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{{Infobox person
[[File:רבי שניאור זלמן.jpg|thumb|Rabbi Schneur Zalman of Liadi]]
| name = Rabbi Schneur Zalman of Liadi (Boruchovich)
| image = רבי שניאור זלמן.jpg
| nickname = Alter Rebbe; Baal HaTanya; Baal HaShulchan Aruch
| description = Founder of [[Chabad Chassidus]]
| birth_date = [[18 Elul]] [[5505]]
| birth_place = [[Liozna]]
| death_date = [[24 Teves]] [[5573]]
| death_place = Piena (buried in [[Haditch]])
| area = [[Russia]]
| teachers = [[The Maggid of Mezritch]]; [[Yissachar Ber of Lubavitch]]
| works = [[Tanya]]; [[Shulchan Aruch HaRav]]; [[Likkutei Torah]]; [[Torah Ohr]]
}}


[[File:ציור אדמור הזקן - שולם.jpg|thumb|A painting of the Alter Rebbe, by Shalom Feiglin]]
'''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]].


'''Rabbi Schneur Zalman Boruchovich'''<ref>He was called by this name after his father "Boruch," as was customary in that era to add the father's name as a surname.</ref> '''of Liadi''' (18 Elul 5505 — 24 Teves 5573) is known among Chabad chassidim as the '''Alter Rebbe''' (''Der Alter Rebbe'' in Yiddish — literally, "the Old Rebbe"). He is also known as the '''Maggid of Liozna''', the '''Gra"z''', the '''Baal HaTanya''', and the '''Baal HaShulchan Aruch'''<ref>This title became attached to him following the widespread dissemination of his two central works — the [[Tanya]] and the [[Shulchan Aruch]]. The Rebbe frequently uses this title and on one occasion explained its significance: "Baal HaTanya" — a posek in the inner dimension of Torah (pnimiyus haTorah); "Baal HaShulchan Aruch" — a posek in the revealed dimension of Torah (nigleh d'Torah). There is also a further connection between the two works: the four sections of the Tanya correspond to the four sections of the Shulchan Aruch HaRav.</ref> — or simply '''The Rav'''.<ref>He was also known as ''Der Litvak'' ("the Lithuanian"), following the Maggid of Mezritch's reference to him before his disciples as "the Lithuanian gaon."</ref>
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.


He was among the greatest disciples of the [[Maggid of Mezritch]], the founder of [[Chabad Chassidus]], and the first [[Rebbe]] in the dynasty of [[Chabad Rebbeim]]. He authored the [[Tanya]] — the foundational work of Chabad Chassidus — and wrote the [[Shulchan Aruch HaRav]].
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>


== Life History ==
== Life ==
 
=== His Birth ===


=== Birth ===
[[File:אדמור הזקן - תמונה קטנה.jpg|thumb|A colorized reconstruction based on the [[portrait of the Alter Rebbe]]]]
[[File:אדמור הזקן - תמונה קטנה.jpg|thumb|A colorized reconstruction based on the [[portrait of the Alter Rebbe]]]]


The Alter Rebbe's parents, Rabbi [[Boruch Poyzner]]<ref>Rabbi Boruch was a descendant of the [[Maharal of Prague]]. The Maharal had one son — Rabbi Betzalel Charif, born in 5316, who passed away in 5380. His son R' Shmuel was head of the Prague community and passed away in 5415. His son R' Yehuda Leib served as av beis din of the Kavili community. His son R' [[Moshe of Pozna]] (author of ''Kol Yehuda'' on the [[Shulchan Aruch]]). His son R' [[Schneur Zalman Pozner]], grandfather of the Alter Rebbe. His son R' [[Yisrael Boruch Pozner]] was the father of the Alter Rebbe. See also [http://www.hebrewbooks.org/pdfpager.aspx?req=13612&hilite=a49c5317-2495-4dab-af8b-bb8404ad75d1&st=משה+מפוזנא&pgnum=107 Kovetz Ohr Yisrael] from Kislev 5764 and the journal ''Assef Yeshurun'', 3 Elul 5757, p. 679.</ref> (a descendant of the [[Maharal of Prague]]) and [[Rivka]], were married on Friday, 17 Elul 5503. For nearly ten months they remained childless, and on the advice of Rabbi Yitzchak Shaul, a close 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]], who promised them that within a year they would have a son. Rabbi Boruch and Rivka stayed for a while with the Baal Shem Tov, and at the Baal Shem Tov's birthday celebration on 18 Elul, he turned to Rabbi Boruch and said: "At this very time next year, you will be embracing a son."
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]].


Before they left [[Mezhibuzh]], they went in to the [[Baal Shem Tov]] to receive a farewell blessing. Rebbetzin Rivka told the Baal Shem Tov that when Hashem would fulfill his holy blessing, she would dedicate the child to Torah and avodah in the path of the Baal Shem Tov. The Baal Shem Tov blessed them, and they traveled home in joy. Exactly one year later, on Wednesday, 18 Elul 5505, Schneur Zalman was born, in a small village near the town of [[Liozna]].
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."


In the month of Adar 5505, Rabbi Boruch traveled to the Baal Shem Tov to tell him that his blessing had been fulfilled and his wife had conceived. The Baal Shem Tov inquired about the time of conception, and upon hearing the answer, instructed Rabbi Boruch to don a gartel and recite the blessing of [[Shehechiyanu]] without Hashem's Name and Kingdom.
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.


The Baal Shem Tov then gave him instructions for how his wife should conduct herself during the pregnancy and after the birth, and cautioned him not to tell anyone that a son had been born — and if asked, to say simply: "Hashem will help."
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>


On Yom Kippur of 5506, Rabbi Boruch traveled again to the Baal Shem Tov and received from him a detailed regimen for raising the child. By the age of one the child had begun to speak, and by age two his parents recognized that he possessed an extraordinary memory and comprehension, and he had already memorized many chapters of Tehillim by heart.
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."


When Rabbi Boruch came to the Baal Shem Tov on Rosh Hashanah of 5507, he mentioned his intention that on 18 Elul of the coming year, when his son would turn three, the Baal Shem Tov would perform the [[upsherin]] — his first haircut. When he reached the age of three (in 5508), 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 him his peyos, blessed him with Birchas Kohanim, and warned his parents to return home immediately and not to reveal where they had been. When the child asked who the Jew was that had cut his hair, his mother replied that it was "Grandfather."
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.


=== His Childhood and Youth ===
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."


Rabbi Schneur Zalman was known as a disciplined child, punctual and devoted in his studies. He demonstrated remarkable success in Torah knowledge and grasped even the most complex subjects in their full detail. On 17 Kislev 5510, he was accepted to serve the Chevra Kadisha in Liozna until his bar mitzvah. By the age of fifteen he had completed the entire Shas three times, and at sixteen — on the eve of 17 Kislev 5521 — he was accepted as a full member of the Chevra Kadisha.<ref>See Beis Rebbi, chapter 1, and the discussions in the footnotes there.</ref> He was thoroughly familiar with the siddur ''Sha'ar HaShamayim'' of the Shelah HaKadosh and conducted himself according to its practices.
=== Childhood and Youth ===


At the age of eight he wrote a commentary on the Torah incorporating the commentaries of [[Rashi]], Ibn Ezra, and the [[Ramban]]. When he was ten years old, he had a dream in which Rabbi Reuven Baal Shem — a hidden tzaddik — told him that he was being summoned to a heavenly tribunal. When he entered the shul in Liozna, Rabbi Reuven Baal Shem led him to a table where the judges began to declare: "These three elders — [[Rashi]], Ibn Ezra, and the [[Ramban]] — are bringing you to a din Torah, for you wish to deprive them of the merit of enabling the many to learn through their commentaries, by composing a commentary that incorporates all three." The young Schneur Zalman was shaken by these words and promised to burn his commentary. The elders then turned to him, blessed him that he would innovate Torah teachings and paths of avodah in the service of Hashem.
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.


