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Relevant bibliographies by topics / Schneersohn, Menahem Mendel

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Academic literature on the topic 'Schneersohn, Menahem Mendel'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Schneersohn, Menahem Mendel"

1

Tworek, Wojciech. "Beyond Hagiography with Footnotes: Writing Biographies of the Chabad Rebbe in the Post-Schneerson Era." AJS Review 43, no. 2 (June 19, 2019): 409–35. http://dx.doi.org/10.1017/s036400941900045x.

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This article discusses the biographies of Menachem Mendel Schneerson (the Rebbe) within the broader context of Chabad historiographic lore, in particular the quasi-historical writings of Yosef Yiẓḥak Schneersohn from the 1930s and 1940s. Described by Ada Rapoport-Albert as “hagiography with footnotes,” these seemingly scholarly and modern texts constituted an alternative narrative to that of academic Jewish history. From this vantage point, I consider how biographies published by academics and by hasidic authors have mutually influenced each other, particularly in their scope, form, and method. To that end, I examine the controversy that surrounded the 2010 publication of the first academic biography of Schneerson, Samuel Heilman and Menachem Friedman'sThe Rebbe, and analyze the strategies undertaken by subsequent authors that have allowed them to present the Rebbe's life in a form that was no longer “hagiography with footnotes” (which would have alienated a secular readership) but as seemingly impartial biographies (without alienating the hasidic readership).

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2

Greenberg, G. "Menahem Mendel Schneersohn's Response to the Holocaust." Modern Judaism 34, no. 1 (December 27, 2013): 86–122. http://dx.doi.org/10.1093/mj/kjt022.

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3

Katz, Maya Balakirsky. "On the Master-Disciple Relationship in Hasidic Visual Culture: The Life and Afterlife of Rebbe Portraits in Habad, 1798–2006." IMAGES 1, no. 1 (2007): 55–79. http://dx.doi.org/10.1163/187180007782347683.

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AbstractScholarship on Hasidism typically utilizes literary source material of the dynastic leaders and their top disciples, while the more typical master/disciple relationship has escaped attention. Hasidic movements have produced, distributed, and voraciously consumed visual portraits of their leaders throughout the nineteenth and twentieth centuries. The most visually productive Hasidic community is the Belarusian HabadLubavitch, which has produced images of five of its seven generations of leaders. Indeed, portraits of its leaders have been integral to the development of Habad both in Eastern Europe and its post-Shoah rejuvination in the United States. This paper begins with Habad's visual history from the 1880s release of portrait paintings of the first and third Habad leaders in the effort to establish a unified group identity at a time of factionalism. The survey then moves to Yosef Yitzchak Schneersohn, the sixth Rebbe of Habad, who rallied his followers with the medium of photography. Photography became a central component of his leadership in the 1930s and 1940s. The study then moves to the seventh and last Habad leader, Menachem Mendel Schneerson, who expanded the use of visual culture in Habad and used his own image to forge a post-Shoah group identity around a distinctly American leader who was also the spiritual repository of the six preceding Russian leaders. Schneerson's image production and reproduction began to model American celebrity culture in the early 1970s as part of a public campaign to inaugurate the Messianic Age. This broad dissemination of Schneerson's image inadvertantly created an elastic Schneerson portrait, whose reflexivness, in some respects, transcended its subject.

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Heilman, Samuel C. "On Writing about the Seventh Lubavitcher Rebbe and His Hasidim." AJS Review 35, no. 2 (November 2011): 393–400. http://dx.doi.org/10.1017/s0364009411000481.

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When Menachem Friedman and I resolved to write what became The Rebbe: The Life and the Afterlife of Menachem Mendel Schneerson, we did so because as sociologists we were puzzled, as we put it in our preface, by how a “a small Hasidic group that seemed on the verge of collapse in 1950 with the death of their sixth leader” had replanted itself in America and in less than a generation “gained fame and influence throughout the world in ways no one could have imagined” at the time their next and thus far last rebbe, Menaḥem Mendel Schneerson, took over the reins of leadership in 1951. More than that, we were quite amazed that this group, which at its height during the twentieth century was never among the largest hasidic sects and probably numbered at most about 100,000 worldwide, had managed to become among the most well-known hasidim in the world. We were no less struck that they had found ways to make their Jewish outreach efforts, as well as their extraordinarily parochial belief that the contemporary world had entered messianic times (and that only Lubavitchers and their rebbe knew how to hasten his coming), both newsworthy and known far beyond the borders of the hasidic world. Through a series of directed campaigns that aimed to transform Jewry and the world, many, if not most Lubavitchers had also tried to convince the world that their leader, who had reigned over them from Brooklyn for forty-three years, was the Messiah incarnate, even as he lay dying at Beth Israel Hospital in New York.

