The Rebbe Maharash

The Toras Shmuel — the collected Chassidic discourses of Rabbi Shmuel Schneersohn

Rabbi Shmuel Schneersohn (2 Iyar 5594 (May 11, 1834) – 13 Tishrei 5643 (September 26, 1882)) was the fourth Rebbe in the Chabad-Lubavitch dynasty, known by the acronym Maharash (Morenu HaRav Shmuel — "Our Teacher, Rabbi Shmuel"). He is the author of the celebrated teaching and life-philosophy known as Lechatchila Ariber — "From the outset, go over" — a phrase that became inseparable from his name and legacy.

Life

Birth

On 2 Iyar 5594 (May 11, 1834), on the day corresponding in the mystical counting of the Omer (the forty-nine day period between Passover and Shavuos) to the spiritual quality of Tiferes ShebeTiferes — Beauty within Beauty — and exactly one hundred years after the public revelation of the Baal Shem Tov, Rabbi Shmuel Schneersohn was born in the town of Lubavitch, Russia. He was the seventh and youngest son of the Tzemach Tzedek (Rabbi Menachem Mendel Schneersohn, the third Chabad Rebbe) and his wife, Rebbetzin Chaya Mushka Schneersohn.

The birth took place in the Tzemach Tzedek's newly built home, which he had not yet moved into. The home had been constructed after the great fire of 5592 (1832) by a local official who built it at no charge out of his great esteem for the Rebbe. The Rebbe had planned to inaugurate the home for the Shavuos holiday, but the Rebbetzin wished to give birth specifically in the new home. For the delivery, the Rebbetzin made use of a new wooden bed that had been prepared for sifting the flour used to bake matzos for Passover.

Throughout the delivery, the Tzemach Tzedek stood in the room with his face turned to the wall, and instructed his sons — Rabbi Baruch Shalom, Rabbi Yehudah Leib (the Maharil of Kapust), and Rabbi Chaim Schneur Zalman of Liadi — to sit in one of the rooms and recite specific chapters of Psalms. He gave special instructions to the midwife regarding the birth: that she immerse in the ritual bath (mikveh) before receiving the infant, and that she dress the newborn in a specific piece of white fabric that he provided.

The Circumcision

On the day of the circumcision (bris milah), the Tzemach Tzedek instructed everyone to rise early for the morning prayer. By ten o'clock all the family members had already arrived, led by the uncle Rabbi Chaim Avraham — the son of the Alter Rebbe (Rabbi Schneur Zalman of Liadi, the founder of Chabad). When it neared two o'clock and the Tzemach Tzedek was still secluded in his room, those gathered began to grow anxious. Rabbi Chaim Avraham sighed and remarked: "He is occupied with guests more distinguished than I." After another half-hour, the Rebbe emerged from his room holding a red handkerchief, his face pale and his eyes moist with tears, and declared: "The circumcision will take place today" — and after a few moments withdrew again into his room.

The Chassidim waited with growing concern. Rabbi Chaim Avraham went to the window, leaned his head on his hands, and sank into deep thought. The other sons of the Tzemach Tzedek used the time to study Chassidic teachings together. The Rebbetzin, wife of the Tzemach Tzedek, sent one of the Chassidim to ask her husband why the circumcision had not yet taken place — but Rabbi Chaim Avraham stopped him. After three o'clock, the Rebbe emerged again with a joyful expression and again declared that the circumcision would take place that day, inviting the guests to refresh themselves. At four o'clock he came out a third time and said that the afternoon prayer (Mincha) should not yet be recited, as the circumcision would take place very shortly. Shortly afterward he proceeded to the ceremony, first going to speak privately with the new mother about the name to be given to the newborn.

During the festive meal following the circumcision, the Tzemach Tzedek's son Rabbi Yehudah Leib (the Maharil) asked in whose honor the child had been given the name Shmuel, as this name was not common in the family. He whispered to himself that perhaps the child was named after the biblical prophet Samuel — whereupon the Tzemach Tzedek replied: "He is named after a water-carrier in Polotsk who was called Shmuel — because a wise man is greater than a prophet."

