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The birth took place in the Tzemach Tzedek's new house, which had not yet been occupied, built after the great fire of 5592 by one of the nearby governors who constructed it without charge out of respect for the Rebbe. While the Rebbe had planned to inaugurate the house before Shavuos, the Rebbetzin wished to give birth specifically in the new house. For the birth, the Rebbetzin used a new bed that was intended for sifting flour for matzos. Throughout the birth, her husband, the Tzemach Tzedek, stood in the room with his face to the wall, and instructed his sons R' Boruch Shalom, R' Maharil of Kopust, and R' HaRashaz of Lyadi to sit in one of the rooms and recite specific chapters of Tehillim. He gave special instructions to the midwife regarding the birth, to immerse in the mikvah before receiving the baby, and to dress him in a special white cloth that he provided. | The birth took place in the Tzemach Tzedek's new house, which had not yet been occupied, built after the great fire of 5592 by one of the nearby governors who constructed it without charge out of respect for the Rebbe. While the Rebbe had planned to inaugurate the house before Shavuos, the Rebbetzin wished to give birth specifically in the new house. For the birth, the Rebbetzin used a new bed that was intended for sifting flour for matzos. Throughout the birth, her husband, the Tzemach Tzedek, stood in the room with his face to the wall, and instructed his sons R' Boruch Shalom, R' Maharil of Kopust, and R' HaRashaz of Lyadi to sit in one of the rooms and recite specific chapters of Tehillim. He gave special instructions to the midwife regarding the birth, to immerse in the mikvah before receiving the baby, and to dress him in a special white cloth that he provided. | ||
== The Bris == | ==== The Bris ==== | ||
On the day of the bris, the Tzemach Tzedek instructed to start Shacharis prayers early. By the tenth hour, all family members had arrived, led by the uncle R' Chaim Avraham, son of the Alter Rebbe. When it was nearly two o'clock and the Tzemach Tzedek was still secluded in his room, the gathered began to worry. R' Chaim Avraham sighed and said, "He is busy with more important guests than me." After half an hour, the Rebbe emerged from his room holding a red handkerchief, with a radiant face and tearful eyes, saying "The bris will be today," and after a few moments returned to his holy chamber. | On the day of the bris, the Tzemach Tzedek instructed to start Shacharis prayers early. By the tenth hour, all family members had arrived, led by the uncle R' Chaim Avraham, son of the Alter Rebbe. When it was nearly two o'clock and the Tzemach Tzedek was still secluded in his room, the gathered began to worry. R' Chaim Avraham sighed and said, "He is busy with more important guests than me." After half an hour, the Rebbe emerged from his room holding a red handkerchief, with a radiant face and tearful eyes, saying "The bris will be today," and after a few moments returned to his holy chamber. | ||
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During the festive meal following the bris, his brother the Maharil asked after whom he was named, since such a name was uncommon in the Tzemach Tzedek's family. He whispered to himself, "Perhaps after Shmuel HaNavi (the Prophet Samuel)?" The Tzemach Tzedek responded: "After a water carrier in Polotsk who was called Shmuel, for a chacham (wise person) is superior to a navi (prophet)." | During the festive meal following the bris, his brother the Maharil asked after whom he was named, since such a name was uncommon in the Tzemach Tzedek's family. He whispered to himself, "Perhaps after Shmuel HaNavi (the Prophet Samuel)?" The Tzemach Tzedek responded: "After a water carrier in Polotsk who was called Shmuel, for a chacham (wise person) is superior to a navi (prophet)." | ||
== Youth and Education == | ==== Youth and Education ==== | ||
In his early years, he showed a love for craftsmanship and carving. A famous story tells that when he was about five years old, a chassid approached him saying, "If you tell me where Hashem is, I'll give you a pocket knife as a gift." The young Shmuel replied: "If you find a place where Hashem isn't, I'll give you a pocket knife as a gift." The chassid smiled and gave him the pocket knife. | In his early years, he showed a love for craftsmanship and carving. A famous story tells that when he was about five years old, a chassid approached him saying, "If you tell me where Hashem is, I'll give you a pocket knife as a gift." The young Shmuel replied: "If you find a place where Hashem isn't, I'll give you a pocket knife as a gift." The chassid smiled and gave him the pocket knife. | ||
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By age thirteen, he knew all six orders of Mishnah and the Tanya by heart, letter by letter. Under his father's direction, he received Semichah from renowned rabbis including Rabbi Isaac of Homil, Rabbi Shneur Zalman Fradkin, Rabbi Hillel of Paritch, and Rabbi Y.A. Bahard of Vitebsk. | By age thirteen, he knew all six orders of Mishnah and the Tanya by heart, letter by letter. Under his father's direction, he received Semichah from renowned rabbis including Rabbi Isaac of Homil, Rabbi Shneur Zalman Fradkin, Rabbi Hillel of Paritch, and Rabbi Y.A. Bahard of Vitebsk. | ||
== Craftsmanship and Professional Skills == | ==== Craftsmanship and Professional Skills ==== | ||
