What is the heresy of Manis Friedman according to Rabbi Mizrachi?

 

Rabbi Yosef Mizrachi, a controversial Haredi rabbi known for his outspoken kiruv (outreach) efforts, has publicly criticized Rabbi Manis Friedman, a prominent Chabad-Lubavitch rabbi, accusing him of heresy based on specific theological statements. While Mizrachi has not issued a single, comprehensive manifesto labeling Friedman a heretic, his criticisms can be pieced together from his lectures and online content, where he targets Friedman among other rabbis he deems to have strayed from Orthodox Jewish doctrine. Below is an analysis of Mizrachi’s accusations of heresy against Friedman, focusing on key points of contention.

Key Accusations of Heresy by Rabbi Mizrachi

1. Statements Implying God’s "Need" for Humanity
   Mizrachi has taken issue with Friedman’s theological framing, particularly statements suggesting that God "needs" humans or that God’s purpose is somehow dependent on creation. For instance, Friedman has said in lectures that "God created us because He needs us," a concept rooted in Chassidic thought, especially Chabad philosophy, which emphasizes a reciprocal relationship between God and humanity. Mizrachi views this as heretical because it contradicts the traditional Jewish belief in God’s absolute perfection, omnipotence, and self-sufficiency. According to Mizrachi, any implication that God is incomplete without humanity violates the Rambam’s (Maimonides’) Thirteen Principles of Faith, particularly the principle of God’s absolute unity and perfection, making Friedman’s stance tantamount to kfira (denial of core Jewish beliefs).
2. Downplaying the Severity of Sins, Including Homosexuality
   Mizrachi has criticized Friedman for allegedly minimizing the gravity of certain sins, such as homosexuality. In one of Friedman’s videos, he reportedly described homosexuality as "like any other sin," suggesting it should not be singled out as uniquely egregious. Mizrachi, who adheres to a strict, literal interpretation of Torah law, considers this a dangerous dilution of halacha (Jewish law). The Torah (Leviticus 18:22) labels homosexuality an "abomination" (to’eivah), and Mizrachi argues that equating it with lesser transgressions undermines the Torah’s authority and misleads Jews into accepting forbidden behaviors. To Mizrachi, this constitutes a heretical distortion of divine commandments.
3. General Theological Deviations
   Mizrachi has broader grievances with Friedman’s Chassidic approach, which often employs mystical and anthropomorphic language about God. For example, Friedman’s discussions of God "suffering" with humanity (e.g., in the context of the Holocaust) or needing human action to fulfill divine will are seen by Mizrachi as departures from the rationalist theology exemplified by the Rambam. Mizrachi has accused Friedman, alongside other rabbis, of promoting ideas that "change the Torah," a serious charge implying heresy by altering foundational Jewish beliefs.

Context of Mizrachi’s Critique

Mizrachi’s accusations are part of his broader campaign against rabbis he deems heretical, a list that has included figures like Rabbi Jonathan Sacks and Rabbi Natan Slifkin. In a July 2020 video (later removed from some platforms), Mizrachi named 14 rabbis, including Friedman, as "infidels" whose teachings endanger Jewish souls. He frames his criticism as a defense of authentic Torah Judaism against what he sees as modernist or mystical distortions. Specifically regarding Friedman, Mizrachi has suggested that his popularity on platforms like YouTube amplifies the harm of his "heretical" ideas, misleading the masses who lack the scholarship to discern truth from falsehood.

Friedman’s Perspective and Chabad Influence

Friedman’s teachings, while controversial to Mizrachi, are grounded in Chabad philosophy, which draws heavily from the Tanya and the teachings of the Lubavitcher Rebbe. Concepts like God’s "need" for humanity are not literal but metaphorical, reflecting the Chassidic idea that God desires a "dwelling place" in the physical world through human action. Friedman’s supporters argue that Mizrachi misrepresents these ideas by taking them out of their esoteric context, accusing Mizrachi of lacking the depth to engage with Chassidic thought.

Conclusion

According to Rabbi Yosef Mizrachi, the "heresy" of Manis Friedman lies primarily in his theological assertions that God depends on humanity and his perceived leniency toward sins like homosexuality, both of which Mizrachi sees as contradicting the Torah and the Rambam’s principles. These accusations reflect a clash between Mizrachi’s strict, legalistic approach and Friedman’s mystical, Chassidic worldview. Whether Friedman’s teachings constitute heresy depends on one’s interpretive lens: Mizrachi views them as a betrayal of Jewish orthodoxy, while Friedman’s followers see them as a legitimate expression of Chabad tradition. The debate underscores deeper tensions within contemporary Judaism over authority, interpretation, and the boundaries of acceptable belief.