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{{Infobox person
[[File:ציור אדמור הזקן - שולם.jpg|thumb|A painting of the Alter Rebbe, by Shalom Feiglin]]
| name          = Rabbi Schneur Zalman of Liadi (Boruchowitz)
| image        = Rabbi Schneur Zalman.jpg
| nickname      = The Elder Rebbe; the "Alter Rebbe"; Author of the Tanya and the Shulchan Aruch HaRav
| description  = Founder of [[Chabad Chassidism]]
| birth_date    = [[18 Elul]] [[5505]] (1745)
| birth_place  = [[Liozna]]
| death_date    = [[24 Tevet]] [[5573]] (January 1813)
| death_place  = Pyana (buried in [[Haditch]])
| place of activity = [[Russia]]
| teachers      = [[The Maggid of Mezeritch]]; [[Issachar Ber of Lubavitch]]
| works        = [[Tanya]]; [[Shulchan Aruch HaRav]]; [[Likkutei Torah]]; [[Torah Or]]
}}


[[File:Portrait of the Alter Rebbe - Shalom Feigin.jpg|thumb|Portrait of the Alter Rebbe, by Shalom Feigin]]
'''Rabbi Schneur Zalman Boruchovich'''<ref>He was known by this name after his father "Boruch," as was customary in that era to append the father's name as a family surname.</ref> '''of Liadi''' (18 Elul 5505 [September 4, 1745] — 24 Teves 5573 [December 27, 1812]) is known among Chabad Chassidim as the '''Alter Rebbe''' (Yiddish: ''Der Alter Rebbe'' — literally, "the Old Rebbe"). He is also known as the '''Maggid (preacher) of Liozna''', the '''Gra"z''', the '''Baal HaTanya''' (author of the Tanya), and the '''Baal HaShulchan Aruch''' (author of the Code of Jewish Law)<ref>These titles became attached to him following the widespread dissemination of his two central works — the [[Tanya]] and the [[Shulchan Aruch HaRav|Code of Jewish Law]]. The Rebbe frequently used this title and on one occasion explained its significance: "Baal HaTanya" — a halachic authority (decisor of Jewish law) in the inner, mystical dimension of Torah; "Baal HaShulchan Aruch" — a halachic authority in the revealed, legal dimension of Torah. There is also a further connection between the two works: the four sections of the Tanya correspond to the four sections of the Code of Jewish Law.</ref> — or simply '''The Rav''' (the Rabbi).<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 genius."</ref>


'''Rabbi Schneur Zalman Boruchowitz of Liadi'''<ref>He was called by this surname after his father "Baruch," as was customary in that era — to add the father's name to the given name as a family name.</ref> ([[18 Elul]] [[5505]]–[[24 Tevet]] [[5573]] / 1745–1813) is known among Chabad Chassidim as the '''Alter Rebbe''' — literally "the Elder Rebbe" in Yiddish — and also as '''the Maggid of Liozna''', '''the Graz''' (an acronym of his name), and '''the Author of the Tanya and the Shulchan Aruch'''.<ref>This title became attached to him due to the widespread influence of his two central works, the [[Tanya]] and the [[Shulchan Aruch HaRav]]. The [[Rebbe]] (Rabbi Menachem Mendel Schneerson, the seventh leader of Chabad) frequently used this title and on one occasion explained its meaning: "Author of the Tanya" — a decisor in the inner, mystical dimension of Torah; "Author of the Shulchan Aruch" — a decisor in the revealed, legal dimension of Torah. He further noted a structural connection between the two works: the four sections of the Tanya correspond to the four sections of the Shulchan Aruch HaRav.</ref> He was also simply called '''the Rav''' (the Rabbi).<ref>He was also nicknamed "der Litvak" — "the Lithuanian" — following the [[Maggid of Mezeritch]]'s remark to his other students describing Rabbi Schneur Zalman as "the Lithuanian genius."</ref>
He was among the greatest disciples of the [[Maggid of Mezritch]], the founder of [[Chabad Chassidus]], and the first [[Rebbe]] (spiritual leader) in the dynasty of [[Chabad Rebbeim|Chabad's spiritual leaders]]. He authored the [[Tanya]] — the foundational philosophical and spiritual work of Chabad Chassidus — and composed the [[Shulchan Aruch HaRav|Code of Jewish Law]] (known as the Shulchan Aruch HaRav).


One of the foremost disciples of [[the Maggid of Mezeritch]] — the successor to the [[Baal Shem Tov]] as leader of the Chassidic movement — Rabbi Schneur Zalman was the founder of the [[Chabad]] school of Chassidism and the first in the dynasty of [[Chabad Rebbes]] (spiritual leaders). He authored the [[Tanya]], the foundational text of Chabad philosophy, and composed the [[Shulchan Aruch HaRav]], a comprehensive code of Jewish law.
== Life History ==


== Biography ==
=== His Birth ===


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


[[File:Alter Rebbe small portrait.jpg|thumb|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 great sixteenth-century Torah scholar and mystic. The Maharal had one son — Rabbi Betzalel Charif, born in 5316 [1556], who passed away in 5380 [1620]. His son Rabbi Shmuel was head of the Prague community and passed away in 5415 [1655]. His son Rabbi Yehuda Leib served as the presiding judge of the rabbinical court of the Kavili community. His son Rabbi [[Moshe of Pozna]] authored the work ''Kol Yehuda'' on the [[Shulchan Aruch|Code of Jewish Law]]. His son Rabbi [[Schneur Zalman Pozner]] was the grandfather of the Alter Rebbe. His son Rabbi [[Yisrael Boruch Pozner]] was the Alter Rebbe's father. 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 [2003] and the journal ''Assef Yeshurun'', 3 Elul 5757 [1997], p. 679.</ref> (a descendant of the [[Maharal of Prague]]) and [[Rivka]], were married on Friday, 17 Elul 5503 [September 6, 1743]. 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]], the founder of the Chassidic movement. In the month of Menachem Av 5504 [summer 1744], 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 time with the Baal Shem Tov, and at the Baal Shem Tov's birthday celebration on 18 Elul [September 1744], 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 one son, Rabbi Betzalel Charif, born in 5316 (1556) and died in 5380 (1620). His son Rabbi Shmuel served as community leader in Prague and died in 5415 (1655). His son Rabbi Yehudah Leib served as a rabbinic judge in Kavali. His son Rabbi [[Moshe of Pozna]] authored a commentary on the [[Shulchan Aruch]]. His son Rabbi [[Schneur Zalman Poizner]] was the grandfather of the Alter Rebbe. His son Rabbi [[Yisrael Baruch Poizner]] was the Alter Rebbe's father.</ref>) and his wife [[Rivkah]] — were married on Friday, [[17 Elul]] [[5503]] (1743). After approximately ten months of childlessness, they traveled on the advice of Rabbi Yitzchak Shaul, a close friend of Rabbi Baruch, to seek the blessing of the [[Baal Shem Tov]] — the founder of the Chassidic movement. In the month of [[Menachem Av]] [[5504]] (1744), they arrived at the Baal Shem Tov, who assured them that within a year they would have a son. Rabbi Baruch and Rivkah remained with the Baal Shem Tov for a time, and at the celebration of the Baal Shem Tov's birthday on [[18 Elul]] (the birthday is observed on this date by Chabad tradition), the Baal Shem Tov turned to Rabbi Baruch and said: "At this very moment next year, you will be embracing a son."
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 God would fulfill his holy blessing, she would dedicate the child to Torah study and divine service 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 [September 4, 1745], Schneur Zalman was born in a small village near the town of [[Liozna]].


Before departing from the town of [[Mezhbizh]], they entered to bid farewell to the Baal Shem Tov. Rivkah told him that when G-d fulfilled his holy blessing, she would dedicate the child to Torah study and to divine service in the path of the Baal Shem Tov. He blessed them and they returned home joyfully. Exactly one year later, on Wednesday [[18 Elul]] [[5505]] (1745), Schneur Zalman was born in a small village near the town of [[Liozna]].
In the month of Adar 5505 [early 1745], Rabbi Boruch traveled to the Baal Shem Tov to report 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 prayer belt (gartel) and recite the blessing of thanksgiving (''Shehechiyanu'') without pronouncing God's Name and Kingdom.


In [[Adar]] [[5505]] (1745), Rabbi Baruch traveled to the Baal Shem Tov to report that his wife had conceived. The Baal Shem Tov asked about the timing of conception, and upon hearing it, instructed Rabbi Baruch to put on his belt and recite the blessing of ''Shehecheyanu'' (the traditional blessing of gratitude for new and special occasions) — but without the formal name of G-d or the mention of His kingship, as a private, heartfelt expression of thanks.
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: "God will help."


The Baal Shem Tov then gave him guidance on how the mother should conduct herself during the pregnancy and after birth, and warned him not to tell anyone that a son had been born; if asked, he should reply vaguely: "G-d willing, things will be fine."
On Yom Kippur of 5506 [1745], 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 — he had already memorized many chapters of Psalms (Tehillim) by heart.


On [[Yom Kippur]] (the Day of Atonement) of [[5506]] (1745), Rabbi Baruch returned to the Baal Shem Tov and received detailed instructions on how to raise the child. By age one the boy had begun to speak, and by age two his parents recognized an extraordinary memory and comprehension — he could already recite many chapters of Psalms by heart.
When Rabbi Boruch came to the Baal Shem Tov on Rosh Hashanah (the Jewish New Year) of 5507 [1746], 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]] — the traditional first haircut given to Jewish boys at age three. When the child reached the age of three (in 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 him his side locks (peyot), blessed him with the Priestly Blessing (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."


When Rabbi Baruch visited the Baal Shem Tov on [[Rosh Hashanah]] (the Jewish New Year) of [[5507]] (1746), he shared his intention that on [[18 Elul]] of the coming year — when his son would turn three — the Baal Shem Tov would perform the ''upsherin'' (the traditional first haircut for a Jewish boy at age three). When the boy turned three (in [[5508]] / 1747), his parents and his aunt (his father's sister, the Rebbetzin Devorah Leah) brought him to the Baal Shem Tov in [[Mezhbizh]]. The Baal Shem Tov left his sidelocks (''payot'') intact, blessed him with the Priestly Blessing, and warned the parents to return home immediately and not to reveal where they had been. When the child asked who the Jewish man was who had cut his hair, his mother replied that it was "grandfather."
=== His Childhood and Youth ===


=== Childhood and youth ===
Rabbi Schneur Zalman was known as a disciplined child, punctual and devoted in his studies. He demonstrated remarkable success in Torah scholarship and grasped even the most complex subjects in their full detail. On 17 Kislev 5510 [December 7, 1749], he was accepted to serve the Chevra Kadisha (Jewish burial society) of Liozna until his bar mitzvah. By the age of fifteen he had completed the entire Talmud (Shas) three times, and at sixteen — on the eve of 17 Kislev 5521 [November 25, 1760] — 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 prayer book ''Sha'ar HaShamayim'' of the Shelah HaKadosh (a major seventeenth-century Torah authority) and conducted himself according to its practices.


Rabbi Schneur Zalman was known as a disciplined and orderly child in both his time and his studies. He achieved extraordinary success in Torah knowledge, grasping even the most complex subjects in their full detail. On [[17 Kislev]] [[5510]] (1749), he was accepted as a member of the burial society (a communal organization responsible for the respectful care of the deceased) in the town of [[Liozna]] — even before his Bar Mitzvah (the coming-of-age ceremony at age thirteen). By age fifteen he had completed the entire Talmud three times. And by age sixteen, on the night of [[17 Kislev]] [[5521]] (1760), he was accepted as a full member of the burial society.<ref>See [[Beit Rabbi]], chapter 1, and the discussions in the footnotes there.</ref> He was thoroughly versed in the prayer book ''Sha'ar HaShamayim'' by Rabbi Isaiah Horowitz (the "Shelah"), and conducted himself according to its spiritual guidelines.
At the age of eight he wrote a commentary on the Torah (the Five Books of Moses) that incorporated the classic 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 righteous man (tzaddik) — told him that he was being summoned to a heavenly tribunal. When he entered the synagogue 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 rabbinical court case (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 divine service.


At age eight he wrote a commentary on the Torah that incorporated the interpretations of [[Rashi]], [[Ibn Ezra]], and [[Ramban]] (Nachmanides). At age ten he had a dream in which Rabbi Reuven Baal Shem — a hidden righteous man — told him he was being summoned before a heavenly court. When he entered the synagogue in [[Liozna]], Rabbi Reuven led him to a table where the judges declared: "These three elders — [[Rashi]], Ibn Ezra, and [[Ramban]] — are suing you for seeking to undermine their merit of inspiring the public through the study of their commentaries, by writing your own work that incorporates all three." The young Schneur Zalman was shaken by these words and promised to burn his commentary. After the elders then turned to him and blessed him with the power to produce original Torah teachings and new paths in divine service, he awoke. He fasted that day, and after dreaming a second time in the same vein, he burned his commentary.<ref>A note by the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, published in the journal ''Beit Chabad'', issues 19–20.</ref>
When he awoke he fasted, and after dreaming the same dream a second time, he burned his commentary.<ref>From a record of the Previous Rebbe (the Frierdiker Rebbe), published in Bata'on Chabad, issues 19–20.</ref>


At age nine his father brought him to the town of [[Lubavitch]] to study Torah under the renowned scholar Rabbi [[Issachar Dov of Lubavitch]]. When Rabbi Schneur Zalman turned eleven — about two years after his arrival in Lubavitch — Rabbi Issachar Dov told Rabbi Baruch that his son no longer required a teacher, and Rabbi Baruch brought him home to Liozna.
At the age of nine, his father brought him to the town of [[Lubavitch]] to study Torah under the great scholar (gaon) Rabbi [[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 age eleven, in addition to his study of Talmud and the legal codes, he began studying Kabbalah (Jewish mysticism) and ethical literature. He also began engaging in communal activity. He would go to the marketplace in Liozna to encourage Jewish men to leave behind their struggling small-scale trade and instead earn their livelihood from agriculture. Many families made the transition to farming life at his encouragement.<ref>''Sefer HaSichos'' 5705 (1945), p. 78.</ref>
From the age of eleven, in addition to Talmud and legal works, he began studying Kabbalah (Jewish mysticism) and ethical literature (mussar). He also began engaging in communal 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 [Book of Discourses] 5705 [1945], p. 78.</ref>


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


The [[Bar Mitzvah]] celebration in [[5518]] (1758) — the ceremony marking a Jewish boy's entry into religious adulthood at age thirteen — was attended by some of the greatest Torah scholars of the generation from [[Vitebsk]], Polotsk, and [[Minsk]]. His father Rabbi Baruch and grandfather Rabbi Moshe hosted seven days of festive meals, with each day featuring a formal celebration at which original Torah insights were shared. Rabbi Schneur Zalman's own Torah insights surpassed all others and were recorded by his brother Rabbi [[Yehudah Leib Minowitz]].<ref>Rabbi Yitzchak Eizik of [[Vitebsk]] reported that he possessed three manuscript volumes copied from the writings of Rabbi Yehudah Leib — the Alter Rebbe's brother — containing the Alter Rebbe's responses to questions posed by the scholars who attended his Bar Mitzvah celebration.</ref> All the assembled scholars conferred upon him the titles "Gaon" (a term for one of the greatest Torah scholars of a generation) and "a master authority who stands on his own."<ref>These titles were recorded in the burial society register as a memorial for all generations.</ref>
At the bar mitzvah celebration in 5518 [1758], the leading Torah scholars (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 ritual feast (seudas mitzvah) each day at which much Torah scholarship was shared. The Alter Rebbe's Torah insights surpassed all others and were recorded by his brother Rabbi [[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 scholars present at his bar mitzvah celebrations.</ref> All the scholars conferred upon him the titles "Gaon" (genius) and "Tanna hu u'falig" (a rabbinic authority who may be disputed even against the Talmudic sages).<ref>These titles were recorded in the register of the Chevra Kadisha as a memorial for future generations.</ref>


Shortly after the Bar Mitzvah, he traveled to [[Vitebsk]] to visit his uncle Rabbi Yosef Yitzchak Mishraye, where he spent several months. It was there that he first heard teachings of the Chassidic school and the path of the Baal Shem Tov — though at the time he did not know they were teachings of the Baal Shem Tov. He later said that during his time at his uncle's home, he felt each day as though it were a Jewish holiday.<ref>''Sefer HaToldos — Admor HaZaken'', vol. 1.</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 first heard about the Chassidic approach and the path of the Baal Shem Tov — though without yet knowing that these teachings originated with the Baal Shem Tov. He later recounted that during his time at his uncle's home, he felt each day the joyful atmosphere of a Jewish holiday (Yom Tov).<ref>Sefer HaToldos — Admur HaZaken [The History of the Alter Rebbe], vol. 1.</ref>


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


When Rabbi Schneur Zalman came of marrying age — at fourteen — his reputation as a Torah prodigy had already spread throughout the region.
When the Alter Rebbe came of age — at fourteen — his fame as a Torah genius had already spread throughout the surrounding region.