In later years, the Tzemach Tzedek connected the fact that the circumcision had taken place at the mystical moment of Tiferes ShebaNetzach (Beauty within Eternity) with the nature of his son's future leadership.

Youth

As a child, Rabbi Shmuel loved craftsmanship and woodcarving. It is told that when he was about five years old, a Chassid approached him and said: "If you tell me where God is, I will give you a penknife as a gift." The child replied: "If you find a place where God is not, I will give you a penknife." The Chassid smiled and gave the child the penknife.

At the age of seven he studied under the teacher Rabbi Pesach. He was already thoroughly versed in Torah and a large portion of the Hebrew Bible (Tanach), and was studying the Talmud (Gemara) with the commentary of Rashi and selected passages of Tosafos. Even while playing with his friends, he would review the text of the Bible by heart.

The Tzemach Tzedek made it his practice to test Rabbi Shmuel and his fellow students in the study hall (cheder) once a month. Most of the students were family members. After the examination, he would give them a reward of several silver coins. Rabbi Shmuel would add these sums to the one ruble he received each Friday and use the total to purchase books. On one occasion, the teacher expressed amazement at the quality of Rabbi Shmuel's knowledge. The Tzemach Tzedek replied: "For one born under the sign of Tiferes ShebaTiferes (Beauty within Beauty), this is no surprise."

In the summer of 5601 (1841), Rabbi Shmuel was already present during his father's Chassidic discourses (maamarim).

In 5603 (1843), several prominent rabbis came to Lubavitch — including Rabbi David Luria of Bichov, Rabbi Nechemia of Dubrovne, Rabbi Yitzchak Eizik Epstein, and Rabbi Peretz of Beshenkovitch — to consult with the Tzemach Tzedek on communal affairs. Rabbi David Luria engaged young Rabbi Shmuel in a Talmudic debate and was bested by him. When Rabbi Peretz later relayed this to the Tzemach Tzedek, the Tzemach Tzedek said: "His circumcision was at the spiritual moment of Tiferes ShebaNetzach."

At the age of ten, his father removed him from the regular study hall on account of his exceptional genius and depth of knowledge, and arranged a private tutor for him.

From the age of twelve, he began memorizing the entire Mishnah (the foundational code of the Oral Torah) by heart, in addition to his ongoing analytical studies. His father studied the Writings (Kesuvim) with him three times a week, and his brother Rabbi Baruch Shalom taught him the traditional cantillation melodies of the Prophets and Writings, as received from the Alter Rebbe.

Rabbi Shmuel was blessed with extraordinary gifts and an exceptional memory. He was well versed in medicine and fluent in many languages. By the age of thirteen, he had committed all six orders of the Mishnah and the entire text of the Tanya to memory, word for word.

At his father's instruction, he was examined and received ordination certificates (semicha) from Rabbis Eizik of Homel, Schneur Zalman Fradkin, Hillel of Paritch, and the Maharya Bahrad of Vitebsk.

Skills and Craftsmanship

Rabbi Shmuel was a trained scribe for Torah scrolls, tefillin, and mezuzos (Sofer STA"M), and his handwriting was beautiful and clear. He personally wrote a Scroll of Esther (Megillas Esther) for each of his sons.

He also studied the laws of ritual slaughter (shechita) and performed slaughter on occasion.

Due to a health condition, his doctors instructed him to engage in manual work. Rabbi Shmuel constructed a menorah as tall as a person, with twelve branches. He also built tables from small pieces of wood; one of these tables is found in the Rebbe's room in the Chabad headquarters at 770 Eastern Parkway.

His Marriages

First Marriage

In 5607 (1846–1847), when Rabbi Shmuel was fourteen years old, he became engaged to Sterna Schneersohn, the daughter of his brother Rabbi Chaim Schneur Zalman.

