Menachem Mendel Schneerson

10:55 AM | BY ZeroDivide EDIT
Rabbi Menachem Mendel Schneerson
Lubavitcher Rebbe
Rabbi Menachem Mendel Schneerson2 crop.jpg
Menachem Mendel Schneerson at the Lag BaOmer parade in Brooklyn, 1987.
Synagogue770 Eastern Parkway, Brooklyn, NY
Began10 Shevat 5711 / January 17, 1951
PredecessorYosef Yitzchok Schneersohn
Personal details
BornApril 5, 1902 OS (11 Nissan5662)[1]
Nikolaev, Kherson Governorate,Russian Empire (present-dayMykolaivUkraine)
DiedJune 12, 1994 NS (3 Tammuz5754) (aged 92)[2]
ManhattanNew YorkUSA
BuriedQueensNew York, USA
DynastyChabad Lubavitch
ParentsLevi Yitzchak Schneerson
ChanaYanovski Schneerson
SpouseChaya Mushka Schneerson
SemichaRogatchover Gaon
Menachem Mendel Schneerson (April 5, 1902 – June 12, 1994), known to many as the Rebbe,[3][4] was an Orthodox rabbi, and the last Lubavitcher Rebbe. He is considered one of the most influential Jewish leaders of the 20th century.[5][6][7][8]
As leader of the Chabad-Lubavitch movement, he "took an insular Hasidic group that almost came to an end with the Holocaust and turned it into one of the most influential and controversial forces in world Jewry,"[9] with an international network of over 3000 educational and social centers.[10][11] The institutions he established include kindergartens, schools, drug-rehabilitation centers, care-homes for the disabled and synagogues.[12]
Schneerson's published teachings fill more than 300 volumes and he is noted for his contributions to Jewish continuity and religious thought,[13] as well as his wide-ranging contributions to traditional Torah scholarship.[14]He is recognized as the pioneer of Jewish outreach.[15][16]
In 1978, the U.S. Congress designated Schneerson's birthday as the national Education Day U.S.A.,[17] honoring his role in establishing the Department of Education as an independent cabinet-level department.[18] In 1994, he was posthumously awarded the Congressional Gold Medal for his "outstanding and lasting contributions toward improvements in world education, morality, and acts of charity."[19]

Life[edit]

1902–1923[edit]

Menachem Mendel Schneerson was born on Friday, April 18, 1902, equivalent to 11 Nissan, 5662, in the town of Nikolaev.[20] His father was Rabbi Levi Yitzchak Schneerson, a renowned Talmudic scholar and authority on Kabbalah and Jewish law.[21] His mother was Rebbetzin Chana Schneerson (nee Yanovski). He was named after the third Chabad rebbe, the Tzemach Tzedek, from whom he was descendent in direct paternal lineage.
In 1907, when Menachem Mendel was six years old, the Schneersons moved to Yekatrinislav (today, Dnepropetrovsk), where Rabbi Levi Yitzchak was appointed Chief Rabbi of the city. He served until 1939, when he was exiled by the Soviets to Uzbekistan.[22]Schneerson had two younger brothers, Dov Ber who was murdered in 1944 by Nazi collaborators and Yisrael Aryeh Leib, who died in 1952 while completing doctoral studies at Liverpool University.[20]
Schneerson who was described as a slim boy with blond hair,[23] was gifted with extraordinary intelligence and empathy.[24] During his youth, he received a private education and was tutored by Zalman Vilenkin from 1909 through 1913. When Schneerson was eleven years old, Vilenkin informed the boy's father that he had nothing more to teach his son.[25] At that point, Rabbi Levi Yitzchak began teaching his son Talmud and rabbinic literature, as well as Kabbalah. Schneerson proved gifted in both Talmudic and Kabalistic study and also took exams as an external student of the local Soviet school.[26] He was considered an Illui and genius, and by the time he was seventeen, he had mastered the entire Talmud, some 5,894 pages with all its early commentaries.[27]
Throughout his childhood Schneerson was involved in the affairs of his father's office. He was also said to have acted as an interpreter between the Jewish community and the Russian authorities on a number of occasions.[28] Levi Yitzchak's courage and principles were a guide to his son for the rest of his life. Many years later, when he once reminisced about his youth, Schneerson said "I have the education of the first-born son of the rabbi of Yekatrinoselav. When it comes to saving lives, I speak up whatever other may say."[29]
Schneerson went on to receive separate rabbinical ordinations from the Rogatchover Gaon, Rabbi Yosef Rosen,[30] and the Sridei Aish, Rabbi Yechiel Yaakov Weinberg.[31]

