many many people, most people, as a matter of fact, know what the Lubavitcher Rebbe looked like. A lot of people know that Lubavitch has a built a lot of buildings, runs a lot of programs and does a lot of outreach. But in terms of the amazing intellectual riches of Chabad philosophy there remains a lot of work to be done...”
[I haven't posted on this blog for several months, but have published several articles on hasidology. In future I will repost all articles published there on Chabad-Revisited too. Hopefully I will continue to publish shorter posts here too, as in times bygone.]
A couple of months ago (March 28-29, 2012), a small group of academic and rabbinic scholars, along with educators and activists, held a deliberative conference[1] at the University of Pennsylvania to discuss the educational philosophy of Rabbi Menachem M. Schneerson.[2] In his opening remarks, Rabbi Menachem Schimdt, director of the Chabad on Campus International Foundation, and one of the conference hosts, made the following observation: “Many many people, most people, as a matter of fact, know what the Lubavitcher Rebbe looked like. A lot of people know that Lubavitch has a built a lot of buildings, runs a lot of programs and does a lot of outreach. But in terms of the amazing intellectual riches of Chabad philosophy there remains a lot of work to be done...”
That
statement is true across the board. Over the course of two centuries, seven
successive Chabad Rebbes were prolific exponents of complex mystical and
philosophical paradigms, tackling such issues as the purpose and nature of
existence, the relationship between G-d and Man, the nature of divinity, moral
authority, the problem of evil, and a host of other theological conundrums.
While several hundred volumes of original Chabad chasidic texts have been
published, and continue to be studied within the Chabad community, the enduring
relevance of Chabad’s vast intellectual contribution is only beginning to be noticed
and is little known in the wider world.[3]
This
statement is especially true in regard to the last Rebbe, who ascended to the
leadership following the passing of the his father-in-law, Rabbi Yosef Yitzchak
Shneersohn in 1950, and led the movement from his New York headquarters for
over forty years. During this era, many leaders of Jewish orthodoxy recognised
scientific, technological, social and philosophical progress as a threat to
traditional beliefs and the traditional way of life. Rabbi Menachem M. Schneerson,
however, saw the potential challenges as opportunities for the advancement of
religion. He harnessed new technologies for the dissemination of religious
teachings, and as a religious thinker displayed a deep sensitivity to the
contemporary zeitgeist and to the changing paradigms of modern thought. For
Rabbi Schneerson, the new frontiers being broken did not place religion on the
defensive, but on the contrary, provided a unique opportunity for religious
development.[4]
Indeed, he may have been unique in utilizing deconstructionist strategies as a
medium for the affirmation, dissemination and assimilation of theological
axioms.