When he awoke he fasted, and after dreaming the same dream a second time, he burned his commentary.<ref>From a record of the Frierdiker Rebbe, published in Bata'on Chabad, issues 19–20.</ref>
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>


At the age of nine, his father brought him to the town of [[Lubavitch]] to study Torah under the gaon R' [[Yissachar Ber of Lubavitch|Yissachar Dov]]. When he turned eleven — approximately two years after arriving in Lubavitch — Rabbi Yissachar Dov told Rabbi Boruch that his son no longer needed teachers, and Rabbi Boruch brought him home to Liozna.
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 Gemara and halachic works, he began studying Kabbalah and mussar. He also began engaging in public activity, going to the marketplace in Liozna to encourage the Jewish merchants — who were struggling in trade — to take up farming instead. Many families made the transition at his urging.<ref>Sefer HaSichos 5705, p. 78.</ref>
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>


=== His Bar Mitzvah ===
=== Bar Mitzvah ===


At the bar mitzvah celebration in 5518, the leading gaonim of that generation attended from Vitebsk, Polotsk, and Minsk. His father Rabbi Boruch and his grandfather Rabbi Moshe held seven days of festive celebration, with a seudas mitzvah each day at which much Torah was shared. The Alter Rebbe's Torah insights surpassed all others and were recorded by his brother R' [[Yehuda Leib Minowitz]].<ref>Rabbi Yitzchak Eizik of Vitebsk related that he possessed three manuscript volumes copied from the writings of Rabbi Yehuda Leib — the Alter Rebbe's brother — containing the Alter Rebbe's responses to all the questions posed by the gaonim present at his bar mitzvah celebrations.</ref> All the gaonim conferred upon him the titles "Gaon" and "Tanna hu u'falig."<ref>These titles were recorded in the register of the Chevra Kadisha as a memorial for future generations.</ref>
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>


Shortly after his bar mitzvah, he traveled to Vitebsk to stay with his uncle Rabbi [[Yosef Yitzchak of Shrei]] for several months. There he heard about the Chassidic approach and the path of the Baal Shem Tov — though without yet knowing that these teachings were from the Baal Shem Tov. He later recounted that during his time at his uncle's home, he felt each day the atmosphere of Yom Tov joy.<ref>Sefer HaToldos — Admur HaZaken, vol. 1.</ref>
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>


=== His Marriage ===
=== Marriage ===


When the Alter Rebbe came of age — at fourteen — his fame as a gaon had already spread throughout the surrounding region.
By the time Rabbi Schneur Zalman reached marriageable age — at fourteen — his reputation as a Torah genius had spread throughout the region.


R' [[Yehuda Leib Segal]], one of the wealthy and respected men of [[Vitebsk]], took him as a chassan for his daughter, Moras [[Sterna]].
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, but Rabbi Boruch, the Alter Rebbe's father, had left home at the start of Elul and the wedding was postponed. His father-in-law-to-be, R' Yehuda Leib Segal, pressed to hold the wedding in the winter of 5520, but Rabbi Boruch did not agree. After Pesach, Rabbi Boruch again left home and returned in Tammuz, at which point he set the wedding date for Friday, Erev Shabbos Nachamu, 12 Menachem Av 5520.
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, he was supported by his father-in-law R' Yehuda Leib Segal in Vitebsk.<ref>Sefer HaSichos, Summer 5700, p. 79.</ref>
After the wedding, Rabbi Schneur Zalman lived in his father-in-law's home in Vitebsk.<ref>''Sefer HaSichos'', Summer 5700, p. 79.</ref>


One of the conditions the Alter Rebbe stipulated before agreeing to the match was that the five thousand gold coins brought as a dowry be placed at his disposal, to do with as he saw fit. Indeed, in the first year of his marriage — with the full agreement of his wife — he gave the entire sum to support families who wished to earn their livelihood from farming. With this money he helped them purchase land and agricultural equipment. Thanks to this investment, large Jewish agricultural settlements were established along the Dvina River that flows through [[Vitebsk]]. The Alter Rebbe visited these settlements many times, encouraged the Jews to set fixed times for Torah study, and would tell them stories of Torah and teachings of Chazal.<ref>Sichos 5705, p. 131.</ref>
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>


By the age of eighteen he was thoroughly versed in the entire Talmud with all its commentators, including the works of the Rishonim and Acharonim.
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 Mezritch ===
=== In Mezeritch ===


Although he had not met the Baal Shem Tov since his upsherin at age three, he referred to the Baal Shem Tov as his spiritual grandfather: "R' [[Baruch of Mezhibuzh]] is a physical grandson of the Baal Shem Tov, and I am a spiritual grandson." There are two ways to understand this — either through his first teacher R' [[Yissachar Ber of Lubavitch]], who was a disciple of the Baal Shem Tov, or through his primary teacher, the [[Maggid of Mezritch]], who was also among the greatest disciples of the Baal Shem Tov.<ref>Sefer HaZichronos, at its beginning.</ref>
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>


After Pesach of 5524, with the agreement of his wife, he set out to fulfill the teaching "exile yourself to a place of Torah."<ref>Avos 4:14.</ref>
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>


After deliberation, he chose to travel to [[Mezritch]] to study under Rabbi DovBer, the Maggid of Mezritch. His primary reasoning was that in Vilna they teach how to learn — and that he already knew — while in Mezritch they teach how to daven, and that he had not yet learned how to do properly.
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 Mezritch, the Maggid revealed to him the words of the Baal Shem Tov — that he was a new neshamah from the world of Atzilus clothed in a body in a revealed manner, and that his task was to reveal and explain the Torah of the Baal Shem Tov in ahavas Hashem and ahavas Yisrael, and to reveal the path of Chabad Chassidus — for one must love a Jew simply because he is a Jew.
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.


The Alter Rebbe said that in Mezritch he learned: what Hashem is, what Yisrael is, and what the power of a niggun is.
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 [[Mezritch]] he studied as a chavrusa with Rabbi [[Avraham the Malach]] — the Maggid's son.
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 Mezritch, he returned home to [[Vitebsk]] and began disseminating the Chassidic approach founded by the [[Baal Shem Tov]]. The Alter Rebbe made a revolution in Vitebsk — even the gaonim of Vitebsk were deeply moved by his immense genius. When his father-in-law, the wealthy R' Yehuda Leib Segal, saw that his son-in-law had "been captured" by the Chassidic path, he began to make his life difficult. He even pressured his daughter to accept a divorce, and when she refused, he drove her from his home.
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 — the Alter Rebbe was appointed as the maggid of the city of [[Liozna]].
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 — at the instruction of the Maggid, he began composing the Shulchan Aruch known as the "[[Shulchan Aruch HaRav]]." When the Maggid commanded him to compose the Shulchan Aruch, he stood to his full height, placed his hands on the Alter Rebbe's head, and blessed him with Birchas Kohanim.<ref>HaTamim, p. 72.</ref>
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, he traveled on a secret mission from the [[Maggid of Mezritch]] to Rabbi [[Yosef Kolbo]] of [[Shklov]].
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 ==
== The Founding of Chabad Chassidus ==


{{Main|The Founding of Chabad Chassidus}}
{{Further|The Founding of Chabad Chassidus}}
 