1923–1941[edit]

In 1923 Schneerson for the first time visited the sixth Chabad-Lubavitch Rebbe, Rabbi Yosef Yitzchok Schneersohn, where he met the Rabbi's middle daughter Chaya Mushka (Mousia). Sometime later they became engaged, but were not married until 1928 in Warsaw, Poland.[32] Taking great pride in his son-in-law's outstanding knowledge, Yosef Yitzchok asked him to engage in learned conversation with the great Torah scholars that were present at the wedding, such as Rabbi Meir Shapiro and Rabbi Menachem Ziemba.[33] The marriage was long and happy (60 years), but childless.[24]
Menachem Mendel Schneerson and Yosef Yitzchok Schneersohn are both descendants of Rabbi Menachem Mendel Schneersohn, known as the Tzemach Tzedek, the third Rebbe of Chabad Lubavitch.[34] Schneerson later commented that the day of his marriage bound the community to him and him to the community.[35]
After his wedding to Chaya Mushka, Schneerson and his wife moved to Berlin where he was assigned specific communal tasks by his father-in-law, who also requested that he write scholarly annotations to the responsa and various hasidic discourses of the earlier Rebbe’s of Chabad-Lubavitch. Schneerson studied mathematics, physics and philosophy at the University of Berlin.[36] He would later recall that he enjoyed Erwin Schrödinger’s lectures.[37] His father-in-law took great pride in his erudite son-in-law's scholarly attainments and paid for all the tuition expenses and helped facilitate his studies throughout.[38]
During his stay in Berlin, his father-in-law encouraged him to become more of a public figure, yet Schneerson described himself as an introvert,[39] and was known to plead with acquaintance not to make a fuss out of the fact that he was the son-in-law of Rabbi Yosef Yitzchak Schneerson.[40]

Life After Death: The Ancient Egyptian Concept of the Soul

8:55 AM | BY ZeroDivide EDIT
To the Ancient Egyptians, their soul - their being - were made up of many different parts. Not only was there the physical form, but there were eight immortal or semi-divine parts that survived death, with the body making nine parts of a human.The Ka statue of pharaoh Awybre Hor
The precise meaning of ka, ba, ach (akh), `shm (sekhem) and so on is no longer clear to us. Well-meaning scholars try again and again and again to force the Egyptian idea of the soul into our traditional categories without enabling us to understand even a little of it any better.

-- Poortman, J.J. 1978, Vehicles of Consciousness - the Concept of Hylic Pluralism
The Egyptian's other worldly parts include:

Khat (Kha) - The physical form, the body that could decay after death, the mortal, outward part of the human that could only be preserved by mummification. André Dollinger, in Body and soul (2003), notes that, "Khnum, the sculptor who gives lives, created a child's body, the khat, (MdC transliteration X.t) - together with its twin, the ka - on his potter's wheel".

Ka - The double that lingered on in the tomb inhabiting the body or even statues of the deceased, but was also independent of man and could move, eat and drink at will. There was both a higher, guardian angel-like Ka and lower Ka that came from knowledge learned on earth. It was not only humans that had a ka - According to the Encyclopedia of Ancient Egypt, "kas resided in divine beings as well, and pious Egyptians placated the kas of the gods in order to receive favors" (Bunson, M.R. 2012, p. 223 211). The word 'ka' could also be a pun on the particle for the verb for the word 'you'.The ba of queen Nefertari

Ba - The human headed bird flitted around in the tomb during the day brining air and and food to the deceased, but travelled with Ra on the Solar Barque during the evenings. "The translation of the actual name ba is possibly "manifestation," and supposedly it was spoken "in words of weeping." The literal translation is "power." Humans had only one ba, but the gods had many." In many eras it was listed as the soul of the ka" (Bunson, M.R. 2012, p. 71). The ba could only survive if it remained close to the ka.

