Chabadpedia - User contributions [en]

Soviet Union

2025-07-18T14:48:26Z

104.148.209.107: /* Soviet Economy */

'''Soviet Union''' (in Russian '''Soyuz Sovetskikh Sotsialisticheskikh Respublik'''; also known by the initials '''S.S.S.R''' in Hebrew translation: '''Union of Soviet Socialist Republics'''), was established as a result of the '''Communist Revolution''' or '''October Revolution''' that took place in Russia in 5678 (1917) by the Chairman of the Bolshevik Party Vladimir Lenin after the February Revolution in which the liberal provisional government seized power.

The USSR was a superpower that stretched across about 15% of all land on Earth, spanning Eastern Europe and North-Central Asia. Under its rule lived approximately half of the world's Jews. The Soviet Union was ruled by the Communist Party, and its rule was characterized by persecution and suppression of the Jewish religion. Many Jews, including numerous Chabad chassidim, sacrificed their lives to sanctify Hashem's name during the Soviet era, as part of the constant struggle against the government to maintain Jewish identity and observe Torah and mitzvos. The [[Rebbe Rayatz]] and the [[Rebbe]] waged a powerful battle to sustain Judaism and Chassidus in the Soviet Union throughout the entire period of Communist rule.

== Background ==
The Soviet Union was the leader of the Eastern-Soviet bloc in the world and effectively controlled all Eastern European countries, leading the communist ideology that denied all religion. It was established on 11 Teves, 5683 (December 30, 1922) following the victory of the Red Army in the Russian Civil War, as a union between Soviet Russia and the Soviet republics of Transcaucasia, Soviet Ukraine, and Soviet Belarus, which were also established during the war. After World War II, the Soviet Union became one of the world's two superpowers (alongside the United States). The Soviet Union was ruled by the Communist Party and at its peak consisted of 15 sub-states called "Socialist Republics," some of which were conquered at a later stage during World War II.

== Soviet Union Republics ==

# Russia
# Ukraine
# Belarus
# Moldova
# Azerbaijan
# Uzbekistan
# Kazakhstan
# Tajikistan
# Kyrgyzstan
# Turkmenistan
# Moldova
# Georgia
# Lithuania
# Latvia
# Estonia

== Soviet Economy ==
The Soviet Union's place in international institutions, including the [[United Nations]], was taken by Russia, which was the largest of the republics and constituted the political and cultural center of the Soviet Union.

The communist system is based on the Marxist method. That is, absolute equal rights among all citizens. Therefore, there could not be an upper class and a lower class, but everyone was equal. For this purpose, during the first period of communist rule, the property of the country's wealthy was confiscated while they were killed or sent to Siberia. Food was received with vouchers, not through money, which led to a flourishing black market where food and other items were obtained illegally.

The authorities worked to erase the differences between religions and persecuted anything connected to religion.

Tens of millions of Jews lived in the Soviet Union. Today, the number of Jews living in Russia alone is estimated at 150,000, though some cite higher numbers.

== Suppression of Religion ==

==== Laws Against Religion ====
The Communists advocated atheism, meaning a belief that there is no higher reality (Heaven forbid), and therefore with the revolution, the Communist regime began imposing restrictions on all religions, especially Judaism.

Among the laws designed to harm the observance of Jewish mitzvot were:

* Prohibition against providing Jewish education to more than three children together, alongside mandatory education in government schools. This prohibition was intended to prevent Jewish education for children.
* Prohibition against closing factories on Shabbat, which resulted in Shabbat observers losing their livelihoods, making it impossible for them to work in regular workplaces. Exceptions were private businesses managed from home.
* Many synagogues and mikvaot were closed by the authorities, and kosher slaughter was prohibited.

During that period, the "Iron Curtain" was imposed (prohibition of entry and exit), which turned the Soviet Union into one large prison and prevented any possibility of leaving the country.

==== KGB and Yevsektsia ====
The G.P.U. (the secret police of Russia) established the Yevsektsia (Jewish Department), composed of Jews who had strayed from the path and tried in every way to persecute religious institutions. They sealed mikvaot, locked synagogues, and spied on all religious institutions in order to arrest the Chassidim who operated religious services. Those who were arrested were sentenced to many years of exile in Siberia with hard labor, and those considered more "dangerous" were executed. The situation worsened when Stalin came to power after Lenin's death in 5684 (1924) and began harsh tyranny against all his opponents.

==== Underground Yeshivot ====
The Rebbe Rayatz sent shluchim to every possible place to open underground "chadarim" with Jewish education. He also warned all Soviet Jews not to send their children to government schools ("shkoles") due to the enormous spiritual danger, despite the risk of severe imprisonment and exile imposed by the authorities on those who broke the law. He also opened a network of underground yeshivot in many cities throughout the Soviet Union.

==== Arrest of the Rebbe Rayatz ====
The Rebbe Rayatz was arrested on 15 Sivan 5687 (1927) and sentenced to death. After a diplomatic campaign, the sentence was commuted to three years of exile in Kostroma. Eventually, he was released on 12 Tammuz. This ultimately led to his expulsion from Russia at the beginning of 5688 (1928).

On his first day in Riga, the Rebbe Rayatz established a committee to help Russian Jews from outside by sending money, food, and means for observing Judaism. Within Russia, several Chassidim were appointed to manage the network of underground Talmud Torahs and Tomchei Tmimim yeshivot. The Chassidim would receive valuable items through various emissaries, which they sold on the black market to earn money for operating the underground network of yeshivot and chadarim. He also worked to organize shipments of matzot for Pesach and the four species for Sukkot.

==== Waves of Arrests ====
During the 5690s (1930s), the secret police carried out waves of arrests in which many Chassidim throughout the Soviet Union were detained:

In 5690 (1930), a wave of arrests in Leningrad. In 5695 (1935), the NKVD conducted a wave of arrests in Moscow and Rostov of key figures involved in spreading Judaism. All were sentenced to three years of exile in Kazakhstan. Most survived the exile except for R' Yaakov of Skalik, whose whereabouts were lost.

During the following years (5695-5699/1935-1939), there were many waves of arrests.

The wave of arrests in 5698 (1938) took place in Leningrad, where about twenty-five Chassidim were arrested in one night, later called "the night of the ten martyrs of the kingdom." Twelve of them were executed, and all the rest were sent to Siberia for many years. The families of the murdered did not know the fate of their loved ones for a long time because they were told that they too had been exiled, and only years later were they told the bitter truth. On 9 Nissan 5699 (1939), Rabbi Levi Yitzchak Schneerson, the Rebbe's father, was arrested. As a result of the arrests, many Chassidim were forced to flee from the authorities and go underground.

== World War II ==
During World War II, many Jews fled from the front lines in Russia, Ukraine, and Belarus to the cities of Tashkent and Samarkand, where the Yevsektsia (Jewish Section of the Communist Party) did not operate with the same intensity as in the interior cities of Russia. As a result, Chassidic life flourished relatively in these cities, although even there they had to maintain secrecy. During the war, there were years of material shortages and severe hunger that claimed the lives of many Anash (Chabad Chassidim) who died of starvation. Later, there were years when livelihood became more abundant. During that period, the Rebbe Rayatz (Rabbi Yosef Yitzchak Schneersohn) was engaged in sending packages to the Chassidim there, especially for sending matzos for Pesach.

== The Exodus from Russia ==
'''Extended article – The Exodus from Russia 5706 (1946)'''

After World War II ended at the beginning of the year 5706 (1946), a rare opportunity arose to leave Russia. Russia allowed all Polish refugees to return to their country, as well as Russians who were married to Poles. The Chassidim identified the potential in this opportunity – it was possible to forge documents or purchase passports of Poles who had died or been exiled to Siberia and use them to leave Russia. The Russian government preferred to ignore the forgery industry so as not to publicize the fact that many Poles had died in Russia. After receiving approval from the [[Rebbe Rayatz]], a special committee was established to organize documents for Chassidim so they could leave Russia. The method was to "assemble families" – allegedly Polish families that would leave the country in groups. Indeed, most of the Chassidim managed to leave Russia, but the last group that tried to leave was caught, and all its members were arrested and exiled to Siberia, among them was [[Reb Mendel Futerfas]]. The Chassidim who left Russia arrived in Germany and from there to New York and Eretz Yisrael.

During that period under Communist rule, many were murdered, thousands were exiled, and tens of thousands were imprisoned for studying Torah and observing mitzvos. Even after 5707 (1947), a large number of Chassidim remained in Russia. A small portion of them only left after the fall of the Iron Curtain.

== In the Seventh Generation ==

==== Aid to Soviet Jews ====
The Rebbe worked throughout the years in various ways to help the Jews of Russia, whose situation under Communist rule was dire. Among other things, the Rebbe established a network of agents who entered the borders of Russia disguised as tourists, and through them, the Rebbe introduced tefillin, mezuzos, and other sacred items into Russia. Some of the shipments were transferred through Jewish collaborators who worked in various embassies in the Soviet Union.

However, the Rebbe firmly rejected open struggle against the Russian government, such as demonstrations, which not only led to no benefit but greatly hindered operations for Russia, to the extent that after one demonstration, the Rebbe said that the demonstrations prevented about a hundred families from leaving the Soviet Union.

Due to the Rebbe's extensive connections with Soviet Jews and his actions to help them, the KGB sent investigators to 770 to monitor the Rebbe. The Rebbe knew about this and took precautionary measures.

==== Prophecy of the Dissolution of the Soviet Union ====
On the second day of Shavuos 5724 (1964), at the end of the farbrengen, the Rebbe told the crowd to say l'chaim for the merit of the Jews of Russia. The crowd's response was apathetic, and after a few minutes, the Rebbe said that if they had said l'chaim for the merit of the Jews of Russia, they could have caused all of them to leave Russia.

On 6 Tishrei 5727 (1967), when no one dreamed of it, the Rebbe prophetically announced that the Soviet Union would disintegrate, and this would be a breakthrough and preparation for the coming of Moshiach. On Lag B'Omer 5740 (1980) at the parade, the Rebbe spoke about the permission according to the Russian constitution for Torah study and that every parent should educate their children in the way of Torah.

In 5746 (1986), the Rebbe began to take practical steps toward the fall of the Communist regime. He instructed to build immigrant housing for the many immigrants expected to come to Eretz Yisrael following the opening of the Iron Curtain. Following the Rebbe's words, the Shamir housing project was built in Jerusalem.

== Collapse of the Soviet Union ==
In the late 1980s, cracks began to appear in the Soviet Union's "Iron Curtain." In 5747 (1987), Soviet leader Mikhail Gorbachev announced the "Perestroika" (restructuring) and "Glasnost" (openness) programs, which reduced Communist oppression and brought relative freedom to the Soviet Union. In 5749 (1989), Gorbachev signed an agreement with George Bush, the leader of the United States, which announced the end of the prolonged Cold War between the superpowers and a significant reduction in weapons development.

In 5751 (1991), the Soviet Union faced an economic crisis that threatened to collapse the country. In order to reduce government expenses, the government agreed to relinquish its technical control over the annexed countries. During this time, the Soviet Union also experienced coup attempts that led to the resignation of President Mikhail Gorbachev. This caused the additional countries to declare complete separation from the Soviet Union and hold general elections, resulting in the world's largest superpower dissolving without war.

With the dissolution of the state, the Russian Federation was established, which removed the Iron Curtain and permitted the departure of all Russian Jews. All restrictions on Jews were removed, and since then, it became possible to openly maintain Jewish life. During these years, the Rebbe's shluchim (emissaries) began arriving en masse to Soviet cities to rebuild Jewish life that had been desolate for so many long years.

In the month of Elul 5751 (1991), members of the Communist Party and the KGB attempted to stage another coup and take control of government buildings in Moscow. This caused great panic among citizens, and many of the Rebbe's shluchim who were in Soviet countries during that period (including bochurim who were sent to run summer camps) urgently asked the Rebbe what to do. The Rebbe's response was: "With the greatest astonishment I received the question - they should simply continue with all their programs, including the camps, until completion, and Hashem will grant them success and they will share good news." Within two days, the government succeeded in stopping the revolutionaries, and the coup attempt was prevented without bloodshed.

On 9 Tevet, 5752 (December 16, 1991), the collapse of the Communist regime occurred, which led to the disintegration of the Soviet Union into independent states, with capitalist economies and most declaring themselves as democratic or semi-democratic. Some of them operate with partial dictatorship.

==== The Rebbe's References to the Topic ====
Many times during the years 5750, 5751, and 5752 (1990-1992), the Rebbe referred to the overthrow of the Soviet Union as a redemptive process, accomplished through the power of the Rebbe Rayatz as the Moshiach of the generation.

In the month of Menachem Av, a convention of shluchim from the Soviet Union countries was held in Moscow, during which they visited the gravesites of our Rebbes in Lubavitch and the Rebbe's father's gravesite in Alma Ata. In the Shabbos Parshas Va'eschanan talk, the Rebbe referred to this and said:<blockquote>Including also the "wonder" that is happening in these very days: a gathering of Anash and the shluchim in the country of Russia... this event is a matter of "wonders," that the same country that '''fought''' against the activities of my father-in-law, the Rebbe, the leader of our generation (and similarly regarding the activities of the Baal Hilula of the tenth of Av) in spreading Torah and the wellsprings outward, is now '''hosting and honoring''' his students and emissaries and those who follow his ways and paths in spreading Torah and the wellsprings outward -

These "wonders" (which have already been seen in actuality) awaken and emphasize that immediately we will see the greatest wonder - the true and complete Redemption about which it is said "As in the days of your exodus from Egypt, I will show you wonders."</blockquote>In the month of Shevat 5752 (1992), the Soviet Union signed an agreement ending the Cold War with the United States and on reducing expenditures on weapons production. The Rebbe dedicated a special talk to this, explaining that the event is a taste of the prophecy "They shall beat their swords into plowshares," which will be fulfilled in the Redemption.

The Rebbe referred to the exodus of Russian Jews and their immigration to Israel as a taste of the Redemption's promise of the ingathering of exiles.

== Today ==
Following the fall of the communist regime and the establishment of a democratic government that permits and even supports Jewish studies, hundreds of shluchim (emissaries) are operating in countries that were under communist rule.

According to official data, approximately 205,000 Jews currently live in Russia and former Soviet Union countries, and experts estimate that there are over a million more Jews who are not registered or are unaware of their Jewish heritage.

== The Shluchim ==
In the former Soviet Union countries, hundreds of the Rebbe's shluchim currently operate within various institutions and organizations including:

* [[Or Avner]]
* [[Ezras Achim]]
* [[Federation of Jewish Communities in Russia]]
* [[Agudas Chasidei Chabad in the Commonwealth of Independent States]]
* [[CHAMAH]]

In parallel, various other Jewish organizations operate in cooperation with the shluchim.

== See Also ==
* [[Russia]]
* [[KGB]]
* [[Secret Shluchim to Russia]]

== For Further Reading ==
* Rabbi Shalom DovBer Levin, '''History of Chabad in Soviet Russia''', Kehot, 5749
* Rabbi Naftali Tzvi Gottlieb, Judaism of Silence
* Rabbi Zushe Wolf, '''Diedushka''' - The Lubavitcher Rebbe and Russian Jewry, Or Avner, 5767.
* Menachem Ziegelboim, '''Storming in Silence''' - Wives of Chassidim in Soviet Russia (2 volumes), 5765.
* Rabbi Menachem Zalmanov, '''Mi Armia Admura''' - The Rebbe's talks and the shlichus enterprise in the Commonwealth of Independent States, Ezras Achim, 5774.
* '''Russian Jews are Very Dear to My Heart''', in the 'Chayei Rebbi' section, Kfar Chabad weekly 1949 page 50
* '''The Secret Emissaries Who Created a Quiet Revolution in Russian Jewry''', Beis Moshiach weekly 8 Tammuz 5781 page 14

== External Links ==
* 20 Years to the Miraculous Revolution in Russia ● Fascinating Overview -
* '''That Country''', in the wedding memento of Tamarin-Margoliot, 12 Adar 5781
* '''Even an Iron Curtain Cannot Separate''', Ki Karov periodical Parshas Balak 5783

[[he:ברית המועצות]]

Soviet Union

2025-07-18T14:46:54Z

104.148.209.107: /* The Shluchim */

'''Soviet Union''' (in Russian '''Soyuz Sovetskikh Sotsialisticheskikh Respublik'''; also known by the initials '''S.S.S.R''' in Hebrew translation: '''Union of Soviet Socialist Republics'''), was established as a result of the '''Communist Revolution''' or '''October Revolution''' that took place in Russia in 5678 (1917) by the Chairman of the Bolshevik Party Vladimir Lenin after the February Revolution in which the liberal provisional government seized power.

The USSR was a superpower that stretched across about 15% of all land on Earth, spanning Eastern Europe and North-Central Asia. Under its rule lived approximately half of the world's Jews. The Soviet Union was ruled by the Communist Party, and its rule was characterized by persecution and suppression of the Jewish religion. Many Jews, including numerous Chabad chassidim, sacrificed their lives to sanctify Hashem's name during the Soviet era, as part of the constant struggle against the government to maintain Jewish identity and observe Torah and mitzvos. The [[Rebbe Rayatz]] and the [[Rebbe]] waged a powerful battle to sustain Judaism and Chassidus in the Soviet Union throughout the entire period of Communist rule.

== Background ==
The Soviet Union was the leader of the Eastern-Soviet bloc in the world and effectively controlled all Eastern European countries, leading the communist ideology that denied all religion. It was established on 11 Teves, 5683 (December 30, 1922) following the victory of the Red Army in the Russian Civil War, as a union between Soviet Russia and the Soviet republics of Transcaucasia, Soviet Ukraine, and Soviet Belarus, which were also established during the war. After World War II, the Soviet Union became one of the world's two superpowers (alongside the United States). The Soviet Union was ruled by the Communist Party and at its peak consisted of 15 sub-states called "Socialist Republics," some of which were conquered at a later stage during World War II.

== Soviet Union Republics ==

# Russia
# Ukraine
# Belarus
# Moldova
# Azerbaijan
# Uzbekistan
# Kazakhstan
# Tajikistan
# Kyrgyzstan
# Turkmenistan
# Moldova
# Georgia
# Lithuania
# Latvia
# Estonia

== Soviet Economy ==
The Soviet Union's place in international institutions, including the United Nations, was taken by Russia, which was the largest of the republics and constituted the political and cultural center of the Soviet Union.

The communist system is based on the Marxist method. That is, absolute equal rights among all citizens. Therefore, there could not be an upper class and a lower class, but everyone was equal. For this purpose, during the first period of communist rule, the property of the country's wealthy was confiscated while they were killed or sent to Siberia. Food was received with vouchers, not through money, which led to a flourishing black market where food and other items were obtained illegally.

The authorities worked to erase the differences between religions and persecuted anything connected to religion.

Tens of millions of Jews lived in the Soviet Union. Today, the number of Jews living in Russia alone is estimated at 150,000, though some cite higher numbers.

== Suppression of Religion ==

==== Laws Against Religion ====
The Communists advocated atheism, meaning a belief that there is no higher reality (Heaven forbid), and therefore with the revolution, the Communist regime began imposing restrictions on all religions, especially Judaism.

Among the laws designed to harm the observance of Jewish mitzvot were:

* Prohibition against providing Jewish education to more than three children together, alongside mandatory education in government schools. This prohibition was intended to prevent Jewish education for children.
* Prohibition against closing factories on Shabbat, which resulted in Shabbat observers losing their livelihoods, making it impossible for them to work in regular workplaces. Exceptions were private businesses managed from home.
* Many synagogues and mikvaot were closed by the authorities, and kosher slaughter was prohibited.

During that period, the "Iron Curtain" was imposed (prohibition of entry and exit), which turned the Soviet Union into one large prison and prevented any possibility of leaving the country.

==== KGB and Yevsektsia ====
The G.P.U. (the secret police of Russia) established the Yevsektsia (Jewish Department), composed of Jews who had strayed from the path and tried in every way to persecute religious institutions. They sealed mikvaot, locked synagogues, and spied on all religious institutions in order to arrest the Chassidim who operated religious services. Those who were arrested were sentenced to many years of exile in Siberia with hard labor, and those considered more "dangerous" were executed. The situation worsened when Stalin came to power after Lenin's death in 5684 (1924) and began harsh tyranny against all his opponents.

==== Underground Yeshivot ====
The Rebbe Rayatz sent shluchim to every possible place to open underground "chadarim" with Jewish education. He also warned all Soviet Jews not to send their children to government schools ("shkoles") due to the enormous spiritual danger, despite the risk of severe imprisonment and exile imposed by the authorities on those who broke the law. He also opened a network of underground yeshivot in many cities throughout the Soviet Union.

==== Arrest of the Rebbe Rayatz ====
The Rebbe Rayatz was arrested on 15 Sivan 5687 (1927) and sentenced to death. After a diplomatic campaign, the sentence was commuted to three years of exile in Kostroma. Eventually, he was released on 12 Tammuz. This ultimately led to his expulsion from Russia at the beginning of 5688 (1928).

On his first day in Riga, the Rebbe Rayatz established a committee to help Russian Jews from outside by sending money, food, and means for observing Judaism. Within Russia, several Chassidim were appointed to manage the network of underground Talmud Torahs and Tomchei Tmimim yeshivot. The Chassidim would receive valuable items through various emissaries, which they sold on the black market to earn money for operating the underground network of yeshivot and chadarim. He also worked to organize shipments of matzot for Pesach and the four species for Sukkot.

==== Waves of Arrests ====
During the 5690s (1930s), the secret police carried out waves of arrests in which many Chassidim throughout the Soviet Union were detained:

In 5690 (1930), a wave of arrests in Leningrad. In 5695 (1935), the NKVD conducted a wave of arrests in Moscow and Rostov of key figures involved in spreading Judaism. All were sentenced to three years of exile in Kazakhstan. Most survived the exile except for R' Yaakov of Skalik, whose whereabouts were lost.

During the following years (5695-5699/1935-1939), there were many waves of arrests.

The wave of arrests in 5698 (1938) took place in Leningrad, where about twenty-five Chassidim were arrested in one night, later called "the night of the ten martyrs of the kingdom." Twelve of them were executed, and all the rest were sent to Siberia for many years. The families of the murdered did not know the fate of their loved ones for a long time because they were told that they too had been exiled, and only years later were they told the bitter truth. On 9 Nissan 5699 (1939), Rabbi Levi Yitzchak Schneerson, the Rebbe's father, was arrested. As a result of the arrests, many Chassidim were forced to flee from the authorities and go underground.

== World War II ==
During World War II, many Jews fled from the front lines in Russia, Ukraine, and Belarus to the cities of Tashkent and Samarkand, where the Yevsektsia (Jewish Section of the Communist Party) did not operate with the same intensity as in the interior cities of Russia. As a result, Chassidic life flourished relatively in these cities, although even there they had to maintain secrecy. During the war, there were years of material shortages and severe hunger that claimed the lives of many Anash (Chabad Chassidim) who died of starvation. Later, there were years when livelihood became more abundant. During that period, the Rebbe Rayatz (Rabbi Yosef Yitzchak Schneersohn) was engaged in sending packages to the Chassidim there, especially for sending matzos for Pesach.

== The Exodus from Russia ==
'''Extended article – The Exodus from Russia 5706 (1946)'''

After World War II ended at the beginning of the year 5706 (1946), a rare opportunity arose to leave Russia. Russia allowed all Polish refugees to return to their country, as well as Russians who were married to Poles. The Chassidim identified the potential in this opportunity – it was possible to forge documents or purchase passports of Poles who had died or been exiled to Siberia and use them to leave Russia. The Russian government preferred to ignore the forgery industry so as not to publicize the fact that many Poles had died in Russia. After receiving approval from the [[Rebbe Rayatz]], a special committee was established to organize documents for Chassidim so they could leave Russia. The method was to "assemble families" – allegedly Polish families that would leave the country in groups. Indeed, most of the Chassidim managed to leave Russia, but the last group that tried to leave was caught, and all its members were arrested and exiled to Siberia, among them was [[Reb Mendel Futerfas]]. The Chassidim who left Russia arrived in Germany and from there to New York and Eretz Yisrael.

During that period under Communist rule, many were murdered, thousands were exiled, and tens of thousands were imprisoned for studying Torah and observing mitzvos. Even after 5707 (1947), a large number of Chassidim remained in Russia. A small portion of them only left after the fall of the Iron Curtain.

== In the Seventh Generation ==

==== Aid to Soviet Jews ====
The Rebbe worked throughout the years in various ways to help the Jews of Russia, whose situation under Communist rule was dire. Among other things, the Rebbe established a network of agents who entered the borders of Russia disguised as tourists, and through them, the Rebbe introduced tefillin, mezuzos, and other sacred items into Russia. Some of the shipments were transferred through Jewish collaborators who worked in various embassies in the Soviet Union.

However, the Rebbe firmly rejected open struggle against the Russian government, such as demonstrations, which not only led to no benefit but greatly hindered operations for Russia, to the extent that after one demonstration, the Rebbe said that the demonstrations prevented about a hundred families from leaving the Soviet Union.

Due to the Rebbe's extensive connections with Soviet Jews and his actions to help them, the KGB sent investigators to 770 to monitor the Rebbe. The Rebbe knew about this and took precautionary measures.

==== Prophecy of the Dissolution of the Soviet Union ====
On the second day of Shavuos 5724 (1964), at the end of the farbrengen, the Rebbe told the crowd to say l'chaim for the merit of the Jews of Russia. The crowd's response was apathetic, and after a few minutes, the Rebbe said that if they had said l'chaim for the merit of the Jews of Russia, they could have caused all of them to leave Russia.

On 6 Tishrei 5727 (1967), when no one dreamed of it, the Rebbe prophetically announced that the Soviet Union would disintegrate, and this would be a breakthrough and preparation for the coming of Moshiach. On Lag B'Omer 5740 (1980) at the parade, the Rebbe spoke about the permission according to the Russian constitution for Torah study and that every parent should educate their children in the way of Torah.

In 5746 (1986), the Rebbe began to take practical steps toward the fall of the Communist regime. He instructed to build immigrant housing for the many immigrants expected to come to Eretz Yisrael following the opening of the Iron Curtain. Following the Rebbe's words, the Shamir housing project was built in Jerusalem.

== Collapse of the Soviet Union ==
In the late 1980s, cracks began to appear in the Soviet Union's "Iron Curtain." In 5747 (1987), Soviet leader Mikhail Gorbachev announced the "Perestroika" (restructuring) and "Glasnost" (openness) programs, which reduced Communist oppression and brought relative freedom to the Soviet Union. In 5749 (1989), Gorbachev signed an agreement with George Bush, the leader of the United States, which announced the end of the prolonged Cold War between the superpowers and a significant reduction in weapons development.

In 5751 (1991), the Soviet Union faced an economic crisis that threatened to collapse the country. In order to reduce government expenses, the government agreed to relinquish its technical control over the annexed countries. During this time, the Soviet Union also experienced coup attempts that led to the resignation of President Mikhail Gorbachev. This caused the additional countries to declare complete separation from the Soviet Union and hold general elections, resulting in the world's largest superpower dissolving without war.

With the dissolution of the state, the Russian Federation was established, which removed the Iron Curtain and permitted the departure of all Russian Jews. All restrictions on Jews were removed, and since then, it became possible to openly maintain Jewish life. During these years, the Rebbe's shluchim (emissaries) began arriving en masse to Soviet cities to rebuild Jewish life that had been desolate for so many long years.

In the month of Elul 5751 (1991), members of the Communist Party and the KGB attempted to stage another coup and take control of government buildings in Moscow. This caused great panic among citizens, and many of the Rebbe's shluchim who were in Soviet countries during that period (including bochurim who were sent to run summer camps) urgently asked the Rebbe what to do. The Rebbe's response was: "With the greatest astonishment I received the question - they should simply continue with all their programs, including the camps, until completion, and Hashem will grant them success and they will share good news." Within two days, the government succeeded in stopping the revolutionaries, and the coup attempt was prevented without bloodshed.

On 9 Tevet, 5752 (December 16, 1991), the collapse of the Communist regime occurred, which led to the disintegration of the Soviet Union into independent states, with capitalist economies and most declaring themselves as democratic or semi-democratic. Some of them operate with partial dictatorship.

==== The Rebbe's References to the Topic ====
Many times during the years 5750, 5751, and 5752 (1990-1992), the Rebbe referred to the overthrow of the Soviet Union as a redemptive process, accomplished through the power of the Rebbe Rayatz as the Moshiach of the generation.

In the month of Menachem Av, a convention of shluchim from the Soviet Union countries was held in Moscow, during which they visited the gravesites of our Rebbes in Lubavitch and the Rebbe's father's gravesite in Alma Ata. In the Shabbos Parshas Va'eschanan talk, the Rebbe referred to this and said:<blockquote>Including also the "wonder" that is happening in these very days: a gathering of Anash and the shluchim in the country of Russia... this event is a matter of "wonders," that the same country that '''fought''' against the activities of my father-in-law, the Rebbe, the leader of our generation (and similarly regarding the activities of the Baal Hilula of the tenth of Av) in spreading Torah and the wellsprings outward, is now '''hosting and honoring''' his students and emissaries and those who follow his ways and paths in spreading Torah and the wellsprings outward -

These "wonders" (which have already been seen in actuality) awaken and emphasize that immediately we will see the greatest wonder - the true and complete Redemption about which it is said "As in the days of your exodus from Egypt, I will show you wonders."</blockquote>In the month of Shevat 5752 (1992), the Soviet Union signed an agreement ending the Cold War with the United States and on reducing expenditures on weapons production. The Rebbe dedicated a special talk to this, explaining that the event is a taste of the prophecy "They shall beat their swords into plowshares," which will be fulfilled in the Redemption.

The Rebbe referred to the exodus of Russian Jews and their immigration to Israel as a taste of the Redemption's promise of the ingathering of exiles.

== Today ==
Following the fall of the communist regime and the establishment of a democratic government that permits and even supports Jewish studies, hundreds of shluchim (emissaries) are operating in countries that were under communist rule.

According to official data, approximately 205,000 Jews currently live in Russia and former Soviet Union countries, and experts estimate that there are over a million more Jews who are not registered or are unaware of their Jewish heritage.

== The Shluchim ==
In the former Soviet Union countries, hundreds of the Rebbe's shluchim currently operate within various institutions and organizations including:

* [[Or Avner]]
* [[Ezras Achim]]
* [[Federation of Jewish Communities in Russia]]
* [[Agudas Chasidei Chabad in the Commonwealth of Independent States]]
* [[CHAMAH]]

In parallel, various other Jewish organizations operate in cooperation with the shluchim.

== See Also ==
* [[Russia]]
* [[KGB]]
* [[Secret Shluchim to Russia]]

== For Further Reading ==
* Rabbi Shalom DovBer Levin, '''History of Chabad in Soviet Russia''', Kehot, 5749
* Rabbi Naftali Tzvi Gottlieb, Judaism of Silence
* Rabbi Zushe Wolf, '''Diedushka''' - The Lubavitcher Rebbe and Russian Jewry, Or Avner, 5767.
* Menachem Ziegelboim, '''Storming in Silence''' - Wives of Chassidim in Soviet Russia (2 volumes), 5765.
* Rabbi Menachem Zalmanov, '''Mi Armia Admura''' - The Rebbe's talks and the shlichus enterprise in the Commonwealth of Independent States, Ezras Achim, 5774.
* '''Russian Jews are Very Dear to My Heart''', in the 'Chayei Rebbi' section, Kfar Chabad weekly 1949 page 50
* '''The Secret Emissaries Who Created a Quiet Revolution in Russian Jewry''', Beis Moshiach weekly 8 Tammuz 5781 page 14

== External Links ==
* 20 Years to the Miraculous Revolution in Russia ● Fascinating Overview -
* '''That Country''', in the wedding memento of Tamarin-Margoliot, 12 Adar 5781
* '''Even an Iron Curtain Cannot Separate''', Ki Karov periodical Parshas Balak 5783

[[he:ברית המועצות]]

Soviet Union

2025-07-18T14:45:17Z

104.148.209.107:

'''Soviet Union''' (in Russian '''Soyuz Sovetskikh Sotsialisticheskikh Respublik'''; also known by the initials '''S.S.S.R''' in Hebrew translation: '''Union of Soviet Socialist Republics'''), was established as a result of the '''Communist Revolution''' or '''October Revolution''' that took place in Russia in 5678 (1917) by the Chairman of the Bolshevik Party Vladimir Lenin after the February Revolution in which the liberal provisional government seized power.