When the Alter Rebbe returned from [[Mezritch]] for the first time, he related that the Maggid had revealed to him that one of his tasks in this world was to reveal the path of [[Chabad Chassidus]]. In 5532, when the Russians conquered the entire region of [[Vitebsk]] and [[Liozna]] from the Poles,<ref>Chabad Chassidus could only have been founded in [[Russia]] — see the sicha of the Rebbe, 12 Tammuz 5713.</ref> he established the path of Chabad Chassidus — the service of Hashem through Chochma, Bina, and Da'as.<ref>Sichos 5709, p. 293; Shalshalas HaYachas — Admur HaZaken.</ref>


As the approach spread through the Alter Rebbe's efforts and those of his emissaries, hundreds of young scholars joined the movement. At the Alter Rebbe's side in establishing Chabad Chassidus stood his brother Rabbi [[Yehuda Leib Pozner]]. Over the following four years, Chabad Chassidus spread among hundreds of additional devoted seekers, and after the passing of the [[Maggid of Mezritch]] and the journey of the leading disciple Rabbi [[Menachem Mendel of Vitebsk]] to [[Eretz HaKodesh]], when the leadership of Chassidus in Lithuania passed to the Alter Rebbe, thousands of additional families joined Chabad Chassidus. By 5540, Chabad chassidim numbered approximately 15,000 families throughout Russia.
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>


During this year — 5532 — he conducted efforts to convince the Jews living in [[Vitebsk]] to move across the border into Russia proper.<ref>Shalshalas HaYachas.</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.


== Nasi of Chabad Chassidus ==
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>


=== The Histalkus of the Maggid of Mezritch ===
== Leader of Chabad Chassidus ==


[[File:ציון המגיד ממעזריטש.jpg|thumb|The gravesite of the [[Maggid of Mezritch]], the Alter Rebbe's teacher]]
=== 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]]


{{Main|Asifos Talmidei HaMaggid}}
{{Further|Gatherings of the Maggid's Disciples}}


On 18 Kislev 5533, the [[Maggid of Mezritch]] asked his disciple the Alter Rebbe to do everything in his power to ensure that his son Rabbi [[Avraham the Malach]] would succeed him — and if he was unwilling, that Rabbi [[Menachem Mendel of Vitebsk]] would take his place. The following day, 19 Kislev 5533, the Maggid passed away, and his great disciples dispersed to different countries to spread the teachings of Chassidus. Rabbi Avraham "the Malach" settled in Volhynia and Rabbi Menachem Mendel of Vitebsk in Russia. The Alter Rebbe and the other disciples of the Maggid immediately submitted a letter of attachment (kesher) to Rabbi Avraham the Malach, the son of the Maggid of Mezritch.
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, the opposition to Chassidus was at its height, and meeting this challenge required a steadfast leader capable of standing firm against the opponents. For this purpose, an assembly was convened under the leadership of Rabbi Avraham the Malach, at which it was decided to establish a leadership committee — whose chairman would be empowered to issue directives to all Chassidic centers as he saw fit, for the good of the movement's growth. The Alter Rebbe was chosen as chairman. In this capacity he served for three years, traveling extensively to strengthen the disciples of the Maggid in their respective locations.
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 (1776), the Alter Rebbe established the [[chedarim]] in Liozna, to which young scholars gathered from across the region and dedicated themselves to Torah study according to the approach and schedule he laid out for them. During this period, the character of Rabbi Schneur Zalman's leadership began to take on its distinctly Chabad flavor, which sharpened over the years. Within a short time it became known throughout the Chassidic world that a new stream had emerged — the Chabad stream.
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,<ref>Shalshalas HaYachas.</ref> Rabbi [[Menachem Mendel of Vitebsk]] traveled with three hundred people to Eretz Yisrael. The Alter Rebbe deliberated greatly whether to join. At first he thought not to go, reasoning that "upon whom can I leave our brethren, the Jewish people," and recalling the Maggid's teaching that the Baal Shem Tov had not been able to make aliyah because "there are souls that specifically need Eretz Yisrael and there are souls that specifically need the Diaspora."<ref>[[Igros Kodesh (Alter Rebbe)]], vol. 1, p. 202. From his letter to Rabbi Yisrael of Polotsk.</ref> At the last moment — after Rabbi Menachem Mendel had already departed — he decided to join, and traveled with several of his disciples to Mohilev, where the group had stopped. He sent word that he wished to join the journey. Rabbi Menachem Mendel and the leading disciples tried to persuade him to remain in White Russia and take upon himself the leadership of the Chassidic community. The Alter Rebbe did not agree. Only after the Maggid appeared to him in a dream and instructed him to remain — and after he spent an entire week in private session with Rabbi Menachem Mendel, several hours each day — did he resolve to stay in Russia. After the group continued on its journey, Rabbi Menachem Mendel continued to lead the chassidim through letters and emissaries that arrived frequently from Eretz Yisrael. During this time the Alter Rebbe went to stay in Mohilev.
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 ===
=== The Move to Liozna ===


During this period, the Alter Rebbe received offers of rabbinical positions from both [[Vitebsk]] and [[Liozna]], and he chose Liozna after they agreed to his condition: that they provide for the material needs of himself, his three brothers and their families, the scholars and students of the chedarim, and the chassidic guests arriving from Russia and Lithuania. In the month of Elul 5536, the Alter Rebbe set out for Liozna, and in the month of Shevat 5538 he arrived there.
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 then the Alter Rebbe was already leading thousands of chassidim, though he had not yet assumed the formal title of "Rebbe." The deep longing of his chassidim for a living Rebbe in their midst grew steadily more intense, and they expressed this desire to Rabbi [[Menachem Mendel of Vitebsk]]. He instructed them by letter that although they remained bound to him, they were permitted to seek wisdom and guidance from "the tzaddikim, chassidim, rabbis, and complete ones... whose every word is like burning coals of divine counsel and knowledge" — "the great ones of the community, renowned in Torah and fear of Hashem, who are present with them in their places of residence." This was a reference to three tzaddikim: Rabbi Yisrael of Polotsk, Rabbi Yissachar Ber of Lubavitch, and "the honored Rav, our teacher R' Schneur Zalman (the Alter Rebbe) — may Hashem protect him and may his name endure forever. And the threefold cord, etc. In whose hands, with Hashem's help, lies their good — from the great goodness that is hidden and concealed — to illuminate their eyes and give them life, and their faith and deeds are true."
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."


This letter granted Rabbi Menachem Mendel's chassidim in Russia permission to seek counsel from these three leaders. This arrangement continued for a period, with Rabbi Menachem Mendel as the undisputed leader while the three tzaddikim served as his deputies in guiding people in the way of Hashem on various spiritual matters. Over time, Rabbi Menachem Mendel perceived that despite his efforts to lead the community from afar, some chassidim had begun to seek Torah guidance from various tzaddikim in Eastern Europe. There were those who sought to bring the "Chozeh" of Lublin from Poland and crown him leader of the chassidim in Russia.
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 saw that this trend was growing, he resolved to appoint the Alter Rebbe as the undisputed leader of the chassidim in Russia.
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 Vilna Gaon ===
=== The Journey to the Gaon of Vilna ===


After the histalkus of the [[Maggid of Mezritch]], the Misnagdim intensified their battle against Chassidus. Rabbi [[Menachem Mendel of Vitebsk]] and the Alter Rebbe traveled to [[Vilna]] in 5534, seeking to meet with the [[Vilna Gaon]] and persuade him that the chassidim had not departed from the path of Torah — thereby bringing an end to the Misnagdim's campaign against the Chassidic movement. However, the Gr"a refused to receive them and left Vilna, returning only after the Alter Rebbe and Rabbi Menachem Mendel had departed.
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.


