Chabadpedia

The Rebbe

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Rabbi Menachem Mendel Schneerson (born 11 Nissan 5662 (April 18, 1902)) — known as the Rebbe of Lubavitch, and among Chabad Chassidim simply as the Rebbe — is the seventh Rebbe of the Chabad-Lubavitch dynasty and the leader of the generation. He is identified by Chabad Chassidim as Moshiach (the Messiah), who will bring the true and complete Redemption to the Jewish people. Among his most prominent achievements is the global network of Chabad emissaries, and the Ten Campaigns he initiated with the aim of bringing Jewish practice within reach of every Jewish man and woman. Throughout his teachings, speeches, and influence, the expectation of the Messiah's arrival and active efforts to hasten the Redemption are a central and constant theme.

Rabbi Menachem Mendel Schneerson, the Rebbe of Lubavitch

On 3 Tammuz 5754 (1994), the Rebbe became concealed from physical sight. Based on his own teachings, the Chassidim believe in his eternal living presence in our generation. Among Chabad Chassidim there is a range of views and approaches regarding 3 Tammuz, but all believe it is part of the process of the Redemption and await the revelation of the Rebbe as King Moshiach.[1]

Life

Birth and Early Years

Further information: The Rebbe in His Childhood and Youth
 
The Rebbe at age two and a half (5664 / 1903–1904)

The Rebbe was born on Friday, 11 Nissan 5662 (April 18, 1902),[2] in the Russian-Ukrainian town of Nikolayev, to Rabbi Levi Yitzchak Schneersohn[3] and Rebbetzin Chana Schneersohn, daughter of Rabbi Meir Shlomo Yanovsky, the rabbi of Nikolayev.

On 18 Nissan — the intermediate days of Passover (Chol HaMoed) — the bris (circumcision) was held, and the festive meal took place in the home of the Rebbe's maternal grandfather, Rabbi Meir Shlomo Yanovsky. Many Jews of Nikolayev participated in the celebration. During the meal, both grandfathers and the Rebbe's father delivered Torah teachings, and the father linked the bris celebration to his own birthday, which fell on the same day.[4] The Rebbe was given the name "Menachem Mendel" after his great-great-grandfather, the Tzemach Tzedek (the third Chabad Rebbe).

In 5669 (1908–1909), the Rebbe's father was appointed as the Chief Rabbi of Dnepropetrovsk (formerly Yekaterinoslav), and the family relocated there.

From an early age the Rebbe was known for his diligence and phenomenal memory. He devoted his time primarily to comprehensive study of all areas of Torah — revealed law (nigleh) and mystical teaching (nistar) — guided mainly by his father. He described his childhood years as the time when his worldview was formed — the worldview he would apply throughout his life and especially during his years as Rebbe. In a rare letter to Mr. Yitzchak Ben Zvi, he described his thinking as a child:

"From the day I went to cheder and even before that, the vision of the future Redemption began to take shape in my imagination — the Redemption of the Jewish people from its final exile — a redemption of such a kind and nature that would justify and illuminate all the suffering of the exile, the decrees and the destructions."
— Letter of 5716 (1955–1956) to Mr. Yitzchak Ben Zvi

In 5680 (1919–1920), at the age of eighteen, he was appointed to serve as a rabbi in one of the synagogues of the city.[5]

In 5683 (1922–1923), he met the Rebbe Rayatz for the first time. He subsequently became involved alongside him in his public activities and leadership, fulfilling special roles across various areas, and standing at the Rebbe Rayatz's side in his famous battle to preserve Jewish religious life in Communist Russia. During that period the Rebbe Rayatz referred to him as his "Minister of Education."[6] In the month of Sivan 5687 (1927), the Rebbe Rayatz was arrested, and the Rebbe was among the foremost activists working for his rescue. After the Rebbe Rayatz's release, he stayed in the village of Malachovka, where only a small number of Chassidim were permitted to visit — among them the Rebbe, who was invited and spent many days there in extended daily conversations with the Rebbe Rayatz.