The USSR was a superpower that stretched across about 15% of all land on Earth, spanning Eastern Europe and North-Central Asia. Under its rule lived approximately half of the world's Jews. The Soviet Union was ruled by the Communist Party, and its rule was characterized by persecution and suppression of the Jewish religion. Many Jews, including numerous Chabad chassidim, sacrificed their lives to sanctify Hashem's name during the Soviet era, as part of the constant struggle against the government to maintain Jewish identity and observe Torah and mitzvos. The [[Rebbe Rayatz]] and the [[Rebbe]] waged a powerful battle to sustain Judaism and Chassidus in the Soviet Union throughout the entire period of Communist rule.

== Background ==
The Soviet Union was the leader of the Eastern-Soviet bloc in the world and effectively controlled all Eastern European countries, leading the communist ideology that denied all religion. It was established on 11 Teves, 5683 (December 30, 1922) following the victory of the Red Army in the Russian Civil War, as a union between Soviet Russia and the Soviet republics of Transcaucasia, Soviet Ukraine, and Soviet Belarus, which were also established during the war. After World War II, the Soviet Union became one of the world's two superpowers (alongside the United States). The Soviet Union was ruled by the Communist Party and at its peak consisted of 15 sub-states called "Socialist Republics," some of which were conquered at a later stage during World War II.

== Soviet Union Republics ==

# Russia
# Ukraine
# Belarus
# Moldova
# Azerbaijan
# Uzbekistan
# Kazakhstan
# Tajikistan
# Kyrgyzstan
# Turkmenistan
# Moldova
# Georgia
# Lithuania
# Latvia
# Estonia

== Soviet Economy ==
The Soviet Union's place in international institutions, including the United Nations, was taken by Russia, which was the largest of the republics and constituted the political and cultural center of the Soviet Union.

The communist system is based on the Marxist method. That is, absolute equal rights among all citizens. Therefore, there could not be an upper class and a lower class, but everyone was equal. For this purpose, during the first period of communist rule, the property of the country's wealthy was confiscated while they were killed or sent to Siberia. Food was received with vouchers, not through money, which led to a flourishing black market where food and other items were obtained illegally.

The authorities worked to erase the differences between religions and persecuted anything connected to religion.

Tens of millions of Jews lived in the Soviet Union. Today, the number of Jews living in Russia alone is estimated at 150,000, though some cite higher numbers.

== Suppression of Religion ==

==== Laws Against Religion ====
The Communists advocated atheism, meaning a belief that there is no higher reality (Heaven forbid), and therefore with the revolution, the Communist regime began imposing restrictions on all religions, especially Judaism.

Among the laws designed to harm the observance of Jewish mitzvot were:

* Prohibition against providing Jewish education to more than three children together, alongside mandatory education in government schools. This prohibition was intended to prevent Jewish education for children.
* Prohibition against closing factories on Shabbat, which resulted in Shabbat observers losing their livelihoods, making it impossible for them to work in regular workplaces. Exceptions were private businesses managed from home.
* Many synagogues and mikvaot were closed by the authorities, and kosher slaughter was prohibited.

During that period, the "Iron Curtain" was imposed (prohibition of entry and exit), which turned the Soviet Union into one large prison and prevented any possibility of leaving the country.

==== KGB and Yevsektsia ====
The G.P.U. (the secret police of Russia) established the Yevsektsia (Jewish Department), composed of Jews who had strayed from the path and tried in every way to persecute religious institutions. They sealed mikvaot, locked synagogues, and spied on all religious institutions in order to arrest the Chassidim who operated religious services. Those who were arrested were sentenced to many years of exile in Siberia with hard labor, and those considered more "dangerous" were executed. The situation worsened when Stalin came to power after Lenin's death in 5684 (1924) and began harsh tyranny against all his opponents.

==== Underground Yeshivot ====
The Rebbe Rayatz sent shluchim to every possible place to open underground "chadarim" with Jewish education. He also warned all Soviet Jews not to send their children to government schools ("shkoles") due to the enormous spiritual danger, despite the risk of severe imprisonment and exile imposed by the authorities on those who broke the law. He also opened a network of underground yeshivot in many cities throughout the Soviet Union.

==== Arrest of the Rebbe Rayatz ====
The Rebbe Rayatz was arrested on 15 Sivan 5687 (1927) and sentenced to death. After a diplomatic campaign, the sentence was commuted to three years of exile in Kostroma. Eventually, he was released on 12 Tammuz. This ultimately led to his expulsion from Russia at the beginning of 5688 (1928).

On his first day in Riga, the Rebbe Rayatz established a committee to help Russian Jews from outside by sending money, food, and means for observing Judaism. Within Russia, several Chassidim were appointed to manage the network of underground Talmud Torahs and Tomchei Tmimim yeshivot. The Chassidim would receive valuable items through various emissaries, which they sold on the black market to earn money for operating the underground network of yeshivot and chadarim. He also worked to organize shipments of matzot for Pesach and the four species for Sukkot.

==== Waves of Arrests ====
During the 5690s (1930s), the secret police carried out waves of arrests in which many Chassidim throughout the Soviet Union were detained:

In 5690 (1930), a wave of arrests in Leningrad. In 5695 (1935), the NKVD conducted a wave of arrests in Moscow and Rostov of key figures involved in spreading Judaism. All were sentenced to three years of exile in Kazakhstan. Most survived the exile except for R' Yaakov of Skalik, whose whereabouts were lost.

During the following years (5695-5699/1935-1939), there were many waves of arrests.

The wave of arrests in 5698 (1938) took place in Leningrad, where about twenty-five Chassidim were arrested in one night, later called "the night of the ten martyrs of the kingdom." Twelve of them were executed, and all the rest were sent to Siberia for many years. The families of the murdered did not know the fate of their loved ones for a long time because they were told that they too had been exiled, and only years later were they told the bitter truth. On 9 Nissan 5699 (1939), Rabbi Levi Yitzchak Schneerson, the Rebbe's father, was arrested. As a result of the arrests, many Chassidim were forced to flee from the authorities and go underground.

== World War II ==
During World War II, many Jews fled from the front lines in Russia, Ukraine, and Belarus to the cities of Tashkent and Samarkand, where the Yevsektsia (Jewish Section of the Communist Party) did not operate with the same intensity as in the interior cities of Russia. As a result, Chassidic life flourished relatively in these cities, although even there they had to maintain secrecy. During the war, there were years of material shortages and severe hunger that claimed the lives of many Anash (Chabad Chassidim) who died of starvation. Later, there were years when livelihood became more abundant. During that period, the Rebbe Rayatz (Rabbi Yosef Yitzchak Schneersohn) was engaged in sending packages to the Chassidim there, especially for sending matzos for Pesach.

== The Exodus from Russia ==
'''Extended article – The Exodus from Russia 5706 (1946)'''

After World War II ended at the beginning of the year 5706 (1946), a rare opportunity arose to leave Russia. Russia allowed all Polish refugees to return to their country, as well as Russians who were married to Poles. The Chassidim identified the potential in this opportunity – it was possible to forge documents or purchase passports of Poles who had died or been exiled to Siberia and use them to leave Russia. The Russian government preferred to ignore the forgery industry so as not to publicize the fact that many Poles had died in Russia. After receiving approval from the [[Rebbe Rayatz]], a special committee was established to organize documents for Chassidim so they could leave Russia. The method was to "assemble families" – allegedly Polish families that would leave the country in groups. Indeed, most of the Chassidim managed to leave Russia, but the last group that tried to leave was caught, and all its members were arrested and exiled to Siberia, among them was [[Reb Mendel Futerfas]]. The Chassidim who left Russia arrived in Germany and from there to New York and Eretz Yisrael.

During that period under Communist rule, many were murdered, thousands were exiled, and tens of thousands were imprisoned for studying Torah and observing mitzvos. Even after 5707 (1947), a large number of Chassidim remained in Russia. A small portion of them only left after the fall of the Iron Curtain.

== In the Seventh Generation ==

==== Aid to Soviet Jews ====
The Rebbe worked throughout the years in various ways to help the Jews of Russia, whose situation under Communist rule was dire. Among other things, the Rebbe established a network of agents who entered the borders of Russia disguised as tourists, and through them, the Rebbe introduced tefillin, mezuzos, and other sacred items into Russia. Some of the shipments were transferred through Jewish collaborators who worked in various embassies in the Soviet Union.

However, the Rebbe firmly rejected open struggle against the Russian government, such as demonstrations, which not only led to no benefit but greatly hindered operations for Russia, to the extent that after one demonstration, the Rebbe said that the demonstrations prevented about a hundred families from leaving the Soviet Union.

Due to the Rebbe's extensive connections with Soviet Jews and his actions to help them, the KGB sent investigators to 770 to monitor the Rebbe. The Rebbe knew about this and took precautionary measures.

==== Prophecy of the Dissolution of the Soviet Union ====
On the second day of Shavuos 5724 (1964), at the end of the farbrengen, the Rebbe told the crowd to say l'chaim for the merit of the Jews of Russia. The crowd's response was apathetic, and after a few minutes, the Rebbe said that if they had said l'chaim for the merit of the Jews of Russia, they could have caused all of them to leave Russia.

On 6 Tishrei 5727 (1967), when no one dreamed of it, the Rebbe prophetically announced that the Soviet Union would disintegrate, and this would be a breakthrough and preparation for the coming of Moshiach. On Lag B'Omer 5740 (1980) at the parade, the Rebbe spoke about the permission according to the Russian constitution for Torah study and that every parent should educate their children in the way of Torah.

In 5746 (1986), the Rebbe began to take practical steps toward the fall of the Communist regime. He instructed to build immigrant housing for the many immigrants expected to come to Eretz Yisrael following the opening of the Iron Curtain. Following the Rebbe's words, the Shamir housing project was built in Jerusalem.

== Collapse of the Soviet Union ==
In the late 1980s, cracks began to appear in the Soviet Union's "Iron Curtain." In 5747 (1987), Soviet leader Mikhail Gorbachev announced the "Perestroika" (restructuring) and "Glasnost" (openness) programs, which reduced Communist oppression and brought relative freedom to the Soviet Union. In 5749 (1989), Gorbachev signed an agreement with George Bush, the leader of the United States, which announced the end of the prolonged Cold War between the superpowers and a significant reduction in weapons development.

In 5751 (1991), the Soviet Union faced an economic crisis that threatened to collapse the country. In order to reduce government expenses, the government agreed to relinquish its technical control over the annexed countries. During this time, the Soviet Union also experienced coup attempts that led to the resignation of President Mikhail Gorbachev. This caused the additional countries to declare complete separation from the Soviet Union and hold general elections, resulting in the world's largest superpower dissolving without war.

With the dissolution of the state, the Russian Federation was established, which removed the Iron Curtain and permitted the departure of all Russian Jews. All restrictions on Jews were removed, and since then, it became possible to openly maintain Jewish life. During these years, the Rebbe's shluchim (emissaries) began arriving en masse to Soviet cities to rebuild Jewish life that had been desolate for so many long years.

In the month of Elul 5751 (1991), members of the Communist Party and the KGB attempted to stage another coup and take control of government buildings in Moscow. This caused great panic among citizens, and many of the Rebbe's shluchim who were in Soviet countries during that period (including bochurim who were sent to run summer camps) urgently asked the Rebbe what to do. The Rebbe's response was: "With the greatest astonishment I received the question - they should simply continue with all their programs, including the camps, until completion, and Hashem will grant them success and they will share good news." Within two days, the government succeeded in stopping the revolutionaries, and the coup attempt was prevented without bloodshed.

On 9 Tevet, 5752 (December 16, 1991), the collapse of the Communist regime occurred, which led to the disintegration of the Soviet Union into independent states, with capitalist economies and most declaring themselves as democratic or semi-democratic. Some of them operate with partial dictatorship.

==== The Rebbe's References to the Topic ====
Many times during the years 5750, 5751, and 5752 (1990-1992), the Rebbe referred to the overthrow of the Soviet Union as a redemptive process, accomplished through the power of the Rebbe Rayatz as the Moshiach of the generation.

In the month of Menachem Av, a convention of shluchim from the Soviet Union countries was held in Moscow, during which they visited the gravesites of our Rebbes in Lubavitch and the Rebbe's father's gravesite in Alma Ata. In the Shabbos Parshas Va'eschanan talk, the Rebbe referred to this and said:<blockquote>Including also the "wonder" that is happening in these very days: a gathering of Anash and the shluchim in the country of Russia... this event is a matter of "wonders," that the same country that '''fought''' against the activities of my father-in-law, the Rebbe, the leader of our generation (and similarly regarding the activities of the Baal Hilula of the tenth of Av) in spreading Torah and the wellsprings outward, is now '''hosting and honoring''' his students and emissaries and those who follow his ways and paths in spreading Torah and the wellsprings outward -

These "wonders" (which have already been seen in actuality) awaken and emphasize that immediately we will see the greatest wonder - the true and complete Redemption about which it is said "As in the days of your exodus from Egypt, I will show you wonders."</blockquote>In the month of Shevat 5752 (1992), the Soviet Union signed an agreement ending the Cold War with the United States and on reducing expenditures on weapons production. The Rebbe dedicated a special talk to this, explaining that the event is a taste of the prophecy "They shall beat their swords into plowshares," which will be fulfilled in the Redemption.

The Rebbe referred to the exodus of Russian Jews and their immigration to Israel as a taste of the Redemption's promise of the ingathering of exiles.

== Today ==
Following the fall of the communist regime and the establishment of a democratic government that permits and even supports Jewish studies, hundreds of shluchim (emissaries) are operating in countries that were under communist rule.

According to official data, approximately 205,000 Jews currently live in Russia and former Soviet Union countries, and experts estimate that there are over a million more Jews who are not registered or are unaware of their Jewish heritage.

== The Shluchim ==
In the former Soviet Union countries, hundreds of the Rebbe's shluchim currently operate within various institutions and organizations including:

* Or Avner
* Ezras Achim
* Federation of Jewish Communities in Russia
* Agudas Chasidei Chabad in the Commonwealth of Independent States
* CHAMAH

In parallel, various other Jewish organizations operate in cooperation with the shluchim.

== See Also ==
* [[Russia]]
* [[KGB]]
* [[Secret Shluchim to Russia]]

== For Further Reading ==
* Rabbi Shalom DovBer Levin, '''History of Chabad in Soviet Russia''', Kehot, 5749
* Rabbi Naftali Tzvi Gottlieb, Judaism of Silence
* Rabbi Zushe Wolf, '''Diedushka''' - The Lubavitcher Rebbe and Russian Jewry, Or Avner, 5767.
* Menachem Ziegelboim, '''Storming in Silence''' - Wives of Chassidim in Soviet Russia (2 volumes), 5765.
* Rabbi Menachem Zalmanov, '''Mi Armia Admura''' - The Rebbe's talks and the shlichus enterprise in the Commonwealth of Independent States, Ezras Achim, 5774.
* '''Russian Jews are Very Dear to My Heart''', in the 'Chayei Rebbi' section, Kfar Chabad weekly 1949 page 50
* '''The Secret Emissaries Who Created a Quiet Revolution in Russian Jewry''', Beis Moshiach weekly 8 Tammuz 5781 page 14

== External Links ==
* 20 Years to the Miraculous Revolution in Russia ● Fascinating Overview -
* '''That Country''', in the wedding memento of Tamarin-Margoliot, 12 Adar 5781
* '''Even an Iron Curtain Cannot Separate''', Ki Karov periodical Parshas Balak 5783

[[he:ברית המועצות]]

Soviet Union

2025-07-18T14:44:15Z

104.148.209.107: /* The Exodus from Russia */

'''Soviet Union''' (in Russian '''Soyuz Sovetskikh Sotsialisticheskikh Respublik'''; also known by the initials '''S.S.S.R''' in Hebrew translation: '''Union of Soviet Socialist Republics'''), was established as a result of the '''Communist Revolution''' or '''October Revolution''' that took place in Russia in 5678 (1917) by the Chairman of the Bolshevik Party Vladimir Lenin after the February Revolution in which the liberal provisional government seized power.

The USSR was a superpower that stretched across about 15% of all land on Earth, spanning Eastern Europe and North-Central Asia. Under its rule lived approximately half of the world's Jews. The Soviet Union was ruled by the Communist Party, and its rule was characterized by persecution and suppression of the Jewish religion. Many Jews, including numerous Chabad chassidim, sacrificed their lives to sanctify Hashem's name during the Soviet era, as part of the constant struggle against the government to maintain Jewish identity and observe Torah and mitzvos. The Rebbe Rayatz and the Rebbe waged a powerful battle to sustain Judaism and Chassidus in the Soviet Union throughout the entire period of Communist rule.

== Background ==
The Soviet Union was the leader of the Eastern-Soviet bloc in the world and effectively controlled all Eastern European countries, leading the communist ideology that denied all religion. It was established on 11 Teves, 5683 (December 30, 1922) following the victory of the Red Army in the Russian Civil War, as a union between Soviet Russia and the Soviet republics of Transcaucasia, Soviet Ukraine, and Soviet Belarus, which were also established during the war. After World War II, the Soviet Union became one of the world's two superpowers (alongside the United States). The Soviet Union was ruled by the Communist Party and at its peak consisted of 15 sub-states called "Socialist Republics," some of which were conquered at a later stage during World War II.

== Soviet Union Republics ==

# Russia
# Ukraine
# Belarus
# Moldova
# Azerbaijan
# Uzbekistan
# Kazakhstan
# Tajikistan
# Kyrgyzstan
# Turkmenistan
# Moldova
# Georgia
# Lithuania
# Latvia
# Estonia

== Soviet Economy ==
The Soviet Union's place in international institutions, including the United Nations, was taken by Russia, which was the largest of the republics and constituted the political and cultural center of the Soviet Union.

The communist system is based on the Marxist method. That is, absolute equal rights among all citizens. Therefore, there could not be an upper class and a lower class, but everyone was equal. For this purpose, during the first period of communist rule, the property of the country's wealthy was confiscated while they were killed or sent to Siberia. Food was received with vouchers, not through money, which led to a flourishing black market where food and other items were obtained illegally.

The authorities worked to erase the differences between religions and persecuted anything connected to religion.

Tens of millions of Jews lived in the Soviet Union. Today, the number of Jews living in Russia alone is estimated at 150,000, though some cite higher numbers.

== Suppression of Religion ==

==== Laws Against Religion ====
The Communists advocated atheism, meaning a belief that there is no higher reality (Heaven forbid), and therefore with the revolution, the Communist regime began imposing restrictions on all religions, especially Judaism.

Among the laws designed to harm the observance of Jewish mitzvot were:

* Prohibition against providing Jewish education to more than three children together, alongside mandatory education in government schools. This prohibition was intended to prevent Jewish education for children.
* Prohibition against closing factories on Shabbat, which resulted in Shabbat observers losing their livelihoods, making it impossible for them to work in regular workplaces. Exceptions were private businesses managed from home.
* Many synagogues and mikvaot were closed by the authorities, and kosher slaughter was prohibited.

During that period, the "Iron Curtain" was imposed (prohibition of entry and exit), which turned the Soviet Union into one large prison and prevented any possibility of leaving the country.

==== KGB and Yevsektsia ====
The G.P.U. (the secret police of Russia) established the Yevsektsia (Jewish Department), composed of Jews who had strayed from the path and tried in every way to persecute religious institutions. They sealed mikvaot, locked synagogues, and spied on all religious institutions in order to arrest the Chassidim who operated religious services. Those who were arrested were sentenced to many years of exile in Siberia with hard labor, and those considered more "dangerous" were executed. The situation worsened when Stalin came to power after Lenin's death in 5684 (1924) and began harsh tyranny against all his opponents.

==== Underground Yeshivot ====
The Rebbe Rayatz sent shluchim to every possible place to open underground "chadarim" with Jewish education. He also warned all Soviet Jews not to send their children to government schools ("shkoles") due to the enormous spiritual danger, despite the risk of severe imprisonment and exile imposed by the authorities on those who broke the law. He also opened a network of underground yeshivot in many cities throughout the Soviet Union.

==== Arrest of the Rebbe Rayatz ====
The Rebbe Rayatz was arrested on 15 Sivan 5687 (1927) and sentenced to death. After a diplomatic campaign, the sentence was commuted to three years of exile in Kostroma. Eventually, he was released on 12 Tammuz. This ultimately led to his expulsion from Russia at the beginning of 5688 (1928).

On his first day in Riga, the Rebbe Rayatz established a committee to help Russian Jews from outside by sending money, food, and means for observing Judaism. Within Russia, several Chassidim were appointed to manage the network of underground Talmud Torahs and Tomchei Tmimim yeshivot. The Chassidim would receive valuable items through various emissaries, which they sold on the black market to earn money for operating the underground network of yeshivot and chadarim. He also worked to organize shipments of matzot for Pesach and the four species for Sukkot.

==== Waves of Arrests ====
During the 5690s (1930s), the secret police carried out waves of arrests in which many Chassidim throughout the Soviet Union were detained:

In 5690 (1930), a wave of arrests in Leningrad. In 5695 (1935), the NKVD conducted a wave of arrests in Moscow and Rostov of key figures involved in spreading Judaism. All were sentenced to three years of exile in Kazakhstan. Most survived the exile except for R' Yaakov of Skalik, whose whereabouts were lost.

During the following years (5695-5699/1935-1939), there were many waves of arrests.

The wave of arrests in 5698 (1938) took place in Leningrad, where about twenty-five Chassidim were arrested in one night, later called "the night of the ten martyrs of the kingdom." Twelve of them were executed, and all the rest were sent to Siberia for many years. The families of the murdered did not know the fate of their loved ones for a long time because they were told that they too had been exiled, and only years later were they told the bitter truth. On 9 Nissan 5699 (1939), Rabbi Levi Yitzchak Schneerson, the Rebbe's father, was arrested. As a result of the arrests, many Chassidim were forced to flee from the authorities and go underground.

== World War II ==
During World War II, many Jews fled from the front lines in Russia, Ukraine, and Belarus to the cities of Tashkent and Samarkand, where the Yevsektsia (Jewish Section of the Communist Party) did not operate with the same intensity as in the interior cities of Russia. As a result, Chassidic life flourished relatively in these cities, although even there they had to maintain secrecy. During the war, there were years of material shortages and severe hunger that claimed the lives of many Anash (Chabad Chassidim) who died of starvation. Later, there were years when livelihood became more abundant. During that period, the Rebbe Rayatz (Rabbi Yosef Yitzchak Schneersohn) was engaged in sending packages to the Chassidim there, especially for sending matzos for Pesach.

== The Exodus from Russia ==
'''Extended article – The Exodus from Russia 5706 (1946)'''

After World War II ended at the beginning of the year 5706 (1946), a rare opportunity arose to leave Russia. Russia allowed all Polish refugees to return to their country, as well as Russians who were married to Poles. The Chassidim identified the potential in this opportunity – it was possible to forge documents or purchase passports of Poles who had died or been exiled to Siberia and use them to leave Russia. The Russian government preferred to ignore the forgery industry so as not to publicize the fact that many Poles had died in Russia. After receiving approval from the [[Rebbe Rayatz]], a special committee was established to organize documents for Chassidim so they could leave Russia. The method was to "assemble families" – allegedly Polish families that would leave the country in groups. Indeed, most of the Chassidim managed to leave Russia, but the last group that tried to leave was caught, and all its members were arrested and exiled to Siberia, among them was [[Reb Mendel Futerfas]]. The Chassidim who left Russia arrived in Germany and from there to New York and Eretz Yisrael.

During that period under Communist rule, many were murdered, thousands were exiled, and tens of thousands were imprisoned for studying Torah and observing mitzvos. Even after 5707 (1947), a large number of Chassidim remained in Russia. A small portion of them only left after the fall of the Iron Curtain.

== In the Seventh Generation ==

==== Aid to Soviet Jews ====
The Rebbe worked throughout the years in various ways to help the Jews of Russia, whose situation under Communist rule was dire. Among other things, the Rebbe established a network of agents who entered the borders of Russia disguised as tourists, and through them, the Rebbe introduced tefillin, mezuzos, and other sacred items into Russia. Some of the shipments were transferred through Jewish collaborators who worked in various embassies in the Soviet Union.

However, the Rebbe firmly rejected open struggle against the Russian government, such as demonstrations, which not only led to no benefit but greatly hindered operations for Russia, to the extent that after one demonstration, the Rebbe said that the demonstrations prevented about a hundred families from leaving the Soviet Union.

Due to the Rebbe's extensive connections with Soviet Jews and his actions to help them, the KGB sent investigators to 770 to monitor the Rebbe. The Rebbe knew about this and took precautionary measures.

==== Prophecy of the Dissolution of the Soviet Union ====
On the second day of Shavuos 5724 (1964), at the end of the farbrengen, the Rebbe told the crowd to say l'chaim for the merit of the Jews of Russia. The crowd's response was apathetic, and after a few minutes, the Rebbe said that if they had said l'chaim for the merit of the Jews of Russia, they could have caused all of them to leave Russia.

On 6 Tishrei 5727 (1967), when no one dreamed of it, the Rebbe prophetically announced that the Soviet Union would disintegrate, and this would be a breakthrough and preparation for the coming of Moshiach. On Lag B'Omer 5740 (1980) at the parade, the Rebbe spoke about the permission according to the Russian constitution for Torah study and that every parent should educate their children in the way of Torah.

In 5746 (1986), the Rebbe began to take practical steps toward the fall of the Communist regime. He instructed to build immigrant housing for the many immigrants expected to come to Eretz Yisrael following the opening of the Iron Curtain. Following the Rebbe's words, the Shamir housing project was built in Jerusalem.

== Collapse of the Soviet Union ==
In the late 1980s, cracks began to appear in the Soviet Union's "Iron Curtain." In 5747 (1987), Soviet leader Mikhail Gorbachev announced the "Perestroika" (restructuring) and "Glasnost" (openness) programs, which reduced Communist oppression and brought relative freedom to the Soviet Union. In 5749 (1989), Gorbachev signed an agreement with George Bush, the leader of the United States, which announced the end of the prolonged Cold War between the superpowers and a significant reduction in weapons development.

In 5751 (1991), the Soviet Union faced an economic crisis that threatened to collapse the country. In order to reduce government expenses, the government agreed to relinquish its technical control over the annexed countries. During this time, the Soviet Union also experienced coup attempts that led to the resignation of President Mikhail Gorbachev. This caused the additional countries to declare complete separation from the Soviet Union and hold general elections, resulting in the world's largest superpower dissolving without war.

With the dissolution of the state, the Russian Federation was established, which removed the Iron Curtain and permitted the departure of all Russian Jews. All restrictions on Jews were removed, and since then, it became possible to openly maintain Jewish life. During these years, the Rebbe's shluchim (emissaries) began arriving en masse to Soviet cities to rebuild Jewish life that had been desolate for so many long years.

In the month of Elul 5751 (1991), members of the Communist Party and the KGB attempted to stage another coup and take control of government buildings in Moscow. This caused great panic among citizens, and many of the Rebbe's shluchim who were in Soviet countries during that period (including bochurim who were sent to run summer camps) urgently asked the Rebbe what to do. The Rebbe's response was: "With the greatest astonishment I received the question - they should simply continue with all their programs, including the camps, until completion, and Hashem will grant them success and they will share good news." Within two days, the government succeeded in stopping the revolutionaries, and the coup attempt was prevented without bloodshed.

On 9 Tevet, 5752 (December 16, 1991), the collapse of the Communist regime occurred, which led to the disintegration of the Soviet Union into independent states, with capitalist economies and most declaring themselves as democratic or semi-democratic. Some of them operate with partial dictatorship.

==== The Rebbe's References to the Topic ====
Many times during the years 5750, 5751, and 5752 (1990-1992), the Rebbe referred to the overthrow of the Soviet Union as a redemptive process, accomplished through the power of the Rebbe Rayatz as the Moshiach of the generation.

In the month of Menachem Av, a convention of shluchim from the Soviet Union countries was held in Moscow, during which they visited the gravesites of our Rebbes in Lubavitch and the Rebbe's father's gravesite in Alma Ata. In the Shabbos Parshas Va'eschanan talk, the Rebbe referred to this and said:<blockquote>Including also the "wonder" that is happening in these very days: a gathering of Anash and the shluchim in the country of Russia... this event is a matter of "wonders," that the same country that '''fought''' against the activities of my father-in-law, the Rebbe, the leader of our generation (and similarly regarding the activities of the Baal Hilula of the tenth of Av) in spreading Torah and the wellsprings outward, is now '''hosting and honoring''' his students and emissaries and those who follow his ways and paths in spreading Torah and the wellsprings outward -

These "wonders" (which have already been seen in actuality) awaken and emphasize that immediately we will see the greatest wonder - the true and complete Redemption about which it is said "As in the days of your exodus from Egypt, I will show you wonders."</blockquote>In the month of Shevat 5752 (1992), the Soviet Union signed an agreement ending the Cold War with the United States and on reducing expenditures on weapons production. The Rebbe dedicated a special talk to this, explaining that the event is a taste of the prophecy "They shall beat their swords into plowshares," which will be fulfilled in the Redemption.

The Rebbe referred to the exodus of Russian Jews and their immigration to Israel as a taste of the Redemption's promise of the ingathering of exiles.

== Today ==
Following the fall of the communist regime and the establishment of a democratic government that permits and even supports Jewish studies, hundreds of shluchim (emissaries) are operating in countries that were under communist rule.

According to official data, approximately 205,000 Jews currently live in Russia and former Soviet Union countries, and experts estimate that there are over a million more Jews who are not registered or are unaware of their Jewish heritage.

== The Shluchim ==
In the former Soviet Union countries, hundreds of the Rebbe's shluchim currently operate within various institutions and organizations including:

* Or Avner
* Ezras Achim
* Federation of Jewish Communities in Russia
* Agudas Chasidei Chabad in the Commonwealth of Independent States
* CHAMAH

In parallel, various other Jewish organizations operate in cooperation with the shluchim.

== See Also ==
* [[Russia]]
* [[KGB]]
* [[Secret Shluchim to Russia]]

== For Further Reading ==
* Rabbi Shalom DovBer Levin, '''History of Chabad in Soviet Russia''', Kehot, 5749
* Rabbi Naftali Tzvi Gottlieb, Judaism of Silence
* Rabbi Zushe Wolf, '''Diedushka''' - The Lubavitcher Rebbe and Russian Jewry, Or Avner, 5767.
* Menachem Ziegelboim, '''Storming in Silence''' - Wives of Chassidim in Soviet Russia (2 volumes), 5765.
* Rabbi Menachem Zalmanov, '''Mi Armia Admura''' - The Rebbe's talks and the shlichus enterprise in the Commonwealth of Independent States, Ezras Achim, 5774.
* '''Russian Jews are Very Dear to My Heart''', in the 'Chayei Rebbi' section, Kfar Chabad weekly 1949 page 50
* '''The Secret Emissaries Who Created a Quiet Revolution in Russian Jewry''', Beis Moshiach weekly 8 Tammuz 5781 page 14

== External Links ==
* 20 Years to the Miraculous Revolution in Russia ● Fascinating Overview -
* '''That Country''', in the wedding memento of Tamarin-Margoliot, 12 Adar 5781
* '''Even an Iron Curtain Cannot Separate''', Ki Karov periodical Parshas Balak 5783

[[he:ברית המועצות]]

Maamar

2025-07-18T14:05:46Z

104.148.209.107:

A Chassidic discourse (also known as DACH - Divine Living Words) in Chabad Chassidism refers to teachings about Chassidic philosophy delivered or written by the [[Rebbe]]. According to [[Reb Hillel Paritcher|Rabbi Hillel of Paritch]], when a Rebbe delivers a discourse, the Divine Presence speaks through his throat.

Before the Rebbe begins delivering a discourse, Chassidim sing a special preparatory melody called a [["preparation niggun."]] During the discourse, [[Chassidim]] stand in their places. There were times when the Rebbe would deliver a discourse without a preparation niggun.

== Styles in Chabad Discourses ==
Each of our Rebbes had distinctive characteristics in their discourses:

[[The Alter Rebbe]]: Initially gave short "ways," then longer "letters," then "Torahs," and finally "discourses." His style changed after his imprisonment in Petersburg in 1799, with more detailed explanations<ref>"In the beginning, our great Rebbe would deliver extremely brief discourses, which would stir the heart and were very inspiring. These were called 'Drachim' (Paths). Later they were called 'Igrot' (Letters) and they were longer. After that, they evolved to be called 'Torot' (Teachings) and these are the roots of the discourses that appear in Torah Or and Likutei Torah. After that, they became slightly longer and were called 'Ktavim' (Writings), and these contain explanations in broader comprehension according to level." Hayom Yom, 15 Sivan.</ref>.

[[The Mitteler Rebbe]]: Much longer discourses with extensive explanations, reflecting his connection to the spiritual level of [[Sefiras HaBinah|Binah]] (understanding).

[[The Tzemach Tzedek]]: Rich with rabbinic quotes and references, sometimes challenging for those unfamiliar with the sources.