Rabbi [[Yehudah Leib Segal]], one of the wealthiest and most prominent citizens of [[Vitebsk]], chose him as a groom for his daughter, Madam [[Sterna]].
Rabbi [[Yehuda Leib Segal]], one of the wealthy and respected men of [[Vitebsk]], took him as a groom (chassan) for his daughter, Moras [[Sterna]].


The wedding was initially planned for [[Elul]] [[5519]] (1759), but Rabbi Baruch traveled away from home in early Elul and the event was postponed. The father-in-law, Rabbi Yehudah Leib Segal, then 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 only in [[Tammuz]]; the wedding was then set for Friday, the eve of Shabbat Nachamu, [[12 Menachem Av]] [[5520]] (1760).
The wedding was initially set for the month of Elul 5519 [summer 1759], but Rabbi Boruch, the Alter Rebbe's father, had left home at the start of Elul and the wedding was postponed. His prospective father-in-law, Rabbi Yehuda Leib Segal, pressed to hold the wedding in the winter of 5520 [1760], but Rabbi Boruch did not agree. After Passover, Rabbi Boruch again left home and returned in Tammuz [summer 1760], at which point he set the wedding date for Friday, 12 Menachem Av 5520 [August 4, 1760] — the Shabbat of Consolation (Shabbos Nachamu).


After the wedding, he lived under his father-in-law's roof in Vitebsk.<ref>''Sefer HaSichos'', Summer 5700 (1940), p. 79.</ref>
After the wedding, he was supported by his father-in-law Rabbi Yehuda Leib Segal in Vitebsk.<ref>Sefer HaSichos, Summer 5700 [1940], p. 79.</ref>


One of the conditions Rabbi Schneur Zalman had stipulated for agreeing to the match was that the five thousand gold coins of his dowry be placed entirely at his own discretion. In the first year of his marriage, with his wife's agreement, he directed the entire sum to support families who wished to support themselves through agricultural work — helping them purchase land and livestock. Thanks to this investment, large Jewish farming settlements were established along the Dvina River running through [[Vitebsk]]. Rabbi Schneur Zalman visited these settlements frequently, encouraging the residents to set aside fixed times for Torah study and sharing many Torah stories and teachings of the sages.<ref>''Sichos'' 5705 (1945), p. 131.</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 share with them stories from Torah literature and the teachings of the Sages.<ref>Sichos 5705 [1945], p. 131.</ref>


By age eighteen he had mastered the entire Talmud together with all its major commentators, including the medieval authorities (the ''Rishonim'') and the later authorities (the ''Acharonim'').
By the age of eighteen he was thoroughly versed in the entire Talmud with all its commentators, including the works of the early authorities (Rishonim) and later authorities (Acharonim).


=== In Mezeritch ===
=== In Mezritch ===


Although Rabbi Schneur Zalman had met the Baal Shem Tov only at his ''upsherin'' (the first haircut at age three), he expressed a profound spiritual connection to him, saying: "Rabbi [[Baruch of Mezhbizh]] is the Baal Shem Tov's physical grandson, and I am his spiritual grandson" — referring to the chain of spiritual transmission that ran either through his first teacher Rabbi [[Issachar Ber of Lubavitch]], who had been a student of the Baal Shem Tov, or through his primary teacher [[the Maggid of Mezeritch]], who was among the Baal Shem Tov's foremost disciples.<ref>''Sefer HaZichronos'', opening.</ref>
Although he had not met the Baal Shem Tov since his first haircut ceremony at age three, he referred to the Baal Shem Tov as his spiritual grandfather: "Rabbi [[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 Rabbi [[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 [Book of Memoirs], at its beginning.</ref>


After Passover in [[5524]] (1764), with his wife's blessing, he set out to fulfill the Talmudic teaching: "Exile yourself to a place of Torah."<ref>Avos 4:14.</ref>
After Passover of 5524 [spring 1764], with his wife's agreement, he set out to fulfill the teaching "exile yourself to a place of Torah."<ref>Ethics of the Fathers (Avos) 4:14.</ref>


After deliberation, he chose to travel to [[Mezeritch]] to study under Rabbi Dovber, the Maggid of Mezeritch — the primary successor of the Baal Shem Tov. His central reasoning was: in Vilna (the great center of traditional Talmudic scholarship) they teach how to learn — and that he already knew. But in Mezeritch they teach how to pray — and that he had not yet learned.
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 study — and that he already knew — while in Mezritch they teach how to pray, and that he had not yet learned how to do properly.


When he decided to remain in Mezeritch, the Maggid revealed to him the words of the Baal Shem Tov: that Rabbi Schneur Zalman possessed a new and elevated soul from the highest spiritual realm (''Atzilus''), and that his mission was to reveal and elucidate the teachings of the Baal Shem Tov in love of G-d and love of one's fellow Jew, and to reveal the path of [[Chabad]] Chassidism — for one must love a fellow Jew simply because he is a Jew.
When he decided to remain in Mezritch, the Maggid revealed to him the words of the Baal Shem Tov — that he was a new soul (neshamah) from the highest spiritual world (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 love of God and love of fellow Jews, and to reveal the path of Chabad Chassidus — for one must love a fellow Jew simply because he is a Jew.


Rabbi Schneur Zalman would later say that in Mezeritch he learned three things: what G-d is, what the Jewish people are, and the power of a Chassidic melody.
The Alter Rebbe said that in Mezritch he learned: what God is, what Israel is, and what the power of a Chassidic melody (niggun) is.


While in [[Mezeritch]] he studied as a learning partner with Rabbi [[Avraham the Angel]] (the Maggid's son).
While in [[Mezritch]] he studied as a study partner (chavrusa) with Rabbi [[Avraham the Malach]] (the Angel) — the Maggid's son.


After a year and a half in [[Mezeritch]], he returned to his home in [[Vitebsk]] and began spreading the Chassidic teachings of the Baal Shem Tov. He created a transformation in Vitebsk. Even the established Torah scholars of Vitebsk were deeply moved by his profound scholarship. When his father-in-law, the wealthy Rabbi Yehudah Leib Segal, saw that his son-in-law had fully embraced the Chassidic path, he began making his life difficult and pressured his daughter to accept a divorce. When she refused, he expelled her from his home.
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 profound impression in Vitebsk — even the leading scholars of Vitebsk were deeply moved by his immense genius. When his father-in-law, the wealthy Rabbi Yehuda Leib Segal, saw that his son-in-law had embraced 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.


At age twenty-two — in [[5527]] (1767) — Rabbi Schneur Zalman was appointed as the town preacher (''Maggid'') of [[Liozna]].
At the age of twenty-two — in 5527 [1767] — the Alter Rebbe was appointed as the community preacher (maggid) of the city of [[Liozna]].


At age twenty-five — in [[5530]] (1770) — he began, at the Maggid's direction, to compose the comprehensive legal code known as the [[Shulchan Aruch HaRav]] ("the Rabbi's Code of Jewish Law"). At the moment the Maggid instructed him to compose the work, the Maggid rose to his full height, placed his hands on Rabbi Schneur Zalman's head, and blessed him with the Priestly Blessing.<ref>''HaTamim'', p. 72.</ref>
At the age of twenty-five — in 5530 [1770] — at the instruction of the Maggid of Mezritch, he began composing the Code of Jewish Law known as the [[Shulchan Aruch HaRav|Shulchan Aruch HaRav (Code of Jewish Law)]]. When the Maggid commanded him to compose the Code of Jewish Law, he rose to his full height, placed his hands on the Alter Rebbe's head, and blessed him with the Priestly Blessing.<ref>HaTamim [journal], p. 72.</ref>


In [[5531]] (1771), he traveled on a confidential mission on behalf of [[the Maggid of Mezeritch]] to Rabbi Yosef Kolbo of [[Shklov]].
In 5531 [1771], he traveled on a confidential mission from the [[Maggid of Mezritch]] to Rabbi [[Yosef Kolbo]] of [[Shklov]].


== The founding of Chabad Chassidism ==
== The Founding of Chabad Chassidus ==


{{Main|The founding of Chabad Chassidism}}
{{Main|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]] Chassidism. In [[5532]] (1772), when the Russian Empire absorbed the region of [[Vitebsk]] and [[Liozna]] from Poland,<ref>Chabad Chassidism could only have been founded in [[Russia]]; see the discourse of the [[Rebbe]] on [[12 Tammuz]] [[5713]] (1953).</ref> he formally established the Chabad approach to Chassidism — a path of divine service rooted in the intellect, using the Hebrew concepts of ''Chochmah'' (Wisdom), ''Binah'' (Understanding), and ''Da'at'' (Knowledge), from which the acronym ''Chabad'' is formed.<ref>''Sichos'' 5709 (1949), p. 293; ''Shalsheleth HaYichus — Admor HaZaken''.</ref>
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 [1772], 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 talk (sicha) of the Rebbe, 12 Tammuz 5713 [July 4, 1953].</ref> he established the path of Chabad Chassidus — the service of God conducted through the three intellectual faculties: Wisdom (Chochma), Understanding (Bina), and Knowledge (Da'as), whose Hebrew initials form the word "ChaBaD."<ref>Sichos 5709 [1949], p. 293; Shalshalas HaYachas — Admur HaZaken.</ref>


As the approach spread through Rabbi Schneur Zalman's teachings and those of his emissaries, hundreds of young scholars joined the movement. Standing at his side in establishing Chabad was his brother Rabbi [[Yehudah Leib Poizner]]. In the following four years, Chabad Chassidism spread to hundreds more dedicated adherents; and after the passing of [[the Maggid of Mezeritch]] and the emigration of the foremost disciple, Rabbi [[Menachem Mendel of Vitebsk]], to the [[Holy Land]], when leadership of the Chassidic movement in the lands of Lithuania and Russia passed to Rabbi Schneur Zalman, thousands of additional families joined Chabad and attached themselves to him. By [[5540]] (1780), Chabad Chassidim numbered approximately 15,000 families across Russia.
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 emigration of the leading disciple Rabbi [[Menachem Mendel of Vitebsk]] to the Holy Land, when the leadership of Chassidus in Lithuania passed to the Alter Rebbe, thousands of additional families joined Chabad Chassidus. By 5540 [1780], Chabad Chassidim numbered approximately 15,000 families throughout Russia.


During that year — [[5532]] (1772) — he also conducted an effort to persuade Jews living in the city of [[Vitebsk]] to transfer their residence across the border into the Russian Empire.<ref>''Shalsheleth HaYichus''.</ref>
During this year — 5532 [1772] — he also conducted efforts to convince the Jews living in [[Vitebsk]] to move across the border into Russia proper.<ref>Shalshalas HaYachas.</ref>


== Leading Chabad Chassidism ==
== Leader of Chabad Chassidus ==


=== The passing of the Maggid of Mezeritch ===
=== The Passing of the Maggid of Mezritch ===


[[File:Ohel of the Maggid of Mezeritch.jpg|thumb|The burial site of [[the Maggid of Mezeritch]], Rabbi Schneur Zalman's teacher]]
[[File:ציון המגיד ממעזריטש.jpg|thumb|The gravesite of the [[Maggid of Mezritch]], the Alter Rebbe's teacher]]


{{Main|Gatherings of the disciples of the Maggid}}
{{Main|Gathering of the Maggid's Disciples}}


On [[19 Kislev]] [[5533]] (1772), the Maggid of Mezeritch passed away (the eve of that date — [[18 Kislev]] — he had asked Rabbi Schneur Zalman to do whatever he could to ensure that his son, Rabbi [[Avraham the Angel]], would succeed him, or, if he was unwilling, that Rabbi [[Menachem Mendel of Vitebsk]] would). The Maggid's leading disciples scattered to various lands to spread Chassidic teachings. Rabbi Avraham "the Angel" settled in the Volhynia region, and Rabbi Menachem Mendel of Vitebsk remained in Russia. Rabbi Schneur Zalman and the other disciples immediately sent their signed pledge of allegiance to Rabbi Avraham the Angel as the Maggid's successor.
On 18 Kislev 5533 [November 12, 1772], 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 [November 13, 1772], the Maggid passed away, and his great disciples dispersed to different countries to spread the teachings of Chassidus. Rabbi Avraham "the Malach" (the Angel) 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 and loyalty (kesher) to Rabbi Avraham the Malach, the son of the Maggid of Mezritch.


In those years, organized opposition to Chassidism was at its peak, and the movement required a strong personality to stand firm against the opponents (known as ''Mitnagdim'' — literally, "those who oppose"). For this purpose, an assembly was convened under the leadership of Rabbi Avraham the Angel, which decided to appoint a leadership council — with its chairman authorized to issue directives to all Chassidic communities as he saw fit. Rabbi Schneur Zalman was elected as chairman. In this capacity he spent three years traveling extensively to strengthen the disciples of the Maggid throughout their communities.
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 [[5536]] (1776), Rabbi Schneur Zalman established the study houses (''Chadarim'' — literally "rooms") in Liozna, to which young scholars from across the region gathered to study Torah according to the system and schedule he designed for them. During this period, his leadership began to take on the distinctly Chabad character that became increasingly defined over the years. Within a short time, it became known that within the Chassidic movement a new current had been born — the Chabad approach.
In 5536 [1776], the Alter Rebbe established Torah study houses (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 distinctive character of the Alter Rebbe's leadership began to take on its 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 [[5537]] (1777)<ref>''Shalsheleth HaYichus''.</ref> Rabbi Menachem Mendel of Vitebsk set out with approximately three hundred followers to immigrate to the Land of Israel. Rabbi Schneur Zalman deliberated greatly about whether to join them. Initially he leaned against going, reasoning: "Over whom can I leave our brethren, the Jewish people?" — and recalling the Maggid's teaching that the Baal Shem Tov had been unable to ascend to the Holy Land because "there are souls that specifically need the Land of Israel and there are souls that specifically need the Diaspora."<ref>[[Igros Kodesh — Admor HaZaken]], vol. 1, p. 202; from a letter to Rabbi Yisrael of Polotsk.</ref> At the last moment, after Rabbi Menachem Mendel had already departed, Rabbi Schneur Zalman decided to join them. They traveled to Mogilev, where the convoy had paused, and announced his wish to join. Rabbi Menachem Mendel and his leading disciples tried to persuade him to remain in White Russia and assume the mantle of leadership — but he did not agree. Only after his teacher the Maggid appeared to him in a dream and directed him to remain, and after he spent a full week in closed conversation with Rabbi Menachem Mendel for many hours each day, did he decide to stay in Russia. After the convoy continued on its way, Rabbi Menachem Mendel continued to lead the Chassidim from afar through frequent letters and personal emissaries sent from the Land of Israel. During this time the Alter Rebbe went to reside in Mogilev.
In 5537 [1777],<ref>Shalshalas HaYachas.</ref> Rabbi [[Menachem Mendel of Vitebsk]] traveled with three hundred people to the Land of Israel. 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 the journey to Israel because "there are souls that specifically need the Land of Israel and there are souls that specifically need the Diaspora."<ref>[[Igros Kodesh (Alter Rebbe)|Sacred Letters of the 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 the Land of Israel. During this time the Alter Rebbe went to stay in Mohilev.


=== The move to Liozna ===
=== The Move to Liozna ===


In that period Rabbi Schneur Zalman received offers of rabbinic positions from both [[Vitebsk]] and [[Liozna]]. He chose Liozna after they agreed to his condition that they would cover the financial needs of himself, his three brothers and their families, the resident scholars and students in the study houses, and the Chassidic visitors who came from Russia and Lithuania. In [[Elul]] [[5536]] (1776) he departed for Liozna, and in [[Shevat]] [[5538]] (1778) he arrived there.
During this period, the Alter Rebbe received offers of rabbinic 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 Torah study houses, and the Chassidic guests arriving from Russia and Lithuania. In the month of Elul 5536 [summer 1776], the Alter Rebbe set out for Liozna, and in the month of Shevat 5538 [winter 1778] he arrived there.


