Op-Ed: Chabad’s Dangerous Message of Love Without Commitment
Eric Yoffie, a reform rabbi and former president of the Union for Reform Judaisim, published an opinion piece on Chabad and in the Haaretz newspaper. He professes to be an admirer while taking issue with the basic premise of love with nothing being asked for in return.
If you want to start an argument in the American Jewish community, talk about Chabad. Every Jew has an opinion. Many admire and even revere it, while others—often non-Orthodox Jews—deeply resent it.
Professor Jack Wertheimer, writing in the April issue of Commentary, suggests that Reform and Conservative critics of Chabad have it wrong. Most Chabad emissaries, he says, don’t expect the Jews they work with to become Orthodox, and, off-the-record, the emissaries admit that they see it as a success when these Jews become more active in Reform and Conservative congregations—which, according to Wertheimer, they often do. In short, Reform and Conservative Judaism benefit most from Chabad activity.
This is a provocative thesis. Wertheimer’s article, it should be noted, deals not only with Chabad but with all Orthodox outreach (kiruv)—by which he means outreach by Orthodox Jews to other Jews; still, the focus is inevitably on Chabad, the largest outreach sponsor.
We should beware of generalizations, of course. In the Reform movement, some rabbis have warm relations with local Chabad colleagues; others have relations that are correct but cool; and still others have relations that are tense and hostile. This means that not only are Reform rabbis a diverse group but Chabad rabbis are as well. Some Chabad emissaries work hard to build relationships with non-Orthodox rabbis while others do not. Chabad, in other words, is more decentralized than we sometimes think.
The strengths of Chabad are many, as Wertheimer points out. Approximately 5,000 Chabad outreach workers are active in America today. About 3,200 of them are shluchim/shluchot; the rest are support staff of various kinds. (Another 1,500 shluchim/shluchot are to be found in Israel and throughout the Disapora.) They conduct religious services, visit hospitals, teach children, and offer Shabbat meals to lonely Jewish students and travelers. They are known for the personal attention they lavish on seekers and for their warm and inviting culture. Many Jews will tell you that a Chabad rabbi was the first one to really care about their spiritual lives.
A lot of people in the Jewish world talk about their desire to do outreach—if only they could get a grant. But Chabad does not wait for grants, and no other Jewish movement has been able to produce a corps of similarly devoted young men and women prepared to serve the Jewish people with such personal sacrifice.
But that is not the whole story. There are legitimate concerns about Chabad, and Wertheimer addresses most of them.
Some of these concerns are political and theological. Some elements of Chabad—a small minority, I hope—have long engaged in a loony messianism. Also, Chabad has not only challenged a broad American-Jewish consensus on church-state separation, but has done so in a brazen, in-your-face way; its public Menorah lightings, often seen as representing the larger Jewish community, grate on liberal Jewish sensibilities. And then there is Chabad’s take on Israel. Most Chabad rabbis are rightward-leaning on Israel, sometimes radically so. At the same time, since a few disastrous interventions in Israeli politics in the 1980s and 1990s, Chabad has tried to stay out of the political fray.
But the real tensions with Chabad are more practical. Reform rabbis tell me of Chabad rabbis who come into their communities and spend most of their time cultivating a handful of very wealthy people. Cultivating the wealthy is hardly news.
But these Reform leaders point out how ironic it is that activists supposedly committed to outreach to all, with emphasis on the unaffiliated, devote so much more attention to Jews who are rich and already affiliated than to everyone else; they also note that the pampered philanthropists often forsake other causes to support Chabad. No one is suggesting that all Chabad rabbis do this, but these reports are distressingly frequent.
And there is a broader set of concerns that Wertheimer mentions but minimizes. Chabad offers an approach to Judaism that is rabbi-oriented, deeply personal, and has little use for bureaucracy and hierarchy. There is some wisdom in this. Many American synagogues have come to share this view; they too are emphasizing relationships and personal connections while cutting back on committee work and complex volunteer structures.
On the other hand, the personal approach of Chabad to Jewish outreach—often combined with glitzy, high-profile, one-time events—has a major negative: It is built on absolutely minimal expectations. Its message seems to be: We will love you, but we won’t require anything of you. On this point, somewhat bizarrely, the Orthodox and the non-Orthodox critics seem to agree. The Orthodox critics ask Chabad rabbis: Why don’t you expect Jews to become Orthodox? The non-Orthodox ask: Why don’t you expect anything at all?