The Alter Rebbe writes:<ref>[[Igros Kodesh — Alter Rebbe]], letter 34.</ref>
Rabbi Schneur Zalman later wrote:<ref>''Igros Kodesh of the Alter Rebbe'', letter 34.</ref>


<blockquote>"From the very beginning we informed them and went to the Gaon the Chassid, may his light shine, to his home to debate with him and remove his complaints against us — when I was there together with the Rav the Chassid, our teacher R' Mendel of Horodok, of blessed memory — and he shut the door before us twice... And when they began to press him greatly, he departed and left the city and remained there until the day of our departure from the city... and the war of the Misnagdim continued with full force."</blockquote>
<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 and several of the Maggid's disciples, seeing that they could not quiet the Misnagdim's battle, resolved to travel to [[Eretz Yisrael]].<ref>[[Beis Rebbi]].</ref>
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 ===
=== Debates with the Opponents of Chassidus ===


{{Main|The Great Debate in Minsk (5543)}}
{{Further|The Great Debate in Minsk (5543)}}


During the five years in which the Alter Rebbe served as the general organizer of the Chassidic movement — from the aliyah of Rabbi Menachem Mendel of Vitebsk until 5543 — he conducted a number of debates against the leading Misnagdim. For this purpose he traveled specifically to the strongholds of the opponents of Chassidus, demonstrating the chassidim's mastery of revealed Torah and the righteousness of their path and approach.
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 well-known of these debates was the "Shklov Debate" and the "Great Debate in Minsk" in 5543. Following these encounters, hundreds of scholars drew closer to Chassidus, and the genuine opposition from the great Torah authorities among the Misnagdim diminished considerably — for they saw with their own eyes that the leader of the Chassidic movement was an immense gaon and scholar, and that his entire path was founded on pure faith in Hashem without any deviation from traditional Jewish practice. What remained was only the factional opposition of the extremists among the Misnagdim, who were unwilling to accept that the Alter Rebbe had decisively defeated them in debate.
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 ===
=== His Appointment as Rebbe ===


In 5546, Rabbi Menachem Mendel of Vitebsk sent a special letter to the Alter Rebbe<ref>The opening of the letter contains praises of a kind not found in his other letters: "Light is sown for the tzaddik, going and shining, the dew of lights is your dew for Yisrael. He will flourish like the rose and his roots like Lebanon, from him fruit is found, all who find him find life and peace — his honor, our beloved, the beloved of Hashem and the beloved of my soul, the desire of my heart, the Rav, the luminary, the wondrous light, and the treasured storehouse in the abode of wisdom, mighty before G-d, this is Sinai — our holy master R' Schneur Zalman, may he live."</ref> announcing and demanding<ref>"And I have come only to add my love with this letter in my own hand, to arouse his righteousness and the Torah of his G-d in his heart, that his steps shall not waver. Why would you say that your path is hidden from Hashem — to provide for Yisrael before their Father in Heaven, to show the way, and who like him is a teacher in all their provinces, for a candle of mitzvah and Torah is light, going and shining until the day is established — and they do not require a prophet or seer, for I am no prophet or seer, and Hashem is his light. Only be strong and courageous, trust in Hashem and tend faithfully, for Hashem has given him as a shepherd."</ref> that the time had come for him to accept the leadership of the chassidim in Russia, to be a "Rebbe," and not to evade the mission placed upon him — promising him blessing and success.<ref>"Go in this your strength and save Yisrael, to lay upon them the yoke of Torah and mitzvos. And thereby will be fulfilled in them: one who accepts upon himself the yoke of Torah has removed from himself the yoke of government and the yoke of worldly concerns, etc."</ref> In the remainder of the letter he outlines the principles by which he should lead the chassidim.<ref>"The main thing is to distance them greatly from the customs and laws of the non-Jews — very far indeed — and not to be defiled by any of these, for this is primary, and it is the beginning of impurity and the drawing down of the kelippos, as explained in my longer letter. Light of life for those who ascend. And my intent was not that they pursue greatness and wonders from themselves, but only to broaden the heart of the reader to distance themselves greatly from the impurity of the nations."</ref>
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 this time the Alter Rebbe was already leading thousands of chassidim, with hundreds of brilliant scholars in his chedarim. Nevertheless, he was reluctant to formally accept the title of "Rebbe" with all that it entailed. In a letter of reply,<ref>Written in 5548, approximately four months before the histalkus of Rabbi Menachem Mendel.</ref> the Alter Rebbe writes that he trembled upon hearing that he had been anointed to lead the chassidim of Russia, and that the burden was heavy upon him and he could not bear it alone.<ref>"May he receive a blessing from Hashem. The one who ascends the mountain of Hashem and stands in His holy place — behold his holy honor, my soul is bound to his soul. Man of G-d, etc. — our teacher and master, the Rav R' Menachem Mendel, may he live forever, in the Holy City of Tiberias, may it be built and established. After inquiring after the wellbeing of his holy honor as befits those who love his name. Behold I have heard and trembling and terror seized me at the sound of the call of your holy honor's words, may his light shine, in his letter to our dear community, may they live forever — that he has chosen and anointed me to be a faithful shepherd and guide and righteous teacher for the holy flock; may our teacher and master, may his light shine, turn this over in my merit, for I am not capable. Who am I that this holy burden has been placed upon me — how shall I bear it alone?"</ref> Yet he did not wish to defy his master's will, and he agreed to accept the role on condition that Rabbi Menachem Mendel mention him daily and bless him with all blessings.<ref>"But to defy the will of his holiness I also cannot. Therefore only with this do I agree — that every single day he will call me to mind and elevate each one at his camp and at his standard. And from the day I receive your holy reply with the blessings of our teacher, may he live, from that day forward I will carry this holy burden upon my shoulder. And may He Whose peace is His bring upon us peace and love and brotherhood and friendship, and let their hearts be with my heart as my heart is with theirs."</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 in turn sent letters to the chassidim in Russia urging them to accept the leadership and nesichus of Rabbi Schneur Zalman. In an additional letter written in 5548, shortly before his own histalkus, he sent his final communication in which he crowned Rabbi Schneur Zalman as the sole and undisputed leader of the Chassidic community in Russia.<ref>"...All of you are obligated to honor him, for he has labored greatly and worn out his feet in distant wandering, moving about for a long time for the sake of hearing the words of the living G-d... who cast his soul behind him and wore out his feet to seek Hashem, and became dust beneath the feet of tzaddikim to hear the precious word of Hashem."</ref> Following this, the Chassidic community of Russia formally accepted the nesichus of the Alter Rebbe.
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 histalkus of the Maggid — in 5548 — did the Alter Rebbe formally accept upon himself to be the Rebbe and official leader of the chassidim.
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 (proponents of the Haskalah — Jewish Enlightenment) of that era had successfully penetrated [[Vilna]], the greatest Torah center of the time and also the center of opposition to Chassidus. The Torah scholars of Vilna, led by the Gr"a, viewed favorably the pursuit of secular studies alongside Torah study — particularly the study of Hebrew grammar. The Maskilim exploited this opening to penetrate the leading circles of Torah scholarship and draw their sons toward a secular education, which led many young men to intensive study in Berlin and from there toward the Enlightenment. An active role in this was played by Shimon Lilienfeld (Shimon the Apikores), who posed as a G-d-fearing teacher and led many children into the path of the Haskalah. Shimon sought to influence the Chassidic community as well, and for this purpose undertook a long journey to White Russia, where he even met with the [[Alter Rebbe]] — but despaired when he saw the depth of the chassidim's faith and their bond with their Rebbe.<ref>The Frierdiker Rebbe, [https://docs.google.com/viewerng/viewer?url=https://w3.chabad.org/media/pdf/899/WqPJ8993112.pdf Reshimas Divrei Yemei Admur HaZaken], pp. 32 and onwards, Kehot, 5771.</ref>
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>
 