By that time he was already guiding thousands of Chassidim, yet still did not bear the formal title of "Rebbe" (spiritual master). The longing of his followers for a living, physically present Rebbe grew stronger, and they expressed this desire to Rabbi Menachem Mendel of Vitebsk. He wrote to them that although they remained connected to him, they were free to seek wisdom and encouragement from "the righteous scholars and complete saints... all whose words are like coals of fire, with divine counsel and knowledge" — the great community figures renowned for Torah and the fear of G-d who were present among them in their places of residence. He referred to three figures: Rabbi Yisrael of Polotsk, Rabbi Issachar Ber of Lubavitch, and "His honor, the Rav, Rabbi Schneur Zalman — may G-d protect him — and may his name endure forever. The three-ply cord... in whose hands, with G-d's help, lies their good. From the great good that is stored and hidden, to illuminate their eyes and give them life, and with true faith and deeds of truth."
By then the Alter Rebbe was already leading thousands of Chassidim, though he had not yet assumed the formal title of "Rebbe" (spiritual leader). 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 righteous men, 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 reverence of God, who are present with them in their places of residence." This was a reference to three righteous leaders: Rabbi Yisrael of Polotsk, Rabbi Yissachar Ber of Lubavitch, and "the honored Rav, our teacher Rabbi Schneur Zalman (the Alter Rebbe) — may God protect him and may his name endure forever. And the threefold cord, etc. In whose hands, with God'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."


In this letter, Rabbi Menachem Mendel gave his followers in Russia approval to seek the guidance and heed the counsel of these three figures. This arrangement continued for a time, with Rabbi Mendel as the undisputed overall leader, while the three righteous scholars served as his local deputies — guiding the people in the way of G-d and providing advice and wisdom on the various spiritual matters that arose. In time, Rabbi Menachem Mendel sensed that despite his efforts to guide the Chassidic community from afar, some among them had begun seeking Torah guidance from various other righteous figures across Eastern Europe. Some even called for bringing the "Seer" of Lublin from Poland to assume the mantle of leadership over the Russian Chassidic community.
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 righteous leaders served as his deputies in guiding people in the path of God 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 righteous leaders in Eastern Europe. There were those who sought to bring the "Chozeh" (the Seer) of Lublin from Poland and crown him leader of the Chassidim in Russia.


When Rabbi Mendel recognized that this tendency was growing, he resolved to appoint Rabbi Schneur Zalman as the sole leader of the Chassidim in Russia.
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.


=== The journey to the Gaon of Vilna ===
=== The Journey to the Vilna Gaon ===


After the passing of the Maggid of Mezeritch, the opponents of Chassidism intensified their campaign against the movement. Rabbi Menachem Mendel of Vitebsk and Rabbi Schneur Zalman traveled to [[Vilna]] in [[5534]] (1774) to meet with [[the Gaon of Vilna]] — Rabbi Eliyahu of Vilna, the most towering rabbinic figure of the age — hoping to convince him that the Chassidim had not departed from the path of Torah, and thereby bring about an end to the opponents' campaign. However, the Gaon of Vilna refused to receive them and left Vilna; he returned only after Rabbi Schneur Zalman and Rabbi Menachem Mendel had departed.
After the passing of the [[Maggid of Mezritch]], those who opposed Chassidus (the Misnagdim) intensified their campaign against the movement. Rabbi [[Menachem Mendel of Vitebsk]] and the Alter Rebbe traveled to [[Vilna]] in 5534 [1774], seeking to meet with the [[Vilna Gaon]] — the pre-eminent Torah scholar of the generation — and persuade him that the Chassidim had not departed from the path of Torah, thereby bringing an end to the opponents' campaign against the Chassidic movement. However, the Vilna Gaon (known by the acronym Gr"a) refused to receive them and left Vilna, returning only after the Alter Rebbe and Rabbi Menachem Mendel had departed.


Rabbi Schneur Zalman wrote of this experience:<ref>[[Igros Kodesh — Admor HaZaken]], letter 34.</ref>
The Alter Rebbe writes:<ref>[[Igros Kodesh — Alter Rebbe|Sacred Letters of the Alter Rebbe]], letter 34.</ref>


{{Quote|From the outset we made known our coming and went to the home of the great and pious Gaon to discuss matters with him and remove his grievances against us — when I was there together with the pious Rav, Rabbi Mendel of Horodok, may his memory be for a blessing. He closed the door in our faces twice... and when they pressed him greatly, he departed and traveled out of the city, where he remained until the day of our own departure from the city... and the war of the opponents continued in full force.}}
<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 Rabbi 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 opponents continued with full force."</blockquote>


Rabbi Menachem Mendel, together with several other disciples of the Maggid who saw that they could not quiet the opponents' campaign, decided to emigrate to the [[Land of Israel]].<ref>[[Beit Rabbi]].</ref>
Rabbi Menachem Mendel and several of the Maggid's disciples, seeing that they could not quiet the opponents' campaign, resolved to travel to the [[Land of Israel]].<ref>[[Beis Rebbi]].</ref>


=== Debates with the opponents of Chassidism ===
=== Debates with the Opponents of Chassidus ===


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


In the five years during which Rabbi Schneur Zalman served as the general organizer of the Chassidic movement — from the time of Rabbi Menachem Mendel of Vitebsk's ascent to the Holy Land until [[5543]] (1783) — he conducted a number of formal debates with the leading opponents of Chassidism. For this purpose he traveled specifically to the strongholds of the opposition and demonstrated to them the Chassidim's mastery of the revealed, legal dimension of Torah, as well as the righteousness of their path.
During the five years in which the Alter Rebbe served as the general organizer of the Chassidic movement — from the emigration of Rabbi Menachem Mendel of Vitebsk to the Land of Israel until 5543 [1783] — he conducted a number of formal debates against the leading opponents of Chassidus (Misnagdim). For this purpose he traveled specifically to the strongholds of the opponents, demonstrating the Chassidim's mastery of traditional Torah scholarship and the righteousness of their path and approach.


The most prominent of these were the ''Shklov Debate'' and the ''Great Debate in Minsk'' of [[5543]] (1783). In their wake, hundreds of young scholars drew closer to Chassidism, and the substantive opposition from the greatest Torah scholars of the opposing camp diminished — as they came to recognize that the leader of the Chassidic movement was a scholar of enormous stature whose every approach was rooted in authentic Jewish faith without any deviation from traditional Jewish practice. What remained was only the political opposition of the extremists among the opponents, who were unwilling to accept that Rabbi Schneur Zalman had decisively prevailed in the debates.
The most well-known of these debates were the "Shklov Debate" and the "Great Debate in Minsk" in 5543 [1783]. Following these encounters, hundreds of scholars drew closer to Chassidus, and the genuine opposition from the great Torah authorities among the opponents diminished considerably — for they saw with their own eyes that the leader of the Chassidic movement was an immense genius and scholar, and that his entire path was founded on pure faith in God without any deviation from traditional Jewish practice. What remained was only the factional opposition of the extremists among the opponents, who were unwilling to accept that the Alter Rebbe had decisively defeated them in debate.


=== His formal appointment as Rebbe ===
=== His Appointment as Rebbe ===


In [[5546]] (1786), Rabbi Menachem Mendel of Vitebsk sent Rabbi Schneur Zalman a special letter<ref>The opening of the letter contains words of praise unmatched in his other correspondence: "Light is sown for the righteous, going and illuminating; the dew of lights is his dew for Israel. He shall blossom like a rose and his roots like Lebanon; his fruit shall be found; all who find him find life and peace. He is the honored and beloved, the friend of G-d and beloved of my soul, the dear one of my heart — the great luminary, the splendid light, the precious treasure, the wise and mighty champion before G-d — this Sinai — his holy honor, our teacher Rabbi Schneur Zalman."</ref> informing and demanding of him<ref>"And I have come only, with an added expression of love in my own handwriting, to awaken the righteousness and G-d's Torah in his heart — that his steps shall not falter. Why should you say 'My way is hidden from G-d,' from providing for Israel, to their Father in Heaven, to guide them on the path — and who is like him to guide in their entire region? For the commandment is a candle and Torah is light, going and illuminating until the day is established. They do not need a prophet or visionary — for I am neither prophet nor visionary — and G-d is his light. Only be strong and resolute, trust in G-d and tend faithfulness, for G-d has given him as a shepherd."</ref> that the time had come for him to take upon himself the leadership of the Chassidim in Russia and to formally serve as their Rebbe — and not to evade the mission placed upon him. He promised him the blessing of success.<ref>"Go with this strength of yours and deliver Israel, to increase upon them the yoke of Torah and the commandments. And as a result it will be fulfilled for them: one who accepts upon himself the yoke of Torah — the yoke of the government and the yoke of worldly concerns are removed from him."</ref> He also outlined in the letter the manner in which Rabbi Schneur Zalman should lead the Chassidim.<ref>"And the essential matter is to distance them greatly from the customs and laws of the nations — very far. They must not be contaminated by any of these — for this is called essential — and this is the beginning of spiritual impurity and the entrenchment of the forces of impurity, as explained in my longer letter. 'Light of life is above for the wise.' My intention was not that they should aspire to things great and wondrous that are beyond them, but rather to open the heart of the reader to distance himself greatly from the impurity of the nations."</ref>
In 5546 [1786], 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 righteous man, going and shining, the dew of lights is your dew for Israel. 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 God 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 God, this is Sinai — our holy master Rabbi 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 God in his heart, that his steps shall not waver. Why would you say that your path is hidden from God — to provide for Israel 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 God is his light. Only be strong and courageous, trust in God and tend faithfully, for God has given him as a shepherd."</ref> that the time had come for him to accept the leadership of the Chassidim in Russia, to become a "Rebbe" (spiritual leader), and not to evade the mission placed upon him — promising him blessing and success.<ref>"Go in this your strength and save Israel, to lay upon them the yoke of Torah and commandments. 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 the Alter Rebbe 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 forces of spiritual negativity, 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>


By that time Rabbi Schneur Zalman was already guiding thousands of Chassidim who depended upon him, and hundreds of brilliant scholars were studying in his study houses. Nevertheless, he was reluctant to formally take upon himself the title of Rebbe, with all the responsibility that entailed. In a letter of reply,<ref>Written in [[5548]] (1788), approximately four months before the passing of Rabbi Menachem Mendel.</ref> Rabbi Schneur Zalman wrote that he trembled to hear that he had been anointed to lead the Chassidim of Russia, and that the burden was heavy upon him — he could not bear it alone.<ref>"May he receive a blessing from G-d. He who ascends the mountain of G-d and stands in His holy place — he is the honorable holy one, my master the teacher, our teacher and master Rabbi Menachem Mendel, may he live on in victory, in the holy city of Tiberias — may it be rebuilt and established. After conveying the greetings of honor befitting his holiness as is the custom for those who love his name. Behold, I have heard, and trembling and fear has seized me from the voice calling out the words of his holy honor — may his light shine — in his letter to our beloved brethren, may they live on in victory. That he has chosen me and anointed me to be a faithful shepherd and leader and righteous guide for the holy flock — may our teacher and master, may his light shine, turn in my merit — for it is not within my power. Who am I that he has placed upon me this holy burden? How shall I alone bear it?"</ref> Yet he did not wish to defy his teacher's will. He agreed to accept the role on condition that Rabbi Menachem Mendel recall him in prayer each day and bless him with all the blessings.<ref>"But to defy the desire of his holiness I also cannot. Therefore it is only on this condition that I agree: that each and every day he shall recall me in his memory and raise up each man at his post and each man at his banner. And from the day I receive the response of his holiness together with his blessings — the blessings of my teacher — from then onward I shall carry upon my shoulders this holy burden. And may He Whose peace is His own bestow peace upon us, and love and brotherhood and friendship, and may their hearts be with my heart as my heart is with their hearts."</ref> Rabbi Mendel in turn sent letters to the Chassidim in Russia directing them to accept Rabbi Schneur Zalman's leadership and authority. In an additional letter written in [[5548]] (1788), a short time before his own passing, Rabbi Mendel sent his final letter formally crowning Rabbi Schneur Zalman as the sole and uncontested leader of the Chassidic community in Russia.<ref>"...you are all obligated in his honor, for how greatly has he labored and traveled far, wandering and roaming, for a long time, for the sake of hearing the words of the Living G-d... casting himself behind himself to crush his feet, to seek G-d — and became as dust beneath the feet of the righteous to hear the precious word of G-d."</ref> Following this, the Chassidic community in Russia accepted Rabbi Schneur Zalman's leadership.
By this time the Alter Rebbe was already leading thousands of Chassidim, with hundreds of brilliant scholars in his study houses. 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 [1788], approximately four months before the passing of Rabbi Menachem Mendel.</ref> the Alter Rebbe wrote 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 God. The one who ascends the mountain of God and stands in His holy place — behold his holy honor, my soul is bound to his soul. Man of God, etc. — our teacher and master, the Rav Rabbi 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>


Only after fifteen years following the passing of the Maggid — in [[5548]] (1788) — did Rabbi Schneur Zalman formally take upon himself to be the Rebbe and guide of the Chassidim.
Rabbi Menachem Mendel in turn sent letters to the Chassidim in Russia urging them to accept the leadership of Rabbi Schneur Zalman. In an additional letter written in 5548 [1788], shortly before his own passing, 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 God... who cast his soul behind him and wore out his feet to seek God, and became dust beneath the feet of the righteous men to hear the precious word of God."</ref> Following this, the Chassidic community of Russia formally accepted the Alter Rebbe's leadership.


== Encounter with the Enlightenment movement ==
Only fifteen years after the passing of the Maggid — in 5548 [1788] — did the Alter Rebbe formally accept upon himself to be the Rebbe and official spiritual leader of the Chassidim.


The proponents of the Jewish Enlightenment (the ''Haskalah'' movement, which sought to integrate Jews into broader secular European culture) succeeded in penetrating [[Vilna]], then the greatest center of Torah learning — which was simultaneously the main center of organized opposition to Chassidism. The Torah scholars of Vilna, led by the Gaon of Vilna, looked favorably upon the pursuit of secular studies alongside Torah learning, particularly the study of Hebrew grammar. The Enlightenment advocates exploited this opening to penetrate the upper echelons of Torah scholarship and draw their children toward their own educational path, which led many young men to secular studies in Berlin and from there into full assimilation with the Enlightenment.
== With the Haskalah Movement ==


A particularly active role in this was played by Shimon Lillienthal (known as "Shimon the Heretic"), who disguised himself as a pious teacher and drew many children into the Enlightenment educational track. Shimon also attempted to reach the Chassidic community, traveling on a long journey through [[White Russia]] and even meeting with [[the Alter Rebbe]]. He ultimately abandoned his efforts when he witnessed firsthand the depth of the Chassidim's faith and their profound attachment to their Rebbe.<ref>The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, [https://docs.google.com/viewerng/viewer?url=https://w3.chabad.org/media/pdf/899/WqPJ8993112.pdf Records of the History of the Alter Rebbe], p. 32 onward, published by Kehot Publication Society, 5771 (2011).</ref>
The proponents of the Haskalah — the Jewish Enlightenment movement (Maskilim) — 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 Vilna Gaon, viewed favorably the pursuit of secular studies alongside Torah study — particularly the study of Hebrew grammar. The Maskilim (Enlightenment advocates) 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 (known as Shimon the Heretic), who posed as a God-fearing teacher and led many children onto 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 Previous Rebbe (Frierdiker Rebbe), [https://docs.google.com/viewerng/viewer?url=https://w3.chabad.org/media/pdf/899/WqPJ8993112.pdf Reshimas Divrei Yemei Admur HaZaken — A Record of the Days of the Alter Rebbe's Life], pp. 32 and onwards, Kehot, 5771 [2011].</ref>


== The Book of the Tanya ==
== The Tanya — The Foundational Work of Chabad ==


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


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


The ''Tanya'' is the foundational book of Chabad Chassidic philosophy and one of the foundational works of the broader Chassidic movement. The book examines the human soul and analyzes the processes that lead to divine service, while providing tools for overcoming the obstacles along the way. It is said that the Alter Rebbe composed the Tanya with answers suited to every generation until the arrival of the Messiah.
The Tanya is the foundational work of [[Chabad Chassidus]] and one of the central works of the Chassidic movement as a whole. The book surveys the human soul and analyzes its spiritual processes in a way that guides a person toward the service of God — while providing practical tools for overcoming the inner obstacles that stand in the way. It is related that the Alter Rebbe wrote the Tanya with answers to all the spiritual questions of all generations until the coming of the Messiah (Moshiach).


