Jump to content

The Alter Rebbe: Difference between revisions

← Older edit
VisualWikitext
No edit summary
 
(18 intermediate revisions by 4 users not shown)
Line 1: Line 1:
[[File:רבי שניאור זלמן.jpg|thumb]]
[[File:רבי שניאור זלמן.jpg|thumb|Rabbi Schneur Zalman of Liadi]]
Rabbi Schneur Zalman Boruchovitch of Liadi - known as '''the Alter Rebbe''', the Rav HaMaggid of Liozna, or the Baal HaTanya and Shulchan Aruch - (18 Elul 5505 - 24 Teves 5573), was one of the primary disciples of the Maggid of Mezritch. He is the founder of Chabad Chassidus and the first Rebbe in the Chabad dynasty. He authored the Tanya, the foundational text of Chabad Chassidus, and wrote the "Shulchan Aruch HaRav."
[[File:אדמור הזקן - תמונה קטנה.jpg|thumb|Portrait of the Alter Rebbe]]
== Early Life ==
{{Chabad}}
The Alter Rebbe's parents, Rabbi Boruch Pozner (a descendant of the Maharal of Prague) and Rivka, were married on Friday, 17 Elul 5503. After approximately ten months without children, following the advice of Rabbi Yitzchak Shaul, a friend of Rabbi Boruch, the couple traveled to seek the blessing of the Baal Shem Tov. In the month of Menachem Av 5504, they arrived at the Baal Shem Tov's court, and he promised them that within a year they would have a son. They remained with the Baal Shem Tov for some time, and during the celebration of the Baal Shem Tov's birthday on 18 Elul, he turned to Rabbi Boruch and said, "At exactly this time next year, you will embrace a son."
[[File:ציון המגיד ממעזריטש.jpg|thumb]]
Before leaving Mezhibuzh, they entered the Baal Shem Tov's room to receive his parting blessing. Rebbetzin Rivka told the Baal Shem Tov that when Hashem fulfills his holy blessing, she would dedicate the child to Torah and Divine service in the way of the Baal Shem Tov. The Baal Shem Tov blessed them, and they returned home with joy. Exactly one year later, on Wednesday, 18 Elul 5505, Schneur Zalman was born in a small village near Liozna.


==== Childhood and Youth ====
'''Rabbi Schneur Zalman Boruchovich of Liadi''' ([[18 Elul]] 5505 (September 4, 1745) – [[24 Tevet]] 5573 (December 27, 1812)) is known among Chabad Chassidim as the '''Alter Rebbe''' (Yiddish: ''der Alter Rebbe'', meaning "the Elder Rebbe"). He is also referred to as the '''Maggid of Liozna''', the '''Graz''' (an acronym of his name), and '''the Author of the Tanya and the Shulchan Aruch''' — titles that became attached to him through the wide circulation of his two major works, the [[Tanya]] and the [[Shulchan Aruch HaRav]] (his comprehensive code of Jewish law).<ref>The Rebbe [Rabbi Menachem Mendel Schneerson] frequently used this dual title, and on one occasion explained its meaning: "Author of the Tanya" refers to his role as the decisor in the inner dimension of Torah, while "Author of the Shulchan Aruch" refers to his role as the decisor in the revealed, legal dimension of Torah. There is also a structural connection between the two works: the four parts of the Tanya correspond to the four parts of the Shulchan Aruch HaRav.</ref> He was also known simply as '''The Rav''' (the Rabbi),<ref>He was sometimes called ''der Litvak'' ("the Lithuanian"), following a remark made by the [[Maggid of Mezeritch]] to his disciples, who referred to Rabbi Schneur Zalman as "the Lithuanian genius."</ref> and was among the foremost disciples of the [[Maggid of Mezeritch]].
From his earliest years, the young Schneur Zalman displayed extraordinary intellectual gifts. By age two, his parents noticed his exceptional memory and comprehension, as he could recite many chapters of Tehillim by heart. At age eight, he wrote a commentary on Torah incorporating the explanations of Rashi, Ibn Ezra, and Ramban.


At age nine, his father took him to Lubavitch to study under Rabbi Yissachar Dov. By age eleven, Rabbi Yissachar Dov told Rabbi Boruch that his son no longer needed teachers, and Rabbi Boruch brought him back home to Liozna.
Rabbi Schneur Zalman was the founder of the [[Chabad]] school of Chassidic thought and the first Rebbe in the Chabad-Lubavitch dynasty. He composed the [[Tanya]], the foundational text of Chabad Chassidic philosophy, and authored the [[Shulchan Aruch HaRav]], a landmark code of Jewish law.
Bar Mitzvah
The Bar Mitzvah celebration in 5518 was attended by leading Torah scholars of the generation from Vitebsk, Polotsk, and Minsk. His father Rabbi Boruch and grandfather Rabbi Moshe arranged seven days of festive meals, with Torah insights shared each day. The young Schneur Zalman's insights surpassed all others and were recorded by his brother Rabbi Yehuda Leib of Minovich. All the scholars conferred upon him the titles of "Gaon" and "Rav Tanna Hu U'Palig."


Shortly after his Bar Mitzvah, he traveled to Vitebsk to his uncle Rabbi Yosef Yitzchak of Shrei, where he stayed for several months. There, he first heard about the ways of Chassidus and the teachings of the Baal Shem Tov, though at the time he did not know these were the Baal Shem Tov's teachings. He later related that during his stay with his uncle, each day felt like Yom Tov.
His family name, Boruchovich, was derived from his father's name, Baruch — it was customary in that era to use the father's first name as a surname.<ref>It was common practice in that period to append the father's name to one's own as a form of family name.</ref>


==== Marriage ====
== Life ==
When the Alter Rebbe reached marriageable age - at fourteen - his reputation as a gaon (genius) had already spread throughout the region.


Reb Yehuda Leib Segal, one of the wealthy and distinguished residents of Vitebsk, took him as a son-in-law for his daughter, Rebbetzin Sterna. Initially, the wedding was set for Elul 5519, but since the Alter Rebbe's father Rabbi Boruch had to travel at the beginning of Elul, the wedding was postponed.
=== Birth ===
[[File:אדמור הזקן - תמונה קטנה.jpg|thumb|A colorized reconstruction based on the [[portrait of the Alter Rebbe]]]]


The mechutan (in-law) Reb Yehuda Leib Segal demanded to hold the wedding in the winter of 5520, but Rabbi Boruch did not agree. After Pesach, Rabbi Boruch traveled again and returned in the month of Tammuz, when he set the wedding date for Friday, Erev Shabbos Nachamu, 12 Menachem Av 5520.
Rabbi Schneur Zalman's parents, Rabbi [[Baruch Poizner]] (a descendant of the [[Maharal of Prague]]<ref>The Maharal of Prague had a single son, Rabbi Betzalel Charif, born in 5316 (1556) and who passed away in 5380 (1620). His son, Rabbi Shmuel, served as head of the Prague community and passed away in 5415 (1655). His son, Rabbi Yehudah Leib, served as a rabbinical judge in Kavily. His son, Rabbi Moshe of Pozna, authored the work ''Kol Yehudah'' on the Shulchan Aruch. His son, Rabbi Schneur Zalman Pozner, was the grandfather of the Alter Rebbe. His son, Rabbi Yisrael Baruch Pozner, was the father of the Alter Rebbe.</ref>) and Rivkah, were married on Friday, 17 Elul 5503 (1743). For about ten months they had no children, and on the advice of Rabbi Yitzchak Shaul, a close friend of Rabbi Baruch, the couple traveled to receive the blessing of the [[Baal Shem Tov]].


One of the conditions the Alter Rebbe stipulated in agreeing to the shidduch was that he would receive control over the five thousand gold coins that were brought as his dowry, to use as he saw fit. Indeed, in the first year after his marriage, with his wife's consent, he gave the entire sum to families who wished to earn their livelihood from working the land. With this money, he helped them purchase land and farming equipment. Through this initiative, large settlements of Jewish farmers were established along the Dvina River that crosses through Vitebsk. The Alter Rebbe visited these settlements frequently, encouraging the Jews to establish fixed times for Torah study, and would often share stories from Torah and Chazal.
In the month of Av 5504 (1744), they arrived at the Baal Shem Tov, who promised them that within a year they would have a son. Rabbi Baruch and Rivkah spent some time with the Baal Shem Tov. At the Baal Shem Tov's birthday celebration on 18 Elul, the Baal Shem Tov turned to Rabbi Baruch and said: "At precisely this time next year, you will be embracing a son."


By age eighteen, he was thoroughly versed in all of Talmud with its commentaries, including the works of the Rishonim and Acharonim.
Before leaving the town of Mezhibuzh, they entered the Baal Shem Tov for a farewell blessing. Rivkah told him that when God fulfilled his holy blessing, she would dedicate the child to Torah and divine service in the path of the Baal Shem Tov. The Baal Shem Tov blessed them, and they traveled home with joy. Exactly one year later, on Wednesday, 18 Elul 5505 (September 4, 1745), Schneur Zalman was born, in a small village near the town of Liozna.


==== In Mezeritch ====
In the month of Adar 5505 (1745), Rabbi Baruch traveled to the Baal Shem Tov to inform him that his blessing had been fulfilled and that his wife had conceived. The Baal Shem Tov asked about the time of conception, and upon hearing it, instructed Rabbi Baruch to don a gartel (a belt worn during prayer) and to recite the blessing of ''Shehecheyanu'' ("who has granted us life, sustained us, and enabled us to reach this occasion") without pronouncing God's name and sovereignty aloud.<ref>This unusual instruction reflected the profound spiritual significance the Baal Shem Tov attached to this child's birth.</ref>
Although the Alter Rebbe, Rabbi Schneur Zalman of Liadi, did not meet [[the Baal Shem Tov]] except at his upsherin at the age of three, he referred to the Baal Shem Tov as his spiritual grandfather. He remarked, "Reb Boruch of Medzhybizh is the Baal Shem Tov's physical grandson, and I am his spiritual grandson." This statement can be explained in two ways: either through his first teacher, Rabbi Yissachar Ber of Lubavitch, a disciple of the Baal Shem Tov, or through his primary teacher, the Maggid of Mezeritch, who was one of the foremost students of the Baal Shem Tov.


After Pesach in the year 5524 (1764), with his wife's consent, he embarked on fulfilling the teaching "Exile yourself to a place of Torah."
The Baal Shem Tov then gave instructions on how Rivkah should conduct herself during the pregnancy and after the birth, and cautioned Rabbi Baruch not to tell anyone that a son had been born — and if asked, to say simply: "God will help."


After deliberation, he chose to travel to Mezeritch to study under Rabbi Dovber, the Maggid of Mezeritch. His primary reasoning was that while in Vilna, they teach how to learn, something he already mastered, in Mezeritch, they teach how to daven, a skill he had yet to acquire.
On Yom Kippur of 5506 (1745), Rabbi Baruch traveled to the Baal Shem Tov and received guidance on how to raise the child. By the age of one, the boy had begun to speak; by two, his parents noticed that he possessed an extraordinary memory and comprehension, and he had already memorized many chapters of Psalms by heart.


When the Alter Rebbe decided to remain in Mezeritch, the Maggid revealed to him the words of the Baal Shem Tov: that he was a new soul (neshama chadasha) of Atzilus revealed in a physical body. His mission was to reveal and explain the Baal Shem Tov's teachings concerning the love of Hashem, love of Israel, and the path of Chabad Chassidus, emphasizing that one must love a fellow Jew simply because they are a Jew. The Alter Rebbe would later say that in Mezeritch, he learned what Hashem is, what Yisroel is, and the power of a niggun.
When Rabbi Baruch came to the Baal Shem Tov for Rosh Hashanah 5507 (1746), he mentioned his decision that on the upcoming 18 Elul — when his son would turn three — the Baal Shem Tov himself should perform the child's first haircut (''upsherin''). When he reached the age of three (in the year 5508 / 1748), his parents and his aunt (his father's sister, Rebbetzin Devorah Leah) brought him to the Baal Shem Tov in Mezhibuzh. The Baal Shem Tov left the child's sidelocks (''peyos'') intact, blessed him with the Priestly Blessing, and cautioned his parents to return home immediately and not to reveal where they had been. When the child asked who the Jew was who had cut his hair, his mother replied that it was "Grandfather."


In Mezeritch, the Alter Rebbe learned b’chavrusa (in partnership) with Rabbi Avraham the Malach, the son of the Maggid.
=== Childhood and Youth ===


After spending a year and a half in Mezeritch, he returned to his home in Vitebsk and began spreading the teachings of Chassidus, as established by the Baal Shem Tov. The Alter Rebbe revolutionized Vitebsk; even its great scholars were astounded by his profound genius. When his father-in-law, Reb Yehuda Leib Segal, observed that his son-in-law had become a "chassid," he began to make his life difficult, even pressuring his daughter to divorce him. When she refused, her father expelled her from his home.
Rabbi Schneur Zalman was known from his earliest years as a disciplined and orderly child, both in his conduct and in his studies. He achieved remarkable success in Torah knowledge and grasped even the most difficult subjects in their every detail. On 17 Kislev 5510 (1749), Rabbi Schneur Zalman was accepted to serve the local burial society (''Chevra Kadisha'') in Liozna, until the time of his bar mitzvah. By the age of fifteen he had completed the entire Talmud three times. At age sixteen, on the eve of 17 Kislev 5521 (1760), he was formally accepted as a full member of the Chevra Kadisha.<ref>See ''Beis Rebbi'', chapter 1, and the discussions in the notes there.</ref> He was thoroughly familiar with the prayer book ''Sha'ar HaShamayim'' compiled by the Shelah (Rabbi Isaiah Horowitz), and conducted himself in accordance with the Shelah's spiritual guidelines.


== The founding of Chassidus Chabad ==
At age eight, he composed a commentary on the Torah that incorporated the interpretations of Rashi, Ibn Ezra, and the Ramban (Nachmanides). When he was ten years old, he had a dream in which Rabbi Reuven Baal Shem — a hidden righteous person — informed him that he was being summoned to a heavenly court. In the vision, Rabbi Reuven led him into the synagogue of Liozna, where three judges declared: "These three elders — Rashi, Ibn Ezra, and the Ramban — are bringing a case against you, for by writing a commentary that incorporates all three of their interpretations, you seek to deprive them of the merit they earn when people study their works independently." The boy was shaken, and promised to burn his commentary. The elders then turned to him and blessed him to originate new Torah insights and paths of divine service. When he awoke, he fasted; and after a second dream on the same theme, he burned the manuscript.<ref>From a record of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, published in ''Beit'on Chabad'', issues 19–20.</ref>
'''Expanded Entry''' – ''The Founding of Chabad Chassidus''


When the Alter Rebbe returned from Mezritch for the first time, he shared that the Maggid revealed to him that one of his missions in this world was to reveal the teachings of Chabad Chassidus. In the year 5532 (1772), as the Russians took control of the Vitebsk and Liozna regions from the Poles, the Alter Rebbe founded the Chabad Chassidic path—serving Hashem with ''Chochmah'', ''Binah'', and ''Daas'' (wisdom, understanding, and knowledge).
At the age of nine, his father brought him to the town of Lubavitch to study Torah under the renowned scholar Rabbi Yissachar Ber. When Rabbi Schneur Zalman turned eleven — about two years after arriving in Lubavitch — Rabbi Yissachar Ber told Rabbi Baruch that his son no longer required a teacher, and Rabbi Baruch brought him back home to Liozna.


Following the dissemination of this approach by the Alter Rebbe and his emissaries, hundreds of young scholars joined the movement. At the Alter Rebbe's side in the founding of Chabad stood his brother, Reb Yehudah Leib Posner. Over the next four years, Chabad Chassidus spread among hundreds of additional elevated individuals. After the passing of the Maggid of Mezritch and the departure of Reb Menachem Mendel of Vitebsk (the most prominent disciple) to Eretz Yisrael, the leadership of Chassidus in Lithuania transitioned to the Alter Rebbe. By the year 5540 (1780), Chabad Chassidim numbered approximately 15,000 families throughout Russia.
From the age of eleven, in addition to his intensive study of Talmud and legal codes, he began studying Kabbalah (Jewish mysticism) and ethical literature. He also became active in communal affairs, regularly visiting the Liozna marketplace to encourage Jewish merchants — who were struggling to earn a living from trade — to take up farming instead. Many families made the transition to agriculture at his urging.<ref>''Sefer HaSichos 5705'' (a volume of talks by the sixth Rebbe), p. 78.</ref>


During this time (5532/1772), the Alter Rebbe advocated that the Jews residing in the city of Vitebsk should relocate across the border into Russian territory.
=== Bar Mitzvah ===


== Nasi of Chassidus Chabad ==
The bar mitzvah celebration in the year 5518 (1757–1758) was attended by some of the leading Torah scholars of the generation, from Vitebsk, Polotsk, and Minsk. His father, Rabbi Baruch, and his grandfather, Rabbi Moshe, hosted seven days of festive meals, each featuring Torah discourse. The young Schneur Zalman's original Torah insights surpassed all others present; they were recorded by his brother, Rabbi Yehudah Leib Minovitch.<ref>Rabbi Yitzchak Eizik of Vitebsk later reported that he possessed three manuscript volumes copied from Rabbi Yehudah Leib's writings — Rabbi Schneur Zalman's responses to every question posed by the scholars present at his bar mitzvah celebration.</ref> All the assembled scholars conferred upon him the titles "Gaon" (Torah genius) and "Tanna he'u u'falig" — a talmudic phrase indicating that his legal rulings carry independent weight.<ref>These titles were recorded in the register of the Chevra Kadisha as a record for future generations.</ref>
'''Expanded Entry''' – ''[[Gatherings of the Maggid’s Disciples]]''


On the 18th of Kislev 5533 (1772), the Maggid of Mezritch requested that the Alter Rebbe do all he could to ensure that his son, Reb Avraham the Malach, would succeed him. If Reb Avraham declined, the Maggid instructed that Reb Menachem Mendel of Vitebsk should assume the position. The following day, on the 19th of Kislev, the Maggid passed away, and his prominent disciples dispersed to various countries to spread the teachings of Chassidus. Reb Avraham the Malach resided in the region of Volhynia, while Reb Menachem Mendel of Vitebsk resided in Russia. The Alter Rebbe and the Maggid’s other disciples immediately submitted a written bond of allegiance to Reb Avraham the Malach.
Shortly after his bar mitzvah, he traveled to Vitebsk to visit his uncle, Rabbi Yosef Yitzchak of Shrei, where he spent several months. There, he heard teachings of the Chassidic school and the path of the Baal Shem Tov — without initially knowing that these were the teachings of the Baal Shem Tov. He later recalled that during his time with his uncle, he felt each day as if he were experiencing the joy of a Jewish festival.<ref>''Sefer HaToldos: Admor HaZaken'', part 1.</ref>


At that time, opposition to the Chassidic movement was at its peak. Overcoming this resistance required a steadfast leader who could face the challenges. Therefore, Reb Avraham the Malach convened a gathering and decided to appoint an administrative council with a chairman empowered to direct all Chassidic centers as needed for the dissemination of Chassidus. The Alter Rebbe was chosen as chairman. He held this position for three years, during which he traveled extensively to strengthen the Maggid’s disciples in their respective locations.
=== Marriage ===


In the year 5536 (1776), the Alter Rebbe established "Chadorim" (study groups) in Liozna, attracting young scholars from the entire region who devoted themselves to Torah study under the guidance and structure laid out by the Alter Rebbe. It was during this period that the Alter Rebbe's leadership began to take on the unique character of Chabad, which became increasingly defined over time. Before long, news spread that a new branch of Chassidus had emerged—Chabad Chassidus.
By the time Rabbi Schneur Zalman reached marriageable age — at fourteen — his reputation as a Torah genius had spread throughout the region.