Khaibit - The shadow of a man, it could partake of funerary offerings and was able to detach itself from the body and travel at will, though it always was thought to stay near the Ba. Bunson states that, "[n]o particular role or purpose has been clearly defined for the khaibit in surviving texts, but the Egyptians anticipated the liberation of the shadow beyond the grave" (2012, p. 223).

ka, ba and akh

4:47 PM | BY ZeroDivide EDIT

The Ancient Egyptian Conception of the Soul

Akh - Spirit
Ba - soul
Ka - DoubleKha - body - link to be added

illustration from Lucy Lamy, Amazon com Egyptian Mysteries; p.26 (Thames & Hudson, Art and Imagination Series)
The ancient Egyptians had a  profound insight into the various principles that make up the individuality.  Ancient Egyptian belief referred to a number of souls that together constituted the individual.  According to the funerary texts, man is composed of a mortal body, kha, and at least three subtle, immortal or at least able to survive bodily death) elements, the ka, ba and akh (see above diagram).  These are sometimes translated as "double", "soul" and "spirit", but these Western terms do not really give the full nuances of the concepts implied.  What is more, in addition to the ka, ba and akh, there are further principles, so that one is left with a bewildering array of different psychic and spiritual principles.  Just consider the following (brackets describe the ideogram used):

Khat or Kha - (a fish) - the physical body, the corpse, something which is liable to decay, and can only be preserved by mummification.

KaKa - (a pair of upraised arms) - the double, image,  character, disposition, or individual ego, which is  created with, or even before, the physical being.   Originally the daimon or genius or spiritual double  of the pharaoh, which guided him in life and protected him in death; it later became the human presence which remains in tomb, and partakes of funerary offerings; an abstract individuality or personality which possesses the form and attributes of the man to whom it belongs.  The Ka has the following powers:
  • Can wander about at will.
  • Is independent of the man and can dwell in any statue etc of him.
  • Can eat and drink. Great care would be taken to ensure clean food and drink.

BaBa - (a human-headed bird) - the "soul".  Connected with the ka, in whom or with whom it dwells. In many texts the Ba also lives with Ra or Osiris in heaven.  The Ba seems to be able to assume a material or immaterial form at will; as a material form is depicted as a human-headed hawk.  Although the Ba ascends to the heavenly realms and enjoys an eternal existence there, it can also return to the tomb and partake of the funerary offerings.  Seen bringing air and food down to the body.  Can visit the body at will.

Ab - (a vessel with ears as handles) - the "heart".  Closely associated with the soul; held to be the source both of the animal life and of good and evil in man.  The source of good and bad thoughts; the moral awareness of right and wrong.  Can move freely, and separate or unite with the body, and also enjoy life with the gods in heaven.  Regarded as being the centre of the spiritual and thinking life, and as the organ through which the manifestations of virtue and vice reveal themselves, typifying conscience.

Khaibit - (a fan; an object which intercepts the light) - the "shadow"; Closely associated with the Ba and regarded as an integral portion of the human being.  Like the Ka and Ba it partakes of funerary offerings; and is able to detach from the body, with the power of going wherever it might.  References to the Khaibit are infrequent, and the meaning usually obscure.  It may be that it was a redundant hold-over from an earlier  magical conception of the physical shadow.

AkhAkhKhu, or Akhu - (the ibis or phoenix) - the "spirit".  Often mentioned in connection with the ba.  The Khu cannot die, and dwells in the sahu (spiritual body).  It is the radiant shining one; the transfigured dead which ascends to heaven and dwells among the gods, or among the immortal pole stars which never set.  As spirit, the akh is the opposite of the perishable body, kha. "Akh is for heaven, kha is for earth", we read in the Pyramid Texts.

Sekhem - the power or form; generally the references are obscure.  The incorporeal personification of the vital force of a man, dwelling in heaven among theKhus.

Ren - the "name", which exists in heaven.  Vital to a man on his journey through life and to the afterlife.  In any psychically (as opposed to spiritually) based magical philosophy - and in this context the Egyptian system is no different - to know the secret name of a person or entity is to have power of that being.