In [[5532]] (1772), after establishing the Chabad approach to Chassidism, the Alter Rebbe began guiding his Chassidim in private one-on-one audiences (''yechidus'') on matters of divine service. The Chassidim recorded these teachings for themselves, and they were collected into pamphlets that were studied throughout the community. These pamphlets were later published in [[5744]] (1984) under the title ''Tanya — First Edition''.<ref>Published at the direction of [[the Rebbe]], Rabbi Menachem Mendel Schneerson.</ref>
In 5532 [1772], after founding the path of Chabad Chassidus, the Alter Rebbe began guiding his Chassidim in private spiritual audiences (yechidus) on matters of divine service. These teachings were recorded by the Chassidim and compiled as booklets that were studied among themselves. These booklets were published in 5744 [1984] as the work "[[Tanya Mahadura Kamma|Tanya — First Edition]]."<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 opponents of Chassidus (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 [1796], he sent the Tanya to the printing house in Slavita, accompanied by the endorsements (approbations) of disciples of the [[Maggid of Mezritch]]: Rabbi [[Meshulam Zusya of Anipoli]] and Rabbi [[Yehuda Leib HaKohen]]. The first copies of the Tanya arrived from the press to the Alter Rebbe on 26 Kislev 5557 [December 6, 1796].


In [[5535]] (1775), the Alter Rebbe began composing the [[Tanya]] itself, and over the course of twenty years completed the work — by [[5555]] (1795), when he finalized it and authorized it to be copied. The opponents of Chassidism (''Mitnagdim'') feared the book's influence and produced forged copies containing deliberate distortions and heretical additions. When the Alter Rebbe learned of this, he decided to have the book printed officially to prevent further forgeries. In [[5556]] (1796) he sent the Tanya to the printing house in Slavuta, together with approbations (formal endorsements) from disciples of [[the Maggid of Mezeritch]] — Rabbi [[Meshulam Zusya of Anipoli]] and Rabbi [[Yehudah Leib HaKohen]]. The first printed copies of the Tanya arrived from the press on [[26 Kislev]] [[5557]] (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 God, 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 when it became clear that this had led to an increase in devoted divine service, the opposition ceased and the book was embraced. Today it is considered the most important foundational work of the Chassidic movement, revered across 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 Person) — named for the Tanya's central theme; "Tanya" — after the first word with which the book opens; and "The Written Torah of Chassidic Teaching" — reflecting the precision of every letter in the text, comparable to the written dimension of the Torah's revealed law.


The Tanya has several titles: ''Likkutei Amarim'' ("Collected Discourses") — the official name given by the Alter Rebbe himself; ''Sefer Shel Beinonim'' ("the Book of the Intermediate Person") — after the book's central subject; ''Tanya'' — after the opening word of the book; and "the Written Torah of Chassidic teaching" — reflecting the precision of every word in the book, comparable to the Written Torah in the realm of revealed law.
The Tanya is divided into five parts:


The Tanya is divided into five sections:
# '''Likkutei Amarim''' (Collected Teachings) — the first and primary section, dealing with the nature of the human soul and the path of divine service.
# '''Sha'ar HaYichud VeHaEmunah''' (The Gate of Unity and Faith; also known as ''Likkutei Amarim Part II'') — a rational explanation of the unity of God.
# '''Igeres HaTeshuvah''' (Letter on Repentance) — an elucidation of the nature of repentance (return to God) according to Chassidic teaching.
# '''Igeres HaKodesh''' (The Holy Letter) — a collection of thirty-two letters from the Alter Rebbe on various spiritual topics.
# '''Kuntres Acharon''' (Final Treatise) — the Alter Rebbe's explanations of several topics discussed in the first section.


# '''Likkutei Amarim''' — the first and primary section.
Many special spiritual qualities (segulos) have been attributed to the study of the Tanya by the Chabad Rebbeim (spiritual leaders) 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 personal Providence (hashgachah pratis — the belief that God personally oversees every detail of creation). Today the Tanya is considered the foundational work of Chassidic spiritual practice — Chabad Chassidim study a daily portion of it according to the enactment of the Previous Rebbe, completing the entire work over the course of a year.
# '''Sha'ar HaYichud VeHaEmunah''' ("The Gate of Unity and Faith," also called ''Likkutei Amarim, Part Two'') — an intellectual explanation of the oneness of G-d.
# '''Iggeret HaTeshuvah''' ("The Letter of Repentance") — an explanation of the concept and process of repentance (''teshuvah'' — returning to G-d) according to Chassidic teaching.
# '''Iggeret HaKodesh''' ("The Holy Letter") — a collection of thirty-two letters written by the Alter Rebbe.
# '''Kuntres Acharon''' ("The Final Treatise") — the Alter Rebbe's elucidations of several topics discussed in the first section.


Many special merits have been attributed by Chabad Rebbes and other great Jewish leaders to the study of the Tanya, and as a result many people commit passages to memory. The book also exerts a profound influence on Jewish faith — particularly in its explanation of the Baal Shem Tov's innovative teaching on divine providence, the idea that G-d is intimately and constantly involved in every detail of creation. Today the book is considered a foundational work of divine service; Chabad Chassidim study a daily portion of it according to a schedule established by the sixth Lubavitcher Rebbe, completing the entire book in the course of a year.
Over the years, dozens of commentaries and explanations have been written on the Tanya — some by the Chabad Rebbeim and some by Chassidim. As of 5770 [2010], the Tanya had been printed in over five thousand editions worldwide.


Over the years, dozens of commentaries and explanations have been written on the Tanya — some by the Chabad Rebbes themselves and others by Chassidim. As of [[5770]] (2010), the Tanya has been printed in more than five thousand editions.
== His Imprisonments ==


== His imprisonments ==
[[File:מבצר פטרופבלסקי.jpg|thumb|The Peter and Paul Fortress in St. Petersburg]]
 
[[File:Peter and Paul Fortress.jpg|thumb|The Peter and Paul Fortress in St. Petersburg, where the Alter Rebbe was imprisoned]]


{{Main|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}}


After the Alter Rebbe's formal appointment as the leader of [[Chabad Chassidism]] and the spread of his new approach to divine service, he encountered opposition from two directions: on one side the opponents of Chassidism (''Mitnagdim''), and on the other side the secular Enlightenment advocates.
After the Alter Rebbe's formal appointment as the leader (Nasi) of [[Chabad Chassidus]] and the widespread dissemination of his approach to divine service, he encountered fierce opposition from two directions: the opponents of Chassidus (Misnagdim) on one side, and the Jewish Enlightenment advocates (Maskilim) on the other.


In [[5559]] (1798), the opponents filed a report with the Russian government falsely accusing the Alter Rebbe of collecting money to support the Ottoman Turkish Empire — then at war with Russia — in an effort to undermine Tsarist rule. In reality, the funds were being collected to support the Chassidic community in the Land of Israel. On [[24 Tishrei]] [[5559]] (1798), the Tsarist government arrested the Alter Rebbe, and he was condemned to death as a rebel against the crown. He spent fifty-three days imprisoned in the Peter and Paul Fortress in [[St. Petersburg]], until he ultimately proved his innocence. On Tuesday, [[19 Kislev]] [[5559]] (1798), as evening fell, he was released. At the moment the announcement of his release reached him, he was holding a Book of Psalms, open to the verse: "He redeemed my soul in peace."
In 5559 [1798], the opponents informed the Tsarist authorities that the Alter Rebbe was collecting money for the benefit of the Turks — who then controlled the Land of Israel — with the aim of undermining Russian rule. In truth, the funds were being gathered to strengthen the Chassidic community in the Land of Israel. On 24 Tishrei [October 22, 1798], 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 [November 27, 1798], in the late afternoon, he was released. When the news of his liberation was brought to him, he was holding an open book of Psalms (Tehillim) at the verse "He redeemed my soul in peace."


The day of his release — [[19 Kislev]] — became known as the "Festival of Liberation" among Chabad Chassidim and is celebrated to this day as a holiday.
The day of his liberation — 19 Kislev — became the "Festival of Liberation" (Chag HaGeulah) among Chabad Chassidim and is celebrated to this day as a major Chassidic holiday.


The Alter Rebbe's imprisonment was intended to have occurred years earlier, but when Rabbi [[Zusya of Anipoli]] learned of this, he declared: "Zusya does not want this." The arrest was therefore delayed until [[5559]] (1798).<ref>Cited in the book ''Padah BeShalom'', p. 83.</ref>
The Alter Rebbe's imprisonment had been due to take place many years earlier, but when Rabbi [[Zusha of Anipoli]] — one of the great Chassidic leaders of the generation — heard of it, he declared: "Zusha does not want this." And so the imprisonment was delayed until 5559 [1798].<ref>Cited in Sefer Padah B'Shalom, p. 83.</ref>


On [[24 Tishrei]] [[5561]] (1800), the [[Alter Rebbe was arrested for a second time|Alter Rebbe was imprisoned again]], though under better conditions than the first time. The charges against him were more severe, however. He was released from this imprisonment on [[27 Kislev]] (the third night of Hanukkah, the festival of lights) according to one account, or on [[29 Kislev]] (the fifth night of Hanukkah) according to another.<ref>Regarding both dates, [[the Rebbe]] wrote: "It may be said that both dates involved elements of liberation (even in the literal sense)." Rabbi [[Yehoshua Mondshine]] published documents in the journal ''Kerem Chabad'' indicating that on [[27 Kislev]] the Alter Rebbe was transferred from prison to house arrest, and that on [[29 Kislev]] he was fully released.</ref>
On 24 Tishrei 5561 [October 12, 1800], 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, the Festival of Lights) 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 St. Petersburg. The Chassidim who did not live in that city were deeply pained by the distance from their Rebbe. At that time the city was governed by Prince Lyubomirsky, who wished to meet the Alter Rebbe. One of the Chassidim told the Prince of the Alter Rebbe's greatness, the reverence thousands of people felt for him, and the Chassidim's distress at the government's decision that the Alter Rebbe must live in St. Petersburg.
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 held influence 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.


When Lyubomirsky and the Alter Rebbe met, the Prince offered that if the Alter Rebbe agreed to settle in one of the towns under his jurisdiction, he would work with the authorities to obtain permission. The Alter Rebbe agreed to settle in the town of Liadi, and the Prince ordered homes to be built there 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 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.


On Friday, the eve of Shabbat Nachamu, [[14 Menachem Av]] [[5561]] (1801), the Alter Rebbe arrived with five thousand Chassidim and settled in Liadi. From that time onward, both the Alter Rebbe and his Chassidim found relief from the campaign of the opponents; they lived with a sense of security and tranquility. His broader communal activity spread throughout all of White Russia and [[Ukraine]], and during this period tens of thousands of additional Chassidim joined the movement.<ref>According to ''Kuntres Limmud HaChasidus'', pp. 12–13.</ref>
On Friday, 14 Menachem Av 5561 [August 4, 1801] — the Shabbat of Consolation (Shabbos Nachamu) — 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 opponents of Chassidus. 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 [Treatise on the Study of Chassidus], pp. 12–13.</ref>


== The Napoleonic Wars ==
== The Napoleonic War ==


{{Main|The Napoleonic Wars}}
{{Main|The Napoleonic War}}


When Napoleon's military campaign against the Russian Empire erupted, the Alter Rebbe shared his assessment with his Chassidim: if Napoleon were to win, it was possible that the material conditions of the Jews might improve — but from a spiritual perspective, the spread of heresy and moral abandonment would pose a grave danger. He therefore did everything in his power to assist the Russian military. Immediately after Napoleon's forces invaded Russia on [[14 Tammuz]] [[5572]] (1812), he dispatched several Chassidim to carry out intelligence missions for the Russian army within the French military command. The most well-known among them was Rabbi [[Moshe Meizlish]].
When Napoleon's 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, God forbid. He therefore did everything in his power to assist the Russian army. Immediately after Napoleon's forces invaded Russia on 14 Tammuz 5572 [June 24, 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]].


The Alter Rebbe sent a letter to all the Jews of Russia asking them to stand ready to help the Russian government with their money, their labor, and whatever resources they possessed. He concluded his letter with the words: "And you — let your hearts not be faint, nor pay heed to the enemy's temporary victories, for the final victory shall be on 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 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 was reluctant to leave his place of residence in Liadi during the war, primarily so as not to discourage the Jewish community of White Russia. However, when Napoleon's army advanced rapidly toward Liadi itself, he ordered all the Jewish residents to evacuate the city as quickly as possible. This was on Friday, [[29 Menachem Av]] [[5572]] (1812), the eve of the new month of Elul. The Alter Rebbe, together with his household and approximately three hundred Chassidic families, fled urgently from Liadi, which faced imminent invasion by Napoleon's forces.
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, the eve of the first of Elul 5572 [August 18, 1812]. 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.


Before the families left their homes, the Alter Rebbe instructed them to take all household items — their beds, tables, and even their fixed prayer lecterns, which they uprooted from the walls. All old items he instructed them to burn. After all the Chassidim had left the city and had already covered a good distance, he sent them back to Liadi to check whether any item or garment had been left behind. To their great surprise, they found a worn-out pair of slippers; the Alter Rebbe instructed them to burn down the entire house in which the slippers were found.
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. 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.


A short time after the Alter Rebbe left Liadi, Napoleon himself arrived there with his troops and hurried to the Alter Rebbe's home. Seeing the house in flames, he ordered his soldiers to extinguish the fire, but the blaze had grown too large and they could not approach. When Napoleon realized that nothing could be salvaged from the Alter Rebbe's home, he turned to the residents of Liadi and asked them to bring him any object that had belonged to the Alter Rebbe — a coin, a particular vessel, anything — and promised enormous payment to whoever brought him something. But nothing was found.
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.


For one hundred and forty days, the Alter Rebbe and the three hundred families traveled a harsh road, accompanied by Russian military escorts, until they arrived at the village of Pyana, where they found rest. When they arrived there, the Chassidic families received the news that the Alter Rebbe's words had come true: Napoleon's army had begun to suffer defeats, and as the Alter Rebbe's son and successor, [[the Middle Rebbe]], later wrote: "And on [[19 Kislev]] we heard that the enemy had suffered a defeat near Krasna and was being driven off like a dog — and we were only joyful, for all had come true; not one word, nor half a word, had failed."
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 (the Alter Rebbe's son and successor) 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..."


When the Alter Rebbe left the city of Liadi, the seat of the Chabad Chassidic dynasty transferred from Liadi to its new home in the town of [[Lubavitch]], where after approximately a year [[the Middle Rebbe]] — the Alter Rebbe's son and the movement's next leader — came to reside.
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.


== His passing ==
== His Passing ==


[[File:Ohel of the Alter Rebbe.jpg|thumb|The renovated Ohel (mausoleum) of the Alter Rebbe in [[Haditch]] (5754 / 1994)]]
[[File:אוהל אדמוהז.jpg|thumb|The renovated [[Ohel of the Alter Rebbe|burial enclosure (Ohel) of the Alter Rebbe]] in [[Haditch]] (5754 [1994])]]
[[File:Interior of the Alter Rebbe's Ohel.jpg|thumb|The burial chamber of the Alter Rebbe from inside]]
[[File:פנים אוהל אדמור הזקן.jpg|thumb|The interior of the Alter Rebbe's burial enclosure]]


=== His final days ===
=== His Final Days ===


On Friday, [[8 Tevet]] [[5573]] (December 1812), the Alter Rebbe arrived in 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.com.</ref> where he learned of the destruction and devastation suffered by the region of White Russia.<ref>Some versions add that he also learned of Napoleon's capture of Moscow; this is disputed.</ref> On Thursday, [[21 Tevet]] [[5573]] (January 1813), the Alter Rebbe recited his final evening prayer — at great length and with deep inner focus.<ref>See the detailed account of all the events surrounding the Alter Rebbe's final days in the book ''The Final Journey'' by Rabbi [[Yehoshua Mondshine]], and the article "The Final Week" in the weekly ''Kfar Chabad'', issue 1891, p. 36.</ref>
On Friday, 8 Teves 5573 [January 3, 1813], 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 [January 16, 1813], the Alter Rebbe prayed his final evening service (Maariv) — at great length.<ref>See in detail regarding all the events surrounding the passing in the work HaMasa HaAcharon [The Final Journey] by Rabbi [[Yehoshua Mondshein]], and in the article ''HaShavua HaAcharon'' [The Final Week], Kfar Chabad Weekly, issue 1891, p. 36.</ref>


His sons would later relate that this prayer was "with a clear and settled mind and wondrous devotion — a state of complete attachment to G-d." Before his passing he said: "Whoever will hold on to my 'handle' — I will do good for him both 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 statement from [[the Tzemach Tzedek]]" and brings one of them.</ref>
The Alter Rebbe's sons related that this prayer was offered "with clear, settled mind and wondrous cleaving to God (deveikus)." Before his passing 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)|Book of Discourses of the Previous Rebbe]] 5699 [1939], p. 338. The Previous Rebbe adds that "there are eight interpretations of this saying from the [[Tzemach Tzedek]]" and cites one of them.</ref>


He also said:<ref>From a note by Rabbi Yosef Yitzchak Schneersohn, which he heard from his father, Rabbi Shalom Dovber Schneersohn.</ref> "The passage from this world to the World to Come is a simple matter and depends only on the One who transfers the soul. Some linger in this passage for a long time — their guide appears to be of those who delay. Some pass in a few moments — their guide appears to be of those who are trusted messengers. And what is required for a good passing from the body depends on the nature of one's life in the body, and the verse explains this: 'Better is my death than my life' — meaning that the 'good' and the 'life' after death are drawn from the nature of one's physical life while the soul was in the body. And this is the source of my awe."
He also said:<ref>Appears in a record of the Previous 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 soul (neshamah) lived in the body — and this is what moves me."


