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Chabad messianism or Lubavitch messianism is a term used to describe messianic beliefs within the Chabad-Lubavitch Hasidic movement. Many followers of Chabad believe that their late leader Rabbi Menachem Mendel Schneerson is the Messiah and is either still alive or will return from the dead to lead the Jews out of exile and back to Jerusalem. Adherents to this belief are termed Mishichist or Meshichist in Yiddish. Accoring to David Berger and others "the overwhelming majority of Lubavitch chasidim believe that the rebbe is the Messiah." However, Sue Fishkoff notes in her book about Chabad that this 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."

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, but he also encouraged it on occasions.

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 did not quell the messianist fervor. 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 passed away, 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 Arhaham Pariz, the rabbi of Kfar Chabad. 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.

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."

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. 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. 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.
• 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.
• Some elements within Chabad go further still describing Schneerson as the greatest man who ever lived and/or perfect. They view Schneerson as godly to the extent that he is a part of God and is God "clothed in a body".." The prevalence of this position within Chabad is disputed, but certainly exists to some degree. This group is sometimes referred to as Elokist, though they view themselves as Messianist.."
• A small number." of Chabad adherents 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 last two groups of people have been ostracised both by the official Chabad movement and by many messianists. Some well known examples include Meir Baranes and Ariel Sokolovsky.

A central source-book of Chabad messianism, Al ha-Zaddikim, collates many proofs for Schneerson's mesianic 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. However, 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.

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.

Some 250 Chabad rabbis (with a few non-Chabad rabbis) worldwide have signed a Halachic ruling which rules that "The Lubavitcher Rebbe is King 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."

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."

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.

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.’"

Some Chabad adherents from the moderate camp argue that messianism is not a major force. According to Zalman Shmotkin, director of the anti-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."

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 argues 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.

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 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.

Response to Chabad messianism

Many in the Jewish community are appreciative of Chabad's widespread activities and their contribution to the Kiruv movement, however since the 1980s and Chabad's increasing focus on "hastening the coming of the Messiah" a number of Jewish groups and individuals have expressed their concern on the topic of 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 the 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 (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, (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." In that Sicha the rebbe also said that every Jew has a spark of moshiach in him and that we only need to reveal it.

In the late 1980s and early 1990s with the rise of Chabad Messianism the rebbe's talks became increasingly focused on the topic of Moshiach, that Moshiach was about to come, and what we need to do 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, some Hasidim became more vocal about Rabbi Schneerson being Moshiach, even serving him with a petition to reveal himself as the long-awaited messiah.

On Shabbas Parshas Noach 1992 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.

After Rabbi Schneeerson's stroke in 1992, which left him partially paralyzed and unable to communicate readily, it became customary for chassidim to recite the Yechi chant after prayers and at general prayer gatherings for his recovery. Slowly but surely, the full text of Yechi, with its messianic implications, began to be introduced into the mainstream.

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 motions with his left hand (his right side had been paralyzed by the stroke). This gesture was perceived by many as encouragement. 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.

Orthodox response

Haredi response

The first major Jewish leader to openly criticise Schneerson and Chabad over Messianist fervor was Rabbi Elazar Menachem Shach, the Rosh Yeshiva of the Ponevezh yeshiva and leader of Lithuanian Judaism. Rabbi 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: Elazar Schach: Opposition to the Lubavitcher Rebbe.)

One of the first commentators to document the development of Elokist 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?"

Rabbi 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.

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 Meshichists 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 Rebbe of Chabad is the best candidate to be the 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."

A senior American Posek, Rabbi Yehuda Henkin, in a responsa to Gil Student ruled that messianists are merely foolish and need not be shunned; however, 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."

According to anthropologist Robert Eisenberg who studied the relationships between the various Hasidic groups in New York, Satmars 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."

Modern Orthodox

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."

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."

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

Progressive response

Senior 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.

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."

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 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."

Ahron Soloveichik's position

In June 1996, The Jewish Press published a paid advertisement that included 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.

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. 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 Lubavitch Chassidic to pray and proclaim that the seventh Lubavitcher Rebbe, Menachem Mendel Schneerson 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 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

