What do you think?
Despite All Odds: The Story of Lubavitch
Despite All Odds: The Story of Lubavitch, by Hoffman, Edward
224 pages, Hardcover
First published May 1, 1991
About the author
Edward Hoffman
19 booksLibrarian note:
There is more than one author in the GoodReads database with this name
There is more than one author in the GoodReads database with this name
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 1 of 1 review
May 22, 2024
A FINE OVERVIEW OF THE LUBAVITCHER MOVEMENT
Edward Hoffman is a psychologist and adjunct professor of psychology at Yeshiva University. He wrote in the Preface to this 1991 book, “I have been intrigued by the Lubavitcher Hasidism since childhood in New York City in the 1950s… I learned at an early age that they were Orthodox Jews from Eastern Europe who had survived the Holocaust and determinedly held to their Old World garb and customs… As the Lubavitchers gained increasing visibility for their far-flung activities, my interest in their movement began to grow… many well-meaning people were confused about Lubavitcher beliefs, practices, and goals… I found myself wanting to recommend a good overview of the movement, but nothing of the sort existed. Eventually I decided to take on the project myself… My account is neither exhaustive nor definitive, nor is it designed as a substitute for the many texts written by the Lubavitchers themselves… Rather, my objective is to provide a bridge to this intriguing Hasidic group as it functions in our own time, and to impart something meaningful about the history of the Lubavitch movement and its current programs and aims.”
In the first chapter, he states, “The early Hasidim also stressed that in every generation there exists a single Jewish leader, a zaddik, who is the ‘Moses’ of his time, one whose scholarship, and devotion to others is unequaled. Through his awesome piety, each group of Hasidim felt, their Rebbe could even influence the Almighty’s decrees. Not only was he revered as an exemplar through his revelatory discourses, but his very quality of being … was seen to exalt humanity and impart subtle indications of the path to the divine. Such a figure is even believed to be the instrument of ushering in the messianic age on earth. While the Lubavitchers readily acknowledge the worthy attributes of other Orthodox heads, they venerate none but Rabbi Menachem Schneerson.” (Pg. 30-31)
He recounts that the Rebbe visited the Ohel [tomb] of their previous leader: “After nearly seven hours standing at the grave, the Rebbe is ready to return to Crown Heights… For more than forty years, the Rebbe has been coming here regularly… recently, he has been coming as often as three times a week … No Lubavitcher claims to understand the Rebbe’s spiritual motives in this matter, but … the fact that he spends so many hours here is proof so its tremendous importance to him. These lengthy visits are a clear indication of the mystical foundation of the entire Lubavitch movement.” (Pg. 42)
He notes, “Lubavitchers … marveled not only at his frequent all-night counseling marathons and his seeming uncanny powers of discernment among those seeking his help, but also at the fact that he had never taken even a single day’s vacation… he had not once left the New York City vicinity since 1951…” (Pg. 45)
He explains, “Citing the Lubavitcher Rebbe’s recent public remarks, Rabbi Friedman stresses that homosexuality can be overcome, and that an individual with such tendencies can nevertheless marry, raise children, and remain faithful to his or her spouse. He concedes that such a person may have to struggle through an entire lifetime to control the homosexual urge… He is challenged by several women who appear irritate with his comment that Orthodox Jewish law defines male homosexuality as sinful, but regards lesbianism merely as ‘immodest.’ He holds his ground with only a trace of tension.” (Pg. 95)
