#lubavitcher rebbe

[mental-mona]

Chanukah is the time to awaken the hidden light within us, to shine brightly even when the world around us is dark.

Lubavitcher Rebbe

[girlactionfigure]

President of Argentina Javier Milei was seen today at the Lubavitcher Rebbe’s Ohel in New York, Praying at the Rebbe’s resting place. 🇮🇱❤️🇺🇸

[eretzyisrael]

Source

[dk-thrive]

How will you fix a soul? A soul doesn’t need fixing. It needs to be uncovered. Blind yourself to its muddy crust. Dig deeply and deeper yet, sift through the darkened embers, search for a spark that still shines. Fan that spark until a flame appears.

— Rabbi Tzvi Freeman, condensation of a teaching by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson in "The Tanya (Chapter 32) (via Make Believe Boutique)

[maslimanny]

Imagine you could open your eyes to see only the good in every person, the positive in every circumstance, and the opportunity in every challenge.

[unsongquotes]

Not like the earthen golem of Czech fame, Laid low, and in some dusty attic stowed Here at our sea-washed, sunset gates there strode A mighty woman with a torch, whose flame Was the imprisoned lightning; and a Name Writ on her forehead. In her crown there rode The Rebbe, and his face with Torah glowed “Sh’ma Yisrael HaShem elokeinu HaShem echad” prayed he Then, with silent lips: “Save them, Your tired, Your poor, Your huddled masses yearning to break free, The wretched refuse of your demon war. Save these, the hopeless, battle-tossed, for me, I lift my lance beside the golden door!”

[byfaithmedia]

What did the Rebbe say to Netanyahu and why was his inspired by this powerful rabbi?

[hasdrubal-gisco]

there's something so charismatic about the specific american chabad dialect (ie. chabadniks in isr just speak modern hebrew) and it's selective use of poylishe phonology

[chavasjewishscrapbook]

"In a long and fascinating letter, the fourth Lubavitcher rebbe, Rabbi Shmuel, known as the Rebbe Maharash, explains that although some Kabbalists were of the opinion that animals don’t have immortal souls, according to the teachings of the Arizal animals do in fact have independent souls, and they do go to heaven. The Arizal is generally considered the final arbiter for all Kabbalistic teachings.

The Arizal explains that every created entity possesses a “soul.” This includes everything from rocks and other inanimate objects to animals and, of course, people. This soul or “spark of G‑dliness” not only sustains the creation’s existence, but it imbues the creation with its purpose and significance in the world."

[deconstructingchabad]

The Rebbe and LGBTQ Rights

Warning for: extreme homophobia, transphobia, conversion therapy, medicalizing language, etc etc

Chabad is nothing if not an expert in PR. Unlike other Chassidic factions, or, indeed, other Chareidi (what you might call "ultra-Orthodox") factions in general, Chabad has spent a lot of effort into disguising their true politically conservative views until you've already been sucked in. This had led to the very false belief, especially among younger generations who aren't so familiar with Orthodox Judaism as a whole, that Chabad is on the progressive side of Orthodoxy.

This couldn't be further from the truth.

While Chabad doesn't hold any views unique to Charedi Judaism with respect to the rights and respect of LGBTQ individuals, they have done a better job at hiding them.

You may think that perhaps this isn't such a bad thing- after all, isn't it a good thing that Chabad isn't picketing at Pride parades or outright throwing queer people out of their Chabad houses? And while of course it's good that Chabad isn't engaging in those types of homophobic and transphobic behavior, that doesn't mean that what Chabad does engage isn't just as harmful.

Chabad will be intentionally vague to outsiders about their true opinions of LGBTQ people, while in reality they fund and campaign for conservative political leaders and agendas and make life a living Hell for those unlucky enough to be born as queer into the movement.

Since Rabbi Menachem Mendel Schneerson, or 'The Rebbe' as he is better known, is the axial power within the Chabad movement (despite being dead for decades now), lets take a moment to unpack what he actually believed about LGBTQ people.

