The Rebbe Maharash

Rabbi Shmuel Schneersohn the rebbe maharash (2nd of Iyar 5594 - 13th of Tishrei 5643) was the fourth Rebbe in the lineage of Chabad Rebbes. He originated the saying and approach of "Lchatchila Ariber."

Birth and Early Years

On Monday, the 2nd of Iyar 5594 (May 11, 1834), corresponding to the Sefirah of "Tiferes ShebeTiferes" and marking 100 years since the revelation of the Baal Shem Tov, Rabbi Shmuel (the Maharash) was born in the town of Lubavitch, Russia, as the seventh son of the Tzemach Tzedek and his wife, Rebbetzin Chaya Mushka.

The birth took place in the Tzemach Tzedek's new house, which had not yet been occupied, built after the great fire of 5592 by one of the nearby governors who constructed it without charge out of respect for the Rebbe. While the Rebbe had planned to inaugurate the house before Shavuos, the Rebbetzin wished to give birth specifically in the new house. For the birth, the Rebbetzin used a new bed that was intended for sifting flour for matzos. Throughout the birth, her husband, the Tzemach Tzedek, stood in the room with his face to the wall, and instructed his sons R' Boruch Shalom, R' Maharil of Kopust, and R' HaRashaz of Lyadi to sit in one of the rooms and recite specific chapters of Tehillim. He gave special instructions to the midwife regarding the birth, to immerse in the mikvah before receiving the baby, and to dress him in a special white cloth that he provided.

The Bris

On the day of the bris, the Tzemach Tzedek instructed to start Shacharis prayers early. By the tenth hour, all family members had arrived, led by the uncle R' Chaim Avraham, son of the Alter Rebbe. When it was nearly two o'clock and the Tzemach Tzedek was still secluded in his room, the gathered began to worry. R' Chaim Avraham sighed and said, "He is busy with more important guests than me." After half an hour, the Rebbe emerged from his room holding a red handkerchief, with a radiant face and tearful eyes, saying "The bris will be today," and after a few moments returned to his holy chamber.

Meanwhile, the Chassidim waited anxiously. R' Chaim Avraham went to the window, rested his head on his hands, and became absorbed in thought. The other sons of the Tzemach Tzedek used the time to study Chassidus together. The Rebbetzin sent one of the Chassidim to ask her husband why they weren't proceeding with the bris, but R' Chaim Avraham stopped him. After the third hour, the Rebbe emerged again with a joyful face and repeated that the bris would be that day, telling the guests to refresh themselves. At four o'clock, he came out for the third time and said not to pray Mincha as the bris would take place very soon.

During the festive meal following the bris, his brother the Maharil asked after whom he was named, since such a name was uncommon in the Tzemach Tzedek's family. He whispered to himself, "Perhaps after Shmuel HaNavi (the Prophet Samuel)?" The Tzemach Tzedek responded: "After a water carrier in Polotsk who was called Shmuel, for a chacham (wise person) is superior to a navi (prophet)."

Youth and Education

In his early years, he showed a love for craftsmanship and carving. A famous story tells that when he was about five years old, a chassid approached him saying, "If you tell me where Hashem is, I'll give you a pocket knife as a gift." The young Shmuel replied: "If you find a place where Hashem isn't, I'll give you a pocket knife as a gift." The chassid smiled and gave him the pocket knife.

At age seven, he began studying under the melamed Rabbi Pesach. He demonstrated exceptional knowledge of Torah and much of Tanach, studying Gemara with Rashi and selected Tosafos. While playing with his friends, he would review Tanach by heart. His father, the Tzemach Tzedek, would test him and his friends in cheder monthly, most of whom were family members, and after the test would give them silver coins as a prize. The young Maharash would combine these amounts with what he received every Friday - one ruble - and buy seforim.

By age ten, his father removed him from cheder due to his genius and breadth of knowledge, arranging a special melamed for him. At age twelve, he began memorizing mishnayos in addition to his analytical studies. His father studied Kesuvim with him three times a week, and his brother R' Boruch Shalom taught him the taamei hamikra for Neviim and Kesuvim as received from the Alter Rebbe.

By age thirteen, he knew all six orders of Mishnah and the Tanya by heart, letter by letter. Under his father's direction, he received Semichah from renowned rabbis including Rabbi Isaac of Homil, Rabbi Shneur Zalman Fradkin, Rabbi Hillel of Paritch, and Rabbi Y.A. Bahard of Vitebsk.

Craftsmanship and Professional Skills

The Rebbe Maharash was gifted in various crafts and professional skills. He was a highly accomplished sofer STaM (scribe of Torah scrolls, tefillin, and mezuzos), known for his exceptionally beautiful and clear handwriting. As a special gift, he wrote a personal Megillas Esther for each of his children. Additionally, he learned the laws and practice of shechita (ritual slaughter) and would occasionally perform it.