The wedding was celebrated on Friday, the Torah portion of Nasso, 8 Sivan 5608 (June 10, 1848). During the seven days of wedding celebration (Sheva Brachos), the bride fell gravely ill and passed away three months later. To alleviate the groom's grief, the Tzemach Tzedek instructed that a room be set aside for him adjacent to his own, so that at any time he wished he could enter into his father's holy chamber. And so it was — and when he entered, his father would show him sacred manuscripts from the earlier Chabad Rebbes, including writings that he had not shown to his other sons.

Second Marriage

A year later, Rebbetzin Sheina — the widow of the Mitteler Rebbe (the second Chabad Rebbe) — approached her son-in-law, the Tzemach Tzedek, with a marriage proposal: she wished to match Rabbi Shmuel with one of her two orphaned granddaughters, Gittel or Rivkah, daughters of her daughter Sarah and her husband Rabbi Aaron of Shklov.

The Tzemach Tzedek asked: "There is another match being offered from the town of Yepli with a dowry of twenty thousand rubles — what dowry would come with this match?" Rebbetzin Sheina replied: "The teaching is, 'the wife of a Torah scholar is like the scholar himself' — a wife shares in her husband's spiritual merits. I am giving the groom forty years of being the husband of such a woman."

The Tzemach Tzedek accepted her counsel, and from the two granddaughters chose the younger one, Rebbetzin Rivkah. The elder sister, Gittel, graciously stepped aside and expressed her wholehearted consent that her younger sister marry first. The Tzemach Tzedek later ensured a good match for Gittel as well, arranging her marriage to Rabbi Lampert of Nizhyn.

The wedding took place in 5609 (1848–1849). On the day of the wedding, the Tzemach Tzedek instructed the groom to go to the kitchen and ask for the blessing of his grandmother, Rebbetzin Sheina, who was occupied there. The groom went to request her blessing, but she replied somewhat sharply that the day was still long and she would bless him at the wedding canopy (chuppah). When the groom returned and reported her words to his father, the Tzemach Tzedek sent him back again, instructing him to request the blessing specifically then and there.

When Rebbetzin Sheina realized that the groom would not relent, she asked for water to wash her hands, placed her hands on his head, and in the presence of two witnesses blessed him with these words: "May it be God's will that all the spiritual powers I inherited from my husband, the Mitteler Rebbe, rest upon your head."

During the wedding, the Tzemach Tzedek was in a state of great joy and delivered many Chassidic discourses.

It is well known that Rabbi Shmuel conducted himself with a manner of wealth and generosity.

Communal Leadership Before Assuming the Chabad Leadership

In 5608 (1847–1848), Rabbi Shmuel traveled to Vitebsk to participate in a general assembly of communal leaders who had come from Shklov, Vilna, and Saint Petersburg. He remained there for approximately two weeks and also publicly delivered Chassidic discourses there.

In 5615 (1854–1855), his father the Tzemach Tzedek directed him to regularly engage in communal advocacy on behalf of Russian Jewry. He appointed Rabbi Shmuel Brin as his secretary.

In 5617 (1856–1857), Rabbi Shmuel traveled to Kiev and Saint Petersburg to intercede on behalf of the Jews of Russia. That same year he maintained close correspondence with Rabbi Aaron, rabbi of the town of Bilinitz, who also traveled frequently to Saint Petersburg on behalf of the Tzemach Tzedek in communal matters.

In 5618 (1857–1858), he traveled again to Kiev and Saint Petersburg to work to annul the decree of expulsion against Jews who leased fields in villages and rural settlements. In this mission he succeeded in having the expulsion decree cancelled.

In 5619 (1858–1859), he traveled to Germany to meet with European Jewish communal leaders. In 5620 (1859–1860), upon returning from Germany, he organized an assembly of representatives of Chabad Chassidim, Volhynia, the Haskalah (Jewish Enlightenment) party, and leading merchants. He presented to them the results of his meetings abroad and proposed a plan of action for the future. Shortly thereafter, Rabbi Aaron of Bilinitz was denounced to the authorities and was arrested by a company of armed policemen who took him to Mogilev. The Tzemach Tzedek appointed in his place Rabbi Yitzchak Rubshov and Rabbi Natan son of Rabbi Shlomo Mendelson, who began working covertly for fear of further denunciations.