I (OP) am a transgender man. In January of this past year, I was lucky enough to be able to get a gender affirming double mastectomy, something that I had been yearning for for years and something that I, seven months later, still do not regret. But the months leading up to my surgery were fraught with emotional battles with my parents, who are deeply involved in the Chabad movement. They felt that what I was doing was wrong and went against, if not Judaism as a whole, then their values within Chabad. As part of my parents' attempts to dissaude me from continuing my medical transition, my mother sent me a letter the Rebbe had written to a seemingly trans (if not, at least, gender questioning) individual. Followers of the Chabad movement place immense value onto responsa letters by the Rebbe, even to the point of almost placing as much value on them as Torah, so it was no surprise that my parents held this letter, written in 1985, to such a high pedestal and as something to base their current beliefs upon.

Here is the scan my mother sent to me:

RABBI MENACHEM M SCHNEERSON Lubavitch 770 Eastern Parkway Brooklyn, NY 1123 493-9250 Mr. Chabad of Northern California 2340 Piedmont Ave. Berkeley, Ca. 94704 Greeting and Blessing: By the Grace of G-d 22nd of Av, 5745 Brooklyn, N.Y. This is to acknowledge receipt of your letter of the 7th of Av. There is surely no need to point out to you at length that one of the basics of our Torah, Toras Chaim, is that Hashem is the Creator and Master of the Universe, whose benevolent Providence extends to each and everyone individually, and that He is the Essence of Goodness, and it is in the nature of the Good to do good, particularly in regard to our Jewish people, to whom. he has given His Torah, Toras Chaim, of which it is stated that it is "our life and the length of our days," together with its Mitzvoth whereby Jews live. As you know, and indicate also in your letter, there are Mitzvoth which apply to Jewish males, and those that apply to Jewish females, and the distinction in regard to the fulfillment of the Mitzvoth, is a far-reaching one. In light of the above, it is not clear why you should want to interfere with HaShem's blessings and contemplate a change of sex; especially as it would immediately bring in complications regarding Torah and Mitzvoth, even assuming that there would be no problems in other areas. And since this is quite plain and understandable, there is no need to elaborate on it. As for your writing that you have sometimes had the desire to have been born a female, etc. it is not surprising that a human being cannot understand the ways of HaShem, Who surely knows what is best for every individual. If it is somewhat troublesome to you, it would be advisable that you However, if this desire should talk things over with a Torah-observant psychologist. I suggest that you should have your Tefillin checked to make sure they are Kosher. With blessing,, M. Schneerson

And here is a letter from 1986 that is often shared around that is the Rebbe's response to a man "struggling with homosexuality":

RABBI MENACHEM M. SCHNEERSON Lubavitch 770 Eastern Parkway Brooklyn. N. Y. 11213 493-9250 By the Grace of G-d 25th of Shevat, 5746 Brooklyn, N. Y. Greeting and Blessing: This is to acknowledge receipt of your letter of Jan. 26th, in which you write about a serious problem. As requested, I will remember you in prayer for the fulfillment of your heart's desires for good. While all blessings come from HaShem, a Jew is expected to do what is necessary in the natural order. In the matter of the said problem, you surely know that there are doctors and psychiatrists who treat it, and have been successful in many cases. I know of a number of cases of people who had this problem but eventually overcame it, married and raised a family. While on this topic, I would like to clear up a misconception that has led some individuals into confusion and wrong conclusions. The misconception stems from the argument that since some individuals are born with this problem, it must be a "natural" thing; hence it cannot be designated as a wrong, or a sin, and there is therefore no need to do anything to change it, or at any rate, it is not a serious problem at all. That this approach is entirely without foundation can be seen from the fact that the Torah (called Toras Chaim and Toras Emes because it is our true guide in the everyday life) declares that to indulge in it, or even to dwell on it mentally, is a grave transgression of HaShem's commandment. Hence, it is also clear that the problem is controllable, for if it were beyond human control, HaShem would not have made it a sin. The fact that the problem may largely be congenital does not alter the situation. Every day children are born with particular natures and innate tendencies or drives, some of them good and some of them bad. This is why human being have to be trained and educated, so as to develop and strengthen the positive characteristics and eliminate the bad ones. The Creator endowed human beings with the capacity to improve, indeed even to change, their "natural" (i.e. inmate) traits. A case in point is kleptomania. It is generally recognized that kleptomania is a very compulsive drive. But no one will suggest that because it is probably inborn and extremely difficult to resist, the kleptomaniac should be told that it is okay for him to steal, or that there is nothing he can, or should, do about it, and so on. Similarly in the case of one who is born with a drive to destroy things, or with a quarrelsome or aggressive nature, or with a propensity to cheat or lie, or any other inmate trait that is considered reprehensible. No normal society would declare that since one was born that way, one should be allowed to go through life according to his natural desires and tendencies. Such an

