Part of a series on |
Chabad |
---|
Rebbes |
|
Places and landmarks |
Holidays |
Organizations |
Schools |
Chabad philosophy |
Texts |
Outreach |
Terminology |
Chabad offshoots |
Strashelye was a branch of the Chabad school of Hasidic Judaism, named after the town Strashelye (Starasel'lye) in the Mohilev Province of present-day Belarus, where its leader lived. Like all Hasidism it is based on the teachings and customs of Chasidut as taught by the Baal Shem Tov, in turn based on the Kabbalistic works of Rabbi Isaac Luria (also known as the Arizal).
The first Rebbe of Strashelye was Rabbi Aharon HaLevi Horowitz, a student of Rabbi Shneur Zalman of Liadi (1745–1812), the founder of the Chabad Chassidic school of thought. [1]
While both Strashelye and Lubavitch considered Rabbi Shneur Zalman to have been the first rebbe of their respective schools, the former considered Rabbi Aharon HaLevi Horowitz to be his successor. The latter consider Rabbi Dovber Schneuri (the oldest son of Rabbi Schneur Zalman) the second rebbe. In as much as that is the case, the Strashelye branch of Chabad Chassidus began in 1812, when Rabbi Shneur Zalman died.
While both were good friends, Rabbi Dovber and Rabbi Aharon disagreed about the emphasis on, and correct method of, emotional expression in Chassidic prayer. According to Rabbi Dovber, [2] the greatest service a Jew can perform in worship is to totally nullify himself before The Creator. Therefore, maintained Rabbi Dovber, a person's meditation can appear to be cold and emotionless on the exterior, where the prayer causes the person praying to feel oneself one with The Creator. To that end, Rabbi Dovber prayed with great D'veikus (cleaving), rather than with Hispaylus (excitement), where the one praying gets excited over the Creator but remains, in his own feeling and understanding, a separate entity and existence. Rabbi Dovber prayed while perfectly still, hardly moving. His outward countenance remained completely unaffected. It is important to note this mode of davening was something personal to him, as he was able to conceal his emotions, rather than something he recommended for everyone. When the Rebbe DovBer noticed that his chassidim (followers) thought that they should be devoid of any emotional appearance, he wrote a public letter stating that this is wrong. His disagreement with Rabbi Aharon was rather that he felt that there must be an understanding of Godliness and a cleaving, in other words that one's emotional feeling be a lasting one, not one that would evaporate after a short time.
Rabbi Aharon disagreed, maintaining that it is acceptable and even commendable for a Chassid to become outwardly excited during prayer. Rabbi Shneur Zalman himself was known to pound his fist so hard on the wall while praying that he sometimes literally bled from his hand. Rabbi Aharon displayed similar excitement and intensity during prayer. Moreover, he encouraged others to similarly express themselves openly during prayer.
Furthermore, the two disagreed about the extent to which the deepest elements of Chassidic wisdom should be taught openly. Rabbi Dovber, in his magnum opus Sha'ar HaYichud (The Gate of Unity), explains the entire spiritual superstructure of creation. Rabbi Aharon, on the other hand, argued that it was dangerous to discuss certain aspects of creation because it could lead a person to inadvertently view God anthropomorphically. Therefore, it is merely enough for a person to know that God is so great that His Existence precludes the existence of any created beings, but that created beings exist, nonetheless. This very paradox is a testimony to the greatness of God. While Rabbi Aharon's teachings involve some of the deepest aspects of Kabbalistic wisdom, they nonetheless entreat the reader to use the deep intellectual wisdom of Kabbala in order to inspire simple love and fear for God. This was the foundation of Rabbi Dovber's doctrine as well, and in fact a cornerstone in Rabbi Shneur Zalman's own Tanya. The difference lay primarily in the outer (Chitzonius) emotional conduct Rabbi Aharon expected of his followers, and the intense manifestation of self-effacement Rabbi Dovber expected of his.
At some point before Rabbi Shneur Zalman's passing, Rabbi Dovber and Rabbi Aharon had a disagreement. It is not known what the disagreement was about. What is known is that Rabbi Aharon left Liadi (where both he, Rabbi Shneur Zalman and Rabbi Dovber lived), and settled in his home town of Strashelye. After Rabbi Shneur Zalman died, Rabbi Dovber moved to the city of Lubavitch. Seeking to become the leader of the Chabad school, Rabbi Dovber became the Rebbe of the Lubavitch school of Chabad Chassidus. Rabbi Aharon, similarly seeking to be the leader of the Chabad school, became the Rebbe of the Strashelye school of Chabad Chassidus. The two competing schools held strongly to the ideological distinctions between their leaders.