Sahu - (a mummy and a seal) - the "spiritual body"; - forms the habitation of the soul; springs from the material body.  Within it, all the mental and spiritual attributes of the natural body are united to its powers.   A body which has obtained a degree of knowledge and power and has thus become incorruptible; it associates with the soul, and can ascend into heaven and dwell with the gods.  There is an interesting parallel here with the Taoist conception of the "immortal spirit body"

Ka and Ba: The Akh

4:11 PM | BY ZeroDivide EDIT
The ancient Egyptians believed that a human soul was made up of five parts: the Ren, theBa, the Ka, the Sheut, and the Ib. In addition to these components of the soul there was the human body (called the ha, occasionally a plural haw, meaning approximately sum of bodily parts). The other souls were aakhu, khaibut, and khat.

Ib (heart)[edit]

F34
jb (F34) "heart"
in hieroglyphs
An important part of the Egyptian soul was thought to be the Ib (jb), or heart. The Ib[1] or metaphysical heart was believed to be formed from one drop of blood from the child's mother's heart, taken at conception.[2]
To ancient Egyptians, the heart was the seat of emotion, thought, will and intention. This is evidenced by the many expressions in the Egyptian language which incorporate the word ibAwt-ib: happiness (literally, wideness of heart),Xak-ib: estranged (literally, truncated of heart). This word was transcribed by Wallis Budge as Ab.
In Egyptian religion, the heart was the key to the afterlife. It was conceived as surviving death in the nether world, where it gave evidence for, or against, its possessor. It was thought that the heart was examined by Anubis and the deities during the Weighing of the Heartceremony. If the heart weighed more than the feather of Maat, it was immediately consumed by the monster Ammit.

Sheut (shadow)[edit]

A person's shadow or silhouette, Sheut (šwt in Egyptian), is always present. Because of this, Egyptians surmised that a shadow contains something of the person it represents. Through this association, statues of people and deities were sometimes referred to as shadows.
The shadow was also representative to Egyptians of a figure of death, or servant of Anubis, and was depicted graphically as a small human figure painted completely black. Sometimes people (usually pharaohs) had a shadow box in which part of their Sheut was stored.

Ren (name)[edit]

As a part of the soul, a person's ren (rn 'name') was given to them at birth and the Egyptians believed that it would live for as long as that name was spoken, which explains why efforts were made to protect it and the practice of placing it in numerous writings. For example, part of the Book of Breathings, a derivative of the Book of the Dead, was a means to ensure the survival of the name. A cartouche(magical rope) often was used to surround the name and protect it. Conversely, the names of deceased enemies of the state, such asAkhenaten, were hacked out of monuments in a form of damnatio memoriae. Sometimes, however, they were removed in order to make room for the economical insertion of the name of a successor, without having to build another monument. The greater the number of places a name was used, the greater the possibility it would survive to be read and spoken.

Ba (personality)[edit]

Ba takes the form of a bird with a human head.
This golden Ba amulet from thePtolemaic period would have been worn as an apotropaic device. Walters Art MuseumBaltimore.
G29
bꜣ (G29)
in hieroglyphs
G53
bꜣ (G53)
in hieroglyphs
The 'Ba' (bꜣ) was everything that makes an individual unique, similar to the notion of 'personality'. (In this sense, inanimate objects could also have a 'Ba', a unique character, and indeedOld Kingdom pyramids often were called the 'Ba' of their owner). The 'Ba' is an aspect of a person that the Egyptians believed would live after the body died, and it is sometimes depicted as a human-headed bird flying out of the tomb to join with the 'Ka' in the afterlife.
In the Coffin Texts one form of the Ba that comes into existence after death is corporeal, eating, drinking and copulatingLouis Žabkar argued that the Ba is not part of the person but is the person himself, unlike the soul in Greek, or late Judaic, Christian or Muslim thought. The idea of a purely immaterial existence was so foreign to Egyptian thought that when Christianity spread in Egypt they borrowed the Greek word psyche to describe the concept of soul and not the term Ba. Žabkar concludes that so particular was the concept of Ba to ancient Egyptian thought that it ought not to be translated but instead the concept be footnoted or parenthetically explained as one of the modes of existence for a person.[3]
In another mode of existence the Ba of the deceased is depicted in the Book of Going Forth by Day returning to the mummy and participating in life outside the tomb in non-corporeal form, echoing the solar theology of Re (or Ra)uniting with Osiris each night.[4]
The word 'bau' (bꜣw), plural of the word ba, meant something similar to 'impressiveness', 'power', and 'reputation', particularly of a deity. When a deity intervened in human affairs, it was said that the 'Bau' of the deity were at work [Borghouts 1982].