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5

Faierstein, Morris M. "Grave Visitation by Rabbi Isaac Luria and Rabbi Menachem Mendel Schneerson." Modern Judaism 36, no. 1 (January 5, 2016): 31–41. http://dx.doi.org/10.1093/mj/kjv036.

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6

Wolfson, Elliot R. "Open Secret in the Rearview Mirror." AJS Review 35, no. 2 (November 2011): 401–18. http://dx.doi.org/10.1017/s0364009411000493.

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Much scholarly and popular attention has been centered on whether or not Menaḥem Mendel Schneerson, the seventh rebbe of the Ḥabad-Lubavitch dynasty, identified himself as the Messiah. While this interest is surely understandable, both doctrinally and anthropologically, in my judgment, it obscures the central question concerning the nature of the messianism he propagated. This line of inquiry might seem gratuitous for two reasons. First, his writings, discourses, and actions are replete with references to a personal Messiah, and since there is no evidence that he ever deviated from the strictures of rabbinic orthodoxy, there should be no reason to cast doubt on his explicit assertions. Second, a distinguishing feature of Ḥabad ideology, in consonance with the general drift of Ḥasidism, is the ostensible commitment to divulging mystical secrets, penimiyyut ha-torah, the spreading of the wellsprings outward (hafaṣat ma‘yanot ḥuṣah) to broadcast the mysteries that impart knowledge of divinity mandatory for proper worship. Prima facie, it would appear that Ḥabad breaks the code of esotericism upheld (in theory if not unfailingly in practice) by kabbalists through the centuries. This is surely the self-understanding sanctioned by the seventh rebbe, and it can be justifiably argued that he went to greater lengths than his predecessor and father-in-law, Yosef Yiṣḥaq Schneersohn—availing himself of the socioeconomic opportunities of the postwar American environment and making use of the instruments of technology—to accomplish the diffusion of the inwardness of the Torah.

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7

Stampfer, Shaul. "The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson - By Samuel Heilman and Menachem Friedman." Religious Studies Review 38, no. 2 (June 2012): 108–9. http://dx.doi.org/10.1111/j.1748-0922.2012.01608_7.x.

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8

Pace, Enzo. "Extreme messianism: the Chabad movement and the impasse of the charisma." Horizontes Antropológicos 13, no. 27 (June 2007): 37–48. http://dx.doi.org/10.1590/s0104-71832007000100003.

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The article deals with the social construction of the charisma of the seventh leader (rebbe) of the Jewish Chabad movement, Menachem Mendel Schneerson (19021994). The comprehensive analysis of the charismatic carrier of the leader shows the process by which the spiritual power of Schneerson moved from a classical (according to Weber) interaction between charisma and a community that recognizes this power to a identification of his figure with the Messiah. Schneerson and the Chabad movement actually represent an effort to modernize one of the two tendencies present in the Chassidic tradition concerning the figure of Messiah: in contrast with the idea that considers not predictable the arrival of Messiah, Chabad, particularly because of the Schneerson's charisma, believe the advent of Messiah imminent. The task of the leader consequently is to pay attention on the premonitory signs of the forthcoming event. The identification between charisma and Messiah in Chabad movement represents a case study of extreme messianism that means a real impasse to solve and rule the question of succession of charisma after the death of the Rebbe.

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9

Polen, N. "Samuel C. Heilman and Menachem M. Friedman, The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson." Modern Judaism 34, no. 1 (December 23, 2013): 123–34. http://dx.doi.org/10.1093/mj/kjt019.

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10

Smith, H. D. Uriel. "Open Secret: Postmessianic Messianism and the Mystical Revision of Menaḥem Mendel Schneerson (review)." Philosophy East and West 62, no. 2 (2012): 264–66. http://dx.doi.org/10.1353/pew.2012.0031.

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Dissertations / Theses on the topic "Schneersohn, Menahem Mendel"

1

Bradley, Ray Todd. "Has Messiah come? an analysis of the messianism of Lubavitch Chasidism and the associated missiological implications /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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2

Krawitz, Lilian. "Challenging messianism and apocalyptism : a study of the three surviving Messiahs, their related commonalities, problematic issues and the beliefs surrounding them." Thesis, 2010. http://hdl.handle.net/10500/4868.