==== The Move to [[Liozna]] ====
Rabbi Yehudah Leib Segal, one of the wealthiest and most prominent citizens of Vitebsk, selected him as a groom for his daughter, Sterna.
During this period, the Alter Rebbe received offers to serve as the Rabbi of Vitebsk and Liozna. He chose Liozna after its residents agreed to his condition that they provide for the financial needs of himself, his three brothers and their families, the young scholars and students of the "Chadorim," as well as visiting Chassidim from Russia and Lithuania. In Elul 5536 (1776), the Alter Rebbe set out for Liozna, arriving there in Shevat 5538 (1778).


By this time, the Alter Rebbe was already leading thousands of Chassidim but was not yet officially recognized as a "Rebbe." The desire of his Chassidim for a ''Rebbe'' who could be physically present with them grew stronger. They expressed their longing to Reb Menachem Mendel of Vitebsk, who, in a letter, granted them permission to seek guidance and strength from "the Tzaddikim and Chassidim, the Rabbis and upright ones… whose words are like fiery coals of divine counsel and wisdom," referring to luminaries such as Reb Yisroel of Polotsk, Reb Yissachar Ber of Liadi, and "the honored Rabbi Schneur Zalman (the Alter Rebbe)… may their names be eternal."
The wedding was initially set for the month of Elul 5519 (1759), but was postponed when Rabbi Baruch left home at the start of that month. The prospective father-in-law, Rabbi Yehudah Leib Segal, pressed for the wedding to take place in the winter of 5520 (1760), but Rabbi Baruch did not agree. After Passover, Rabbi Baruch again departed and returned in the month of Tammuz, at which point the wedding date was set for Friday, the eve of the Shabbat of Consolation, 12 Menachem Av 5520 (1760).


This arrangement continued for a time, with Reb Mendel serving as the uncontested leader, while these three Tzaddikim acted as his deputies in guiding the Chassidim in spiritual matters. Over time, however, Reb Mendel observed that some of the Chassidim had begun seeking Torah guidance from other Tzaddikim across Eastern Europe. Faced with this growing phenomenon, he decided to appoint the Alter Rebbe as the leader of the Chassidim in Russia.
After the wedding, Rabbi Schneur Zalman lived in his father-in-law's home in Vitebsk.<ref>''Sefer HaSichos'', Summer 5700, p. 79.</ref>


==== The Journey to the Vilna Gaon ====
One of the conditions Rabbi Schneur Zalman stipulated before agreeing to the match was that the five thousand gold coins being brought as his dowry be placed entirely at his own disposal. In the first year of marriage — with his wife's agreement — he distributed the entire sum to families who wished to support themselves through farming, helping them purchase land and livestock. Through this contribution, large settlements of Jewish farmers were established along the Dvina River running through Vitebsk. Rabbi Schneur Zalman visited these settlements frequently, encouraging the residents to set fixed times for Torah study, and sharing with them Torah stories and rabbinic teachings.<ref>''Sichos 5705'', p. 131.</ref>
After the passing of the Maggid of Mezritch, the opposition to Chassidus intensified. In 5534 (1774), Reb Menachem Mendel of Vitebsk and the Alter Rebbe traveled to Vilna to meet with the Vilna Gaon in an attempt to prove that the Chassidim had not deviated from the Torah’s path and to put an end to the opposition. However, the Gaon refused to meet them and left Vilna, only returning after the Alter Rebbe and Reb Menachem Mendel had departed.


The Alter Rebbe later wrote:<blockquote>''"From the very outset, we informed [the Vilna Gaon] and went to his house to debate with him and to remove his complaints against us. I was there with the holy Rav Menachem Mendel of Horodok, zt"l. Twice, he shut the door in our faces… When we persisted in urging him, he left the city and remained away until our departure…"''</blockquote>Recognizing that they could not pacify the opposition, Reb Menachem Mendel decided to journey to Eretz Yisrael, accompanied by several of the Maggid’s disciples.
By the age of eighteen, he had mastered the entire Talmud together with its major commentators, including the works of the early authorities (''Rishonim'') and later authorities (''Acharonim'').


==== Disputes with the Opponents of Chassidic Teachings -  Extended Article - The Great Debate in Minsk (5543/1783) ====
=== In Mezeritch ===
During the five years in which the Alter Rebbe served as the general organizer of the Chassidic movement, from the time of Rabbi Menachem Mendel of Vitebsk's ascent to the Holy Land until the year 5543 (1783), he conducted several debates against the leading Misnagdim (opponents of Chassidism). For this purpose, he traveled specifically to the strongholds of those who opposed Chassidic teachings and demonstrated to them the prowess of Chassidim in the study of the revealed Torah, as well as the righteousness of their path and approach.


The most well-known among these debates are the "Shklov Debate" and "The Great Debate in Minsk" which took place in 5543 (1783). Following these debates, hundreds of young married scholars drew closer to Chassidic teachings, and the genuine opposition from the Torah giants among the Misnagdim diminished, as they came to recognize that the leader of the Chassidic movement was an immense genius and scholar, and that all his ways were founded on faith in Hashem without any deviation from the paths of traditional Judaism. What remained was only the partisan opposition from the extremists among the Misnagdim, who were unwilling to accept that the Alter Rebbe had defeated them decisively in these debates.
Although Rabbi Schneur Zalman had never met the Baal Shem Tov directly — apart from the brief encounter at his upsherin at age three — he spoke of the Baal Shem Tov as his spiritual grandfather: "Rabbi Baruch of Mezhibuzh is the Baal Shem Tov's physical grandson, while I am his spiritual grandson." This statement has been interpreted in two ways: either through his first teacher, Rabbi Yissachar Ber of Lubavitch, who was a disciple of the Baal Shem Tov, or through his primary teacher, the Maggid of Mezeritch, who was among the Baal Shem Tov's greatest disciples.<ref>''Sefer HaZichronos'', at its beginning.</ref>


==== Reb Menachem Mendel Departs for Eretz Yisrael ====
After Passover of 5524 (1764), with his wife's blessing, he traveled in fulfillment of the teaching "exile yourself to a place of Torah."<ref>Ethics of the Fathers (Pirkei Avos), 4:14.</ref>
In the year 5537 (1777), [[Reb Menachem Mendel of Vitebsk]] and approximately three hundred Chassidic families embarked on the journey to Eretz Yisrael. Before leaving, Reb Menachem Mendel appointed the Alter Rebbe as the leader of the Chassidim in Russia and Lithuania. He gave him the responsibility of spreading the teachings of Chassidus and guiding the Chassidim in their service of Hashem.


Following his arrival in Eretz Yisrael, Reb Menachem Mendel remained in close contact with the Alter Rebbe and his Chassidim. He encouraged them to rely on the Alter Rebbe for all spiritual guidance and leadership, referring to him as “the great and awesome one, the light of Israel.”
After deliberation, he chose to travel to Mezeritch to study under Rabbi DovBer, the Maggid of Mezeritch. His reasoning was: in Vilna, they teach how to study — and that he already knew. In Mezeritch, they teach how to pray — and that he had yet to learn.


It was around this time that the Alter Rebbe formally established the Chabad Chassidic path, focusing on the principles of ''Chochmah'' (wisdom), ''Binah'' (understanding), and ''Daas'' (knowledge) as the foundation for serving Hashem.
When he decided to remain in Mezeritch, the Maggid revealed to him the Baal Shem Tov's teaching that Rabbi Schneur Zalman was a new soul from the highest spiritual realm (''Atzilus''), clothed in a physical body, and that his mission was to reveal and explain the teachings of the Baal Shem Tov — rooted in love of God and love of one's fellow Jew — and to reveal the path of Chabad Chassidus, for one must love every Jew simply because he is a Jew.
 
Rabbi Schneur Zalman later said that in Mezeritch he learned three things: what God is, what the Jewish people are, and the power of a Chassidic melody (''niggun'').
 
While in Mezeritch, he studied in regular paired study (''chavrusa'') with Rabbi Avraham HaMalach (the Angel), the Maggid's son.
 
After a year and a half in Mezeritch, he returned home to Vitebsk and began spreading the Chassidic path founded by the Baal Shem Tov. He caused a spiritual revolution in Vitebsk, and even the great Torah scholars there were awed by his immense brilliance. When his father-in-law, the wealthy Rabbi Yehudah Leib Segal, saw that his son-in-law had embraced the Chassidic path, he began making his life difficult and pressured his daughter to divorce. When she refused, her father expelled her from his home.
 
At the age of twenty-two — in 5527 (1766–1767) — Rabbi Schneur Zalman was appointed as the town preacher (''Maggid'') of Liozna.
 
At the age of twenty-five — in 5530 (1769–1770) — he began, at the Maggid's instruction, composing his code of Jewish law, known as the [[Shulchan Aruch HaRav]]. When the Maggid instructed him to undertake this task, he rose to his full height, placed his hands on Rabbi Schneur Zalman's head, and blessed him with the Priestly Blessing.<ref>''HaTemim'', p. 72.</ref>
 
In 5531 (1770–1771), he traveled on a confidential mission on behalf of the Maggid of Mezeritch to Rabbi Yosef Kalbo of Shklov.
 
== The Founding of Chabad Chassidus ==
 
{{Further|The Founding of Chabad Chassidus}}
 
When Rabbi Schneur Zalman returned from Mezeritch for the first time, he reported that the Maggid had revealed to him that one of his missions in this world was to reveal Chabad Chassidus. In the year 5532 (1772), when the Russians conquered the entire region of Vitebsk and Liozna from the Poles,<ref>Chabad Chassidus could only have been established in Russia; see the talk of the Rebbe, 12 Tammuz 5713 (1953).</ref> he founded the Chabad approach — divine service through the intellectual faculties of Wisdom (''Chochma''), Understanding (''Binah''), and Knowledge (''Da'as''), which together form the Hebrew acronym Chabad.<ref>''Sichos 5709'', p. 293; the genealogical chain — Alter Rebbe.</ref>
 
As the approach spread through Rabbi Schneur Zalman and his emissaries, hundreds of young scholarly men joined the movement. His brother, Rabbi Yehudah Leib Pozner, stood at his right hand in building Chabad Chassidus. Over the next four years, the movement spread among hundreds of additional devoted followers. After the passing of the Maggid of Mezeritch and the emigration of the leading disciple, Rabbi Menachem Mendel of Vitebsk, to the Holy Land, leadership of Chassidus in the regions of Lithuania and Belarus passed to Rabbi Schneur Zalman. Thousands more families joined Chabad, and by the year 5540 (1780), Chabad Chassidim numbered approximately fifteen thousand families across Russia.
 
During that same year — 5532 (1772) — he conducted a campaign encouraging Jews living in the city of Vitebsk to relocate across the border into Russia proper.<ref>From the genealogical chain.</ref>
 
== Leader of Chabad Chassidus ==
 
=== The Passing of the Maggid of Mezeritch ===
[[File:ציון המגיד ממעזריטש.jpg|thumb|The gravesite of the [[Maggid of Mezeritch]], Rabbi Schneur Zalman's teacher]]
 
{{Further|Gatherings of the Maggid's Disciples}}
 
On 18 Kislev 5533 (November 23, 1772), the Maggid of Mezeritch asked his disciple Rabbi Schneur Zalman to do whatever he could to ensure that his son, Rabbi Avraham HaMalach, would succeed him — and if Rabbi Avraham was unwilling, that Rabbi Menachem Mendel of Vitebsk should take his place. The following day, 19 Kislev 5533, the Maggid passed away, and his leading disciples scattered to various lands to spread the teachings of Chassidus. Rabbi Avraham HaMalach settled in Vohlinia and Rabbi Menachem Mendel of Vitebsk settled in Russia. Rabbi Schneur Zalman and the other disciples of the Maggid immediately submitted a formal declaration of allegiance to Rabbi Avraham HaMalach.
 
In those years, opposition to Chassidus was at its peak, and there was urgent need for a person of strong character who could stand firm against the opponents. For this purpose, a gathering was convened under the leadership of Rabbi Avraham HaMalach, and it was decided to establish a leadership council, whose chairman would be authorized to issue directives to all Chassidic centers as he saw fit for the spread of the Chassidic movement. Rabbi Schneur Zalman was elected as chairman. In this capacity he served for three years, traveling extensively to strengthen the disciples of the Maggid in their home communities.
 
In 5536 (1775–1776), Rabbi Schneur Zalman established study houses (''chadarim'') in Liozna, to which young scholars from across the region gathered to study Torah continuously according to his guidance and structure. During this period, Rabbi Schneur Zalman's leadership began to take on a distinctly Chabad character, which grew more defined over the years. Within a short time, it became known that a new current had been born within Chassidism — the Chabad stream.
 
In 5537 (1776–1777),<ref>From the genealogical chain.</ref> Rabbi Menachem Mendel of Vitebsk traveled to the Land of Israel together with three hundred people. Rabbi Schneur Zalman deliberated greatly about whether to join. He initially inclined against going, reasoning: "Upon whom can I leave our brethren, the children of Israel?" He also recalled the Maggid's teaching that the Baal Shem Tov himself had been unable to ascend to the Holy Land because "there are souls that specifically require the Land of Israel, and there are souls that specifically require the Diaspora."<ref>''Igros Kodesh of the Alter Rebbe'', part 1, p. 202 — from his letter to Rabbi Yisrael of Polotsk.</ref> At the last moment — after Rabbi Menachem Mendel had already set out — he decided to join, and traveled with some of his disciples to Mogilev, where the group had stopped. He sent word that he wished to join. Rabbi Menachem Mendel and his senior disciples urged him to remain in Belarus and assume the mantle of leadership over the Chassidic community. Rabbi Schneur Zalman did not agree. Only after his teacher the Maggid appeared to him in a dream and instructed him to remain — and after he and Rabbi Menachem Mendel spent an entire week in private, extended daily sessions — did he agree to stay in Russia. After the group continued on its way to the Land of Israel, Rabbi Menachem Mendel continued to lead the Chassidim from afar through frequent letters and emissaries. During this time, the Alter Rebbe went to stay in Mogilev.
 
=== The Move to Liozna ===
 
During that period, Rabbi Schneur Zalman received offers of rabbinical positions from both Vitebsk and Liozna. He chose Liozna, on condition that the community undertake to provide for his material needs, those of his three brothers and their families, and the needs of the scholars in the study houses and the Chassidic guests who came from Russia and Lithuania. In the month of Elul 5536 (1776), Rabbi Schneur Zalman set out for Liozna, and in the month of Shvat 5538 (1778) he arrived.
 
By that time he was already leading thousands of Chassidim, yet he did not yet bear the official title of "Rebbe." His followers' longing for a Rebbe who would be physically present with them grew steadily, and they expressed this desire to Rabbi Menachem Mendel of Vitebsk. He wrote to them that even though they were bound to him, they were permitted to seek guidance and encouragement from "the righteous and devout rabbis and complete ones... whose every word is like burning coals of divine counsel and knowledge" — "the great leaders of the community, renowned in Torah and fear of Heaven, who are present with you in your places of dwelling." He was referring to Rabbi Yisrael of Polotsk, Rabbi Yissachar Ber of Lubavitch, and "the honored Rabbi Schneur Zalman, may God protect him, and may his name endure forever — the threefold cord, etc., in whose hands, with God's help, is their goodness, from the great good that is hidden and stored up, to illuminate their eyes and give them life."
 
In this letter, Rabbi Menachem Mendel gave his Chassidim in Russia permission to seek counsel from these three leaders and to follow their guidance. This arrangement continued for a period, with Rabbi Menachem Mendel as the undisputed leader, while the three righteous men in Russia guided the community in spiritual matters. Over time, Rabbi Menachem Mendel sensed that despite his efforts to lead the community from afar, some of his Chassidim had begun seeking Torah guidance from various leaders across Eastern Europe. Some called for the "Seer of Lublin" to be brought from Poland and crowned as leader of the Russian Chassidic community.
 
When Rabbi Menachem Mendel understood that the situation was expanding, he decided to formally appoint Rabbi Schneur Zalman as the leader of the Chassidim in Russia.
 