In the final moments before his passing, the Alter Rebbe wrote on a slip of paper the beginning of a discourse on ''the lowly soul'': "The truly lowly soul in its root — its divine service is Torah in its physical expression."<ref>''Likkutei Diburim'', vols. 3–4, discourse 32, at its conclusion.</ref>
Moments before his passing, the Alter Rebbe wrote on a note the discourse "The lowly soul": "The truly lowly soul in its root — its divine service is physical Torah."<ref>Likkutei Diburim [Collected Talks], vols. 3–4, Likkut 32, at its conclusion.</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 instructed that if two Jews who were lax in their religious practice should happen to come to the house, the non-Jewish innkeeper should make every effort to frighten them and bring them to repentance. In exchange for this, the Rebbe promised the innkeeper length of days.<ref>From the records of Rabbi Azriel Zelig Slonim, published in ''Migdal Oz'', pp. 174–175, in the name of an emissary who had seen this in the town register of [[Haditch]]. In the book ''Shvachei HaRav'', it is mentioned that the room was closed — but it is not noted that this was done at the Alter Rebbe's specific direction.</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 repentance (teshuvah — a return to God and Jewish practice) — 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 Rabbi 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 ===
=== His Passing ===


On the night after Shabbat, the Torah portion of Shemos, [[24 Tevet]] [[5573]] — immediately<ref>According to the letter of the Middle Rebbe, winter of 5573 (1813). [[Igros Kodesh — Admor HaEmtzai]], p. 234.</ref> after the evening prayer and the ''Havdalah'' (the ceremony marking the end of the Sabbath) recited over coffee<ref>The Rebbe recited the ''Havdalah'' over coffee, which spilled on him several times during the ceremony. (''Leket Halichos U'Minhagei Shabbos Kodesh'', Kehot 5756, chapter 10, p. 63.)</ref> — at 10:22 in the evening, the Alter Rebbe passed from this world.
On the night following the Shabbat of the Torah portion of Shemos, 24 Teves 5573 [December 27, 1812], immediately<ref>According to the letter of the Mitteler Rebbe, winter 5573 [1813]. Sacred Letters of the Mitteler Rebbe (Igros Kodesh), p. 234.</ref> after the evening prayer and the conclusion of Shabbat (Havdalah) over coffee<ref>Over which the Alter Rebbe made Havdalah, and which spilled on him several times during the ceremony. (''Leket Hanhagos U'Minhagei Shabbos Kodesh'' [Kehot, 5756 (1996)], chapter 10, p. 63.)</ref> — at 22:22 — the Alter Rebbe passed from this world.


=== His resting place — Haditch ===
=== His Resting Place — Haditch ===


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


The village of Pyana had no Jewish cemetery. The Alter Rebbe was therefore transported the following day on a horse-drawn sleigh approximately 300 kilometers to the town of [[Haditch]], where a Jewish burial ground existed.<ref>During the journey, the wagon stopped to rest at an inn. Bandits who were there planned to steal the wagon. By a miraculous turn of events, the escorts overheard the bandits' plans and quickly drove the wagon away.</ref>
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>


As the Alter Rebbe was being brought to burial in Haditch, the wagon stopped in the middle of the road. It appeared as though the Alter Rebbe had raised himself and was lying suspended in the air. The escorts were frightened; then they noticed that an unclean animal had entered beneath the wagon. They drove it away, and the Alter Rebbe settled back into his place as before.
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.


The Alter Rebbe was laid to rest in the Jewish cemetery in Haditch, and in later years an ''ohel'' (a mausoleum building erected over the grave of a righteous person, to provide a dignified space for prayer and remembrance) was built over the burial site.
The Alter Rebbe was brought to his eternal rest in the Jewish cemetery of Haditch, and a burial enclosure (ohel) was later built over the gravesite.


After the burial, [[the Tzemach Tzedek]] — the Alter Rebbe's grandson and the third Chabad leader — came to live in Haditch, near the holy resting place.
After the burial, the [[Tzemach Tzedek]] — the third Chabad Rebbe and the Alter Rebbe's grandson — moved to Haditch to live near the holy gravesite.


== His family ==
== His Family ==


* His daughter, [[Rebbetzin Freida]] — married Rabbi [[Eliyahu Klutzkir]].
* His daughter, [[Rebbetzin Freida]] — married Rabbi Eliyahu Klotzker.
* His daughter, [[Rebbetzin Devorah Leah]] — married Rabbi [[Shalom Shachna Altschuler]].
* His daughter, [[Rebbetzin Devorah Leah]] — married Rabbi Shalom Shachna Altshuler.
* His daughter, [[Rebbetzin Rachel]] — married Rabbi [[Avraham Sheines]].
* His daughter, [[Rebbetzin Rachel]] — married Rabbi Avraham Sheines.
* His son, [[Rabbi Dovber Schneuri — the Middle Rebbe]] — married Rebbetzin [[Sheina Schneuri]].
* His son, [[Rabbi Dov Ber Schneuri (Mitteler Rebbe)|Rabbi Dov Ber, 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 Madam [[Shifra Schneuri]], of the Rivlin family.
* His son, [[Rabbi Moshe]] — married Moras [[Shlomit|Shlomit Schneuri]], of the Rivlin family.
 
== His Lineage ==
 
The Alter Rebbe's lineage traces back to the [[Maharal of Prague]] — the great sixteenth-century Torah scholar, mystic, and Jewish leader — 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 (the leaders of the Jewish community in Babylonian exile) and the Princes (Nesi'im), going back to the kings of the tribe of Judah 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>


== His lineage ==
The Previous Rebbe writes<ref>Sefer HaZichronos [Book of Memoirs] and Hayom Yom [a daily calendar of Chassidic teachings] at the beginning of the genealogical chain (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 the Sacred Letters of the Alter Rebbe (Igros Kodesh)].</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 lineage of the Alter Rebbe traces back to [[the Maharal of Prague]], who himself traced his ancestry to Rav Hai Gaon, son of Rav Sherira Gaon, son of Rav Chanina Gaon — a family that belonged to the ''exilarchs'' (leaders of the Jewish community in Babylonian exile) and through them to the royal line of the Kings of Judah and King David.<ref>See also [http://old2.ih.chabad.info/#!g=1&url=article&id=63386 the article by Rabbi Shalom Dovber Volpa] on this topic.</ref>
According to the work [[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 the section of the Code of Jewish Law dealing with daily life and prayer (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 great scholar Rabbi Yosef Yaski, presiding judge of the Lublin rabbinical court (and some say of the Lvov rabbinical court), 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>The authoritative words of the Previous Rebbe require no external strengthening or support.</ref>


[[The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn]], writes<ref>''Sefer HaZichronos'' and ''HaYom Yom'', at the beginning of the ''Shalsheleth HaYichus'' (the family chain).</ref> that the Alter Rebbe was the son of Rabbi [[Yisrael Baruch Poizner]], son of Rabbi [[Schneur Zalman Poizner]],<ref>See the [http://www.hebrewbooks.org/pdfpager.aspx?req=31632&st=&pgnum=8 Introduction to the Igros Kodesh of the Alter Rebbe].</ref> son of Rabbi [[Moshe of Pozna]], son of Rabbi Yehudah Leib, son of Rabbi Shmuel Charif, son of Rabbi Betzalel Charif — the only son of the Maharal of Prague.
== The Portrait of the Alter Rebbe ==


According to the book [[Beit Rabbi]]<ref>Chapter 1.</ref> — Rabbi [[Moshe of Pozna]] (the great-grandfather of the Alter Rebbe's father) was the son of Rabbi Yehudah of Kavali<ref>Author of the work ''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 scholar Rabbi Yosef Yaski, the chief rabbinic judge of the Lublin community (and some say of Lvov), and a son-in-law of the Maharal of Prague. In recent years, researchers have raised questions as to whether the lineage to the Maharal can be established through Rabbi Yehudah of Kavali.<ref>For a clarification of the lineage of the holy Rabbi, the Alter Rebbe, see the footnote by Rabbi Shlomo Englarad in [http://www.hebrewbooks.org/pdfpager.aspx?req=13611&pgnum=128 Sefer Or Yisrael, 33, p. 128 onward]; and [http://www.hebrewbooks.org/pdfpager.aspx?req=13612&pgnum=102 ibid., 34, p. 99 onward].</ref><ref>Notwithstanding, the holy words of Rabbi Yosef Yitzchak Schneersohn require no reinforcement or support.</ref>
[[File:רבי_שניאור_זלמן.jpg|left|thumb|200px|The portrait of the Alter Rebbe]]


== The portrait of the Alter Rebbe ==
{{Main|Portrait of the Alter Rebbe}}


[[File:Rabbi Schneur Zalman.jpg|left|thumb|200px|Portrait of the Alter Rebbe]]
In 5559 [1799], 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 [1862], the [[Tzemach Tzedek]] (third Chabad Rebbe) mention it to his son, the [[Rebbe Maharash]] (fourth Chabad Rebbe).


{{Main|The Portrait of the Alter Rebbe}}
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 Rabbi Shmarya Schneersohn. It is preserved today in the [[Lubavitch Library]].


In [[5559]] (1798–1799), while the Alter Rebbe was imprisoned, he was portrayed by the nobles of [[St. Petersburg]]; the portrait shows him at the age corresponding to that period. Knowledge of the portrait's existence became known through a Chassid who overheard, in [[5622]] (1862), [[the Tzemach Tzedek]] — the third Chabad Rebbe — mentioning it to his son [[the Maharash]] — the fourth Chabad Rebbe.
== His Works ==


It is not known with certainty whether the original portrait was drawn in black pencil — as it appears in all known printed reproductions — or in color. The oldest surviving copy of the original portrait is an early print of the first reproduction, in a large format. It was made by Rabbi Shemarya Schneersohn and is preserved in the [[Lubavitch Library]].
* [[Igros Kodesh (Alter Rebbe)|Sacred Letters (Igros Kodesh)]]
* [[Amira L'Akum (sefer)|Laws of Gentile Labor on Shabbat (Amira L'Akum)]]
* [[Biurei HaZohar (Alter Rebbe)|Explanations on the Zohar (Biurei HaZohar)]]
* [[Hilchos Talmud Torah|Laws of Torah Study (Hilchos Talmud Torah)]]
* [[Likkutei Torah|Collected Torah Teachings (Likkutei Torah)]]


== His works ==
[[File:לקוטי תורה דפוס ראשון.jpg|thumb|Title page of the first printing of [[Likkutei Torah|Collected Torah Teachings]], 5608 [1848]]]


* [[Igros Kodesh — Admor HaZaken]] (Sacred Letters of the Alter Rebbe)
* [[Mah Shearim (sefer)|Mah She'arim]]
* [[Amira L'Nochri]] (laws regarding instructing a non-Jew to perform labor on the Sabbath)
* [[Sefer HaMaamarim (Alter Rebbe)|Book of Chassidic Discourses (Sefer HaMaamarim)]]
* [[Biurei HaZohar — Admor HaZaken]] (Explanations of the Zohar, the central work of Kabbalah)
* [[Siddur Admur HaZaken|Prayer Book of the Alter Rebbe (Siddur)]]
* [[Hilchos Talmud Torah]] (Laws of Torah Study)
* [[Sefer HaTanya|The Tanya]]
* [[Likkutei Torah]] (Collected Torah Discourses)
* [[Piskei HaSiddur|Halachic Rulings on the Prayer Book (Piskei HaSiddur)]]
[[File:Likkutei Torah first edition title page.jpg|thumb|Title page of the first edition of [[Likkutei Torah]], printed in [[5608]] (1848)]]
* [[Kuntres HaRav|Treatise of the Rav (Kuntres HaRav)]]
* [[Mea Shearim]] (a work on Jewish law)
* [[Sheailos U'Teshuvos Admur HaZaken|Responsa of the Alter Rebbe (Halachic Questions and Answers)]]
* [[Sefer HaMaamarim — Admor HaZaken]] (Book of Discourses of the Alter Rebbe)
* [[Sheailos U'Teshuvos HaRav|Responsa of the Rav]]
* [[Siddur Admor HaZaken]] (the Alter Rebbe's prayer book)
* [[Shulchan Aruch Admur HaZaken|Code of Jewish Law by the Alter Rebbe (Shulchan Aruch HaRav)]]
* [[Sefer HaTanya]] (the Tanya)
* [[Torah Ohr (sefer)|Torah Light (Torah Ohr)]]
* [[Piskei HaSiddur]] (Halachic rulings on the prayer book)
* [[Boneh Yerushalayim|Builder of Jerusalem (Boneh Yerushalayim)]]
* [[Kuntres HaRav]] (a halachic pamphlet)
* [[Maamarei Admur HaZaken — HaKetzarim|Short Discourses of the Alter Rebbe]]
* [[She'eilos U'Teshuvos Admor HaZaken]] (Responsa of the Alter Rebbe)
* [[Luach Birchos HaNehenin|Table of Blessings on Pleasures (Luach Birchos HaNehenin)]]
* [[She'eilos U'Teshuvos HaRav]] (Responsa of the Rabbi)
* [[Shulchan Aruch HaRav]] (the Alter Rebbe's Code of Jewish Law)
* [[Torah Or]] (Torah Is Light — a collection of Chassidic discourses)
* [[Boneh Yerushalayim]] (Builder of Jerusalem)
* [[Maamarei Admor HaZaken — HaKetzarim]] (Shorter Discourses of the Alter Rebbe)
* [[Luach Birchos HaNehenin]] (a table of blessings recited before partaking of various foods and experiences)


== His innovations and enactments ==
== His Innovations and Enactments ==


Rabbi Schneur Zalman was a trailblazer not only in the realm of Chassidic philosophy but also in Jewish law and custom. Beyond the [[Shulchan Aruch HaRav]] that he composed, he introduced ten<ref>Ten merits attributed to the Alter Rebbe by the early Chassidim; see ''Likkutei Dibburim'', vol. 5, p. 918.</ref> enactments and innovations:
The Alter Rebbe was a trailblazer not only in Chassidic thought, but in Jewish law (halacha) and practice (minhag) as well. In addition to the Code of Jewish Law he composed, the Alter Rebbe instituted ten<ref>Ten merits — these are what the first Chassidim attributed to the Alter Rebbe. Likkutei Diburim [Collected Talks], vol. 5, p. 918.</ref> enactments and innovations:


* [[The Tanya]] — a defined path of divine service.
* '''[[Sefer HaTanya|The Tanya]]''' — a complete, written path of divine service available to every Jew.
* [[Siddur Admor HaZaken|The text of prayer]] — a prayer book suitable for all Jewish souls.
* '''[[Nusach HaTefillah|The Prayer Rite (Nusach)]]''' — the Alter Rebbe's prayer book, equally accessible to all Jews regardless of background.
* [[Polished slaughter knives]] — the requirement to polish slaughter knives on both sides of the blade, ensuring maximum sharpness for ritually valid slaughter.
* '''[[Polished Knives]]''' — the practice of polishing the ritual slaughtering knife on both sides of the blade to ensure it is perfectly smooth, as an additional guarantee of kosher slaughter.
* [[The Alter Rebbe's script|Script for sacred writings]] — a new form of the Hebrew letters used in Torah scrolls, phylacteries (''tefillin''), and mezuzot, combining the legal tradition (''halachah'') with the Kabbalistic tradition. The story is told that the Maggid called upon the Alter Rebbe and told him there was a heavenly complaint that the revealed legal tradition and the Kabbalistic tradition disagreed on the precise form of certain letters in sacred writings, and he asked him to compose a script that would reconcile both traditions. Thus this script was created, and the Maggid expressed his satisfaction with it.
* '''[[Kesav Admur HaZaken|Script for Ritual Writing (Kesav Stam)]]''' — a new form of the Hebrew letters used in Torah scrolls, mezuzot, and tefillin (phylacteries) that harmonizes Jewish mystical tradition (Kabbalah) and Jewish law (halacha). The story goes that the Maggid summoned the Alter Rebbe and told him that there was a heavenly complaint that the revealed legal tradition and the mystical tradition disagreed regarding the form of these letters, and asked him to compose a script that would unify both. Thus was created the Alter Rebbe's script, with which the Maggid was pleased.
* [[Division of the Talmud]] — a schedule by which each Chabad community would complete the entire Talmud once a year, distributed among all community members.
* '''[[Division of the Shas|Annual Talmud Completion]]''' — a system for completing the entire Talmud each year, divided among all Chabad communities so that collectively the entire Talmud is studied annually.
* [[The mikveh according to the Alter Rebbe|Enactment regarding the ritual immersion pool]] (''mikveh'') — a legal solution that facilitates immersion in a natural spring.
* '''[[Mikveh According to the Alter Rebbe|Mikveh Enactment]]''' — a halachic solution facilitating immersion in a natural spring in accordance with Jewish law.
* [[''Erev kablan'' — Passover leaven sales|''Erev kablan'']] — the sale of ''chametz'' (leavened products) before Passover to a non-Jew through the mechanism of a guarantor, ensuring the transaction is legally binding.
* '''[[Eruv Kablan|Sale of Leavened Products (Chametz) Before Passover]]''' — the use of a legal guarantor (eruv kablan) in the sale of leavened products before Passover, ensuring the sale is legally effective under Jewish law.
* [[The phylactery knot according to the Alter Rebbe|The phylactery knot]] — a particular method of tying the head phylactery<ref>Shulchan Aruch HaRav, section 27, paragraph 17. See also the related story in ''L'Shma Ozen'' (5776 edition), p. 82.</ref> and the hand phylactery.<ref>''Ketzos HaShulchan'', section 8, paragraph 5, in the margin note.</ref>
* '''[[Knot of Tefillin According to the Alter Rebbe|Knot of the Tefillin]]''' — a unique method of tying the head phylactery<ref>Code of Jewish Law (Shulchan Aruch Admur HaZaken), section 27, paragraph 17. See also the related story in Lishmo'a Ozen (5776 [2016] edition), p. 82.</ref> and the hand phylactery.<ref>Ketzos HaShulchan, section 8, paragraph 5, in the gloss.</ref>


== The ten melodies ==
== The Ten Sacred Melodies ==


[[File:Arba Bavos sheet music.jpg|thumb|Musical notation of the [[Four Movements melody]] from [[Sefer HaNigunim]] (the Book of Melodies)]]
[[File:ארבע בבות.jpg|thumb|The musical notation of the [[Niggun Arba Bavos|Four-Part Melody (Niggun Arba Bavos)]] from [[Sefer HaNigunim|The Book of Melodies]]]]


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


Chabad Chassidic tradition holds that the Alter Rebbe personally composed ten special sacred melodies (''nigunim'' — wordless Chassidic melodies) to which a unique quality is attributed: they move the one who sings them to awakening, repentance, and a sense of the soul's attachment to G-d. It is customary not to sing these melodies casually, but rather at special appointed times or in moments of particular spiritual receptivity. Five of the ten melodies are definitively identified; the attribution of the remaining five is traditional but subject to some uncertainty.
It is a tradition among Chabad Chassidim that the Alter Rebbe composed ten specially designated sacred melodies (nigunim mekuvanim) — which carry a unique spiritual quality: they bring those who sing them to an awakening of repentance and a cleaving of the soul to God. These melodies are customarily not sung casually, but only at specially designated times or meaningful moments. Five of the ten melodies are attributed to him with certainty; the others are attributed to him, though whether he composed them all is uncertain.


# [[Avinu Malkeinu melody|Avinu Malkeinu]] ("Our Father, our King")
# [[Avinu Malkeinu (niggun)|Avinu Malkeinu (Our Father, Our King)]]
# [[Eli Atah melody|Eli Atah]] ("You are my G-d")
# [[Eli Atah (niggun)|Eli Atah (You Are My God)]]
# [[Four Movements melody|Arba Bavos]] ("Four Movements")
# [[Niggun Arba Bavos|Arba Bavos (The Four-Part Melody)]]
# [[Bnei Heichala melody|Bnei Heichala]] ("Children of the Palace")
# [[Niggun Bnei Heichala|Bnei Heichala (Children of the Palace)]]
# [[Ka'Ayal Ta'arog melody|Ka'Ayal Ta'arog]] ("As the deer yearns")
# [[Ka'Ayal Ta'arog (niggun)|Ka'Ayal Ta'arog (As the Deer Yearns)]]
# [[Lecha Dodi melody|Lecha Dodi]] ("Come, my Beloved" — the Shabbat hymn)
# [[Lecha Dodi (niggun)|Lecha Dodi (Come, My Beloved — the Shabbat Welcoming Melody)]]
# [[Devotional melody for Rosh Hashanah — Alter Rebbe|Devotional melody for Rosh Hashanah]] (the Jewish New Year)
# [[Niggun Deveikus Rosh Hashanah (Alter Rebbe)|Melody of Cleaving to God for Rosh Hashanah (the Jewish New Year)]]
# [[Devotional melody for Shabbat — Alter Rebbe|Devotional melody for Shabbat]]
# [[Niggun Deveikus Shabbos (Alter Rebbe)|Melody of Cleaving to God for Shabbat]]
# [[Tze'ena U're'ena melody|Tze'ena U're'ena]] ("Go out and see")
# [[Tze'ena U're'ena (niggun)|Tze'ena U're'ena (Go Forth and Behold)]]
# [[Kol Dodi Dofek melody|Kol Dodi]] ("My Beloved's voice knocks")
# [[Kol Dodi Dofek (niggun)|Kol Dodi (The Voice of My Beloved)]]


== See also ==
== See Also ==


* [[Tanya]]
* [[Tanya]]
Line 347: Line 335:
* [[Haditch]]
* [[Haditch]]


== Further reading ==
== Further Reading ==
 
* Rabbi Shalom Dov Ber Levin, [https://s3.wasabisys.com/chabadlibrary/pdf/tcrtz.pdf ''Toldos Chabad B'Russia HaTzarit'' — The History of Chabad in Tsarist Russia], Kehot, 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 (fourth Chabad Rebbe) in her youth and lost over the years. In 5700 [1940] it was found by her step-nephew, Rabbi Shimshon Dov Yerushalimsky, who transmitted it to the Previous Rebbe.
* Rabbi [[Chaim Meir Heilman]], [[Beis Rebbi]].
* Mordechai Teitelbaum, ''HaRav MiLiadi U'Mifleges Chabad'' [The Rav of Liadi and the Chabad Movement], 5670 [1910].
* Rabbi [[Yehoshua Mondshein]], ''Masa B'Berditchev'' [Journey in Berditchev].
* Rabbi [[Schneur Zalman Berger]], ''Toldos Chabad B'Petersburg'' [The History of Chabad in Petersburg], chapter 4 — the Alter Rebbe in prison.
* ''Maasar V'Geulah Yud-Tes Kislev'' [Imprisonment and Liberation — the 19th of Kislev], special supplement in Beis Moshiach Weekly, issue 207.
* Overview — Shulchan Aruch Admur HaZaken (Leading Torah Authorities and the Alter Rebbe's Code of Jewish Law; how the Code was received in the Lithuanian community), Beis Moshiach Weekly, issue 1343.
* Rabbi [[Chanoch Glitzenstein]], [[Sefer HaToldos — Admur HaZaken|The History of the Alter Rebbe]].
* [[Schneur Zalman Berger]], HaTamim (Beis Moshiach supplement). A series on the Alter Rebbe's great disciples.
* Rabbi [[Dov Tversky]], ''Hilchesa K'Rav'' — an elucidation of the laws of Shabbat according to the Alter Rebbe, Kfar Chabad.
* Rabbi Avraham Levi, Kuntres ''Kesav Chabad'' — a survey and analysis of the Alter Rebbe's script for ritual writing. Migdal HaEmek, Teves 5769 [January 2009].
* '''HaRishon''' [The First], Toras Chabad L'Vnei HaYeshivos [Chabad Torah for Yeshiva Students], 5774 [2013/2014].
* [[Menachem Ziegelboim]], ''Istalk Yikara'' — the story of the passing of the Chabad Rebbeim, p. 54, 5773 [2013].
* Rabbi [[Nachum Greenwald]], [http://www.alysefer.com/הרב/ HaRav], 5775 [2015].
* Matanya Engelman, ''A New Path of a New Soul'', Kfar Chabad Weekly, issue 1992, p. 20.


* Rabbi [[Shalom Dovber Levin]], ''[[History of Chabad in Tsarist Russia]]'',[https://s3.wasabisys.com/chabadlibrary/pdf/tcrtz.pdf History of Chabad in Tsarist Russia], Kehot Publication Society, New York, 5770 (2010).
== External Links ==
* [[Shterna Sara Schneersohn]] (wife of the fifth Chabad Rebbe), '''The Scroll of His Life''' — a documentation of the Alter Rebbe's imprisonment and liberation, written by the wife of the fifth Rebbe in her youth and lost for years. In [[5700]] (1940) it was discovered by her step-nephew, Rabbi Shimshon Dov Yerushalimsky, and delivered to the sixth Lubavitcher Rebbe.
* Rabbi [[Chaim Meir Hillman]], [[Beit Rabbi]].
* Mordechai Titlbaum, '''The Rav of Liadi and the Chabad Movement''', [[5670]] (1910).
* Rabbi [[Yehoshua Mondshine]], ''Journey to Berdichev''.
* Rabbi [[Schneur Zalman Berger]], [[History of Chabad in St. Petersburg]], chapter 4 — The Alter Rebbe in Prison.
* ''Imprisonment and Liberation — 19 Kislev'', special supplement in the weekly ''Beis Moshiach'', issue 207.
* Survey — ''Shulchan Aruch HaRav'' (Great Jewish scholars and the Shulchan Aruch HaRav; how the Shulchan Aruch HaRav was received in Lithuanian scholarly circles), ''Beis Moshiach'' weekly, issue 1343.
* Rabbi [[Chanoch Glitzenshtein]], '''[[Sefer HaToldos]]''' — The Alter Rebbe.
* [[Schneur Zalman Berger]], ''[[HaTamim (Beis Moshiach)]]'' — a series on the Alter Rebbe's leading disciples.
* Rabbi [[Dov Taverdovitch]], '''Hilchesa KeRav''' — an explanation of the laws of Shabbat according to the Alter Rebbe's rulings, Kfar Chabad.
* Rabbi Avraham Levi, ''Kuntres Kesav Chabad'' — a survey and analysis of the Alter Rebbe's script. Migdal HaEmek, Tevet [[5769]] (2009).
* '''HaRishon''' ("The First"), Toras Chabad L'Bnei HaYeshivos, [[5774]] (2013).
* [[Menachem Zigelboim]], ''Istaleik Yakira'' — the stories of the passing of the Chabad Rebbes, p. 54, [[5773]] (2013).
* Rabbi [[Nachum Greenwald]], [http://www.alysefer.com/הרב/ HaRav ("The Rabbi")], [[5775]] (2015).
* Masanya Engelman, '''A New Path of a 'New Soul''''', ''Kfar Chabad Weekly'', issue 1992, p. 20.


== External links ==
* [http://chabad.co.il/?template=article&topic=183&article=1582 Rabbi Shlomo Yosef Zevin — The Rav, Author of the Tanya: the spiritual legacy and literary work of the founder of Chabad Chassidus, and the milestones of his life]
* [http://chabad.co.il/?template=article&topic=183&article=1618 Ruth Zucker — A 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://old2.ih.chabad.info/index.php?url=article_he&id=71069 Menachem Ziegelboim — 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 [August–September 2012]
* [http://www.chabad.co.il/?template=article&topic=106&article=1794 Rabbi Schneur Zalman of Liadi] — Sichos L'Noar Monthly
* [https://www.google.com/maps/@50.3549522,34.0072083,3a,75y,97.81h,89.45t/data=!3m6!1e1!3m4!1sK_93ZD9qskuoSAIrtPWVgg!2e0!7i13312!8i6656 The Alter Rebbe's Burial Enclosure (Ohel) — Photos on Google Maps], [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 on Google Maps]
* [http://www.teshura.com/teshurapdf/Shayevitz-Silem%20-%203%20Adar%202%205774.pdf Shaul Silam — The History of the Alter Rebbe] — printed as a commemorative booklet for a wedding, 3 Adar II 5774 [March 5, 2014]
* [http://www.alysefer.com/ראיון-עם-אדמור-הזקן/ Menachem Bronfman — A Special Interview with the Alter Rebbe] — a creative "translation" into accessible Hebrew for a taste of his personality and responses
* [http://he.chabad.org/library/article_cdo/aid/3562034 Six Videos about the Alter Rebbe] — multimedia clips at Beis Chabad
* [https://77012.blogspot.com/2022/12/blog-post_57.html 'He merited a revelation of Elijah the Prophet': A rare letter from the Maggid of Mezritch about the Alter Rebbe]


* 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 Chassidism, and the Milestones of His Life]
== Notes ==
* Ruth Zucker, [http://chabad.co.il/?template=article&topic=183&article=1618 A Graphological Analysis of the Alter Rebbe's Handwriting]
* [http://www.col.org.il/show_news.rtx?artID=56570 A Historical Document Regarding the Alter Rebbe's Involvement in the Napoleonic War] — ''Segulah'' journal
* [[Menachem Zigelboim]], [http://old2.ih.chabad.info/index.php?url=article_he&id=71069 200 Years Since the Departure from Liadi Under Fire] and [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]] (2012)
* [http://www.chabad.co.il/?template=article&topic=106&article=1794 Rabbi Schneur Zalman of Liadi], ''Sichos L'Noar'' monthly
* The Alter Rebbe's burial site 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/ Location]
* Shaul Silem, [http://www.teshura.com/teshurapdf/Shayevitz-Silem%20-%203%20Adar%202%205774.pdf The History of the Alter Rebbe], printed as a commemorative booklet for a wedding, 3 Adar II, 5774 (2014)
* [[Menachem Bronfman]], [http://www.alysefer.com/ראיון-עם-אדמור-הזקן/ A Special "Interview" with the Alter Rebbe — a Hebrew "translation" of his responses to those who questioned him], at the website ''Al HaSefer''
* [http://he.chabad.org/library/article_cdo/aid/3562034 6 Videos about the Alter Rebbe] — multimedia segments on the Alter Rebbe at the Chabad.org website
* [https://77012.blogspot.com/2022/12/blog-post_57.html 'He Merited a Revelation of Elijah': A Rare Letter of the Maggid of Mezeritch about the Alter Rebbe]


{{Chabad Rebbes|Rebbe=HaZaken}}
<references/>
{{Series|Previous=[[The Maggid of Mezeritch]]<ref>As leader of the general Chassidic movement.</ref>|List=[[Portal:Chabad Rebbes|Chabad Rebbes]]|Years=[[19 Kislev]] [[5533]] (1772) – [[24 Tevet]] [[5573]] (1813)|Next=[[The Middle Rebbe]]}}


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[[Category:The Alter Rebbe|*]]
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[[Category:Disciples of the Maggid of Mezeritch|S]]
[[Category:Town Preachers|S]]
[[Category:Personalities in Liadi]]
[[Category:Personalities in Liozna]]

Revision as of 17:11, 28 May 2026

A painting of the Alter Rebbe, by Shalom Feiglin

Rabbi Schneur Zalman Boruchovich[1] of Liadi (18 Elul 5505 [September 4, 1745] — 24 Teves 5573 [December 27, 1812]) is known among Chabad Chassidim as the Alter Rebbe (Yiddish: Der Alter Rebbe — literally, "the Old Rebbe"). He is also known as the Maggid (preacher) of Liozna, the Gra"z, the Baal HaTanya (author of the Tanya), and the Baal HaShulchan Aruch (author of the Code of Jewish Law)[2] — or simply The Rav (the Rabbi).[3]

He was among the greatest disciples of the Maggid of Mezritch, the founder of Chabad Chassidus, and the first Rebbe (spiritual leader) in the dynasty of Chabad's spiritual leaders. He authored the Tanya — the foundational philosophical and spiritual work of Chabad Chassidus — and composed the Code of Jewish Law (known as the Shulchan Aruch HaRav).

Life History

His Birth

A colorized reconstruction based on the known portrait of the Alter Rebbe

The Alter Rebbe's parents, Rabbi Boruch Poyzner[4] (a descendant of the Maharal of Prague) and Rivka, were married on Friday, 17 Elul 5503 [September 6, 1743]. 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, the founder of the Chassidic movement. In the month of Menachem Av 5504 [summer 1744], 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 time with the Baal Shem Tov, and at the Baal Shem Tov's birthday celebration on 18 Elul [September 1744], he turned to Rabbi Boruch and said: "At this very time next year, you will be embracing a son."