[[The Rebbe Maharash]]: Introduced the "Hemshech" - series of connected discourses on shared themes.

[[The Rebbe Rashab]]: Known as "the Rambam of Chassidic teachings" for his systematic explanations.

[[The Rebbe Rayatz]]: First to publish discourses in [[Yiddish]]<ref>Except the Kuntres "Pokeach Ivrim" (Opening the Eyes of the Blind), and the discourse "Inyan Tefillah" (The Concept of Prayer) of the Mitteler Rebbe, which were also written in Yiddish.</ref> translation for broader accessibility.

[[The Rebbe]]: Based on previous Rebbes' discourses while adding deep insights and innovations.

== Types of Mamarim ==

==== Maamarei Avodah and Haskalah (Service and Intellect Discourses) ====
"Maamarei Haskalah" (intellectual discourses) are discourses that focus on abstract and deep matters, for example - understanding the differences between will and pleasure, where the practical instruction arising from all that is mentioned is brought and connected to the content only at the end. In contrast, "Maamarei Avodah" (service discourses) deal mainly with the different levels of love for G-dliness, and the abstraction of Chassidic concepts and their comparison throughout the entire discourse to a person's divine service, although both genres include each other. There is no Avodah discourse that is not based on intellect, and no intellectual discourse where instructions in divine service do not appear, as the Rebbe once expressed: "From every letter one can make a 'therefore'!" Also, a special discourse is one that "speaks the language" of the animal soul, and explains clearly and simply the aspect of divine service within it.

The difference between the discourses stemmed mainly from the period in which they were delivered and their target audience, as can be seen that most of the intellectual discourses were delivered at times when the listeners were capable of containing and understanding them, such as the deep "hemshechim" (series) of the Rebbe Rashab for the students of Yeshivas Tomchei Tmimim, compared to the short service discourses that the Rebbe Rayatz would deliver when he arrived in the United States, for American Jews who found it difficult to understand the deep discourses, and were also not familiar with the holy tongue (Hebrew), so these discourses were delivered by the Rebbe Rayatz in Yiddish. The Rebbe Rayatz instructed to study service discourses.

==== Maamarei Drush (Interpretive Discourses) ====
"Maamarei Drush" is a type of discourse that deals with explaining verses, sayings of the Sages, midrashim, and various concepts in Judaism according to Chassidus.

==== Discourses for Purifying the World's Atmosphere ====
Each of our Rebbes had a fixed discourse that they would repeat from time to time in order to purify the world's atmosphere, which they would repeat in public once every two or three years. One of the Alter Rebbe's discourses is the discourse beginning with "Heichaltzu" that was printed in Likkutei Torah without the annotations. One of the Mitteler Rebbe's discourses is the discourse beginning with "Yafah Sha'ah Achat," and its content is the first ten chapters of the discourse "Hinei Kol Echad V'Echad Omer Elokai Neshamah" in his book "Derech HaChaim." One of the Tzemach Tzedek's discourses is the discourse beginning with "Mah Tovu" that is brought in Likkutei Torah. One of the Rebbe Maharash's discourses is the discourse beginning with "Mi Kamocha Ba'eilim." One of the Rebbe Rashab's discourses is the discourse beginning with "V'Yadata HaYom." One of the Rebbe Rayatz's discourses is "Ein HaKadosh Baruch Hu Ba B'trunia" from ה'תרפ"ה (1925).

==== Chazarat Maamar (Repeating a Discourse) ====
In the days of [[the Mitteler Rebbe]], the custom began among Chassidim to repeat Chassidic discourses in the towns scattered along their way from the Rebbe to their place of residence. This custom is called "Chazarat Dach" (repeating Chassidus).

Even today, reciting a Chassidic discourse by heart or from writings is called "Chazarat Dach," and the custom is maintained mainly during Raava D'Raavin (the most favorable time) every Shabbat, as is the custom of Chassidim, and at special farbrengens (gatherings) such as on birthdays.

== Maamorim the Rebbe ==
[[File:הרבי אומר מאמר.jpg|thumb|The Rebbe during the delivery of a Chassidic discourse (maamar). Behind the Rebbe, elder Chassidim can be seen standing.]]
The Rebbe customarily holds a handkerchief (wrapping it around his palm and fingers) or some physical object while delivering the maamar. Chassidim would explain that this practice stems from the Rebbe's desire to hold something "physical" while delivering the words of the living G-d.

There are two types of maamarim: a maamar with the traditional tune or a maamar similar to a sicha (meaning that while delivering this type of maamar, the Rebbe did not close his eyes, the tune was that of a regular sicha rather than the traditional maamar tune, and the Rebbe wrapped the handkerchief only around his palm and not between his fingers). Most of the maamarim delivered by the Rebbe were of the second type.

In later years, the Rebbe reduced the frequency of delivering maamarim with the traditional tune, and the last maamar of this type was on Erev Shavuot 5749 - the maamar "Anochi Hashem Elokecha." This maamar was delivered unexpectedly and without the preparatory niggun (like its predecessor on Erev Pesach - "Matzah Zo"). The last maamar similar to a sicha was delivered on Shabbat Parshat Chayei Sarah 5751.

In the early years, the Rebbe rarely edited his maamarim, and they were written as hanachos (transcripts), occasionally with the Rebbe reviewing them and making comments, but not as edited maamarim. Exceptions were some of the Basi LeGani maamarim which the Rebbe did edit.

Beginning in 5746, the Rebbe started editing maamarim from earlier years, which were then published in kuntreisim (pamphlets) bearing the date of publication. These kuntreisim were printed in the Sefer HaMaamarim (Melukat) series. The last kuntres printed in this series was the maamar V'Atah Tetzaveh, published for Purim Katan 5752, which was the last kuntres distributed by the Rebbe, for now. This maamar is fundamental regarding the concept of hiskashrus (connection) to the Nasi HaDor.

At the beginning of 5753 (before Simchat Torah and Rosh Chodesh Kislev), two maamarim were published that had been "before his holy eyes" (in the language of the preface), and the Rebbe instructed to print them as edited kuntreisim. Additionally, before Shavuot 5753, when a copy of a maamar that the Rebbe had edited but never published was discovered in the Lubavitch Library, the Rebbe agreed that it should be released as an edited maamar at that time.

The preparation of maamarim for editing was done by the Vaad Hanachos B'Lahak team. The Rebbe entrusted the responsibility for printing to the Vaad L'Hafatzat Sichos, which published all the maamarim in six volumes in the Sefer HaMaamarim (Melukat) series. In 5765, the series of maamarim was published in four volumes according to the dates of the year by Vaad Hanachos B'Lahak, but rabbis, including members of the Crown Heights Beis Din and other rabbis, issued a signed letter stating that these books should not be purchased, as they were printed without authorization.

In 5763, the central Igud Talmidei HaYeshivos 770 began publishing a series called "Maamarim Mevoarim" to explain the Rebbe's maamarim. A similar series was published over the years called "Biurim B'Maamarei Rabbeinu" by Rabbi Menachem Mendel Ashkenazi, mashpia in Tomchei Tmimim Yeshiva in Kfar Chabad.

Between the years 5774 - 5776, the Sefer HaMaamarim series was published according to the order of the weekly parshiyot, collecting all the Rebbe's maamarim throughout the year, published by the Institute for the Dissemination of Moshiach's Teachings.

== Public Repetition of Chassidus ==
'''For a more extensive discussion, see "Public Repetition of Chassidus"'''

Among Chabad Chassidim, it is customary to publicly repeat Chassidic discourses of our Rebbeim, especially during Raava D'Raavim (the afternoon hours of Shabbat).

In the repetition of Chassidus itself, there is an advantage on one hand in maintaining the precise words of the Rebbe, and on the other hand, one should strive to repeat in such a way that people will understand the concepts.

In many Chabad communities, there is a rotation system for the repetition of Chassidus by community members.

== Further Reading ==

* '''"Certainly Adds Courage"''', holy handwritten responses from the Rebbe regarding public repetition of Chassidus, Kfar Chabad weekly 1892, page 16
* Igrot Kodesh of the Previous Rebbe vol. 2, p. 397 regarding the effect of a Rebbe's maamar

== See Also ==
* Niggun Rostov - preparatory niggun for a maamar
* Chozer - a term for talented Chassidim with good memory and understanding, capable of remembering the long Chassidic discourses
* Niggun ShaD - a niggun customarily sung after the repetition of a maamar
* Matan Torah Maamar

[[he:מאמר]]

Charlie Buttons

2025-06-01T20:37:02Z

104.148.209.107:

'''Tzaddik Halevi Nassofer''', (July 9, 1944 - May 8, 2025) known as “Charlie Buttons,” was a longtime [[Crown Heights]] resident. His father was Yisroel Eliezer Halevi, and his mother was Masha Ruchel.

Nassofer always stood out in the sea of black-hatter [[Chassidim]] at [[Chabad]] [[Lubavitch]] World Headquarters—[[770 Eastern Parkway]]. He was lovingly known as Charlie Buttons for the wearable buttons and pins stuck to his head covering. Most of these pins were Jewish-themed, such as the Rebbe’s 10 Mitzvah campaigns (Tefillin and Shabbos), the Tzivos Hashem youth movement, Gan Israel summer camps, and even one from the American Physical Therapy Association (APTA).

Charlie, always wearing a white shirt and overall jeans, was treated with much respect and even affection by the [[Rebbe]]. He merited to bring a smile to the Rebbe’s face many times, as evident from the hours of video footage taken at the Rebbe’s Farbrengens, Kos Shel Brachos, Dollars and davening, and Lag BaOmer parades. It is said that Charlie loved making an L shape as a hand signal for “Lubavitcher Rebbe.”

“During the Farbrengens at 770, after the Rebbe would finish a Sicha, the entire crowd would shout ‘Amen!,'” one Crown Heights resident reminisced. “And each time, just as the crowd’s ‘Amen’ would die down, Charlie would shout his own ‘Amen!’ as loud as he could, booming through the entire Shul.”

There were rare occasions, such as a farbrengen in 2010, when Charlie showed up at 770 wearing a black suit, red yarmulka, and bowtie. He told the crowd that he was invited to a wedding in Williamsburg, “so I’m wearing this costume.”

A regular at Murphy’s Shul in Crown Heights, Charlie would bring joy to many when he appeared—often uninvited but always welcomed—at Sholom Zachors, L’chaim engagement parties, and weddings in the neighborhood. He was described as bringing much joy and laughter to all.

Merirut (Bitterness)

2025-03-19T19:12:59Z

104.148.209.107: /* See Also */

'''Merirut''' is a feeling of a person toward a given situation in which they find themselves. The advantage this feeling has over sadness is the movement of vitality that comes after the merirut, which brings about action to change the situation.

== Its Essence and Virtue ==
Merirut in divine service occurs when a person feels the fact of being distant from holiness, and consequently finds themselves in a state of dejection. Although in sadness there is a similar movement of spiritual dejection, there is a fundamental difference between them: while sadness comes from the element of earth in a person, which makes them heavy like earth and unable to do anything to improve their situation; merirut, on the other hand, contains within itself energies of positive action to change the situation.

This is also the reason why merirut leads afterward to joy, since the person sees the future - that the situation is about to change (through their future work).

For this reason, although Chassidut completely rejects the feeling of sadness, it encourages the feeling of merirut, as in the saying of the Alter Rebbe: "Sadness and melancholy are forbidden things; merirut is a proven and tested remedy for success in learning and in the ways of divine service."

As explained in the Tanya, the feeling of sadness regarding matters of this world or general sadness - should be "transformed" into the feeling of merirut - which affects the person and causes them to work - regarding their spiritual state, which will also eliminate their sadness in worldly matters and bring them to joy.

Merirut is characterized as smallness and contraction in divine service, unlike contemplation of G-d's greatness, which is characterized as greatness and expansion.

== Combining Merirut with Joy ==
The [[Rebbe]] explains in one of his talks that there are two ways of working with merirut:

* On Friday night to work with the matter of merirut, and on [[Shabbat]] with joy.
* To work with both matters together.

In [[Kuntres HaAvodah]], the Rebbe Rashab wrote that there are two types of divine service - general service and particular service. General service is concerned with joy; particular service is concerned with merirut. General service, for example, is contemplation of a general picture, that is, without contemplating the details of the picture but the general picture. Particular service is contemplation of the details of the picture.

== Merirut in Chassidic History ==
Many Chassidim practiced their divine service in a manner of '''merirut''', among them can be found Reb Hillel of Paritch

Among Chabad melodies (niggunim), there are some that combine bitter movements with joy, such as: the Dveikus niggun attributed to the Tzemach Tzedek, the Walach niggun by Rabbi Meir Shlomo Yanovsky (whose first part is bitter and second part joyful), and the niggun for Birkas Kohanim.

There are niggunim that contain specifically bitterness alone, such as the niggun from Eretz Yisroel and the niggun attributed to the chassidim of the Alter Rebbe.

== Bitterness in Our Time ==
In our current time, the Rebbe notes that "the concept of bitterness in teshuvah is not relevant in this final generation, the generation of ikvesa d'meshicha (the footsteps of Moshiach), since in our generation we don't have the strength for the matter of bitterness, etc., and we need extra strengthening and encouragement, etc. Therefore, in our generation, the service of teshuvah is specifically through joy, and there doesn't need to be any matter of bitterness at all."

The Rebbe emphasizes that even in previous generations, bitterness was required only for a brief moment, and immediately afterward they returned to serving in a joyful manner. But in our generation, it is not so necessary: "Furthermore, it is explained in Iggeres HaTeshuvah that teshuvah through bitterness is teshuvah tata'ah (lower level of repentance), and teshuvah through joy is teshuvah ila'ah (higher level of repentance), and in our generation, in the footsteps of Moshiach, after all the troubles and sufferings, etc... all of Israel are in the highest and most elevated state, and they relate specifically to teshuvah ila'ah, which is through joy."

The Rebbe once said that the Rebbe Rayatz testified about himself that his natural soul-movement was joy, therefore, he worked on himself against this trait, until he hated frivolity and mockery with all his heart. And the Rebbe said that for him it was the opposite - his natural soul-movement was bitterness, and since he worked on himself, he hates bitterness and sadness.

== See Also ==

* [[Simcha]]
* [[Atzvus]]

== External Links ==

* The Rebbe in 5752: One should strengthen the feeling of bitterness and inspire others in this, on the website 'Lachluches Geulatis'
* A fascinating farbrengen of the Rebbe Rashab on engaging with bitterness in Divine service, on the website 'Lachluches Geulatis'

Merirut (Bitterness)

2025-03-19T19:12:16Z

104.148.209.107:

'''Merirut''' is a feeling of a person toward a given situation in which they find themselves. The advantage this feeling has over sadness is the movement of vitality that comes after the merirut, which brings about action to change the situation.

== Its Essence and Virtue ==
Merirut in divine service occurs when a person feels the fact of being distant from holiness, and consequently finds themselves in a state of dejection. Although in sadness there is a similar movement of spiritual dejection, there is a fundamental difference between them: while sadness comes from the element of earth in a person, which makes them heavy like earth and unable to do anything to improve their situation; merirut, on the other hand, contains within itself energies of positive action to change the situation.

This is also the reason why merirut leads afterward to joy, since the person sees the future - that the situation is about to change (through their future work).

For this reason, although Chassidut completely rejects the feeling of sadness, it encourages the feeling of merirut, as in the saying of the Alter Rebbe: "Sadness and melancholy are forbidden things; merirut is a proven and tested remedy for success in learning and in the ways of divine service."

As explained in the Tanya, the feeling of sadness regarding matters of this world or general sadness - should be "transformed" into the feeling of merirut - which affects the person and causes them to work - regarding their spiritual state, which will also eliminate their sadness in worldly matters and bring them to joy.

Merirut is characterized as smallness and contraction in divine service, unlike contemplation of G-d's greatness, which is characterized as greatness and expansion.

== Combining Merirut with Joy ==
The [[Rebbe]] explains in one of his talks that there are two ways of working with merirut:

* On Friday night to work with the matter of merirut, and on [[Shabbat]] with joy.
* To work with both matters together.

In [[Kuntres HaAvodah]], the Rebbe Rashab wrote that there are two types of divine service - general service and particular service. General service is concerned with joy; particular service is concerned with merirut. General service, for example, is contemplation of a general picture, that is, without contemplating the details of the picture but the general picture. Particular service is contemplation of the details of the picture.

== Merirut in Chassidic History ==
Many Chassidim practiced their divine service in a manner of '''merirut''', among them can be found Reb Hillel of Paritch

Among Chabad melodies (niggunim), there are some that combine bitter movements with joy, such as: the Dveikus niggun attributed to the Tzemach Tzedek, the Walach niggun by Rabbi Meir Shlomo Yanovsky (whose first part is bitter and second part joyful), and the niggun for Birkas Kohanim.

There are niggunim that contain specifically bitterness alone, such as the niggun from Eretz Yisroel and the niggun attributed to the chassidim of the Alter Rebbe.

== Bitterness in Our Time ==
In our current time, the Rebbe notes that "the concept of bitterness in teshuvah is not relevant in this final generation, the generation of ikvesa d'meshicha (the footsteps of Moshiach), since in our generation we don't have the strength for the matter of bitterness, etc., and we need extra strengthening and encouragement, etc. Therefore, in our generation, the service of teshuvah is specifically through joy, and there doesn't need to be any matter of bitterness at all."

The Rebbe emphasizes that even in previous generations, bitterness was required only for a brief moment, and immediately afterward they returned to serving in a joyful manner. But in our generation, it is not so necessary: "Furthermore, it is explained in Iggeres HaTeshuvah that teshuvah through bitterness is teshuvah tata'ah (lower level of repentance), and teshuvah through joy is teshuvah ila'ah (higher level of repentance), and in our generation, in the footsteps of Moshiach, after all the troubles and sufferings, etc... all of Israel are in the highest and most elevated state, and they relate specifically to teshuvah ila'ah, which is through joy."

The Rebbe once said that the Rebbe Rayatz testified about himself that his natural soul-movement was joy, therefore, he worked on himself against this trait, until he hated frivolity and mockery with all his heart. And the Rebbe said that for him it was the opposite - his natural soul-movement was bitterness, and since he worked on himself, he hates bitterness and sadness.

== See Also ==

* Simcha
* Atzvus

== External Links ==

* The Rebbe in 5752: One should strengthen the feeling of bitterness and inspire others in this, on the website 'Lachluches Geulatis'
* A fascinating farbrengen of the Rebbe Rashab on engaging with bitterness in Divine service, on the website 'Lachluches Geulatis'

Nye Zhuritze Chloptzi

2025-03-18T14:16:03Z

104.148.209.107:

{{music}}
The nigun '''Nye Zhuritze Chloptzi''' (Yiddish: '''ניע זשוריצי כלופצ'י''') is a passionate Chassidic melody composed by members of the choir of Chassidim of the [[Mitteler Rebbe]]. This nigun expresses the tremendous [[hiskashrus]] (connection) of the Chassidim to their Rebbe and was sung during their walks and journeys to the Rebbe in [[Lubavitch]].

===== Lyrics in Ukrainian =====
<blockquote>Nye zhuritzi chloptzi, Shto is nami budyet, Mi payedem do kartchanke, Tam i vodka budyet.</blockquote>

===== English Translation =====
<blockquote>Do not worry young men, What will be with us, We will reach the inn, And there will be mashke.</blockquote>

== Deeper Meaning of the Nigun ==
[[The Rebbe Rashab]] once remarked about this nigun: "In this nigun is reflected the spiritual elevation of the Chassidim of the Mitteler Rebbe." The Rebbe explained that the nigun expresses the longing and hope of Chassidim to come to their Rebbe and hear divrei Chassidus. Therefore, even while on the difficult journey, despite the hardships of travel, they do not worry and remain hopeful and confident that they will soon reach the Rebbe, and there will be "[[mashke]]" - to quench their true thirst for dvar Hashem, divrei Chassidus.

This also relates to our avodah in golus - despite the darkness of exile, there is no place for worry since we have Hashem's promise that we will certainly reach the goal and purpose of all our avodah in the true and complete geulah. Then there will be the complete revelation of the source of mayim chaim, the true Ein Sof, and this gives us the strength to do our avodah in golus with simcha and goodness of heart.

This nigun is number 111 in Sefer HaNigunim.

The Chassidim would sometimes sing "Nye Zhuritzi Chloptzi" after the well-known "[[Daled Bavos]]" of the Alter Rebbe, which Chabad Chassidim are careful to sing with great precision and only on special occasions and times of simcha.

== External links ==
* [https://www.chabad.org/multimedia/music_cdo/aid/140677/jewish/Nye-Zhuritze-Chloptzi.htm Audio and sheet music]

[[Category:Music]]
[[he:ניגון ניע זשוריצי כלופצ'י]]

The Rebbe

2025-03-16T23:40:16Z

104.148.209.107: /* His Niggunim */

[[File:לערך הרבי שליט"א.png|250px|thumb|right|the Rebbe]]
Rabbi Menachem Mendel Schneerson (in Yiddish: Schneersohn; known as the Lubavitcher Rebbe and in Chabad simply as the Rebbe) was born on 11 Nissan 5662 (1902). He is a spiritual leader whose influence encompassed the entire world and particularly the Jewish people. He is the seventh Rebbe of Chabad-Lubavitch, and is identified as Melech HaMoshiach (King Messiah) who will redeem the people in the true and complete Redemption. Among his notable activities were the establishment of the Shlichus (emissary) enterprise and the Ten Mitzvah Campaigns he initiated, aiming to bring Judaism to every single Jew. His actions, words, and influence emphasized the anticipation of Moshiach and activities to hasten the Redemption.

On 3 Tammuz 5754, he was concealed from physical sight, though based on his own words, Chassidim believe in the eternity of his life in our generation. Among Chabad Chassidim there are various views and approaches to 3 Tammuz, but all believe it is part of the Redemption process and await the Rebbe's revelation as Melech HaMoshiach.

== Life History ==

==== Birth and Early Years ====
{{Chabad}}
The Rebbe was born on Friday, 11 Nissan 5662 (April 18, 1902) in the Russian-Ukrainian town of Nikolayev, to Rabbi Levi Yitzchak and Rebbetzin Chana Schneerson. His maternal grandfather was Rabbi Meir Shlomo Yanovsky, the Rabbi of Nikolayev.

The Bris Milah was held on 18 Nissan, Chol HaMoed Pesach, and the festive meal took place in the home of his grandfather, Rabbi Meir Shlomo Yanovsky, with many Jews from Nikolayev participating. During the celebration, his grandfathers and father delivered Torah discourses, with his father connecting the Bris celebration to his own birthday which fell on that day. The Rebbe was named "Menachem Mendel" after his great-grandfather, the [[The tzemach tzedek|Tzemach Tzedek.]]

After his father, Rabbi Levi Yitzchak, was appointed Chief Rabbi of Dnepropetrovsk (formerly Yekaterinoslav) in 1909, the family moved there.
[[File:הרבי בילדותו.jpg|thumb]]
From a very young age, the Rebbe became known for his diligence and extraordinary memory. His time was mostly dedicated to a comprehensive study of all parts of the Torah—both revealed and hidden. His main guide in learning was his father. The Rebbe described his childhood years as the time when his worldview took shape, which he later applied throughout his life, especially as a Rebbe. In a rare letter to Mr. Yitzchak Ben Zvi, he described his thoughts as a child:<blockquote>“From the time I started going to 'cheder' and even before that, the image of the future redemption began to form in my imagination—the redemption of the Jewish people from their final exile

— a redemption that will explain the suffering of the exile, the decrees, and the destructions.”</blockquote>— Letter from 1956 to Mr. Yitzchak Ben Zvi

At the age of 18, in 1920, he was appointed to serve as a rabbi in one of the synagogues in the city.

In 1923, the Rebbe met the [[Rebbe Rayatz]] (Rabbi Yosef Yitzchak Schneersohn) for the first time. Shortly thereafter, he joined him in his public activities, fulfilling special roles in various fields and standing by the Rebbe Rayatz in his famous battle to preserve the sacred practices of Judaism and mitzvot in Soviet Russia. At that time, the Rebbe Rayatz referred to him as his "Minister of Education." In Sivan 1927, the Rebbe Rayatz was arrested, and the Rebbe played a central role in efforts to save him. After his release, the Rebbe Rayatz stayed in Malchovka, and only a few followers were permitted to visit him, including the Rebbe, who was invited to see him and spent long hours conversing with him daily.

In Tishrei 1928, he visited his parents in Dnipro. After Sukkot, his mother accompanied him to Leningrad. From there, he left Russia with the Rebbe Rayatz, who was set to become his father-in-law, and with his entire family. The Rebbe settled in Riga with the Rebbe Rayatz’s family. However, due to financial difficulties, their planned wedding was delayed, and it was decided he would move to another city. In Tevet of that year, he moved to Berlin, Germany.

== Marriage ==
On the 10th of Kislev, 1928, the Rebbe became engaged to [[Rebbetzin Chaya Mushka Schneerson|Chaya Mushka Schneerson]], the daughter of the Rebbe Rayatz. The wedding took place in Riga. On Shabbat Parshat Vayetze, the 11th of Kislev, the “Shabbat Kallah” took place, and the Rebbe was called to the Torah in the Rebbe Rayatz’s minyan.

Two weeks after the engagement, on the 14th of Kislev 1929, the wedding celebration was held at the Tomchei Temimim Yeshiva in Warsaw. Rabbis and Rebbes from all over Poland attended the event.

Due to Soviet authorities not permitting the Rebbe's parents to leave Russia and attend the wedding, they held a simultaneous celebration in Russia to mark their son's wedding. Despite their absence, many friends and supporters attended, and the joy was immense.

The Rebbe remarked on his wedding day:<blockquote>"The day that connected me to you, and you to me, so that together we will labor and bring about the true and complete redemption."

— Translation from remarks made on the 14th of Kislev 1954.</blockquote>After the wedding, the Rebbe and his wife lived for a short time in Riga. His father-in-law, the Rebbe Rayatz, instructed him to lead gatherings on Shabbat and special days, as well as directing him to handle matters of Jewish law, Kabbalah, and Chassidus, and special duties concerning the guidance of the Chassidim and community.

==== Berlin ====
On the 10th of Shvat, 1929, the Rebbe left Latvia and moved to Berlin, where he established his residence with his wife, Chaya Mushka. Following his father-in-law's instructions, the Rebbe began academic studies at the University of Berlin.

During his time in Berlin, he made several trips to visit the Rebbe Rayatz in Riga. He also visited the Rebbe Rayatz’s court in Tishrei 1930, when the Rebbe Rayatz traveled to the United States, where the Rebbe met with Chassidim.

In Nisan 1933, due to the worsening situation and growing anti-Semitism in Germany, the Rebbe and his wife left Berlin and immigrated to Paris. This occurred a few months after Hitler came to power.

==== Paris ====
In Paris, the Rebbe dedicated himself to Torah study with great diligence, without drawing attention to himself.

Simultaneously, by his father-in-law’s instructions, he studied at the Sorbonne University.

Additionally, the Rebbe worked with great dedication in matters of communal responsibility, following the Rebbe Rayatz’s guidance, who was then in Poland. He also managed the transmission of funds and contributions sent from the United States to his father-in-law’s court in Poland.

He compiled Chassidic teachings at that time, including:

* ‘HaTamim’ pamphlets
* Talks of the Rebbe Rayatz
* Letters of the Rebbe Rayatz
* Indexes to the Tanya
* Indexes to Torah Ohr
* Indexes to Likkutei Torah
* Indexes to the Ma’amarei Admor Rashab
* Other Torah compilations.

==== During World War II ====
In the winter of 1939, Chabad in the United States, by the Rebbe Rayatz’s instructions, began lobbying with high-level officials to obtain entry visas for the Rebbe and his wife to the United States. The request was submitted at the American Consulate in Paris. However, due to the war, communication was difficult, and it was unclear whether the visa had been granted.

In 1940, just before Shavuot (after the Germans had already entered France and the Rebbe had not yet received the U.S. visa), the Rebbe and his wife left the city and traveled to southern France, an area not yet occupied by the Germans. On the evening of Shavuot, they arrived in the city of Vichy. In late summer 1940, they moved from Vichy to Nice, where they lived for eight to nine months until the summer of 1941. Meanwhile, efforts to secure visas continued. On the 20th of Nisan 1941, the visas were received in Marseille, and from there, the Rebbe and his wife made their way to Lisbon, Portugal.

On the 17th of Sivan, 1941, the Rebbe and his wife boarded the ship "S.S. Serpa Pinto" from Portugal to New York, where they arrived on the 28th of Sivan, 1941. A delegation of Chassidim sent by the Rebbe Rayatz welcomed them at the port.

==== In the United States ====
Upon his arrival in the United States, the Rebbe began assisting his father-in-law, the Rebbe Rayatz, in all of his activities, particularly his efforts to establish America as a center of Torah and Chassidus. In 1942, the Rebbe Rayatz appointed him as the chairman of the central Chabad institutions:

* Machne Yisroel
* merkoz linyonei chinuch
* Kehot Publishing House.

In 1943, the Rebbe was also appointed as the chief editor of [[Kehos|Kehot's]] publications.

During those years, the Rebbe also worked as a ship engineer in the U.S. Navy.

==== Activities Toward Accepting Leadership ====
''Extended article - [[The Rebbe Accepting The Nesius|The Rebbe's Acceptance of Leadership]]''

After 10 Shevat 5710 (1950), when news spread of the passing of the Previous Rebbe (Rabbi Yosef Yitzchak Schneersohn), the Chassidim began discussing the need to appoint his son-in-law, the Rebbe (then known as "The RaMaSh"), as his successor.

Extensive activity was undertaken by Chassidim worldwide to encourage the Rebbe to accept the leadership. The activity was led by prominent Chassidim across the globe:

===== In the United States: =====
* [[Rabbi Eliyahu Yeichil-Simpson|Rabbi Eliyahu Simpson]] - Gabbai of the Previous Rebbe
* Rabbi Israel Jacobson - Leader of Agudas Chassidei Chabad
* [[Rabbi Shneur Zalman Gurary]]
* Rabbi Shmuel Zalmanov
* Rabbi Shmuel Levitin - The Mashpia
* Rabbi Shlomo Aaron Kazarnovsky
* Rabbi DovBer Haskin
* Rabbi Meir Ashkenazi - Rabbi of Shanghai

===== In the Holy Land: =====
* Rabbi Eliezer Karasik - Chairman of Agudas Chassidei Chabad in the Holy Land
* Rabbi Moshe Gurary - Director of Agudas Chassidei Chabad
* Rabbi Shmerel Gurary
* Rabbi Avraham Paris
* Rabbi Shlomo Yosef Zevin
* Rabbi Avraham Chein
* Rabbi Avraham Chaim Na'eh

===== In Europe: =====
* Rabbi Nissan Nemenov - Director and Mashpia of Tomchei Tmimim in Brunoy
* Rabbi Israel Noach Blinitzky
* Rabbi Avraham Sender Nemtzov
* Rabbi Saadia Liberow

These individuals enthusiastically supported the Rebbe's leadership and influenced Chabad Chassidim in the United States, Israel, and worldwide to accept his leadership. They also worked to ensure Chabad institutions would accept the Rebbe's leadership. However, some Chabad Chassidim, as well as Rebbetzin Nechama Dina (wife of the Previous Rebbe), supported the Previous Rebbe's elder son-in-law, Rabbi Shmaryahu Gurary (RaShaG), to lead the movement. After the Rebbe accepted leadership, RaShaG showed exceptional deference to the Rebbe.

In the months following the passing, many Chassidim from around the world wrote letters of connection and sent them to 770, but the Rebbe refused to accept the leadership. Over the following months, the pleas from the Chassidim increased while the Rebbe continued to refuse, though gradually he began taking on communal leadership responsibilities - writing general letters, giving instructions, receiving people for private audiences, and more. On the evening of 10 Shevat 5711, at a gathering marking the first anniversary of the Previous Rebbe's passing, the Rebbe delivered the discourse "[[Basi LeGani]]," thereby officially accepting leadership of Chabad Chassidism.

== Leadership of Chabad Chassidism ==

==== His role as Rebbe ====
After the passing of the Previous Rebbe, he began energetically expanding the Torah and educational institutions established by the Previous Rebbe worldwide.

Even before formally accepting leadership, the Rebbe sent the first emissaries to Morocco - Rabbi Michael Lipsker and Rabbi Shlomo Matusof. Following the Rebbe's instructions, his emissaries to Morocco established the Oholei Yosef Yitzchak Lubavitch (Morocco) network, including yeshivas, boys' schools, and girls' schools in Morocco, thereby providing thousands of Jewish youth with authentic Jewish education and saving them from spiritual assimilation. Simultaneously, under the Rebbe's guidance, smaller yeshivas and study houses were established in Morocco to train teachers, rabbis, ritual slaughterers, scribes, and other religious functionaries.