attitude will help neither the individual, nor the society. On the contrary, everything should be, and is, done to help individuals to overcome their neurological problems, whatever they may be. Needless to say, the person who is afflicted with this or other neurological problems, may well ask, 'Why has HaShem created such a compulsive drive, which is in direct contradiction to His moral Code? Why has He afflicted me, who desires to comply fully with His commandments?" No human being can answer such questions, which only HaShem, the Creator, can answer. One observation that can be suggested in relation to the question, "Why me?" If an individual experiences a particularly difficult, or trying, situation, it may be assumed that HaShem has given him extraordinary powers to overcome the extraordinary difficulty. The individual concerned is probably unaware of his real inner strength; the trial may therefore be designed for the sole purpose of bringing out in the individual his hidden strength, which, after overcoming his problem, can be added henceforth to the arsenal of his revealed capacities, in order to utilize both for infinitely greater achievements for the benefit of himself, and others. Maimonides, the "Guide of the Perplexed" of his generation and of all subsequent generations, who was also acclaimed as the greatest physician of his time, declares in a well known passage in his famous Code, Mishneh Torah (Yad Hachazaka): "Every person has the option (power), if he so desires, to direct himself to do only good and be a Tzaddik, or, if he chooses, to follow the bad road and be a Rasha. Do not ever think that a person is predestined from birth to be a Tzaddik or Rasha. Nor is there any inner compulsion to make a choice, but one has the capacity to choose the right behavior, and it is entirely a matter of one's own will and determination" (Free translation from Hil. Teshuva, ch. 5. See it there at length). A final remark from the scientific viewpoint. To say that the human mind and neural system are unimaginably intricate, is to say the obvious. Only the Creator knows His handiwork. But the Creator has endowed the human mind with wonderful qualities to probe the mysteries of nature, to research and experiment and steadily gain more knowledge about himself and his physical and mental capacities. Considerable progress has been made by scientists in their studies of the brain cells and hormones. It is now clear that a wide range of human emotions and sensations can be stimulated artificially with the aid of electronic and biochemical techniques. It is now generally agreed that most, if not all, neurological disorders, including deviant sexual behavior, probably proceed from chemical(hormone) deficiencies or irregularities during the period of youth. Some neurological disorders are already being treated successfully in certain areas involving the neural system, and it is to be hoped that the range will expand and eventually include the whole spectrum of neurological disorders, both of individuals and of nations.

In the meantime, we can only put our trust in HaShem, and strengthen our adherence to the Torah and Mitzvoth, of which it is written, "They are our life and the length of our days." With blessing, M. Schneerson

With the above two letters, you can see the Rebbe recommending seeing a "Torah-observant psychologist" (this is a euphomism for conversion therapist, as you will see) to someone questioning their gender identity and comparing homosexuality to kleptomania and neurological disorders.

In 1987, the Rebbe was quoted as saying the following about homosexuality: (I had to dig a little to find this because. PR experts. But. Thank you so much to The Canadian Jewish News for reprinting his statements in 1987 and saving all their scans.)