In the month of Tishrei 5688 (1927), the Rebbe spent time in Dnepropetrovsk visiting his parents. After Sukkos, his mother traveled to accompany him to Leningrad. From there he departed from Russia together with the Rebbe Rayatz — his future father-in-law — and his entire household. The Rebbe settled in Riga with the Rebbe Rayatz's family; however, his planned wedding was delayed due to lack of financial means, and it was decided that he would move to another city. In the month of Tevet of that year, he moved to Berlin, Germany.

Marriage

Further information: The Wedding of the Rebbe

On 6 Kislev 5689 (November 9, 1928), the Rebbe became engaged to Rebbetzin Chaya Mushka Schneersohn, the daughter of the Rebbe Rayatz. The wedding took place in the city of Riga.[7] On Shabbos of the Torah portion Vayeitzei, 11 Kislev, the Shabbos before the wedding (aufruf) was held and the Rebbe was called up to the Torah in the Rebbe Rayatz's minyan.

Two weeks after the engagement, on 14 Kislev 5689, the wedding celebration took place in the courtyard of the Tomchei Temimim Warsaw yeshiva. Many rabbis and Rebbes from across Poland participated in the celebration.

The Rebbe's parents were not permitted by the Soviet authorities to leave Russia to attend the wedding, so they held a parallel celebration in their city, attended by many friends. The joy was great despite the absence of the groom and bride.

Of the day of his wedding, the Rebbe said:

"The day on which I was bound to you and you to me, and together we will labor and bring the true and complete Redemption."
— From a talk delivered on 14 Kislev 5714 (1953)[8]

After the wedding, the Rebbe resided briefly in Riga. His father-in-law, the Rebbe Rayatz, then assigned him to lead Chassidic gatherings (farbrengens) on Shabbos Mevorchim (the Shabbos before the new Jewish month) and on days significant to Chabad. The Rebbe Rayatz also began directing to the Rebbe questions on Jewish law, Kabbalah, and Chassidic teaching, and assigned him special roles in matters of Chassidic and communal leadership.

Berlin

Further information: The Rebbe in Berlin
 
The Rebbe in Paris, approximately 5697 (1936–1937)
 
The Rebbe with the Rebbe Rayatz after arriving in the United States, 5702 (1941–1942)

On 10 Shvat 5689 (January 11, 1929), the Rebbe left Latvia and traveled to Berlin, the capital of Germany, where he established his residence together with Rebbetzin Chaya Mushka. At the instruction of his father-in-law, the Rebbe began academic studies at the University of Berlin.

During his years in Berlin he traveled several times to visit the Rebbe Rayatz in Riga. He also traveled to the Rebbe Rayatz's court in the month of Tishrei 5690 (1929–1930), when the Rebbe Rayatz traveled to the United States, and during that time the Rebbe led gatherings with the Chassidim there. During those years he also met with many leading Torah figures as an emissary of his father-in-law.

 
The Rebbe during his university studies

In Nissan 5693 (1933), due to the worsening situation and the rising antisemitism in Germany at that time, the Rebbe and Rebbetzin left Berlin and emigrated to Paris. This was several months after Hitler's rise to power.

Paris

Further information: The Rebbe in Paris

In Paris, the Rebbe devoted himself with extraordinary diligence to Torah study without anyone around him knowing who he was.

At the same time, at the instruction of his father-in-law the Rebbe Rayatz,[9] he studied at the Sorbonne University.[10]

Beyond his studies, the Rebbe was also deeply engaged in communal affairs, following instructions from the Rebbe Rayatz who was then in Poland. He also administered the transfer of funds and support payments sent from the United States to his father-in-law's court in Poland.