Ka (vital spark)[edit]

D28
kꜣ (D28)
in hieroglyphs
The Ka (kꜣ) was the Egyptian concept of vital essence, that which distinguishes the difference between a living and a dead person, with death occurring when the ka left the body. The Egyptians believed that Khnum created the bodies of children on a potter's wheel and inserted them into their mothers' bodies. Depending on the region, Egyptians believed that Heket or Meskhenet was the creator of each person's Ka, breathing it into them at the instant of their birth as the part of their soul that made them be alive. This resembles the concept of spirit in other religions.
The Egyptians also believed that the ka was sustained through food and drink. For this reason food and drink offerings were presented to the dead, although it was the kau (kꜣw) within the offerings that was consumed, not the physical aspect. The ka was often represented in Egyptian iconography as a second image of the king, leading earlier works to attempt to translate ka as double.

Akh[edit]

Akh glyph
The Akh (Ꜣḫ meaning '(magically) effective one'),[5] was a concept of the dead that varied over the long history of ancient Egyptian belief.
It was associated with thought, but not as an action of the mind; rather, it was intellect as a living entity. The Akh also played a role in the afterlife. Following the death of the Khat (physical body), the Ba and Ka were reunited to reanimate the Akh.[6] The reanimation of the Akh was only possible if the proper funeral rites were executed and followed by constant offerings. The ritual was termed: se-akh 'to make (a dead person) into an (living) akh.' In this sense, it even developed into a sort of ghost or roaming 'dead being' (when the tomb was not in order any more) during the Ramesside Period. An Akh could do either harm or good to persons still living, depending on the circumstances, causing e.g., nightmares, feelings of guilt, sickness, etc. It could be evoked by prayers or written letters left in the tomb's offering chapel also in order to help living family members, e.g., by intervening in disputes, by making an appeal to other dead persons or deities with any authority to influence things on earth for the better, but also to inflict punishments.
The separation of Akh and the unification of Ka and Ba were brought about after death by having the proper offerings made and knowing the proper, efficacious spell, but there was an attendant risk of dying again. Egyptian funerary literature (such as the Coffin Texts and the Book of the Dead) were intended to aid the deceased in "not dying a second time" and becoming an akh.

Relationships[edit]

Ancient Egyptians believed that death occurs when a person's ka leaves the body. Ceremonies conducted by priests after death, including the "opening of the mouth (wp r)", aimed not only to restore a person's physical abilities in death, but also to release a Ba's attachment to the body. This allowed the Ba to be united with the Ka in the afterlife, creating an entity known as an "Akh" (ꜣḫ, meaning "effective one").
Egyptians conceived of an afterlife as quite similar to normal physical existence — but with a difference. The model for this new existence was the journey of the Sun. At night the Sun descended into the Duat (the underworld). Eventually the Sun meets the body of the mummified Osiris. Osiris and the Sun, re-energized by each other, rise to new life for another day. For the deceased, their body and their tomb were their personal Osiris and a personal Duat. For this reason they are often addressed as "Osiris". For this process to work, some sort of bodily preservation was required, to allow the Ba to return during the night, and to rise to new life in the morning. However, the complete Akhu were also thought to appear as stars.[7] Until the Late Period, non-royal Egyptians did not expect to unite with the Sun deity, it being reserved for the royals.[8]
The Book of the Dead, the collection of spells which aided a person in the afterlife, had the Egyptian name of the Book of going forth by day. They helped people avoid the perils of the afterlife and also aided their existence, containing spells to assure "not dying a second time in the underworld", and to "grant memory always" to a person. In the Egyptian religion it was possible to die in the afterlife and this death was permanent.
The tomb of Paheri, an Eighteenth dynasty nomarch of Nekhen, has an eloquent description of this existence, and is translated byJames P. Allen as:
Your life happening again, without your ba being kept away from your divine corpse, with your ba being together with the akh ... You shall emerge each day and return each evening. A lamp will be lit for you in the night until the sunlight shines forth on your breast. You shall be told: "Welcome, welcome, into this your house of the living!"

See also[edit]