In 5625 (1864–1865), Rabbi Shmuel traveled to Saint Petersburg and succeeded in annulling regulations enacted by the Russian Senate that had restricted the rights of Jews in Lithuania and Samogitia.

Assuming the Leadership of Chabad

Further information: The Splintering of Chabad Chassidus (5626)

Already at the start of 5626 (1865–1866) — half a year before the passing of the Tzemach Tzedek — the Tzemach Tzedek instructed his son Rabbi Shmuel to begin publicly delivering Chassidic discourses. At the same time, the Tzemach Tzedek distributed a note to the Chassidim in which he wrote:

"Hearken unto him as you have hearkened unto me."

During those same days the Tzemach Tzedek also wrote his son a letter in which he informed him that the Chassidic discourses he had delivered found great favor in his eyes, and he blessed and authorized him to continue delivering Chassidic teachings.

On another occasion the Tzemach Tzedek said to his son: "The flask of spiritual oil that the Baal Shem Tov transmitted to his disciple the Maggid of Mezeritch, to anoint the Alter Rebbe to the leadership of his generation for all future generations — through that power my father-in-law, the Mitteler Rebbe, was anointed, and through that power I anoint you."

In addition to these signs, the Chassidim recognized his rare and exceptional qualities: supernatural genius in both the revealed dimension of Torah law and the mystical dimension, knowledge of worldly disciplines and especially of medicine, mastery of craftsmanship, and fluency in several languages.

The Tzemach Tzedek had six sons. Rabbi Shmuel was the youngest among them. After the Tzemach Tzedek's passing, all his sons began delivering Chassidic discourses, and some also committed their teachings to writing. The Chassidim heard them all, and each chose the Rebbe to whom his heart felt connected — but no consensus had yet been reached among the Chassidim as to which of them would succeed the Tzemach Tzedek as the leader of Chabad. Moreover, relative to his brothers, Rabbi Shmuel initially concealed himself, and conducted himself outwardly in a modern manner that made it difficult for many Chassidim to connect with his path and his sacred conduct.

On one Shabbos night, Rabbi Shmuel delivered a Chassidic discourse. The following Shabbos morning, his brother Rabbi Yehudah Leib reviewed the discourse and added his own original insight. On Saturday night, Rabbi Shmuel reviewed the discourse again, adding his own new insight. This continued, with each one reviewing the discourse and adding to it. On Tuesday evening, Rabbi Shmuel delivered the discourse for the fifth time — whereupon his brother Rabbi Yehudah Leib approached him and said: "This time, it was as if Father himself said it — and against Father, I do not wish to stand."

As a result of this, and of additional indications from the Tzemach Tzedek regarding his particular affection for his son Shmuel, it was determined that the Maharash — the youngest of the sons — would succeed his father in leading Chabad Chassidus, and he established his residence in Lubavitch. Nevertheless, four of the Tzemach Tzedek's sons also assumed their own forms of leadership, which gave rise to the Splintering of Chabad Chassidus.

Distinguished Chassidim aligned themselves with the Maharash's appointment. Rabbi Yekusiel Yepli, among the elder Chassidim from the era of the Alter Rebbe, decided to join based on a Chassidic discourse that the Maharash had delivered. Rabbi Shmuel DovBer of Borisov told a young Chassid: "To differentiate between the sons of the Rebbe we are unable to do, for they are all righteous. Therefore I cannot tell you whom to choose — but what I can say is that I myself will travel to the youngest son, the Maharash."

The other brothers of the Maharash moved to various cities — Liadi, Kapust, and Nizhyn — where they established their own Chabad centers and delivered Chassidic teachings to their own followers.

Communal Leadership After Assuming the Leadership

After accepting the presidency of Chabad Chassidus, the Maharash continued his active advocacy on behalf of the Jewish people.