Editing Chassidic Materials

The Rebbe edited Chassidic materials at the instruction of the Rebbe Rayatz:

During World War II

Further information: The Rescue of the Rebbe and Rebbetzin
 
The Rebbe playing chess with the Rebbe Rayatz in the resort town of Pärchtolsdorf, 5697 (1937)
 
The ship Serpa Pinto, on which the Rebbe and Rebbetzin sailed from Portugal to New York

In the month of Kislev 5700 (1939–1940), at the instruction of the Rebbe Rayatz, the Agudas Chassidei Chabad of the United States began working through high-level channels to obtain entry visas to the United States for the Rebbe and Rebbetzin. The request was submitted to the American consulate in Paris. Activists simultaneously worked to expedite the visas as much as possible, but due to wartime communication disruptions it was not possible to know from the American side whether the American consul in Paris had actually granted approval. In fact, approval had not yet been received.

In 5700 (1940), several days before Shavuos — after the Germans had already entered France and before the Rebbe had received his American entry visa — the Rebbe and Rebbetzin left Paris and traveled to southern France, a region not yet occupied by the Germans, arriving in the city of Vichy on the eve of Shavuos. At the end of the summer of 5700, they moved from Vichy to the city of Nice, where they resided for eight to nine months until the beginning of summer 5701 (1941). During that entire period, efforts continued to obtain a visa for the Rebbe and Rebbetzin, both in Nice and in the United States. On 20 Nissan 5701, the visas were received in Marseilles, and from that time the Rebbe resided in that city.

After receiving the visas, they sailed to the city of Lisbon, Portugal. On 17 Sivan 5701, the Rebbe and Rebbetzin boarded the ship Serpa Pinto departing from Portugal, and on 28 Sivan 5701 (June 23, 1941) they arrived in New York City. A delegation of Chassidim sent specially by the Rebbe Rayatz was there at the port to receive them.

In the United States

Immediately upon arriving in the United States, the Rebbe began assisting his father-in-law the Rebbe Rayatz in all his activities — foremost among them the great effort to transform America into a place of Torah and Chassidic life. In 5702 (1941–1942), the Rebbe Rayatz appointed him as chairman of the central Chabad organizations and institutions:

In 5703 (1942–1943), he was also appointed as chief editor of Kehot publications.

During those years the Rebbe also worked simultaneously as a naval engineer for the United States Navy,[11] and simultaneously led regular Chassidic gatherings with young Chassidim, maintaining a close relationship of guidance and influence with them.[12]

The Paris Visit of 5707

Further information: The Rebbe's Visit to Paris (5707)

After the Holocaust, the Rebbe worked by every means to bring his mother, Rebbetzin Chana, to join him in New York. Rebbetzin Chana, who had suffered years of exile, starvation, and illness, had managed to reach the Foehrenwald displaced persons camp in Germany, and the Rebbe worked to obtain travel and entry documents for the United States. After great effort, the Rebbe succeeded, and as a first step his mother was transferred to Paris.

On 25 Adar 5707 (March 17, 1947), the Rebbe traveled to Paris to meet his mother Rebbetzin Chana, and remained there for about three months, returning to New York with her on 28 Sivan. During his stay in Paris, he led Chassidic gatherings with the Chassidim and students there, encouraging them regarding the payment of financial support (dmei ma'amad) and regarding the bond of connection (hiskashrus) to the Rebbe Rayatz.[13]

Assuming the Leadership

Activities Preceding the Formal Acceptance

Further information: The Rebbe's Acceptance of the Leadership
 
The Rebbe at a gathering in the same location where he accepted the leadership, 5712 (1951–1952)

After 10 Shvat 5710 (January 28, 1950), when the passing of the Rebbe Rayatz became known, the Chassidim began speaking about the need to appoint his son-in-law — known at that time as "the Ramash"[14] — as his successor.

