EXCHANGE ON WRITING ABOUT THE SEVENTH LUBAVITCHER REBBE AND HIS HASIDIM

When Menachem Friedman and I resolved to write what became The Rebbe: The Life and the Afterlife of Menachem Mendel Schneerson, we did so because as sociologists we were puzzled, as we put it in our preface, by how a a small Hasidic group that seemed on the verge of collapse in 1950 with the death of their sixth leader had replanted itself in America and in less than a generation gained fame and influence throughout the world in ways no one could have imagined at the time their next and thus far last rebbe, Mena?em Mendel Schneerson, took over the reins of leadership in 1951. More than that, we were quite amazed that this group, which at its height during the twentieth century was never among the largest hasidic sects and probably numbered at most about 100,000 worldwide, had managed to become among the most well-known hasidim in the world. We were no less struck that they had found ways to make their Jewish outreach efforts, as well as their extraordinarily parochial belief that the contemporary world had entered messianic times (and that only Lubavitchers and their rebbe knew how to hasten his coming), both newsworthy and known far beyond the borders of the hasidic world. Through a series of directed campaigns that aimed to transform Jewry and the world, many, if not most Lubavitchers had also tried to convince the world that their leader, who had reigned over them from Brooklyn for forty-three years, was the Messiah incarnate, even as he lay dying at Beth Israel Hospital in New York.