When Reform and Conservative leaders protest that celebrating a Bar or Bat Mitvah in a synagogue should require preparation and serious training, including membership and involvement for more than a few months, they are not simply protecting their membership model. They are pointing out that there are limits to feel-good Judaism; even as an outreach method, sweeping away requirements for study and family engagement becomes counterproductive at a certain point. Friendly is good, a little glitz is fine, and being non-judgmental has its virtues; but who wants to be part of a tradition that doesn’t ask anything of you?
Personally, I am an admirer of Chabad, and their sense of mission inspires me. Still, as warm and wonderful as it can be and as “traditional” as it may feel, in my view there is danger in its message.
After all, wherever you are on the denominational spectrum, the basic principle of Jewish tradition is this: Judaism is about obligation. It expects a great deal of you, and in return it changes your life. A nothing-is-expected-of-you, drop-in-whenever-you-want Judaism fails to meet this test.
Chaim
While he might have some valid points since there is nothing in this world that is perfect until moshiach comes
but He is the pioneer of the feel good judaism movement that he writes that he opposes that is the basis of reform it is not to demand anything and only do the feel good parts of judaism
CR
“Judaism is about obligation. It expects a great deal of you, and in return it changes your life. A nothing-is-expected-of-you, drop-in-whenever-you-want Judaism fails to meet this test.”
I sense a bit of projection in this comment. In typical R and C “temples” the divider between the sanctuary and social hall is opened up on the yamim norayim and the seating capacity is doubled. There is barely any room to sit. Meanwhile, attendance can be charitably called light on a typical shabbos in which there is no bar/bat mitzvah. Our heterodox denominational cousins are very much based on “nothing-is-expected-of-you, drop-in-whenever-you-want”. Physician, heal thyself!
learn more chassidus...
In other words, he is criticizing us for not being PENIMI enough. Not bad.
ahavas chinom
Judaism is about your obligation to G-d, not to the fellow jew that loves you and reminds you of your connection to your source.
jeff
What a bitter old man.
omg!
he clearly has no concept!
chabad influences people to do good, then it is up to the person to decide what he wants to do with it..
Jesse
How nice to read the Reform rabbi write “Judaism is about obligation[!]”
ברכות
Yecki
Fact: Lubavitch is growing, reform and conservative “Jews” are disappearing. So what’s this guy talking about?
Sounds like a jealous Rabbi
“Its message seems to be: We will love you, but we won’t require anything of you”
Chabad always asks for more mitzvah’s and to advance in action. In reform – members disappear after their bar mitzvah. His article should be titled “why is reform and conservative losing its members to Chabad”?
shliach
such admirers we don’t need!
lubavitcher
In short he says Chabad doesn’t have an agenda in their love and outreach to all. We’re guilty as charged.
Mordechai Tzvi
this is an old article and his repeat complaint. He is very jelous that many member families of reform temples are going to Chabad Centers.
This article appreared several years ago in the Jewish Week or Forward.
No need for concern
Chabad Lubavitch of South Brooklyn. Ohel Moshe Shul
An amused reader
Ironic how the Reform is suddenly concerned about safeguarding organized religion. The truth is actually quite simple: their religion has no inherent meaning other than an established set of principles and practices, while authentic Judaism sees tremendous significance in every well-intentioned deed, regardless of religious affiliation or institutional association. So, while Orthodox Judaism certainly requires an all-encompassing dedication to a Jewish lifestyle, the value placed on community involvement pales in comparison to the lone act of donning Tefillin.
why the...
why the heck is ch.info publicizing an op-ed of a reform leader on chabad, we – chabad – dont need to go to reform to know what chabad is, we have our own that can wright what chabad is all about
Eli
I am not so sure that Chabad demands nothing from people. Quite the opposite – our mission is to educate people and hope they gain a strong Jewish identity. The author is confusing our relaxed approach with relaxed expectations. Chabad’s approach is very much the opposite of a stuff-it-down-your-throat style. We accept everyone and nurture their spiritual needs lovingly. We do not demand that anyone buy membership to receive spiritual service, but we do not waiver in our commitment to Strict Orthodox Judaism either!
For some reason this author thinks he should be the Judaism police. At Chabad, we are not the Police nor the Judge, we know that only G-D can be that. We are just agents that provide an unconditionally loving message to all Jews. What they do with that message is up to them.
amazing!
this reform person is complaining about us having not enough demands of people! the reform who have twisted all the Torah don’t demand any mitzvos and aren’t sure HaShem exists! sounds that they’re scared of loosing their membership and money
Poshet Pshat
When he speaks of commitment (or lack thereof) he is talking about a social commitment to a social entity.
Precisely what Chabad does not demand.
