As I expected
After a friend invited me last.month to a Chabad Shabbat morning service, followed by lunch and afternoon prayers at the house nearby of the rebbe and his family, I felt intimidated. But, as the kiddush was sponsored by my friend for my recently deceased wife (z"l), although she'd never have entered a shul with a separation between men and women, I of course agreed. I was welcomed throughout by the small minyan and congregation. This shifted my perception of Chabad. I associated it with the mid-1990s, the telethon in L.A., the We Want Moshiach Now! bumper stickers, and to what felt to many a disconcerting front of inclusion masking a deeper reality of separation from the larger Jewish assimilated and the non-Jewish majority, who were seen as inferior and easy marks.
Given Sue Fishkoff's book comes around the millennium in its coverage, this readable account captures, especially in the epilogue, the years right after the Rebbe Schneerson's death. Her focus isn't on him (since then, two biographies by well-known academics have appeared), but on the Lubavitcher foot soldiers, the army of agents, schlichim. Similar to Mormon emissaries, but the Chabad outreach, rather than converting, seeks to gather in disaffected Jews. Fishkoff in thematic chapters follows the expected missionary campaigns, into far-flung foreign cities, but more often strongholds of Jewish America such as Southern Florida, as well as less expected outposts as Fresno, Salt Lake City, prisons in the Southwest, and drug rehab clinics. I liked the section about how building a mikvah was crucial.
Why? Without it, ritual purity is impossible, and therefore sex, and thus the continuity of a Jewish family and a viable network of fellow believers. Yet, much of Chabad is supported by those outside its ranks. Nostalgia, guilt, making amends, respect for those who don't give in to the assimilation of the majority of Jews in much of the world today. Fishkoff doesn't always follow through on those whose tales of returning to a more observant practice portend, however. What happened to the Christian husband, I wondered, after his wife chose to turn to the "Crown Heights" version of Orthodoxy? What are the success rates of staying in Chabad, given that stories of those leaving traditional Judaism abound? Does Chabad acceptgays? Intermarried families? What about non-Orthodox converts?
I didn't find real surprises here. I kept comparing the late Nineties peak awareness of Chabad in the wake of the Rebbe's death, and the numbers which the movement must have attracted from those who found Reform or Conservative denominations too bland, too pricy, or too accommodating to marrying out, contrasted with what a generation later becomes a rapidly secularizing "nones," a blend of different faiths or rituals one chooses for oneself, or the "spiritual but not religious" tendency accelerating throughout global.society.
Fishkoff for the time.presents a journalistic take. We see infighting among Jewish organizations, spats over menorahs on public property, turf wars over Change seen as "discount" chain undercutting synagogue rates for education, membership, and programs. As the slice of North American Jewry with two born-Jewish but non-Orthodox parents with kids who raise their kids Jewish in turn surely has not been expanding since this book appeared, What may a sequel reveal about today's Chabad: are they primarily set on bringing in people without Jewish mothers, given facts, are they serving their own children who grew up in Chabad more, or are they, somewhat ironically it occurs to me, seeking lists of people with Jewish surnames, many of whose fathers are Jewish, not their mothers? After all, 70% of Jews outside Orthodoxy marry out, compared to about half a third of a century ago.