=== The Journey to the Gaon of Vilna ===
 
Following the passing of the Maggid of Mezeritch, the opponents of Chassidus (''Misnagdim'') intensified their campaign against the movement. Rabbi Menachem Mendel of Vitebsk and Rabbi Schneur Zalman traveled to Vilna in 5534 (1773–1774) to meet with Rabbi Elijah, the Gaon of Vilna, in order to convince him that the Chassidim had not deviated from the path of Torah — and thereby bring about an end to the Misnagdim's campaign. However, the Gaon refused to receive them and left Vilna, returning only after they had departed.
 
Rabbi Schneur Zalman later wrote:<ref>''Igros Kodesh of the Alter Rebbe'', letter 34.</ref>
 
<blockquote>From the outset we informed them, and we went to the home of the pious Gaon to speak with him and to remove his complaints against us — while I was there together with the pious Rabbi Menachem Mendel of Horodok, of blessed memory — and he shut the door before us twice... And when they implored him greatly, he departed and left the city and remained away until the day of our departure from the city... and the war of the opponents continued with full force.</blockquote>
 
Rabbi Menachem Mendel, together with several of the Maggid's disciples — having recognized that they could not silence the Misnagdim's campaign — decided to emigrate to the Land of Israel.<ref>''Beis Rebbi''.</ref>
 
=== Debates with the Opponents of Chassidus ===
 
{{Further|The Great Debate in Minsk (5543)}}
 
In the five years that Rabbi Schneur Zalman served as the general coordinator of the Chassidic movement — from the time Rabbi Menachem Mendel of Vitebsk emigrated to the Holy Land until 5543 (1782–1783) — he conducted several formal debates against leading Misnagdim. For this purpose, he traveled specifically to the strongholds of those who opposed Chassidus, demonstrating their strength in the study of revealed Torah law and vindicating the legitimacy of their path and method.
 
The most celebrated of these debates was the "Shklov Debate" and the "Great Debate in Minsk," held in 5543 (1782–1783). In the aftermath of these encounters, hundreds of scholars drew closer to Chassidus, and genuine opposition from the leading Torah authorities among the Misnagdim diminished considerably — as they came to see that the leader of the Chassidic movement was a formidable scholar and that his entire path was rooted in authentic Jewish faith without any deviation from traditional practice. What remained was only the partisan opposition of the more extreme faction among the Misnagdim, who refused to accept that Rabbi Schneur Zalman had overwhelmingly prevailed in the debates.
 
=== His Appointment as Rebbe ===
 
In 5546 (1785–1786), Rabbi Menachem Mendel of Vitebsk sent Rabbi Schneur Zalman a special letter<ref>The opening of the letter contains praise of an extraordinary kind, unlike any found in the rest of his correspondence: "Light is sown for the righteous, the light that goes and grows, the dew of lights as Israel's dew; may he blossom like a rose and his roots like the Lebanon, from him fruit is found, all who find him find life and peace — the beloved, God's friend and the friend of my soul, the beloved of my heart, the brilliant luminary, the treasured repository in the dwelling of wisdom, strong unto God, a Sinai, our master Rabbi Schneur Zalman, may he live."</ref> informing and demanding of him<ref>"And I have come only to add to his love, in a letter in my own hand, to stir his righteousness and the Torah of his God in his heart, that his steps not falter. Why do you say, 'My path is hidden from God' — to sustain Israel for their Father in Heaven, to guide the way, and who like him gives guidance in all their province, for the lamp of the commandment and the light of Torah goes and grows until the day is established, and they do not require a prophet or seer, for I am no prophet or seer, and God is his light. Only be strong and courageous, trust in God and cultivate faithfulness, for God has given him as a shepherd."</ref> that the time had come to formally accept leadership of the Chassidim in Russia, to serve as their "Rebbe," and not to evade the responsibility placed upon him — with a promise of blessing and success.<ref>"Go in this strength and save Israel, to impose upon them the yoke of Torah and commandments. And as a result it will be fulfilled in them: one who accepts the yoke of Torah has the yoke of government and the yoke of worldly concerns removed from him."</ref> The letter also outlined the manner in which he was to lead the Chassidim.<ref>"The essential point is to distance them greatly from the customs and statutes of the nations — very greatly. That they not be defiled by all these is called the essential matter, and it is the beginning of impurity and the drawing down of the forces of evil, as explained in my lengthy letter."</ref>
 
By that time, Rabbi Schneur Zalman was already leading thousands of Chassidim who gathered in his presence, and his study houses were home to hundreds of brilliant scholars. Yet he did not eagerly accept the title of "Rebbe" with all its attendant burdens. In a reply letter, Rabbi Schneur Zalman wrote<ref>In 5548 (1787–1788), approximately four months before the passing of Rabbi Menachem Mendel.</ref> that he trembled upon hearing that he had been anointed to lead the Chassidim of Russia, and wrote that the role weighed heavily upon him and that he could not bear it alone.<ref>"May he receive a blessing from God. He who ascends the mountain of God and stands in His holy place — behold, the honor of holiness, my master and teacher, my soul is bound to his soul, the man of God, etc., etc., our teacher and Rabbi, Rabbi Menachem Mendel, may he live forever in the Holy City of Tiberias, may it be built and established. After inquiring after the welfare of his holy honor, as is proper for those who love his name. Behold, I have heard and trembling and fear have seized me from the voice calling the words of his holy honor, may his candle shine, in his letter to our beloved friends, may they live forever — that he has chosen me and anointed me to be a faithful shepherd and leader and teacher of righteousness to the holy flock. May our master and teacher, may his candle shine, overturn this in my merit — for I am unable. Who am I that this holy burden has been placed upon me? How can I bear it alone?"</ref> Nevertheless, he did not wish to defy his teacher's will, and agreed to accept the role on condition that his teacher hold him in his daily remembrance and bless him continuously.<ref>"But to defy the desire of his holiness I also cannot. Therefore only in this have I consented to him, that each and every day he will bring me to his remembrance and elevate each man to his division and each man to his banner. And from the day I receive his holy reply with the blessings of my teachers, from then and onward I will carry the holy burden upon my shoulder. And may He whose peace is His own bestow upon us peace, love, brotherhood, and friendship, and may their hearts be with my heart as my heart is with their hearts."</ref>
 
Rabbi Menachem Mendel also wrote letters to the Chassidim in Russia instructing them to accept the leadership and authority of Rabbi Schneur Zalman. In an additional letter written in 5548 (1787–1788), shortly before his own passing, he sent his final letter formally crowning Rabbi Schneur Zalman as the sole and undisputed leader of the Chassidim in Russia.<ref>"...all of you are obligated to honor him, for how much effort did he exert and how far did he travel, going and wandering far for a long time, in order to hear the words of the living God... who cast his life behind him to wear out his feet to seek God, and became dust beneath the feet of the righteous to hear God's precious word."</ref> Following this, the community of Chassidim in Russia accepted Rabbi Schneur Zalman's leadership and authority.
 
Only fifteen years after the passing of the Maggid of Mezeritch, in 5548 (1787–1788), did the Alter Rebbe formally accept the role of Rebbe and official leader of the Chassidim.


== With the Haskalah Movement ==
== With the Haskalah Movement ==
The maskilim (followers of the Jewish Enlightenment) during that period managed to penetrate Vilna, which was the largest Torah center at that time and also the center of opposition to Chassidus. The Torah scholars in Vilna, led by the Gra (Vilna Gaon), viewed favorably the pursuit of secular studies alongside Torah learning, particularly the study of Hebrew grammar. The maskilim exploited this opening to penetrate the central layers of Torah scholars and transfer their children to education according to their approach, which led many young people to foreign studies in Berlin and from there to the Haskalah. Simon Lillienthal ("Simon the Heretic") took an active part in this, disguising himself as a God-fearing teacher and transferring many children to education in the way of the Haskalah. Simon tried to find a way to influence the Chassidic community as well, and for this purpose made a long journey to White Russia and even met with the Alter Rebbe, but despaired when he saw the greatness of the Chassidim's faith and their connection to the Rebbe.


== The Structure of Chabad Leadership ==
The maskilim (proponents of the Jewish Enlightenment movement) of that era succeeded in penetrating Vilna — the greatest center of Torah scholarship at the time and also the stronghold of opposition to Chassidus. The Torah scholars of Vilna, led by the Gaon of Vilna, looked favorably upon the pursuit of secular studies alongside Torah study, and in particular upon the study of Hebrew grammar. The maskilim exploited this opening to penetrate the central circles of Torah scholarship and to transfer the children of scholars to their own educational path — which led many young men to secular studies in Berlin, and from there into the Enlightenment movement. An active role in this was played by Shimon Lilienthal (known as Shimon the Heretic), who disguised himself as a God-fearing tutor and transferred many children to Enlightenment-style education. Shimon attempted to find a way to influence the Chassidic community as well, and for this purpose undertook a lengthy journey to Belarus, even meeting with the Alter Rebbe — but he despaired when he witnessed the depth of the Chassidim's faith and their devotion to their Rebbe.<ref>Rabbi Yosef Yitzchak Schneersohn (the sixth Chabad Rebbe), [https://docs.google.com/viewerng/viewer?url=https://w3.chabad.org/media/pdf/899/WqPJ8993112.pdf Record of the History of the Alter Rebbe], pp. 32ff., published by Kehot Publication Society, 5771 (2011).</ref>
Under the Alter Rebbe’s leadership, Chabad Chassidus became known for its unique structure and emphasis on intellectual and emotional refinement. The Alter Rebbe established a system of ''mashpi’im'' (spiritual mentors) who were responsible for guiding individuals in their personal service of Hashem. These ''mashpi’im'' were tasked with teaching Chassidus and ensuring that each Chossid internalized its teachings in a way that transformed their character and elevated their service.
 
== The Book of Tanya ==
[[File:ספר התניא.jpg|thumb|Cover of the [[Tanya]]]]
 
{{Further|The Tanya}}
 
The ''Tanya'' is the foundational text of Chabad Chassidic thought and one of the pillars of the broader Chassidic movement. The book surveys the human soul and analyzes the inner processes that lead to divine service, while offering practical tools for overcoming the obstacles that stand in the way. It is said that the Alter Rebbe wrote the Tanya containing answers for all questions of the soul for every generation until the coming of the Messiah.
 
In 5532 (1772), after founding the Chabad Chassidic approach, the Alter Rebbe began guiding his Chassidim in private audiences (''yechidus'') on matters of divine service. These teachings were recorded by the Chassidim and gathered into booklets that were studied within the community. These booklets were later published, in 5744 (1984),<ref>By instruction of the Rebbe, Rabbi Menachem Mendel Schneerson.</ref> as a work known as ''Tanya Mahadura Kama'' (the First Edition Tanya). In 5535 (1775), the Alter Rebbe began composing the Tanya in its final form, working on it for twenty years until completing it in 5555 (1795), at which point he authorized copies to be made. The opponents of Chassidus feared the book's influence and created forged copies in which deliberate theological distortions had been inserted. When the Alter Rebbe learned of this, he decided to print it officially, to prevent further forgeries. In 5556 (1796), he sent the Tanya to the press in Slavita, accompanied by endorsements from disciples of the Maggid of Mezeritch: Rabbi Meshulam Zusya of Anipoli and Rabbi Yehudah Leib HaKohen. The first copies of the Tanya arrived from the press on 26 Kislev 5557 (December 6, 1796).
 
Initially, the book met with resistance even from some Chassidic leaders due to its strong intellectual dimension, but once they saw that it led to an increase in authentic divine service, they ceased their opposition and fully embraced it. Today the Tanya is considered the most important foundational text of the Chassidic movement, revered by all its branches and studied in Jewish communities worldwide.
 
The Tanya is known by several names:
*'''Likkutei Amarim''' ("Collected Teachings") — the official name given by the Alter Rebbe himself.
*'''Sefer Shel Beinonim''' ("The Book of the Intermediate") — named for the book's central focus on the spiritual level of the ''beinoni'', the person who struggles and strives.
*'''Tanya''' — named after the first word of the text.
*'''The Written Torah of Chassidic Teaching''' — named for the precision of every letter in the book, comparable to the precision of the Written Torah.
 
The Tanya is divided into five parts:
#'''Likkutei Amarim''' — the first and principal section.
#'''Sha'ar HaYichud VeHaEmunah''' (also called ''Likkutei Amarim Part Two'') — an intellectual explanation of the unity of God.
#'''Iggeres HaTeshuvah''' (Epistle of Repentance) — an explanation of the nature of repentance according to Chassidic teachings.
#'''Iggeres HaKodesh''' (The Holy Epistle) — a collection of thirty-two letters written by the Alter Rebbe.
#'''Kuntres Acharon''' (Final Treatise) — the Alter Rebbe's elaborations on several topics discussed in the first section.
 
Many spiritual qualities have been attributed to the study of the Tanya by Chabad Rebbes and other great Torah authorities, and it is customary to memorize passages from the Tanya by heart. The Tanya has had a profound influence on Jewish faith, particularly in its explanation of the Baal Shem Tov's teaching on divine providence. Today it is considered a foundational work of divine service; Chabad Chassidim study a daily portion of the Tanya, completing the entire book over the course of a year, following an established schedule instituted by the sixth Chabad Rebbe. Over the years, dozens of commentaries and explanations have been written on the Tanya, some by Chabad Rebbes and some by Chassidim. As of 5770 (2010), the Tanya had been printed in more than five thousand editions.
 
== His Imprisonments ==
[[File:מבצר פטרופבלסקי.jpg|thumb|The Peter and Paul Fortress, Saint Petersburg]]


Additionally, the Alter Rebbe encouraged his Chassidim to engage in ''avodas ha’tfila'' (the service of prayer), emphasizing the importance of davening with deep concentration and heartfelt devotion. He taught that through prayer, a person could connect with Hashem in a profound and personal way, allowing the teachings of Chassidus to penetrate their heart and soul.
{{Further|The Imprisonment and Liberation of the Alter Rebbe|The Second Imprisonment of the Alter Rebbe}}


== Opposition to Chabad Chassidus ==
Following his formal appointment as head of Chabad Chassidus and the spread of his approach to divine service, the Alter Rebbe encountered fierce opposition from two directions: from the Misnagdim (the rabbinic opponents of Chassidism) on one side, and from the maskilim (the Enlightenment movement) on the other.
As the influence of Chabad Chassidus grew, so did the opposition to it. The Misnagdim (opponents of Chassidus) accused the Chassidim of introducing new practices and deviating from traditional Judaism. They claimed that the Chassidim placed too much emphasis on prayer and emotional fervor, at the expense of Torah study and halachic observance.


In response, the Alter Rebbe composed letters and writings defending the teachings of Chassidus and explaining its foundations in Torah. He emphasized that Chassidus was not a new movement, but rather a deepening of the existing traditions of Jewish life and a means of bringing every Jew closer to Hashem.
In 5559 (1798), the Misnagdim filed an accusation with the Tsarist government that the Alter Rebbe was collecting money for the Turks — who at that time ruled over the Land of Israel — in order to undermine Russian rule. In truth, the funds being collected were for the support of the Chassidim in the Holy Land. On 24 Tishrei 5559 (October 22, 1798), the Tsarist government had the Alter Rebbe arrested and sentenced him to death as a rebel against the government. He sat in prison in the Peter and Paul Fortress in Saint Petersburg for fifty-three days, during which time he succeeded in proving his innocence. On Tuesday evening, 19 Kislev 5559 (November 27, 1798), he was released. At the moment the news of his release was brought to him, he was holding his Psalms open to the verse: "He redeemed my soul in peace."


== The Tanya – The Foundation of Chabad Chassidus ==
The day of his release, 19 Kislev, became known as the "Festival of Liberation" (''Yud-Tes Kislev'') among Chabad Chassidim and is celebrated to this day.
One of the Alter Rebbe’s most significant contributions to Chabad Chassidus was the publication of the Tanya, also known as ''Likkutei Amarim''. This foundational text, first printed in 5557 (1796), serves as a guide for every Jew in their service of Hashem. The Tanya addresses the struggles of the soul, offering practical advice for overcoming challenges and achieving spiritual growth.
[[File:ספר התניא.jpg|thumb]]
The Tanya is structured in a way that speaks to the intellect and the heart, combining deep philosophical concepts with practical guidance. It explains the nature of the soul, the purpose of creation, and the path to achieving closeness to Hashem through Torah, mitzvos, and prayer.


The publication of the Tanya marked a turning point in the development of Chabad Chassidus, solidifying its unique identity and providing a framework for its teachings.
The Alter Rebbe's imprisonment had been due to occur several years earlier, but when Rabbi Zusya of Anipoli heard of it, he declared: "Zusya does not agree to this" — and the imprisonment was thereby deferred until 5559 (1798).<ref>As cited in ''Padah BeShalom'', p. 83.</ref>


== The Arrest and Liberation of the Alter Rebbe ==
On 24 Tishrei 5561 (October 11, 1800), the Alter Rebbe was arrested a second time, though under somewhat better physical conditions. The charges against him were more severe, however. He was released from this imprisonment on 27 Kislev (the third night of Chanukah) according to one account, and on 29 Kislev (the fifth night of Chanukah) according to another.<ref>Regarding both dates, the Rebbe [Rabbi Menachem Mendel Schneerson] wrote: "It may be said that both were occasions of liberation (also in the literal sense)." In ''Kerem Chabad'', Rabbi Yehoshua Mondshine published documents indicating that on 27 Kislev the Alter Rebbe was transferred from prison to house arrest, and on 29 Kislev he was released completely.</ref>
In 5559 (1798), the Alter Rebbe was arrested by the Russian authorities on charges of inciting rebellion against the government. The accusations were based on his efforts to strengthen Jewish communities and his support for the Jewish settlers in Eretz Yisrael, which some claimed was a political threat to the Russian Empire.


During his imprisonment, the Alter Rebbe wrote extensively, composing many of the teachings that would later be included in his works. After 53 days in prison, he was released on the 19th of Kislev, a day that has since been celebrated as the “Rosh Hashanah of Chassidus.”
== In Liadi ==
[[File:מבצר פטרופבלסקי.jpg|thumb]]
The liberation of the Alter Rebbe was seen as a divine endorsement of Chassidus, and it strengthened the resolve of the Chassidim to continue spreading its teachings.