In the early years of his leadership, the Rebbe sent emissaries throughout the United States, Brazil, and elsewhere.

The Rebbe published general letters in which he encouraged all jews to strengthen themselves. These general letters were published by the Rebbe's emissaries in newspapers and other media to spread the messages to the Jewish people at large, reaching a record number of Jews. Many turned to the Rebbe seeking his advice and holy blessings. Masses of Chassidim and Jews of all types began flocking to his gatherings, eagerly absorbing his holy talks, which were also transcribed.

At the gathering of 10 Shevat 5711, and especially in the discourse "Basi LeGani," the Rebbe emphasized his purpose in the world - to bring about the redemption and revelation of Moshiach speedily.

During the Purim gathering in 5711, held several weeks after accepting leadership, the Rebbe began speaking about himself and his leadership, stating "I am only a pipeline," "One must be connected to the Rebbe, I am only filling a position in one aspect." Among other things, he said: "After the passing of the Rebbe RaShaB, the Previous Rebbe once said that he doesn't say 'may his soul rest in Eden' about his father, because why say 'may his soul rest in Eden' when it's easier and better to say 'his soul is within me.' The same applies to the Rebbe – I don't say 'may his soul rest in Eden,' but rather 'his soul is within me'!"

==== Daily Schedule ====
''Extended article - The Rebbe's Daily Schedule''

For most of the day, the Rebbe's occupation revolved primarily around Torah study and responding to letters sent to him from around the world. Additionally, with increasing frequency over the years, the Rebbe would visit the resting place of his father-in-law, the Previous Rebbe. Furthermore, for decades the Rebbe dedicated time three times a week to receive people for private audiences in his personal room, where he would answer people's questions and guide them in divine service. In later years, due to the heavy burden, the Rebbe discontinued private audiences and began receiving the public in general audiences in his study hall. On 11 Nissan 5746, the Rebbe began distributing dollars for charity every Sunday. Many rabbis and public figures came to the Rebbe during the dollar distribution and private audiences to receive his blessing and advice.

Every Shabbat, a gathering was held with the Rebbe, where he would deliver talks dealing with both the revealed and mystical aspects of Torah, as well as current affairs. Starting in 5725, the Rebbe began analyzing one of Rashi's commentaries on the weekly Torah portion at every gathering. From late 5730, the Rebbe began studying one of his father's commentaries in Likkutei Levi Yitzchak at every gathering, and from 5744, the Rebbe began analyzing one of the daily Rambam lessons at every gathering.

== His Work and Influence ==

==== Activities in the Jewish World ====
''Extended article - [[The Ten Mivtzoim|The Ten Mivtzoyim]]''

After ascending to the Nesius (leadership), the Rebbe began leading campaigns to publicize Jewish mitzvos and Chassidic teachings under the banner of "Ufaratzta" (And you shall spread forth), taken from the possuk "Ufaratzta yama vakeidma v'tzafona v'negba" [westward, eastward, northward and southward]. Within this framework, the Rebbe called upon his Chassidim to influence wherever possible, to fulfill mitzvos and study Torah, among other things, by going out to public places and meriting the public with these mitzvos. The Rebbe also called for financial assistance to those who couldn't afford tashmishei mitzvah (ritual items).

Later, he initiated public activities that he termed 'Mivtzoyim' (campaigns). Some of the Mivtzoyim are connected to Yom Tov observances and are seasonal, for example lighting Chanukah menoros in homes, stores and city centers, Lag BaOmer parades, helping Yidden shake lulav on Sukkos, distributing handmade shmurah matzah before Pesach, blowing shofar on Rosh Hashanah, arranging for those who don't attend shul to hear the Aseres HaDibros (Ten Commandments) on Shavuos, fulfilling the four mitzvos of [[Purim]], and more.

The Rebbe frequently emphasized the great importance of performing practical mitzvos, even just once, and even when the mitzvah is done without understanding its deeper meaning.

Another project the Rebbe initiated, called 'The Ten Mivtzoyim', was a call for every Yid to fulfill ten mitzvos that he saw as central, and to influence other Yidden to fulfill them, which include:

* [[Mivtza Ahavas Yisroel|Ahavas Yisroel]] (love of fellow Jews)
* [[Mivtza Chinuch|Chinuch]] (Jewish education)
* Torah study
* Tefillin
* Mezuzah
* [[Mivtza Kashrus|Kashrus]]
* Tzedakah
* Having holy seforim in the home
* Neiros Shabbos Kodesh and Yom Tov candle lighting
* Taharas HaMishpacha (family purity)

Following his call, Chabad Chassidim set up tefillin stands in city streets offering passersby the opportunity to perform this mitzvah. N'shei uBnos Chabad (Chabad women and girls) are active in distributing Shabbos candles and explanatory pamphlets about the mitzvah to women and girls. Additionally, Chabad Houses offer mezuzah installation and checking services, and kitchen kashering for all who are interested.

In this period following his acceptance of the Nesius, the Rebbe established in Eretz HaKodesh:

* Tzeirei Agudas Chabad organization
* The Oholei Yosef Yitzchak network
* N'shei Chabad organization

He instituted structural and organizational changes with new general and specific horaos (directives) in Agudas Chassidei Chabad, positioning it as an umbrella organization for all Chabad mosdos in Eretz HaKodesh. This was alongside assistance to Colel Chabad which provided support to Chassidim in gashmius matters.

In the United States, the Rebbe established:

* Tzeirei Agudas Chabad in New York
* N'shei Chabad organization

Simultaneously, he strengthened and developed the organizations he had managed until then:

* Merkos L'Inyonei Chinuch
* Machne Israel
* Kehot Publication Society

In parallel, the Rebbe sent shluchim to various states across America, and to additional countries such as Australia, Brazil, and Morocco. In these locations, educational institutions and Chabad organizations were established, alongside activities to bring Yidden closer to Yiddishkeit and Chassidus, tailored to the conditions of each local Jewish community. In Morocco, the Oholei Yosef Yitzchak Lubavitch (Morocco) network of institutions was established.

Concurrently, the Rebbe worked extensively for Kfar Chabad both b'gashmius and b'ruchnius, from specific instructions in all areas of life, concern for expanding the mosdos, establishing enterprises and material welfare, to matters of tznius, chinuch, and activities for hafatzas hamaayanos.

==== The Shlichus Enterprise ====
''Extended article - Chabad House''

The Rebbe's father-in-law, the Frierdiker (Previous) Rebbe, worked to bring Yidden closer to Torah and mitzvos, and sent shluchim to various countries. However, during his time the scope of activity was relatively limited, and the Rebbe expanded it on an enormous scale, until today the number of shluchim reaches about two thousand spread throughout the world.

The first shluchim were sent to Morocco in the early years of the Rebbe's nesius, including: Rabbi Michel Lipsker, Rabbi Shlomo Matusof, and Rabbi Nissan Pinson. Simultaneously, Rabbi Tzvi Hirsch Chitrik was sent as a shliach to Brazil, and many shluchim were sent throughout the United States.

Under the Rebbe's leadership, the concept of shlichus became a central requirement from Chabad Chassidim in particular, and from every Jew in general, to leave their place and dedicate themselves to spreading Yiddishkeit and Chassidus in places that needed it. As part of this requirement, the Rebbe established the shlichus enterprise, appointing his Chassidim as shluchim in every location and establishing Chabad Houses worldwide that provide both gashmius (material) and ruchnius (spiritual) assistance to every Jew. Over the years, the shlichus enterprise expanded, and today it encompasses almost every city and settlement in the world where Jews are found, numbering over 6,000 shluchim, including 1,700 shluchim in Eretz Yisroel.

==== The Daily Rambam Study Initiative ====
''Extended article - The Daily Rambam Study Takana''

In 5744 (1984), the Rebbe initiated the daily [[The Rambam|Rambam]] study project, in which the Rambam's halachic works were divided into daily study portions. One of the takana's objectives was to encourage concise study of all areas of halacha in a clear and illuminating way, as they are formulated in the Rambam's seforim. There are three study tracks:

* Three chapters per day, completing the entire Yad HaChazaka in one year
* One chapter per day, completing the series once in three years
* Study of Sefer HaMitzvos, completed once a year

At one farbrengen in 5744, which was actually a continuation of the Yud-Tes Kislev farbrengen that fell that year on Friday, the Rebbe mentioned and aroused that the time had come to arrange a division similar to the division of Shas in studying the Rambam's Mishneh Torah. The directive wasn't immediately implemented, but the talmidim hashluchim at the Chabad yeshiva in Casablanca, Morocco, where the Rambam had lived for several years, who learned this sicha, divided the entire Mishneh Torah among the Torah community in Morocco, to be learned between Yud Shevat (the day of accepting the nesius) and the Rebbe's birthday on Yud-Alef Nissan and the Rambam's birthday on Yud-Daled Nissan. The talmidim hashluchim themselves took "Hilchos Shluchin V'Shutfin" in connection with their role as the Rebbe's shluchim, and Reb Shlomo Matusof, the head shliach and yeshiva director, gave them a shiur in these halachos.

==== The Seven Noahide Laws ====
''Extended article - The Seven Noahide Laws''

Starting in the 1980s, the Rebbe called for action to instill the Sheva Mitzvos B'nei Noach (Seven Noahide Laws) to all of humanity, encouraging all people to observe them, based on the Rambam's ruling that there is an obligation on the Jewish people to ensure that the nations of the world fulfill the Seven Noahide Laws. In his view, the notable lack of engagement with this topic in previous generations stemmed from concern that such activity would be perceived as an attempt to interfere with the gentiles' religion, a concern that barely exists today, and therefore the Jewish obligation to transmit the Seven Mitzvos remains in full force.

The Rebbe saw influencing the nations of the world to observe the Seven Mitzvos as part of the preparation process for the Geulah (Redemption), when all of humanity will fulfill the mitzvos incumbent upon them, and the beginning of his function as Melech HaMoshiach in tikun olam (rectifying the world).

Following his initiative and his Chassidim's activities on the matter, the United States Congress declared the importance of the Seven Noahide Laws as the foundation of modern social morality.

==== Education in the American Congress ====
''Extended article - Education Day USA''

In the year 5738 (1978), the United States Congress decided to declare the 11th of Nissan, the Rebbe's birthday, as "Education and Sharing Day," during which efforts and resources would be increased to improve education in all educational institutions for all ages throughout the United States. In the text of the proposal submitted by Congress for ratification by then-President Jimmy Carter, the seven Noahide laws are mentioned as a model for the moral principles upon which human civilization rests. Since this legislation, the United States' "Education and Sharing Day" has been proclaimed each year by the sitting President on the day corresponding to the Hebrew date of 11 Nissan, the Rebbe's birthday. The Rebbe expressed his gratitude for the decision of Congress and explained in a farbrengen the significance of establishing this day as "Education Day":<blockquote>The government declared a certain day (11 Nissan) as "Education Day" throughout the United States. Everything must have a source in Torah. And seemingly - where is the source for this matter, to connect an essential and important matter with a special day of the year? Especially the matter of education, which is an ongoing and constant matter at every moment.

The answer to this is: The obligation to accept the yoke of Heaven is constant at every moment, and nevertheless a special day of the year was established for this - Rosh Hashanah; we are obligated to mention the Exodus from Egypt every day, during the day and at night, and together with this a special day of the year was established, the holiday of Pesach, as the "time of our freedom"; the obligation to study Torah is at every free moment, and nevertheless they established a special day of the year, the holiday of Shavuot, as a day of renewed awakening regarding everything connected to receiving the Torah and studying it.

And here, in this matter we see how the world is getting closer to the coming of Moshiach. For in the future, the promise will be fulfilled "Then I will transform the peoples to a clear language... to serve Him with one consent," one of the aspects of this being that a mighty kingdom, a "superpower," which has influence throughout the entire world, has publicly declared for all to see the greatness of the importance and vitality of the matter of education.

— From the talk of 11 Nissan 5738 - notes of the listeners</blockquote>Additionally, in New York State, numerous "Education Days" are proclaimed each year before the 11th of Nissan, corresponding to the number of years of the Rebbe's life. The declaration is delivered by the Governor of New York State, the two legislative houses, the Assembly and the Senate, in a special ceremony conducted by Rabbi Shmuel Butman.

==== A Moment of Silence ====
''Extended article - [[A Moment of Silence|Moment of Silence]]''

In 5743 (1983), the Rebbe called for implementing a 'Moment of Silence' in schools worldwide at the beginning of the day, during which students would contemplate for 60 seconds about the Creator of the world, in light of the fact that without recognition of the Creator, there is no guarantee for preserving the fundamental laws that protect human society.

His call met with opposition in the [[The United States|United States,]] where it was claimed that it contradicted the principle of separation of church and state enshrined in the U.S. Constitution. The Rebbe explained that the principle of separation of church and state was established to allow religious freedom, and this principle requires allowing parents to educate their children about belief in Hashem even in public schools. The Rebbe further emphasized that the school should not interfere with the content of the child's contemplation, and therefore his proposal does not contradict the separation of church and state.

Following the Rebbe's call, President Ronald Reagan signed a proclamation to implement the 'Moment of Silence' in schools across the United States.

==== Activities by Year ====
* 5710 (1950): Establishment of the emissary project in Morocco. Sent first emissaries to Morocco: Rabbi Michael Lipsker and Rabbi Shlomo Matusof.
* 5711 (1951): The Rebbe accepts leadership. Sends Rabbi Tzvi Hirsch Chitrik to Brazil.
* 5712: Established "Tzeirei Agudas Chabad" and "N'shei U'Bnos Chabad"
* 5714: First launched the Arbah Minim campaign and Matzah campaign
* 5718: During the 12 Tammuz gathering, the Rebbe called for action in the manner of "Ufaratzta" (spreading forth)
* 5724: Began activities for Russian Jewry
* 5729: Founded Nachalat Har Chabad neighborhood in Kiryat Malachi for immigrants
* 5727: On [[Lag BaOmer]], shortly before the Six-Day War, established the Tefillin campaign
* 5739: Strongly opposed the Camp David Accords regarding giving up the Sinai Peninsula
* 5730: Launched campaign regarding the "Who is a Jew" law
* 5740: Established worldwide Lag BaOmer parades
* 5741: Established Tzivos Hashem organization
* 5751: Delivered talk demanding Chassidim "do all you can" to bring Moshiach
* 5753: Began encouraging the declaration "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed"

== His Torah and and Teachings ==

==== His Seforim ====
''Extended articles - The Rebbe's Seforim, The Rebbe's Learning Method''

Hundreds of seforim document the Rebbe's teachings, some based on the divrei Torah he spoke for hours during his public appearances on Shabbos, Yomim Tovim, and special occasions, and others are collections from his letters on various topics. Most of the Rebbe's words were documented and written by the 'chozrim' - a group of Chassidim with exceptional memory, who would transcribe the Rebbe's words. These sichos were printed in the Sichos Kodesh series and later translated to Hebrew in the Divrei Moshiach and Toras Menachem - Hisvaaduyos series.

Many sichos were edited and reviewed by the Rebbe and printed in Likkutei Sichos (comprising about 40 volumes) and in Sefer HaSichos (comprising about 12 volumes). These sichos contain the Rebbe's Torah chiddushim in various areas - in Chassidus, Kabbalah, Gemara, and even in the simple meaning of Rashi's commentary on the Torah, as they are explained through pshat, drush, remez, and sod, and as was the Rebbe's custom to connect things to the time they were said. Many of the sichos also dealt with instructions for Chassidim and explained his perspectives on world events.

The Rebbe's maamarim (Chassidic discourses) were printed in Sefer HaMaamarim arranged by parsha, and some were edited by the Rebbe and printed in [[Sefer HaMaamarim - Melukot|Sefer HaMaamarim - Melukat]]. Some of his letters containing instructions, advice, and brachos were printed in the Igros Kodesh series.

==== Torah and Science ====
The Rebbe supported the view that science does not contradict religion, arguing that science's role is merely to hypothesize, and therefore should not be considered against the certainties of Torah. The Rebbe even expressed displeasure with observant scientists who tried to hide Torah views in the face of "scientific hypotheses."

In a private audience with one professor, the Rebbe used as an example the discussion regarding the position of the sun relative to Earth, noting that while 150 years ago most scientists were certain their revolutionary view was "scientific fact," Einstein's Theory of Relativity proved otherwise, and in such matters we have no way to know what truly revolves around what.

The Rebbe also believed that since "everything that God created in His world, He created only for His glory," all scientific discoveries that have been innovated and revealed in recent years are intended to add to God's glory through their utilization for Torah and holiness. Over the years, the Rebbe was careful to harness technology for holiness, encouraged Tanya classes on radio, and even broadcast his gatherings live several times.

==== Hafatzat HaMayanot (Spreading the Wellsprings) ====
Extended entry – '''Spreading the Wellsprings Outward'''

The Rebbe transformed the concept of Hafatzat HaMayanot into the work of the seventh generation, and even expressed several times that this is the most general matter in our generation, and the special mitzvah in which the people of our generation need to be 'especially careful'. For this purpose, the Rebbe established the Shluchim (emissaries) project and Chabad Houses, which brought Chassidic teachings to every place.

The Rebbe expressed that spreading the wellsprings takes precedence over spreading Judaism, since it is in the category of "a mitzvah that cannot be performed by others," and particularly because generally, spreading the wellsprings naturally leads to changes in the world of those who study it, also in matters of observing Torah and mitzvot.

In recent years, the Rebbe announced that the work of spreading the wellsprings has been completed, and there is no longer anything delaying the coming of the Redemption, and we only need to prepare the people of the generation and the world to receive Moshiach.

==== Study of Secular Knowledge ====
Extended entry – '''Secular Knowledge'''

The Rebbe studied foreign languages in his childhood during times when he stayed in places where Torah study was forbidden. In his youth, he studied additional general subjects for matriculation exams, during times that did not detract at all from his extensive holy studies. After his marriage, he studied academic subjects under the instruction of his father-in-law, the Rebbe Rayatz. The Rebbe focused mainly on studying natural sciences, and it is known that he received degrees in engineering and physics. The Rebbe used the knowledge he acquired at university to prove his halachic opinion regarding halachic-technological questions.

However, many times the Rebbe firmly expressed his view opposing study in college, for several reasons: a. The atmosphere in these studies is permeated with denial of G-d and His providence. b. Academic studies incorporate subjects that are in the category of idol worship. c. The atmosphere on campuses is one of complete immodesty and contrary to tzniut.

In a letter to a young man who served as a shliach and wanted to study in college, the Rebbe elaborated on the severity of the matter, particularly as the Rebbe's emissary, that when he goes to study in college, he takes the Rebbe there with him.

==== Relationship to the State and Land of Israel ====
Extended entries – '''State of Israel • Land Integrity • Requests for the Rebbe to come to Israel and the Responses'''

The Rebbe, like previous Chabad Rebbes (the Rebbe Rashab and the Rebbe Rayatz), opposed the Zionist idea, yet they viewed the State of Israel as a "miracle of salvation", though he recognized it "de facto" (in practice) and not "de jure" (in principle).

The Rebbe also showed active involvement in the life of the state, and met with state leaders, IDF officers, and heads of the Israeli security system. He firmly opposed giving territories to Arabs, and presented the opinion of military experts that giving away territories could lead to danger to life. The Rebbe based his opposition on the Shulchan Aruch and repeated the halacha that non-Jews who approached Jewish towns near the border, even if they only want to come for the purpose of gathering straw and hay, we desecrate Shabbat for them, lest they capture the city and from there the land would be easy to conquer.

Nevertheless, the Rebbe never went to Israel. When asked about this, he gave several answers, including that he wanted to be close to the resting place of his father-in-law, the Rebbe Rayatz. In a public talk in 5719 (1959), the Rebbe explained this by saying: "There are those who ask why I myself do not travel to settle there. Well, this is a matter that does not depend on me, and meanwhile I cannot do this, but this has no relevance to everyone else, except for me. I don't know if they imagine what is holding me back, and if it matters whether they know or not, but in any case, that is not what we are discussing now."

To those who suggested that he fly and even said they were willing to pay for the ticket, he said he could not.

== The Rebbe as Moshiach ==
The Rebbe is identified as the Moshiach who will redeem the Jewish people. Recognition of the Rebbe as Moshiach was publicized by Chabad rabbis worldwide and joined by senior rabbis from other groups. The rabbinic publications are through halachic rulings based on halachic precedent and the Rebbe's own references to the subject, where he hinted to his Chassidim that he is the Moshiach and encouraged them to publicize this in various ways.

In 5751, the Rebbe announced the beginning of Moshiach's revelation, and subsequently announced that the leader of our generation received the mission from God to reveal himself as Moshiach. That year, belief in the Rebbe as Moshiach received public expression on several occasions, and the Rebbe approved its publication when he encouraged the Chassidim's singing: "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed."

== His Niggunim ==
In the early years of his leadership, the Rebbe taught melodies, some of which were known and forgotten, and some he composed himself. Usually, the time for teaching melodies was during the Simchat Torah gathering held before dawn, after the Hakafot.

Among the notable melodies:

* [[Darkecha Elokeinu]] (5716)
* [[Asader L'Seudasa]] (5716)
* [[Tzama Lecha Nafshi]] (5718)
* [[Ata Bechartanu]] (5721)
* [[Anim Zemiros]] (5722)
* [[Hu Elokeinu]] (5724)
* [[V'hi She'amda]] (5715)
* [[Ki Anu Amecha]] (two versions, 5717 and 5724)
* [[Stav Ya Pitu]] (5723)
* [[Rachamana D'anei]] (5720)
* [[Shamil]] (5719)
* [[Ha'aderes V'ha'emuna]] (5734)

== Further Reading ==

====== Biography ======

* R' Mordechai Menashe Laufer, "Yemei Melech", Kfar Chabad 1991
* Prof. Yirmiyahu Branover, "Prophet From Your Midst, Biography of Reb Schneerson", Merkaz Hafotzah Mamash, 2007
* R' Elkana Shmotkin and R' Boruch Oberlander "Early Years", comprehensive biography of the Rebbe's first years - 1902-1929
* R' Eliezer Yehoshua Zelikovsky and R' Yosef Yitzchak Greenberg, "Days of Beginning", diary, documents, research and photos from the Rebbe's first year of leadership - Tishrei 1950 until Adar 1951, Kehot Publication, New York, 1992
* Dr. Yechiel Harari, "The Rebbe's Secret", Yediot Books, 2013
* Joseph Telushkin "Rebbe: The life and teachings of Menachem M. Schneerson, the most influential Rabbi in Modern History" (2014)

==== Miscellaneous ====
* Exit from Russia (book), Gate of Wanderings, accepting leadership in Pocking, Rebbe's Igros Kodesh to Pocking
* R' Chesed Halberstam discusses his years as meshares bakodesh for the Rebbe and Rebbetzin Chaya Mushka - Beis Moshiach Weekly issue 470
* R' Mordechai Menashe Laufer, "Mishivchei Rebbe, Things Said About Reb Schneerson", author's publication and Chabad House Ashdod, 2000
* R' Shneur Zalman Hertzel, "Marriages of the Nesi'im" - description of our Rebbeim's weddings
* Yosef Ashkenazi, "In Holy Quarters", memoirs of meshares bakodesh R' Sholom Ber Gansburg
* "Depth of Chassid-Rebbe", overview of Rebbe-Chassid connection. Beis Moshiach Weekly supplement, 11 Nissan 2012
* "Toraso Emes", overview of Rebbe's teachings, Simchas Torah 2013
* "Forty Years to Prophecy", forty years since Rebbe's prophecy about Yom Kippur War. Beis Moshiach Weekly supplement, published before Yom Kippur 2014
* "The Besorah" of the Rebbe regarding Moshiach and Geulah - unique supplement collecting general press coverage about Rebbe's Geulah message, Beis Moshiach Weekly supplement, 3 Tammuz 2014
* "In Response to Your Letter", overview of Rebbe's letters, answers and responses, Beis Moshiach Weekly supplement, 3 Tammuz 2017
* "Daled Amos" of the Rebbe - philosophical supplement about nature of traveling to and staying by Rebbe today, Beis Moshiach Weekly supplement, Tishrei 2018
* "We Are Commanded to Tell" Rebbe stories - 120 stories about the Rebbe, Beis Moshiach Weekly supplement, Pesach 2022
* "Jewish Art in the Seventh Generation" - Rebbe's connections with artists, mostly painters - Pesach supplement 2023, editor: Menachem Ziegelboim. Chronicles Rebbe's connections with popular artists: R' Hendel Lieberman, Jacques Lipchitz, Michel Schwartz, R' Baruch Nachshon, R' Yaakov Agam, R' Zalman Kleinman, R' Michael Muchnik, Raphael Nouril, R' Chaim Sherrf, Dr. Ben Tzion Bar Ami, R' Eliezer Tiffenbrun, R' Yossi Rosenstein
* Tami Holtzman, "Rebbe and Chassidim Through the Camera Lens", Beis Moshiach Weekly, issue 1315 pages 20-26 (2023)
{{Reflist}}

== External Links ==

==== General ====

* Rebbe Drive website
* The Lubavitcher Rebbe section - Chabad.org
* The Lubavitcher Rebbe section - Beit Chabad website
* Cover story about the Rebbe in the New York Times
* "The Rebbe Lives and Exists" - NRG website, Mati Tuchfeld

==== History ====

* Librarian Rabbi Shalom DovBer Levin reveals new details related to the Rebbe's early years - Chabad.org website
* Wedding Journal - Description of the Rebbe's conduct at his wedding - from the diary of R' Eliyahu Chaim Althaus - Chabad.org
* General overview of the Rebbe's wedding - Collection from the book "Nissuei HaNesiim" (link inactive, 23 Tishrei 5784)
* The Rebbe's references to his wedding day - Chapter from the book "Nissuei HaNesiim"
* The canceled plan: The Rebbe's wedding in the month of Elul from the book "Nissuei HaNesiim"
* Shneur Zalman Berger reviews in Beit Moshiach weekly the history of the Rebbe during the Holocaust and the years preceding it: "Days of Wrath and Fury" - Part One, The Rescue from Burning Europe - Part Two
* Poet Avraham Shlonsky and the Rebbe - by Rabbi Shneur Zalman Berger

==== The Rebbe and Leaders of the Generation ====

* Letters of appreciation to the Rebbe from important rabbis around the world, on the Torah of Chabad for Yeshiva Students website

==== Video ====

* Collection of video clips of the Rebbe - Chabad.org
* Moshiach Now - The Rebbe's prophecies
* "The Rebbe received the 'Letter of Hiskashrus' and burst into tears - Events of the day the Rebbe accepted leadership. Amazing testimony" - on the 12 Shevat 5775 website

[[Category:5662 births]]
[[he:הרבי]]

The Rebbe

2025-03-16T23:39:53Z

104.148.209.107: /* His Niggunim */

[[File:לערך הרבי שליט"א.png|250px|thumb|right|the Rebbe]]
Rabbi Menachem Mendel Schneerson (in Yiddish: Schneersohn; known as the Lubavitcher Rebbe and in Chabad simply as the Rebbe) was born on 11 Nissan 5662 (1902). He is a spiritual leader whose influence encompassed the entire world and particularly the Jewish people. He is the seventh Rebbe of Chabad-Lubavitch, and is identified as Melech HaMoshiach (King Messiah) who will redeem the people in the true and complete Redemption. Among his notable activities were the establishment of the Shlichus (emissary) enterprise and the Ten Mitzvah Campaigns he initiated, aiming to bring Judaism to every single Jew. His actions, words, and influence emphasized the anticipation of Moshiach and activities to hasten the Redemption.

On 3 Tammuz 5754, he was concealed from physical sight, though based on his own words, Chassidim believe in the eternity of his life in our generation. Among Chabad Chassidim there are various views and approaches to 3 Tammuz, but all believe it is part of the Redemption process and await the Rebbe's revelation as Melech HaMoshiach.

== Life History ==

==== Birth and Early Years ====
{{Chabad}}
The Rebbe was born on Friday, 11 Nissan 5662 (April 18, 1902) in the Russian-Ukrainian town of Nikolayev, to Rabbi Levi Yitzchak and Rebbetzin Chana Schneerson. His maternal grandfather was Rabbi Meir Shlomo Yanovsky, the Rabbi of Nikolayev.

The Bris Milah was held on 18 Nissan, Chol HaMoed Pesach, and the festive meal took place in the home of his grandfather, Rabbi Meir Shlomo Yanovsky, with many Jews from Nikolayev participating. During the celebration, his grandfathers and father delivered Torah discourses, with his father connecting the Bris celebration to his own birthday which fell on that day. The Rebbe was named "Menachem Mendel" after his great-grandfather, the [[The tzemach tzedek|Tzemach Tzedek.]]

After his father, Rabbi Levi Yitzchak, was appointed Chief Rabbi of Dnepropetrovsk (formerly Yekaterinoslav) in 1909, the family moved there.
[[File:הרבי בילדותו.jpg|thumb]]
From a very young age, the Rebbe became known for his diligence and extraordinary memory. His time was mostly dedicated to a comprehensive study of all parts of the Torah—both revealed and hidden. His main guide in learning was his father. The Rebbe described his childhood years as the time when his worldview took shape, which he later applied throughout his life, especially as a Rebbe. In a rare letter to Mr. Yitzchak Ben Zvi, he described his thoughts as a child:<blockquote>“From the time I started going to 'cheder' and even before that, the image of the future redemption began to form in my imagination—the redemption of the Jewish people from their final exile

— a redemption that will explain the suffering of the exile, the decrees, and the destructions.”</blockquote>— Letter from 1956 to Mr. Yitzchak Ben Zvi

At the age of 18, in 1920, he was appointed to serve as a rabbi in one of the synagogues in the city.

In 1923, the Rebbe met the [[Rebbe Rayatz]] (Rabbi Yosef Yitzchak Schneersohn) for the first time. Shortly thereafter, he joined him in his public activities, fulfilling special roles in various fields and standing by the Rebbe Rayatz in his famous battle to preserve the sacred practices of Judaism and mitzvot in Soviet Russia. At that time, the Rebbe Rayatz referred to him as his "Minister of Education." In Sivan 1927, the Rebbe Rayatz was arrested, and the Rebbe played a central role in efforts to save him. After his release, the Rebbe Rayatz stayed in Malchovka, and only a few followers were permitted to visit him, including the Rebbe, who was invited to see him and spent long hours conversing with him daily.

In Tishrei 1928, he visited his parents in Dnipro. After Sukkot, his mother accompanied him to Leningrad. From there, he left Russia with the Rebbe Rayatz, who was set to become his father-in-law, and with his entire family. The Rebbe settled in Riga with the Rebbe Rayatz’s family. However, due to financial difficulties, their planned wedding was delayed, and it was decided he would move to another city. In Tevet of that year, he moved to Berlin, Germany.

== Marriage ==
On the 10th of Kislev, 1928, the Rebbe became engaged to [[Rebbetzin Chaya Mushka Schneerson|Chaya Mushka Schneerson]], the daughter of the Rebbe Rayatz. The wedding took place in Riga. On Shabbat Parshat Vayetze, the 11th of Kislev, the “Shabbat Kallah” took place, and the Rebbe was called to the Torah in the Rebbe Rayatz’s minyan.

Two weeks after the engagement, on the 14th of Kislev 1929, the wedding celebration was held at the Tomchei Temimim Yeshiva in Warsaw. Rabbis and Rebbes from all over Poland attended the event.

Due to Soviet authorities not permitting the Rebbe's parents to leave Russia and attend the wedding, they held a simultaneous celebration in Russia to mark their son's wedding. Despite their absence, many friends and supporters attended, and the joy was immense.

The Rebbe remarked on his wedding day:<blockquote>"The day that connected me to you, and you to me, so that together we will labor and bring about the true and complete redemption."

— Translation from remarks made on the 14th of Kislev 1954.</blockquote>After the wedding, the Rebbe and his wife lived for a short time in Riga. His father-in-law, the Rebbe Rayatz, instructed him to lead gatherings on Shabbat and special days, as well as directing him to handle matters of Jewish law, Kabbalah, and Chassidus, and special duties concerning the guidance of the Chassidim and community.

==== Berlin ====
On the 10th of Shvat, 1929, the Rebbe left Latvia and moved to Berlin, where he established his residence with his wife, Chaya Mushka. Following his father-in-law's instructions, the Rebbe began academic studies at the University of Berlin.

During his time in Berlin, he made several trips to visit the Rebbe Rayatz in Riga. He also visited the Rebbe Rayatz’s court in Tishrei 1930, when the Rebbe Rayatz traveled to the United States, where the Rebbe met with Chassidim.