In 5628 (1867–1868), he traveled to France to meet with Jewish communal leaders. In 5629 (1868–1869), he established a permanent committee in Saint Petersburg to attend to communal affairs and protect the rights of Jews. During 5630–5640 (1869–1880), he traveled many times both within Russia and abroad on communal matters. In 5640 (1879–1880), he worked — at personal risk to his own life — to bring calm during the wave of anti-Jewish violence known as the "Storms in the South" (Sufot BaNegev).

His Teachings

The Maharash once said of his own Chassidic teachings: "My Chassidus must be studied — perhaps not quite the way one studies Tosafos, since Tosafos are written by the early authorities (Rishonim) — but certainly the way one studies the Maharsha." (The Maharsha, Rabbi Shmuel Eidels, is one of the most acclaimed commentators on the Talmud.)

The Chassidic discourses of the Maharash have been published over the years in collected volumes.

Of the sacred letters he wrote, it appears that the majority have been lost; from those that survive, one volume of his letters has been published.

Transmission of the Discourses

The Maharash delivered Chassidic discourses on Shabbos, Jewish festivals, and other special occasions. His discourses are known for being clear in style yet extraordinarily profound in content. After the team of memorizers (chozrim) had carefully committed the discourse to memory, those who had written it down (mani'achim — the ones who recorded the discourse) would enter the Maharash's presence and repeat the discourse before him, whereupon he would correct any errors and explain the deeper meaning of the teaching.

The memorizers who served the Maharash included:

• Rabbi Menachem Nachum Yitzchak Eizik Chanin
• Rabbi Isser Ber Gilerson

Lechatchila Ariber — "From the Outset, Go Over"

Further information: Lechatchila Ariber

The Maharash coined the phrase and taught the philosophy known as Lechatchila Ariber (Yiddish: "from the outset, go over" — that is, go above the obstacle). Because of this, the Rebbe [Rabbi Menachem Mendel Schneerson] referred to the Maharash as "the master of Lechatchila Ariber."

In his own words:

"The world says: when one cannot go underneath, one must go over. But I maintain that from the outset one must go over — one must act with strength from the very beginning, not be overwhelmed by any obstacle, and carry out what needs to be done. And when one takes hold in this way, the Almighty helps."

The meaning of the teaching is this: The common view holds that one should try to pass through obstacles normally, and only when that proves impossible should one "leap over" the difficulty. The Maharash taught that in his view, one should approach every challenge from the outset in a mode of leaping over it — bold, unintimidated action from the very start. Lechatchila Ariber.

The Rebbe adds that the Maharash's entire conduct was indeed in the spirit of Lechatchila Ariber — even in his material affairs, he lived with honor, abundance, and generosity. Even the special melody attributed to the Maharash has come to be called the Lechatchila Ariber Niggun (the Lechatchila Ariber melody).

The concept of Lechatchila Ariber also relates to the process of repentance (teshuvah). In earlier generations, repentance was approached through a state of bitterness — a deep sense of remorse — which would then give way to joy. There is an important distinction between bitterness (merirus) and sadness (atztvus): bitterness arises from a deep contemplation of God's greatness and a genuine pain over one's distance from the Divine — it is a living, vital inner movement rooted in selflessness. Sadness, by contrast, arises from dwelling on one's own inadequacy relative to what one wishes one were — it comes from a place of ego and self-concern, and can lead to despair. In Chassidic teaching, succumbing to sadness is considered a serious spiritual failing. Since it is difficult to distinguish between healthy bitterness and dangerous sadness, the Rebbe teaches that in our generation — when every moment is precious and we must hasten the Redemption — we do not have the spiritual capacity for the path of bitterness. Instead, one must walk entirely in the path of joy, and even when one stumbles spiritually, one must not fall into sadness — but continue forward with joy, grateful for the privilege of rectifying oneself and for the privilege of fulfilling the commandments that connect us to God.

His Passing

The gravesite enclosure (ohel) of the Maharash

Further information: The Ohel of the Tzemach Tzedek and the Maharash in Lubavitch

In 5642 (1881–1882), a serious illness was discovered. On 13 Tishrei 5643 (September 26, 1882), after taking leave of his sons, he passed away — while still seated in his chair in his sacred room — at the age of forty-eight and a half. He is buried in Lubavitch, beside the gravesite of his father, the Tzemach Tzedek.