== Sefer HaTanya ==


[[File:ספר התניא.jpg|thumb|The cover of the [[Tanya]]]]
== The Book of Tanya ==
[[File:ספר התניא.jpg|thumb|Cover of the [[Tanya]]]]


{{Main|Sefer HaTanya}}
{{Further|The Tanya}}


The Tanya is the foundational work of [[Chabad Chassidus]] and one of the foundational works of the Chassidic movement as a whole. The book surveys the human soul and analyzes its processes in a way that guides a person toward the service of Hashem — while providing practical tools for overcoming the obstacles that stand in the way. It is related that the Alter Rebbe wrote the Tanya with answers to all the questions of all generations until the coming of Moshiach.
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 path of Chabad Chassidus, the Alter Rebbe began guiding his chassidim in yechidus on matters of avodas Hashem. These teachings were recorded by the chassidim and compiled as booklets that were studied among themselves. These booklets were published in 5744 as the sefer "[[Tanya Mahadura Kamma]]."<ref>By directive of the Rebbe.</ref> In 5535 (1775), the Alter Rebbe began writing the [[Tanya]] as a formal work, and over the course of twenty years brought it to completion in 5555 (1795), at which point he authorized it to be copied. The Misnagdim, fearing the work's influence, produced falsified copies with deliberate distortions. When this became known to the Alter Rebbe, he resolved to have it printed officially to prevent further forgeries. In 5556 (1797), he sent the Tanya to the printing house in Slavita, accompanied by the approbations of disciples of the [[Maggid of Mezritch]]: R' [[Meshulam Zusya of Anipoli]] and R' [[Yehuda Leib HaKohen]]. The first copies of the Tanya arrived from the press to the Alter Rebbe on 26 Kislev 5557.
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 was met with resistance even from some Chassidic leaders, due to its intellectual character — but when they saw that it led to an increase in the service of Hashem, they ceased their opposition and ultimately embraced it. Today the Tanya is considered the foremost among the foundational works of the Chassidic movement. It is revered across all branches of Chassidus and studied throughout the Jewish world.
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 has several names: "Likkutei Amarim" — the official name given by the Alter Rebbe himself; "Sefer Shel Beinonim" — named for the Tanya's central theme; "Tanya" — after the first word with which the book opens; and "Torah Shebichsav of Toras HaChassidus" — reflecting the precision of every letter in the text, comparable to the Written Torah of nigleh.
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:
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.


# '''Likkutei Amarim''' — the first and primary 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.
# '''Sha'ar HaYichud VeHaEmunah''' (also known as ''Likkutei Amarim Part II'') — a rational explanation of the unity of Hashem.
# '''Igeres HaTeshuvah''' — an elucidation of the nature of teshuvah according to Chassidus.
# '''Igeres HaKodesh''' — a collection of thirty-two letters from the Alter Rebbe.
# '''Kuntres Acharon''' — the Alter Rebbe's explanations of several topics discussed in the first section.
 
Many segulos have been attributed to the study of the Tanya by the Chabad Rebbeim and other great Torah authorities — and accordingly, many are accustomed to memorize sections of the Tanya by heart. The work also carries decisive influence on Jewish faith, particularly in explaining the Baal Shem Tov's teaching of divine [[hashgachah pratis]]. Today the Tanya is considered the foundational work of avodas Hashem — Chabad chassidim study a daily portion of it according to the enactment of the Frierdiker Rebbe, completing the entire work over the course of a year.
 
Over the years, dozens of commentaries and elucidations have been written on the Tanya — some by the Chabad Rebbeim and some by chassidim. As of 5770, the Tanya had been printed in over five thousand editions.


== His Imprisonments ==
== His Imprisonments ==
[[File:מבצר פטרופבלסקי.jpg|thumb|The Peter and Paul Fortress, Saint Petersburg]]


[[File:מבצר פטרופבלסקי.jpg|thumb|The Peter and Paul Fortress in St. Petersburg]]
{{Further|The Imprisonment and Liberation of the Alter Rebbe|The Second Imprisonment of the Alter Rebbe}}


{{Main|The Imprisonment and Liberation of the Alter Rebbe|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.


After the Alter Rebbe's formal appointment as Nasi of [[Chabad Chassidus]] and the dissemination of his approach to avodas Hashem, he encountered fierce opposition from two directions: the Misnagdim on one side, and the Maskilim 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."


In 5559 (1798), the Misnagdim informed the Tsarist authorities that the Alter Rebbe was collecting money for the benefit of the Turks — who then controlled Eretz Yisrael — with the aim of undermining Russian rule. In truth, the funds were being gathered to strengthen the chassidim in Eretz Yisrael. On 24 Tishrei, the Tsarist government arrested the Alter Rebbe and sentenced him to death as a rebel against the crown. For fifty-three days he sat in prison in the Peter and Paul Fortress in [[Petersburg]], until he was ultimately able to prove his innocence. On Tuesday, 19 Kislev 5559, in the late afternoon, he was released. When the news of his liberation was brought to him, he was holding a Tehillim open to the verse "Padah v'shalom nafshi" — "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 day of his liberation — 19 Kislev — became "Chag HaGeulah" (the Festival of Liberation) 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).<ref>As cited in ''Padah BeShalom'', p. 83.</ref>


The Alter Rebbe's imprisonment had been due to take place many years earlier, but when R' [[Zusha of Anipoli]] heard of it, he declared: "Zusha does not want this." And so the imprisonment was delayed until 5559.<ref>Cited in Sefer Padah B'Shalom, p. 83.</ref>
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>
 
On 24 Tishrei 5561, the [[Alter Rebbe was imprisoned a second time]] — this time under better conditions, though the charges against him were more severe. He was released from this imprisonment on 27 Kislev (the third night of Chanukah) according to one version, or 29 Kislev (the fifth night) according to another.<ref>Regarding both dates, the Rebbe writes: "It may be said that in both there were elements of liberation (even literally)." In Kerem Chabad, Rabbi [[Yehoshua Mondshein]] published documents indicating that on 27 Kislev the Alter Rebbe was transferred from prison to house arrest, and on 29 Kislev was released entirely.</ref>


== In Liadi ==
== In Liadi ==


After the Alter Rebbe's second imprisonment, the authorities requested that he reside in Petersburg. The chassidim who did not live in the area were deeply pained by the distance from their Rebbe. At that time, the prince Lyubomirsky ruled in Petersburg, and he wished to meet the Alter Rebbe. One of the chassidim told the prince of the Alter Rebbe's greatness — the admiration of thousands of followers, and the suffering of the chassidim at the authorities' decree that he live in Petersburg.
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 his jurisdiction, he would arrange permission from the authorities. The Alter Rebbe agreed to settle in the town of Liadi, and the prince ordered that homes be built for the Alter Rebbe and his chassidim.
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, Erev Shabbos Nachamu, 14 Menachem Av 5561, the Alter Rebbe arrived in Liadi together with five thousand chassidim and settled there. From that time forward, the Alter Rebbe and his chassidim lived in tranquility, relieved of the pressures from the Misnagdim. The Alter Rebbe's communal activities spread throughout White Russia and Ukraine, and during this period tens of thousands of additional chassidim joined the movement.<ref>According to Kuntres Limmud HaChassidus, pp. 12–13.</ref>
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 ==


