Prayer Prayer takes a central place in Chabad philosophy. In the , the desire to pray is referred to as the "desire for life". Zalman counseled those who could not remain at the synagogue for lengthy prayers to leave early rather than disturb the rest of the congregation. In addition, prayer is considered a way of understanding and connecting to
God. Far more emphasis is placed on prayer in Chabad than in other sects of Judaism. Chabad's mode of prayer includes lengthy contemplation of God's nature. One particular , Rabbi Yekusiel Lepeler, is said to have at times prayed at such length that by the time he finished the morning prayers, it was time for the afternoon prayers and that lead into the evening prayers.
Contemplation A central position in Chabad's philosophy is that the ultimate service of God can be achieved through contemplation and other cognitive processes rather than emotions. Chabad philosophy differs from the teachings of other Hasidic groups in this regard, emphasizing the use of the mind's cognitive faculties in religious devotional efforts. Chabad philosophy provides a conceptual approach to understanding God and other spiritual matters, maintaining that contemplating such topics constitutes
Avodat HaShem (, 'the service of God'). Chabad philosophy also incorporated the teachings of
Kabbalah as a means of dealing with one's daily life and psyche. It teaches that every aspect of the world exists only through God's intervention. Chabad teaches that one can attain complete control over one's actions through an intellectual approach and meditation.
Kabbalah In Chabad's thought, the study of Kabbalah is seen, in some instances, not only as an act of religious study but as a way to fulfill other Jewish commandments. In the
Tanya, the study of Kabbalah is divided between the study of
Seder Hishtalshelus (the Kabbalistic theory of the evolution of the universe) and the study of the esoteric meaning of the commandments. The study of the commandments is said to be a superior form of study because it relates more closely to the performance of
mitzvot and, in some cases, is considered to take the place of the commandment itself. ======
Seder Hishtalshelus (, 'order of development', 'order of evolution'), refers in Kabbalah and Hasidic thought to the chain-like descent of spiritual worlds () between God and Creation. Each spiritual world denotes a complete realm of existence, resulting from its general proximity or distance to divine revelation. Each realm is also a form of consciousness reflected in this world through the psychology of the soul. The concept of
Seder Hishtalshelus is explored in numerous Chabad philosophical works.
Love of God According to Zalman, there are two primary forms of human love for God. One form, called "natural love," is one that is brought about through the subjection of bodily drives; the other, "produced love," is the result of contemplation on topics that arouse such emotions.
Love of one's fellow Jew Ahavat Yisrael (, 'love for Israel') is a biblical precept extensively elaborated in Chabad thought. In the
Tanya, Zalman states that the obligation to love one's fellow Jew extends even to sinners.
Unity Rabbi
Menachem Mendel Schneerson advanced a proposed unity between opposing concepts in his writings and lectures. He suggested that it was possible to unite the mundane aspects of the world with the element of godliness in the world. Schneerson emphasized the significance of creating an "abode for God on this world". Consequently, he encouraged his followers to unite life in the modern world with the teachings of Judaism. He felt that the world was not a contradiction to the word of God, and it was to be embraced rather than shunned. ======
Dira Betachtonim () is the process of manifesting the presence of God within the world. An examination of
Dira Betachtonim is found in
Samech Vov by the fifth
Chabad Rebbe, Rabbi
Sholom Dovber Schneersohn. In
Samech Vov, this concept is described as the ultimate purpose of creation.
Dira Betachtonim is also explored by the seventh Rebbe, Rabbi Menachem Mendel. Central to the
Dira Betachtonim concept is the notion of sublimating the physical aspects of existence.
In Chabad philosophy,
yeshut ("selfhood" or "self-assertion") is seen as the antithesis to
yichud ("unity"), a denial of the reality that God "fills the heavens and the earth" and that there is none beside him.
Bitul hayesh means total self-negation and a conscious awareness of the ultimate nature of man.
Bitul hayesh is achieved by reflecting on God's greatness, exaltedness, and majesty. When one feels that they are in the presence of God, they will feel a sense of insignificance and humility. At the same time, the worshipper will feel a passionate adoration for God and a desire to cleave to God.
In Chabad theology, the concept of
messianism (, 'messiah') is discussed at length. The seventh Lubavitcher Rebbe, Rabbi
Menachem Mendel Schneerson, taught that the concept of
moshiakh is linked to the fifth and highest level of the soul, the
yechida (the soul's essence). He explains that just like the
yechida of a soul is that soul's quintessential point; the same is true with
moshiakh, which is a revelation of godliness that transcends all limitations. Hence, in the times of
moshiakh, the world will be filled with the level of
yechida, perfecting and completing this world. ==Other concepts==