== Liadi ==
After his second imprisonment, the authorities requested that the Alter Rebbe reside in Saint Petersburg. His Chassidim who lived far away were greatly pained by the distance from their Rebbe. At that time, the city of Saint Petersburg was governed by Prince Lyubomirsky, who wished to meet the Alter Rebbe. A Chassid told the Prince of the Alter Rebbe's greatness, of the awe and devotion that thousands of people felt toward him, and of the anguish of the Chassidim over the government's requirement that he reside in Saint Petersburg.
After the Alter Rebbe’s second imprisonment, the authorities requested that he reside in Petersburg. This decision caused great distress among the chassidim who lived far from Petersburg, as they feared losing proximity to their Rebbe. During that period, Prince Lubomirski, a prominent nobleman in Petersburg, expressed interest in meeting the Alter Rebbe. One of the chassidim described the greatness of the Alter Rebbe to the prince, including the deep admiration felt by thousands of his followers and the sorrow caused by the government’s decision to relocate the Alter Rebbe to Petersburg.
When Prince Lubomirski met the Alter Rebbe, he offered to advocate with the authorities to allow the Rebbe to settle in one of the towns under his jurisdiction. The Alter Rebbe agreed to settle in the town of Liadi, and the prince ordered the construction of homes for the Alter Rebbe and his chassidim.


On Friday, Erev Shabbos Nachamu, 14 Menachem Av 5561 (1801), the Alter Rebbe, accompanied by 5,000 [[Chassid|chassidim]], arrived in Liadi. From then on, both the Alter Rebbe and his chassidim experienced relief from the opposition of the misnagdim, and they lived in peace and contentment. During this time, the Alter Rebbe’s communal activities expanded throughout White Russia and Ukraine, resulting in tens of thousands of new chassidim joining the movement.
When Lyubomirsky and the Alter Rebbe met, the Prince told him that if he agreed to settle in one of the towns under the Prince's jurisdiction, he would petition the government to approve this. The Alter Rebbe agreed to settle in the town of Liadi, and the Prince ordered that homes be built there for the Alter Rebbe and his Chassidim.
 
On Friday, the eve of the Shabbat of Consolation, 14 Menachem Av 5561 (August 14, 1801), the Alter Rebbe arrived in Liadi together with five thousand Chassidim. From that time on, the Alter Rebbe and his Chassidim lived in peace and tranquility, free from the pressure of their opponents. His communal and spiritual activity spread across all of Belarus and Ukraine, and during this period tens of thousands more Chassidim joined the movement.<ref>Based on ''Kuntres Limmud HaChassidus'', pp. 12–13.</ref>


== The Napoleonic War ==
== The Napoleonic War ==
When the Napoleonic War erupted between Napoleon and the Russian Empire, the Alter Rebbe made his opinion known to the chassidim. He explained that if Napoleon were victorious, it might lead to material relief for the Jews, but spiritually, it could bring increased heresy and moral decline, Heaven forbid.


To prevent this outcome, the Alter Rebbe did everything within his power to assist the Russian army. Immediately after Napoleon’s forces invaded Russia on 14 Tammuz 5572 (1812), the Alter Rebbe sent several chassidim to act as spies within the French army. Among these spies was the well-known chassid Reb Moshe Meizlish.
{{Further|The Napoleonic War}}
 
When Napoleon's war against the Russian Empire broke out, the Alter Rebbe expressed his position to his Chassidim: if Napoleon were to win, it was possible that Jewish life might improve materially — but spiritually, irreligion and moral abandonment would likely increase, God forbid. He therefore did everything in his power to aid the Russian army. Immediately after Napoleon's forces invaded Russia on 14 Tammuz 5572 (July 14, 1812), the Alter Rebbe dispatched several Chassidim to serve as intelligence agents for the Russian military in the French headquarters (the most prominent of those who went was Rabbi Moshe Meizlish).
 
The Alter Rebbe sent a sacred letter to all the Jews of Russia, calling upon them to stand in support and to assist the Russian government with their money, their labor, and whatever they had. He concluded his letter with the words: "And you — let not your hearts be faint, nor pay heed to the enemy's temporary victories, for the final victory will be on the side of the Tsar of Russia."
 
The Alter Rebbe was reluctant to leave his home in Liadi during the war, primarily in order not to break the spirit of the Jews of Belarus. However, when Napoleon's army rapidly advanced toward Liadi, the Alter Rebbe ordered all the Jewish residents to evacuate the city as quickly as possible. This was on Friday, 29 Menachem Av, the eve of the month of Elul 5572 (August 28, 1812). The Alter Rebbe, together with his household and approximately three hundred Chassidic families, hastily departed from Liadi, which faced imminent invasion by Napoleon's army.


=== '''the Letter:''' ===
Before the families left their homes, the Alter Rebbe instructed them to take all their household possessions — their beds, their tables, even their fixed prayer lecterns, which they uprooted from their places. All old and worn items he ordered to be burned. After all the Chassidim had left the city and had already traveled a considerable distance, he sent them back to check whether any item or garment had been left behind. To their great surprise, they found a worn pair of slippers. The Alter Rebbe ordered the entire house in which those items were found to be burned.
The Alter Rebbe sent a letter to all the Jews of Russia, urging them to support the Russian government with their money, efforts, and resources. He concluded the letter with the following words:<blockquote>''"Do not let your hearts falter, and do not be impressed by the temporary victories of the enemy, for the ultimate victory will be on the side of the Russian King."''</blockquote>


==== Fleeing Liadi ====
Shortly after the Alter Rebbe left Liadi, Napoleon himself arrived in the city with his French troops. He hurried to the Alter Rebbe's home, but when he saw it engulfed in flames, he ordered his soldiers to extinguish the fire — yet the blaze had spread too far for them to approach. When Napoleon saw that nothing could be saved from the Alter Rebbe's home, he turned to the residents of Liadi and asked them to bring him any object belonging to the Alter Rebbe — a coin, a utensil, or similar item — promising enormous payment to whoever could bring him something that had belonged to the Alter Rebbe. But nothing was found.
Initially, the Alter Rebbe refused to leave Liadi during the war, as he did not want to dishearten the Jews of White Russia. However, when Napoleon’s forces rapidly approached Liadi, he instructed the town’s Jewish residents to evacuate immediately. On Friday, 29 Menachem Av 5572 (1812), the Alter Rebbe, along with his family and 300 chassidic families, fled the town in haste to avoid falling into the hands of Napoleon's army.


Before departing, the Alter Rebbe instructed the chassidim to take all their belongings, including beds, tables, and even shtenders (prayer stands). Any old items were to be burned. After the chassidim had left and traveled some distance, the Alter Rebbe instructed them to return to Liadi to ensure nothing had been left behind. Upon their return, they discovered an old pair of slippers, which the Alter Rebbe ordered to be burned, along with the entire house in which they were found.
For a hundred and forty days, the Alter Rebbe and the three hundred families were displaced on a difficult journey, escorted by Russian soldiers, until they finally arrived at the village of Pyana, where they found rest for their souls. Upon arriving at Pyana, the Chassidic families received the news that the Alter Rebbe's words had been fulfilled: Napoleon's army had begun to suffer defeats. As the Alter Rebbe's successor, the Mitteler Rebbe, later wrote: "And on 19 Kislev we heard that the enemy had been routed near Krasna and was being chased away like a dog, and we were entirely joyous, for everything had been fulfilled — not a word or half a word had fallen."


Shortly after the Alter Rebbe’s departure, Napoleon himself arrived in Liadi. Upon seeing the Alter Rebbe’s home in flames, Napoleon ordered his soldiers to extinguish the fire. However, the blaze was so intense that they could not approach. Desperate to obtain something that had belonged to the Alter Rebbe, Napoleon offered large sums of money to anyone who could retrieve an item connected to him, but nothing was found.
When the Alter Rebbe departed from Liadi, the Chabad dynasty transferred its center from Liadi to Lubavitch, where the Mitteler Rebbe — the Alter Rebbe's son and successor — settled approximately one year later.


==== The Journey to Haditch ====
== His Passing ==
For 140 days, the Alter Rebbe and the chassidim endured a difficult journey, accompanied by Russian soldiers, until they reached the village of Piena, where they found some relief. During their time in Piena, news arrived that Napoleon’s army was suffering defeats, fulfilling the Alter Rebbe’s predictions. As the Mitteler Rebbe later wrote:
[[File:אוהל אדמוהז.jpg|thumb|The renovated [[Ohel (gravesite enclosure) of the Alter Rebbe]] in Haditch (5754 / 1994)]]
[[File:פנים אוהל אדמור הזקן.jpg|thumb|The gravesite of the Alter Rebbe from inside the Ohel]]


''"On Yud-Tes Kislev, we heard of the enemy’s downfall near Krasna, and they were driven away like dogs. We rejoiced greatly, for everything came to pass exactly as foretold."''
=== Final Days ===


Following the Alter Rebbe’s departure from Liadi, the center of Chabad Chassidus relocated to Lyubavitch, where the Mitteler Rebbe established his residence a year later.
On Friday, 8 Tevet 5573 (December 31, 1812), the Alter Rebbe arrived at the village of Pyana,<ref>[https://www.google.com.ua/maps/place/Peny,+Kurskaya+oblast',+Russia Location of the village] on Google Maps; [https://ssl.panoramio.com/photo/46542781 Photo of the village] on Panoramio.</ref> where he received news of the devastation wrought across Belarus.<ref>Some versions record that he also received news of Napoleon's capture of Moscow; this is disputed.</ref> On Thursday, 21 Tevet 5573 (January 13, 1813), the Alter Rebbe recited his final evening prayer (''Maariv'') — at length.<ref>For a detailed account of all the events surrounding his passing, see the book ''HaMasa HaAcharon'' (The Final Journey) by Rabbi Yehoshua Mondshine, and the article "The Final Week" in ''Kfar Chabad Weekly'', issue 1891, p. 36.</ref>


== The Alter Rebbe’s Passing ==
His sons later described this prayer as being "with a clear and settled mind and with a wondrous spiritual attachment (''dveikus'')." Before his passing, he said: "Whoever holds onto my 'handle,' I will do for him good in this world and in the World to Come."<ref>''Sefer HaSichos of Rabbi Yosef Yitzchak Schneersohn'', 5699 (1939), p. 338. Rabbi Yosef Yitzchak adds that "there are eight interpretations of this saying from the Tzemach Tzedek," and cites one of them.</ref>
[[File:אוהל אדמוהז.jpg|thumb]]
==== His Final Days ====
On Friday, 8 Teves 5573 (1813), the Alter Rebbe reached the village of Piena and received news of the destruction wrought in White Russia. On Thursday, 21 Teves, the Alter Rebbe davened Maariv for the last time. His sons later recounted that this tefillah was marked by extraordinary clarity and dveikus.


Before his passing, the Alter Rebbe stated:
He further said:<ref>Recorded in the memoirs of Rabbi Yosef Yitzchak Schneersohn, who heard it from his father, the Rebbe Rashab.</ref> "The passage from this world to the World to Come is a simple matter, and depends only on the one who conveys you. There are those who are dying for a long time — it appears that the one conveying them is among the slower ones. There are those who die in just a few moments — it appears that the one conveying them is among the efficient emissaries. And the obligation of departure from the body depends on the quality of life lived in the body, and the verse explains: 'better is my death than my life' — that the goodness and life after death depends on how one's life was lived while the soul was in the body. And from this comes my stirring."


''"Whoever grasps my ‘handle’ (i.e., follows my teachings and ways), I will do good for them in this world and the next."''
Moments before his passing, the Alter Rebbe wrote on a slip of paper his final Torah teaching on the subject of the ''nefesh hashfela'' (the humble soul): "The humble soul in its truest depths — its root and its divine service are physical Torah."<ref>''Likkutei Diburim'', parts 3–4, anthology 32, at its end.</ref>


He also said: "The transition from this world to the Next World is a simple matter and depends only on the one who transfers. There are those who are in their final moments for a long time, apparently their transferor is among the tormentors. There are those whose final moments last only a few moments, apparently their transferor is among the good messengers. The obligation of departing from the body depends on the time of life in the body, and the verse explains 'better is my death than my life,' that the good and life after death depends on bodily life according to how one lived while the soul was in the body, and from this comes my excitement."
The Alter Rebbe then instructed that the room in which he lay be closed, and that only those who wished to pray be admitted. He added that if two Jews who were lax in religious observance should happen to enter, the owner of the house should do his best to inspire them and bring them to repentance — and that in reward for this, the Rebbe promised the (non-Jewish) house owner long life.<ref>From the writings of Rabbi Azriel Selig Slonim, in ''Migdal Oz'', pp. 174–175, as related by the emissary Rabbi Yechiel Heilperin who saw it in the community register of Haditch. In the book ''Shevachei HaRav'', it is mentioned that the room was closed, but it is not stated that this was done at the Alter Rebbe's explicit instruction.</ref>


Moments before his passing, the Alter Rebbe wrote on a note the teaching about the lowly soul: "The truly lowly soul in its root - its service is physical Torah."
=== The Passing ===


The Alter Rebbe instructed to close the room where he lay and only allow in those who wanted to pray, and if two Jews who were lax in their Judaism happened to come there - the homeowner should try to frighten them and bring them to teshuva. As reward for this, the Rebbe promised long life to the homeowner (the non-Jew).
On the conclusion of the Sabbath, the Torah portion of Shemos, 24 Tevet 5573 (January 15, 1813), immediately<ref>According to the letter of the Mitteler Rebbe, winter 5573. ''Igros Kodesh of the Mitteler Rebbe'', p. 234.</ref> after the evening prayer and the ''Havdalah'' ceremony (the prayer marking the close of the Sabbath) recited over coffee<ref>During the Havdalah, the Alter Rebbe recited it over coffee, which spilled several times in the course of the ceremony. See ''Leket Hanhagos U'Minhagei Shabbos Kodesh'' (Kehot, 5756), chapter 10, p. 63.</ref> — at 10:22 p.m. — his soul departed.


==== The Passing ====
=== His Resting Place — Haditch ===
On Motzei Shabbos Parshas Shemos, 24 Teves 5573, immediately after Maariv and Havdala over coffee, at 10:22 PM - he passed away.


==== Burial in Haditch ====
{{Further|The Ohel of the Alter Rebbe|Haditch}}
Since there was no Jewish cemetery in Piena, the Alter Rebbe’s body was transported by sled to the town of Haditch, about 300 kilometers away. Along the way, the entourage experienced a frightening incident when a non-kosher animal attempted to enter under the sled. After driving it away, the journey continued without further disturbance.
[[File:פנים אוהל אדמור הזקן.jpg|thumb|The Resting Place of the Alter Rebbe - Interior View]]
The Alter Rebbe was laid to rest in the Jewish cemetery in Haditch, where an ''ohel'' was later built over his gravesite. Following the burial, the Tzemach Tzedek moved to Haditch to reside near the holy resting place of his grandfather.


==== His Resting Place - Haditch ====
The village of Pyana had no Jewish cemetery, so the Alter Rebbe was transported the following day by snow-sled to the town of Haditch, approximately 300 kilometers away, where a Jewish cemetery existed.<ref>During the journey, the convoy stopped at an inn. Bandits at the inn planned to seize the wagon. Miraculously, the escorts overheard the bandits' plans and quickly drove the wagon away.</ref>
Since there was no Jewish cemetery in the village of Piena, they transported the Alter Rebbe the next day by snow sled to the town of Haditch, about 300 kilometers away, where there was a Jewish cemetery.


When they were transporting the Alter Rebbe for burial in Haditch, the wagon stopped in the middle of the road and it appeared that the Alter Rebbe raised himself and was lying in the air. The escorts were very frightened and then they noticed that an impure animal had gone under the wagon. They chased it away and the Alter Rebbe returned to lying as before.
As the Alter Rebbe was being transported for burial in Haditch, the wagon suddenly stopped midway, and those accompanying the body noticed that the Alter Rebbe appeared to have raised himself and was lying suspended in the air. The escorts were alarmed, and then noticed that an unclean animal had crept under the wagon. They drove it away, and the Alter Rebbe settled back as before.


The Alter Rebbe was brought to rest in the Jewish cemetery in Haditch and later an ohel (structure) was built over the gravesite.
The Alter Rebbe was brought to his final resting place in the Jewish cemetery of Haditch, and later an ''ohel'' (a commemorative enclosure, customarily built over the graves of great sages) was constructed over the grave.


After the burial, the Tzemach Tzedek moved to live in Haditch, near the holy resting place.
After the burial, the Tzemach Tzedek (the third Chabad Rebbe) came to live in Haditch, near the holy gravesite.


== His Family ==
== His Family ==


* His daughter, [[Rebbetzin Freida Kluzker|Rebbetzin Freida]] - married Rabbi Eliyahu Klutzker
*His daughter, '''Rebbetzin Freida''' — married Rabbi Eliyahu Klotzker.
* His daughter, [[Rebbetzin Devorah Leah Altshuler|Rebbetzin Devorah Leah]] - married [[Rabbi Shalom Shachna Altshuler]]
*His daughter, '''Rebbetzin Devorah Leah''' — married Rabbi Shalom Shachna Altschuler.
* His daughter, Rebbetzin Rachel - married Rabbi Avraham Sheines
*His daughter, '''Rebbetzin Rachel''' — married Rabbi Avraham Shaines.
* His son, Rabbi DovBer, [[the Mitteler Rebbe]] - married [[Rebbetzin Sheina]] Schneuri
*His son, '''Rabbi DovBer Schneuri, the Mitteler Rebbe''' (the second Chabad Rebbe) — married Rebbetzin Sheina Schneuri.
* His son, [[Rabbi Chaim Avraham Schneuri|Rabbi Chaim Avraham]]
*His son, '''Rabbi Chaim Avraham'''.
* His son, [[Rabbi Moshe Shneuri|Rabbi Moshe]] - married Mrs. Shifra Schneuri of the Rivlin family
*His son, '''Rabbi Moshe''' — married Sterna Schneuri, of the Rivlin family.