{{Main|The Napoleonic War}}
{{Further|The Napoleonic War}}


When the [[Napoleonic War]] against the Russian Empire broke out, the Alter Rebbe expressed his view to his chassidim: if Napoleon were to win, it was possible that the material situation of the Jews would improve — but spiritually, heresy and licentiousness would spread, G-d forbid. He therefore did everything in 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 on intelligence missions for the Russian army within the French military command. The most notable of the chassidim who undertook such missions was Rabbi [[Moshe Meizels]].
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 assist the Russian government with their money, their labor, and all that they had. He concluded the letter with the words: "And let not your hearts falter, and pay no heed to the enemy's temporary victories — for the final victory will belong to the side of the Tsar of Russia."
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 did not wish to leave his home in Liadi during the war — primarily so as not to demoralize the Jews of White Russia. However, when Napoleon's army advanced rapidly toward Liadi, the Alter Rebbe ordered all the Jewish residents to leave the city as quickly as possible. This was on Friday, 29 Menachem Av, Erev Rosh Chodesh Elul 5572. The Alter Rebbe, together with his household and approximately three hundred Chassidic families, departed in great haste from Liadi, which was in immediate danger of invasion by Napoleon's forces.
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 Chassidic families left their homes, the Alter Rebbe instructed them to take all their household possessions — their beds, their tables, even their fixed prayer stands (shtenders). He ordered all old items to be burned. After everyone had departed and traveled a considerable distance, he instructed them to return to the city and check whether any item or garment had been left behind. To their great surprise, the chassidim found a worn pair of slippers — whereupon the Alter Rebbe ordered the entire house in which they were found to be burned.
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 and hurried to the Alter Rebbe's home. Seeing that the house was in flames, he ordered his soldiers to extinguish the fire — but the blaze had spread too widely for them to approach. When Napoleon realized that nothing could be salvaged from the Alter Rebbe's home, he turned to the townspeople and asked them to bring him any object belonging to the Alter Rebbe — a coin, a vessel, anything. Napoleon promised enormous sums to whoever could bring him such an item — but nothing was found.
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 one hundred and forty days, the Alter Rebbe and the three hundred families were displaced on a difficult journey, accompanied by Russian soldiers, until they reached the village of Piena where they found rest. When they arrived at Piena, the Chassidic families were informed that the Alter Rebbe's words had been fulfilled — Napoleon's army was beginning to suffer defeats. As the Mitteler Rebbe writes: "And on 19 Kislev we heard that the enemy had suffered a defeat near Krasna and they were fleeing him like a dog — and we were filled with joy, for everything had come to pass, not a word had failed..."
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 left the city of Liadi, the seat of the Chabad dynasty moved from Liadi to its new home in the town of [[Lubavitch]], where the [[Mitteler Rebbe]] — his son and successor — settled approximately a year later.
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 Histalkus ==
== His Passing ==
[[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]]


[[File:אוהל אדמוהז.jpg|thumb|The renovated [[Ohel of the Alter Rebbe]] in [[Haditch]] (5754)]]
=== Final Days ===
[[File:פנים אוהל אדמור הזקן.jpg|thumb|The interior of the Alter Rebbe's tziyun]]


=== His Final Days ===
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>


On Friday, 8 Teves 5573, the Alter Rebbe arrived at the village of Piena.<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> There he learned of the destruction of White Russia.<ref>There is a version that also mentions the capture of Moscow by Napoleon — and there are those who dispute this.</ref> On Thursday, 21 Teves 5573, the Alter Rebbe davened his final Maariv — at length.<ref>See in detail regarding all the events surrounding the histalkus in the sefer HaMasa HaAcharon by Rabbi [[Yehoshua Mondshein]], and in the article ''HaShavua HaAcharon'', Kfar Chabad Weekly, issue 1891, p. 36.</ref>
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>


The Alter Rebbe's sons related that this tefillah was "with clear, settled mind and wondrous deveikus." Before his histalkus he said: "Whoever holds onto my 'handle' — I will do good for him in this world and the next world."<ref>[[Sefer HaSichos (Frierdiker Rebbe)]] 5699, p. 338. The Frierdiker Rebbe adds that "there are eight interpretations of this saying from the [[Tzemach Tzedek]]" and cites one of them.</ref>
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."


He also said:<ref>Appears in a record of the Frierdiker Rebbe, who heard it from his father, the Rebbe Rashab.</ref> "The passage from this world to the next world is an easy matter — it depends only on the one who effects the transition. There are those who are dying for a prolonged time — it appears that their 'transporter' is among those who are negligent. There are those who are dying for only a few moments — it appears that their 'transporter' is among the good emissaries. And the manner of separation from the body depends on how one lived in the body. The verse explains 'Tov mosi michayyai' — that the good and the life after death comes from the life of the body, according to the manner in which the neshamah lived in the body — and this is what moves me."
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>


Moments before his histalkus, the Alter Rebbe wrote on a note the discourse "The lowly soul": "The truly lowly soul in its root — its avodah is physical Torah."<ref>[[Likkutei Diburim]], vols. 3–4, Likkut 32, at its conclusion.</ref>
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>


The Alter Rebbe instructed that the room where he lay be closed, and that only those who wished to pray be admitted. He also requested that if two Jews who were lax in their observance happened to come, the host should try to bring them to teshuvah — and in the merit of this he promised the (non-Jewish) host length of days.<ref>From the records of Rabbi [[Azriel Zelig Slonim]] — Migdal Oz, pp. 174–175, in the name of the emissary R' Yechiel Heilperin, who saw it in the city register of [[Haditch]]. In Shivchei HaRav it is mentioned that the room was closed, but it is not stated that this was at the Alter Rebbe's instruction.</ref>
=== The Passing ===


=== The Histalkus ===
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.
 
On Motzaei Shabbos Parshas Shemos, 24 Teves 5573, immediately<ref>According to the letter of the Mitteler Rebbe, winter 5573. Igros Kodesh (Mitteler Rebbe), p. 234.</ref> after Maariv and Havdalah over coffee<ref>Over which the Rebbe made Havdalah, and which spilled on him several times during the ceremony. ("Leket Hanhagos U'Minhagei Shabbos Kodesh" (Kehot, 5756), chapter 10, p. 63.)</ref> — at 22:22 — the Alter Rebbe was nistalek.


=== His Resting Place — Haditch ===
=== His Resting Place — Haditch ===


{{Main|Ohel of the Alter Rebbe|Haditch}}
{{Further|The Ohel of the Alter Rebbe|Haditch}}


The village of Piena had no Jewish cemetery. The Alter Rebbe was therefore transported the following day on a horse-drawn sleigh to the town of [[Haditch]], approximately 300 kilometers away, where there was a Jewish cemetery.<ref>During the journey the wagon stopped at an inn, and robbers who were there planned to seize the wagon. Miraculously, the escorts overheard the robbers' plans and rushed the wagon away.</ref>
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>


As the Alter Rebbe was being brought for burial in Haditch, the wagon stopped along the way and it appeared as though the Alter Rebbe had raised himself up and was lying suspended in the air. Those accompanying him were frightened, and then noticed that a non-kosher animal had crawled beneath the wagon. They chased it away, and the Alter Rebbe's body settled back 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 his eternal rest in the Jewish cemetery of Haditch, and an [[Ohel of the Alter Rebbe|ohel]] was later 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 Haditch to live near the holy tziyun.
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]] — married Rabbi Eliyahu Klotzker.
*His daughter, '''Rebbetzin Freida''' — married Rabbi Eliyahu Klotzker.
* His daughter, [[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 Dov Ber Schneuri (Mitteler Rebbe)|Rabbi Dov Ber, 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]].
*His son, '''Rabbi Chaim Avraham'''.
* His son, [[Rabbi Moshe]] — married Moras [[Shlomit|Shlomit 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 traces back to the [[Maharal of Prague]], who himself was descended through Rav Hai Gaon, the son of [[Rav Sherira Gaon]], the son of Rav Chanina Gaon — all of whom were from the family of the Exilarchs and the Nesi'im, going back to the kings of Yehudah and King David.<ref>See also [http://old2.ih.chabad.info/#!g=1&url=article&id=63386 the article by Rabbi Shalom Dov Ber Wolpa].</ref>
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>


The Frierdiker Rebbe writes<ref>Sefer HaZichronos and Hayom Yom at the beginning of the Shalshalas HaYachas.</ref> that the Alter Rebbe was the son of Rabbi [[Yisrael Boruch Pozner]], the son of Rabbi [[Schneur Zalman Pozner]],<ref>See [http://www.hebrewbooks.org/pdfpager.aspx?req=31632&st=&pgnum=8 the introduction to Igros Kodesh — Alter Rebbe].</ref> the son of Rabbi [[Moshe of Pozna]], the son of Rabbi Yehuda Leib, the son of Rabbi Shmuel Charif, the son of Rabbi Betzalel Charif — the only son of the Maharal of Prague.
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.