During the Holocaust, the gravesite enclosure (ohel) was destroyed and the tombstones were toppled. Years later, Rabbi Abba Dovid Gourwitz re-erected the tombstones and built a fence around them. Rabbi Dovid Nachshon subsequently built a new ohel.

His Appearance and Portraits

A conjectural portrait of the Maharash, based on a tradition preserved in the Ginsburg family, descendants of the Maharash.

"The facial image of the Maharash" as published in the Algemeiner Journal. Drawn by Rabbi Shimon Zaltzman — who never saw the Maharash himself — based on a description by his brother Rabbi Avraham Zaltzman, who had seen a portrait in the home of the Rebbe Rashab.

In a note appended to his talk of 10 Kislev 5744 (1983), the Rebbe wrote, among other things: "Regarding the Maharash — there is also no photograph of him before us, for there are those who say that a photograph of him does exist but was not published for certain reasons." The Rebbe emphasized the words "before us" and "there are those who say."

On another occasion, the Rebbe stated that there is no photograph of the Maharash.

No definitive portrait of the Maharash is known. However, throughout history there have been three images suggested as possible likenesses:

1. A photograph held in the library of Agudas Chassidei Chabad. It is said that the Rebbe instructed that it not be published, for reasons of his own.
2. In the Algemeiner Journal, a drawing was published by Rabbi Yosef Yitzchak Jacobson. It was drawn by Rabbi Shimon Zaltzman — who never personally saw the Maharash — based on the description of his brother, Rabbi Avraham Zaltzman, who had seen a portrait in the home of the Rebbe Rashab (the fifth Chabad Rebbe).
3. In the Ginsburg family, descendants of the Maharash, a portrait has been passed down through the generations with a tradition that it depicts the Maharash.

According to accepted tradition, the facial features of the Maharash resembled those of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn. This is based on a story told by Rabbi Yosef Yitzchak himself and retold many times by the Rebbe:

"During the sixth Rebbe's well-known visit to the Land of Israel, one of the Chassidim of the Maharash entered for a private audience (yechidus) — and upon entering the room, immediately fainted! When asked why he had fainted, he answered: 'In the Rebbe's face I saw the facial features of the Maharash...' He had not seen the Maharash for decades, and upon beholding those features, he immediately fainted." — 12 Tammuz 5745 (1985), Hisva'aduyos 5745, vol. 4, p. 2456.

His Children

• Rebbetzin Devorah Leah Ginsburg (daughter)
• Rabbi Avraham Sender Schneersohn (son)
• Rabbi Schneur Zalman Aharon — known as the Raza (son)
• Rabbi Shalom DovBer — the Rebbe Rashab, fifth Chabad Rebbe (son)
• The infant Chaim Moshe (son)
• Rabbi Menachem Mendel Schneersohn (son)
• Rebbetzin Chaya Mushka (daughter)

His Works

• Likkutei Torah — Toras Shmuel
• Likkutei Torah for Three Torah Portions
• Responsa of the Maharash
• Igros Kodesh (Sacred Letters) of the Maharash
• Sefer HaSichos — Toras Shmuel

His Melodies

• Ashrei Ish
• Shuvu Shuvu
• The Maharash's Melody (the Lechatchila Ariber melody)
• Tzama Nafshi

See Also

• 2 Iyar — Customs

Further Reading

• Sefer HaToldos — Admor Maharash
• Rabbi Shalom DovBer Levin, History of Chabad in Tsarist Russia, Kehot Publication Society, New York, 5770 (2010).
• Menachem Ziegelboim, Istalkei Yakira — the story of the passing of the Chabad Rebbes, p. 141, 5773 (2013).
• Schneur Zalman Berger, History of Chabad in Saint Petersburg.
• The Youngest Son — A Story Unto Itself, stories of Chassidim about the Maharash, Kfar Chabad Weekly, issue 1904, p. 63.