== His Lineage ==
== His Lineage ==
The Alter Rebbe's lineage reaches back to the Maharal of Prague, who himself traced back to Rav Hai Gaon son of Rav Sherira Gaon son of Rav Chanina Gaon, who were from the family of the heads of the exile and the nesi'im until the kings of Judah and King David.


== His Written Works ==
The Alter Rebbe's lineage traces back to the [[Maharal of Prague]], who himself was descended in a direct line from Rav Hai Gaon, son of Rav Sherira Gaon, son of Rav Chanina Gaon — members of the ancient family of Exilarchs and Princes of Israel, going back to the kings of the House of David.<ref>See also the article by Rabbi Shalom DovBer Wolpe on this subject.</ref>
[[File:לקוטי תורה דפוס ראשון.jpg|thumb|Title Page of the First Printing of Likkutei Torah, Year 5608 (1848)]]
* Igros Kodesh (Alter Rebbe)
* Amirah L'Nochri
* Biurei HaZohar (Alter Rebbe)
* Hilchos Talmud Torah
* [[Likkutei Torah]]
* Meah Shearim
* Sefer HaMaamarim (Alter Rebbe)
* Siddur Admur HaZaken
* Sefer HaTanya
* Piskei HaSiddur
* Kuntres HaRav
* Shaalos U'Teshuvos Admur HaZaken
* Shaalos U'Teshuvos HaRav
* Shulchan Aruch Admur HaZaken
* Torah Ohr
* Boneh Yerushalayim
* Maamarei Admur HaZaken - HaKetzarim
* Luach Birchos HaNehenin


== His Innovations and Enactments ==
The sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, writes<ref>''Sefer HaZichronos'' and ''HaYom Yom'', at the beginning of the genealogical chain.</ref> that the Alter Rebbe was the son of Rabbi Yisrael Baruch Pozner, son of Rabbi Schneur Zalman Pozner,<ref>See the introduction to the ''Igros Kodesh of the Alter Rebbe''.</ref> son of Rabbi Moshe of Pozna, son of Rabbi Yehudah Leib, son of Rabbi Shmuel Charif, son of Rabbi Betzalel Charif, the only son of the Maharal of Prague.
The Alter Rebbe was a pioneer not only in Chassidus but also in halacha and custom. Besides the Shulchan Aruch he composed, the Alter Rebbe instituted several enactments and innovations:


* Sefer HaTanya - the way of serving Hashem
According to the book ''Beis Rebbi'',<ref>Chapter 1.</ref> Rabbi Moshe of Pozna (the great-grandfather of the Alter Rebbe's father) was the son of Rabbi Yehudah of Kavily,<ref>Author of ''Kol Yehudah'' on the Shulchan Aruch Orach Chaim.</ref> who was the son of Rabbi Moshe, who was the son of Rabbi Tzvi Hirsh, who was the son of the renowned Rabbi Yosef Yaski, the rabbinical court judge of the Lublin community (and according to some, of the Lvov community), who was the son-in-law of the Maharal of Prague. In recent years, however, scholarly studies have questioned whether this genealogical line through Rabbi Yehudah of Kavily can be conclusively established.<ref>For a detailed analysis of the lineage of the Alter Rebbe, author of the Tanya, see the note by Rabbi Shlomo Englard in ''Sefer Ohr Yisrael'', vol. 33, pp. 128ff., and vol. 34, pp. 99ff.</ref>
* Prayer text - a siddur suitable for every soul
* Polished knives - polishing shechita knives on both sides of the blade
* STaM script - a new form of letters combining Kabbalah and halacha
* Division of Shas - completion of the Talmud yearly by each Chabad community
* Mikvah enactment - halachic solution facilitating immersion in a spring
* Arev Kablan - selling chametz to a non-Jew before Pesach through a guarantor
* Tefillin knot - special method in tying head tefillin and arm tefillin


== The Portrait of the Alter Rebbe ==
== The Portrait of the Alter Rebbe ==
[[File:רבי_שניאור_זלמן.jpg|left|thumb|200px|The portrait of the Alter Rebbe]]
{{Further|The Portrait of the Alter Rebbe}}
In 5559 (1798–1799), while the Alter Rebbe was imprisoned, he was painted by the aristocratic masters of Saint Petersburg, and the portrait depicts him at an age corresponding to that period. Knowledge of the portrait came from a Chassid who heard the Tzemach Tzedek (the third Chabad Rebbe) mention it to his son, the Maharash (the fourth Chabad Rebbe), in 5622 (1861–1862).
It is not known with certainty whether the original portrait was made in black pencil or in color. The earliest known surviving example of the original portrait is a copy of its first printing, in a large format. It was produced by Rabbi Shemaryahu Schneersohn and is preserved in the Lubavitch Library.
== His Works ==
*[[Igros Kodesh (Letters) of the Alter Rebbe]]
*[[Amira LeNochri (book)]]
*[[Biurei HaZohar (Alter Rebbe)]]
*[[Laws of Torah Study]]
*[[Likkutei Torah]]
[[File:לקוטי תורה דפוס ראשון.jpg|thumb|Title page of the first printing of [[Likkutei Torah]], 5608 (1848)]]
*[[Meah Shearim (book)]]
*[[Sefer HaMaamarim (Alter Rebbe)]]
*[[Siddur of the Alter Rebbe]]
*[[Tanya]]
*[[Piskei HaSiddur]]
*[[Kuntres HaRav]]
*[[Responsa of the Alter Rebbe]]
*[[Shulchan Aruch HaRav]]
*[[Torah Ohr (book)]]
*[[Boneh Yerushalayim]]
*[[Maamarei Admur HaZaken — HaKtzarim]]
*[[Luach Birchas HaNehenin]]
== His Innovations and Rulings ==
The Alter Rebbe was a trailblazer not only in the realm of Chassidic thought, but also in the areas of Jewish law and practice. Beyond composing the Shulchan Aruch HaRav, he established ten<ref>Ten innovations are attributed to the Alter Rebbe by the early Chassidim; see ''Likkutei Dibburim'', vol. 5, p. 1518.</ref> major innovations and rulings:


====== Extended Article - Portrait of the Alter Rebbe ======
*'''[[Tanya]]''' — a path of divine service for the Jewish soul.
In 1799, when the Alter Rebbe was imprisoned, he was painted by the nobles of Petersburg, showing him at his age during that period. The existence of this portrait became known through a chassid who heard, in 1862, the Tzemach Tzedek telling this to his son, [[the Rebbe Maharash]].
*'''[[Siddur of the Alter Rebbe|The Prayer Rite]]''' — a prayer book equally accessible to all Jews.
*'''[[Polished Slaughtering Knives]]''' — polishing the knife used for ritual slaughter (''shechita'') on both sides of the blade.
*'''[[Alter Rebbe's Script|Script for Torah Scrolls, Tefillin, and Mezuzos]]''' — a new letter form that synthesizes Kabbalah and Jewish law. The story is told that the Maggid summoned the Alter Rebbe and told him that there was a heavenly indictment over the disagreement between the legal and Kabbalistic traditions regarding the shape of certain letters. He asked him to compose a script that would unite both traditions. The Alter Rebbe created this script, and the Maggid was pleased.
*'''[[Division of the Talmud]]''' — the annual completion of the entire Talmud, distributed among the members of each Chabad community.
*'''[[Mikveh According to the Alter Rebbe|The Mikveh Ruling]]''' — a legal solution that facilitates immersion in a natural spring.
*'''[[Sale of Chametz via a Guarantor]]''' — the sale of leavened food before Passover through the mechanism of a guarantor-contractor.
*'''[[Tefillin Knot According to the Alter Rebbe|The Tefillin Knot]]''' — a distinctive method of tying both the head tefillin<ref>Shulchan Aruch HaRav, section 27, paragraph 17. See also the relevant story in ''Lishmo'a Ozen'' (2016 edition), p. 82.</ref> and the arm tefillin.<ref>''Ketzos HaShulchan'', section 8, paragraph 5, in the gloss.</ref>


It is not known with certainty whether the original portrait was drawn in black lead, as it is known from the prints, or in color. The earliest surviving item from the original portrait is a copy from the first printing of the portrait, in large format. It was made by R' Shmarya Schneerson and is currently preserved in the Lubavitch Library.
== The Ten Melodies ==
[[File:ארבע בבות.jpg|thumb|Musical notation of the [[Niggun of Four Movements]] from the [[Book of Chabad Melodies]]]]


== Ten Niggunim (Melodies) ==
{{Further|The Ten Melodies}}
The musical notes of the "Four Gates" from the Ten Niggunim


Expanded entry - '''Ten Niggunim'''
It is a longstanding Chabad tradition that the Alter Rebbe himself composed ten sacred melodies (''niggunim'') that possess a unique spiritual quality — the power to arouse the one who sings them to heartfelt repentance and to a profound attachment of the soul to the Divine. These melodies are traditionally not sung casually, but reserved for designated times or moments of spiritual opportunity. Five of the ten melodies are known with certainty; the remaining melodies are attributed to him, though it is uncertain whether he composed all of them himself.


There is a tradition among Chabad chassidim that the Alter Rebbe composed ten specific niggunim that have a special segula - bringing those who sing them to spiritual awakening (hisorerus teshuva) and connection of the soul to Elokus. It is customary not to sing these niggunim routinely, but rather at designated times or at appropriate moments. We know the identity of five of these ten niggunim, while the rest are attributed to him but there is uncertainty whether he actually composed them himself.
#[[Avinu Malkeinu (melody)|Avinu Malkeinu]]
[[File:ארבע בבות.jpg|thumb|Musical Notes of the Four Stanzas (Arbah Bavos) from Sefer HaNigunim]]
#[[Eli Atah (melody)|Eli Atah]]
# Avinu Malkeinu
#[[Niggun of Four Movements]]
# Keli Atah
#[[Niggun Bnei Heichala]]
# Arba Bavos
#[[Ka'Ayil Ta'arog (melody)|Ka'Ayil Ta'arog]]
# [[Niggun Bnei Heichala|Bnei Heichala]]
#[[Lecha Dodi (melody)|Lecha Dodi]]
# K'Ayal Taarog
#[[Niggun of Attachment — Rosh Hashanah]]
# Lecha Dodi
#[[Niggun of Attachment — Shabbos]]
# Niggun Deveikus Rosh Hashanah
#[[Tze'ena U're'ena (melody)|Tze'ena U're'ena]]
# Niggun Deveikus Shabbos
#[[Kol Dodi Dofek (melody)|Kol Dodi]]
# Tzeina Ureina
# Kol Dodi


== See Also ==
== See Also ==


* Tanya
*[[Tanya]]
* Union of Descendants of the Alter Rebbe
*[[Association of Descendants of the Alter Rebbe]]
* Haditch
*[[Haditch]]


== Further Reading ==
== Further Reading ==


* Rabbi Shalom DovBer Levin, "History of Chabad in Czarist Russia", Kehot Publication Society, New York, 2010
*Rabbi Shalom DovBer Levin, [https://s3.wasabisys.com/chabadlibrary/pdf/tcrtz.pdf ''History of Chabad in Tsarist Russia''], Kehot Publication Society, New York, 5770 (2010).
* Sterna Sarah Schneerson, '''The Life Scroll of the Rav of Liadi''' - Documentation of the arrest and redemption of the Alter Rebbe as written by the wife of the Rebbe Rashab in her youth and was lost over the years. In 1940 it was found by her step-nephew, Rabbi Shimshon Dov Yerushalimski who gave it to the Frierdiker Rebbe.
*Shterna Sarah Schneersohn, '''The Scroll of His Life''' — a documented account of the Alter Rebbe's imprisonment and liberation, written in her youth by the wife of the Rebbe Rashab and later lost. In 5700 (1940) it was discovered by her step-nephew, Rabbi Shimshon Dov Yerushalimsky, who passed it on to the sixth Chabad Rebbe.
* Rabbi Chaim Meir Heilman, '''Beis Rebbi'''
*Rabbi Chaim Meir Hillman, '''[[Beis Rebbi]]'''.
* Mordechai Teitelbaum, '''The Rav of Liadi and the Chabad Movement''', 1910
*Mordechai Teitelbaum, '''The Rabbi of Ladi and the Chabad Faction''' (in Hebrew), 5670 (1910).
* Rabbi Yehoshua Mondshine, Journey to Berditchev
*Rabbi Yehoshua Mondshine, '''Journey to Berdichev'''.
* Rabbi Shneur Zalman Berger, History of Chabad in Petersburg, Chapter 4 - The Alter Rebbe in Prison
*Rabbi Schneur Zalman Berger, '''History of Chabad in Saint Petersburg''', chapter 4 — The Alter Rebbe in Prison.
* Arrest and Redemption of Yud Tes Kislev, Special supplement in Beis Moshiach magazine 207
*'''Imprisonment and Liberation of 19 Kislev''', special supplement in ''Beis Moshiach Weekly'', issue 207.
* Overview - Shulchan Aruch of the Alter Rebbe (Gedolei Yisroel and the Alter Rebbe's Shulchan Aruch, How the Alter Rebbe's Shulchan Aruch was received in the Lithuanian community), Beis Moshiach magazine 1343
*'''Overview — Shulchan Aruch HaRav''' (Torah giants and the Shulchan Aruch HaRav; how it was received in the Lithuanian community), ''Beis Moshiach Weekly'', issue 1343.
* Rabbi Chanoch Glitzenstein, '''Sefer HaToldos''', Alter Rebbe
*Rabbi Chanoch Glitzenstein, '''[[Sefer HaToldos]]''', Alter Rebbe.
* Shneur Zalman Berger, HaTamim (Beis Moshiach) (supplement in Beis Moshiach magazine). Series about his great students
*Schneur Zalman Berger, ''HaTemim'' (supplement in ''Beis Moshiach Weekly'') — a series on the Alter Rebbe's greatest disciples.
* Rabbi Dov Tverski, '''Hilchasa K'Rav''' - Commentary on the laws of Shabbos according to the Alter Rebbe, Kfar Chabad
*Rabbi Dov Taverdovitch, '''Halachta KeRav''' — an explanation of the laws of the Sabbath according to the Alter Rebbe's rulings, Kfar Chabad.
* R' Avraham Levi, '''Ksav Chabad''' pamphlet - Overview and analysis of the Alter Rebbe's handwriting. Migdal HaEmek, Teves 2009
*Rabbi Avraham Levi, '''Kuntres Ksav Chabad''' — a survey of the Alter Rebbe's script, Migdal HaEmek, Tevet 5769 (2009).
* '''HaRishon''', Published by Toras Chabad L'Bnei HaYeshivos, 2013
*'''HaRishon''' ("The First"), Toras Chabad Publishing, 5774 (2013–2014).
* Menachem Ziegelboim, Istalek Yekara - The story of the passing of Chabad Rebbes page 54, 2013
*Menachem Ziegelboim, '''Istalkei Yakira''' — the story of the passing of the Chabad Rebbes, p. 54, 5773 (2013).
* Rabbi Nachum Greenwald, The Rav, 2015
*Rabbi Nachum Greenwald, [http://www.alysefer.com/הרב/ '''HaRav'''], 5775 (2015).
* Matanya Engelman, '''A New Path of a 'New Soul'''', Kfar Chabad magazine issue 1992 page 20
*Masanya Engelman, '''A New Path of a 'New Soul''''', ''Kfar Chabad Weekly'', issue 1992, p. 20.


== External Links ==
== External Links ==


* Rabbi Shlomo Yosef Zevin, The Rav of the "Tanya" - The Spiritual and Literary Work of the Founder of Chabad Chassidus, and the Milestones of His Life
*Rabbi Shlomo Yosef Zevin, [http://chabad.co.il/?template=article&topic=183&article=1582 The Rabbi, Author of the Tanya — the Spiritual and Literary Legacy of the Founder of Chabad Chassidus and the Milestones of His Life]
* Ruth Zucker - Graphological Analysis of the Handwriting of the Alter Rebbe
*Ruth Zucker, [http://chabad.co.il/?template=article&topic=183&article=1618 Graphological Analysis of the Alter Rebbe's Handwriting]
* Historical Document about the Involvement of the Alter Rebbe in Napoleon's War - 'Segulah' Bulletin - Website
*[http://www.col.org.il/show_news.rtx?artID=56570 A Historical Document Concerning the Alter Rebbe's Involvement in the Napoleonic War] — ''Segula'' journal
* Menachem Ziegelboim, '''200 Years Since the Exodus from Liadi Under Fire''', '''The King in the Field and the Rebbe Wandering on the Roads''', Beis Moshiach Weekly, Elul 5772 - (The link is not active, 28 Iyar 5783)
*[http://www.chabad.co.il/?template=article&topic=106&article=1794 Rabbi Schneur Zalman of Liadi] — ''Sichos LaNoar'' monthly
* Rabbi Shneur Zalman of Liadi, Monthly "Sichos L'Noar" (Conversations for Youth)
*The Alter Rebbe's gravesite on Google Maps: [https://www.google.com/maps/@50.3549522,34.0072083,3a,75y,97.81h,89.45t/data=!3m6!1e1!3m4!1sK_93ZD9qskuoSAIrtPWVgg!2e0!7i13312!8i6656 Photos], [https://www.google.com/maps/place/50°21'16.3%22N+34°00'29.8%22E/@50.354523,34.0104677,17z/data=!3m1!4b1!4m2!3m1!1s0x0:0x0?hl=iw Location]
* The Alter Rebbe's Resting Place on Google Maps: Pictures, Location
*Shaul Silam, [http://www.teshura.com/teshurapdf/Shayevitz-Silem%20-%203%20Adar%202%205774.pdf The History of the Alter Rebbe] — printed as a commemorative pamphlet for a wedding, 3 Adar II 5774 (2014)
* Shaul Silam, '''Chronicles of the Alter Rebbe''' Printed as a Gift for His Daughter's Wedding, 3 Adar 5774
*Menachem Bronfman, [http://www.alysefer.com/ראיון-עם-אדמור-הזקן/ A Special Interview with the Alter Rebbe — A "Translation" into Hebrew Giving a Taste of His Responses to His Questioners], at the Alysefer website
* Menachem Bronpman, Special Interview with the Alter Rebbe - "Translation" to Hebrew for a Taste of His Responses to His Interrogators, on the Alei Sefer Website
*[http://he.chabad.org/library/article_cdo/aid/3562034 Six Videos on the Alter Rebbe] — multimedia segments at the Chabad.org website
* '''6 Videos about the Alter Rebbe''' Multimedia Clips about the Alter Rebbe on the Chabad House Website
* '''<nowiki/>'He Merited the Revelation of Eliyahu': A Rare Letter from the Maggid of Mezritch about the Alter Rebbe''', on the 'Lachluches Geulati' (Redemptive Moisture) Website


[[he:רבי שניאור זלמן מליאדי (אדמו"ר הזקן)]]
[[he:אדמו"ר הזקן]]
[[Category:The Rebbes of Chabad]]

Latest revision as of 17:41, 28 May 2026

Rabbi Schneur Zalman of Liadi

Rabbi Schneur Zalman Boruchovich of Liadi (18 Elul 5505 (September 4, 1745) – 24 Tevet 5573 (December 27, 1812)) is known among Chabad Chassidim as the Alter Rebbe (Yiddish: der Alter Rebbe, meaning "the Elder Rebbe"). He is also referred to as the Maggid of Liozna, the Graz (an acronym of his name), and the Author of the Tanya and the Shulchan Aruch — titles that became attached to him through the wide circulation of his two major works, the Tanya and the Shulchan Aruch HaRav (his comprehensive code of Jewish law).[1] He was also known simply as The Rav (the Rabbi),[2] and was among the foremost disciples of the Maggid of Mezeritch.