Rabbi Aharon's two books were based on Rabbi Shneur Zalman's magnum opus, Tanya. Rabbi Aharon's first book, Sha'arei HaYichud ve'Ha'emuna (The Gates of Unity and Faith), is based on the section of Tanya of a similar name. In it, Rabbi Aharon argues that the corresponding part of Tanya was incomplete, and that it is therefore necessary to learn his book in order to understand it fully. Sha'arei HaYichud v'HaEmuna focuses on the creation of the universe, and the universe's relationship with God. It develops the concept of pele (wonder), which refers to the paradox caused by God's and the universe's simultaneous existence. It then argues that one will never "understand" God, because God is incomparable with created existence. Therefore, the closest thing man can come to "grasping" God is to meditate on the pele , and to constantly desire to understand God further. The book further elaborates on the relationship between the universe, God, and the Ten Sefiros.
The second of his books is called Sha'arei HaAvoda (The Gates of Divine Service). It is based on the first book of the Tanya, which outlines the specific divine service of the Beinoni (the "Average Man"; see the article on Tanya). It was in this book, and in Avodas HaLevi, that Rabbi Aharon systematized his approach to divine service: Rabbi Aharon emphasized the importance of heartfelt emotions as a tool of connecting with the Divine. He argued that, contrary to Rabbi Dovber Schneuri's position, cold and intellectual contemplation cannot lead to true self-nullification. Only by openly and emotionally desiring to cleave to God can one attain something approaching nullification before the Infinite (the highest goal of Chabad Chassidism). Rabbi Dovber, by contrast, called that approach a glorification of the self.
Rabbi Aharon's students compiled many of the oral discourses that Rabbi Aharon gave, and some of the discourses that he either wrote himself or transcribed from discourses given by Rabbi Shneur Zalman. That compilation is called Avodas HaLevi.
While his books are not commonly studied within Chabad circles today, they are widely respected for their scholarly insights and broad scope. Furthermore, the Toldos Avraham Yitzchak Rebbe instructed his Chassidim to study Rabbi Aharon's books. The discourses constitute explanations of passages in the Torah, or concepts in Torah thought, in the light of his Chassidic outlook.
After Rabbi Aharon died, his son, Rabbi Haim Raphael HaLevi ben Aaron of Staroselye (d. 1842), became rebbe in his place. [3] [4] However, the dynasty did not last into the next generation. Most chassidim of the Strashelye returned to Chabad-Lubavitch in the third generation, accepting Menachem Mendel Schneersohn as their rebbe.
Chabad, also known as Lubavitch, Habad and Chabad-Lubavitch, is an Orthodox Jewish Hasidic dynasty. Chabad is one of the world's best-known Hasidic movements, particularly for its outreach activities. It is one of the largest Hasidic groups and Jewish religious organizations in the world. Unlike most Haredi groups, which are self-segregating, Chabad operates mainly in the wider world and caters to secularized Jews.
Menachem Mendel Schneersohn also known as the Tzemach Tzedek was an Orthodox rabbi, leading 19th-century posek, and the third rebbe of the Chabad Lubavitch Hasidic movement.
Shneur Zalman of Liadi was a rabbi and the founder and first Rebbe of Chabad, a branch of Hasidic Judaism, then based in Liadi in the Grand Duchy of Lithuania and later in the Grodno Governorate of the Russian Empire. He wrote many works, and is best known for Shulchan Aruch HaRav, Tanya, and his Siddur Torah Or compiled according to the Nusach Ari.
The Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1796. Its formal title is Likkutei Amarim, but is more commonly known by its first Hebrew word tanya, which means "it has been taught", where he refers to a baraita section in "Niddah", at the end of chapter 3, 30b. Tanya is composed of five sections that define Hasidic mystical psychology and theology as a handbook for daily spiritual life in Jewish observance.
Shomer Emunim is a devout, insular Hasidic group based in Jerusalem. It was founded in the 20th century by Rabbi Arele (Aharon) Roth.
Dovber Schneuri was the second Rebbe of the Chabad Lubavitch Chasidic movement. Rabbi Dovber was the first Chabad rebbe to live in the town of Lyubavichi, the town for which this Hasidic dynasty is named. He is also known as the Mitteler Rebbe, being the second of the first three generations of Chabad leaders.
The 19 Kislev refers to the 19th day of the Jewish month of Kislev.
Toldos Aharon is a devout, insular, fervently anti-Zionist Hasidic group. The group is characterized by extreme conservatism and a desire to preserve the life of the old Yishuv in Jerusalem, in sharp opposition to Zionism, in a strict Haredi way of life, in a special style of clothing, and in an emphasis on prayer at a moderate pace and with enthusiasm. Headquartered in Jerusalem's Mea Shearim neighborhood, it also has significant numbers in Ramat Beit Shemesh, and New York City, and additional members in Tiberias and in Harish. The sect has about 1,800 households. Toldos Aharon is a split-off from Shomer Emunim. It is led by its Rebbe, Dovid Kohn.