He points out, “While the Lubavitchers are vigorously fighting liberal groups like the American Jewish Congress and the American Civil Liberties Union (ACLU) on religion-state separatism they are now ALLIED with the ACLU in battling for the religious and social rights of prisoners. Such a situation underscores the difficulty of applying simplistic political labels toa religious movement as complex as Lubavitch.” (Pg. 109)
He admits, “Despite the currently strong consensus in the scientific community, [the Rebbe] also challenged the theory of evolution. ‘The discovery of fossils is by no means conclusive evidence of the great antiquity of the earth… In view of the unknown conditions which existed in ‘prehistoric
Times---such as conditions of atmospheric pressures, temperature, radioactivity, and unknown catalyzers, we cannot exclude the possibility that dinosaurs existed several thousand years ago and became fossilized under terrific natural cataclysms in the course of a few rather than in millions of years. This is because we have no conceivable measurements of criteria of calculations under those unknown conditions.” (Pg. 126)
He explains, “the Rebbe opposed Israel’s territorial concessions in the Camp David agreement as misguided… he warned: ‘With whom can Israel sign a valid peace treaty now? With no one! Those who cry for … ‘peace now’ deliberately choose to ignore such points… They are ready to make concessions which will place the lives of millions of Jews in mortal danger.’ Dismissing as naïve the relieved greeting that many bestowed upon President Anwar Sadat, the Lubavitcher Rebbe condemned the Camp David agreement with Egypt as illusory and possibly quite temporary: ‘For all we gave, we received nothing.’” (Pg. 165)
He states, “Many speakers emphasize the vital role that Jews must play in promulgating the ‘Seven Noahide Laws’ to all humanity. These injunctions, according to Jewish tradition, were given to Noah by God, discussed by the Talmudic sages and later codified by Maimonides. They comprise six prohibitions of human behavior: idolatry, blasphemy, cruelty to animals, crimes of theft, incestuous acts, and murder. The seventh ‘law of Noah’ calls for establishing local systems of justice to enforce the six prohibitions.” (Pg. 205-206)
He concludes, “It is now nearly two in the morning, and the international Lubavitcher emissary banquet is over… Few people are foolish or courageous enough to venture alone into these dark streets at this hour. But as the Lubavitchers stream out… their faces are aglow with excitement, even euphoria, they are beyond mere fatigue. In just a few hours another busy day lies ahead with Hasidic discourses, pragmatic workshops, and outreach planning sessions. But convinced that the final premessianic countdown depends on the fervor and commitment of all Jews to Judaism, they are hopeful, even confident that the long-prophesied age of universal peace will soon be here.” (Pg. 213)
This book will be of great interest to those studying Rebbe Schneerson and the Lubavitcher movement.
Edward Hoffman is a psychologist and adjunct professor of psychology at Yeshiva University. He wrote in the Preface to this 1991 book, “I have been intrigued by the Lubavitcher Hasidism since childhood in New York City in the 1950s… I learned at an early age that they were Orthodox Jews from Eastern Europe who had survived the Holocaust and determinedly held to their Old World garb and customs… As the Lubavitchers gained increasing visibility for their far-flung activities, my interest in their movement began to grow… many well-meaning people were confused about Lubavitcher beliefs, practices, and goals… I found myself wanting to recommend a good overview of the movement, but nothing of the sort existed. Eventually I decided to take on the project myself… My account is neither exhaustive nor definitive, nor is it designed as a substitute for the many texts written by the Lubavitchers themselves… Rather, my objective is to provide a bridge to this intriguing Hasidic group as it functions in our own time, and to impart something meaningful about the history of the Lubavitch movement and its current programs and aims.”