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The thesis is concerned with two issues, modern messiahs and their appeal, namely the highly successful Rebbe M.M. Schneerson from Chabad; and hostile, modern day, militant messianists and their beliefs, namely the USA Christian evangelicals and their rapture belief. The study directs attention at the three successful (in the sense that their movements survived their deaths) Jewish Messiahs, the 1st century Jesus, the 17th century Sabbatai Sevi and the present day, but recently deceased (1994) Rebbe Schneerson. The focus in the study falls on the latter two Jewish Messiahs, especially Rebbe Schneerson and Chabad, from Crown Heights, New York, whose messianic beliefs and conduct the thesis has been able to follow in real time. The thesis argues that Rebbe Schneerson and Chabad‟s extreme messianic beliefs and praxis, and the marked similarities that exist between all three Jewish Messiahs and their followers indicate that Chabad will probably, over time, become another religion removed from Judaism. The thesis notes that the three Jewish Messiahs share a similar messiah template, the “„suffering servant‟ messiah” template. The thesis argues that this template is related to the wide appeal and success of these three Jewish messiahs, as it offers their followers the option of vicarious atonement which relieves people from dealing with their own transgressions and permits people to evade the demanding task of assuming personal accountability for all their actions, including their transgressions. The recommendations in this thesis are prompted by the “wall of deafening silence” which is the result of political correctness and the “hands off religion” position, that prevents debate or censure of hostile militant messianism, despite the inherent dangers and high cost attached to the praxis of hostile, militant messianism and militant messianists‟ belief in exclusive apocalyptic scenarios, in modern, multicultural and democratic societies. The thesis argues this situation is not tenable and that it needs to be addressed, especially where modern day, hostile, militant messianists, unlike their predecessors at Qumran, now have access to the military and to military hardware, including nuclear warheads, and are able to hasten the End Times should they simply choose to do so.
Old Testament and Ancient Near Eastern Studies
D. Litt. et Phil. (Biblical Archaeology)

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Books on the topic "Schneersohn, Menahem Mendel"

1

Hoffman, Edward. Despite all odds: The story of Lubavitch. New York: Simon and Schuster, 1991.

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2

Tzvi, Freeman, ed. Bringing heaven down to earth: Meditations and everyday wisdom from the teachings of the Rebbe Menachem Schneerson. Holbrook, Mass: Adams Media Corp., 1999.

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3

Letters from the Rebbe: Rabbi Menachem Mendel Schneerson. New York: Otsar Sifrei Lubavitch, 1997.

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4

Menachem, Friedman, ed. The Rebbe: The life and afterlife of Menachem Mendel Schneerson. Princeton, NJ: Princeton University Press, 2010.

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5

Heilman, Samuel C. The Rebbe: The life and afterlife of Menachem Mendel Schneerson. Princeton, NJ: Princeton University Press, 2010.

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6

Heilman, Samuel C. The Rebbe: The life and afterlife of Menachem Mendel Schneerson. Princeton, NJ: Princeton University Press, 2010.

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7

Open secret: Postmessianic messianism and the mystical revision of Menahem Mendel Schneerson. New York: Columbia University Press, 2009.

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8

Schneersohn, Menaḥem Mendel. Sichos Kodesh: Talks by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneersohn, 1950-1981 = Śiḥot ḳodesh : Śiḥot ḳodesh K. Ḳ Admor Menaḥem Mendel Sheneʼurson mi-Lyubaṿiṭsh, 710-741. [Brooklyn, N.Y.]: Society for the Preservation of Hebrew Books, 2003.

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9

Schneersohn, Menaḥem Mendel. Sichos Kodesh: Talks by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneersohn, 1950-1981 = Śiḥot ḳodesh : Śiḥot ḳodesh K. Ḳ Admor Menaḥem Mendel Sheneʼurson mi-Lyubaṿiṭsh, 710-741. [Brooklyn, N.Y.]: Society for the Preservation of Hebrew Books, 2003.

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10

Dalfin, Chaim. Conversations with the Rebbe, Menachem Mendel Schneerson: Interviews with 14 leading figures about the Rebbe. Los Angeles: JEC Publishing Company, 1996.

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Book chapters on the topic "Schneersohn, Menahem Mendel"

1

Bilu, Yoram. "Habad, Messianism, and the Phantom Charisma of Rabbi Menachem Mendel Schneerson." In The Anthropology of Religious Charisma, 213–38. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137377630_10.

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2

"Menahem Mendel Schneersohn." In Hasidism, 109–13. Brandeis University Press, 2020. http://dx.doi.org/10.2307/j.ctv1595mrh.21.

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3

Stausberg, Michael. "35 Menachem Mendel Schneerson: Der Messias und seine Ausgesandten." In Die Heilsbringer, 490–503. Verlag C.H.BECK oHG, 2020. http://dx.doi.org/10.17104/9783406755293-490.