According to the sefer [[Beis Rebbi]]<ref>Chapter 1.</ref> — Rabbi [[Moshe of Pozna]] (the grandfather of the Alter Rebbe's father) was the son of Rabbi Yehuda of Kavli,<ref>Author of ''Kol Yehuda'' on [[Shulchan Aruch Orach Chaim]].</ref> who was the son of Rabbi Moshe, who was the son of Rabbi Tzvi Hirsch, who was the son of the gaon R' Yosef Yaski, av beis din of the Lublin community (and some say av beis din of Lvov), and the son-in-law of the Maharal of Prague. However, in recent years, academic research has raised questions about whether a lineage to the Maharal can be established through Rabbi Yehuda of Kavli.<ref>For a clarification of the lineage of the Alter Rebbe, see the note of Rabbi Shlomo Englard in [http://www.hebrewbooks.org/pdfpager.aspx?req=13611&pgnum=128 Sefer Ohr Yisrael, 33, p. 128 and onwards]; [http://www.hebrewbooks.org/pdfpager.aspx?req=13612&pgnum=102 ibid., 34, p. 99 and onwards].</ref><ref>And the word of the king stands above all. And although the holy words of the Frierdiker Rebbe require no strengthening or support.</ref>
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>


== 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]]
[[File:רבי_שניאור_זלמן.jpg|left|thumb|200px|The portrait of the Alter Rebbe]]


{{Main|Portrait of the Alter Rebbe}}
{{Further|The Portrait of the Alter Rebbe}}


In 5559, while the Alter Rebbe was in prison, he was painted by the nobles of [[Petersburg]], and is depicted at the age appropriate to that period. The existence of this portrait became known through a chassid who heard, in 5622, the [[Tzemach Tzedek]] mention it to his son, the [[Rebbe Maharash]].
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 rendered in black pencil — as it is known from the printed copies — or in color. The earliest known surviving copy of the original portrait is an impression from its first large-format printing, made by R' Shmarya Schneersohn. It is preserved today in the [[Lubavitch Library]].
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 ==
== His Works ==


* [[Igros Kodesh (Alter Rebbe)]]
*[[Igros Kodesh (Letters) of the Alter Rebbe]]
* [[Amira L'Akum (sefer)]]
*[[Amira LeNochri (book)]]
* [[Biurei HaZohar (Alter Rebbe)]]
*[[Biurei HaZohar (Alter Rebbe)]]
* [[Hilchos Talmud Torah]]
*[[Laws of Torah Study]]
* [[Likkutei Torah]]
*[[Likkutei Torah]]
 
[[File:לקוטי תורה דפוס ראשון.jpg|thumb|Title page of the first printing of [[Likkutei Torah]], 5608 (1848)]]
[[File:לקוטי תורה דפוס ראשון.jpg|thumb|Title page of the first printing of [[Likkutei Torah]], 5608]]
*[[Meah Shearim (book)]]
 
*[[Sefer HaMaamarim (Alter Rebbe)]]
* [[Mah Shearim (sefer)]]
*[[Siddur of the Alter Rebbe]]
* [[Sefer HaMaamarim (Alter Rebbe)]]
*[[Tanya]]
* [[Siddur Admur HaZaken]]
*[[Piskei HaSiddur]]
* [[Sefer HaTanya]]
*[[Kuntres HaRav]]
* [[Piskei HaSiddur]]
*[[Responsa of the Alter Rebbe]]
* [[Kuntres HaRav]]
*[[Shulchan Aruch HaRav]]
* [[Sheailos U'Teshuvos Admur HaZaken]]
*[[Torah Ohr (book)]]
* [[Sheailos U'Teshuvos HaRav]]
*[[Boneh Yerushalayim]]
* [[Shulchan Aruch Admur HaZaken]]
*[[Maamarei Admur HaZaken — HaKtzarim]]
* [[Torah Ohr (sefer)]]
*[[Luach Birchas HaNehenin]]
* [[Boneh Yerushalayim]]
* [[Maamarei Admur HaZaken — HaKetzarim]]
* [[Luach Birchos HaNehenin]]
 
== His Innovations and Enactments ==


The Alter Rebbe was a trailblazer not only in Chassidus, but in halacha and minhag as well. In addition to the Shulchan Aruch he composed, the Alter Rebbe instituted ten<ref>Ten merits — these are what the first chassidim attributed to Rabbeinu HaZaken. Likkutei Diburim, vol. 5, p. 918.</ref> enactments and innovations:
== His Innovations and Rulings ==


* '''[[Sefer HaTanya]]''' — a path of avodas Hashem.
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:
* '''[[Nusach HaTefillah]]''' — the Alter Rebbe's siddur, equally accessible to all.
* '''[[Polished Knives]]''' — polishing the slaughtering knife on both sides of the blade.
* '''[[Kesav Admur HaZaken|Kesav Stam]]''' — a new form of the letters of the Aleph-Beis that harmonizes Kabbalah and halacha. The story goes that the Maggid summoned the Alter Rebbe and told him that there was a heavenly complaint that the revealed Torah and Kabbalah disagreed regarding the form of Stam letters, and asked him to compose a script that would unify nigleh and Kabbalah. Thus was created the Alter Rebbe's kesav, with which the Maggid was pleased.
* '''[[Division of the Shas]]''' — completion of the entire Shas each year, divided among all Chabad communities.
* '''[[Mikveh According to the Alter Rebbe|Mikveh Enactment]]''' — a halachic solution facilitating immersion in a spring.
* '''[[Eruv Kablan]]''' — the sale of chametz before Pesach through an "eruv kablan" (a guarantor).
* '''[[Knot of Tefillin According to the Alter Rebbe|Knot of the Tefillin]]''' — a unique method of tying the tefillin shel rosh<ref>Shulchan Aruch Admur HaZaken, siman 27, se'if 17. See also the related story in Lishmo'a Ozen (5776 edition), p. 82.</ref> and tefillin shel yad.<ref>Ketzos HaShulchan, siman 8, se'if 5, in the gloss.</ref>


== The Ten Nigunim ==
*'''[[Tanya]]''' — a path of divine service for the Jewish soul.
*'''[[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>


[[File:ארבע בבות.jpg|thumb|The musical notation of the [[Niggun Arba Bavos]] from [[Sefer HaNigunim]]]]
== The Ten Melodies ==
[[File:ארבע בבות.jpg|thumb|Musical notation of the [[Niggun of Four Movements]] from the [[Book of Chabad Melodies]]]]


{{Main|The Ten Nigunim}}
{{Further|The Ten Melodies}}


It is a tradition among Chabad chassidim that the Alter Rebbe composed ten [[nigunim mekuvanim]] — specially designated melodies — which carry a unique segulah: they bring those who sing them to an awakening of teshuvah and a cleaving of the neshamah to Hashem. These nigunim are customarily not sung casually, but only at specially designated times or moments of opportunity. Five of the ten nigunim are known with certainty; the others are attributed to him, though whether he composed them all is uncertain.
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.