The Rebbe Maharash was gifted in various crafts and professional skills. He was a highly accomplished sofer STaM (scribe of Torah scrolls, tefillin, and mezuzos), known for his exceptionally beautiful and clear handwriting. As a special gift, he wrote a personal Megillas Esther for each of his children. Additionally, he learned the laws and practice of shechita (ritual slaughter) and would occasionally perform it. | The Rebbe Maharash was gifted in various crafts and professional skills. He was a highly accomplished sofer STaM (scribe of Torah scrolls, tefillin, and mezuzos), known for his exceptionally beautiful and clear handwriting. As a special gift, he wrote a personal Megillas Esther for each of his children. Additionally, he learned the laws and practice of shechita (ritual slaughter) and would occasionally perform it. | ||
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== Assumption of Leadership and the Division of Chabad == | == Assumption of Leadership and the Division of Chabad == | ||
At the beginning of 5626 (1866), six months before the passing of the Tzemach Tzedek, he instructed his son, the Rebbe Maharash, to begin delivering Chassidic discourses publicly. Simultaneously, he issued a note to the Chassidim stating: | At the beginning of 5626 (1866), six months before the passing of the Tzemach Tzedek, he instructed his son, the Rebbe Maharash, to begin delivering Chassidic discourses publicly. Simultaneously, he issued a note to the Chassidim stating:<blockquote>"To him you shall listen as you listened to me"</blockquote>During this period, the Tzemach Tzedek also wrote a letter to his son, expressing his satisfaction with his Chassidic teachings and blessing him to continue delivering them. In another significant moment, the Tzemach Tzedek told his son: "The spiritual oil with which the Baal Shem Tov anointed his disciple, the Maggid of Mezritch, to anoint the Alter Rebbe for leadership for generations - with this power my father-in-law, the Mitteler Rebbe, was anointed, and with this power I have anointed you." | ||
"To him you shall listen as you listened to me" | |||
During this period, the Tzemach Tzedek also wrote a letter to his son, expressing his satisfaction with his Chassidic teachings and blessing him to continue delivering them. In another significant moment, the Tzemach Tzedek told his son: "The spiritual oil with which the Baal Shem Tov anointed his disciple, the Maggid of Mezritch, to anoint the Alter Rebbe for leadership for generations - with this power my father-in-law, the Mitteler Rebbe, was anointed, and with this power I have anointed you." | |||
Beyond these hints, the Chassidim recognized his unique qualities and exceptional gifts: supernatural wisdom in both the revealed and mystical aspects of Torah, knowledge of worldly sciences (particularly medicine), mastery of various crafts, and fluency in multiple languages. | Beyond these hints, the Chassidim recognized his unique qualities and exceptional gifts: supernatural wisdom in both the revealed and mystical aspects of Torah, knowledge of worldly sciences (particularly medicine), mastery of various crafts, and fluency in multiple languages. | ||
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The other brothers relocated to different cities (Lyadi, Kopust, and Nezhin), where they established their own Chabad centers and delivered Chassidic teachings to their followers. | The other brothers relocated to different cities (Lyadi, Kopust, and Nezhin), where they established their own Chabad centers and delivered Chassidic teachings to their followers. | ||
== Public Activity After Assuming Leadership == | ==== Public Activity After Assuming Leadership ==== | ||
After assuming the leadership of Chabad Chassidus, the Rebbe Maharash continued his extensive public activity for the benefit of the Jewish people. In 5628 (1868), he traveled to France to meet with community activists. In 5629 (1869), he established a permanent committee in Petersburg dedicated to public affairs and the protection of Jewish rights. Between 5630-5640 (1870-1880), he made numerous journeys both within Russia and abroad for communal matters. In 5640 (1880), at great personal risk, he worked to quell the pogroms known as "Storms in the Negev." | After assuming the leadership of Chabad Chassidus, the Rebbe Maharash continued his extensive public activity for the benefit of the Jewish people. In 5628 (1868), he traveled to France to meet with community activists. In 5629 (1869), he established a permanent committee in Petersburg dedicated to public affairs and the protection of Jewish rights. Between 5630-5640 (1870-1880), he made numerous journeys both within Russia and abroad for communal matters. In 5640 (1880), at great personal risk, he worked to quell the pogroms known as "Storms in the Negev." | ||
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The Rebbe Maharash's Chassidic discourses have been published over the years. Most notable is the collection [[Likkutei Torah - Toras Shmuel]]. While most of his holy letters appear to have been lost, a single volume of his correspondence has been published as "[[Igros Kodesh of the Rebbe Maharash]]." | The Rebbe Maharash's Chassidic discourses have been published over the years. Most notable is the collection [[Likkutei Torah - Toras Shmuel]]. While most of his holy letters appear to have been lost, a single volume of his correspondence has been published as "[[Igros Kodesh of the Rebbe Maharash]]." | ||
== Style and Transmission == | ==== Style and Transmission ==== | ||
