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Journal articles on the topic 'Schneersohn, Menahem Mendel'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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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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4

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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11

Gillman, Neil. "Samuel Heilman and Menachem Friedman,The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson(Princeton and Oxford: Princeton University Press, 2010)." Journal of Jewish Education 77, no. 1 (February 28, 2011): 70–72. http://dx.doi.org/10.1080/15244113.2011.545236.

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12

Bilu, Yoram. "Samuel Heilman and Menachem Friedman, The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson. Princeton, NJ: Princeton University Press, 2010. xix, 343 pp." AJS Review 35, no. 2 (November 2011): 449–54. http://dx.doi.org/10.1017/s0364009411000614.

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13

Altmann, Christiane. "Samuel C. Heilman and Menachem M. Friedman, The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson, (Princeton and Oxford: Princeton University Press, 2010), 343 pp.; ISBN: 978-0-691-13888-6." European Journal of Jewish Studies 5, no. 2 (2011): 288–91. http://dx.doi.org/10.1163/187247111x607249.

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14

Müller, Ralf. "»Maschiach achschaw!« - Die Erlösungslehren Menachem Mendel Schneersons." Zeitschrift für Religionswissenschaft 6, no. 1 (January 1998). http://dx.doi.org/10.1515/0028.47.

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15

"The Rebbe: the life and afterlife of Menachem Mendel Schneerson." Choice Reviews Online 48, no. 07 (March 1, 2011): 48–3808. http://dx.doi.org/10.5860/choice.48-3808.

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16

"Open secret: postmessianic messianism and the mystical revision of Menahem Mendel Schneerson." Choice Reviews Online 47, no. 11 (July 1, 2010): 47–6200. http://dx.doi.org/10.5860/choice.47-6200.

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