In Nisan 1933, due to the worsening situation and growing anti-Semitism in Germany, the Rebbe and his wife left Berlin and immigrated to Paris. This occurred a few months after Hitler came to power.

==== Paris ====
In Paris, the Rebbe dedicated himself to Torah study with great diligence, without drawing attention to himself.

Simultaneously, by his father-in-law’s instructions, he studied at the Sorbonne University.

Additionally, the Rebbe worked with great dedication in matters of communal responsibility, following the Rebbe Rayatz’s guidance, who was then in Poland. He also managed the transmission of funds and contributions sent from the United States to his father-in-law’s court in Poland.

He compiled Chassidic teachings at that time, including:

* ‘HaTamim’ pamphlets
* Talks of the Rebbe Rayatz
* Letters of the Rebbe Rayatz
* Indexes to the Tanya
* Indexes to Torah Ohr
* Indexes to Likkutei Torah
* Indexes to the Ma’amarei Admor Rashab
* Other Torah compilations.

==== During World War II ====
In the winter of 1939, Chabad in the United States, by the Rebbe Rayatz’s instructions, began lobbying with high-level officials to obtain entry visas for the Rebbe and his wife to the United States. The request was submitted at the American Consulate in Paris. However, due to the war, communication was difficult, and it was unclear whether the visa had been granted.

In 1940, just before Shavuot (after the Germans had already entered France and the Rebbe had not yet received the U.S. visa), the Rebbe and his wife left the city and traveled to southern France, an area not yet occupied by the Germans. On the evening of Shavuot, they arrived in the city of Vichy. In late summer 1940, they moved from Vichy to Nice, where they lived for eight to nine months until the summer of 1941. Meanwhile, efforts to secure visas continued. On the 20th of Nisan 1941, the visas were received in Marseille, and from there, the Rebbe and his wife made their way to Lisbon, Portugal.

On the 17th of Sivan, 1941, the Rebbe and his wife boarded the ship "S.S. Serpa Pinto" from Portugal to New York, where they arrived on the 28th of Sivan, 1941. A delegation of Chassidim sent by the Rebbe Rayatz welcomed them at the port.

==== In the United States ====
Upon his arrival in the United States, the Rebbe began assisting his father-in-law, the Rebbe Rayatz, in all of his activities, particularly his efforts to establish America as a center of Torah and Chassidus. In 1942, the Rebbe Rayatz appointed him as the chairman of the central Chabad institutions:

* Machne Yisroel
* merkoz linyonei chinuch
* Kehot Publishing House.

In 1943, the Rebbe was also appointed as the chief editor of [[Kehos|Kehot's]] publications.

During those years, the Rebbe also worked as a ship engineer in the U.S. Navy.

==== Activities Toward Accepting Leadership ====
''Extended article - [[The Rebbe Accepting The Nesius|The Rebbe's Acceptance of Leadership]]''

After 10 Shevat 5710 (1950), when news spread of the passing of the Previous Rebbe (Rabbi Yosef Yitzchak Schneersohn), the Chassidim began discussing the need to appoint his son-in-law, the Rebbe (then known as "The RaMaSh"), as his successor.

Extensive activity was undertaken by Chassidim worldwide to encourage the Rebbe to accept the leadership. The activity was led by prominent Chassidim across the globe:

===== In the United States: =====
* [[Rabbi Eliyahu Yeichil-Simpson|Rabbi Eliyahu Simpson]] - Gabbai of the Previous Rebbe
* Rabbi Israel Jacobson - Leader of Agudas Chassidei Chabad
* [[Rabbi Shneur Zalman Gurary]]
* Rabbi Shmuel Zalmanov
* Rabbi Shmuel Levitin - The Mashpia
* Rabbi Shlomo Aaron Kazarnovsky
* Rabbi DovBer Haskin
* Rabbi Meir Ashkenazi - Rabbi of Shanghai

===== In the Holy Land: =====
* Rabbi Eliezer Karasik - Chairman of Agudas Chassidei Chabad in the Holy Land
* Rabbi Moshe Gurary - Director of Agudas Chassidei Chabad
* Rabbi Shmerel Gurary
* Rabbi Avraham Paris
* Rabbi Shlomo Yosef Zevin
* Rabbi Avraham Chein
* Rabbi Avraham Chaim Na'eh

===== In Europe: =====
* Rabbi Nissan Nemenov - Director and Mashpia of Tomchei Tmimim in Brunoy
* Rabbi Israel Noach Blinitzky
* Rabbi Avraham Sender Nemtzov
* Rabbi Saadia Liberow

These individuals enthusiastically supported the Rebbe's leadership and influenced Chabad Chassidim in the United States, Israel, and worldwide to accept his leadership. They also worked to ensure Chabad institutions would accept the Rebbe's leadership. However, some Chabad Chassidim, as well as Rebbetzin Nechama Dina (wife of the Previous Rebbe), supported the Previous Rebbe's elder son-in-law, Rabbi Shmaryahu Gurary (RaShaG), to lead the movement. After the Rebbe accepted leadership, RaShaG showed exceptional deference to the Rebbe.

In the months following the passing, many Chassidim from around the world wrote letters of connection and sent them to 770, but the Rebbe refused to accept the leadership. Over the following months, the pleas from the Chassidim increased while the Rebbe continued to refuse, though gradually he began taking on communal leadership responsibilities - writing general letters, giving instructions, receiving people for private audiences, and more. On the evening of 10 Shevat 5711, at a gathering marking the first anniversary of the Previous Rebbe's passing, the Rebbe delivered the discourse "[[Basi LeGani]]," thereby officially accepting leadership of Chabad Chassidism.

== Leadership of Chabad Chassidism ==

==== His role as Rebbe ====
After the passing of the Previous Rebbe, he began energetically expanding the Torah and educational institutions established by the Previous Rebbe worldwide.

Even before formally accepting leadership, the Rebbe sent the first emissaries to Morocco - Rabbi Michael Lipsker and Rabbi Shlomo Matusof. Following the Rebbe's instructions, his emissaries to Morocco established the Oholei Yosef Yitzchak Lubavitch (Morocco) network, including yeshivas, boys' schools, and girls' schools in Morocco, thereby providing thousands of Jewish youth with authentic Jewish education and saving them from spiritual assimilation. Simultaneously, under the Rebbe's guidance, smaller yeshivas and study houses were established in Morocco to train teachers, rabbis, ritual slaughterers, scribes, and other religious functionaries.

In the early years of his leadership, the Rebbe sent emissaries throughout the United States, Brazil, and elsewhere.

The Rebbe published general letters in which he encouraged all jews to strengthen themselves. These general letters were published by the Rebbe's emissaries in newspapers and other media to spread the messages to the Jewish people at large, reaching a record number of Jews. Many turned to the Rebbe seeking his advice and holy blessings. Masses of Chassidim and Jews of all types began flocking to his gatherings, eagerly absorbing his holy talks, which were also transcribed.

At the gathering of 10 Shevat 5711, and especially in the discourse "Basi LeGani," the Rebbe emphasized his purpose in the world - to bring about the redemption and revelation of Moshiach speedily.

During the Purim gathering in 5711, held several weeks after accepting leadership, the Rebbe began speaking about himself and his leadership, stating "I am only a pipeline," "One must be connected to the Rebbe, I am only filling a position in one aspect." Among other things, he said: "After the passing of the Rebbe RaShaB, the Previous Rebbe once said that he doesn't say 'may his soul rest in Eden' about his father, because why say 'may his soul rest in Eden' when it's easier and better to say 'his soul is within me.' The same applies to the Rebbe – I don't say 'may his soul rest in Eden,' but rather 'his soul is within me'!"

==== Daily Schedule ====
''Extended article - The Rebbe's Daily Schedule''

For most of the day, the Rebbe's occupation revolved primarily around Torah study and responding to letters sent to him from around the world. Additionally, with increasing frequency over the years, the Rebbe would visit the resting place of his father-in-law, the Previous Rebbe. Furthermore, for decades the Rebbe dedicated time three times a week to receive people for private audiences in his personal room, where he would answer people's questions and guide them in divine service. In later years, due to the heavy burden, the Rebbe discontinued private audiences and began receiving the public in general audiences in his study hall. On 11 Nissan 5746, the Rebbe began distributing dollars for charity every Sunday. Many rabbis and public figures came to the Rebbe during the dollar distribution and private audiences to receive his blessing and advice.

Every Shabbat, a gathering was held with the Rebbe, where he would deliver talks dealing with both the revealed and mystical aspects of Torah, as well as current affairs. Starting in 5725, the Rebbe began analyzing one of Rashi's commentaries on the weekly Torah portion at every gathering. From late 5730, the Rebbe began studying one of his father's commentaries in Likkutei Levi Yitzchak at every gathering, and from 5744, the Rebbe began analyzing one of the daily Rambam lessons at every gathering.

== His Work and Influence ==

==== Activities in the Jewish World ====
''Extended article - [[The Ten Mivtzoim|The Ten Mivtzoyim]]''

After ascending to the Nesius (leadership), the Rebbe began leading campaigns to publicize Jewish mitzvos and Chassidic teachings under the banner of "Ufaratzta" (And you shall spread forth), taken from the possuk "Ufaratzta yama vakeidma v'tzafona v'negba" [westward, eastward, northward and southward]. Within this framework, the Rebbe called upon his Chassidim to influence wherever possible, to fulfill mitzvos and study Torah, among other things, by going out to public places and meriting the public with these mitzvos. The Rebbe also called for financial assistance to those who couldn't afford tashmishei mitzvah (ritual items).

Later, he initiated public activities that he termed 'Mivtzoyim' (campaigns). Some of the Mivtzoyim are connected to Yom Tov observances and are seasonal, for example lighting Chanukah menoros in homes, stores and city centers, Lag BaOmer parades, helping Yidden shake lulav on Sukkos, distributing handmade shmurah matzah before Pesach, blowing shofar on Rosh Hashanah, arranging for those who don't attend shul to hear the Aseres HaDibros (Ten Commandments) on Shavuos, fulfilling the four mitzvos of [[Purim]], and more.

The Rebbe frequently emphasized the great importance of performing practical mitzvos, even just once, and even when the mitzvah is done without understanding its deeper meaning.

Another project the Rebbe initiated, called 'The Ten Mivtzoyim', was a call for every Yid to fulfill ten mitzvos that he saw as central, and to influence other Yidden to fulfill them, which include:

* [[Mivtza Ahavas Yisroel|Ahavas Yisroel]] (love of fellow Jews)
* [[Mivtza Chinuch|Chinuch]] (Jewish education)
* Torah study
* Tefillin
* Mezuzah
* [[Mivtza Kashrus|Kashrus]]
* Tzedakah
* Having holy seforim in the home
* Neiros Shabbos Kodesh and Yom Tov candle lighting
* Taharas HaMishpacha (family purity)

Following his call, Chabad Chassidim set up tefillin stands in city streets offering passersby the opportunity to perform this mitzvah. N'shei uBnos Chabad (Chabad women and girls) are active in distributing Shabbos candles and explanatory pamphlets about the mitzvah to women and girls. Additionally, Chabad Houses offer mezuzah installation and checking services, and kitchen kashering for all who are interested.

In this period following his acceptance of the Nesius, the Rebbe established in Eretz HaKodesh:

* Tzeirei Agudas Chabad organization
* The Oholei Yosef Yitzchak network
* N'shei Chabad organization

He instituted structural and organizational changes with new general and specific horaos (directives) in Agudas Chassidei Chabad, positioning it as an umbrella organization for all Chabad mosdos in Eretz HaKodesh. This was alongside assistance to Colel Chabad which provided support to Chassidim in gashmius matters.

In the United States, the Rebbe established:

* Tzeirei Agudas Chabad in New York
* N'shei Chabad organization

Simultaneously, he strengthened and developed the organizations he had managed until then:

* Merkos L'Inyonei Chinuch
* Machne Israel
* Kehot Publication Society

In parallel, the Rebbe sent shluchim to various states across America, and to additional countries such as Australia, Brazil, and Morocco. In these locations, educational institutions and Chabad organizations were established, alongside activities to bring Yidden closer to Yiddishkeit and Chassidus, tailored to the conditions of each local Jewish community. In Morocco, the Oholei Yosef Yitzchak Lubavitch (Morocco) network of institutions was established.

Concurrently, the Rebbe worked extensively for Kfar Chabad both b'gashmius and b'ruchnius, from specific instructions in all areas of life, concern for expanding the mosdos, establishing enterprises and material welfare, to matters of tznius, chinuch, and activities for hafatzas hamaayanos.

==== The Shlichus Enterprise ====
''Extended article - Chabad House''

The Rebbe's father-in-law, the Frierdiker (Previous) Rebbe, worked to bring Yidden closer to Torah and mitzvos, and sent shluchim to various countries. However, during his time the scope of activity was relatively limited, and the Rebbe expanded it on an enormous scale, until today the number of shluchim reaches about two thousand spread throughout the world.

The first shluchim were sent to Morocco in the early years of the Rebbe's nesius, including: Rabbi Michel Lipsker, Rabbi Shlomo Matusof, and Rabbi Nissan Pinson. Simultaneously, Rabbi Tzvi Hirsch Chitrik was sent as a shliach to Brazil, and many shluchim were sent throughout the United States.

Under the Rebbe's leadership, the concept of shlichus became a central requirement from Chabad Chassidim in particular, and from every Jew in general, to leave their place and dedicate themselves to spreading Yiddishkeit and Chassidus in places that needed it. As part of this requirement, the Rebbe established the shlichus enterprise, appointing his Chassidim as shluchim in every location and establishing Chabad Houses worldwide that provide both gashmius (material) and ruchnius (spiritual) assistance to every Jew. Over the years, the shlichus enterprise expanded, and today it encompasses almost every city and settlement in the world where Jews are found, numbering over 6,000 shluchim, including 1,700 shluchim in Eretz Yisroel.

==== The Daily Rambam Study Initiative ====
''Extended article - The Daily Rambam Study Takana''

In 5744 (1984), the Rebbe initiated the daily [[The Rambam|Rambam]] study project, in which the Rambam's halachic works were divided into daily study portions. One of the takana's objectives was to encourage concise study of all areas of halacha in a clear and illuminating way, as they are formulated in the Rambam's seforim. There are three study tracks:

* Three chapters per day, completing the entire Yad HaChazaka in one year
* One chapter per day, completing the series once in three years
* Study of Sefer HaMitzvos, completed once a year

At one farbrengen in 5744, which was actually a continuation of the Yud-Tes Kislev farbrengen that fell that year on Friday, the Rebbe mentioned and aroused that the time had come to arrange a division similar to the division of Shas in studying the Rambam's Mishneh Torah. The directive wasn't immediately implemented, but the talmidim hashluchim at the Chabad yeshiva in Casablanca, Morocco, where the Rambam had lived for several years, who learned this sicha, divided the entire Mishneh Torah among the Torah community in Morocco, to be learned between Yud Shevat (the day of accepting the nesius) and the Rebbe's birthday on Yud-Alef Nissan and the Rambam's birthday on Yud-Daled Nissan. The talmidim hashluchim themselves took "Hilchos Shluchin V'Shutfin" in connection with their role as the Rebbe's shluchim, and Reb Shlomo Matusof, the head shliach and yeshiva director, gave them a shiur in these halachos.

==== The Seven Noahide Laws ====
''Extended article - The Seven Noahide Laws''

Starting in the 1980s, the Rebbe called for action to instill the Sheva Mitzvos B'nei Noach (Seven Noahide Laws) to all of humanity, encouraging all people to observe them, based on the Rambam's ruling that there is an obligation on the Jewish people to ensure that the nations of the world fulfill the Seven Noahide Laws. In his view, the notable lack of engagement with this topic in previous generations stemmed from concern that such activity would be perceived as an attempt to interfere with the gentiles' religion, a concern that barely exists today, and therefore the Jewish obligation to transmit the Seven Mitzvos remains in full force.

The Rebbe saw influencing the nations of the world to observe the Seven Mitzvos as part of the preparation process for the Geulah (Redemption), when all of humanity will fulfill the mitzvos incumbent upon them, and the beginning of his function as Melech HaMoshiach in tikun olam (rectifying the world).

Following his initiative and his Chassidim's activities on the matter, the United States Congress declared the importance of the Seven Noahide Laws as the foundation of modern social morality.

==== Education in the American Congress ====
''Extended article - Education Day USA''

In the year 5738 (1978), the United States Congress decided to declare the 11th of Nissan, the Rebbe's birthday, as "Education and Sharing Day," during which efforts and resources would be increased to improve education in all educational institutions for all ages throughout the United States. In the text of the proposal submitted by Congress for ratification by then-President Jimmy Carter, the seven Noahide laws are mentioned as a model for the moral principles upon which human civilization rests. Since this legislation, the United States' "Education and Sharing Day" has been proclaimed each year by the sitting President on the day corresponding to the Hebrew date of 11 Nissan, the Rebbe's birthday. The Rebbe expressed his gratitude for the decision of Congress and explained in a farbrengen the significance of establishing this day as "Education Day":<blockquote>The government declared a certain day (11 Nissan) as "Education Day" throughout the United States. Everything must have a source in Torah. And seemingly - where is the source for this matter, to connect an essential and important matter with a special day of the year? Especially the matter of education, which is an ongoing and constant matter at every moment.

The answer to this is: The obligation to accept the yoke of Heaven is constant at every moment, and nevertheless a special day of the year was established for this - Rosh Hashanah; we are obligated to mention the Exodus from Egypt every day, during the day and at night, and together with this a special day of the year was established, the holiday of Pesach, as the "time of our freedom"; the obligation to study Torah is at every free moment, and nevertheless they established a special day of the year, the holiday of Shavuot, as a day of renewed awakening regarding everything connected to receiving the Torah and studying it.

And here, in this matter we see how the world is getting closer to the coming of Moshiach. For in the future, the promise will be fulfilled "Then I will transform the peoples to a clear language... to serve Him with one consent," one of the aspects of this being that a mighty kingdom, a "superpower," which has influence throughout the entire world, has publicly declared for all to see the greatness of the importance and vitality of the matter of education.

— From the talk of 11 Nissan 5738 - notes of the listeners</blockquote>Additionally, in New York State, numerous "Education Days" are proclaimed each year before the 11th of Nissan, corresponding to the number of years of the Rebbe's life. The declaration is delivered by the Governor of New York State, the two legislative houses, the Assembly and the Senate, in a special ceremony conducted by Rabbi Shmuel Butman.

==== A Moment of Silence ====
''Extended article - [[A Moment of Silence|Moment of Silence]]''

In 5743 (1983), the Rebbe called for implementing a 'Moment of Silence' in schools worldwide at the beginning of the day, during which students would contemplate for 60 seconds about the Creator of the world, in light of the fact that without recognition of the Creator, there is no guarantee for preserving the fundamental laws that protect human society.

His call met with opposition in the [[The United States|United States,]] where it was claimed that it contradicted the principle of separation of church and state enshrined in the U.S. Constitution. The Rebbe explained that the principle of separation of church and state was established to allow religious freedom, and this principle requires allowing parents to educate their children about belief in Hashem even in public schools. The Rebbe further emphasized that the school should not interfere with the content of the child's contemplation, and therefore his proposal does not contradict the separation of church and state.

Following the Rebbe's call, President Ronald Reagan signed a proclamation to implement the 'Moment of Silence' in schools across the United States.

==== Activities by Year ====
* 5710 (1950): Establishment of the emissary project in Morocco. Sent first emissaries to Morocco: Rabbi Michael Lipsker and Rabbi Shlomo Matusof.
* 5711 (1951): The Rebbe accepts leadership. Sends Rabbi Tzvi Hirsch Chitrik to Brazil.
* 5712: Established "Tzeirei Agudas Chabad" and "N'shei U'Bnos Chabad"
* 5714: First launched the Arbah Minim campaign and Matzah campaign
* 5718: During the 12 Tammuz gathering, the Rebbe called for action in the manner of "Ufaratzta" (spreading forth)
* 5724: Began activities for Russian Jewry
* 5729: Founded Nachalat Har Chabad neighborhood in Kiryat Malachi for immigrants
* 5727: On [[Lag BaOmer]], shortly before the Six-Day War, established the Tefillin campaign
* 5739: Strongly opposed the Camp David Accords regarding giving up the Sinai Peninsula
* 5730: Launched campaign regarding the "Who is a Jew" law
* 5740: Established worldwide Lag BaOmer parades
* 5741: Established Tzivos Hashem organization
* 5751: Delivered talk demanding Chassidim "do all you can" to bring Moshiach
* 5753: Began encouraging the declaration "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed"

== His Torah and and Teachings ==

==== His Seforim ====
''Extended articles - The Rebbe's Seforim, The Rebbe's Learning Method''

Hundreds of seforim document the Rebbe's teachings, some based on the divrei Torah he spoke for hours during his public appearances on Shabbos, Yomim Tovim, and special occasions, and others are collections from his letters on various topics. Most of the Rebbe's words were documented and written by the 'chozrim' - a group of Chassidim with exceptional memory, who would transcribe the Rebbe's words. These sichos were printed in the Sichos Kodesh series and later translated to Hebrew in the Divrei Moshiach and Toras Menachem - Hisvaaduyos series.

Many sichos were edited and reviewed by the Rebbe and printed in Likkutei Sichos (comprising about 40 volumes) and in Sefer HaSichos (comprising about 12 volumes). These sichos contain the Rebbe's Torah chiddushim in various areas - in Chassidus, Kabbalah, Gemara, and even in the simple meaning of Rashi's commentary on the Torah, as they are explained through pshat, drush, remez, and sod, and as was the Rebbe's custom to connect things to the time they were said. Many of the sichos also dealt with instructions for Chassidim and explained his perspectives on world events.

The Rebbe's maamarim (Chassidic discourses) were printed in Sefer HaMaamarim arranged by parsha, and some were edited by the Rebbe and printed in [[Sefer HaMaamarim - Melukot|Sefer HaMaamarim - Melukat]]. Some of his letters containing instructions, advice, and brachos were printed in the Igros Kodesh series.

==== Torah and Science ====
The Rebbe supported the view that science does not contradict religion, arguing that science's role is merely to hypothesize, and therefore should not be considered against the certainties of Torah. The Rebbe even expressed displeasure with observant scientists who tried to hide Torah views in the face of "scientific hypotheses."

In a private audience with one professor, the Rebbe used as an example the discussion regarding the position of the sun relative to Earth, noting that while 150 years ago most scientists were certain their revolutionary view was "scientific fact," Einstein's Theory of Relativity proved otherwise, and in such matters we have no way to know what truly revolves around what.

The Rebbe also believed that since "everything that God created in His world, He created only for His glory," all scientific discoveries that have been innovated and revealed in recent years are intended to add to God's glory through their utilization for Torah and holiness. Over the years, the Rebbe was careful to harness technology for holiness, encouraged Tanya classes on radio, and even broadcast his gatherings live several times.

==== Hafatzat HaMayanot (Spreading the Wellsprings) ====
Extended entry – '''Spreading the Wellsprings Outward'''

The Rebbe transformed the concept of Hafatzat HaMayanot into the work of the seventh generation, and even expressed several times that this is the most general matter in our generation, and the special mitzvah in which the people of our generation need to be 'especially careful'. For this purpose, the Rebbe established the Shluchim (emissaries) project and Chabad Houses, which brought Chassidic teachings to every place.

The Rebbe expressed that spreading the wellsprings takes precedence over spreading Judaism, since it is in the category of "a mitzvah that cannot be performed by others," and particularly because generally, spreading the wellsprings naturally leads to changes in the world of those who study it, also in matters of observing Torah and mitzvot.

In recent years, the Rebbe announced that the work of spreading the wellsprings has been completed, and there is no longer anything delaying the coming of the Redemption, and we only need to prepare the people of the generation and the world to receive Moshiach.

==== Study of Secular Knowledge ====
Extended entry – '''Secular Knowledge'''

The Rebbe studied foreign languages in his childhood during times when he stayed in places where Torah study was forbidden. In his youth, he studied additional general subjects for matriculation exams, during times that did not detract at all from his extensive holy studies. After his marriage, he studied academic subjects under the instruction of his father-in-law, the Rebbe Rayatz. The Rebbe focused mainly on studying natural sciences, and it is known that he received degrees in engineering and physics. The Rebbe used the knowledge he acquired at university to prove his halachic opinion regarding halachic-technological questions.

However, many times the Rebbe firmly expressed his view opposing study in college, for several reasons: a. The atmosphere in these studies is permeated with denial of G-d and His providence. b. Academic studies incorporate subjects that are in the category of idol worship. c. The atmosphere on campuses is one of complete immodesty and contrary to tzniut.

In a letter to a young man who served as a shliach and wanted to study in college, the Rebbe elaborated on the severity of the matter, particularly as the Rebbe's emissary, that when he goes to study in college, he takes the Rebbe there with him.

==== Relationship to the State and Land of Israel ====
Extended entries – '''State of Israel • Land Integrity • Requests for the Rebbe to come to Israel and the Responses'''

The Rebbe, like previous Chabad Rebbes (the Rebbe Rashab and the Rebbe Rayatz), opposed the Zionist idea, yet they viewed the State of Israel as a "miracle of salvation", though he recognized it "de facto" (in practice) and not "de jure" (in principle).

The Rebbe also showed active involvement in the life of the state, and met with state leaders, IDF officers, and heads of the Israeli security system. He firmly opposed giving territories to Arabs, and presented the opinion of military experts that giving away territories could lead to danger to life. The Rebbe based his opposition on the Shulchan Aruch and repeated the halacha that non-Jews who approached Jewish towns near the border, even if they only want to come for the purpose of gathering straw and hay, we desecrate Shabbat for them, lest they capture the city and from there the land would be easy to conquer.

Nevertheless, the Rebbe never went to Israel. When asked about this, he gave several answers, including that he wanted to be close to the resting place of his father-in-law, the Rebbe Rayatz. In a public talk in 5719 (1959), the Rebbe explained this by saying: "There are those who ask why I myself do not travel to settle there. Well, this is a matter that does not depend on me, and meanwhile I cannot do this, but this has no relevance to everyone else, except for me. I don't know if they imagine what is holding me back, and if it matters whether they know or not, but in any case, that is not what we are discussing now."

To those who suggested that he fly and even said they were willing to pay for the ticket, he said he could not.

== The Rebbe as Moshiach ==
The Rebbe is identified as the Moshiach who will redeem the Jewish people. Recognition of the Rebbe as Moshiach was publicized by Chabad rabbis worldwide and joined by senior rabbis from other groups. The rabbinic publications are through halachic rulings based on halachic precedent and the Rebbe's own references to the subject, where he hinted to his Chassidim that he is the Moshiach and encouraged them to publicize this in various ways.

In 5751, the Rebbe announced the beginning of Moshiach's revelation, and subsequently announced that the leader of our generation received the mission from God to reveal himself as Moshiach. That year, belief in the Rebbe as Moshiach received public expression on several occasions, and the Rebbe approved its publication when he encouraged the Chassidim's singing: "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed."

== His Niggunim ==
In the early years of his leadership, the Rebbe taught melodies, some of which were known and forgotten, and some he composed himself. Usually, the time for teaching melodies was during the Simchat Torah gathering held before dawn, after the Hakafot.

Among the notable melodies:

* [[Darkecha Elokeinu]] (5716)
* [[Asader L'Seudasa]] (5716)
* [[Tzama Lecha Nafshi]] (5718)
* [[Ata Bechartanu]] (5721)
* [[Anim Zemiros]] (5722)
* [[Hu Elokeinu]] (5724)
* [[V'hi She'amda[[ (5715)
* [[Ki Anu Amecha]] (two versions, 5717 and 5724)
* [[Stav Ya Pitu]] (5723)
* [[Rachamana D'anei]] (5720)
* [[Shamil]] (5719)
* [[Ha'aderes V'ha'emuna]] (5734)

== Further Reading ==

====== Biography ======

* R' Mordechai Menashe Laufer, "Yemei Melech", Kfar Chabad 1991
* Prof. Yirmiyahu Branover, "Prophet From Your Midst, Biography of Reb Schneerson", Merkaz Hafotzah Mamash, 2007
* R' Elkana Shmotkin and R' Boruch Oberlander "Early Years", comprehensive biography of the Rebbe's first years - 1902-1929
* R' Eliezer Yehoshua Zelikovsky and R' Yosef Yitzchak Greenberg, "Days of Beginning", diary, documents, research and photos from the Rebbe's first year of leadership - Tishrei 1950 until Adar 1951, Kehot Publication, New York, 1992
* Dr. Yechiel Harari, "The Rebbe's Secret", Yediot Books, 2013
* Joseph Telushkin "Rebbe: The life and teachings of Menachem M. Schneerson, the most influential Rabbi in Modern History" (2014)

==== Miscellaneous ====
* Exit from Russia (book), Gate of Wanderings, accepting leadership in Pocking, Rebbe's Igros Kodesh to Pocking
* R' Chesed Halberstam discusses his years as meshares bakodesh for the Rebbe and Rebbetzin Chaya Mushka - Beis Moshiach Weekly issue 470
* R' Mordechai Menashe Laufer, "Mishivchei Rebbe, Things Said About Reb Schneerson", author's publication and Chabad House Ashdod, 2000
* R' Shneur Zalman Hertzel, "Marriages of the Nesi'im" - description of our Rebbeim's weddings
* Yosef Ashkenazi, "In Holy Quarters", memoirs of meshares bakodesh R' Sholom Ber Gansburg
* "Depth of Chassid-Rebbe", overview of Rebbe-Chassid connection. Beis Moshiach Weekly supplement, 11 Nissan 2012
* "Toraso Emes", overview of Rebbe's teachings, Simchas Torah 2013
* "Forty Years to Prophecy", forty years since Rebbe's prophecy about Yom Kippur War. Beis Moshiach Weekly supplement, published before Yom Kippur 2014
* "The Besorah" of the Rebbe regarding Moshiach and Geulah - unique supplement collecting general press coverage about Rebbe's Geulah message, Beis Moshiach Weekly supplement, 3 Tammuz 2014
* "In Response to Your Letter", overview of Rebbe's letters, answers and responses, Beis Moshiach Weekly supplement, 3 Tammuz 2017
* "Daled Amos" of the Rebbe - philosophical supplement about nature of traveling to and staying by Rebbe today, Beis Moshiach Weekly supplement, Tishrei 2018
* "We Are Commanded to Tell" Rebbe stories - 120 stories about the Rebbe, Beis Moshiach Weekly supplement, Pesach 2022
* "Jewish Art in the Seventh Generation" - Rebbe's connections with artists, mostly painters - Pesach supplement 2023, editor: Menachem Ziegelboim. Chronicles Rebbe's connections with popular artists: R' Hendel Lieberman, Jacques Lipchitz, Michel Schwartz, R' Baruch Nachshon, R' Yaakov Agam, R' Zalman Kleinman, R' Michael Muchnik, Raphael Nouril, R' Chaim Sherrf, Dr. Ben Tzion Bar Ami, R' Eliezer Tiffenbrun, R' Yossi Rosenstein
* Tami Holtzman, "Rebbe and Chassidim Through the Camera Lens", Beis Moshiach Weekly, issue 1315 pages 20-26 (2023)
{{Reflist}}

== External Links ==

==== General ====

* Rebbe Drive website
* The Lubavitcher Rebbe section - Chabad.org
* The Lubavitcher Rebbe section - Beit Chabad website
* Cover story about the Rebbe in the New York Times
* "The Rebbe Lives and Exists" - NRG website, Mati Tuchfeld

==== History ====

* Librarian Rabbi Shalom DovBer Levin reveals new details related to the Rebbe's early years - Chabad.org website
* Wedding Journal - Description of the Rebbe's conduct at his wedding - from the diary of R' Eliyahu Chaim Althaus - Chabad.org
* General overview of the Rebbe's wedding - Collection from the book "Nissuei HaNesiim" (link inactive, 23 Tishrei 5784)
* The Rebbe's references to his wedding day - Chapter from the book "Nissuei HaNesiim"
* The canceled plan: The Rebbe's wedding in the month of Elul from the book "Nissuei HaNesiim"
* Shneur Zalman Berger reviews in Beit Moshiach weekly the history of the Rebbe during the Holocaust and the years preceding it: "Days of Wrath and Fury" - Part One, The Rescue from Burning Europe - Part Two
* Poet Avraham Shlonsky and the Rebbe - by Rabbi Shneur Zalman Berger

==== The Rebbe and Leaders of the Generation ====

* Letters of appreciation to the Rebbe from important rabbis around the world, on the Torah of Chabad for Yeshiva Students website

==== Video ====

* Collection of video clips of the Rebbe - Chabad.org
* Moshiach Now - The Rebbe's prophecies
* "The Rebbe received the 'Letter of Hiskashrus' and burst into tears - Events of the day the Rebbe accepted leadership. Amazing testimony" - on the 12 Shevat 5775 website

[[Category:5662 births]]
[[he:הרבי]]

Title Page in The Rebbeim's Seforim

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[[he:דף השער לספרי רבותינו נשיאנו]]
Each of our Rebbes has a fixed '''title page''' that appears at the beginning of their books. The title page includes: a drawing - a specific frame unique to that Rebbe, "the number of the Heichal" (palace), and "the number of the Shaar" (gate). This concept is called "Kovetz Shalshelet Ha'Or" (Collection of the Chain of Light).