Due to health considerations, his doctors specifically instructed him to engage in manual craftsmanship. He undertook several notable projects, including constructing a magnificent menorah that stood as tall as a person with twelve branches. He also demonstrated his woodworking skills by crafting intricate tables from small pieces of wood, showing remarkable attention to detail.

Marriages

His first marriage took place in 5607 (1847), when he was just 14 years old, to Shterna Schneersohn, the daughter of his brother Rabbi Chaim Shneur Zalman. The wedding celebration was held on Friday of Parshas Nasso, the 8th of Sivan 5608. However, tragedy struck during the sheva brachos when the bride fell ill, and she passed away three months later. To help console the young groom in his grief, his father, the Tzemach Tzedek, arranged for him to have a special room adjacent to his own study chambers. This arrangement allowed him to enter his father's holy presence whenever he wished, and during these visits, his father showed him precious manuscripts from previous Rebbes, including some that were not shown to his other sons.

A year after his loss, an important match was proposed. Rebbetzin Sheina, the widow of the Mitteler Rebbe, approached her son-in-law, the Tzemach Tzedek, suggesting a match between the Rebbe Maharash and one of her two orphaned granddaughters, Gitel and Rivkah, who were the daughters of her daughter Sarah and son-in-law Rabbi Aharon of Shklov.

When the Tzemach Tzedek raised the question about the dowry, noting that another match was being proposed from the town of Liepli with a dowry of twenty thousand rubles, Rebbetzin Sheina gave a profound response: "Since 'the wife of a scholar is like the scholar himself' (eshes chaver k'chaver), I am giving the groom forty years of being an eshes chaver."

The Tzemach Tzedek agreed to her suggestion and chose the younger daughter, Rebbetzin Rivkah, from between the two sisters. The older sister, Gitel, graciously forfeited her right as the firstborn and gave her blessing for her younger sister to marry first. The Tzemach Tzedek also ensured Gitel's future by later arranging a good match for her with Rabbi Lampert of Nezhin.

The wedding took place in 5609 (1849). On his wedding day, the Tzemach Tzedek instructed the Rebbe Maharash to go to the kitchen and seek a blessing from his grandmother, Rebbetzin Sheina, who was busy there. When he went to request the blessing, she initially responded strictly that the day was still long and she would bless him at the chuppah. When the groom returned with this response, his father instructed him to go back and insist on receiving the blessing immediately.

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

During the wedding celebration, the Tzemach Tzedek was in a state of great joy and delivered many Chassidic discourses (maamarei Chassidus). It was well known that the Rebbe Maharash conducted himself with wealth and dignity.

Public Activity Before Leadership

The Rebbe Maharash's involvement in communal affairs began early in his life. In 5608 (1848), he traveled to Vitebsk to participate in a general assembly of Jewish communal activists who had gathered from Shklov, Vilna, and Petersburg. During his two-week stay there, he also delivered Chassidic discourses to the public.

In 5615 (1855), his father, the Tzemach Tzedek, formally directed him to become regularly involved in public activism. R' Shmuel Brin was appointed as his secretary to assist with these responsibilities.

His advocacy work intensified in 5617 (1857) when he traveled to Kiev and Petersburg to work on behalf of Russian Jewry. That same year, he maintained regular contact with Rabbi Aharon, the Rabbi of Belinitz, who also frequently traveled to Petersburg on public matters as an emissary of the Tzemach Tzedek.

In 5618 (1858), he made another crucial journey to Kiev and Petersburg, this time working to cancel the expulsion decree that had been issued against Jews who were leasing fields in villages and settlements. This mission proved successful, and he succeeded in having the expulsion order cancelled.

The following year, 5619 (1859), he traveled to Germany to meet with Jewish communal leaders in Europe. Upon his return in 5620 (1860), he organized a significant assembly bringing together representatives from various sectors of Jewish society: Chabad Chassidim, Volhynian Chassidim, the Maskilim (enlightenment movement), and merchants. At this gathering, he presented a report of his meetings abroad and proposed a comprehensive work plan for the future.

Shortly after this assembly, Rabbi Aharon of Belinitz was denounced to the authorities and was arrested by armed police who took him to Mohilev. In response, the Tzemach Tzedek appointed R' Yitzchak Rubashov and R' Natan bar R' Shlomo Maneson to continue the work, though they had to operate secretly due to fear of further denunciations.

In 5625 (1865), the Rebbe Maharash traveled to Petersburg once again, where he successfully worked to abolish Senate laws that had placed restrictions on the Jews of Lithuania and Zamut.