Rabbi Schneur Zalman was the founder of the Chabad school of Chassidic thought and the first Rebbe in the Chabad-Lubavitch dynasty. He composed the Tanya, the foundational text of Chabad Chassidic philosophy, and authored the Shulchan Aruch HaRav, a landmark code of Jewish law.

His family name, Boruchovich, was derived from his father's name, Baruch — it was customary in that era to use the father's first name as a surname.[3]

Life[edit | edit source]

Birth[edit | edit source]

A colorized reconstruction based on the portrait of the Alter Rebbe

Rabbi Schneur Zalman's parents, Rabbi Baruch Poizner (a descendant of the Maharal of Prague[4]) and Rivkah, were married on Friday, 17 Elul 5503 (1743). For about ten months they had no children, and on the advice of Rabbi Yitzchak Shaul, a close friend of Rabbi Baruch, the couple traveled to receive the blessing of the Baal Shem Tov.

In the month of Av 5504 (1744), they arrived at the Baal Shem Tov, who promised them that within a year they would have a son. Rabbi Baruch and Rivkah spent some time with the Baal Shem Tov. At the Baal Shem Tov's birthday celebration on 18 Elul, the Baal Shem Tov turned to Rabbi Baruch and said: "At precisely this time next year, you will be embracing a son."

Before leaving the town of Mezhibuzh, they entered the Baal Shem Tov for a farewell blessing. Rivkah told him that when God fulfilled his holy blessing, she would dedicate the child to Torah and divine service in the path of the Baal Shem Tov. The Baal Shem Tov blessed them, and they traveled home with joy. Exactly one year later, on Wednesday, 18 Elul 5505 (September 4, 1745), Schneur Zalman was born, in a small village near the town of Liozna.

In the month of Adar 5505 (1745), Rabbi Baruch traveled to the Baal Shem Tov to inform him that his blessing had been fulfilled and that his wife had conceived. The Baal Shem Tov asked about the time of conception, and upon hearing it, instructed Rabbi Baruch to don a gartel (a belt worn during prayer) and to recite the blessing of Shehecheyanu ("who has granted us life, sustained us, and enabled us to reach this occasion") without pronouncing God's name and sovereignty aloud.[5]

The Baal Shem Tov then gave instructions on how Rivkah should conduct herself during the pregnancy and after the birth, and cautioned Rabbi Baruch not to tell anyone that a son had been born — and if asked, to say simply: "God will help."

On Yom Kippur of 5506 (1745), Rabbi Baruch traveled to the Baal Shem Tov and received guidance on how to raise the child. By the age of one, the boy had begun to speak; by two, his parents noticed that he possessed an extraordinary memory and comprehension, and he had already memorized many chapters of Psalms by heart.

When Rabbi Baruch came to the Baal Shem Tov for Rosh Hashanah 5507 (1746), he mentioned his decision that on the upcoming 18 Elul — when his son would turn three — the Baal Shem Tov himself should perform the child's first haircut (upsherin). When he reached the age of three (in the year 5508 / 1748), his parents and his aunt (his father's sister, Rebbetzin Devorah Leah) brought him to the Baal Shem Tov in Mezhibuzh. The Baal Shem Tov left the child's sidelocks (peyos) intact, blessed him with the Priestly Blessing, and cautioned his parents to return home immediately and not to reveal where they had been. When the child asked who the Jew was who had cut his hair, his mother replied that it was "Grandfather."

Childhood and Youth[edit | edit source]

Rabbi Schneur Zalman was known from his earliest years as a disciplined and orderly child, both in his conduct and in his studies. He achieved remarkable success in Torah knowledge and grasped even the most difficult subjects in their every detail. On 17 Kislev 5510 (1749), Rabbi Schneur Zalman was accepted to serve the local burial society (Chevra Kadisha) in Liozna, until the time of his bar mitzvah. By the age of fifteen he had completed the entire Talmud three times. At age sixteen, on the eve of 17 Kislev 5521 (1760), he was formally accepted as a full member of the Chevra Kadisha.[6] He was thoroughly familiar with the prayer book Sha'ar HaShamayim compiled by the Shelah (Rabbi Isaiah Horowitz), and conducted himself in accordance with the Shelah's spiritual guidelines.

At age eight, he composed a commentary on the Torah that incorporated the interpretations of Rashi, Ibn Ezra, and the Ramban (Nachmanides). When he was ten years old, he had a dream in which Rabbi Reuven Baal Shem — a hidden righteous person — informed him that he was being summoned to a heavenly court. In the vision, Rabbi Reuven led him into the synagogue of Liozna, where three judges declared: "These three elders — Rashi, Ibn Ezra, and the Ramban — are bringing a case against you, for by writing a commentary that incorporates all three of their interpretations, you seek to deprive them of the merit they earn when people study their works independently." The boy was shaken, and promised to burn his commentary. The elders then turned to him and blessed him to originate new Torah insights and paths of divine service. When he awoke, he fasted; and after a second dream on the same theme, he burned the manuscript.[7]

At the age of nine, his father brought him to the town of Lubavitch to study Torah under the renowned scholar Rabbi Yissachar Ber. When Rabbi Schneur Zalman turned eleven — about two years after arriving in Lubavitch — Rabbi Yissachar Ber told Rabbi Baruch that his son no longer required a teacher, and Rabbi Baruch brought him back home to Liozna.

From the age of eleven, in addition to his intensive study of Talmud and legal codes, he began studying Kabbalah (Jewish mysticism) and ethical literature. He also became active in communal affairs, regularly visiting the Liozna marketplace to encourage Jewish merchants — who were struggling to earn a living from trade — to take up farming instead. Many families made the transition to agriculture at his urging.[8]

Bar Mitzvah[edit | edit source]

The bar mitzvah celebration in the year 5518 (1757–1758) was attended by some of the leading Torah scholars of the generation, from Vitebsk, Polotsk, and Minsk. His father, Rabbi Baruch, and his grandfather, Rabbi Moshe, hosted seven days of festive meals, each featuring Torah discourse. The young Schneur Zalman's original Torah insights surpassed all others present; they were recorded by his brother, Rabbi Yehudah Leib Minovitch.[9] All the assembled scholars conferred upon him the titles "Gaon" (Torah genius) and "Tanna he'u u'falig" — a talmudic phrase indicating that his legal rulings carry independent weight.[10]

Shortly after his bar mitzvah, he traveled to Vitebsk to visit his uncle, Rabbi Yosef Yitzchak of Shrei, where he spent several months. There, he heard teachings of the Chassidic school and the path of the Baal Shem Tov — without initially knowing that these were the teachings of the Baal Shem Tov. He later recalled that during his time with his uncle, he felt each day as if he were experiencing the joy of a Jewish festival.[11]

Marriage[edit | edit source]

By the time Rabbi Schneur Zalman reached marriageable age — at fourteen — his reputation as a Torah genius had spread throughout the region.

Rabbi Yehudah Leib Segal, one of the wealthiest and most prominent citizens of Vitebsk, selected him as a groom for his daughter, Sterna.

The wedding was initially set for the month of Elul 5519 (1759), but was postponed when Rabbi Baruch left home at the start of that month. The prospective father-in-law, Rabbi Yehudah Leib Segal, pressed for the wedding to take place in the winter of 5520 (1760), but Rabbi Baruch did not agree. After Passover, Rabbi Baruch again departed and returned in the month of Tammuz, at which point the wedding date was set for Friday, the eve of the Shabbat of Consolation, 12 Menachem Av 5520 (1760).

After the wedding, Rabbi Schneur Zalman lived in his father-in-law's home in Vitebsk.[12]

One of the conditions Rabbi Schneur Zalman stipulated before agreeing to the match was that the five thousand gold coins being brought as his dowry be placed entirely at his own disposal. In the first year of marriage — with his wife's agreement — he distributed the entire sum to families who wished to support themselves through farming, helping them purchase land and livestock. Through this contribution, large settlements of Jewish farmers were established along the Dvina River running through Vitebsk. Rabbi Schneur Zalman visited these settlements frequently, encouraging the residents to set fixed times for Torah study, and sharing with them Torah stories and rabbinic teachings.[13]

By the age of eighteen, he had mastered the entire Talmud together with its major commentators, including the works of the early authorities (Rishonim) and later authorities (Acharonim).

In Mezeritch[edit | edit source]

Although Rabbi Schneur Zalman had never met the Baal Shem Tov directly — apart from the brief encounter at his upsherin at age three — he spoke of the Baal Shem Tov as his spiritual grandfather: "Rabbi Baruch of Mezhibuzh is the Baal Shem Tov's physical grandson, while I am his spiritual grandson." This statement has been interpreted in two ways: either through his first teacher, Rabbi Yissachar Ber of Lubavitch, who was a disciple of the Baal Shem Tov, or through his primary teacher, the Maggid of Mezeritch, who was among the Baal Shem Tov's greatest disciples.[14]

After Passover of 5524 (1764), with his wife's blessing, he traveled in fulfillment of the teaching "exile yourself to a place of Torah."[15]

After deliberation, he chose to travel to Mezeritch to study under Rabbi DovBer, the Maggid of Mezeritch. His reasoning was: in Vilna, they teach how to study — and that he already knew. In Mezeritch, they teach how to pray — and that he had yet to learn.

When he decided to remain in Mezeritch, the Maggid revealed to him the Baal Shem Tov's teaching that Rabbi Schneur Zalman was a new soul from the highest spiritual realm (Atzilus), clothed in a physical body, and that his mission was to reveal and explain the teachings of the Baal Shem Tov — rooted in love of God and love of one's fellow Jew — and to reveal the path of Chabad Chassidus, for one must love every Jew simply because he is a Jew.

Rabbi Schneur Zalman later said that in Mezeritch he learned three things: what God is, what the Jewish people are, and the power of a Chassidic melody (niggun).

While in Mezeritch, he studied in regular paired study (chavrusa) with Rabbi Avraham HaMalach (the Angel), the Maggid's son.

After a year and a half in Mezeritch, he returned home to Vitebsk and began spreading the Chassidic path founded by the Baal Shem Tov. He caused a spiritual revolution in Vitebsk, and even the great Torah scholars there were awed by his immense brilliance. When his father-in-law, the wealthy Rabbi Yehudah Leib Segal, saw that his son-in-law had embraced the Chassidic path, he began making his life difficult and pressured his daughter to divorce. When she refused, her father expelled her from his home.

At the age of twenty-two — in 5527 (1766–1767) — Rabbi Schneur Zalman was appointed as the town preacher (Maggid) of Liozna.

At the age of twenty-five — in 5530 (1769–1770) — he began, at the Maggid's instruction, composing his code of Jewish law, known as the Shulchan Aruch HaRav. When the Maggid instructed him to undertake this task, he rose to his full height, placed his hands on Rabbi Schneur Zalman's head, and blessed him with the Priestly Blessing.[16]

In 5531 (1770–1771), he traveled on a confidential mission on behalf of the Maggid of Mezeritch to Rabbi Yosef Kalbo of Shklov.

The Founding of Chabad Chassidus[edit | edit source]

Further information: The Founding of Chabad Chassidus

When Rabbi Schneur Zalman returned from Mezeritch for the first time, he reported that the Maggid had revealed to him that one of his missions in this world was to reveal Chabad Chassidus. In the year 5532 (1772), when the Russians conquered the entire region of Vitebsk and Liozna from the Poles,[17] he founded the Chabad approach — divine service through the intellectual faculties of Wisdom (Chochma), Understanding (Binah), and Knowledge (Da'as), which together form the Hebrew acronym Chabad.[18]

As the approach spread through Rabbi Schneur Zalman and his emissaries, hundreds of young scholarly men joined the movement. His brother, Rabbi Yehudah Leib Pozner, stood at his right hand in building Chabad Chassidus. Over the next four years, the movement spread among hundreds of additional devoted followers. After the passing of the Maggid of Mezeritch and the emigration of the leading disciple, Rabbi Menachem Mendel of Vitebsk, to the Holy Land, leadership of Chassidus in the regions of Lithuania and Belarus passed to Rabbi Schneur Zalman. Thousands more families joined Chabad, and by the year 5540 (1780), Chabad Chassidim numbered approximately fifteen thousand families across Russia.

During that same year — 5532 (1772) — he conducted a campaign encouraging Jews living in the city of Vitebsk to relocate across the border into Russia proper.[19]

Leader of Chabad Chassidus[edit | edit source]

The Passing of the Maggid of Mezeritch[edit | edit source]

The gravesite of the Maggid of Mezeritch, Rabbi Schneur Zalman's teacher
Further information: Gatherings of the Maggid's Disciples

On 18 Kislev 5533 (November 23, 1772), the Maggid of Mezeritch asked his disciple Rabbi Schneur Zalman to do whatever he could to ensure that his son, Rabbi Avraham HaMalach, would succeed him — and if Rabbi Avraham was unwilling, that Rabbi Menachem Mendel of Vitebsk should take his place. The following day, 19 Kislev 5533, the Maggid passed away, and his leading disciples scattered to various lands to spread the teachings of Chassidus. Rabbi Avraham HaMalach settled in Vohlinia and Rabbi Menachem Mendel of Vitebsk settled in Russia. Rabbi Schneur Zalman and the other disciples of the Maggid immediately submitted a formal declaration of allegiance to Rabbi Avraham HaMalach.

In those years, opposition to Chassidus was at its peak, and there was urgent need for a person of strong character who could stand firm against the opponents. For this purpose, a gathering was convened under the leadership of Rabbi Avraham HaMalach, and it was decided to establish a leadership council, whose chairman would be authorized to issue directives to all Chassidic centers as he saw fit for the spread of the Chassidic movement. Rabbi Schneur Zalman was elected as chairman. In this capacity he served for three years, traveling extensively to strengthen the disciples of the Maggid in their home communities.

In 5536 (1775–1776), Rabbi Schneur Zalman established study houses (chadarim) in Liozna, to which young scholars from across the region gathered to study Torah continuously according to his guidance and structure. During this period, Rabbi Schneur Zalman's leadership began to take on a distinctly Chabad character, which grew more defined over the years. Within a short time, it became known that a new current had been born within Chassidism — the Chabad stream.

In 5537 (1776–1777),[20] Rabbi Menachem Mendel of Vitebsk traveled to the Land of Israel together with three hundred people. Rabbi Schneur Zalman deliberated greatly about whether to join. He initially inclined against going, reasoning: "Upon whom can I leave our brethren, the children of Israel?" He also recalled the Maggid's teaching that the Baal Shem Tov himself had been unable to ascend to the Holy Land because "there are souls that specifically require the Land of Israel, and there are souls that specifically require the Diaspora."[21] At the last moment — after Rabbi Menachem Mendel had already set out — he decided to join, and traveled with some of his disciples to Mogilev, where the group had stopped. He sent word that he wished to join. Rabbi Menachem Mendel and his senior disciples urged him to remain in Belarus and assume the mantle of leadership over the Chassidic community. Rabbi Schneur Zalman did not agree. Only after his teacher the Maggid appeared to him in a dream and instructed him to remain — and after he and Rabbi Menachem Mendel spent an entire week in private, extended daily sessions — did he agree to stay in Russia. After the group continued on its way to the Land of Israel, Rabbi Menachem Mendel continued to lead the Chassidim from afar through frequent letters and emissaries. During this time, the Alter Rebbe went to stay in Mogilev.

The Move to Liozna[edit | edit source]

During that period, Rabbi Schneur Zalman received offers of rabbinical positions from both Vitebsk and Liozna. He chose Liozna, on condition that the community undertake to provide for his material needs, those of his three brothers and their families, and the needs of the scholars in the study houses and the Chassidic guests who came from Russia and Lithuania. In the month of Elul 5536 (1776), Rabbi Schneur Zalman set out for Liozna, and in the month of Shvat 5538 (1778) he arrived.