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4

"1. Menachem Mendel Schneerson, Letter to the Jewish Community of Teaneck." In The New Jewish Canon, 321–25. Academic Studies Press, 2020. http://dx.doi.org/10.1515/9781644693629-055.

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"The Status Of The (Non)Jewish Other In The Apocalyptic Messianism Of Menahem Mendel Schneerson." In Kabbalah and Modernity, 221–57. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004182844.i-436.69.

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6

"“Women shall encircle man”: Women’s Torah study in the teachings of R. Menah.em Mendel Schneerson." In Jewish Women's Torah Study, 144–73. Routledge, 2013. http://dx.doi.org/10.4324/9781315885032-13.

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7

Loewenthal, Naftali. "Introduction." In Hasidism Beyond Modernity, 1–30. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764708.003.0001.

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This chapter analyses the theme of German Orthodoxy and eastern European Hasidism that is fragmented by modernity. It provides a study of Hasidism, particularly of Habad-Lubavitch Hasidism, from its beginnings to the present. It also focuses on the thought and activities of the seventh Lubavitcher Rebbe named Rabbi Menachem Mendel Schneerson and looks at a variety of contrasts, including premodern and postmodern, enclave and outreach, particularism and universalism, faith and reason, and rationality and mysticism. The chapter mentions Dr. Judith Grunfeld and her significance for the Bais Yaakov movement in the 1920s in Kraków. It concentrates the study of Habad thought and their historical and social context, using conventional methods of analysis to find an existential guide to life.

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8

Berlinger, Gabrielle A. "770 Eastern Parkway: The Rebbe’s Home as Icon." In Jews at Home, 163–87. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113461.003.0006.

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This chapter looks at a reverse transformation — of a secular house front into an icon of hasidic identity. It considers the implications of the house of the seventh leader of the Lubavitch branch of hasidic Judaism, Rebbe Menachem Mendel Schneerson. The house, found at 770 Eastern Parkway in Brooklyn, was reconstructed and redesigned in locations around the world. Although it blends into its Brooklyn streetscape, rebuilt elsewhere it causes a material cultural ‘resistance’, and therefore draws attention to itself as a sectarian icon for a group enduring some dissonance after the Rebbe's death. The chapter illustrates how Lubavitch Jews have maintained their identity and practice during their growth, and realized the Rebbe's vision of spreading holiness after his death by sanctifying new centres, or ‘Chabad houses’, around the world. It addresses the theme of the role of ‘home’ for Jews, by examining the ways in which Lubavitch conceptions of space, place, and spirituality are sustaining a core identity for Lubavitch Jews in the absence of a living leader.

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9

Berger, David. "The New Messianism: Passing Phenomenon or Turning Point in the History of Judaism?" In Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 18–31. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0003.

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This chapter examines a version of Rambam's twelfth principle of Judaism, which states: ‘I believe with complete faith in the coming of the Messiah, and even though he may tarry I await him each day, hoping that he will come’. This version has served as a source of faith and consolation for generations of Jews, and, in Christian countries, as a central affirmation of resistance to belief in the messiahship of Jesus. However, the past year has witnessed a profound transformation in the understanding of this principle by a major movement located well within the parameters of Orthodox Judaism. This may be a passing phenomenon, but it may also mark a significant moment in the history of the Jewish religion. The more convinced Jews are that it is the former, the more likely it is to become the latter. The chapter then looks at the messianists in Lubavitch, or Chabad, hasidism who continued to affirm the messiahship of the Rebbe, Rabbi Menachem Mendel Schneerson, after the summer of 1994.

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10

Berger, David. "Introduction." In Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 1–3. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0001.

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This introductory chapter discusses how two propositions from which every mainstream Jew in the last millennium would have instantly recoiled have become legitimate options within Orthodox Judaism. First, a specific descendant of King David may be identified with certainty as the Messiah even though he died in an unredeemed world. Second, the messianic faith of Judaism allows for the following scenario: God will finally send the true Messiah to embark upon his redemptive mission. The true Messiah's redemptive mission, publicly proclaimed and vigorously pursued, will be interrupted by death and burial and then consummated through a Second Coming. While the vast majority of Jews instinctively recognize the alienness of these propositions, and the Rabbinical Council of America has declared that there is no place for such a doctrine in Judaism, contemporary Orthodox Jewry effectively legitimates these beliefs. A large segment 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, did everything subsumed under proposition 2 and will soon return to complete the redemption in his capacity as the Messiah. This book is an account of this historic mutation of Judaism.

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