"Any bill that proclaims that the 'rights' of these people must be protected and supported, should be seen for what it really is: It is taking away their right to be really protected (also -- from themselves); it is depriving these people of the vitally needed help! In simple physical terms it will bring even more suffering and pain to them, to their loved ones and to all society. Certainly all must be done to assure that this will not occur." "We are not dealing with the inalienable right of freedom of choice; we are not dealing with the innate and sacred, democratic right of free will; we are dealing with an issue of abnormality." ''In simple language, (homosexuality) is a sickness. And just because the patient proclaims he is normal does not make the malady any less dangerous." "there is no insult intended and no derogatory attitude suggested. . . . When a person is ill and someone volunteers to help him get well, there is no disrespect involved at all. "A special responsibility lies on the parents, educators and counselors to educate those afflicted . . . with a loving and caring attitude." When one acknowledges that homosexuality is destructive, he will realize "that it is no different from a child who is born with the tendency to tear out his hair or bang his head against the wall. But there is a very tragic difference in that this trait when practiced is much more devastating because it destroys both body and soul." "One person may stay only to lick the sugar and ' 'swear the pill is sweet." Another may come along and say: "I don't care if there is poison under the sugar, so long as I can enjoy the momentary pleasure of the sweetness .'.. . I don't care what the consequences will be." "Is it truly satisfying after the act? Or does it only provide momentary gratification . . . Are all his (or her) protestations about 'the great pleasure' and 'satisfaction' really true? Or has he Just been saying this for so long that now he is not willing, or is ashamed, to admit that he is wrong." -

Now, you may say that the Rebbe was only repeating what was the scientific and social consensus of the time, but homosexuality was officially removed from the DSM in 1973, over ten years before the Rebbe made his statements. The mid-1980s, when the Rebbe made these statements, were marked by the deaths of thousands upon thousands of Americans from the AIDS epidemic, and yet the Rebbe thought it appropriate to compare homosexuality to kleptomania or a poison pill. This isn't me singling the Rebbe out for his homophobia and transphobia- his ideas certainly weren't unique, especially among other fundementalist religious leaders- but I am holding him to a higher scrutiny because of the way in which the modern Chabad movement has attempted to whitewash his ideologies and market themselves as any less than the religious fundementalists that they are.

But what about the modern Chabad movement? Surely, even if modern adherents of Chabad didn't hold the Rebbe's words to such esteem as they do, perhaps the movement's ideologies have progresses with the times, and, dare I say it, modernized?

Well, they have. Sort of.

Any reference to homosexuality or gender divergence as being a disease has been virtually scrubbed from Chabad's public records (of course, this doesn't mean that the previously shared letters don't get passed around in private circles, such as the letter my mother sent to me in an attempt to dissuade me from persuing life-affirming medical intervention), but you can easily find what today's Chabad religious minds have to say with a quick little Google search:

"The issue is marriage. Marriage is, and always was, a religious idea: the idea that a relationship between a man and woman can be sanctioned as a holy union, as a partnership in which G‑d takes part. Does the California Supreme Court believe that their ruling will obligate G‑d to enter a relationship He does not condone? Marriage is not a civil institution; it is a religious one. The Court's intervention in this matter is, in my opinion, a dangerous precedent. This is a decision that should be left to the clergy." -Naftali Silberberg, 2008

"How do you navigate that journey? Thank G‑d, we have a Torah that provides a map, given to us by the One who gave us life. It tells us which desires we can embrace and elevate, which longings we can subdue and tame, and which we must reject or re-channel entirely. The Torah tells us unequivocally that the homosexual act is of that last category. Even if it burns inside for a lifetime, the best thing for you, for your health, and for your ultimate satisfaction in life is to subdue and re-channel that desire........ .......So yes, just as we don’t judge a fellow Jew for breaking Shabbat or eating non-kosher, so we don’t judge for the type of sexual life they are practicing and certainly not for the desires they never chose to have in the first place. In all cases, we look deeper, to the divine soul within. Encourage such people in the good things they are doing. Help them grow in the realms of Jewish practice and spirituality where they wish to grow. Let that soul shine." --Tzvi Freeman

It's pretty hard to find any official statements regarding LGBTQ issues made by Chabad because the devil works hard but Chabad's PR team works harder; however, I have the advantage of coming from within the community, and I know where to look.