Extensive activity was undertaken by Chassidim around the world to persuade the Rebbe to accept the leadership. This campaign was led by prominent Chassidim across the globe:

In the United States: Rabbi Eliyahu Simpson (gabbai of the Rebbe Rayatz), Rabbi Yisrael Jacobson (a leader of Agudas Chassidei Chabad), Rabbi Schneur Zalman Gourarye,[15] Rabbi Shmuel Zalmanov, Rabbi Shmuel Levitin (the spiritual mentor, mashpia), Rabbi Shlomo Aharon Kazarnovsky, Rabbi DovBer Chaskind, and Rabbi Meir Ashkenazi (rabbi of Shanghai).[16]

In the Land of Israel: Rabbi Eliezer Krasik (chairman of Agudas Chassidei Chabad in Israel),[17] Rabbi Moshe Gourarye, Rabbi Shmerel Gourarye, Rabbi Avraham Paris,[18] Rabbi Shlomo Yosef Zevin, Rabbi Avraham Chen, and Rabbi Avraham Chaim Naeh.[19]

In Europe: Rabbi Nissan Nemenov (director and spiritual mentor of Tomchei Temimim in Brunoy),[20] Rabbi Yisrael Noach Blinitzky, Rabbi Avraham Sander Nemtzov, and Rabbi Saadya Liberow.

These individuals supported the Rebbe's leadership with great enthusiasm and influenced Chabad Chassidim in the United States, the Land of Israel, and throughout the world to accept his leadership. They also worked to ensure that Chabad institutions formally accept the Rebbe's leadership.

At the same time, some Chabad Chassidim — as well as Rebbetzin Nechama Dina, the wife of the Rebbe Rayatz — supported the idea that the Rebbe Rayatz's eldest son-in-law, Rabbi Shemaryahu Gourarye, lead the movement. However, after the Rebbe formally accepted the leadership, Rabbi Shemaryahu Gourarye showed exceptional deference to the Rebbe.

In the months following the passing, many Chassidim from around the world wrote letters of allegiance (kisvei hiskashrus) and sent them to 770 Eastern Parkway, but the Rebbe declined to accept the leadership. Over the following months the entreaties from the Chassidim intensified, and the Rebbe's declinations continued — though gradually the Rebbe did begin accepting the general leadership in practice, through writing general letters, giving instructions, receiving people for private audiences (yechidus), and more.

On the night following 10 Shvat 5711 (January 17, 1951) — at the gathering marking the first yahrzeit (anniversary of passing) of the Rebbe Rayatz — the Rebbe delivered the Chassidic discourse Basi LeGani ("I have come to My garden"), and thereby formally accepted the leadership of Chabad Chassidus.[21]

Leading Chabad Chassidus

 
The Rebbe's first official photograph, taken on 30 Shvat 5711 at the reception of Rabbi Yehudah Leib Pozner[22]

His Role as Rebbe

Following the passing of the Rebbe Rayatz, the Rebbe began working energetically to expand and spread the Torah and educational institutions founded by the Rebbe Rayatz across the entire world.

Even before formally accepting the leadership, the Rebbe had already sent the first emissaries to Morocco — Rabbi Michoel Lipsker and Rabbi Shlomo Matusov. Following the Rebbe's instructions, these emissaries to Morocco founded the Ohale Yosef Yitzchak Lubavitch (Morocco) network — comprising yeshivas, Torah schools for boys, and schools for girls — thereby giving thousands of Jewish young people an authentic Jewish education and rescuing them from assimilation and spiritual dissolution. In parallel, small yeshivas and study halls were established in Morocco under the Rebbe's guidance for training teachers, rabbis, ritual slaughterers, Torah scribes, and other religious functionaries.

In the early years of his leadership, the Rebbe sent emissaries throughout the United States, Brazil, and elsewhere.