By that time he was already leading thousands of Chassidim, yet he did not yet bear the official title of "Rebbe." His followers' longing for a Rebbe who would be physically present with them grew steadily, and they expressed this desire to Rabbi Menachem Mendel of Vitebsk. He wrote to them that even though they were bound to him, they were permitted to seek guidance and encouragement from "the righteous and devout rabbis and complete ones... whose every word is like burning coals of divine counsel and knowledge" — "the great leaders of the community, renowned in Torah and fear of Heaven, who are present with you in your places of dwelling." He was referring to Rabbi Yisrael of Polotsk, Rabbi Yissachar Ber of Lubavitch, and "the honored Rabbi Schneur Zalman, may God protect him, and may his name endure forever — the threefold cord, etc., in whose hands, with God's help, is their goodness, from the great good that is hidden and stored up, to illuminate their eyes and give them life."

In this letter, Rabbi Menachem Mendel gave his Chassidim in Russia permission to seek counsel from these three leaders and to follow their guidance. This arrangement continued for a period, with Rabbi Menachem Mendel as the undisputed leader, while the three righteous men in Russia guided the community in spiritual matters. Over time, Rabbi Menachem Mendel sensed that despite his efforts to lead the community from afar, some of his Chassidim had begun seeking Torah guidance from various leaders across Eastern Europe. Some called for the "Seer of Lublin" to be brought from Poland and crowned as leader of the Russian Chassidic community.

When Rabbi Menachem Mendel understood that the situation was expanding, he decided to formally appoint Rabbi Schneur Zalman as the leader of the Chassidim in Russia.

The Journey to the Gaon of Vilna[edit | edit source]

Following the passing of the Maggid of Mezeritch, the opponents of Chassidus (Misnagdim) intensified their campaign against the movement. Rabbi Menachem Mendel of Vitebsk and Rabbi Schneur Zalman traveled to Vilna in 5534 (1773–1774) to meet with Rabbi Elijah, the Gaon of Vilna, in order to convince him that the Chassidim had not deviated from the path of Torah — and thereby bring about an end to the Misnagdim's campaign. However, the Gaon refused to receive them and left Vilna, returning only after they had departed.

Rabbi Schneur Zalman later wrote:[22]

From the outset we informed them, and we went to the home of the pious Gaon to speak with him and to remove his complaints against us — while I was there together with the pious Rabbi Menachem Mendel of Horodok, of blessed memory — and he shut the door before us twice... And when they implored him greatly, he departed and left the city and remained away until the day of our departure from the city... and the war of the opponents continued with full force.

Rabbi Menachem Mendel, together with several of the Maggid's disciples — having recognized that they could not silence the Misnagdim's campaign — decided to emigrate to the Land of Israel.[23]

Debates with the Opponents of Chassidus[edit | edit source]

Further information: The Great Debate in Minsk (5543)

In the five years that Rabbi Schneur Zalman served as the general coordinator of the Chassidic movement — from the time Rabbi Menachem Mendel of Vitebsk emigrated to the Holy Land until 5543 (1782–1783) — he conducted several formal debates against leading Misnagdim. For this purpose, he traveled specifically to the strongholds of those who opposed Chassidus, demonstrating their strength in the study of revealed Torah law and vindicating the legitimacy of their path and method.

The most celebrated of these debates was the "Shklov Debate" and the "Great Debate in Minsk," held in 5543 (1782–1783). In the aftermath of these encounters, hundreds of scholars drew closer to Chassidus, and genuine opposition from the leading Torah authorities among the Misnagdim diminished considerably — as they came to see that the leader of the Chassidic movement was a formidable scholar and that his entire path was rooted in authentic Jewish faith without any deviation from traditional practice. What remained was only the partisan opposition of the more extreme faction among the Misnagdim, who refused to accept that Rabbi Schneur Zalman had overwhelmingly prevailed in the debates.

His Appointment as Rebbe[edit | edit source]

In 5546 (1785–1786), Rabbi Menachem Mendel of Vitebsk sent Rabbi Schneur Zalman a special letter[24] informing and demanding of him[25] that the time had come to formally accept leadership of the Chassidim in Russia, to serve as their "Rebbe," and not to evade the responsibility placed upon him — with a promise of blessing and success.[26] The letter also outlined the manner in which he was to lead the Chassidim.[27]

By that time, Rabbi Schneur Zalman was already leading thousands of Chassidim who gathered in his presence, and his study houses were home to hundreds of brilliant scholars. Yet he did not eagerly accept the title of "Rebbe" with all its attendant burdens. In a reply letter, Rabbi Schneur Zalman wrote[28] that he trembled upon hearing that he had been anointed to lead the Chassidim of Russia, and wrote that the role weighed heavily upon him and that he could not bear it alone.[29] Nevertheless, he did not wish to defy his teacher's will, and agreed to accept the role on condition that his teacher hold him in his daily remembrance and bless him continuously.[30]

Rabbi Menachem Mendel also wrote letters to the Chassidim in Russia instructing them to accept the leadership and authority of Rabbi Schneur Zalman. In an additional letter written in 5548 (1787–1788), shortly before his own passing, he sent his final letter formally crowning Rabbi Schneur Zalman as the sole and undisputed leader of the Chassidim in Russia.[31] Following this, the community of Chassidim in Russia accepted Rabbi Schneur Zalman's leadership and authority.

Only fifteen years after the passing of the Maggid of Mezeritch, in 5548 (1787–1788), did the Alter Rebbe formally accept the role of Rebbe and official leader of the Chassidim.

With the Haskalah Movement[edit | edit source]

The maskilim (proponents of the Jewish Enlightenment movement) of that era succeeded in penetrating Vilna — the greatest center of Torah scholarship at the time and also the stronghold of opposition to Chassidus. The Torah scholars of Vilna, led by the Gaon of Vilna, looked favorably upon the pursuit of secular studies alongside Torah study, and in particular upon the study of Hebrew grammar. The maskilim exploited this opening to penetrate the central circles of Torah scholarship and to transfer the children of scholars to their own educational path — which led many young men to secular studies in Berlin, and from there into the Enlightenment movement. An active role in this was played by Shimon Lilienthal (known as Shimon the Heretic), who disguised himself as a God-fearing tutor and transferred many children to Enlightenment-style education. Shimon attempted to find a way to influence the Chassidic community as well, and for this purpose undertook a lengthy journey to Belarus, even meeting with the Alter Rebbe — but he despaired when he witnessed the depth of the Chassidim's faith and their devotion to their Rebbe.[32]

The Book of Tanya[edit | edit source]

Cover of the Tanya
Further information: The Tanya

The Tanya is the foundational text of Chabad Chassidic thought and one of the pillars of the broader Chassidic movement. The book surveys the human soul and analyzes the inner processes that lead to divine service, while offering practical tools for overcoming the obstacles that stand in the way. It is said that the Alter Rebbe wrote the Tanya containing answers for all questions of the soul for every generation until the coming of the Messiah.

In 5532 (1772), after founding the Chabad Chassidic approach, the Alter Rebbe began guiding his Chassidim in private audiences (yechidus) on matters of divine service. These teachings were recorded by the Chassidim and gathered into booklets that were studied within the community. These booklets were later published, in 5744 (1984),[33] as a work known as Tanya Mahadura Kama (the First Edition Tanya). In 5535 (1775), the Alter Rebbe began composing the Tanya in its final form, working on it for twenty years until completing it in 5555 (1795), at which point he authorized copies to be made. The opponents of Chassidus feared the book's influence and created forged copies in which deliberate theological distortions had been inserted. When the Alter Rebbe learned of this, he decided to print it officially, to prevent further forgeries. In 5556 (1796), he sent the Tanya to the press in Slavita, accompanied by endorsements from disciples of the Maggid of Mezeritch: Rabbi Meshulam Zusya of Anipoli and Rabbi Yehudah Leib HaKohen. The first copies of the Tanya arrived from the press on 26 Kislev 5557 (December 6, 1796).

Initially, the book met with resistance even from some Chassidic leaders due to its strong intellectual dimension, but once they saw that it led to an increase in authentic divine service, they ceased their opposition and fully embraced it. Today the Tanya is considered the most important foundational text of the Chassidic movement, revered by all its branches and studied in Jewish communities worldwide.

The Tanya is known by several names:

  • Likkutei Amarim ("Collected Teachings") — the official name given by the Alter Rebbe himself.
  • Sefer Shel Beinonim ("The Book of the Intermediate") — named for the book's central focus on the spiritual level of the beinoni, the person who struggles and strives.
  • Tanya — named after the first word of the text.
  • The Written Torah of Chassidic Teaching — named for the precision of every letter in the book, comparable to the precision of the Written Torah.

The Tanya is divided into five parts:

  1. Likkutei Amarim — the first and principal section.
  2. Sha'ar HaYichud VeHaEmunah (also called Likkutei Amarim Part Two) — an intellectual explanation of the unity of God.
  3. Iggeres HaTeshuvah (Epistle of Repentance) — an explanation of the nature of repentance according to Chassidic teachings.
  4. Iggeres HaKodesh (The Holy Epistle) — a collection of thirty-two letters written by the Alter Rebbe.
  5. Kuntres Acharon (Final Treatise) — the Alter Rebbe's elaborations on several topics discussed in the first section.

Many spiritual qualities have been attributed to the study of the Tanya by Chabad Rebbes and other great Torah authorities, and it is customary to memorize passages from the Tanya by heart. The Tanya has had a profound influence on Jewish faith, particularly in its explanation of the Baal Shem Tov's teaching on divine providence. Today it is considered a foundational work of divine service; Chabad Chassidim study a daily portion of the Tanya, completing the entire book over the course of a year, following an established schedule instituted by the sixth Chabad Rebbe. Over the years, dozens of commentaries and explanations have been written on the Tanya, some by Chabad Rebbes and some by Chassidim. As of 5770 (2010), the Tanya had been printed in more than five thousand editions.

His Imprisonments[edit | edit source]

The Peter and Paul Fortress, Saint Petersburg
Further information: The Imprisonment and Liberation of the Alter Rebbe and The Second Imprisonment of the Alter Rebbe

Following his formal appointment as head of Chabad Chassidus and the spread of his approach to divine service, the Alter Rebbe encountered fierce opposition from two directions: from the Misnagdim (the rabbinic opponents of Chassidism) on one side, and from the maskilim (the Enlightenment movement) on the other.

In 5559 (1798), the Misnagdim filed an accusation with the Tsarist government that the Alter Rebbe was collecting money for the Turks — who at that time ruled over the Land of Israel — in order to undermine Russian rule. In truth, the funds being collected were for the support of the Chassidim in the Holy Land. On 24 Tishrei 5559 (October 22, 1798), the Tsarist government had the Alter Rebbe arrested and sentenced him to death as a rebel against the government. He sat in prison in the Peter and Paul Fortress in Saint Petersburg for fifty-three days, during which time he succeeded in proving his innocence. On Tuesday evening, 19 Kislev 5559 (November 27, 1798), he was released. At the moment the news of his release was brought to him, he was holding his Psalms open to the verse: "He redeemed my soul in peace."

The day of his release, 19 Kislev, became known as the "Festival of Liberation" (Yud-Tes Kislev) among Chabad Chassidim and is celebrated to this day.

The Alter Rebbe's imprisonment had been due to occur several years earlier, but when Rabbi Zusya of Anipoli heard of it, he declared: "Zusya does not agree to this" — and the imprisonment was thereby deferred until 5559 (1798).[34]

On 24 Tishrei 5561 (October 11, 1800), the Alter Rebbe was arrested a second time, though under somewhat better physical conditions. The charges against him were more severe, however. He was released from this imprisonment on 27 Kislev (the third night of Chanukah) according to one account, and on 29 Kislev (the fifth night of Chanukah) according to another.[35]

In Liadi[edit | edit source]

After his second imprisonment, the authorities requested that the Alter Rebbe reside in Saint Petersburg. His Chassidim who lived far away were greatly pained by the distance from their Rebbe. At that time, the city of Saint Petersburg was governed by Prince Lyubomirsky, who wished to meet the Alter Rebbe. A Chassid told the Prince of the Alter Rebbe's greatness, of the awe and devotion that thousands of people felt toward him, and of the anguish of the Chassidim over the government's requirement that he reside in Saint Petersburg.

When Lyubomirsky and the Alter Rebbe met, the Prince told him that if he agreed to settle in one of the towns under the Prince's jurisdiction, he would petition the government to approve this. The Alter Rebbe agreed to settle in the town of Liadi, and the Prince ordered that homes be built there for the Alter Rebbe and his Chassidim.

On Friday, the eve of the Shabbat of Consolation, 14 Menachem Av 5561 (August 14, 1801), the Alter Rebbe arrived in Liadi together with five thousand Chassidim. From that time on, the Alter Rebbe and his Chassidim lived in peace and tranquility, free from the pressure of their opponents. His communal and spiritual activity spread across all of Belarus and Ukraine, and during this period tens of thousands more Chassidim joined the movement.[36]

The Napoleonic War[edit | edit source]

Further information: The Napoleonic War

When Napoleon's war against the Russian Empire broke out, the Alter Rebbe expressed his position to his Chassidim: if Napoleon were to win, it was possible that Jewish life might improve materially — but spiritually, irreligion and moral abandonment would likely increase, God forbid. He therefore did everything in his power to aid the Russian army. Immediately after Napoleon's forces invaded Russia on 14 Tammuz 5572 (July 14, 1812), the Alter Rebbe dispatched several Chassidim to serve as intelligence agents for the Russian military in the French headquarters (the most prominent of those who went was Rabbi Moshe Meizlish).

The Alter Rebbe sent a sacred letter to all the Jews of Russia, calling upon them to stand in support and to assist the Russian government with their money, their labor, and whatever they had. He concluded his letter with the words: "And you — let not your hearts be faint, nor pay heed to the enemy's temporary victories, for the final victory will be on the side of the Tsar of Russia."

The Alter Rebbe was reluctant to leave his home in Liadi during the war, primarily in order not to break the spirit of the Jews of Belarus. However, when Napoleon's army rapidly advanced toward Liadi, the Alter Rebbe ordered all the Jewish residents to evacuate the city as quickly as possible. This was on Friday, 29 Menachem Av, the eve of the month of Elul 5572 (August 28, 1812). The Alter Rebbe, together with his household and approximately three hundred Chassidic families, hastily departed from Liadi, which faced imminent invasion by Napoleon's army.

Before the families left their homes, the Alter Rebbe instructed them to take all their household possessions — their beds, their tables, even their fixed prayer lecterns, which they uprooted from their places. All old and worn items he ordered to be burned. After all the Chassidim had left the city and had already traveled a considerable distance, he sent them back to check whether any item or garment had been left behind. To their great surprise, they found a worn pair of slippers. The Alter Rebbe ordered the entire house in which those items were found to be burned.

Shortly after the Alter Rebbe left Liadi, Napoleon himself arrived in the city with his French troops. He hurried to the Alter Rebbe's home, but when he saw it engulfed in flames, he ordered his soldiers to extinguish the fire — yet the blaze had spread too far for them to approach. When Napoleon saw that nothing could be saved from the Alter Rebbe's home, he turned to the residents of Liadi and asked them to bring him any object belonging to the Alter Rebbe — a coin, a utensil, or similar item — promising enormous payment to whoever could bring him something that had belonged to the Alter Rebbe. But nothing was found.

For a hundred and forty days, the Alter Rebbe and the three hundred families were displaced on a difficult journey, escorted by Russian soldiers, until they finally arrived at the village of Pyana, where they found rest for their souls. Upon arriving at Pyana, the Chassidic families received the news that the Alter Rebbe's words had been fulfilled: Napoleon's army had begun to suffer defeats. As the Alter Rebbe's successor, the Mitteler Rebbe, later wrote: "And on 19 Kislev we heard that the enemy had been routed near Krasna and was being chased away like a dog, and we were entirely joyous, for everything had been fulfilled — not a word or half a word had fallen."

When the Alter Rebbe departed from Liadi, the Chabad dynasty transferred its center from Liadi to Lubavitch, where the Mitteler Rebbe — the Alter Rebbe's son and successor — settled approximately one year later.

His Passing[edit | edit source]

The renovated Ohel (gravesite enclosure) of the Alter Rebbe in Haditch (5754 / 1994)
The gravesite of the Alter Rebbe from inside the Ohel

Final Days[edit | edit source]

On Friday, 8 Tevet 5573 (December 31, 1812), the Alter Rebbe arrived at the village of Pyana,[37] where he received news of the devastation wrought across Belarus.[38] On Thursday, 21 Tevet 5573 (January 13, 1813), the Alter Rebbe recited his final evening prayer (Maariv) — at length.[39]

His sons later described this prayer as being "with a clear and settled mind and with a wondrous spiritual attachment (dveikus)." Before his passing, he said: "Whoever holds onto my 'handle,' I will do for him good in this world and in the World to Come."[40]

He further said:[41] "The passage from this world to the World to Come is a simple matter, and depends only on the one who conveys you. There are those who are dying for a long time — it appears that the one conveying them is among the slower ones. There are those who die in just a few moments — it appears that the one conveying them is among the efficient emissaries. And the obligation of departure from the body depends on the quality of life lived in the body, and the verse explains: 'better is my death than my life' — that the goodness and life after death depends on how one's life was lived while the soul was in the body. And from this comes my stirring."

Moments before his passing, the Alter Rebbe wrote on a slip of paper his final Torah teaching on the subject of the nefesh hashfela (the humble soul): "The humble soul in its truest depths — its root and its divine service are physical Torah."[42]

The Alter Rebbe then instructed that the room in which he lay be closed, and that only those who wished to pray be admitted. He added that if two Jews who were lax in religious observance should happen to enter, the owner of the house should do his best to inspire them and bring them to repentance — and that in reward for this, the Rebbe promised the (non-Jewish) house owner long life.[43]

The Passing[edit | edit source]

On the conclusion of the Sabbath, the Torah portion of Shemos, 24 Tevet 5573 (January 15, 1813), immediately[44] after the evening prayer and the Havdalah ceremony (the prayer marking the close of the Sabbath) recited over coffee[45] — at 10:22 p.m. — his soul departed.