So here are a few anecdotes from people such as myself, and what they've heard and dealt with due to Chabad:

(TW: extreme homophobia, sexual violence, conversion therapy)

Chabad is by no means a progressive branch of Orthodoxy. It is not unique in its queerphobia in comparison to other Orthodox Jewish movements, but it has spent a great deal of time and energy generating an illusion of being "milder" than other Charedi wings, when in reality it engages in just as much suppression and exclusion, even to the point of conversion therapy, as other Charedi groups do.

Just because you've seen that one photo circulating around Tumblr of a Chabad shliach putting Tefillin on a rainbow-flag caped individual does not change reality. A Chabad shliach putting Tefillin on an individual they view as undeniably a man (even if that person identifies as a woman or nonbinary, which they could have) is not the progressive win you think it is. It is no different from the refrain you hear from fundementalist Christian groups that preach to "love the sinner, hate the sin". They still view LGBTQ people as inherently sinners, whether they're doing so with a smile or not. And while I believe everyone is entitled to their beliefs, it is the deception that is most insidious to me, and young queer people have a right to know who it is they're endorsing when they endorse Chabad.

If you are in a similar situation as I once was, here are some resources:

JQY.org

Eshelonline.org

[mental-mona]

When you light the menorah, you are not just commemorating an ancient miracle. You are revealing the hidden light that has been within you all along.

Lubavitcher Rebbe

[girlactionfigure]

[eretzyisrael]

THE REBBE’S YAHRTZEIT

Today is the third of Tammuz, the 30th yahrtzeit of Rabbi Menachem Mendel Schneerson, the Lubavitcher Rebbe (1902-1994). The Rebbe is the most influential figure in modern Jewish history. Under his visionary leadership, the Chabad movement achieved massive success all over the world at a time when many Jewish institutions were struggling to survive. 

The Rebbe completely altered the global footprint of the Jewish people by inspiring thousands of emissaries to establish Chabad houses in far-flung locations, many of which previously had no Jewish community. 

If a Jew is traveling and wants to attend services, celebrate a holiday, or enjoy a home-cooked Shabbat meal, there is likely a friendly Chabad house nearby. The Rebbe was especially successful in reaching secular Jews with a message of love and joy rather than pressure and judgment. 

He taught that just as dark events in Jewish history contained within them the sparks of tremendous light, so too the darkest places in ourselves contain the sparks of our greatest light. We just need to ask God for the strength to face them, work on them and emerge into the light!

May the Rebbe's memory always be for a blessing.

[tomfoolerytime]

Shout out to Shulem-Yontif son of the Esroger Rebbe (from The Forbidden Book by Sacha Lamb) and his name for melting my friends' brains this Shabbat.

Top quotes include:

“Yontif?????”

“Didn’t know Yontif could be a name”

“Wait like etrog ???”

“The etrog rebbe???”

“Shul man Yontif wow…”

“What did you name yourself again? Yehuda Yocheved? Yeah…” (one of the harshest burns I’ve ever gotten)

“I need a picture of an etrog with the Lubavitcher rebbes beard and hat on it”

[rabbiaharon]

BS”D

The Two Children

A parent has two children. One of whom is responsible, humble, and desires connection with their parent, and one of whom is egotistical, irresponsible, and primarily pursues their own benefit and enjoyment. Early in their childhood, the parent gives both children the same responsibilities. Easy, simple chores that they expect both children to do, and if they don’t, there will be no major loss. The responsible child does their chores with respect, knowing that whether or not they enjoy their chores, they look forward to the time they’ll be able to spend with their parent after they are finished. The irresponsible child rarely does their chores, instead choosing to lounge around, draw on the walls in crayon, complain, and roll their eyes at anything their parent asks.

As they get older, the parent recognizes that they can trust the responsible child with more meaningful tasks, and that they can rely on them to be completed. In return, the responsible child acquires a deeper relationship, and cultivates their emotional connection with their parent. The irresponsible child continues to receive basic tasks, and continues to present emotional resistance to their parent, refusing to do the simple tasks, respecting only themselves and even going directly against their parents’ wishes, doing things that present danger to themselves, and maybe even the entire family.