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 God would fulfill his holy blessing, she would dedicate the child to Torah study and divine service 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 [September 4, 1745], Schneur Zalman was born in a small village near the town of Liozna.

In the month of Adar 5505 [early 1745], Rabbi Boruch traveled to the Baal Shem Tov to report 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 prayer belt (gartel) and recite the blessing of thanksgiving (Shehechiyanu) without pronouncing God's Name and Kingdom.

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: "God will help."

On Yom Kippur of 5506 [1745], 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 — he had already memorized many chapters of Psalms (Tehillim) by heart.

When Rabbi Boruch came to the Baal Shem Tov on Rosh Hashanah (the Jewish New Year) of 5507 [1746], 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 — the traditional first haircut given to Jewish boys at age three. When the child reached the age of three (in 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 him his side locks (peyot), blessed him with the Priestly Blessing (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."

His Childhood and Youth

Rabbi Schneur Zalman was known as a disciplined child, punctual and devoted in his studies. He demonstrated remarkable success in Torah scholarship and grasped even the most complex subjects in their full detail. On 17 Kislev 5510 [December 7, 1749], he was accepted to serve the Chevra Kadisha (Jewish burial society) of Liozna until his bar mitzvah. By the age of fifteen he had completed the entire Talmud (Shas) three times, and at sixteen — on the eve of 17 Kislev 5521 [November 25, 1760] — he was accepted as a full member of the Chevra Kadisha.[5] He was thoroughly familiar with the prayer book Sha'ar HaShamayim of the Shelah HaKadosh (a major seventeenth-century Torah authority) and conducted himself according to its practices.

At the age of eight he wrote a commentary on the Torah (the Five Books of Moses) that incorporated the classic 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 righteous man (tzaddik) — told him that he was being summoned to a heavenly tribunal. When he entered the synagogue 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 rabbinical court case (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 divine service.

When he awoke he fasted, and after dreaming the same dream a second time, he burned his commentary.[6]

At the age of nine, his father brought him to the town of Lubavitch to study Torah under the great scholar (gaon) Rabbi 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.

From the age of eleven, in addition to Talmud and legal works, he began studying Kabbalah (Jewish mysticism) and ethical literature (mussar). He also began engaging in communal 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.[7]

His Bar Mitzvah

At the bar mitzvah celebration in 5518 [1758], the leading Torah scholars (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 ritual feast (seudas mitzvah) each day at which much Torah scholarship was shared. The Alter Rebbe's Torah insights surpassed all others and were recorded by his brother Rabbi Yehuda Leib Minowitz.[8] All the scholars conferred upon him the titles "Gaon" (genius) and "Tanna hu u'falig" (a rabbinic authority who may be disputed even against the Talmudic sages).[9]

Shortly after his bar mitzvah, he traveled to Vitebsk to stay with his uncle Rabbi Yosef Yitzchak of Shrei for several months. There he first heard about the Chassidic approach and the path of the Baal Shem Tov — though without yet knowing that these teachings originated with the Baal Shem Tov. He later recounted that during his time at his uncle's home, he felt each day the joyful atmosphere of a Jewish holiday (Yom Tov).[10]

His Marriage

When the Alter Rebbe came of age — at fourteen — his fame as a Torah genius had already spread throughout the surrounding region.

Rabbi Yehuda Leib Segal, one of the wealthy and respected men of Vitebsk, took him as a groom (chassan) for his daughter, Moras Sterna.

The wedding was initially set for the month of Elul 5519 [summer 1759], but Rabbi Boruch, the Alter Rebbe's father, had left home at the start of Elul and the wedding was postponed. His prospective father-in-law, Rabbi Yehuda Leib Segal, pressed to hold the wedding in the winter of 5520 [1760], but Rabbi Boruch did not agree. After Passover, Rabbi Boruch again left home and returned in Tammuz [summer 1760], at which point he set the wedding date for Friday, 12 Menachem Av 5520 [August 4, 1760] — the Shabbat of Consolation (Shabbos Nachamu).

After the wedding, he was supported by his father-in-law Rabbi Yehuda Leib Segal in Vitebsk.[11]

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 share with them stories from Torah literature and the teachings of the Sages.[12]

By the age of eighteen he was thoroughly versed in the entire Talmud with all its commentators, including the works of the early authorities (Rishonim) and later authorities (Acharonim).

In Mezritch

Although he had not met the Baal Shem Tov since his first haircut ceremony at age three, he referred to the Baal Shem Tov as his spiritual grandfather: "Rabbi 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 Rabbi 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.[13]

After Passover of 5524 [spring 1764], with his wife's agreement, he set out to fulfill the teaching "exile yourself to a place of Torah."[14]

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 study — and that he already knew — while in Mezritch they teach how to pray, and that he had not yet learned how to do properly.

When he decided to remain in Mezritch, the Maggid revealed to him the words of the Baal Shem Tov — that he was a new soul (neshamah) from the highest spiritual world (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 love of God and love of fellow Jews, and to reveal the path of Chabad Chassidus — for one must love a fellow Jew simply because he is a Jew.

The Alter Rebbe said that in Mezritch he learned: what God is, what Israel is, and what the power of a Chassidic melody (niggun) is.

While in Mezritch he studied as a study partner (chavrusa) with Rabbi Avraham the Malach (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 profound impression in Vitebsk — even the leading scholars of Vitebsk were deeply moved by his immense genius. When his father-in-law, the wealthy Rabbi Yehuda Leib Segal, saw that his son-in-law had embraced 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.

At the age of twenty-two — in 5527 [1767] — the Alter Rebbe was appointed as the community preacher (maggid) of the city of Liozna.

At the age of twenty-five — in 5530 [1770] — at the instruction of the Maggid of Mezritch, he began composing the Code of Jewish Law known as the Shulchan Aruch HaRav (Code of Jewish Law). When the Maggid commanded him to compose the Code of Jewish Law, he rose to his full height, placed his hands on the Alter Rebbe's head, and blessed him with the Priestly Blessing.[15]

In 5531 [1771], he traveled on a confidential mission from the Maggid of Mezritch to Rabbi Yosef Kolbo of Shklov.

The Founding of Chabad Chassidus

Main article: 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 [1772], when the Russians conquered the entire region of Vitebsk and Liozna from the Poles,[16] he established the path of Chabad Chassidus — the service of God conducted through the three intellectual faculties: Wisdom (Chochma), Understanding (Bina), and Knowledge (Da'as), whose Hebrew initials form the word "ChaBaD."[17]

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 emigration of the leading disciple Rabbi Menachem Mendel of Vitebsk to the Holy Land, when the leadership of Chassidus in Lithuania passed to the Alter Rebbe, thousands of additional families joined Chabad Chassidus. By 5540 [1780], Chabad Chassidim numbered approximately 15,000 families throughout Russia.

During this year — 5532 [1772] — he also conducted efforts to convince the Jews living in Vitebsk to move across the border into Russia proper.[18]

Leader of Chabad Chassidus

The Passing of the Maggid of Mezritch

The gravesite of the Maggid of Mezritch, the Alter Rebbe's teacher
Main article: Gathering of the Maggid's Disciples

On 18 Kislev 5533 [November 12, 1772], 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 [November 13, 1772], the Maggid passed away, and his great disciples dispersed to different countries to spread the teachings of Chassidus. Rabbi Avraham "the Malach" (the Angel) 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 and loyalty (kesher) to Rabbi Avraham the Malach, the son of the Maggid of Mezritch.

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 5536 [1776], the Alter Rebbe established Torah study houses (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 distinctive character of the Alter Rebbe's leadership began to take on its 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 5537 [1777],[19] Rabbi Menachem Mendel of Vitebsk traveled with three hundred people to the Land of Israel. 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 the journey to Israel because "there are souls that specifically need the Land of Israel and there are souls that specifically need the Diaspora."[20] 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 the Land of Israel. During this time the Alter Rebbe went to stay in Mohilev.

The Move to Liozna

During this period, the Alter Rebbe received offers of rabbinic 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 Torah study houses, and the Chassidic guests arriving from Russia and Lithuania. In the month of Elul 5536 [summer 1776], the Alter Rebbe set out for Liozna, and in the month of Shevat 5538 [winter 1778] he arrived there.

By then the Alter Rebbe was already leading thousands of Chassidim, though he had not yet assumed the formal title of "Rebbe" (spiritual leader). 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 righteous men, 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 reverence of God, who are present with them in their places of residence." This was a reference to three righteous leaders: Rabbi Yisrael of Polotsk, Rabbi Yissachar Ber of Lubavitch, and "the honored Rav, our teacher Rabbi Schneur Zalman (the Alter Rebbe) — may God protect him and may his name endure forever. And the threefold cord, etc. In whose hands, with God'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."

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 righteous leaders served as his deputies in guiding people in the path of God 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 righteous leaders in Eastern Europe. There were those who sought to bring the "Chozeh" (the Seer) of Lublin from Poland and crown him leader of the Chassidim in Russia.

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.

The Journey to the Vilna Gaon

After the passing of the Maggid of Mezritch, those who opposed Chassidus (the Misnagdim) intensified their campaign against the movement. Rabbi Menachem Mendel of Vitebsk and the Alter Rebbe traveled to Vilna in 5534 [1774], seeking to meet with the Vilna Gaon — the pre-eminent Torah scholar of the generation — and persuade him that the Chassidim had not departed from the path of Torah, thereby bringing an end to the opponents' campaign against the Chassidic movement. However, the Vilna Gaon (known by the acronym Gr"a) refused to receive them and left Vilna, returning only after the Alter Rebbe and Rabbi Menachem Mendel had departed.

The Alter Rebbe writes:[21]

"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 Rabbi 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 opponents continued with full force."

Rabbi Menachem Mendel and several of the Maggid's disciples, seeing that they could not quiet the opponents' campaign, resolved to travel to the Land of Israel.[22]

Debates with the Opponents of Chassidus

Main article: 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 emigration of Rabbi Menachem Mendel of Vitebsk to the Land of Israel until 5543 [1783] — he conducted a number of formal debates against the leading opponents of Chassidus (Misnagdim). For this purpose he traveled specifically to the strongholds of the opponents, demonstrating the Chassidim's mastery of traditional Torah scholarship and the righteousness of their path and approach.

The most well-known of these debates were the "Shklov Debate" and the "Great Debate in Minsk" in 5543 [1783]. Following these encounters, hundreds of scholars drew closer to Chassidus, and the genuine opposition from the great Torah authorities among the opponents diminished considerably — for they saw with their own eyes that the leader of the Chassidic movement was an immense genius and scholar, and that his entire path was founded on pure faith in God without any deviation from traditional Jewish practice. What remained was only the factional opposition of the extremists among the opponents, who were unwilling to accept that the Alter Rebbe had decisively defeated them in debate.

His Appointment as Rebbe

In 5546 [1786], Rabbi Menachem Mendel of Vitebsk sent a special letter to the Alter Rebbe[23] announcing and demanding[24] that the time had come for him to accept the leadership of the Chassidim in Russia, to become a "Rebbe" (spiritual leader), and not to evade the mission placed upon him — promising him blessing and success.[25] In the remainder of the letter he outlines the principles by which the Alter Rebbe should lead the Chassidim.[26]

By this time the Alter Rebbe was already leading thousands of Chassidim, with hundreds of brilliant scholars in his study houses. Nevertheless, he was reluctant to formally accept the title of "Rebbe" with all that it entailed. In a letter of reply,[27] the Alter Rebbe wrote 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.[28] 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.[29]

Rabbi Menachem Mendel in turn sent letters to the Chassidim in Russia urging them to accept the leadership of Rabbi Schneur Zalman. In an additional letter written in 5548 [1788], shortly before his own passing, he sent his final communication in which he crowned Rabbi Schneur Zalman as the sole and undisputed leader of the Chassidic community in Russia.[30] Following this, the Chassidic community of Russia formally accepted the Alter Rebbe's leadership.

Only fifteen years after the passing of the Maggid — in 5548 [1788] — did the Alter Rebbe formally accept upon himself to be the Rebbe and official spiritual leader of the Chassidim.

With the Haskalah Movement

The proponents of the Haskalah — the Jewish Enlightenment movement (Maskilim) — 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 Vilna Gaon, viewed favorably the pursuit of secular studies alongside Torah study — particularly the study of Hebrew grammar. The Maskilim (Enlightenment advocates) 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 (known as Shimon the Heretic), who posed as a God-fearing teacher and led many children onto 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.[31]

The Tanya — The Foundational Work of Chabad

The cover of the Tanya
Main article: Sefer HaTanya

The Tanya is the foundational work of Chabad Chassidus and one of the central works of the Chassidic movement as a whole. The book surveys the human soul and analyzes its spiritual processes in a way that guides a person toward the service of God — while providing practical tools for overcoming the inner obstacles that stand in the way. It is related that the Alter Rebbe wrote the Tanya with answers to all the spiritual questions of all generations until the coming of the Messiah (Moshiach).

In 5532 [1772], after founding the path of Chabad Chassidus, the Alter Rebbe began guiding his Chassidim in private spiritual audiences (yechidus) on matters of divine service. These teachings were recorded by the Chassidim and compiled as booklets that were studied among themselves. These booklets were published in 5744 [1984] as the work "Tanya — First Edition."[32] 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 opponents of Chassidus (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 [1796], he sent the Tanya to the printing house in Slavita, accompanied by the endorsements (approbations) of disciples of the Maggid of Mezritch: Rabbi Meshulam Zusya of Anipoli and Rabbi Yehuda Leib HaKohen. The first copies of the Tanya arrived from the press to the Alter Rebbe 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 God, 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.

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 Person) — named for the Tanya's central theme; "Tanya" — after the first word with which the book opens; and "The Written Torah of Chassidic Teaching" — reflecting the precision of every letter in the text, comparable to the written dimension of the Torah's revealed law.

The Tanya is divided into five parts:

  1. Likkutei Amarim (Collected Teachings) — the first and primary section, dealing with the nature of the human soul and the path of divine service.
  2. Sha'ar HaYichud VeHaEmunah (The Gate of Unity and Faith; also known as Likkutei Amarim Part II) — a rational explanation of the unity of God.
  3. Igeres HaTeshuvah (Letter on Repentance) — an elucidation of the nature of repentance (return to God) according to Chassidic teaching.
  4. Igeres HaKodesh (The Holy Letter) — a collection of thirty-two letters from the Alter Rebbe on various spiritual topics.
  5. Kuntres Acharon (Final Treatise) — the Alter Rebbe's explanations of several topics discussed in the first section.

Many special spiritual qualities (segulos) have been attributed to the study of the Tanya by the Chabad Rebbeim (spiritual leaders) 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 personal Providence (hashgachah pratis — the belief that God personally oversees every detail of creation). Today the Tanya is considered the foundational work of Chassidic spiritual practice — Chabad Chassidim study a daily portion of it according to the enactment of the Previous Rebbe, completing the entire work over the course of a year.

Over the years, dozens of commentaries and explanations have been written on the Tanya — some by the Chabad Rebbeim and some by Chassidim. As of 5770 [2010], the Tanya had been printed in over five thousand editions worldwide.

His Imprisonments

The Peter and Paul Fortress in St. Petersburg
Main articles: The Imprisonment and Liberation of the Alter Rebbe and The Second Imprisonment of the Alter Rebbe

After the Alter Rebbe's formal appointment as the leader (Nasi) of Chabad Chassidus and the widespread dissemination of his approach to divine service, he encountered fierce opposition from two directions: the opponents of Chassidus (Misnagdim) on one side, and the Jewish Enlightenment advocates (Maskilim) on the other.

In 5559 [1798], the opponents informed the Tsarist authorities that the Alter Rebbe was collecting money for the benefit of the Turks — who then controlled the Land of Israel — with the aim of undermining Russian rule. In truth, the funds were being gathered to strengthen the Chassidic community in the Land of Israel. On 24 Tishrei [October 22, 1798], 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 [November 27, 1798], in the late afternoon, he was released. When the news of his liberation was brought to him, he was holding an open book of Psalms (Tehillim) at the verse "He redeemed my soul in peace."

The day of his liberation — 19 Kislev — became the "Festival of Liberation" (Chag HaGeulah) among Chabad Chassidim and is celebrated to this day as a major Chassidic holiday.

The Alter Rebbe's imprisonment had been due to take place many years earlier, but when Rabbi Zusha of Anipoli — one of the great Chassidic leaders of the generation — heard of it, he declared: "Zusha does not want this." And so the imprisonment was delayed until 5559 [1798].[33]

On 24 Tishrei 5561 [October 12, 1800], 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, the Festival of Lights) according to one version, or 29 Kislev (the fifth night) according to another.[34]

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 held influence 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.