== Shaar ==
For each of our Rebbes, there is a division of Shaarim (gates/categories) for their books. All the books of sichos (talks) are called by a specific Shaar name, the books of maamarim (discourses) by another Shaar, and the books of igros (letters) by yet another Shaar.

==== The Gates in the Books of the Baal Shem Tov ====
'''First Gate''' - [[Keser Shem Tov]]. '''Second Gate''' - Tzava'as HaRiB"Sh.

==== The Gates in the Books of the Maggid of Mezritch ====
'''First Gate''' - [[Maggid Devarav L'Yaakov]]. '''Second Gate''' - Ohr Torah.

==== The Gates in the Books of the Alter Rebbe ====
'''First Gate''' - [[Sefer HaTanya]]. '''Second Gate''' - [[Shulchan Aruch Admur HaZaken]]. '''Third Gate''' - [[Torah Ohr]]. '''Fourth Gate''' - Likkutei Torah. '''Fifth Gate''' - Biurei HaZohar. '''Sixth Gate''' - Siddur im Dach. '''Seventh Gate''' - Maamarei Admur HaZaken. '''Eighth Gate''' - Maamarei Admur HaZaken - Eshalech Liozna '''Ninth Gate''' - Maamarei Admur HaZaken - 5562 Volume 1. '''Tenth Gate''' - Maamarei Admur HaZaken - 5568. '''Eleventh Gate''' - Maamarei Admur HaZaken - 5566, 5569. '''Twelfth Gate''' - Maamarei Admur HaZaken - 5567. '''Thirteenth Gate''' - Igros Kodesh Admur HaZaken. '''Fourteenth Gate''' - Maamarei Admur HaZaken - 5564, 5565 Volume 1. '''Fifteenth Gate''' - Maamarei Admur HaZaken - 5565 Volume 2. '''Sixteenth Gate''' - Maamarei Admur HaZaken - HaKetzarim. '''Eighteenth Gate''' - Maamarei Admur HaZaken - 5563. '''Nineteenth Gate''' - Maamarei Admur HaZaken - 5570. '''Twentieth Gate''' - Maamarei Admur HaZaken - 5562 Volume 2. '''Twenty-First Gate''' - Maamarei Admur HaZaken - Parshiyos U'Moadim. '''Twenty-Second Gate''' - Maamarei Admur HaZaken - Inyanim. '''Twenty-Third Gate''' - Maamarei Admur HaZaken - Maamarei Chazal. '''Twenty-Fourth Gate''' - Maamarei Admur HaZaken - Nevi'im. '''Twenty-Fifth Gate''' - Maamarei Admur HaZaken - Kesuvim. '''Twenty-Sixth Gate''' - Maamarei Admur HaZaken - 5571. '''Twenty-Seventh Gate''' - Maamarei Admur HaZaken - 5572.

==== The Gates in the Books of the Mitteler Rebbe ====
'''First Gate''' - Imrei Binah, Ner Mitzvah V'Torah Ohr, Shaarei Teshuvah, Derech Chaim, Shaarei Orah, Ateres Rosh. '''Second Gate''' - Toras Chaim. '''Third Gate''' - Perush HaMilos (Sefer). '''Fourth Gate''' - Pokeach Ivrim. '''Fifth Gate''' - Biurei HaZohar. '''Sixth Gate''' - Maamar Mizmor Shir L'Yom HaShabbos '''Seventh Gate''' - Kuntres Bad Kodesh. '''Eighth Gate''' - Piskei Dinim Admur Ha'Emtzai. '''Ninth Gate''' - Maamar - "Adam Ki Yakriv", Maamarim - "Yafah Sha'ah Achas B'Teshuvah U'Maasim Tovim. L'Havin Maamar Chazal Mipnei Mah Talmidei Chachamim etc." '''Tenth Gate''' - Maamarei Admur Ha'Emtzai, Igros Kodesh Admur Ha'Emtzai. '''Eleventh Gate''' - Maamar - "Asher Bara", Maamar - "B'Chof-Hei B'Kislev Yomei D'Chanukah", Maamar - "David L'Dor", Maamar - "L'Havin Inyan Krias Yam Suf"

==== The Gates in the Books of the Tzemach Tzedek ====
'''First Gate''' - She'eilos U'Teshuvos - Orach Chaim. '''Second Gate''' - She'eilos U'Teshuvos - Yoreh De'ah. '''Third Gate''' - She'eilos U'Teshuvos - Even Ha'Ezer. '''Fourth Gate''' - She'eilos U'Teshuvos - Choshen Mishpat. '''Fifth Gate''' - Chiddushim Al HaShas. '''Seventh Gate''' - Piskei Dinim. '''Eighth Gate''' - Derech Mitzvosecha. '''Ninth Gate''' - Ohr HaTorah - Parshiyos, Sefer HaChakirah, Shaar HaMiluim. '''Tenth Gate''' - Ohr HaTorah - Nevi'im U'Kesuvim. '''Eleventh Gate''' - Ohr HaTorah - Megillos, Reshimos Al Shir HaShirim, Koheles, Rus. '''Thirteenth Gate''' - Kitzurim V'Ha'aros L'Sefer Likkutei Amarim Tanya. '''Fourteenth Gate''' - Ohr HaTorah - Maamarei Chazal Inyanim. Igros Kodesh (Admur HaTzemach Tzedek), Biurei HaZohar. '''Fifteenth Gate''' - Maamarei Admur HaTzemach Tzedek. Ohr HaTorah Siddur (Tefillah).

==== The Gates in the Books of the Rebbe Maharash ====

* '''Gate Fourteen''' - Holy Letters (Igrot Kodesh) (Admor Maharash).
* '''Gate Twenty-Five''' - Discourse "Shoftim V'Shotrim" 5633 (1873).

===== Likutei Torah - Torat Shmuel (Book) =====

* '''First Gate''' - Likutei Torah for 3 Torah portions.
* '''Second Gate''' - Discourse "V'Hecherim" 5631 (1871).
* '''Third Gate''' - 5636 (1876).
* '''Fourth Gate''' - 5637 (1877) (Hemshech 'V'Kacha').
* '''Fifth Gate''' - Discourse "Chayav Adam L'Varech" - 5638 (1878).
* '''Sixth Gate''' - Hemshech; "Zot Chanukat HaMizbeach" - 5640 (1880).
* '''Seventh Gate''' - Hemshech; "Matzah Zo" - 5640 (1880).
* '''Eighth Gate''' - Hemshech; "Yonati" - 5640 (1880).
* '''Ninth-Sixteenth Gates''' - 5626-33 (1866-73).
* '''Twentieth-Twenty-Second Gates''' - 5638, 5639 and 5641 (1878, 1879 and 1881).
* '''Thirty-Second Gate''' - 5634 (1874), Discourse - "Ulekachtem Lachem" - Shemini Atzeret 5632 (1872).
* '''Thirty-Third Gate''' - Igrot Kodesh.
* '''Thirty-Fourth Gate''' - 5635 (1875), Kuntres Drushei Chatunah - 5635 (1875).
* '''Thirty-Fifth Gate''' - Discourse - "Moshe Kibel Torah MiSinai" - 5640 (1880)
* '''Thirty-Sixth Gate''' - Discourse Ki Bo'alayich Osayich.
* '''Thirty-Seventh Gate''' - Sefer Drushei Chatunah.
* '''Thirty-Eighth Gate''' - 5641 (1881).

==== The Gates in the Books of The Rebbe Rashab ====

* '''First Gate''' - Chanoch L'Naar (Kuntres).
* '''Second Gate''' - Kuntres HaTefillah.
* '''Third Gate''' - Kuntres U'Ma'ayan MiBeit Hashem.
* '''Fourth Gate''' - Kuntres Etz HaChaim.
* '''Fifth Gate''' - Kuntres Ha'Avodah.
* '''Sixth Gate''' - Sefer HaMaamarim (Admor Rashab).
* '''Seventh Gate''' - Sefer HaSichot (Torat Shalom).
* '''Eighth Gate''' - Igrot Kodesh (Admor Rashab).

==== The Gates in the Books of The Rebbe Rayatz ====
Unlike other books and writings of our Rebbes, The Rebbe Rayatz is distinguished by having his writings printed with two types of designs on the title page, one designated for books, and the other for kuntresim (pamphlets).

* '''First Gate''' - Sefer HaMaamarim (Admor Rayatz).
* '''Second Gate''' - Igrot Kodesh (Admor Rayatz).
* '''Third Gate''' - Sefer HaSichot, Likutei Diburim.
* '''Fourth Gate''' - Sefer HaZichronot.
* '''Fifth Gate''' - Sefer HaKitzurim.

==== The Gates in the Rebbe's Books ====

* '''First Gate''' - [[Maamarim, (Melukot)]].
* '''Second Gate''' - [[Kuntres Inyana Shel Torat HaChassidut]].
* '''Third Gate''' - [[Likutei Sichot]], [[Sefer HaSichot]], [[Dvar Malchut]].
* '''Fourth Gate''' - [[Haggadah Shel Pesach with Likutei Taamim U'Minhagim]].
* '''Fifth Gate''' - [[Igrot Kodesh]], [[Teshuvot U'Biurim]].
* '''Sixth Gate''' - Books of Chidushim, Biurim, Hadranim on Shas/Rambam.
* '''Seventh Gate''' - [[Chidushim U'Biurim B'Hilchot Beit HaBechirah L'HaRambam]].
* '''Eighth Gate''' - [[Torat Menachem Tiferet Levi Yitzchak]].
* '''Ninth Gate''' - [[Torat Menachem - Hitva'aduyot]].
* '''Tenth Gate''' - [[Reshimot]].

'''Presentation''' '''Border designs of the title page of our Rebbes' books'''

== Further Reading ==

* Sefer [[Shaarei Limud HaChassidut]].

Mivtza Lulav

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'''Mivtza Lulav''' or '''Mivtza Daled Minim''' (Four Species) is one of the first mivtzaim (campaigns) established by the Rebbe, with the goal of enabling as many Jews as possible to fulfill the mitzvah of taking the Four Species on each day of the Sukkot holiday.
{{Template:Mivtzoim}}
The Sukkot of 5714 (1953) was the first Sukkot holiday when Chabad chassidim in the United States went out for this mivtza. In 5715 (1954), they also began to energetically engage in this mivtza in the Holy Land.

This mivtza includes distributing sets of the Four Species to friends of Chabad, public figures, and dignitaries by Chabad askanim (activists) and the Rebbe's shluchim (emissaries) in Israel and around the world.

== Halachot and Customs ==
* It is worthwhile and proper to make the blessing on the Daled Minim inside a sukkah, and if possible, it's advisable to eat mezonot and make the blessing "leisheiv basukkah."
* One who did not take the lulav on the first day should recite shehecheyanu the first time they perform the mitzvah that year.
* It is proper and correct to give the Daled Minim to people as a "gift on condition to return it," especially on the first day. However, if this was not stated, people have still fulfilled their obligation.
* Although women are not obligated in time-bound positive mitzvot, women have the custom of taking the Four Species. Therefore, in Mivtza Lulav, it is proper and correct to offer women the opportunity to take the Four Species with a blessing as well. Of course, while being careful to follow the rules of tzniut (modesty).
* On the first day, children should not be allowed to make a blessing on the lulav, even with a "gift on condition to return it."
* On all days of the holiday except the first day, one can use a strategy to merit Jews with the mitzvah even if they only hold the Four Species without having intention to fulfill the mitzvah.

== See Also ==
* [[Mivtza Sukkah]]

== External Links ==

* Rabbi Glucovsky demonstrates: How to bind the 4 species
* 'Judaism Channel' presents: Instructional video series for Sukkot • Watch

[[Category:Mivtzoim]]

Shmuel Schneerson

2025-03-11T20:27:55Z

104.148.209.107:

Rabbi Shmuel Schneerson was the brother of [[Rabbi Levi Yitzchak]], the Rebbe's father. He served as the official Rav of [[Nikolayev]] for many years alongside his father-in-law, and after his father-in-law's passing, as the sole Rav. In 1941, he was arrested by the authorities and sentenced to three years of exile in a labor camp in Tomsk, Siberia.

== Life History ==
Rabbi Shmuel was born in 1888 in the village of Podobryanka in the Homel region to his father [[Rabbi Baruch Shneur Schneerson]]. In 1909, he moved to live with his brother, the holy Rabbi Levi Yitzchak in Yekaterinoslav. There he worked "as a teacher of lashon hakodesh."

In 1910, he moved to Nikolayev. On 1 Elul 1911, he married Rebbetzin Miriam Gittel Schneerson, daughter of Rabbi Meir Shlomo Yanovsky, sister of Rebbetzin Chana, the Rebbe's mother.

In a letter from 1949, [[the Rebbe]] relates that by order of the Rebbe Rashab, since Rabbi Levi Yitzchak and Rabbi Shmuel married two sisters, they were not to live in the same city.

On 28 Elul 1916, their only son, Menachem Mendel, was born.

In 1917, he was appointed as the official Rav of Nikolayev and served in this position until 1920. As part of his role, he assisted his father-in-law, the Jewish Rav of the city Rabbi Meir Shlomo Yanovsky with rabbinical duties and was responsible for all official documents. In 1924, he was again appointed as Rav of Nikolayev and served in this position until 1940.

After his father-in-law's passing in 1933, he carried the entire burden of the rabbinate alone.

In 1926, he granted [[semicha]] "Yoreh Yoreh Yadin Yadin" to the Rebbe.

Throughout his rabbinate, he fought like a lion against the Yevsektsia on matters of Yiddishkeit, especially regarding the baking of matzos. In various places, correspondence between him and his brother was published, where they described to each other their battles and sought advice from one another.

On 19 Kislev 1941, his wife, [[Rebbetzin Miriam Gittel]] passed away in Nikolayev after a severe illness, when she was in her early fifties. After his wife's death at a young age, Rabbi Shmuel was broken and crushed.

Three weeks later, on 13 Teves, his son Menachem Mendel married Mrs. Genia Geller. The wedding took place in Odessa, and Rabbi Shmuel was mesader kiddushin.

It is told that at every farbrengen he would come and deliver a pilpul in nigleh and then explain it according to [[Kabbalah]] and [[Chassidus]]. At one [[farbrengen]], the bochurim said to him: "What's the wisdom, you certainly prepare this beforehand," and Rabbi Shmuel said to them "choose any place in Shas." The bochurim chose a Mishna in Yevamos and he explained it according to nigleh, Kabbalah and Chassidus, and everyone was amazed.

== Arrest and Passing ==
Rabbi Shmuel Schneersohn was arrested by the authorities and sentenced on 4 Tammuz 1941 to three years of exile in Tomsk, Siberia. After about a year and a half, in Adar I 1943, he was released from his place of exile due to exhaustion and heart failure. After his release, Rabbi Shmuel came to his son Menachem Mendel's home, who was living at that time in Charjou, Turkmenistan. (When the Germans were about to conquer Ukraine, Menachem Mendel and his family fled to Turkmenistan).

After his brother Rabbi Levi Yitzchak's arrest and exile to Kazakhstan, Rabbi Shmuel would send him food packages.

He passed away in Turkmenistan on 10 Kislev 1944 and was buried in the Jewish cemetery in Charjou.

On the yahrzeit, 10 Kislev every year, the Rebbe would say Kaddish for him. The Rebbe noted this date several times, including in the Rebbe's private calendar from 1947, where he noted on 10 Kislev: "Shmuel."

== Family ==

* Father: [[Rabbi Baruch Shneur Schneerson]]
* Brothers: [[Rabbi Levi Yitzchak Schneerson]], [[Rabbi Shalom Shlomo Schneerson]]
* Father-in-law: [[Rabbi Meir Shlomo Yanovsky]]
* Wife: [[Rebbetzin Miriam Gittel Schneerson]]
* Son: Menachem Mendel Schneerson

Kabbalah

2025-03-06T04:42:11Z

104.148.209.107: /* For Further Reading: */

Kabbalah is the secret part of Torah, also called Toras HaSod (the Secret Torah), Toras HaNistar (the Hidden Torah), or Pnimiyus HaTorah (the Inner Torah). Kabbalah deals with the relationship between Hakadosh Baruch Hu and the world, the order of spiritual worlds' descent, the Sefiros and angels, and explains the inner meaning of Torah verses and mitzvos. Kabbalah has a tremendous influence on Jewish spiritual life. Among other things, Kabbalah's influence is evident in halachos, customs, and the prayer text of most Jewish circles, as well as on the Chassidic movement and teachings, [[mussar]] literature, and more.

Throughout the generations, Kabbalah was studied by select individuals, and most Torah scholars did not engage in it. There are many reservations, both in halacha and in Kabbalah itself, about studying this Torah for those who are not spiritually worthy. The study of Kabbalah became more widespread in the time of the [[The Arizal|Arizal]], who wrote: "Specifically in these later generations, it is permitted and a mitzvah to reveal this wisdom."

[[Toras HaChassidus]], revealed by [[the Baal Shem Tov]], includes many foundations from Kabbalah, and many sections in Chassidic maamarim explain Kabbalistic concepts. However, the Chassidic leaders did not encourage systematic study of Kabbalah for the masses, but rather explained that through learning Chassidus one also fulfills the obligation to study Kabbalah, and moreover, this study ensures the learner won't err in understanding Kabbalistic concepts.

== History of Kabbalah ==
Throughout the generations, Kabbalah was transmitted, as its name implies, through receiving from person to person. Many Jewish leaders knew it, though we don't know about all of them, since engagement in these matters was kept secret. The first known book in Kabbalah is [[Sefer Yetzirah]], attributed to [[Avraham Avinu]] (though it may have been written down in later generations). Among the prophets, there are prophecies describing Hashem's glory that belong to the secret part of Torah, in the books of Yeshayahu and Yechezkel, called Maaseh Merkavah. Chazal placed severe restrictions on engaging with these secrets, and even among the Tannaim and Amoraim, not all engaged with them.

== In the Period of the Tannaim ==
There were several [[Tannaim]] known for engaging in Toras HaSod. Among them were Rabbi Nechunya ben Hakanah, to whom several works in Toras HaSod are attributed: Sefer Hakanah, Sefer HaBahir, Sefer HaPliah, and Sefer HaTemunah; as well as Rabbi Yishmael and Rabbi Akiva, to whom Pirkei Heichalos and others are attributed. The central figure among the Tannaim who engaged in Toras HaSod was Rabbi Shimon bar Yochai, who together with his son Rabbi Elazar and other Tannaim from his group composed the Zohar. This book was hidden for over a thousand years (though some Geonim and Rishonim may have known it), and was revealed in the first century of the sixth millennium by the Kabbalist Rabbi Moshe de Leon. Since its publication, the book became a foundational text of Kabbalah, and many Kabbalistic writings are based on it.

== In the Period of the Rishonim ==
At the end of the Geonic period, Rabbi Aharon ben Shmuel HaNasi, a sage from Bavel who migrated to Italy, is known to have transmitted Toras HaSod to Italy. Rabbi Moshe ben Kalonymus received the secrets of Kabbalah from him, and after his family, the Kalonymus family, moved from Italy to Ashkenaz - a tradition of transmitting Toras HaSod developed among Ashkenazic scholars, up to Rabbi Shmuel HaChassid and his son Yehudah HaChassid, as well as Rabbi Elazar of Worms, the Rokeach, who established a circle of "Chassidim" who engaged in this Torah (now known as "Chassidei Ashkenaz").

Another circle of Kabbalists during the period of the Rishonim was in Provence. Among them, Rabbi Avraham ben David of Posquières (the Raavad of the Hasagos) was famous, who transmitted this Torah to his son, the Kabbalist Rabbi Yitzchak. Through Rabbi Yitzchak, who moved to Spain, Kabbalah was also transmitted there, and many Spanish scholars engaged in this wisdom. The most famous among them was the Ramban, as well as Rabbeinu Bachya ben Asher, Rabbi Peretz HaKohen author of "Maarechet HaElokut," the Rashba, and others.

The Rebbe Maharash told his son, the Rebbe Rashab, during one of their lessons in Moreh Nevuchim, that he had a tradition from rebbe to rebbe back to the Baal Shem Tov that the Rambam was a great Kabbalist, and the reason he didn't reveal this (even by hint, like Rashi) was because it was a dangerous time to reveal matters of Kabbalah even by hint

== The Kabbalists of Tzfas ==
Kabbalah received extensive attention among the sages of Tzfas during the fourth century of the sixth millennium (the 1500s). Among the most famous were Rabbi Moshe Alshich, Rabbi Shlomo Alkabetz, and the Radbaz. During that period, Rabbi Moshe Cordovero, the Ramak, lived and worked, teaching many students Kabbalah. In his great work Pardes Rimonim, he organized the approaches of earlier Kabbalists, summarized and decided between them, and explained his approach to Kabbalah.

The greatest influence on the transmission of Kabbalah was Rabbi Yitzchak Luria, the Arizal, who moved from Egypt to Tzfas in 5330 (1570) and during the two years until his passing in 5332 (1572) established a group of students (called "the Arizal's cubs") to whom he transmitted his secrets. After his passing, his greatest student, Rabbi Chaim Vital, organized and arranged his teachings, and he is the primary writer of the Arizal's writings. The Arizal's system of Kabbalah spread throughout all Jewish communities and became the central approach to Kabbalah until today, among Sephardic Kabbalists, Lithuanian scholars, and Chassidim.

Despite the importance of the Ramak's Kabbalah and its great influence on Kabbalah until today, the Arizal's Kabbalah is the more primary approach. Rabbi Chaim Vital testified that after the passing of his teachers, the Ramak and the Arizal, the Ramak appeared to him and revealed that although both Kabbalistic approaches are true, nevertheless "my way is according to the simple understanding for beginners in Kabbalah wisdom, while your teacher's [the Arizal's] way is inner and primary, and even I now in heaven only study according to your teacher's way." In Chassidus it was explained that the difference between the approaches is that "the Ramak's Kabbalah deals with the Sefiros of Tohu (matters of Tohu within Tikkun itself), while the Arizal's Kabbalah deals with Tikkun"; the Ramak's Kabbalah is also true, but the Arizal's Kabbalah is absolute truth, and wherever Kabbalists disagree, the decision follows his approach.

== Study of Kabbalah ==
The study of Kabbalah differs from the study of the revealed Torah, since in studying the revealed Torah, one understands the essence of what they're learning, but in studying Kabbalah one only knows about the existence of the concepts being learned, but doesn't understand their essence. For this reason, studying Kabbalah is similar to studying Scripture, where one can also learn without understanding.

However, halachically it's ruled that studying Kabbalah counts as part of learning Gemara, meaning learning that includes complete understanding and comprehension. The reason for this is that there are two ways of studying Kabbalah: when one learns just the main points concisely, or when one learns the concepts extensively with explanation. Learning in the first way is similar to learning Scripture, and the second to learning Gemara.

== Restrictions on Studying Kabbalah ==
In Chazal there are restrictions on studying Pnimiyus HaTorah, and these restrictions were codified by the Rambam - that we don't teach Torah secrets except to one who has already learned much in the revealed Torah and has enough wisdom to grasp the secrets. However, these restrictions don't mean that the secret part of Torah itself is forbidden to study; the prohibition is only for people who due to their limited understanding cannot learn it. But this part itself is one of the parts of Torah and we are commanded to learn it just like any other part.

An additional caution in learning Kabbalah is not to study it independently, trying to understand things according to human logic, but only through receiving from a qualified person to person, or those who merit to receive things directly through revelations from Eliyahu and the like.

Another caution is not to engage in practical Kabbalah. The Alter Rebbe spoke against those who engage in conjuring angels for supernatural power, since there's no benefit for avodas Hashem. The Alter Rebbe even testified that he never saw people engaging in this and never saw books about it, only heard that in earlier generations they would conjure angels.

The Rebbe did not deny the truth of practical Kabbalah matters like matchmaking compatibility and palm reading, but limited the way to acquire them to learning from a teacher and not self-study. The Rebbe denied the existence of a contemporary Kabbalist specializing in these matters, and even instructed to stay away from these matters and all matters of practical Kabbalah.

== Kabbalah and Chassidus ==
[[Toras HaChassidus]], which was revealed by [[the Baal Shem Tov]], includes many foundations from Kabbalah. Many Chassidic customs are based on Kabbalah, and the Chassidic prayer text follows the Arizal's version.

The Baal Shem Tov's teachings frequently quote from Kabbalah, especially from the Arizal's writings.

The Alter Rebbe's maamarim are mostly built on the simple meaning, with little Kabbalah (from Kabbalistic teachings found in books). The little that appears in his maamarim is understandable to those who have studied some Kabbalistic books, and their purpose in the maamarim is to add love and fear of Hashem to the learner.

In contrast, in [[the Mitteler Rebbe]]'s maamarim, Kabbalah is not quoted at all<ref>Accounts and Stories from the the Rebbe Rashab - Rabash p. 16</ref>.

When [[the Rebbe Maharash]] praised the maamarim of Reb Aizik of Homil, he expressed that every one of Reb Aizik's analogies has a source in Kabbalah.

In 1947, when Rabbi Tzvi Hirsh Fogelman told the Rebbe about a Kabbalist specializing in face reading and palm reading, the Rebbe responded with surprise and noted that when a Chassidic young man meets a Kabbalist, the young man should ask the Kabbalist if he knows about the concepts of Atik and Arich, and about Chassidus. The Rebbe then told Rabbi Fogelman that the Frierdiker Rebbe dealt with such Kabbalists and practical Kabbalah, and the Rebbe also inquired about the address of the Kabbalist whom Rabbi Fogelman met.

Although Chassidus includes Kabbalah and is based on it, it doesn't come as a means to explain Kabbalah. The Rebbe Rashab expressed this in his saying: "The world thinks that Chassidus is a commentary on Kabbalah. This is a mistake; Kabbalah is a commentary on Chassidus." The Rebbe explained this, saying that the purpose of Chassidus is knowledge of G-dliness and it explains in every concept the connection with Hashem's essence, while Kabbalah explains each topic as it exists in its particular place in the order of descent - in Sefiros, etc. Therefore, Kabbalah is one of the four parts of PaRDeS Torah - the "Sod" (secret) part, while Chassidus isn't a particular part but rather the inner dimension of all four parts. Thus, Kabbalah is a commentary on Chassidus, not the reverse.

For this reason, Chassidus also deals with loftier matters than those in Kabbalah. As the Alter Rebbe said when Reb Zalman of Kornitz asked him to say Chassidus on Eitz Chaim: "Zalman asks me to say Chassidic discourses on Eitz Chaim. What does Eitz Chaim deal with? With the order of descent, but we, thank G-d, deal with far higher matters." Similarly, when beginning to say Chassidus, the Alter Rebbe would say: "Kabbalah is names and revelations [of Hashem], but Chassidus is 'we will rejoice and be glad in You' - in the Essence."

At the same time, unlike Kabbalah which explains the virtues effected in the upper worlds through man's service, Chassidus specifically explains the virtue found in physical matters and service in this physical world.

One of Chassidus's additions to Kabbalah is the concept of G-d's unity, which is explained and elucidated in Chassidus but doesn't appear in Kabbalah

== Learning Kabbalah Through Learning Chassidus ==
In the revelation of Chassidus, the possibility emerged for every Jew to study the inner part of Torah as in Kabbalah, but without the restrictions that apply to this study. Therefore, in our generation, the obligation to study Pnimiyus HaTorah, and the fulfillment of the Arizal's words that in these generations it's a mitzvah to reveal Kabbalah wisdom, applies to studying Chassidus. In many of his letters, the Rebbe bases the obligation to study Chassidus on this halachic requirement and on these words of the Arizal<ref>See for example Igros Kodesh Volume 3, letter 510. Volume 7, letter 2150. Volume 15, letter 5702. And many others.</ref>.

Two explanations are given for why specifically in recent generations Chassidus was revealed, allowing the study of Pnimiyus HaTorah without the restrictions related to Kabbalah: a) Because of the increased darkness in these generations of the footsteps of Moshiach, there is a necessity for a special power from Torah to overcome the darkness and awaken in divine service. b) Because of the approaching arrival of Moshiach when the whole world will engage in knowledge of Hashem, and there is a need to prepare for this.

Even in our time, after the revelation of Chassidus, the restrictions on studying Kabbalah apply to those who don't learn it through Chassidus.

The Tzemach Tzedek brings that "the Baal Shem Tov commanded not to study Kabbalistic books, because one who doesn't know how to abstract the matters from their physicality becomes very materialistic through this study, when they give form in their poor understanding to G-dliness according to particular measures." This warning applies even today to those who study Kabbalah not according to Chassidus, but those who learn according to Chassidus are protected from this concern.

Similarly, one who learns according to Chassidus is also protected from the warning against learning Kabbalah through independent methods, since our Rebbeim received it person to person from the Baal Shem Tov who received from Achiya HaShiloni, and are qualified to explain Kabbalistic concepts, unlike learning through new approaches. For this reason, the Rebbe had reservations about learning the "Hasulam" commentary on the Zohar by Rabbi Yehuda Leib Ashlag, because "as heard, he paved his own path in studying Eitz Chaim and the Zohar, and we have only the king's highway of our leaders in Toras HaChassidus."

When Rabbi Yechezkel Ashlag passed before the Rebbe during dollar distribution and asked him to sign a proclamation that all Jewish people should study Kabbalah to bring the redemption - the Rebbe responded that it's accepted in Chabad that Chabad Chassidus is built on Kabbalistic foundations, but in a method of Chochmah, Binah, Daas, and therefore one who studies Chabad teachings also learns Kabbalah. When the Rav repeated his request, the Rebbe replied that as a grandson of the Alter Rebbe, he cannot sign a note saying one needs to study Kabbalah, as it might imply that one doesn't fulfill their obligation through Chabad teachings. When the Rav brought proof from the Alter Rebbe's language that writes "the Baal Shem Tov's words according to the Arizal's Kabbalah," suggesting that learning Chassidus isn't actually Kabbalah, the Rebbe responded that since the Alter Rebbe writes explicitly in another Igeres HaKodesh, he couldn't have contradicted himself elsewhere.

Nevertheless, there were Chabad Chassidim in the past who also engaged directly in studying Kabbalah. Particularly known was the Gaon and Chassid Rabbi Levi Yitzchak Schneerson, the Rebbe's father (who wrote many books based on Kabbalah, of which only a few reached us). Also known as an expert in Kabbalah was Rabbi Menachem Zev Greenglass, who was a mashpia in Yeshivas Tomchei Temimim Montreal, Canada, and may he be separated for life, Rabbi Yitzchak Ginsburgh, head of Od Yosef Chai Yeshiva.

== For Further Reading: ==
Menachem Bronfman, The Kabbalists and the Rebbe, Kfar Chabad Weekly Issue 1926 page 123

Kabbalah

2025-03-06T04:41:23Z

104.148.209.107:

Kabbalah is the secret part of Torah, also called Toras HaSod (the Secret Torah), Toras HaNistar (the Hidden Torah), or Pnimiyus HaTorah (the Inner Torah). Kabbalah deals with the relationship between Hakadosh Baruch Hu and the world, the order of spiritual worlds' descent, the Sefiros and angels, and explains the inner meaning of Torah verses and mitzvos. Kabbalah has a tremendous influence on Jewish spiritual life. Among other things, Kabbalah's influence is evident in halachos, customs, and the prayer text of most Jewish circles, as well as on the Chassidic movement and teachings, [[mussar]] literature, and more.

Throughout the generations, Kabbalah was studied by select individuals, and most Torah scholars did not engage in it. There are many reservations, both in halacha and in Kabbalah itself, about studying this Torah for those who are not spiritually worthy. The study of Kabbalah became more widespread in the time of the [[The Arizal|Arizal]], who wrote: "Specifically in these later generations, it is permitted and a mitzvah to reveal this wisdom."

[[Toras HaChassidus]], revealed by [[the Baal Shem Tov]], includes many foundations from Kabbalah, and many sections in Chassidic maamarim explain Kabbalistic concepts. However, the Chassidic leaders did not encourage systematic study of Kabbalah for the masses, but rather explained that through learning Chassidus one also fulfills the obligation to study Kabbalah, and moreover, this study ensures the learner won't err in understanding Kabbalistic concepts.