The Rebbe Maharash would deliver Chassidic discourses on Shabbos, holidays, and other special occasions. His discourses were known for their clarity while maintaining exceptional depth. After the team of chozrim (those who would memorize and transcribe the discourses) had thoroughly reviewed the discourse, the manichim (those who would write them down) would enter the Rebbe's presence and repeat the discourse before him. He would correct their mistakes and explain aspects requiring clarification. | The Rebbe Maharash would deliver Chassidic discourses on Shabbos, holidays, and other special occasions. His discourses were known for their clarity while maintaining exceptional depth. After the team of chozrim (those who would memorize and transcribe the discourses) had thoroughly reviewed the discourse, the manichim (those who would write them down) would enter the Rebbe's presence and repeat the discourse before him. He would correct their mistakes and explain aspects requiring clarification. | ||
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== Lechatchila Ariber == | == Lechatchila Ariber == | ||
The Rebbe Maharash coined the phrase and taught the approach of "Lechatchila Ariber" (Ariber meaning "above"). Because of this, the Rebbe refers to him as the Baal Lechatchila Ariber. Here are his words: | The Rebbe Maharash coined the phrase and taught the approach of "Lechatchila Ariber" (Ariber meaning "above"). Because of this, the Rebbe refers to him as the Baal Lechatchila Ariber. Here are his words:<blockquote>"Di velt zogt az mi ken nit arunter darf men ariber, un ich halt az mi darf lechatchila ariber, mi darf lechatchila nemen mit shtarkait nit nispal vern far kein zach un durchfiren dos vos mi darf, un az mi nemt zich helft der Eibershter." | ||
"Di velt zogt az mi ken nit arunter darf men ariber, un ich halt az mi darf lechatchila ariber, mi darf lechatchila nemen mit shtarkait nit nispal vern far kein zach un durchfiren dos vos mi darf, un az mi nemt zich helft der Eibershter." | |||
The meaning of this saying is that while the world claims that only when unable to take the regular path should one try to 'jump' over difficulties, the Rebbe Maharash said that in his opinion, one should initially approach everything by jumping over all difficulties and obstacles - "Lechatchila Ariber." | Translation: The world (most people) believes that when you cannot go under, you need to go over. But I believe that from the outset one should go over - from the start one should act with strength, not be impressed by anything, and carry out what needs to be done, and when one begins this way, Hashem helps.</blockquote>The meaning of this saying is that while the world claims that only when unable to take the regular path should one try to 'jump' over difficulties, the Rebbe Maharash said that in his opinion, one should initially approach everything by jumping over all difficulties and obstacles - "Lechatchila Ariber." | ||
The Rebbe adds that the Rebbe Maharash's conduct was indeed in the manner of "Lechatchila Ariber" - even in physical matters he conducted himself with honor, wealth, and abundance. Even the special niggun attributed to the Rebbe Maharash became known as the Lechatchila Ariber niggun. | The Rebbe adds that the Rebbe Maharash's conduct was indeed in the manner of "Lechatchila Ariber" - even in physical matters he conducted himself with honor, wealth, and abundance. Even the special niggun attributed to the Rebbe Maharash became known as the Lechatchila Ariber niggun. | ||
== Application to Teshuva == | ==== Application to Teshuva ==== | ||
The concept of "Lechatchila Ariber" also relates to the way of doing teshuva. Previously, teshuva was done through merirus (bitterness) and then one would reach simcha. The difference between merirus and atzvus (sadness): merirus is contemplation of Hashem's greatness and pain over distance from Elokus. Merirus is a movement of chayus that comes from bitul. In contrast, atzvus is contemplation of one's low level compared to where one wants to be. Atzvus comes from yeshus and ego. Therefore, atzvus can lead to despair. In Chassidus, atzvus is a Torah prohibition. Since it's difficult to distinguish between atzvus and merirus, and atzvus is very dangerous, the Rebbe says that in our generation every moment is precious, we need to bring the geula, and "we don't have strength for the work of merirus" - we must be only in the approach of simcha, and even if we fall spiritually, not to fall into atzvus but to continue forward with simcha over the zechus to fix and the zechus to fulfill mitzvos that connect us to Hashem. | The concept of "Lechatchila Ariber" also relates to the way of doing teshuva. Previously, teshuva was done through merirus (bitterness) and then one would reach simcha. The difference between merirus and atzvus (sadness): merirus is contemplation of Hashem's greatness and pain over distance from Elokus. Merirus is a movement of chayus that comes from bitul. In contrast, atzvus is contemplation of one's low level compared to where one wants to be. Atzvus comes from yeshus and ego. Therefore, atzvus can lead to despair. In Chassidus, atzvus is a Torah prohibition. Since it's difficult to distinguish between atzvus and merirus, and atzvus is very dangerous, the Rebbe says that in our generation every moment is precious, we need to bring the geula, and "we don't have strength for the work of merirus" - we must be only in the approach of simcha, and even if we fall spiritually, not to fall into atzvus but to continue forward with simcha over the zechus to fix and the zechus to fulfill mitzvos that connect us to Hashem. | ||