Assumption of Leadership and the Division of Chabad

At the beginning of 5626 (1866), six months before the passing of the Tzemach Tzedek, he instructed his son, the Rebbe Maharash, to begin delivering Chassidic discourses publicly. Simultaneously, he issued a note to the Chassidim stating:

"To him you shall listen as you listened to me"

During this period, the Tzemach Tzedek also wrote a letter to his son, expressing his satisfaction with his Chassidic teachings and blessing him to continue delivering them. In another significant moment, the Tzemach Tzedek told his son: "The spiritual oil with which the Baal Shem Tov anointed his disciple, the Maggid of Mezritch, to anoint the Alter Rebbe for leadership for generations - with this power my father-in-law, the Mitteler Rebbe, was anointed, and with this power I have anointed you."

Beyond these hints, the Chassidim recognized his unique qualities and exceptional gifts: supernatural wisdom in both the revealed and mystical aspects of Torah, knowledge of worldly sciences (particularly medicine), mastery of various crafts, and fluency in multiple languages.

The Tzemach Tzedek had six sons, with the Rebbe Maharash being the youngest. After their father's passing, all the brothers began delivering Chassidic discourses, with some even having their teachings transcribed. The Chassidim would listen to all of them, with each person following the Rebbe to whom their heart connected, but there was no clear consensus about who would officially succeed the Tzemach Tzedek. Moreover, compared to his brothers, the Rebbe Maharash maintained a more reserved demeanor and exhibited a somewhat modern external conduct, which initially made it difficult for some Chassidim to connect with his spiritual leadership style.

A pivotal moment occurred one Shabbos night when the Rebbe Maharash delivered a Chassidic discourse. The next morning, his brother Rabbi Yehuda Leib repeated the discourse with his own innovation. On Saturday night, the Rebbe Maharash again delivered the discourse with additional insights. This pattern continued, with each brother adding their own insights to the discourse. On Tuesday evening, when the Rebbe Maharash delivered the discourse for the fifth time, Rabbi Yehuda Leib approached him and said, "This time it was father speaking, and I do not wish to stand against father."

Following this incident, and due to additional signs of the Tzemach Tzedek's special affection for his son Shmuel, it was decided that the Rebbe Maharash would succeed his father in leading Chabad Chassidus, establishing his seat in Lubavitch. However, this did not prevent a division, as four of the Tzemach Tzedek's sons began leading their own courts, resulting in a split within Chabad Chassidus.

Many distinguished Chassidim aligned themselves with the Rebbe Maharash's leadership. R' Yekusiel Liepli, one of the elder Chassidim from the time of the Alter Rebbe, decided to follow him based on the quality of his Chassidic discourses. R' Shmuel DovBer of Borisov told a young Chassid, "We cannot distinguish between the Rebbe's sons for they are all tzaddikim, therefore I cannot tell you whom to follow. What I can tell you is that I will travel to the youngest son (the Rebbe Maharash)."

The other brothers relocated to different cities (Lyadi, Kopust, and Nezhin), where they established their own Chabad centers and delivered Chassidic teachings to their followers.

Public Activity After Assuming Leadership

After assuming the leadership of Chabad Chassidus, the Rebbe Maharash continued his extensive public activity for the benefit of the Jewish people. In 5628 (1868), he traveled to France to meet with community activists. In 5629 (1869), he established a permanent committee in Petersburg dedicated to public affairs and the protection of Jewish rights. Between 5630-5640 (1870-1880), he made numerous journeys both within Russia and abroad for communal matters. In 5640 (1880), at great personal risk, he worked to quell the pogroms known as "Storms in the Negev."

Teachings and Legacy

The Rebbe Maharash's Chassidic discourses have been published over the years. While most of his holy letters appear to have been lost, a single volume of his correspondence has been published as "Igros Kodesh of the Rebbe Maharash."

Style and Transmission

The Rebbe Maharash would deliver Chassidic discourses on Shabbos, holidays, and other special occasions. His discourses were known for their clarity while maintaining exceptional depth. After the team of chozrim (those who would memorize and transcribe the discourses) had thoroughly reviewed the discourse, the manichim (those who would write them down) would enter the Rebbe's presence and repeat the discourse before him. He would correct their mistakes and explain aspects requiring clarification.

Notable among his chozrim were:

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

He was known for his saying "L'chatchila Ariber" - teaching that rather than going under or around an obstacle, one should go over it from the outset. His leadership combined profound spiritual guidance through Chassidic teachings with practical action for the Jewish people's benefit, setting a model for future generations of Chabad leadership.

Lchatchila Ariber

For further reading – see Lchatchila Ariber

The Rebbe Maharash coined the phrase and taught the approach of "Lchatchila Ariber" (Ariber meaning "above/over"), for which he was called by the Rebbe "The Baal Lchatchila Ariber." Here are his exact words:

די וועלט זאגט אז מיא קאן ניט ארונטער דארף מען אריבער, און איך האלט אז מיא דארף לכתחילה אריבער, מיא דארף לכתחילה נעמען מיט שטארקייט ניט נתפעל ווערן פאר קיין זאך און דורך פיהרן דאס ואס מיא דארף, און אז מי נעמט זיך העלפט דער אייבערשטער

Translation - The world (most people) maintains: when one cannot go under, one must go over, but I maintain that from the outset one must go over, from the outset one must act with strength, not be impressed by anything, and carry out what needs to be done, and when one begins this way, the Holy One, Blessed be He, helps.