== History of Kabbalah ==
Throughout the generations, Kabbalah was transmitted, as its name implies, through receiving from person to person. Many Jewish leaders knew it, though we don't know about all of them, since engagement in these matters was kept secret. The first known book in Kabbalah is [[Sefer Yetzirah]], attributed to [[Avraham Avinu]] (though it may have been written down in later generations). Among the prophets, there are prophecies describing Hashem's glory that belong to the secret part of Torah, in the books of Yeshayahu and Yechezkel, called Maaseh Merkavah. Chazal placed severe restrictions on engaging with these secrets, and even among the Tannaim and Amoraim, not all engaged with them.

== In the Period of the Tannaim ==
There were several [[Tannaim]] known for engaging in Toras HaSod. Among them were Rabbi Nechunya ben Hakanah, to whom several works in Toras HaSod are attributed: Sefer Hakanah, Sefer HaBahir, Sefer HaPliah, and Sefer HaTemunah; as well as Rabbi Yishmael and Rabbi Akiva, to whom Pirkei Heichalos and others are attributed. The central figure among the Tannaim who engaged in Toras HaSod was Rabbi Shimon bar Yochai, who together with his son Rabbi Elazar and other Tannaim from his group composed the Zohar. This book was hidden for over a thousand years (though some Geonim and Rishonim may have known it), and was revealed in the first century of the sixth millennium by the Kabbalist Rabbi Moshe de Leon. Since its publication, the book became a foundational text of Kabbalah, and many Kabbalistic writings are based on it.

== In the Period of the Rishonim ==
At the end of the Geonic period, Rabbi Aharon ben Shmuel HaNasi, a sage from Bavel who migrated to Italy, is known to have transmitted Toras HaSod to Italy. Rabbi Moshe ben Kalonymus received the secrets of Kabbalah from him, and after his family, the Kalonymus family, moved from Italy to Ashkenaz - a tradition of transmitting Toras HaSod developed among Ashkenazic scholars, up to Rabbi Shmuel HaChassid and his son Yehudah HaChassid, as well as Rabbi Elazar of Worms, the Rokeach, who established a circle of "Chassidim" who engaged in this Torah (now known as "Chassidei Ashkenaz").

Another circle of Kabbalists during the period of the Rishonim was in Provence. Among them, Rabbi Avraham ben David of Posquières (the Raavad of the Hasagos) was famous, who transmitted this Torah to his son, the Kabbalist Rabbi Yitzchak. Through Rabbi Yitzchak, who moved to Spain, Kabbalah was also transmitted there, and many Spanish scholars engaged in this wisdom. The most famous among them was the Ramban, as well as Rabbeinu Bachya ben Asher, Rabbi Peretz HaKohen author of "Maarechet HaElokut," the Rashba, and others.

The Rebbe Maharash told his son, the Rebbe Rashab, during one of their lessons in Moreh Nevuchim, that he had a tradition from rebbe to rebbe back to the Baal Shem Tov that the Rambam was a great Kabbalist, and the reason he didn't reveal this (even by hint, like Rashi) was because it was a dangerous time to reveal matters of Kabbalah even by hint

== The Kabbalists of Tzfas ==
Kabbalah received extensive attention among the sages of Tzfas during the fourth century of the sixth millennium (the 1500s). Among the most famous were Rabbi Moshe Alshich, Rabbi Shlomo Alkabetz, and the Radbaz. During that period, Rabbi Moshe Cordovero, the Ramak, lived and worked, teaching many students Kabbalah. In his great work Pardes Rimonim, he organized the approaches of earlier Kabbalists, summarized and decided between them, and explained his approach to Kabbalah.

The greatest influence on the transmission of Kabbalah was Rabbi Yitzchak Luria, the Arizal, who moved from Egypt to Tzfas in 5330 (1570) and during the two years until his passing in 5332 (1572) established a group of students (called "the Arizal's cubs") to whom he transmitted his secrets. After his passing, his greatest student, Rabbi Chaim Vital, organized and arranged his teachings, and he is the primary writer of the Arizal's writings. The Arizal's system of Kabbalah spread throughout all Jewish communities and became the central approach to Kabbalah until today, among Sephardic Kabbalists, Lithuanian scholars, and Chassidim.

Despite the importance of the Ramak's Kabbalah and its great influence on Kabbalah until today, the Arizal's Kabbalah is the more primary approach. Rabbi Chaim Vital testified that after the passing of his teachers, the Ramak and the Arizal, the Ramak appeared to him and revealed that although both Kabbalistic approaches are true, nevertheless "my way is according to the simple understanding for beginners in Kabbalah wisdom, while your teacher's [the Arizal's] way is inner and primary, and even I now in heaven only study according to your teacher's way." In Chassidus it was explained that the difference between the approaches is that "the Ramak's Kabbalah deals with the Sefiros of Tohu (matters of Tohu within Tikkun itself), while the Arizal's Kabbalah deals with Tikkun"; the Ramak's Kabbalah is also true, but the Arizal's Kabbalah is absolute truth, and wherever Kabbalists disagree, the decision follows his approach.

== Study of Kabbalah ==
The study of Kabbalah differs from the study of the revealed Torah, since in studying the revealed Torah, one understands the essence of what they're learning, but in studying Kabbalah one only knows about the existence of the concepts being learned, but doesn't understand their essence. For this reason, studying Kabbalah is similar to studying Scripture, where one can also learn without understanding.

However, halachically it's ruled that studying Kabbalah counts as part of learning Gemara, meaning learning that includes complete understanding and comprehension. The reason for this is that there are two ways of studying Kabbalah: when one learns just the main points concisely, or when one learns the concepts extensively with explanation. Learning in the first way is similar to learning Scripture, and the second to learning Gemara.

== Restrictions on Studying Kabbalah ==
In Chazal there are restrictions on studying Pnimiyus HaTorah, and these restrictions were codified by the Rambam - that we don't teach Torah secrets except to one who has already learned much in the revealed Torah and has enough wisdom to grasp the secrets. However, these restrictions don't mean that the secret part of Torah itself is forbidden to study; the prohibition is only for people who due to their limited understanding cannot learn it. But this part itself is one of the parts of Torah and we are commanded to learn it just like any other part.

An additional caution in learning Kabbalah is not to study it independently, trying to understand things according to human logic, but only through receiving from a qualified person to person, or those who merit to receive things directly through revelations from Eliyahu and the like.

Another caution is not to engage in practical Kabbalah. The Alter Rebbe spoke against those who engage in conjuring angels for supernatural power, since there's no benefit for avodas Hashem. The Alter Rebbe even testified that he never saw people engaging in this and never saw books about it, only heard that in earlier generations they would conjure angels.

The Rebbe did not deny the truth of practical Kabbalah matters like matchmaking compatibility and palm reading, but limited the way to acquire them to learning from a teacher and not self-study. The Rebbe denied the existence of a contemporary Kabbalist specializing in these matters, and even instructed to stay away from these matters and all matters of practical Kabbalah.

== Kabbalah and Chassidus ==
[[Toras HaChassidus]], which was revealed by [[the Baal Shem Tov]], includes many foundations from Kabbalah. Many Chassidic customs are based on Kabbalah, and the Chassidic prayer text follows the Arizal's version.

The Baal Shem Tov's teachings frequently quote from Kabbalah, especially from the Arizal's writings.

The Alter Rebbe's maamarim are mostly built on the simple meaning, with little Kabbalah (from Kabbalistic teachings found in books). The little that appears in his maamarim is understandable to those who have studied some Kabbalistic books, and their purpose in the maamarim is to add love and fear of Hashem to the learner.

In contrast, in [[the Mitteler Rebbe]]'s maamarim, Kabbalah is not quoted at all<ref>Accounts and Stories from the the Rebbe Rashab - Rabash p. 16</ref>.

When [[the Rebbe Maharash]] praised the maamarim of Reb Aizik of Homil, he expressed that every one of Reb Aizik's analogies has a source in Kabbalah.

In 1947, when Rabbi Tzvi Hirsh Fogelman told the Rebbe about a Kabbalist specializing in face reading and palm reading, the Rebbe responded with surprise and noted that when a Chassidic young man meets a Kabbalist, the young man should ask the Kabbalist if he knows about the concepts of Atik and Arich, and about Chassidus. The Rebbe then told Rabbi Fogelman that the Frierdiker Rebbe dealt with such Kabbalists and practical Kabbalah, and the Rebbe also inquired about the address of the Kabbalist whom Rabbi Fogelman met.

Although Chassidus includes Kabbalah and is based on it, it doesn't come as a means to explain Kabbalah. The Rebbe Rashab expressed this in his saying: "The world thinks that Chassidus is a commentary on Kabbalah. This is a mistake; Kabbalah is a commentary on Chassidus." The Rebbe explained this, saying that the purpose of Chassidus is knowledge of G-dliness and it explains in every concept the connection with Hashem's essence, while Kabbalah explains each topic as it exists in its particular place in the order of descent - in Sefiros, etc. Therefore, Kabbalah is one of the four parts of PaRDeS Torah - the "Sod" (secret) part, while Chassidus isn't a particular part but rather the inner dimension of all four parts. Thus, Kabbalah is a commentary on Chassidus, not the reverse.

For this reason, Chassidus also deals with loftier matters than those in Kabbalah. As the Alter Rebbe said when Reb Zalman of Kornitz asked him to say Chassidus on Eitz Chaim: "Zalman asks me to say Chassidic discourses on Eitz Chaim. What does Eitz Chaim deal with? With the order of descent, but we, thank G-d, deal with far higher matters." Similarly, when beginning to say Chassidus, the Alter Rebbe would say: "Kabbalah is names and revelations [of Hashem], but Chassidus is 'we will rejoice and be glad in You' - in the Essence."

At the same time, unlike Kabbalah which explains the virtues effected in the upper worlds through man's service, Chassidus specifically explains the virtue found in physical matters and service in this physical world.

One of Chassidus's additions to Kabbalah is the concept of G-d's unity, which is explained and elucidated in Chassidus but doesn't appear in Kabbalah

== Learning Kabbalah Through Learning Chassidus ==
In the revelation of Chassidus, the possibility emerged for every Jew to study the inner part of Torah as in Kabbalah, but without the restrictions that apply to this study. Therefore, in our generation, the obligation to study Pnimiyus HaTorah, and the fulfillment of the Arizal's words that in these generations it's a mitzvah to reveal Kabbalah wisdom, applies to studying Chassidus. In many of his letters, the Rebbe bases the obligation to study Chassidus on this halachic requirement and on these words of the Arizal<ref>See for example Igros Kodesh Volume 3, letter 510. Volume 7, letter 2150. Volume 15, letter 5702. And many others.</ref>.

Two explanations are given for why specifically in recent generations Chassidus was revealed, allowing the study of Pnimiyus HaTorah without the restrictions related to Kabbalah: a) Because of the increased darkness in these generations of the footsteps of Moshiach, there is a necessity for a special power from Torah to overcome the darkness and awaken in divine service. b) Because of the approaching arrival of Moshiach when the whole world will engage in knowledge of Hashem, and there is a need to prepare for this.

Even in our time, after the revelation of Chassidus, the restrictions on studying Kabbalah apply to those who don't learn it through Chassidus.

The Tzemach Tzedek brings that "the Baal Shem Tov commanded not to study Kabbalistic books, because one who doesn't know how to abstract the matters from their physicality becomes very materialistic through this study, when they give form in their poor understanding to G-dliness according to particular measures." This warning applies even today to those who study Kabbalah not according to Chassidus, but those who learn according to Chassidus are protected from this concern.

Similarly, one who learns according to Chassidus is also protected from the warning against learning Kabbalah through independent methods, since our Rebbeim received it person to person from the Baal Shem Tov who received from Achiya HaShiloni, and are qualified to explain Kabbalistic concepts, unlike learning through new approaches. For this reason, the Rebbe had reservations about learning the "Hasulam" commentary on the Zohar by Rabbi Yehuda Leib Ashlag, because "as heard, he paved his own path in studying Eitz Chaim and the Zohar, and we have only the king's highway of our leaders in Toras HaChassidus."

When Rabbi Yechezkel Ashlag passed before the Rebbe during dollar distribution and asked him to sign a proclamation that all Jewish people should study Kabbalah to bring the redemption - the Rebbe responded that it's accepted in Chabad that Chabad Chassidus is built on Kabbalistic foundations, but in a method of Chochmah, Binah, Daas, and therefore one who studies Chabad teachings also learns Kabbalah. When the Rav repeated his request, the Rebbe replied that as a grandson of the Alter Rebbe, he cannot sign a note saying one needs to study Kabbalah, as it might imply that one doesn't fulfill their obligation through Chabad teachings. When the Rav brought proof from the Alter Rebbe's language that writes "the Baal Shem Tov's words according to the Arizal's Kabbalah," suggesting that learning Chassidus isn't actually Kabbalah, the Rebbe responded that since the Alter Rebbe writes explicitly in another Igeres HaKodesh, he couldn't have contradicted himself elsewhere.

Nevertheless, there were Chabad Chassidim in the past who also engaged directly in studying Kabbalah. Particularly known was the Gaon and Chassid Rabbi Levi Yitzchak Schneerson, the Rebbe's father (who wrote many books based on Kabbalah, of which only a few reached us). Also known as an expert in Kabbalah was Rabbi Menachem Zev Greenglass, who was a mashpia in Yeshivas Tomchei Temimim Montreal, Canada, and may he be separated for life, Rabbi Yitzchak Ginsburgh, head of Od Yosef Chai Yeshiva.

=== For Further Reading: ===
Menachem Bronfman, The Kabbalists and the Rebbe, Kfar Chabad Weekly Issue 1926 page 123

Baruch Portugali-Batlan

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Baruch Batlan was the father of [[Rebbetzin Rachel]], the grandmother of [[the Alter Rebbe]].

== Life History ==
He was a descendant of Portuguese exiles. His family name was Portugali, and the nickname 'Batlan' was given to him as a compliment, meaning that all the important and distinguished people of the city nullified themselves before him because of his virtuous qualities and noble personality. The study of [[Kabbalah]] was an integral part of the regular learning among Portuguese exiles, and R' Baruch was therefore educated in this spirit.

After his marriage, he established a free loan fund and would lend to merchants without any personal benefit. Besides fulfilling the mitzvah of gemilus chesed (acts of kindness) with his money, he also performed acts of kindness with his body—working for the benefit of others.

R' Baruch was educated by the students of [[R' Eliyahu Baal Shem]] of Worms. He himself was counted among the Chassidim of [[R' Yoel, the Baal Shem of Zamoshch]], and was the leader of R' Yoel's group of Chassidim in Pozna.

He did nothing, whether in his business or in his way of life and household management, without consulting his teacher, the tzaddik R' Yoel Baal Shem.

As a veteran student of R' Yoel, he especially cherished simple people who excelled in fear of Heaven. They were sincere and fulfilled mitzvos with alacrity and enhancement solely because it was the will of Hashem. He would say: "I have more respect for the simplicity of R' Abba Shaul the wagon driver than for the wondrous novellae of R' Shlomo Leib, the prodigy from Prague."

Rabbi Baruch had nine children. Seven of them died, may Hashem protect us, and two remained and merited long lives.

The reason for this was that when R' Yoel Baal Shem once visited Pozna, R' Baruch was among those who welcomed him. He brought with him Rachel and Binyamin, his two surviving children. The Baal Shem blessed them with long life, and the two indeed merited to reach advanced old age.

Rabbi Baruch used to always quote the saying of the wise: "Good is separation while among people, and solitude in the midst of humanity." This means that a person should strive to walk the middle path, the golden path—neither being separated from people and isolated, nor being exuberant and wasting time in idle talk. While being with others and among people, one should take interest in all that is necessary, but at the same time remain separate and secluded.

Likutei Sichos

2025-03-05T03:39:57Z

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'''Likkutei Sichos''' is the main series of seforim containing the teachings of the Rebbe of Lubavitch Melech HaMoshiach, comprising 40 volumes. The series contains a selected collection of sichas that the Rebbe delivered over the years and were carefully edited by him weekly for publication and distribution worldwide.

The sichos are organized according to the weekly parshios (Torah portions), and each one explores in depth one topic from the parsha and the annual cycle, including Jewish holidays and festivals, and special Chassidic dates.
[[File:ליקוטי שיחות רגיל.jpg|thumb|lekkutei sichos]]

== History ==
Since the Rebbe's arrival in the United States in 5701 (1941), he began, at the instruction of his father-in-law the Rebbe Rayatz, to hold farbrengens with chassidim at 770 every Shabbos Mevorchim. Starting from the passing of the Rebbe Rayatz in 5710 (1950), the talks given at these farbrengens and on other occasions were transcribed by several students of the yeshiva at 770, and some were even edited by him and distributed worldwide, though not in a regular or organized manner. This practice continued even after his acceptance of the nesius (leadership).

Towards Shavuos 5718 (1958), Tzeirei Agudas Chabad approached the Rebbe and requested that he edit one of his sichos from previous years on the weekly parsha each week, to provide material for chassidim to share Chassidus in synagogues in New York. The Rebbe agreed, and from then on, booklets began to appear weekly that were then called "Table of Contents for Sharing Dach in Synagogues." These sichos were published for a year, until Shavuos 5719 (1959). Later, in celebration of the thirtieth anniversary of the Rebbe and Rebbetzin's wedding, these sichos were printed together in two volumes as a gift to the Rebbe.

In 5723 (1963), the 250th anniversary of the Alter Rebbe's passing, there was renewed enthusiasm for distributing the sichos, and the Rebbe resumed editing sichos weekly, from Shabbos Bereishis 5723 until Simchas Torah 5724 (1963-1964), and these booklets were compiled into the next two volumes in the series. Afterward, there was a break in the editing of the sichos for a few years.

The four volumes of the "Table of Contents" were printed by Tzach in the United States. The name "Likkutei Sichos" was given only later.

After the passing of the Rebbe's mother, Rebbetzin Chana Schneerson, in 5725 (1965), the Rebbe held farbrengens every Shabbos and dedicated a special talk each time to explaining the first and last Rashi commentary of the parsha. Some of these sichos from that winter were also published in a similar format, with the Rebbe editing the complete transcript from the farbrengen.

==== Establishment of the Committee for Publishing Sichas ====
In the early years, the sichos were written down by the "chozrim" (those who would memorize and repeat the Rebbe's words) with the assistance of additional chassidim, and were printed by Tzeirei Agudas Chabad.

In 5727 (1967), Rabbi Ben Tzion Shem Tov decided to strengthen the distribution of the sichos in wider circles, and established the Vaad L'Hafatzas Sichos (Committee for Distributing Sichos). That same year, Rabbi Shem Tov arranged to reprint one of the booklets of "Tochen Inyanim L'Chazaras Dach" (Content Outlines for Reviewing Chassidus) and distribute them weekly throughout New York. When Rabbi Shem Tov prepared the first pamphlet and submitted it to the Rebbe with a notice that they intended to distribute it widely, the Rebbe gave them the name "Likkutei Sichos" and instructed them to add the emblem of the Kehot Publication Society. From then on, the 'Likkutei Sichos' became officially published booklets.

In the winter of 5729 (1969), after printing the sichos from the four existing volumes for two years, Rabbi Shem Tov asked the Rebbe to edit additional sichos for the coming weeks. Towards Shabbos Parshas Mikeitz 5729, a new 'likkut' (compilation) appeared from the Rebbe. However, in total, the sichos were edited by the Rebbe that year for only eight weeks.

==== The Weekly "Likkut" ====
In 5730 (1970), when all the old sichos had been used up, the Rebbe began editing a sicha every week for each Shabbos. This arrangement continued for about two years, and from the sichos edited during those years, the sichos appearing in volumes 5-9 were printed.

In 5732 (1972), due to Rabbi Yoel Kahn's involvement in writing Sefer Ha'Arachim (Encyclopedia of Chassidic Concepts), he no longer had time to edit the sichos, and because of this, the Rebbe stopped editing the sichos. In 5733 (1973), the members of the Vaad L'Hafatzas Sichos together approached the Rebbe during the distribution of kos shel bracha at the conclusion of Simchas Torah, and received the Rebbe's blessing for the committee. Subsequently, the Rebbe resumed editing the booklets they prepared, and they began to edit the sichos in Lashon Hakodesh (Hebrew) (due to claims by people with Torah backgrounds who had never seen a scholarly text written in Yiddish). This continued until 5736 (1976), with a brief interruption in 5735 (1975), and from 5736 continuously until the week of Parshas Vayakhel 5752 (1992).

From these sichos, all 39 volumes of Likkutei Sichos were bound, containing 1,228 likkutim (compilations). The last volume was printed in 5761 (2001).

Later, there was a felt need to collect the Rebbe's edited sichos that were not included in this series, and they were published in volume 40 (in two parts) which were released in honor of Yud Shevat 5781 (2021).

== Style of the Sichos ==

==== Parts 1-4 ====
The 'sichos' (talks) in the first four volumes are from booklets intended for sharing Chassidus in synagogues. For this purpose, talks or maamarim (discourses) delivered by the Rebbe in previous years were selected (and rarely, points from a letter) explaining the fundamentals of Chassidic teachings on the weekly Torah portion. They were edited in a processed format and presented in a simple manner. As required by the purpose of these booklets, the style was slightly modified, and the content was arranged in a different order than originally presented.

In editing these talks for the Rebbe's review, Rabbis Yoel Kahan, Yehoshua Dubrawski, Tzvi Hirsh Gansburg, and Shalom Ber Butman participated, with the final processing before the Rebbe's review done by Rabbi Uriel Tzimmer.

Among Chassidim, it is commonly accepted that the first four volumes of the series contain the foundations of Jewish-Chassidic perspective. Rabbi Yoel Kahan called these volumes: "The American Likutei Torah" (in Yiddish "Der Amerikaner Likutei Torah"). Or: the four parts of "The Chassidic Shulchan Aruch."

==== Parts 5-9 ====
The talks in these volumes were the first booklets published as "Likutei Sichos," and were intended for distribution among Chabad Chassidim and Jews worldwide. Therefore, the style of these talks changed from their predecessors, and they are edited as novellae on the weekly Torah portions and holidays. The talks generally begin with questions, continue with explanations, and conclude with a directive for divine service. This established the format for talks in the rest of the series.

Additionally, these talks were published after the Rebbe began explaining Rashi's commentary on the Torah weekly in his unique approach, so a large portion of the talks in these volumes (and subsequent volumes) include these explanations. Some talks in these volumes include scholarly discussions on the intellectual aspects of Chassidic teachings, through which the Rebbe's innovations in the most profound subjects became well-known.

Rabbi Yoel Kahan was involved in editing the talks with the assistance of Rabbi Chaim Shalom Dovber Lipsker. The Rebbe instructed that since the talks appear in print, they should be written in a clear manner.

==== Parts 10-39 ====
In the years when these talks were published, the spreading of Chassidic teachings expanded more and more, and consequently the style of the talks changed slightly to suit the scholarly public, and later also in a simple language for a broader audience. These talks were edited by the Committee for Publishing Sichos, with the editing guided by detailed instructions from the Rebbe, even regarding structure, for example: what should be in the body of the talk and what should be in the footnotes. The Rebbe also insisted that the style and wording be professional and readable, along with amazing precision in every word and letter.

Each talk was usually reviewed by the Rebbe twice, with the second review involving arranging the entire talk in one long column. Sometimes in the second review, the Rebbe changed or added entire sections, often adding sections and topics that were not said in the original talk for various reasons.

Under the Rebbe's instruction, the style in the talks appearing in parts 30-39 was more adapted for Torah scholars who are not familiar with even the simple expressions of the Chassidic world.

==== Language of Writing ====
Due to various reasons, some parts of the series appear in Yiddish and others in Lashon Hakodesh (Hebrew).

In the first years after the Holocaust, most of the Chabad Chassidic community were from European countries and their spoken language was Yiddish. This was also the Rebbe's spoken language, and understandably, the talks were written in this language as well.

Over the years, the Chabad settlement in the Holy Land grew, and gradually, especially after the development of the teshuva movement, an increasingly large Chassidic public emerged who did not understand the Rebbe's language, creating a need for talks in Lashon Hakodesh.

At the beginning of 5733 (1972-1973), the Rebbe agreed to begin reviewing the compilations in Lashon Hakodesh. For this purpose, a group of young married scholars studying in the Kollel under the Rebbe's secretariat in Crown Heights was selected.

In the following two years, the compilations in Lashon Hakodesh were published; these are the talks comprising volumes 10-14. Over time, it became apparent that the young scholars involved in preparing the talks were not sufficiently proficient in Lashon Hakodesh, and they did not meet the Rebbe's professional expectations. At the beginning of 5735 (1974-1975), the Rebbe announced that this arrangement could not continue and stopped reviewing the talks for about a year.

During the following year, booklets titled "Likutei Sichos - Unapproved Draft" were published, usually containing processed compilations from that year's talks (5735/1975). Some of them were later reviewed by the Rebbe and printed in the Likutei Sichos books, and some were re-edited, reviewed, and printed in later years. Most were edited in Lashon Hakodesh and some in Yiddish.

In 5736 (1975-1976), the Rebbe resumed reviewing the talks in Yiddish (the talks from volumes 15-29), and only in 5747 (1987) did the Rebbe return to reviewing the talks in Lashon Hakodesh, until Shabbat Parshat Vayakhel 5752 (1992). These are the talks appearing in volumes 30-39.

== Structure of the Series ==
[[File:ליקוטי שיחותPictureFileName.jpg|thumb|Likutei Sichot on the order of Torah portions (Photo: Shmulik Gevirtz)]]
The 'Likutei Sichot' book series is arranged according to the order of Torah portions and holidays, and consists of nine 'books' (a book = completion of a series of talks on all Torah portions). The first book, like the second book (out of the nine), is each divided into two volumes, so that volume 1 includes talks on portions of the three books of the Torah: "Bereshit" (Genesis), "Shemot" (Exodus), and "Vayikra" (Leviticus). Volume 2 includes talks on the two books of the Torah: "Bamidbar" (Numbers) and "Devarim" (Deuteronomy). Volumes 3 and 4, which are two parts of the second 'book', are arranged in the same manner.

Starting from the third 'book', each 'book' is divided into five volumes, in a division corresponding to the five books of the Torah, with each volume containing talks related (only) to one of the five books of the Torah. Thus, in each "Likutei Sichot" series, there are nine 'books' on the five books of the Torah.

The series consists of 'compilations' that were published over the years (each week a 'compilation' was published), and after several years when the compilations accumulated, they were printed together in a Likutei Sichot book for a specific Chumash, with each portion featuring between two to five talks in the book.

In addition, these volumes included "Supplements," which are compilations of letters and talks containing explanations, hints, and instructions on matters of weekly Torah portions and holidays, from all parts of the Torah, sometimes briefly and sometimes at length. Even letters that the Rebbe sent to people as responses were collected in the volumes. This began many years before the publication of the Igrot Kodesh series. During these years, this was the only place where the Rebbe's letters were published. The letters were received directly from the recipients and formed the basis for the Igrot series.

Before publishing the talks in book form, the Rebbe edited the talks and letters in the supplements once more, adding and correcting them.

Starting from winter 5738 (1978), the Rebbe would edit, more frequently, complete talks from Shabbat and holiday farbrengens. These talks were printed in the supplements to the last volumes of Likutei Sichot in a separate section, and were arranged according to the date they were delivered (when the editing of farbrengens became a regular practice, they began to print them in separate volumes, which is the series '''Sefer HaSichot 5747-5752''' (twelve volumes, published by the Committee for the Dissemination of Talks).

The series consists of 41 volumes (in addition, there are seven 'index' books).

In 5752 (1992), a special volume titled "Likutei Sichot - Explanations on Likutei Levi Yitzchak on Igeret HaTeshuva" was published. In the new printing, it was printed as part of volume 39 in the general series.

In later years, special compilation series were printed from within these 39 volumes of the general series, such as the "Likutei Sichot Moadim" series, which includes eleven volumes. And like the "Likutei Sichot on Matters of Redemption and Moshiach" series, which includes five volumes.

Towards 10 Shevat 5781 (2021), two supplementary volumes - volume 40 - were published by the Committee for the Dissemination of Talks, containing the Rebbe's edited talks that had not been previously published. The first volume contains complete talks, and the second volume contains excerpts of talks, arranged according to the order they were delivered.
In 5781 (2021), a newly typed edition of volumes 10-14 and volumes 30-39 was printed.

== Funding of the Publication ==
[[File:מאיר זאיינץ מוסר לקוש.jpg|thumb|Rabbi Meir Zaintz delivering a new volume in the series to the Rebbe]]
Among the main donors for the printing of Likutei Sichot and other books of the Committee for the Dissemination of Talks in the past and present are:

* Rabbi Chaim Eliezer Lapidot from Argentina.
* Rabbi Meir Zaintz from Brazil, who also merited special closeness from the Rebbe in this regard.
* Mr. Ze'ev Horowitz from Brazil, who also merited special closeness for this.

== Distribution by the Rebbe ==
The Rebbe distributed various published volumes of the series on several occasions, soon after they were published.

* When the first group of the Rebbe's shluchim (emissaries) to Eretz Hakodesh departed on the Rebbe's mission in 5736 (1976) (on 11 Shevat), the Rebbe distributed to them Volume 11, which had just come off the printing press at that time.
* For the next group sent by the Rebbe to Eretz Hakodesh in 5737 (1977), the Rebbe distributed Volume 12 to the members of the group.
* This was repeated on Shushan Purim 5738 (1978) when the members of the third group had an audience with the Rebbe before their journey and were privileged to receive Volume 13 bound in leather.
* On the first day of Rosh Chodesh Adar 5740 (1980), the Rebbe distributed Volume 15 to student shluchim of the Chabad Yeshiva in Australia.

== Studying Likkutei Sichos ==

==== Seder Likkutei Sichos ====
Seder Likkutei Sichos is an optional study session in Chabad yeshivas where the Temimim (students) learn one of the Rebbe's sichos on the weekly Torah portion each night. This 'Seder' was established by the Temimim at the 770 Yeshiva as a birthday gift for the Rebbe's 70th birthday on 11 Nissan 5731 (1971), when they dedicated seventy minutes every evening to in-depth study of the Rebbe's sichos.

Over the years, this practice became established and permanent, and today it exists in Tomchei Temimim yeshivas worldwide.

==== Likkutei Sichos Project ====
For expanded information - '''Likkutei Sichos Project'''

The Likkutei Sichos Project is a program designed for all Chabad chassidim, launched for the 70th anniversary of the Rebbe Melech HaMoshiach's leadership on 10 Shevat 5780 (2020) by several shluchim. Through this program, thousands of chassidim and mekuravim (those who have become close to Chabad) study two or three of the Rebbe's sichos from the Likkutei Sichos series each week according to a specific schedule, with the goal of completing the entire series within eight years.

== Various Editions of the Series ==

* '''In Hebrew''' - In 5734 (1974), the Levi Yitzchak Institute was established in Israel with their main project being the translation of the series into Hebrew. In 5774 (2014), the Institute completed the publication of Volume 29, thereby completing the series (except for the Yiddish sichos that were printed in the supplements). Additionally, in the years 5730-5731 (1970-1971), the sichos of Volumes 1-4 were translated and printed in 2 soft-cover volumes, with each volume containing one sicha for each parsha.

Also, in the years 5753-5756 (1993-1996), the Vaad L'Hafatzas Sichos published translations into lashon hakodesh (classical Hebrew, unlike the modern Hebrew used by the Levi Yitzchak Institute) of most sichos from Volumes 25-29, and some from Volumes 6-7 in soft-cover format with one sicha for each parsha. This edition was discontinued in 5756 (1996).

* As part of the Likkutei Sichos Project, an accurate and modern translation of the sichos studied each week is released, including page numbers corresponding to the Yiddish Likkutei Sichos.
* '''In English''' - The translation of the series into English was done by the 'Vaad L'Hafatzas Sichos' - Parts 1-5 covering Volumes 1-2 were translated by Rabbi Emmanuel Schochet, and Parts 6-10 covering Volumes 3-4 were translated by Rabbi Eliyahu Touger. For some reason, the translation of the series was discontinued. In addition, the Vaad Sichos in English published "Selections from Likkutei Sichos," which includes 3 sichos per week from the series.
* '''Likkutei Sichos Parshiyos''' - In 5764 (2004), the Vaad L'Hafatzas Sichos published an edition of "Likkutei Sichos Parshiyos," which collects all the sichos for a particular parsha into one volume. In this edition, they also added the sichos that were printed in the Sefer HaSichos series to each volume. In 5771 (2011), this set was released in a pocket edition.
* '''Otzar Likkutei Sichos''' - In 5771 (2011), another series of books began to be published that collects the sichos - in Hebrew translation, organized by topics with introductions and summaries. The series was published by Toras Chabad for Yeshiva Students under the Mayanosecha publishing house and was called 'Otzar Likkutei Sichos.' Among the editors of the series are Rabbis Shneur Zalman Hecht and Eli Wolf. The series is distinguished by its modern and precise translation and is divided into three topics: the simple meaning of scripture, Chassidus on the parsha, and a topic in the parsha, with each volume covering all three. In addition to volumes based on the order of the weekly portions and holidays, there are volumes on special topics, such as 'Otzar Likkutei Sichos L'Shitataihu' - a collection of sichos dealing with disputes between Tannaim and Amoraim, as well as 'Otzar Likkutei Sichos Klal Yisrael' - a selection of sichos on the uniqueness of the Jewish people, 'Otzar Likkutei Sichos Teshuva' which includes the sichos in Volume 39 on Iggeret HaTeshuva, and more. The series was also released in a small format.
* '''Likkutei Sichos Geulah U'Moshiach''' - In 5762 (2002), a series was published that collects about 3 sichos on each parsha about Geulah and Moshiach. The series is published by the Vaad L'Hafatzas Sichos and includes 6 volumes.

