Kabbalah, a Gnostic-Plutonic Perversion of Scripture. Lurian Kabbalah & Chabad Lubavitch

Kabbalah, a Gnostic-Plutonic Perversion of Scripture. Lurian Kabbalah & Chabad Lubavitch
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LURIAN KABBALAH AND CHABAD LUBAVITCH: RICHARD WILLETT INTERVIEWS CHRISTOPHER JON BJERKNES
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December 20th, 2023
Christopher Jon Bjerknes
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FAIR USE FOR EDUCATIONAL PURPOSES
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Mirrored From:
https://www.bitchute.com/channel/cjbbooks/
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The Insane Delusions of Lurianic  Kabbalah. Isaac Luria and Kabbalah in Safed
https://www.myjewishlearning.com/article/isaac-luria-kabbalah-in-safed/
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Who Was Shabbetai Zevi?
https://www.myjewishlearning.com/article/shabbetai-zevi/
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Kabbalah and Hasidism
Initially, Hasidism was fiercely opposed by traditional Jewish authorities. Ironically, many Jews now perceive Hasidim (as members of the various Hasidic sects are known) as embodying the most traditional form of Judaism.
https://www.myjewishlearning.com/article/kabbalah-and-hasidism/
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The Lubavitcher Rebbe: How to deal with terrorists
https://youtu.be/xB9Ab8D9WRc?si=WQl3ARh_ZrVRcSac
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What is the Tanya?
Rabbi Schneerson
A brief but informative summary of the history, definition, and function of the Tanya
https://youtu.be/WXkdnPClM34?si=Ye1fOoCtKLcR3vRx
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Hasidic Judaism’s Beginnings
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Hasidic Judaism first arose in Ukraine amid a wider resurgence of interest in Jewish mysticism and as an alternative to those who hewed to a more formal and scholarly approach to Jewish practice and would later become known as mitnagdim (literally “opponents”). Born circa 1700, the founder of Hasidism was Rabbi Israel ben Eliezer, better known as the Baal Shem Tov 
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https://www.myjewishlearning.com/article/hasidic-movement-a-history/
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The Baal Shem Tov
The founder of Hasidism is shrouded in legend and mystery. The Hasidic  movement.
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Born Israel ben Eliezer around the year 1700 in western Ukraine, his name literally means “Master of the Good Name” and is often abbreviated as Besht. 
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Tikkun Olam: Repairing the World
Fixing GOD and the Jewish Social Justice Crusade
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https://www.myjewishlearning.com/article/tikkun-olam-repairing-the-world/
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Are Synagogues Outsourcing Tikkun Olam? (Social Justice)
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https://www.myjewishlearning.com/2015/01/27/are-synagogues-outsourcing-tikkun-olam/
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These are exciting times for Jewish social justice.  This past week, an interfaith group of ministers, led in part by the Jewish group Bend The Arc, staged a dramatic die-in at a Capitol Hill cafeteria as part of the #BlackLivesMatter effort.  American Jewish World Service has become a leading global advocate for combating gender-based violence, promoting LGBT rights.
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The Assimilation of Tikkun Olam
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https://jcpa.org/article/assimilation-tikkun-olam/
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This notion of waning congregational interest in tikkun olam work might seem shocking to some. After all, “tikkun olam” has become such a ubiquitous phrase that even President Obama has used it in outreach to the Jewish community; most shuls have social justice or tikkun olam committees; and we continue to teach students in our religious schools about pursuing justice.
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There is a growing chasm between what I will term “social action” and “social justice.” By social action I mean direct service such as canned food drives, clothing drives, or volunteering at elderly homes or homeless shelters. Social justice, in contrast, refers to advocacy directed towards changing systemic injustices in our society, whether legally or culturally. The Civil Rights movement, and more recently the effort to sanction same-sex marriage, are examples of social justice.
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In ‘Aleinu, however, the phrase is somewhat ambiguous: assuming that the sense is to transform the world, who is supposed to do this?
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The tikkun olam legal justification reflects a serious turn from its liturgical counterpart. First, the universalist theme of ‘Aleinu has its eyes set on repairing society in general, both Jewish and non-Jewish. The legal justification, however, was offered for the inner workings of the Jewish community; legislation regarding Gentiles is justified by a different term: mipnei darkhei shalom (in the interests of peace)—a justification that sounds more pragmatic than idealistic. Indeed, there are a few examples in rabbinic literature of the universalist tikkun olam, but those uses do not appear in legal contexts.29
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POLITICAL INVOLVEMENT, SOCIAL JUSTICE, ACTIVISM
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Tikkun olam as a modern turn of phrase generally refers to political involvement, striving for social justice, and grassroots activism. The origins of this popular usage, however, are hazy.
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In 1918, the Committee on Synagogue and Industrial Relations of the Central Conference of American Rabbis (CCAR) adopted the Reform movement’s first resolution on social justice:
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The next few decades will have as their chief concern the rectification of social and economic evils. The world will busy itself not only with the establishment of political, but also with the achievement of industrial democracy through social justice. The ideal of social justice has always been an integral part of Judaism.36
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BANNER FOR LIBERAL AMERICAN JEWRY
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While tikkun olam as political activism may have been a European innovation, it would be on the shores of progressive America that it would blossom. To be sure, I have found no evidence to suggest that the political activist connotation of the term migrated from Europe to America. Regardless, for many American Jews, tikkun olam as social justice became no less than a pillar of Judaism. The president of the Union of Reform Judaism (URJ), Rabbi Rick Jacobs, recently wrote: “Tikkun olam is the gateway for most young Jews to live a life of Jewish commitment.”41 Or, as the URJ’s website declares: “To be a Reform Jew is to hear the voice of the prophets in our head; to be engaged in the ongoing work of tikkun olam; to strive to improve the world in which we live.”42
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In the Reform movement’s 1999 Pittsburgh Platform, the term was used, as follows: “Partners with God in תִּקּוּן עוֹלָם (tikkun olam), repairing the world, we are called to help bring nearer the messianic age.
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(Preparing the World for the Anti-Christ through Jewish Social Justice)
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(Forcing the Noahide Laws on all Non-Jews)
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Bleich discussed tikkun olam from the perspective of the Jewish obligation to determine, disseminate, promote and enforce the Seven Noahide Laws among Gentiles. Bleich also reflected on sources that consider the eventuality of Gentile fidelity to standards that are normative for Jews. While Bleich advocated voicing Jewish approaches to contemporary issues in light of the Noahide laws, like Blidstein, he did not emphasize them as being tikkun olam.
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A well-publicized example of the Americanization of tikkun olam was President Obama’s speech at the AIPAC convention in March 2012, when he referred to “the concept of tikkun olam that has enriched and guided my life.”63 It was not the first time President Obama invoked the notion of tikkun olam: in 2010, at a gathering marking Jewish American Heritage Month, Obama spoke about the contributions and values of Jewish Americans and summarized: “So what we are called upon to do now is to continue to live up to those values as a nation—to continue to uphold the principle of ‘tikkun olam’—our obligation to repair the world.