His Resting Place — Haditch[edit | edit source]

Further information: The Ohel of the Alter Rebbe and Haditch

The village of Pyana had no Jewish cemetery, so the Alter Rebbe was transported the following day by snow-sled to the town of Haditch, approximately 300 kilometers away, where a Jewish cemetery existed.[46]

As the Alter Rebbe was being transported for burial in Haditch, the wagon suddenly stopped midway, and those accompanying the body noticed that the Alter Rebbe appeared to have raised himself and was lying suspended in the air. The escorts were alarmed, and then noticed that an unclean animal had crept under the wagon. They drove it away, and the Alter Rebbe settled back as before.

The Alter Rebbe was brought to his final resting place in the Jewish cemetery of Haditch, and later an ohel (a commemorative enclosure, customarily built over the graves of great sages) was constructed over the grave.

After the burial, the Tzemach Tzedek (the third Chabad Rebbe) came to live in Haditch, near the holy gravesite.

His Family[edit | edit source]

  • His daughter, Rebbetzin Freida — married Rabbi Eliyahu Klotzker.
  • His daughter, Rebbetzin Devorah Leah — married Rabbi Shalom Shachna Altschuler.
  • His daughter, Rebbetzin Rachel — married Rabbi Avraham Shaines.
  • His son, Rabbi DovBer Schneuri, the Mitteler Rebbe (the second Chabad Rebbe) — married Rebbetzin Sheina Schneuri.
  • His son, Rabbi Chaim Avraham.
  • His son, Rabbi Moshe — married Sterna Schneuri, of the Rivlin family.

His Lineage[edit | edit source]

The Alter Rebbe's lineage traces back to the Maharal of Prague, who himself was descended in a direct line from Rav Hai Gaon, son of Rav Sherira Gaon, son of Rav Chanina Gaon — members of the ancient family of Exilarchs and Princes of Israel, going back to the kings of the House of David.[47]

The sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, writes[48] that the Alter Rebbe was the son of Rabbi Yisrael Baruch Pozner, son of Rabbi Schneur Zalman Pozner,[49] son of Rabbi Moshe of Pozna, son of Rabbi Yehudah Leib, son of Rabbi Shmuel Charif, son of Rabbi Betzalel Charif, the only son of the Maharal of Prague.

According to the book Beis Rebbi,[50] Rabbi Moshe of Pozna (the great-grandfather of the Alter Rebbe's father) was the son of Rabbi Yehudah of Kavily,[51] who was the son of Rabbi Moshe, who was the son of Rabbi Tzvi Hirsh, who was the son of the renowned Rabbi Yosef Yaski, the rabbinical court judge of the Lublin community (and according to some, of the Lvov community), who was the son-in-law of the Maharal of Prague. In recent years, however, scholarly studies have questioned whether this genealogical line through Rabbi Yehudah of Kavily can be conclusively established.[52]

The Portrait of the Alter Rebbe[edit | edit source]

The portrait of the Alter Rebbe
Further information: The Portrait of the Alter Rebbe

In 5559 (1798–1799), while the Alter Rebbe was imprisoned, he was painted by the aristocratic masters of Saint Petersburg, and the portrait depicts him at an age corresponding to that period. Knowledge of the portrait came from a Chassid who heard the Tzemach Tzedek (the third Chabad Rebbe) mention it to his son, the Maharash (the fourth Chabad Rebbe), in 5622 (1861–1862).

It is not known with certainty whether the original portrait was made in black pencil or in color. The earliest known surviving example of the original portrait is a copy of its first printing, in a large format. It was produced by Rabbi Shemaryahu Schneersohn and is preserved in the Lubavitch Library.

His Works[edit | edit source]

Title page of the first printing of Likkutei Torah, 5608 (1848)

His Innovations and Rulings[edit | edit source]

The Alter Rebbe was a trailblazer not only in the realm of Chassidic thought, but also in the areas of Jewish law and practice. Beyond composing the Shulchan Aruch HaRav, he established ten[53] major innovations and rulings:

  • Tanya — a path of divine service for the Jewish soul.
  • The Prayer Rite — a prayer book equally accessible to all Jews.
  • Polished Slaughtering Knives — polishing the knife used for ritual slaughter (shechita) on both sides of the blade.
  • Script for Torah Scrolls, Tefillin, and Mezuzos — a new letter form that synthesizes Kabbalah and Jewish law. The story is told that the Maggid summoned the Alter Rebbe and told him that there was a heavenly indictment over the disagreement between the legal and Kabbalistic traditions regarding the shape of certain letters. He asked him to compose a script that would unite both traditions. The Alter Rebbe created this script, and the Maggid was pleased.
  • Division of the Talmud — the annual completion of the entire Talmud, distributed among the members of each Chabad community.
  • The Mikveh Ruling — a legal solution that facilitates immersion in a natural spring.
  • Sale of Chametz via a Guarantor — the sale of leavened food before Passover through the mechanism of a guarantor-contractor.
  • The Tefillin Knot — a distinctive method of tying both the head tefillin[54] and the arm tefillin.[55]

The Ten Melodies[edit | edit source]

Musical notation of the Niggun of Four Movements from the Book of Chabad Melodies
Further information: The Ten Melodies

It is a longstanding Chabad tradition that the Alter Rebbe himself composed ten sacred melodies (niggunim) that possess a unique spiritual quality — the power to arouse the one who sings them to heartfelt repentance and to a profound attachment of the soul to the Divine. These melodies are traditionally not sung casually, but reserved for designated times or moments of spiritual opportunity. Five of the ten melodies are known with certainty; the remaining melodies are attributed to him, though it is uncertain whether he composed all of them himself.

  1. Avinu Malkeinu
  2. Eli Atah
  3. Niggun of Four Movements
  4. Niggun Bnei Heichala
  5. Ka'Ayil Ta'arog
  6. Lecha Dodi
  7. Niggun of Attachment — Rosh Hashanah
  8. Niggun of Attachment — Shabbos
  9. Tze'ena U're'ena
  10. Kol Dodi

See Also[edit | edit source]

Further Reading[edit | edit source]

  • Rabbi Shalom DovBer Levin, History of Chabad in Tsarist Russia, Kehot Publication Society, New York, 5770 (2010).
  • Shterna Sarah Schneersohn, The Scroll of His Life — a documented account of the Alter Rebbe's imprisonment and liberation, written in her youth by the wife of the Rebbe Rashab and later lost. In 5700 (1940) it was discovered by her step-nephew, Rabbi Shimshon Dov Yerushalimsky, who passed it on to the sixth Chabad Rebbe.
  • Rabbi Chaim Meir Hillman, Beis Rebbi.
  • Mordechai Teitelbaum, The Rabbi of Ladi and the Chabad Faction (in Hebrew), 5670 (1910).
  • Rabbi Yehoshua Mondshine, Journey to Berdichev.
  • Rabbi Schneur Zalman Berger, History of Chabad in Saint Petersburg, chapter 4 — The Alter Rebbe in Prison.
  • Imprisonment and Liberation of 19 Kislev, special supplement in Beis Moshiach Weekly, issue 207.
  • Overview — Shulchan Aruch HaRav (Torah giants and the Shulchan Aruch HaRav; how it was received in the Lithuanian community), Beis Moshiach Weekly, issue 1343.
  • Rabbi Chanoch Glitzenstein, Sefer HaToldos, Alter Rebbe.
  • Schneur Zalman Berger, HaTemim (supplement in Beis Moshiach Weekly) — a series on the Alter Rebbe's greatest disciples.
  • Rabbi Dov Taverdovitch, Halachta KeRav — an explanation of the laws of the Sabbath according to the Alter Rebbe's rulings, Kfar Chabad.
  • Rabbi Avraham Levi, Kuntres Ksav Chabad — a survey of the Alter Rebbe's script, Migdal HaEmek, Tevet 5769 (2009).
  • HaRishon ("The First"), Toras Chabad Publishing, 5774 (2013–2014).
  • Menachem Ziegelboim, Istalkei Yakira — the story of the passing of the Chabad Rebbes, p. 54, 5773 (2013).
  • Rabbi Nachum Greenwald, HaRav, 5775 (2015).
  • Masanya Engelman, A New Path of a 'New Soul, Kfar Chabad Weekly, issue 1992, p. 20.

External Links[edit | edit source]

  1. ↑ The Rebbe [Rabbi Menachem Mendel Schneerson] frequently used this dual title, and on one occasion explained its meaning: "Author of the Tanya" refers to his role as the decisor in the inner dimension of Torah, while "Author of the Shulchan Aruch" refers to his role as the decisor in the revealed, legal dimension of Torah. There is also a structural connection between the two works: the four parts of the Tanya correspond to the four parts of the Shulchan Aruch HaRav.
  2. ↑ He was sometimes called der Litvak ("the Lithuanian"), following a remark made by the Maggid of Mezeritch to his disciples, who referred to Rabbi Schneur Zalman as "the Lithuanian genius."
  3. ↑ It was common practice in that period to append the father's name to one's own as a form of family name.
  4. ↑ The Maharal of Prague had a single son, Rabbi Betzalel Charif, born in 5316 (1556) and who passed away in 5380 (1620). His son, Rabbi Shmuel, served as head of the Prague community and passed away in 5415 (1655). His son, Rabbi Yehudah Leib, served as a rabbinical judge in Kavily. His son, Rabbi Moshe of Pozna, authored the work Kol Yehudah on the Shulchan Aruch. His son, Rabbi Schneur Zalman Pozner, was the grandfather of the Alter Rebbe. His son, Rabbi Yisrael Baruch Pozner, was the father of the Alter Rebbe.
  5. ↑ This unusual instruction reflected the profound spiritual significance the Baal Shem Tov attached to this child's birth.
  6. ↑ See Beis Rebbi, chapter 1, and the discussions in the notes there.
  7. ↑ From a record of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, published in Beit'on Chabad, issues 19–20.
  8. ↑ Sefer HaSichos 5705 (a volume of talks by the sixth Rebbe), p. 78.
  9. ↑ Rabbi Yitzchak Eizik of Vitebsk later reported that he possessed three manuscript volumes copied from Rabbi Yehudah Leib's writings — Rabbi Schneur Zalman's responses to every question posed by the scholars present at his bar mitzvah celebration.
  10. ↑ These titles were recorded in the register of the Chevra Kadisha as a record for future generations.
  11. ↑ Sefer HaToldos: Admor HaZaken, part 1.
  12. ↑ Sefer HaSichos, Summer 5700, p. 79.
  13. ↑ Sichos 5705, p. 131.
  14. ↑ Sefer HaZichronos, at its beginning.
  15. ↑ Ethics of the Fathers (Pirkei Avos), 4:14.
  16. ↑ HaTemim, p. 72.
  17. ↑ Chabad Chassidus could only have been established in Russia; see the talk of the Rebbe, 12 Tammuz 5713 (1953).
  18. ↑ Sichos 5709, p. 293; the genealogical chain — Alter Rebbe.
  19. ↑ From the genealogical chain.
  20. ↑ From the genealogical chain.
  21. ↑ Igros Kodesh of the Alter Rebbe, part 1, p. 202 — from his letter to Rabbi Yisrael of Polotsk.
  22. ↑ Igros Kodesh of the Alter Rebbe, letter 34.
  23. ↑ Beis Rebbi.
  24. ↑ The opening of the letter contains praise of an extraordinary kind, unlike any found in the rest of his correspondence: "Light is sown for the righteous, the light that goes and grows, the dew of lights as Israel's dew; may he blossom like a rose and his roots like the Lebanon, from him fruit is found, all who find him find life and peace — the beloved, God's friend and the friend of my soul, the beloved of my heart, the brilliant luminary, the treasured repository in the dwelling of wisdom, strong unto God, a Sinai, our master Rabbi Schneur Zalman, may he live."
  25. ↑ "And I have come only to add to his love, in a letter in my own hand, to stir his righteousness and the Torah of his God in his heart, that his steps not falter. Why do you say, 'My path is hidden from God' — to sustain Israel for their Father in Heaven, to guide the way, and who like him gives guidance in all their province, for the lamp of the commandment and the light of Torah goes and grows until the day is established, and they do not require a prophet or seer, for I am no prophet or seer, and God is his light. Only be strong and courageous, trust in God and cultivate faithfulness, for God has given him as a shepherd."
  26. ↑ "Go in this strength and save Israel, to impose upon them the yoke of Torah and commandments. And as a result it will be fulfilled in them: one who accepts the yoke of Torah has the yoke of government and the yoke of worldly concerns removed from him."
  27. ↑ "The essential point is to distance them greatly from the customs and statutes of the nations — very greatly. That they not be defiled by all these is called the essential matter, and it is the beginning of impurity and the drawing down of the forces of evil, as explained in my lengthy letter."
  28. ↑ In 5548 (1787–1788), approximately four months before the passing of Rabbi Menachem Mendel.
  29. ↑ "May he receive a blessing from God. He who ascends the mountain of God and stands in His holy place — behold, the honor of holiness, my master and teacher, my soul is bound to his soul, the man of God, etc., etc., our teacher and Rabbi, Rabbi Menachem Mendel, may he live forever in the Holy City of Tiberias, may it be built and established. After inquiring after the welfare of his holy honor, as is proper for those who love his name. Behold, I have heard and trembling and fear have seized me from the voice calling the words of his holy honor, may his candle shine, in his letter to our beloved friends, may they live forever — that he has chosen me and anointed me to be a faithful shepherd and leader and teacher of righteousness to the holy flock. May our master and teacher, may his candle shine, overturn this in my merit — for I am unable. Who am I that this holy burden has been placed upon me? How can I bear it alone?"
  30. ↑ "But to defy the desire of his holiness I also cannot. Therefore only in this have I consented to him, that each and every day he will bring me to his remembrance and elevate each man to his division and each man to his banner. And from the day I receive his holy reply with the blessings of my teachers, from then and onward I will carry the holy burden upon my shoulder. And may He whose peace is His own bestow upon us peace, love, brotherhood, and friendship, and may their hearts be with my heart as my heart is with their hearts."
  31. ↑ "...all of you are obligated to honor him, for how much effort did he exert and how far did he travel, going and wandering far for a long time, in order to hear the words of the living God... who cast his life behind him to wear out his feet to seek God, and became dust beneath the feet of the righteous to hear God's precious word."
  32. ↑ Rabbi Yosef Yitzchak Schneersohn (the sixth Chabad Rebbe), Record of the History of the Alter Rebbe, pp. 32ff., published by Kehot Publication Society, 5771 (2011).
  33. ↑ By instruction of the Rebbe, Rabbi Menachem Mendel Schneerson.
  34. ↑ As cited in Padah BeShalom, p. 83.
  35. ↑ Regarding both dates, the Rebbe [Rabbi Menachem Mendel Schneerson] wrote: "It may be said that both were occasions of liberation (also in the literal sense)." In Kerem Chabad, Rabbi Yehoshua Mondshine published documents indicating that on 27 Kislev the Alter Rebbe was transferred from prison to house arrest, and on 29 Kislev he was released completely.
  36. ↑ Based on Kuntres Limmud HaChassidus, pp. 12–13.
  37. ↑ Location of the village on Google Maps; Photo of the village on Panoramio.
  38. ↑ Some versions record that he also received news of Napoleon's capture of Moscow; this is disputed.
  39. ↑ For a detailed account of all the events surrounding his passing, see the book HaMasa HaAcharon (The Final Journey) by Rabbi Yehoshua Mondshine, and the article "The Final Week" in Kfar Chabad Weekly, issue 1891, p. 36.
  40. ↑ Sefer HaSichos of Rabbi Yosef Yitzchak Schneersohn, 5699 (1939), p. 338. Rabbi Yosef Yitzchak adds that "there are eight interpretations of this saying from the Tzemach Tzedek," and cites one of them.
  41. ↑ Recorded in the memoirs of Rabbi Yosef Yitzchak Schneersohn, who heard it from his father, the Rebbe Rashab.
  42. ↑ Likkutei Diburim, parts 3–4, anthology 32, at its end.
  43. ↑ From the writings of Rabbi Azriel Selig Slonim, in Migdal Oz, pp. 174–175, as related by the emissary Rabbi Yechiel Heilperin who saw it in the community register of Haditch. In the book Shevachei HaRav, it is mentioned that the room was closed, but it is not stated that this was done at the Alter Rebbe's explicit instruction.
  44. ↑ According to the letter of the Mitteler Rebbe, winter 5573. Igros Kodesh of the Mitteler Rebbe, p. 234.
  45. ↑ During the Havdalah, the Alter Rebbe recited it over coffee, which spilled several times in the course of the ceremony. See Leket Hanhagos U'Minhagei Shabbos Kodesh (Kehot, 5756), chapter 10, p. 63.
  46. ↑ During the journey, the convoy stopped at an inn. Bandits at the inn planned to seize the wagon. Miraculously, the escorts overheard the bandits' plans and quickly drove the wagon away.
  47. ↑ See also the article by Rabbi Shalom DovBer Wolpe on this subject.
  48. ↑ Sefer HaZichronos and HaYom Yom, at the beginning of the genealogical chain.
  49. ↑ See the introduction to the Igros Kodesh of the Alter Rebbe.
  50. ↑ Chapter 1.
  51. ↑ Author of Kol Yehudah on the Shulchan Aruch Orach Chaim.
  52. ↑ For a detailed analysis of the lineage of the Alter Rebbe, author of the Tanya, see the note by Rabbi Shlomo Englard in Sefer Ohr Yisrael, vol. 33, pp. 128ff., and vol. 34, pp. 99ff.
  53. ↑ Ten innovations are attributed to the Alter Rebbe by the early Chassidim; see Likkutei Dibburim, vol. 5, p. 1518.
  54. ↑ Shulchan Aruch HaRav, section 27, paragraph 17. See also the relevant story in Lishmo'a Ozen (2016 edition), p. 82.
  55. ↑ Ketzos HaShulchan, section 8, paragraph 5, in the gloss.
Retrieved from "https://chabadpedia.com/index.php?title=The_Alter_Rebbe&oldid=15951"