Is there a shliach out there who doesn’t connive to infiltrate kashrus into houses?
Tefillin on heads? Daily.
Tzedaka and maasim tiovim?
Even as Shabbos presents a dilemma and insensitivity (drive to shul?), nevertheless, is there a shliach existent, who doesn’t encourage certain shabbos observances, in addition to the Candle Lighting BIZMAN?
Perhaps his biggest issue (which he doesn’t mention) is the free availability of seating in shul for Yomim Noraim. Now that has to hurt him (and his whole movement.)
Chazer Kosher Fissel
It’s been a while sine I heard this same Kosher Fissel torah from Eric Yoffie in his critique of Chabad.
Is this his way of proving that his ma’aleh geira too?
Started out Reconstructionist
What does he mean by saying Judaism is about “obligations”? Of course it is, but Reconstructionist, Reform, and to a large extent Conservative Jews doesn’t seem to see halacha as an obligation. What about Shabbos? What about kashrus? What about davening with a traditional (not revised to the point of being unrecognizable) nusach? So if the obligations and expectations are not halachic, what are they? To pay your synagogue membership dues? To participate on this or that committee? Chabad realizes that not only are people often afraid of that kind of “commitment”, they rightly don’t see it as relevant to their spiritual lives. If someone would have charged me to start discovering Yiddishkeit I wouldn’t have done it. I also wasn’t inspired by a Judaism that has replaced halacha and yiras shamayim with “community organizing”. Thanks to Chabad I am frum.
Milhouse
off-the-record, the emissaries admit that they see it as a success when these Jews become more active in Reform and Conservative congregations
Chas vesholom.
Not rich but was "cultivated"
When I first set foot in a Chabad House, no one could have mistaken me for wealthy. But a sincere relationship was definitely “cultivated” with me by the Rabbis and Rebbetzins there.
ALSO, Wertheimer’s article explained that the subtext of Yoffie’s “minimal expectations” complaint is really about the “membership dues” thing! Reform and Conservative temples hate it that Chabad doesn’t require that High Holy Days attenders pay admission in advance, or pay to “join” the shul before being given seats.
This really seems to upset them greatly, because the non-Orthodox congregations are totally built on a paid-membership model. If their congregants start the new year at Chabad, they just might not “join” (read: pay the steep dues to) the Reform or Conservative temple. And if they find Tishrei meaningful, they might just keep attending the Chabad for Shabbos, classes, etc.
And THIS is what Yoffie means by being distressed that Chabad supposedly “doesn’t ask” for anything from Jews. (It’s already been pointed out that in reality, Chabad DOES teach the importance of daily davening, tefillin, Torah study — all called avodah [work! A substantial commitment!]. So Chabad really does ask quite a bit from Jews who attend. But, it’s true, there few “requirements” demanded here.
I do wish-
I wish that Rabbi Yoffee could be clear about what he means by lack of commitment. I am not Chabad or Reform, but I perceive Chabad as functioning with more commitment than others. If he is referring to money, then I think that is pretty ridiculous. I hope he’s not. Actually, I grew up in a Reform setting, and I was always turned off by the announcements about money at a service. I felt that it caused embarrassment or false labels of importance. This was one among other practices that rendered me unimpressed. Speaking of my experience, I want to say that another disappointment for me was the lack of inclusiveness among students within the school environment. There was more a carryover from their own regular school experience than any encouragement to find commonality amongst each other while in a “religious” environment. The leadership/rabbis did not seem to notice, or they did not know how to inspire this quality. The supposed student leaders themselves were equally insensitive in that regard. How sad. How insensitive. How ridiculous that some of them became leaders in religious or other educational settings based on a similar popularity contest or an aura of entitlement. But I digress, although I think it begs the question: What ARE the priorities in the area of commitment? Commitment to WHAT?
rob
Chabad’s mission is not to ask commitment and practice of Jews. It is to stimulate and motivate Jews to ask themselves for commitment and practice. Reform and Conservative don’t ask or expect anything at all except “social justice” which does not make Judaism any different from other faiths.
Please
In my opinion, Rabbi Yoffie’s message has little merit, other than to try to incite some kind of negative response toward Chabad vs. some kind of “higher” attribute to his own Reform Judaism. When a rabbi does that, he loses my respect. (not that he cares about my respect……). Why would a rabbi need to point out a (perceived) flaw in another branch of Judaism? I don’t think it represents him or that branch very well. If that kind of thinking and need to publicize it is perceived as appropriate among its members, I would never choose to maintain membership in it. In fact, I used to be part of it through family affiliation, and I left.