When they are teenagers, the responsible child is trusted to stay out late, to come home when expected. The parent trusts them to start to take some responsibilities in organizing and planning in the household, and they get a job. The irresponsible child continues to misbehave, perhaps joining a gang, or getting into drugs. They still refuse to contribute to the household via any basic tasks, and occasionally even try to work against the responsible child in their own actions.

When they are full-grown adults, the contrast is stark. The responsible child has developed a deep and meaningful dialogue with the parent, and has a reciprocal relationship, where they provide the parent with some of the support they once received as a child. They have learned to do things for the parent on their own initiative… not because they are told what to do, but because they’ve developed a feeling for what makes their parent happy. The irresponsible child has finally noticed that their own actions have shredded their relationship with their parent, leaving them estranged. Rather than reflecting on how they should behave in the future and trying to repair the bridges they burned, they begin to resent and even hate the responsible child for their rich, intimate, and personal relationship with the Parent, a relationship cultivated…. Over thousands of years.

Such is the relationship between Hashem, Jews… and antisemites. In the days of Noah, G-d gave all of humanity 7 commandments; Not to murder, not to steal, not to commit acts of sexual immorality, not to blaspheme His name, to believe in Him, to establish courts of law, and not to eat meat taken from a live animal (Rambam, Hilchos Malachim). By and large, the nations of the world paid little heed to these laws, and invented new forms of idolatry, undermining any relationship they had with the Master of the World. When they did keep the laws, they often did so with complaint, or with perversion and malice. For instance, the “courts of law” of the city of Sodom were used to accuse, try, and execute those who hosted guests or gave charity….

… And then there was Avraham and his family. They kept the 7 Noahide Laws with awe and respect, and cultivated a relationship with G-d. G-d gave Avraham tasks, tests to his dedication and he passed them all. In response, he was given a new mitzvah. As the Lubavitcher Rebbe says in the final Ma’amer he left us with, the term mitzvah (מצוה ־ commandment) is related to the term tzavsa (צװתא) meaning “connection”. This mitzvah - the mitzvah of milah - represented the first vote of confidence between him and his Father in Heaven, “I understand, you want to connect to me, and I know you want to do more, but let’s start with this. This isn’t a one-off, this is the first step between you and I.” As the years, decades, and centuries passed Avraham’s children deepened their relationship with Hakadosh Baruch Hu (The Holy One Blessed be He), and he took care of them intimately, as with Yitzchak during the famine. When Yaakov dedicated himself to raising a people who would all follow G-d’s word, he was even given a name which showed his relationship with G-d… a name which foreshadowed an even deeper relationship in the future - one where his hundreds of thousands of descendents receive a Torah containing a spiritual letter for each and every one of them, as it says in the Zohar Hakodesh - that Yisrael stands for “There are 600,000 letters in the Torah” (י־ש ש־ישים ר־יבוי א־ותיות ל־תורה). After the people’s teenage years - 210 years of suffering in Egypt (Who’s to say that Hashem doesn’t understand the suffering of a teenager!), they were ready to deepen their relationship again.

Hashem was ready to give them the responsibilities associated with the upkeep of the house. Hashem was ready to begin the partnership that was prepared for from the 6 days of creation, as it says “אשר ברא אלקים לעשות” “Which Hashem created ‘to do’.” It states in Bereishis Rabbah (11:6) - “Everything that was created in the 6 days of creation requires further work”. While the simple understanding of this Midrash is the idea that wheat needs to be ground to make bread, or that mustard must be sweetened before it is eaten, a much deeper explanation is brought in sifrei kabbalah and sifrei chassidus: The Mitzvos that Hashem has commanded us help to spiritually complete the creation he left uncompleted.

As we matured as a people, we came to understand what Hashem wanted of us, and enacted our own decrees, including Rabbinic Mitzvos and fences or additional obligations in addition to the scriptural ones, as it says in the Talmud (Berachos 20b):

דרש רב עוירא, זמנין אמר לה משמיה דרבי אמי וזמנין אמר לה משמיה דרבי אסי: אמרו מלאכי השרת לפני הקדוש ברוך הוא: רבונו של עולם, כתוב בתורתך ״אשר לא ישא פנים ולא יקח שחד״, והלא אתה נושא פנים לישראל, דכתיב: ״ישא ה׳ פניו אליך״?! אמר להם: וכי לא אשא פנים לישראל, שכתבתי להם בתורה ״ואכלת ושבעת וברכת את ה׳ אלהיך״, והם מדקדקים [על] עצמם עד כזית ועד כביצה.