Notes

1. 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

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. Messianic Excess, David Berger, The Jewish Week, June 25, 2004
4. ^ Lawsuit Over Chabad Building Puts Rebbe’s Living Legacy on Trial, Nathaniel Popper, The Forward, March 16, 2007
5. ^ Beis Moshiach 424, 25 Tammuz, 5763, p. 10
6. The Rebbe's Army: Inside the World of Chabad-Lubavitch by Sue Fishkoff, p. 274.
7. The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, ch.9 notes, KTAV Publishing, ISBN 0881258369
8. "Mosiach is here now: just open your eyes and you can see him" Simon Dein, Anthropology & Medicine, Volume 9, Number 1/April 01, 2002
9. Example of Chabad exegesis on the death of a great man
10. Rabbi Levi Yitzchack Ginsberg, of Kfar Chabad Yeshiva, in his book Mashiah Akhshav, volume IV, 1996
11. Dvar Malchut, Parashat Shoftim, 5751; Sefer Hisvaadiyus 1991 vol. 4 Page 204
12. ^ "Mosiach is here now: just open your eyes and you can see him" Simon Dein, Anthropology & Medicine, Volume 9, Number 1/April 1, 2002
13. ^ God Centered or Rebbe/Messiah - Centered, Chaim Dov Keller, The Jewish Observer June 1997
14. Sichos Hage'ula 1996, cited in Keller, 1997.
15. Public condemnation of those who call Schneerson God signed by chabad rabbis
16. Jolkovsky, Binyamin L., "The "Messiah Wars" heat up: Online gets out-of-line", Jewish World Review, February 19, 1998
17. A letter by Rabbi Bistritzky condemning the action of Meir Baranes
18. "Waiting for a revelation", Yair Sheleg, Haaretz, 26 February 2004.]
19. The Messiah of Brooklyn: Understanding Lubavitch Hasidim Past and Present, M. Avrum Ehrlich, Chapter 9, KTAV Publishing, ISBN 0881258369
20. Halachic Ruling signed by 250 rabbis declaring Schneerson to be the Messiah (Hebrew)
21. On the Spectrum of Messianic Belief in Contemporary Lubavitch Chassidism, David Berger, July 2006.
22. Interview with Matisyahu, Jew School
23. "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
24. "Jewish Sect Finds Their Messiah", Daniel C. Peterson and William J. Hamblin, Meridian magazine, 2004
25. "Years After Death, Messiah Question Divides Lubavitchers" Liz Leyden, Washington Post, June 20, 1999
26. The Rebbe's Army: Inside the World of Chabad-Lubavitch by Sue Fishkoff, p. 274.
27. Algemeiner Journal, 19 Adar I, 5763
28. HaNekudah haChabadit 1 Tishrei, 5764
29. "Lubavitcher Rebbe as a God" Haaretz, Saul Sadka, 02.14.07
30. "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.
31. Sefer Hisvadus 5745 Volume 1 page 465
32. Eve of Simchas Torah 5746--October 27, 1985
33. Sichos Kodesh Parshas Noach 5752
34. Christianity After Auschwitz: Evangelicals Encounter Judaism in the New Millennium by Paul R. Carlson, Xlibris, 2000, p59
35. Ha-Gaon he-Hassid mi-Vilna, Betzalel Landau.
36. The making of a Godol, Nosson Kamenetsky, pp. xxvii-xxviii.
37. ^ Public Responsa from Rabbi Aharon Feldman on the matter of Chabad messiansim (Hebrew), 23 Sivan, 5763
38. ^ Responsa by J. H. Henkin to Gil Student, 23 Tamuz 5763, published in Bnei Banim Vol IV (Hebrew).
39. ^ Robert Eisenberg, Boychiks in the Hood: Travels in the Hasidic Underground (HarperCollins, 1995), pp. 14-15, 232.
40. Christianity After Auschwitz: Evangelicals Encounter Judaism in the New Millennium, Paul R. Carlson, Xlibris, 2000, p69.
41. "Conference Weighs Rabbi's Legacy" The Forward, Steven I. Weiss, November 11, 2005]
42. "Lubavitcher Rebbe Meets The Academy" The Jewish Week, Debra Nussbaum Cohen
43. Can the Rebbe Be Moshiach?: Proofs from Gemara, Midrash, and Rambam That the Rebbe Cannot Be Gil Student, Universal-Publishers, 2002
44. Jewish Arguments and Counterarguments: Essays and Addresses, Steven Bayme, KTAV Publishing, 2002. p260
45. Expecting the messiah, Lisa Beyer, Time magazine, March 23, 1992
46. Messianism and Christianity, Joel Marcus, Boston University School of Theology Studies, 2001 - Cambridge Univ. Press.
47. "Be Ready When the Great Day Comes", Mark L. Winer; European Judaism, Vol. 37, 2004]
48. "A messianism that some call heresy" Jacob Neusner, October 19, 2001, Bard College
49. The Rebbe, the Messiah, and the Heresy Hunter David Singer, 2003 First Things 133 (May 2003): 42-49.
50. "Messianic Mystics" on page 243
51. Image of the advertisement in The Jewish Press, June 28 1996
52. "Rabbis Blast Lubavitcher Messianism, Warn Resurrection Talk Echoes Christian Themes", Lucette Lagnado, The Forward, December 2, 1994
53. 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)
54. Jolkovsky, Binyamin L., "The "Messiah Wars" heat up: Online gets out-of-line", Jewish World Review, February 19, 1998
55. "Dissidents Name 'Rebbe'," The Forward, December 6, 1996
56. Heinon, Herb, "Bigger than Death," Jerusalem Post, August 15, 1997
57. A History of the Jews by Paul Johnson pg.399
58. 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.

External links

• 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-Lubavitch Hasidism
• Hasidic Judaism in Europe
• Hasidic Judaism in Israel
• Hasidic Judaism in the United States
• Jews and Judaism-related controversies
• Hasidic Judaism
• Jewish Messiah claimants