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.

On Friday, 14 Menachem Av 5561 [August 4, 1801] — the Shabbat of Consolation (Shabbos Nachamu) — 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 opponents of Chassidus. 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.[35]

The Napoleonic War

Main article: The Napoleonic War

When Napoleon's 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, God forbid. He therefore did everything in his power to assist the Russian army. Immediately after Napoleon's forces invaded Russia on 14 Tammuz 5572 [June 24, 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.

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 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, the eve of the first of Elul 5572 [August 18, 1812]. 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.

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. 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.

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.

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 (the Alter Rebbe's son and successor) 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..."

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.

His Passing

The renovated burial enclosure (Ohel) of the Alter Rebbe in Haditch (5754 [1994])
The interior of the Alter Rebbe's burial enclosure

His Final Days

On Friday, 8 Teves 5573 [January 3, 1813], the Alter Rebbe arrived at the village of Piena.[36] There he learned of the destruction of White Russia.[37] On Thursday, 21 Teves 5573 [January 16, 1813], the Alter Rebbe prayed his final evening service (Maariv) — at great length.[38]

The Alter Rebbe's sons related that this prayer was offered "with clear, settled mind and wondrous cleaving to God (deveikus)." Before his passing he said: "Whoever holds onto my 'handle' — I will do good for him in this world and the next world."[39]

He also said:[40] "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 soul (neshamah) lived in the body — and this is what moves me."

Moments before his passing, the Alter Rebbe wrote on a note the discourse "The lowly soul": "The truly lowly soul in its root — its divine service is physical Torah."[41]

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 repentance (teshuvah — a return to God and Jewish practice) — and in the merit of this he promised the (non-Jewish) host length of days.[42]

His Passing

On the night following the Shabbat of the Torah portion of Shemos, 24 Teves 5573 [December 27, 1812], immediately[43] after the evening prayer and the conclusion of Shabbat (Havdalah) over coffee[44] — at 22:22 — the Alter Rebbe passed from this world.

His Resting Place — Haditch

Main articles: Ohel of the Alter Rebbe and 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.[45]

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.

The Alter Rebbe was brought to his eternal rest in the Jewish cemetery of Haditch, and a burial enclosure (ohel) was later built over the gravesite.

After the burial, the Tzemach Tzedek — the third Chabad Rebbe and the Alter Rebbe's grandson — moved to Haditch to live near the holy gravesite.

His Family

His Lineage

The Alter Rebbe's lineage traces back to the Maharal of Prague — the great sixteenth-century Torah scholar, mystic, and Jewish leader — 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 (the leaders of the Jewish community in Babylonian exile) and the Princes (Nesi'im), going back to the kings of the tribe of Judah and King David.[46]

The Previous Rebbe writes[47] that the Alter Rebbe was the son of Rabbi Yisrael Boruch Pozner, the son of Rabbi Schneur Zalman Pozner,[48] 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.

According to the work Beis Rebbi[49] — Rabbi Moshe of Pozna (the grandfather of the Alter Rebbe's father) was the son of Rabbi Yehuda of Kavli,[50] who was the son of Rabbi Moshe, who was the son of Rabbi Tzvi Hirsch, who was the son of the great scholar Rabbi Yosef Yaski, presiding judge of the Lublin rabbinical court (and some say of the Lvov rabbinical court), 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.[51][52]

The Portrait of the Alter Rebbe

The portrait of the Alter Rebbe
Main article: Portrait of the Alter Rebbe

In 5559 [1799], 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 [1862], the Tzemach Tzedek (third Chabad Rebbe) mention it to his son, the Rebbe Maharash (fourth Chabad Rebbe).

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 Rabbi Shmarya Schneersohn. It is preserved today in the Lubavitch Library.

His Works

Title page of the first printing of Collected Torah Teachings, 5608 [1848

]

His Innovations and Enactments

The Alter Rebbe was a trailblazer not only in Chassidic thought, but in Jewish law (halacha) and practice (minhag) as well. In addition to the Code of Jewish Law he composed, the Alter Rebbe instituted ten[53] enactments and innovations:

  • The Tanya — a complete, written path of divine service available to every Jew.
  • The Prayer Rite (Nusach) — the Alter Rebbe's prayer book, equally accessible to all Jews regardless of background.
  • Polished Knives — the practice of polishing the ritual slaughtering knife on both sides of the blade to ensure it is perfectly smooth, as an additional guarantee of kosher slaughter.
  • Script for Ritual Writing (Kesav Stam) — a new form of the Hebrew letters used in Torah scrolls, mezuzot, and tefillin (phylacteries) that harmonizes Jewish mystical tradition (Kabbalah) and Jewish law (halacha). The story goes that the Maggid summoned the Alter Rebbe and told him that there was a heavenly complaint that the revealed legal tradition and the mystical tradition disagreed regarding the form of these letters, and asked him to compose a script that would unify both. Thus was created the Alter Rebbe's script, with which the Maggid was pleased.
  • Annual Talmud Completion — a system for completing the entire Talmud each year, divided among all Chabad communities so that collectively the entire Talmud is studied annually.
  • Mikveh Enactment — a halachic solution facilitating immersion in a natural spring in accordance with Jewish law.
  • Sale of Leavened Products (Chametz) Before Passover — the use of a legal guarantor (eruv kablan) in the sale of leavened products before Passover, ensuring the sale is legally effective under Jewish law.
  • Knot of the Tefillin — a unique method of tying the head phylactery[54] and the hand phylactery.[55]

The Ten Sacred Melodies

The musical notation of the Four-Part Melody (Niggun Arba Bavos) from The Book of Melodies
Main article: The Ten Nigunim

It is a tradition among Chabad Chassidim that the Alter Rebbe composed ten specially designated sacred melodies (nigunim mekuvanim) — which carry a unique spiritual quality: they bring those who sing them to an awakening of repentance and a cleaving of the soul to God. These melodies are customarily not sung casually, but only at specially designated times or meaningful moments. Five of the ten melodies are attributed to him with certainty; the others are attributed to him, though whether he composed them all is uncertain.

  1. Avinu Malkeinu (Our Father, Our King)
  2. Eli Atah (You Are My God)
  3. Arba Bavos (The Four-Part Melody)
  4. Bnei Heichala (Children of the Palace)
  5. Ka'Ayal Ta'arog (As the Deer Yearns)
  6. Lecha Dodi (Come, My Beloved — the Shabbat Welcoming Melody)
  7. Melody of Cleaving to God for Rosh Hashanah (the Jewish New Year)
  8. Melody of Cleaving to God for Shabbat
  9. Tze'ena U're'ena (Go Forth and Behold)
  10. Kol Dodi (The Voice of My Beloved)

See Also

Further Reading

  • Rabbi Shalom Dov Ber Levin, Toldos Chabad B'Russia HaTzarit — The History of Chabad in Tsarist Russia, Kehot, 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 (fourth Chabad Rebbe) in her youth and lost over the years. In 5700 [1940] it was found by her step-nephew, Rabbi Shimshon Dov Yerushalimsky, who transmitted it to the Previous Rebbe.
  • Rabbi Chaim Meir Heilman, Beis Rebbi.
  • Mordechai Teitelbaum, HaRav MiLiadi U'Mifleges Chabad [The Rav of Liadi and the Chabad Movement], 5670 [1910].
  • Rabbi Yehoshua Mondshein, Masa B'Berditchev [Journey in Berditchev].
  • Rabbi Schneur Zalman Berger, Toldos Chabad B'Petersburg [The History of Chabad in Petersburg], chapter 4 — the Alter Rebbe in prison.
  • Maasar V'Geulah Yud-Tes Kislev [Imprisonment and Liberation — the 19th of Kislev], special supplement in Beis Moshiach Weekly, issue 207.
  • Overview — Shulchan Aruch Admur HaZaken (Leading Torah Authorities and the Alter Rebbe's Code of Jewish Law; how the Code was received in the Lithuanian community), Beis Moshiach Weekly, issue 1343.
  • Rabbi Chanoch Glitzenstein, The History of the Alter Rebbe.
  • Schneur Zalman Berger, HaTamim (Beis Moshiach supplement). A series on the Alter Rebbe's great disciples.
  • Rabbi Dov Tversky, Hilchesa K'Rav — an elucidation of the laws of Shabbat according to the Alter Rebbe, Kfar Chabad.
  • Rabbi Avraham Levi, Kuntres Kesav Chabad — a survey and analysis of the Alter Rebbe's script for ritual writing. Migdal HaEmek, Teves 5769 [January 2009].
  • HaRishon [The First], Toras Chabad L'Vnei HaYeshivos [Chabad Torah for Yeshiva Students], 5774 [2013/2014].
  • Menachem Ziegelboim, Istalk Yikara — the story of the passing of the Chabad Rebbeim, p. 54, 5773 [2013].
  • Rabbi Nachum Greenwald, HaRav, 5775 [2015].
  • Matanya Engelman, A New Path of a New Soul, Kfar Chabad Weekly, issue 1992, p. 20.

External Links

Notes

  1. ↑ He was known by this name after his father "Boruch," as was customary in that era to append the father's name as a family surname.
  2. ↑ These titles became attached to him following the widespread dissemination of his two central works — the Tanya and the Code of Jewish Law. The Rebbe frequently used this title and on one occasion explained its significance: "Baal HaTanya" — a halachic authority (decisor of Jewish law) in the inner, mystical dimension of Torah; "Baal HaShulchan Aruch" — a halachic authority in the revealed, legal dimension of Torah. There is also a further connection between the two works: the four sections of the Tanya correspond to the four sections of the Code of Jewish Law.
  3. ↑ He was also known as Der Litvak ("the Lithuanian"), following the Maggid of Mezritch's reference to him before his disciples as "the Lithuanian genius."
  4. ↑ Rabbi Boruch was a descendant of the Maharal of Prague, the great sixteenth-century Torah scholar and mystic. The Maharal had one son — Rabbi Betzalel Charif, born in 5316 [1556], who passed away in 5380 [1620]. His son Rabbi Shmuel was head of the Prague community and passed away in 5415 [1655]. His son Rabbi Yehuda Leib served as the presiding judge of the rabbinical court of the Kavili community. His son Rabbi Moshe of Pozna authored the work Kol Yehuda on the Code of Jewish Law. His son Rabbi Schneur Zalman Pozner was the grandfather of the Alter Rebbe. His son Rabbi Yisrael Boruch Pozner was the Alter Rebbe's father. See also Kovetz Ohr Yisrael from Kislev 5764 [2003] and the journal Assef Yeshurun, 3 Elul 5757 [1997], p. 679.
  5. ↑ See Beis Rebbi, chapter 1, and the discussions in the footnotes there.
  6. ↑ From a record of the Previous Rebbe (the Frierdiker Rebbe), published in Bata'on Chabad, issues 19–20.
  7. ↑ Sefer HaSichos [Book of Discourses] 5705 [1945], p. 78.
  8. ↑ 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 scholars present at his bar mitzvah celebrations.
  9. ↑ These titles were recorded in the register of the Chevra Kadisha as a memorial for future generations.
  10. ↑ Sefer HaToldos — Admur HaZaken [The History of the Alter Rebbe], vol. 1.
  11. ↑ Sefer HaSichos, Summer 5700 [1940], p. 79.
  12. ↑ Sichos 5705 [1945], p. 131.
  13. ↑ Sefer HaZichronos [Book of Memoirs], at its beginning.
  14. ↑ Ethics of the Fathers (Avos) 4:14.
  15. ↑ HaTamim [journal], p. 72.
  16. ↑ Chabad Chassidus could only have been founded in Russia — see the talk (sicha) of the Rebbe, 12 Tammuz 5713 [July 4, 1953].
  17. ↑ Sichos 5709 [1949], p. 293; Shalshalas HaYachas — Admur HaZaken.
  18. ↑ Shalshalas HaYachas.
  19. ↑ Shalshalas HaYachas.
  20. ↑ Sacred Letters of the Alter Rebbe, vol. 1, p. 202. From his letter to Rabbi Yisrael of Polotsk.
  21. ↑ Sacred Letters of the Alter Rebbe, letter 34.
  22. ↑ Beis Rebbi.
  23. ↑ The opening of the letter contains praises of a kind not found in his other letters: "Light is sown for the righteous man, going and shining, the dew of lights is your dew for Israel. 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 God 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 God, this is Sinai — our holy master Rabbi Schneur Zalman, may he live."
  24. ↑ "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 God in his heart, that his steps shall not waver. Why would you say that your path is hidden from God — to provide for Israel 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 God is his light. Only be strong and courageous, trust in God and tend faithfully, for God has given him as a shepherd."
  25. ↑ "Go in this your strength and save Israel, to lay upon them the yoke of Torah and commandments. 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."
  26. ↑ "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 forces of spiritual negativity, 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."
  27. ↑ Written in 5548 [1788], approximately four months before the passing of Rabbi Menachem Mendel.
  28. ↑ "May he receive a blessing from God. The one who ascends the mountain of God and stands in His holy place — behold his holy honor, my soul is bound to his soul. Man of God, etc. — our teacher and master, the Rav Rabbi 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?"
  29. ↑ "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."
  30. ↑ "...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 God... who cast his soul behind him and wore out his feet to seek God, and became dust beneath the feet of the righteous men to hear the precious word of God."
  31. ↑ The Previous Rebbe (Frierdiker Rebbe), Reshimas Divrei Yemei Admur HaZaken — A Record of the Days of the Alter Rebbe's Life, pp. 32 and onwards, Kehot, 5771 [2011].
  32. ↑ By directive of the Rebbe.
  33. ↑ Cited in Sefer Padah B'Shalom, p. 83.
  34. ↑ 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.
  35. ↑ According to Kuntres Limmud HaChassidus [Treatise on the Study of Chassidus], pp. 12–13.
  36. ↑ Location of the village on Google Maps; Photo of the village on Panoramio.
  37. ↑ There is a version that also mentions the capture of Moscow by Napoleon — and there are those who dispute this.
  38. ↑ See in detail regarding all the events surrounding the passing in the work HaMasa HaAcharon [The Final Journey] by Rabbi Yehoshua Mondshein, and in the article HaShavua HaAcharon [The Final Week], Kfar Chabad Weekly, issue 1891, p. 36.
  39. ↑ Book of Discourses of the Previous Rebbe 5699 [1939], p. 338. The Previous Rebbe adds that "there are eight interpretations of this saying from the Tzemach Tzedek" and cites one of them.
  40. ↑ Appears in a record of the Previous Rebbe, who heard it from his father, the Rebbe Rashab.
  41. ↑ Likkutei Diburim [Collected Talks], vols. 3–4, Likkut 32, at its conclusion.
  42. ↑ From the records of Rabbi Azriel Zelig Slonim — Migdal Oz, pp. 174–175, in the name of the emissary Rabbi 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.
  43. ↑ According to the letter of the Mitteler Rebbe, winter 5573 [1813]. Sacred Letters of the Mitteler Rebbe (Igros Kodesh), p. 234.
  44. ↑ Over which the Alter Rebbe made Havdalah, and which spilled on him several times during the ceremony. (Leket Hanhagos U'Minhagei Shabbos Kodesh [Kehot, 5756 (1996)], chapter 10, p. 63.)
  45. ↑ 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.
  46. ↑ See also the article by Rabbi Shalom Dov Ber Wolpa.
  47. ↑ Sefer HaZichronos [Book of Memoirs] and Hayom Yom [a daily calendar of Chassidic teachings] at the beginning of the genealogical chain (Shalshalas HaYachas).
  48. ↑ See the introduction to the Sacred Letters of the Alter Rebbe (Igros Kodesh).
  49. ↑ Chapter 1.
  50. ↑ Author of Kol Yehuda on the section of the Code of Jewish Law dealing with daily life and prayer (Shulchan Aruch Orach Chaim).
  51. ↑ For a clarification of the lineage of the Alter Rebbe, see the note of Rabbi Shlomo Englard in Sefer Ohr Yisrael, 33, p. 128 and onwards; ibid., 34, p. 99 and onwards.
  52. ↑ The authoritative words of the Previous Rebbe require no external strengthening or support.
  53. ↑ Ten merits — these are what the first Chassidim attributed to the Alter Rebbe. Likkutei Diburim [Collected Talks], vol. 5, p. 918.
  54. ↑ Code of Jewish Law (Shulchan Aruch Admur HaZaken), section 27, paragraph 17. See also the related story in Lishmo'a Ozen (5776 [2016] edition), p. 82.
  55. ↑ Ketzos HaShulchan, section 8, paragraph 5, in the gloss.

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