”Rav Avira taught, sometimes in the name of Rebbi Ami, and sometimes in the name of Rebbi Asi: The ministering angels said before the Holy One, Blessed be He: Master of the Universe, in Your Torah it is written: ”who favors no one and takes no bribe” (Devarim 10:17), yet You, show favor to Israel, as it is written: “The Lord shall show favor to you…” etc (Bamidbar 6:26).

He replied to them: And how can I not show favor to Israel, as I wrote for them in the Torah: “And you shall eat and be satisfied, and bless the Lord your God” (Devarim 8:10), yet they are exacting with themselves [to recite birkas hamazon] on [bread] the size of an olive or an egg.

The irresponsible child began to truly notice his lack of relationship with his Father in Heaven when the Torah was given, and began to resent the Jewish People even then, as it says in Tractate Shabbos in the Talmud (89a);

“מאי ״הר סיני״? הר שירדה שנאה לאמות העולם עליו.

”What is the meaning of ‘Mount Sinai’? The mountain which drew hate (sina) from among the nations”.

As time went on his hate turned to anger, and anger to rage. He did not look inward to see why he wasn’t being given more responsibilities. He didn’t examine his own behavior to realize that the true cause of his resentment was the guilt of a missed opportunity - or many of them. Instead, the rage of the Irresponsible child has manifested in every generation, causing violent actions towards individual jews and genocide attempts against the entire Jewish people. With the entire history of the world as precedent, his behavior in our generation is neither unusual nor surprising.

Next time you see an antisemite spouting vicious vitriol - or if you are an antisemite and you’re feeling angry while reading this, remember that those feelings are nothing more than the invalid insecurities of a petulant child who squandered every chance to form a meaningful relationship with his Father, and instead of reflecting on his own shortcomings, he has chosen to blame his sibling for all of his problems.

The solution in my eyes is twofold: Antisemites must recognize where those feelings come from. Blaming a people that makes up 0.2% of the world’s population for 99.8% of the world’s problems is neither logical nor realistic. Learn about us. Get invited to a shabbos meal, or a passover seder. Trust me, you WILL find a jew (for better or worse) who will invite you. You’ll be well fed, and it won’t be poisoned. Don’t just take my word for it either: Educate yourself about Judaism from Jewish websites, like Chabad.org or Aish, not from Wikipedia - and certainly not from random users on Tumblr or Facebook.

Us as Jews? We must recognize the source of these things, and not be discouraged. We should stay the course. We’ve been developing our relationship with Hashem for thousands of years, and we’ve been tasked with fixing his broken world. If someone who was formerly an antisemite - or someone who is trying to change - approaches you, remember to stay safe (do your due diligence to ensure your own safety before inviting them over!), but be welcoming and warm to the best of your abilities. Ultimately… even the estranged, petulant, irresponsible child is still a child of Hashem, and regardless of your personal feelings (and mine, by the way), can be accepted in repentance, should Hashem desire it.

[wenevergotusedtoegypt]

What's the difference between ultra orthodox, chasidish and chabad?

Ultra-Orthodox = Orthodox people that the speaker views as too extreme (or otherwise used as a poor translation of the Hebrew term Haredi, but while I know people who would self-identify as Haredi, I don’t really know anyone who would self-identify as ultra-Orthodox)

Chasidish = an Orthodox Jew who affiliates with a chasidic group. Chasidism was started by a rabbi called the Baal Shem Tov. His disciples and their disciples founded subgroups known as “dynasties,” each led by a Rebbe, with the leadership most often passed from father to son or son-in-law. Often named for the location in which they were founded.

Chabad = one particular chasidish dynasty, also known as Lubavitch (it was founded in the town of Lubavitch and Chabad is an acronym for a concept from Lubavitch teachings)