== Compiled Collections of Ideas from the Series ==

* '''Explanations on Rashi's Commentary on the Torah'''
* '''Explanations on Pirkei Avot'''
* '''Likkutei Sichos on Matters of Geulah and Moshiach'''
* '''Novellae and Explanations on the Talmud'''
* '''Novellae and Explanations on the Rambam's Laws of the Beit HaBechirah'''
* And more.

== See Also ==

* [[Mugah]]
* [[Vaad L'Hafatzas Sichos]]
* [[Likkutei Sichos on Matters of Geulah and Moshiach]]
* [[Otzar Likkutei Sichos]]
* [[Likkutei Sichos Project]]
* [[Toras Menachem - Hisvaaduyos]]
* [[Divrei Moshiach]]

== Further Reading ==

* Vaad Chayalei Beis Dovid, '''How the Sichos of the Rebbe Melech HaMoshiach are Published''', in "Toraso Shel Moshiach," Tishrei 5771, p. 19
* Rabbi Mordechai Menashe Laufer, '''Stages in the Dissemination of the Rebbe's Teachings'''
* Rabbi Eliyahu Meir Elituv, '''The Teachings of the Lubavitcher Rebbe''' - A book surveying the Rebbe's study approach in Likkutei Sichos, 5772 (2012).
* Rabbi Yisroel Alfenbein, '''Chayei Rebbi''' - Kfar Chabad Weekly, issues 1737, 1738, 1739, 1740, 1846.

Sefer HaSichos (The Rebbe)

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In the early years of [[the Rebbe]]'s leadership, the Rebbe strongly objected to the printing of unedited transcripts in a regular manner. Only material that was edited or signed by the Rebbe was approved for printing (and even this was not common). These [[sichos]] were printed in the additions to the final volumes of [[Likkutei Sichos]] in their own section, and were arranged according to the date they were delivered.

== About the Series ==
Starting from the year 5747 (1987), the Rebbe began to regularly edit the transcripts of the farbrengens. Since over the years there were two groups involved in transcribing the Rebbe's words - [[Vaad Hanachos B'Lashon HaKodesh]] and [[Vaad Hanachos HaTemimim]] - during the period when he began to regularly edit the transcripts, he edited both the transcript prepared by Vaad Hanachos B'Lashon HaKodesh and the transcript prepared by Vaad Hanachos HaTemimim. At a certain point, they reached an agreement between them that the Rebbe would edit one week the transcript of Vaad Hanachos B'Lashon HaKodesh to publish it in the Kfar Chabad weekly in Hebrew, and one week the transcript of Vaad Hanachos HaTemimim to publish it in the Algemeiner Journal newspaper in Yiddish.

This arrangement continued until the year 5752 (1992), and all these sichos were published in the 'Sefer HaSichos' series (5747-5752), where generally one sicha appears in Hebrew and one sicha in Yiddish.

The series includes twelve volumes with two volumes for each year, and was published by [[Vaad Lehafatzas Sichos]].

These sichos were also printed in the "Likutei Sichos - Parshiyos" series (as an addition to the sichos printed in Likutei Sichos), each sicha in the volume of its corresponding parsha.

== Sefer HaSichos Summer 5710 (1950) ==
In the second half of the year 5710 (1950), the Rebbe agreed to edit the transcripts recorded by Vaad Lehafatzas Chassidus, and at the beginning of the year 5711 (1951), [[Kehot Publication Society]] published "Sefer HaSichos Summer 5710 - Booklet 1" which included the edited sichos from the previous summer. This booklet was not reprinted, but a large portion of the sichos were printed in Sichos Kodesh new edition (although not all of them were printed there), and also in the first volumes of Likutei Sichos, some of them were reprinted after being newly edited [source needed].

== Sefer HaSichos 5751-5752 Pocket Edition ==
Towards the month of Tishrei 5776 (2015) - a Hakhel year, the Sefer HaSichos 5751-5752 series (Vayikra 5751-Vayakhel 5752) was published in a pocket edition, in five volumes divided according to the Chumashim.

== External Links ==

* [https://drive.google.com/drive/folders/0B8CXA1AdUFhAdmozbkFpZUIyVHc?resourcekey=0-AnQyhXO2BwJbiPxFO73TbQ All Sefer HaSichos 5747-5752 in an organized Drive folder]

Sefer HaSichos (The Rebbe)

2025-03-05T03:37:29Z

104.148.209.107:

In the early years of [[the Rebbe]]'s leadership, the Rebbe strongly objected to the printing of unedited transcripts in a regular manner. Only material that was edited or signed by the Rebbe was approved for printing (and even this was not common). These [[sichos]] were printed in the additions to the final volumes of [[Likutei Sichos]] in their own section, and were arranged according to the date they were delivered.

== About the Series ==
Starting from the year 5747 (1987), the Rebbe began to regularly edit the transcripts of the farbrengens. Since over the years there were two groups involved in transcribing the Rebbe's words - [[Vaad Hanachos B'Lashon HaKodesh]] and [[Vaad Hanachos HaTemimim]] - during the period when he began to regularly edit the transcripts, he edited both the transcript prepared by Vaad Hanachos B'Lashon HaKodesh and the transcript prepared by Vaad Hanachos HaTemimim. At a certain point, they reached an agreement between them that the Rebbe would edit one week the transcript of Vaad Hanachos B'Lashon HaKodesh to publish it in the Kfar Chabad weekly in Hebrew, and one week the transcript of Vaad Hanachos HaTemimim to publish it in the Algemeiner Journal newspaper in Yiddish.

This arrangement continued until the year 5752 (1992), and all these sichos were published in the 'Sefer HaSichos' series (5747-5752), where generally one sicha appears in Hebrew and one sicha in Yiddish.

The series includes twelve volumes with two volumes for each year, and was published by [[Vaad Lehafatzas Sichos]].

These sichos were also printed in the "Likutei Sichos - Parshiyos" series (as an addition to the sichos printed in Likutei Sichos), each sicha in the volume of its corresponding parsha.

== Sefer HaSichos Summer 5710 (1950) ==
In the second half of the year 5710 (1950), the Rebbe agreed to edit the transcripts recorded by Vaad Lehafatzas Chassidus, and at the beginning of the year 5711 (1951), [[Kehot Publication Society]] published "Sefer HaSichos Summer 5710 - Booklet 1" which included the edited sichos from the previous summer. This booklet was not reprinted, but a large portion of the sichos were printed in Sichos Kodesh new edition (although not all of them were printed there), and also in the first volumes of Likutei Sichos, some of them were reprinted after being newly edited [source needed].

== Sefer HaSichos 5751-5752 Pocket Edition ==
Towards the month of Tishrei 5776 (2015) - a Hakhel year, the Sefer HaSichos 5751-5752 series (Vayikra 5751-Vayakhel 5752) was published in a pocket edition, in five volumes divided according to the Chumashim.

== External Links ==

* [https://drive.google.com/drive/folders/0B8CXA1AdUFhAdmozbkFpZUIyVHc?resourcekey=0-AnQyhXO2BwJbiPxFO73TbQ All Sefer HaSichos 5747-5752 in an organized Drive folder]

Kuntres Inyonoh Shel Toras HaChassidus Kuntres - ("The Essence of Chassidic Teachings")

2025-03-05T03:35:26Z

104.148.209.107:

[[File:Inyana.jpg|thumb|The Shar Blatt]]
'''Kuntres Inyonoh Shel Toras HaChassidus''' ("The Essence of Chassidic Teachings") includes a segment from a talk of [[19 Kislev]] 5726 (1965), in which [[the Rebbe]] Melech HaMoshiach elaborates at length on the essence and innovation of Chassidic teachings, and especially on the essence of [[Chabad Chassidus]].

The Kuntres is considered a fundamental text in Chabad Chassidus, in which the Rebbe explains the essence of Chassidus in a wonderful manner; there are concepts explained in the Kuntres (for example, the explanation of "[[Modeh Ani]]" according to Pardes and Chassidus), which are suitable to serve as an aid even for beginners in the study of Chabad teachings, to understand what is the essence and innovation of Chassidic teachings.

== Content ==
The Kuntres begins with several explanations about the essence of Chassidus, and concludes that there must be one central explanation; it continues to explain the essence of Chassidus as vitality, as well as the concept of the soul of [[Melech HaMoshiach]] - a general yechidah; subsequently it explains the concept of Modeh Ani according to pshat, remez, drush and sod, and elaborates on the vitality that Chassidus added to each part of Torah, to each interpretation, and their unification through Chassidus.

In conclusion, it explains the great effect of Chassidus on the divine soul and on the animal soul; and the virtue of spreading the wellsprings - that through this spreading, the essence of the wellsprings is revealed.

== History ==
In the month of Kislev 5728 (1967), the editing of the Kuntres for printing was completed, and it was submitted to the Rebbe for proofreading; the Rebbe did not proofread the Kuntres for a long period, as he wrote to Shazar, "Although the Chassidic Encyclopedia has already been printed except for approximately the last eight pages, the matter has been delayed since we are waiting for the proofreading of these pages which needs to be done by me and requires me to concentrate solely on this, therefore the matter has been postponed from time to time." During this period, the secretaries placed the transcription written by Rabbi Yoel Cohen at the top of the pile that was in the Rebbe's room, but to no avail.

In the month of Kislev 5731 (1970), the Rebbe proofread the Kuntres with an "awakening from above" and attached it to the end of Sefer Ha'Arachim - Chabad, first volume. On 10 Kislev 5732 (1971), the Kuntres was published as a separate booklet.

Since then, the Kuntres has been published in many editions.

Noteworthy is the 5762 (2002) edition, edited by Rabbi Moshe Hillel Zeiri and Rabbi Shlomo Meir Yissachar Mark and published by Kehot in Kfar Chabad, which includes decipherments, explanations, clarifications, a table of contents, and more.

In 5774 (2014), a 'popular' edition of the Kuntres was published by Mamash Distribution Center, edited by Rabbi Aryeh Kedem.

In 5781 (2021), it was printed in volume 40 of Likutei Sichos published by the Committee for the Dissemination of Sichos.

== External Links ==

* '''Kuntres The Essence of Chassidic Teachings'''
* '''The Complete Kuntres - 5751 Edition''' on the Otzar 770 website
* Text format, Chabad Library website
* Lectures on the Kuntres from Rabbi Yoel Cohen's website
* '''Notes on Kuntres 'The Essence of Chassidic Teachings''''
* '''The Yechidah Connection''', the Kuntres with additional notes, explanations and summaries, published by Worldwide At"ah, Yud Shevat 5781

== Further Reading ==

* Asaf Frumer, '''Review of Kuntres The Essence of Chassidic Teachings on the 50th Anniversary of the Delivery of the Sichah''', HaTamim Issue 38
* Zusha Wolf, '''The Wondrous Kuntres''', Kfar Chabad Weekly Issue 1633 p. 46 and onwards

Niggun HaRebbe Shlita

2025-03-05T03:33:38Z

104.148.209.107: /* Singing in the Rebbe's Presence */

{{Music}}
'''''HaRebbe Shlita''''' are the opening words of a Chabad niggun composed in 5740 (1980) to a melody originating from outside Chassidus. The niggun was originally composed for a Lag BaOmer parade and became popular in Chabad camps. In 5743 (1983), the niggun was sung for the first time in the Rebbe's presence and was subsequently sung many times before the Rebbe, with the Rebbe encouraging the singing, especially during the final part of the song with the words "we will overcome the world..."

This niggun is number 55 in the Tradition of Niggunim Project.

== The Niggun's Words ==
<blockquote>The Rebbe Shlita, the Rebbe Shlita, there's none like you in the world. The Rebbe Shlita, the Rebbe Shlita, everyone loves you. And he will return the hearts of fathers to sons, by bringing close all Jews, with Ahavas Yisroel and the twelve pesukim, we will soon bring the Redeemer. Together with one heart, and all of us with one voice - through the greatest Commander-in-Chief of all - we will overcome the world.</blockquote>Initially, the niggun began with the words: "The Rebbe Shlita, the Rebbe Shlita, there's none like you in the world," and in 5753 (1993), when they sang this niggun before the Rebbe, they added the words "Melech HaMoshiach" in the first phrase and sang: "The Rebbe Shlita, Melech HaMoshiach, there's none like you in the world."

== Origin of the Niggun ==
In preparation for the first Lag BaOmer parade in 5740 (1980) in Tel Aviv, several bochurim sat in the zal of the yeshiva in Kfar Chabad and began composing songs for the parade. As part of those slogans and songs, the bochur Avshalom Kil brought out a song that was previously composed for a parade in Kiryat Gat by him (with the assistance of Eliezer Yakunt), called "The Rebbe" - words expressing appreciation for the Rebbe Shlita. This song was composed to a well-known Israeli melody of a popular children's song among the non-observant public. The song was warmly adopted by the parade management committee, since the melody was popular among Israeli children, and at the parade itself, the well-known entertainer Moti Giladi (who was among the attractions brought to the parade) even sang it on stage.

Later, this niggun was also used in Chabad camps throughout Israel, such as in the Chabad camp held in Tzfat in 5741 (1981) by Rabbi Rami Antian, thus exposing it to additional Anash and Tmimim.

== Singing in the Rebbe's Presence ==
During Sukkos 5741 (1980), Rabbi [[Dovid Nachshon]]'s children, Shalom Dov Ber and his sister Dina, stood at 770 near the Rebbe's room, and when he came out to the sukkah, they sang the niggun with great enthusiasm. The Rebbe strongly encouraged them with his holy hands and a broad smile, as well as upon his return from the sukkah. The niggun was also sung during Simchas Beis HaShoeivah 5741.

During Shavuos 5743 (1983), Rabbi [[Moshe Dickstein]], who organized the main parade in Tel Aviv and later took part in promoting the song in camps, was at 770 and asked Chazzan Rabbi Moshe Teleshevsky to start the niggun with him during Kos Shel Bracha. In practice, for some reason, Rabbi Teleshevsky did not start the niggun, and when Rabbi Dickstein reached the Rebbe, he held onto the Rebbe's table and began to sing this song for the first time in the Rebbe's presence, with Rabbi Rami Antian standing behind him helping him overcome the pressure and pushing that prevailed in the area. When he reached the final movement (after the words 'we will overcome the world'), the Rebbe placed his cup on the table in a rare gesture and began to strongly encourage the niggun with both hands...

On Simchas Torah 5748 (1987), while walking with the Torah from the Aron Kodesh to the bimah in 770, Rabbi [[Yisroel Duchman]] began to sing the niggun in the Rebbe's presence, and the Rebbe encouraged it. Since then, they began to sing the niggun before the Rebbe, and the Rebbe encouraged it very much, especially the last "movement" ("world").

This niggun is regularly sung during Kos Shel Bracha. In recent years, the niggun is also played during farbrengens held at 770 on Rosh Hashanah, Simchas Torah, Acharon Shel Pesach, and Motzei Shavuos.
[[Category:Music]]

Berachos

2025-02-28T16:44:31Z

104.148.209.107:

Masechet Berachos is the first masechet of the Babylonian Talmud, and includes 9 chapters and 62.5 pages. The content of the masechet deals with the laws of [[Kriat Shema]], laws of prayer, and laws of blessings of enjoyment and praise. The Chiddushim (novellae) of the Admor the [[Tzemach Tzedek]] on this masechet focus on the laws mentioned in the first, third and sixth chapters.

== Explanations of the Rebbe ==

==== "We only call the Matriarchs to four" ====
[[Chazal]] said that "We only call the Patriarchs to three, and we only call the Matriarchs to four."

The Rebbe asks: Regarding the "Patriarchs" - it's understood that "we only call Patriarchs to three," Abraham, Isaac and Jacob, since every single Jew is a son of the three Patriarchs Abraham, Isaac and Jacob. But regarding the "Matriarchs" - how can we say that every single Jew is a child of the four Matriarchs, Sarah, Rebecca, Rachel and Leah? Seemingly, if one is from the tribe of Joseph, he is not a son of Leah (but a son of Rachel), and if he is from the tribe of Judah, he is not a son of Rachel (but a son of Leah)?

The Rebbe explains that all 12 tribes are divided into two general categories - the children of Rachel and the children of Leah, which also include the children of Zilpah and Bilhah. As the verse states: "Like Rachel and Leah who both built the house of Israel." Based on this, every Jew has three Matriarchs just as he has three Patriarchs, and they are Sarah, Rebecca and Rachel, or Sarah, Rebecca and Leah.

This question is also asked in the Gemara in Berachot: "Regarding the Matriarchs as well, we don't know if we come from Rachel or if we come from Leah." And it concludes: "Rather, up to this point they are important, beyond that they are not important." But it is explained explicitly in Chassidic teachings that in every Jew there are aspects of all three Patriarchs and all the Matriarchs, meaning that even in the children of Leah there is an aspect of Rachel, and even in the children of Rachel there is an aspect of Leah.

=== "A person should not depart from his friend except with a matter of halacha" ===
In the fifth chapter, it states that a person should not depart from his friend except with a matter of halacha that does not involve Torah debate. The reason for this is because through debate in Torah study, there is a heating of the blood, as the Gemara states, "It is the Torah that heats him up." Although the warmth comes as a result of Torah study, since it comes as a result of the person's debate and his own reasoning, the dialogue can lead to personal statements unrelated to the topic being discussed and to personal rivalry, since the Torah is clothed in intellect and the animal soul. Therefore, the greater the reasoning coming from the animal soul, the greater the sense of self. Despite dealing with Divine intellect, it can lead to a situation of the greatest separation and division from the path of the King, King of the world. Obviously, if one departs from his friend in such a state, it can lead to division, for pride is the source of all bad traits in the world.

The same applies when discussing "a person departing from his friend" regarding the Supernal Man. When a person studies, as is known, he needs to begin his studies with an attitude of self-nullification and learning for its own sake, and afterwards he needs to depart and go to study with understanding and comprehension. Then he should not depart completely to study his own reasoning, but should strive to know the truth and the decided halacha. In such a situation, when he is concerned that the decided halacha might not align with the Supernal Will, he has a special submission and desire to reach the decided halacha, and therefore his manner of study is different, and he will not refrain from acknowledging the truth and saying "I was mistaken."

This matter is not brought in the Shulchan Aruch, like many things that, since they were not rooted in the general Jewish community, are not brought as halacha in the Shulchan Aruch.

=== Explanations on the Tenth Chapter ===
[[The Rebbe]] investigates, regarding Lot's wife who was turned into a pillar of salt, whether this was a continuous miracle, in a way that Lot's body essentially remained in its previous essence but a miracle continuously transforms it into a pillar of salt, or perhaps it was a one-time miracle that transformed her body into a pillar of salt, and from then on, no further miracle is needed for it to be a pillar of salt, because it was transformed from its essence to a new essence of salt.

It is clear that this depends on which of them is a greater miracle; is a continuous miracle, which is smaller in quality but larger in quantity, a greater miracle? That is, the continuous transformation of her body into a pillar of salt is a greater miracle in quantity, since it is continuous, although in quality the miracle is smaller, since the miracle did not transform her body into a different essence of salt, rather the body remained in its essence, and there is something temporary turning it into salt. On the other hand, if the miracle was a one-time miracle that transformed the essence of her body into absolute salt, then in quality the miracle is greater, since the flesh was transformed into absolute salt, although in quantity the miracle is smaller, since it is a one-time miracle.

The Rebbe ties this to a dispute discussed in Masechet Shabbat, regarding a person who needs to carry jugs of wine to make room for guests, whether it is better to carry a large quantity at once, which makes the effort greater in quality, or perhaps it is better to carry smaller quantities multiple times, which makes the effort smaller in quality, although greater in quantity. Thus, the same dispute, whether to consider quality or quantity, will decide the matter in our case.

The Rebbe explains that this is a significant distinction with practical halachic implications; for if her body remained in its essence and a miracle transforms it into a reality of salt, then it would impart the impurity of a corpse, but if her body was completely transformed into a new reality of salt, it certainly would not impart the impurity of a corpse.

==== Additional Explanations ====

* '''Introduction.''' The name of the tractate. Hitva'aduyot 5745 Part 2, p. 835, (151)
* The connection between the beginning of the tractate, which deals with accepting the yoke of Heaven and even self-sacrifice, to its end, which discusses matters relating to the soul's departure from the body. Hitva'aduyot 5751 Part 3, p. 452 (436)
* '''2a.''' From when do we recite the Shema in the evening. Sichot Kodesh 5738 Part 1, p. 41 (p. 295)
* '''2a.''' It is derived from the creation of the world, as it is written "And there was evening and there was morning, one day."
* '''4a.''' But sin caused it. Likkutei Sichot Vol. 34, p. 118 (p. 130)
* '''6b.''' He merits the Torah that was given with five voices. Likkutei Sichot Vol. 6, Shemot p. 107 (p. 118)
* '''13b.''' He does not go back to complete it. Dispute among the Rishonim whether only the first verse is biblical or more than that. Likkutei Sichot Vol. 33, p. 153 (p. 156)
* '''19b.''' All rabbinic matters are supported by the prohibition of "do not deviate." Likkutei Sichot Vol. 29, p. 105 (p. 120)
* '''22a.''' Just as there [at Sinai] it was with awe, fear, trembling, and quaking. Sha'arei HaMoadim Shavuot, p. 169 (p. 158)
* '''24b.''' One who goes up from Babylon to Eretz Yisrael transgresses a positive commandment. Likkutei Sichot Vol. 18, p. 399 (p. 408)
* '''26a.''' The morning prayer until midday. Likkutei Sichot Vol. 35, p. 125 (p. 139)
* '''26b.''' Prayers were established corresponding to the daily offerings.
* '''26b.''' Prayers were established corresponding to the daily offerings. Likkutei Sichot Vol. 23, p. 23 (p. 38)
* '''27a.''' Since we learned in a preferred mishnah according to his opinion. Sichot Kodesh 5740 Part 1, p. 17 (p. 60)
* '''28a.''' Any student whose inside is not like his outside should not enter the beit midrash. Likkutei Sichot p. 96 (p. 112)
* '''30b.''' With a sense of gravity. From where do we derive this? Explanation of the dispute. Likkutei Sichot Vol. 34, p. 67 (p. 79)
* '''35a.''' It is forbidden for a person to benefit, etc. Likkutei Sichot p. 107 (p. 119)
* '''51a.''' Dispute between Beit Shammai and Beit Hillel regarding the text of the blessing "Who creates the lights of fire." Sichot Kodesh 5731 Part 2.
* '''53b.''' Grab and bless. Likkutei Sichot Vol. 18, p. 69 (p. 73)
* '''58a.''' Babylon was cursed, its neighbors were cursed. Likkutei Sichot Vol. 33, p. 11 (p. 23)
* '''60a.''' [Praying] that one's wife will give birth to a male is a vain prayer. Likkutei Sichot Vol. 24, p. 33 (p. 49)

==== Jerusalem Talmud ====
Jerusalem Talmud beginning of Chapter 5. One who learns from a book does not quickly forget. Likkutei Sichot Vol. 24, p. 33 (p. 49) Jerusalem Talmud Chapter 9, Halacha 3. Likkutei Sichot Vol. 24, p. 33 (p. 49)

==== Conclusion of the Tractate ====

* '''64a.''' Conclusion on tractates Berachot, Nazir, Yevamot, Keritot. Sefer HaSichot 5751 - 2, p. 835
* '''64a.''' One who leaves the synagogue... Torah scholars have no rest... Torat Menachem Vol. 23, p. 248 (p. 218)
* '''Conclusion of Tractate Berachot''' The connection between the conclusion of this tractate, which is the beginning of the Oral Torah, to the conclusion of the Oral Torah, both in the Mishnah and in the Gemara. Hitva'aduyot 5746 Part 4, page 243

==== Biurei Nesi'ei Chabad ====

* Admu"r Tzemach Tzedek, "Masechet Berachot," '''Tzemach Tzedek on the Shas''', Brooklyn, 5755 (1995), pages 1-38, on the HebrewBooks website
* Rabbi Avraham Chaim Zilber, '''Aliba DeRebbe - Masechet Berachot''', gift from the Berger-Zilber wedding celebration, Cheshvan 5783 (2022)

Chabadpedia

2025-01-28T02:52:38Z

104.148.209.107: /* History */

[[File:סמל חבדפדיה.png|250px|thumb|The logo of Chabadpedia]]
'''Chabadpedia''' is a Chabad-ran encyclopedia for English and Hebrew speakers on the Internet, featuring thousands of articles. Its main purpose is to disseminate and make accessible the teachings of Chabad Hasidism to the general public.

Chabadpedia operates through wiki software for online encyclopedias, also used by large encyclopedias like Wikipedia, with a version tailored to the observant Jewish community such as WikiYeshiva and others. It presents to the reader all available knowledge about Chabad Hasidism, its leaders, and its teachings, with an emphasis on matters of redemption and Messiah. Chabadpedia also covers other topics related to Chabad Hasidism and Judaism in general.

==History==
Significant importance was given by the [[Rebbe]] to the editing of compilations and key Torah books, as well as to projects such as the Talmudic Encyclopedia and the Chabad Encyclopedia project.
The Rebbe also encouraged the publication of books that collect the names and pictures of students of yeshivas and supporters of Chabad around the world, such as the book "Levavitch and its Soldiers" and later "The Tzaddikim Book". Similarly, the album "The Shluchim Book" received special attention, featuring pictures of the Rebbe's emissaries and their families, as well as from Chabad institutions worldwide.
The Rebbe's view on the importance of harnessing technology for holiness and spreading the springs is well known. As the Rebbe said during the 'Chanukah Live' event in 1992, broadcast via satellite worldwide: "Since 'all that God created in His world, He created only for His honor' (Avot 6:11), it is understood, as it applies also to all scientific discoveries that have been renewed and are being revealed in recent years, 'their purpose and goal' is to add to the honor of God, by exploiting them for purposes of holiness, Torah, and its commandments."
With the rise of collaborative encyclopedias on the Internet in the early 2000s, students at Tomchei Temimim Central Yeshiva 770 initiated, with the support of the Chabad Info website, the establishment of a collaborative Chabad encyclopedia on the Internet.
Chabadpedia was founded on the 24th of Sivan, 5767 (2007), with 1000 articles. Its first name was 'Infopedia', named after the Chabad Info website, which sponsored it.

Since its founding, Chabadpedia has been written, improved, and operated by volunteers from Chabad Hasidim, including rabbis, students of Chabad yeshivas, and emissaries of the Rebbe from around the world. Volunteers write articles, create the graphics that adorn the encyclopedia, and assist in editing and monitoring the content against corruption.
With the establishment of the Chabad in Israel website in 2010 by the administrators of the Association of Chabad Hasidim in Israel, it also provided sponsorship.

==Activities==
Chabadpedia is the fastest growing Internet encyclopedia, apart from Wikipedia itself, in Israel, which focuses on Chabad Hasidism.
As of now, Chabadpedia has {{NUMBEROFARTICLES}} articles, with {{NUMBEROFEDITS}} edits made to them. It includes {{NUMBEROFUSERS}} registered users, including {{NUMBEROFACTIVEUSERS}} active users and {{NUMBEROFSYSOPS}} system operators responsible for managing the site.
Articles from Chabadpedia are often used as sources in various wiki sites and in print media.

== Structure ==
Chabadpedia's goal is to consolidate all information on Chabad Hasidism in simple language that is understandable even to those not familiar with the world of Chabad Hasidism, in concepts, history, and personalities.
Chabadpedia deals primarily with articles dealing with the teachings of Hasidism, given that the revelation of the King Messiah to the Baal Shem Tov depends on the spread of Torah springs to the other side.
In addition, due to the words of the Rebbe that "the straight path to bring redemption is to study matters of redemption and Messiah", values on these topics are central and central to Chabadpedia.

===Projects===
Periodically, Chabadpedia editors initiate projects aimed at creating or enhancing articles within the Chabad-centric encyclopedia. These projects focus on various topics in Judaism and Hasidism, or on the creation and enrichment of a defined number of articles. Projects also include initiatives related to significant dates in the Chabad calendar. Often, these projects are publicized on Chabad news websites during their execution and upon completion.

==Site Administration==
As a collaborative site, Chabadpedia has no centralized administration, allowing anyone to edit and improve its articles. There are users granted {{Chabadpedia|מפעיל מערכת|system operator}} privileges, enabling them to delete pages and more.

The site's founder and initial editor is Rabbi {{א|Elchanan|Elchanan Zeiger}}.
The site is managed by [[Chabad Info]], which sponsors and funds it, overseen by Rabbi [[Shraga Crombie]].

===Spiritual Committee===
Chabadpedia operates under a [[Chabadpedia Committee|Spiritual Committee]], which navigates the site's direction. The committee's role is to determine the content and style of Chabadpedia and to decide in cases of disagreement, although its members do not review the content of the articles continuously updated by users.

==External links==
*[https://chabadpedia.co.il the Hebrew Chabadpedia]

Krias Shema She'al HaMitah

2025-01-28T00:32:53Z

104.148.209.107: /* In Chassidic Teachings */

The '''Bedtime Shema''' is recited just before going to sleep, in addition to the Shema recited during the evening prayer service. This reading serves to protect a person from harmful thoughts and nighttime dangers, through the merit of reciting the Shema and its accompanying verses. It also fulfills the mitzvah of reading the Shema or words of Torah before sleep.

The bedtime Shema has spiritual significance as a time for reflecting on the day that has passed and making positive resolutions - to encourage good deeds and correct things that need fixing. According to Kabbalah, we also say viduy (confession) then (on days when Tachanun is recited).

At the conclusion of the bedtime Shema, we say the blessing of "Hamapil" and our custom is to say it while in bed right before going to sleep.

= Background =
The source of this custom comes from Rabbi Yehoshua ben Levi's statement in the Talmud tractate Berachot:

"Even though one has already recited the Shema in synagogue, it is a mitzvah to recite it again upon one's bed."

* Berachot 4b

In addition to the Shema, the Sages instituted the recitation of additional psalms and verses (Psalm 91, "Behold Solomon's bed," and others) for protection and defense from harmful forces.

According to the basic law, Torah scholars are exempt from reciting the bedtime Shema since they are protected through reviewing their learning. Nevertheless, they should still recite verses of mercy like "In Your hand I entrust my spirit."

= In Chassidic Teachings =

== Practical Acceptance of Divine Authority ==
The [[Rebbe]] explains that the difference between the morning Shema and the bedtime Shema is like the difference between potential and actualization. When reciting the Shema and accepting Divine authority in the morning, one commits to fulfilling Hashem's will - accepting Divine authority in potential. However, when accepting Divine authority before sleep, one repents for the past and commits to fixing actions already done, immediately correcting deeds through repentance - this is accepting Divine authority in practice.

== In the Middle of the Fair ==
The HaYom Yom quotes the Rebbe Rashab saying "The bedtime Shema is, on a small scale, like the confession said before the soul departs from the body. However, at death one is leaving the fair completely and concluding the work of 'today to do them,' while at the nightly bedtime Shema, we are still in the middle of the fair and can still accomplish."

== Soul Accounting ==
In Chassidic teachings, there are many references to the bedtime Shema as a time for daily soul-searching. This is when a Jew summarizes their actions throughout the day and examines how they can continue advancing in divine service.

This accounting is like the end-of-day accounting done by every business owner, summarizing the store's success and planning how to increase success the next day.

In the seventh generation, the Rebbe says that this soul-accounting should be done with joy and readiness for redemption.

= Customs =

* During the bedtime Shema: "Master of the Universe, I hereby forgive" and "For the Conductor... when he came" are not said on Shabbat and holidays, but should be said on other days even when Tachanun is not recited.
* After completing the three passages, we say the word "Emet" (truth). "Let the pious exult" is said once, "Behold Solomon's bed" three times.
* The bedtime Shema should be recited "upon the bed" - in one's home.