In the first chapter, he states, “The early Hasidim also stressed that in every generation there exists a single Jewish leader, a zaddik, who is the ‘Moses’ of his time, one whose scholarship, and devotion to others is unequaled. Through his awesome piety, each group of Hasidim felt, their Rebbe could even influence the Almighty’s decrees. Not only was he revered as an exemplar through his revelatory discourses, but his very quality of being … was seen to exalt humanity and impart subtle indications of the path to the divine. Such a figure is even believed to be the instrument of ushering in the messianic age on earth. While the Lubavitchers readily acknowledge the worthy attributes of other Orthodox heads, they venerate none but Rabbi Menachem Schneerson.” (Pg. 30-31)
He recounts that the Rebbe visited the Ohel [tomb] of their previous leader: “After nearly seven hours standing at the grave, the Rebbe is ready to return to Crown Heights… For more than forty years, the Rebbe has been coming here regularly… recently, he has been coming as often as three times a week … No Lubavitcher claims to understand the Rebbe’s spiritual motives in this matter, but … the fact that he spends so many hours here is proof so its tremendous importance to him. These lengthy visits are a clear indication of the mystical foundation of the entire Lubavitch movement.” (Pg. 42)
He notes, “Lubavitchers … marveled not only at his frequent all-night counseling marathons and his seeming uncanny powers of discernment among those seeking his help, but also at the fact that he had never taken even a single day’s vacation… he had not once left the New York City vicinity since 1951…” (Pg. 45)
He explains, “Citing the Lubavitcher Rebbe’s recent public remarks, Rabbi Friedman stresses that homosexuality can be overcome, and that an individual with such tendencies can nevertheless marry, raise children, and remain faithful to his or her spouse. He concedes that such a person may have to struggle through an entire lifetime to control the homosexual urge… He is challenged by several women who appear irritate with his comment that Orthodox Jewish law defines male homosexuality as sinful, but regards lesbianism merely as ‘immodest.’ He holds his ground with only a trace of tension.” (Pg. 95)
He points out, “While the Lubavitchers are vigorously fighting liberal groups like the American Jewish Congress and the American Civil Liberties Union (ACLU) on religion-state separatism they are now ALLIED with the ACLU in battling for the religious and social rights of prisoners. Such a situation underscores the difficulty of applying simplistic political labels toa religious movement as complex as Lubavitch.” (Pg. 109)
He admits, “Despite the currently strong consensus in the scientific community, [the Rebbe] also challenged the theory of evolution. ‘The discovery of fossils is by no means conclusive evidence of the great antiquity of the earth… In view of the unknown conditions which existed in ‘prehistoric
Times---such as conditions of atmospheric pressures, temperature, radioactivity, and unknown catalyzers, we cannot exclude the possibility that dinosaurs existed several thousand years ago and became fossilized under terrific natural cataclysms in the course of a few rather than in millions of years. This is because we have no conceivable measurements of criteria of calculations under those unknown conditions.” (Pg. 126)
He explains, “the Rebbe opposed Israel’s territorial concessions in the Camp David agreement as misguided… he warned: ‘With whom can Israel sign a valid peace treaty now? With no one! Those who cry for … ‘peace now’ deliberately choose to ignore such points… They are ready to make concessions which will place the lives of millions of Jews in mortal danger.’ Dismissing as naïve the relieved greeting that many bestowed upon President Anwar Sadat, the Lubavitcher Rebbe condemned the Camp David agreement with Egypt as illusory and possibly quite temporary: ‘For all we gave, we received nothing.’” (Pg. 165)
He states, “Many speakers emphasize the vital role that Jews must play in promulgating the ‘Seven Noahide Laws’ to all humanity. These injunctions, according to Jewish tradition, were given to Noah by God, discussed by the Talmudic sages and later codified by Maimonides. They comprise six prohibitions of human behavior: idolatry, blasphemy, cruelty to animals, crimes of theft, incestuous acts, and murder. The seventh ‘law of Noah’ calls for establishing local systems of justice to enforce the six prohibitions.” (Pg. 205-206)
He concludes, “It is now nearly two in the morning, and the international Lubavitcher emissary banquet is over… Few people are foolish or courageous enough to venture alone into these dark streets at this hour. But as the Lubavitchers stream out… their faces are aglow with excitement, even euphoria, they are beyond mere fatigue. In just a few hours another busy day lies ahead with Hasidic discourses, pragmatic workshops, and outreach planning sessions. But convinced that the final premessianic countdown depends on the fervor and commitment of all Jews to Judaism, they are hopeful, even confident that the long-prophesied age of universal peace will soon be here.” (Pg. 213)
This book will be of great interest to those studying Rebbe Schneerson and the Lubavitcher movement.
Displaying 1 - 1 of 1 review