Mashpia or feminine Mashpi'oh lit. "person of influence", pl. Mashpi'im is the title of a Hasidic rabbi who serves as a spiritual mentor, whose main influence and teachings are in matters of the worship of God, the correction of virtues and spiritual elevation.
Toldos Avrohom Yitzchok is a Hasidic group located in Jerusalem's Mea Shearim neighborhood. It is an offshoot of the Hasidic group Toldos Aharon, which is in turn an offshoot of Shomer Emunim. It is led by its Rebbe, Rabbi Shmuel Yaakov Kohn.
Hillel HaLevi Malisov of Paritch, a levite by birth, commonly known as Reb Hillel Paritcher (1795-1864) was a famous Orthodox Jewish Chabad Rabbi born in Khmilnyk, Ukraine. Specifically, he served as a Mashpia and communal rabbi in the towns of Paritch, near Minsk, Russia, and Bobroisk, Belarus. He was considered exceptional in his scholarship and piety, and is referred to as a Tzadik, and even as a "half Rebbe."
Shneur Zalman Moishe HaYitzchoki, usually known familiarly as Reb Zalman Moishe,, was an Orthodox Jewish Chabad-Lubavitch Rabbi in pre-war Europe, and towards the end of his life, in the Land of Israel. He served as a Mashpia and shochet. He was a follower of the Rebbe Rashab and the Rebbe Rayatz.
Maamarim/Ma'amorim in Chabad Hasidism are the central format texts of in-depth mystical investigation in Hasidic thought. In Chabad philosophy, the textual format of the Maamar is used in a great number of published works.
Aaron HaLevi ben Moses (Hurwitz) of Staroselye was a Talmudic scholar and Kabbalist of note who lived in Poland during the latter part of the eighteenth century and the early part of the nineteenth.
Haim Raphael HaLevi ben Aaron of Staroselye was the second and last rebbe of the Strashelye movement, an extinct branch of the Chabad school of Hasidic Judaism. The branch is named Strashelye after the town in the Mohilev Province of present-day Belarus where its leader lived. Like all Hasidim it is based on the teachings and customs of Chasidut as taught by the Baal Shem Tov, in turn based on the Kabbalistic works of Rabbi Isaac Luria. Rabbi Haim's father was Aaron HaLevi ben Moses of Staroselye, a disciple of Rabbi Shneur Zalman of Liadi and a friend of Rabbi Dovber Schneuri.
The Liadi branch of the Chabad Hasidic movement was founded after the death of the third rebbe of Chabad, Rabbi Menachem Mendel Schneersohn. The group was one of several that sought to succeed Rabbi Menachem Mendel, whose death created a dispute over his succession. The group was led by its founder, Rabbi Chaim Schneur Zalman, a son of Rabbi Menachem Mendel.
Chabad offshoot groups are those spawned from the Chabad Hasidic Jewish movement. Many of these groups were founded to succeed previous Chabad leaders, acting as rivals to some of the dynastic rebbes of Chabad. Others were founded by former students of the movement, who, in forming their own groups, drew upon their experiences at Chabad.
Rabbi Yitzchak Dovber Schneersohn of Liadi (1833-1910), was a Hasidic rebbe in the town of Liadi. Rabbi Yitzchak Dovber was the son of Rabbi Chaim Schneur Zalman of Liadi. Rabbi Yitzchak Dovber succeeded his father as rebbe for a number of Chabad Chasidim in Lyady. His brother-in-law, Rabbi Levi Yitzchak became a rebbe in the town of Sirotin (Siratshin). He and his brother-in-law were the last rebbes of the Liadi branch of Chabad.
Chabad philosophy comprises the teachings of the leaders of Chabad-Lubavitch, a Hasidic movement. Chabad Hasidic philosophy focuses on religious concepts such as God, the soul, and the meaning of the Jewish commandments.
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. The work is arranged in a similar fashion as Likutei Torah/Torah Or, a fundamental work on Chabad philosophy authored by Rabbi Dovber's father, Rabbi Shneur Zalman of Liadi, the founder of the Chabad movement. Both works are arranged according to the weekly Torah portion.
The information in this article about Rabbi Aharon and about his leadership comes mostly from Beis Rebbe (by Hillman) (Hebrew).
The information about his teachings come from the books themselves, and from Naftali Lowenthal's book "Communicating The Infinite: The Emergence of the Habad School, ( ISBN 0-226-49045-9) On the teachings of R. Aaron HaLevi See Rachel Elior, "The Paradoxical Ascent to God," New York Suny 1992. Also see Louis Jacob's "Seeker of Unity: The Life And Works Of Aharon of Starosselje" (Vallentine Mitchell, 1966.)