# [[Avinu Malkeinu (niggun)|Avinu Malkeinu]]
#[[Avinu Malkeinu (melody)|Avinu Malkeinu]]
# [[Eli Atah (niggun)|Eli Atah]]
#[[Eli Atah (melody)|Eli Atah]]
# [[Niggun Arba Bavos|Arba Bavos]]
#[[Niggun of Four Movements]]
# [[Niggun Bnei Heichala|Bnei Heichala]]
#[[Niggun Bnei Heichala]]
# [[Ka'Ayal Ta'arog (niggun)|Ka'Ayal Ta'arog]]
#[[Ka'Ayil Ta'arog (melody)|Ka'Ayil Ta'arog]]
# [[Lecha Dodi (niggun)|Lecha Dodi]]
#[[Lecha Dodi (melody)|Lecha Dodi]]
# [[Niggun Deveikus Rosh Hashanah (Alter Rebbe)|Niggun Deveikus Rosh Hashanah]]
#[[Niggun of Attachment — Rosh Hashanah]]
# [[Niggun Deveikus Shabbos (Alter Rebbe)|Niggun Deveikus Shabbos]]
#[[Niggun of Attachment — Shabbos]]
# [[Tze'ena U're'ena (niggun)|Tze'ena U're'ena]]
#[[Tze'ena U're'ena (melody)|Tze'ena U're'ena]]
# [[Kol Dodi Dofek (niggun)|Kol Dodi]]
#[[Kol Dodi Dofek (melody)|Kol Dodi]]


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


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


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


* Rabbi Shalom Dov Ber Levin, [https://s3.wasabisys.com/chabadlibrary/pdf/tcrtz.pdf ''Toldos Chabad B'Russia HaTzarit''], Kehot, New York, 5770.
*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).
* Shterna Sara Schneersohn, ''Megilas Chayyav shel HaRav MiLiadi'' — an account of the Alter Rebbe's imprisonment and liberation, written by the wife of the Rebbe Rashab in her youth and lost over the years. In 5700 it was found by her step-nephew, Rabbi Shimshon Dov Yerushalimsky, who transmitted 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, ''HaRav MiLiadi U'Mifleges Chabad'', 5670.
*Mordechai Teitelbaum, '''The Rabbi of Ladi and the Chabad Faction''' (in Hebrew), 5670 (1910).
* Rabbi [[Yehoshua Mondshein]], ''Masa B'Berditchev''.
*Rabbi Yehoshua Mondshine, '''Journey to Berdichev'''.
* Rabbi [[Schneur Zalman Berger]], ''Toldos Chabad B'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.
* ''Maasar V'Geulah Yud-Tes Kislev'', special supplement in Beis Moshiach Weekly, issue 207.
*'''Imprisonment and Liberation of 19 Kislev''', special supplement in ''Beis Moshiach Weekly'', issue 207.
* Overview — Shulchan Aruch Admur HaZaken (Gedolei Yisrael and the Shulchan Aruch HaRav; how the Shulchan Aruch HaRav was received in the Lithuanian community), Beis Moshiach Weekly, issue 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]] — Admur HaZaken.
*Rabbi Chanoch Glitzenstein, '''[[Sefer HaToldos]]''', Alter Rebbe.
* [[Schneur Zalman Berger]], HaTamim (Beis Moshiach supplement). A series on his great disciples.
*Schneur Zalman Berger, ''HaTemim'' (supplement in ''Beis Moshiach Weekly'') — a series on the Alter Rebbe's greatest disciples.
* Rabbi [[Dov Tversky]], ''Hilchesa K'Rav'' — an elucidation of 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, Kuntres ''Kesav Chabad'' — a survey and analysis of the Alter Rebbe's script. Migdal HaEmek, Teves 5769.
*Rabbi Avraham Levi, '''Kuntres Ksav Chabad''' — a survey of the Alter Rebbe's script, Migdal HaEmek, Tevet 5769 (2009).
* '''HaRishon''', Toras Chabad L'Vnei HaYeshivos, 5774 (2013).
*'''HaRishon''' ("The First"), Toras Chabad Publishing, 5774 (2013–2014).
* [[Menachem Ziegelboim]], ''Istalk Yikara'' — the story of the histalkus of the Chabad Rebbeim, p. 54, 5773.
*Menachem Ziegelboim, '''Istalkei Yakira''' — the story of the passing of the Chabad Rebbes, p. 54, 5773 (2013).
* Rabbi [[Nachum Greenwald]], [http://www.alysefer.com/הרב/ HaRav], 5775.
*Rabbi Nachum Greenwald, [http://www.alysefer.com/הרב/ '''HaRav'''], 5775 (2015).
* Matanya Engelman, ''A New Path of a New Neshamah'', Kfar Chabad Weekly, issue 1992, p. 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]], [http://chabad.co.il/?template=article&topic=183&article=1582 The Rav, Author of the Tanya — the spiritual legacy 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, [http://chabad.co.il/?template=article&topic=183&article=1618 A graphological analysis of the Alter Rebbe's handwriting]
*Ruth Zucker, [http://chabad.co.il/?template=article&topic=183&article=1618 Graphological Analysis of the Alter Rebbe's Handwriting]
* [http://www.col.org.il/show_news.rtx?artID=56570 A historic document regarding the Alter Rebbe's involvement in the Napoleonic War] — Segulah journal
*[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]], [http://old2.ih.chabad.info/index.php?url=article_he&id=71069 200 Years Since the Departure from Liadi Under Fire], [http://old2.ih.chabad.info/index.php?url=article_he&id=71197 The King in the Field and the Rebbe Wandering the Roads], Beis Moshiach Weekly, Elul 5772
*[http://www.chabad.co.il/?template=article&topic=106&article=1794 Rabbi Schneur Zalman of Liadi] — ''Sichos LaNoar'' monthly
* [http://www.chabad.co.il/?template=article&topic=106&article=1794 Rabbi Schneur Zalman of Liadi], Sichos L'Noar Monthly
*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 Ohel 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]
*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, [http://www.teshura.com/teshurapdf/Shayevitz-Silem%20-%203%20Adar%202%205774.pdf The History of the Alter Rebbe] — printed as a teshura for a wedding, 3 Adar II 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 Bronfman]], [http://www.alysefer.com/ראיון-עם-אדמור-הזקן/ A Special Interview with the Alter Rebbe — a "translation" into Hebrew for a taste of his responses to those who studied him]
*[http://he.chabad.org/library/article_cdo/aid/3562034 Six Videos on the Alter Rebbe] — multimedia segments at the Chabad.org website
* [http://he.chabad.org/library/article_cdo/aid/3562034 6 Videos about the Alter Rebbe] — multimedia clips on the Alter Rebbe at Beis Chabad
* [https://77012.blogspot.com/2022/12/blog-post_57.html 'He merited a revelation of Eliyahu': A rare letter from the Maggid of Mezritch about the Alter Rebbe]
 
== Notes ==
 
<references/>


[[he:אדמו"ר הזקן]]
[[he:אדמו"ר הזקן]]
[[Category:Chabad Rebbes]]
[[Category:The Rebbes of Chabad]]
[[Category:The Alter Rebbe]]

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.
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