Chabad philosophy

Classical Judaic writings and Jewish mysticism, especially the Zohar and the Kabbalah of Rabbi Isaac Luria, are frequently cited in Chabad works.

According to Shneur Zalman's work Tanya, the intellect consists of three interconnected processes: Chochma (wisdom), Bina (understanding), and Da'at (knowledge).

[1] According to Rabbi Lord Jonathan Sacks, in Shneur Zalman's system, Chochma represents "the creation in its earliest potentiality; the idea of a finite world as was first born in the divine mind.

Shneur Zalman, on the other hand, taught that the emotions must be led by the mind, and thus the focus of Chabad thought was to be Torah study and prayer rather than esotericism and song.

In Tanya, he defines his approach as moach shalit al halev (Hebrew: מוח שליט על הלב, "the brain ruling the heart").

Rabbi Shneur Zalman wrote to one Hasidic community, counselling those who were unable to remain at the synagogue for lengthy prayers, to leave early, rather than disturb the rest of the congregation.

A central position in Chabad philosophy is the notion that the ultimate service of God can be achieved through contemplation and other cognitive processes, rather than through emotions.

Chabad philosophy differs from the teachings of other Hasidic groups in this regard, placing greater emphasis on the use of the mind's cognitive faculties in religious devotional efforts.

[9] Shneur Zalman fought against the perception that was prevalent in the early years of Hasidism that the movement neglected Talmudic study by focusing too heavily on mysticism and obscurantism.

Thus, while Shneur Zalman emphasized that Hasidism focus on traditional Jewish scholarship rather than on mysticism, he was emphatic that this must be done with zeal and joy.

[11] Seder Hishtalshelus (Hebrew: סדר השתלשלות), meaning "Order of Development/Evolution", refers in Kabbalah and Hasidic thought to the chain-like descent of spiritual worlds (Olam/Olamot) between God and Creation.

Each spiritual Olam-World denotes a complete realm of existence, resulting from its general proximity or distance to divine revelation.

[12] Ahavat Yisrael (Hebrew: אהבת ישראל, "love for one’s fellow Jew") is a biblical precept,[13] greatly elaborated in Chabad thought.

An examination of Dirah Betachtonim is found in Samech Vov by the fifth Chabad Rebbe, Rabbi Sholom Dovber Schneersohn.

[19] In Chabad philosophy, yeshut ("selfhood" or "self-assertion") is seen as the antithesis to yichud ("unity"), a denial of the reality that God "fills the heavens and the earth" and that there is none besides him.

[2] According to Sacks, Chabad stressed the individual responsibilities of every Jew: "The rebbe...became more of a teacher and adviser, recognising the vocation of each of his followers, guiding them towards it, uncovering their strengths, and rejoicing in their achievements.

Rabbi Yosef Yitzchak Schneersohn stated, "A bond with me (hiskashrus) is made by studying my ma'amorim of Hasidut, by fulfilling my request concerning the daily recital of Tehillim, and the like.

"[25][26] In a continuation of longstanding Chabad tradition, Rabbi Menachem Mendel Schneerson demanded that each individual exert themselves in advancing spiritually, and not rely on the Rebbe to do it for them.

[27] Sefer HaTanya, Shneur Zalman's magnum opus, is the first schematic treatment of Hasidic moral philosophy and its metaphysical foundations.

Citing the biblical verse "the matter is very near to you, in your mouth, your heart, to do",[28] the philosophy is based on the notion that the human is not inherently evil; rather, every individual has an inner conflict that is characterized with two different inclinations, the good and the bad.

[29] Some have argued that Shneur Zalman's moderation and synthesis saved the general Hasidic movement from breaking away from Orthodox Judaism.

[31] Toras Chaim is a two-volume work of Hasidic discourses on the books of Genesis and Exodus by the second Chabad Rebbe, Rabbi Dovber Schneuri.

[33][34] The central themes discussed in Imrei Binah are the Hasidic explanations for the commandment of the reading the Shema and donning the Tefillin.

[37] The talks or Sichos of the seventh Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, contain a wealth of commentary on Chabad Hassidic thought.

"discourses", singular Maamar Hebrew: מאמר) are the collective term for the essays and treatises of Hasidic thought written by the Chabad Rebbes.