The content of this saying is that the world claims that only when one cannot succeed via the regular path must one try to 'leap over' the difficulties, but the Rebbe Maharash said that in his opinion, one should proceed from the outset in a manner of leaping over all difficulties and obstacles - "Lchatchila Ariber."

The Rebbe adds and says that the Rebbe Maharash's conduct was indeed in the manner of "Lchatchila Ariber," that even in physical matters he conducted himself with dignity, wealth, and abundance, and even the niggun attributed to the Rebbe Maharash became known as the Niggun Lchatchila Ariber.

The concept of "Lchatchila Ariber" also relates to the manner of avodas hateshuva (service of repentance). In the past, teshuva was done through merirus (bitterness) and then one would reach simcha (joy). The difference between merirus and atzvus (depression) is: merirus is contemplation of G-d's greatness and pain over distance from G-dliness. Merirus is a movement of vitality that comes from bitul (self-nullification). In contrast, atzvus is contemplation of one's low level in relation to what one would like to be. Atzvus comes from yeshus (ego) and self. Therefore, atzvus can lead to despair. In Chassidus, atzvus is considered a biblical transgression. Since it is difficult to distinguish between atzvus and merirus, and atzvus is very dangerous, the Rebbe says that in our generation every moment is precious, we need to bring the redemption, and "we don't have the strength for the service of merirus" - we must remain only in the line of simcha, and even if we fall spiritually, we should not fall into atzvus but continue forward with joy over the privilege of rectifying and the privilege of fulfilling mitzvos that connect us to Hashem.

His Passing

The resting place of the Rebbe Maharash

In the year 5642 (1882), he developed a serious illness, and on the 13th of Tishrei 5643 (September 26, 1882), after bidding farewell to his sons, he passed away (while sitting in his chair in his holy chamber), at the age of forty-eight and a half. His honorable resting place is in Lubavitch next to the resting place of his father, the Tzemach Tzedek.

During the Holocaust, the ohel was destroyed and the tombstones were toppled. Years later, Rabbi Abba David Gurevitch restored the tombstones and built a fence around them. Rabbi David Nachshon built a new ohel.

His Facial Features and Portrait

A presumed portrait of the Rebbe Maharash, according to the tradition of the Ginzburg family, descendants of the Rebbe Maharash.

"The likeness of the Rebbe Maharash" was published in the "Algemeiner Journal." It was drawn by R' Shimon Zaltzman who never saw the Rebbe Maharash but drew it based on the description of his brother R' Avraham Zaltzman who had seen the picture in the home of the Rebbe Rashab.

In the Rebbe's note to a talk from 10 Kislev 5744, the Rebbe writes, among other things: "Regarding the Rebbe Maharash, we also do not have a picture of him (before us, as some say that his picture was found but for some reason was not published)." The Rebbe emphasized the words "before us" and "some say" in the note.

On another occasion, the Rebbe said that there is no picture of the Rebbe Maharash.

No definitive portrait of the Rebbe Maharash is known, but throughout history there were three portraits that were presumed to be of the Rebbe Maharash:

1. A picture existing in the Library of Agudas Chassidei Chabad. It is said that the Rebbe instructed not to publish it for various reasons [source needed].
2. A drawing was published in the Algemeiner Journal by Rabbi Yosef Yitzchak Jacobson. It was drawn by R' Shimon Zaltzman who never saw the Rebbe Maharash but drew it based on the description of his brother R' Avraham Zaltzman who had seen the picture in the home of the Rebbe Rashab.
3. In the Ginzburg family, descendants of the Rebbe Maharash, a portrait was passed down from generation to generation with a tradition that it is a portrait of the Rebbe Maharash.

According to tradition, the facial features of the Rebbe Maharash were similar to those of the Rebbe Rayatz. This is based on a story that the Rebbe Rayatz told and the Rebbe repeated many times:

During the Baal HaGeulah's famous visit to the Holy Land, one of the chassidim of the Rebbe Maharash came to him for yechidus, and immediately upon entering the room fainted! When they asked him the reason for his fainting, he answered: I saw in the Rebbe's face the countenance of the Rebbe Maharash... He hadn't seen the Rebbe Maharash for decades, and upon seeing the face of the Rebbe Maharash [in the Rebbe Rayatz], he immediately fainted.

— 12 Tammuz 5745 - Hisvaaduyos 5745 Vol. 4 p. 245