The Rebbe published general letters in which he called upon all of Israel to strengthen themselves. These were distributed by the Rebbe's emissaries through the press and other means, reaching the maximum possible number of Jews. Many turned to the Rebbe for his holy advice and blessings. To his Chassidic gatherings (farbrengens) flocked multitudes of Chassidim and Jews of every background, who absorbed his holy talks with thirst and had them recorded in writing.[23]

At the gathering of 10 Shvat 5711, and especially in the discourse Basi LeGani, the Rebbe placed great emphasis on the ultimate purpose of his mission in the world — to bring about the Redemption and the revelation of Moshiach speedily.[24]

During the Purim gathering of 5711, held several weeks after accepting the leadership, the Rebbe spoke humbly about himself and his role, saying: "I am only a conduit"; "One must be bound to the Rebbe — I am only a stand-in in one particular aspect." Among other things he said: "After the passing of the Rebbe Rayatz, the Rebbe once said that he does not say of his father nishmasoi Eiden (may his soul rest in Eden), for why say that when it is easier and better to say nishmasoi bi (his soul is within me). So too regarding the Rebbe — I do not say nishmasoi Eiden, but rather nishmasoi bi!"[25] On another occasion he stated: "I am only a conduit to fulfill the will of my revered father-in-law the Rebbe Rayatz."[26] Throughout his years of leadership he continued in this approach, and considered himself as personally bound to his father-in-law the Rebbe Rayatz — regularly visiting the Ohel (the gravesite enclosure) of the Rebbe Rayatz, where he would read the prayers and requests for blessing that people had sent to him.

The Rebbe placed great emphasis on "the action is the essential thing," but made clear that all his talks and requests are in the nature of counsel, not commands,[27] and was careful never to rebuke people.[28]

Despite the Rebbe's immense Torah genius and encyclopedic knowledge, he generally did not respond to questions of Jewish law and directed people in such matters to their own rabbinical authorities. When asked why he did not rule on questions of Jewish law,[29] he replied that he was yarei hora'ah — "afraid to rule."[30] On another occasion the Rebbe stated: "It is not my concern to decide legal rulings."[31]

His Daily Schedule

Further information: The Rebbe's Daily Schedule

For most of the day, the Rebbe's time was devoted primarily to Torah study and responding to letters sent to him from all over the world. In addition — with a frequency that increased over the years — the Rebbe regularly visited the Ohel of his father-in-law, the Rebbe Rayatz.[32] For decades, the Rebbe also devoted time three days a week to receiving people for private audiences (yechidus) in his private room, where he answered people's questions and guided them in their divine service. In later years, due to the large volume of people, the Rebbe discontinued private yechidus and began receiving the public in group audiences in his synagogue. Beginning on 11 Nissan 5746 (April 20, 1986), the Rebbe began the practice of distributing dollar bills each Sunday for charity (tzedaka) — a tradition that became known as "Dollar Distribution." Many rabbis and public figures came to the Rebbe at Dollar Distribution and at yechidus to receive his blessing and counsel.

Every Shabbos, the Rebbe led a Chassidic gathering (farbrengen) at which he delivered talks (sichos) addressing revealed Torah law (nigleh), Chassidic teaching, and the issues of the day. Beginning in 5725 (1964–1965), the Rebbe began analyzing a commentary of Rashi on the weekly Torah portion at every gathering. From the end of 5730 (1969–1970), he began analyzing a commentary of his father in the book Likkutei Levi Yitzchak at every gathering. And beginning in 5744 (1983–1984), he began studying a section of the Daily Rambam (the daily portion of Maimonides' law code) at each gathering.

His Activities

 
The Rebbe
Further information: The Activities of the Rebbe of Lubavitch in Chronological Order

Expanding the Reach of Judaism and Chassidus

Upon ascending to the leadership, the Rebbe began extensive efforts to expand the reach of Judaism and Chassidic teaching — both through founding and establishing educational institutions and through opening and developing Chabad organizations.

In the early years of his leadership, the Rebbe founded in the Land of Israel the organizations Tzeirei Agudas Chabad, Reshet Ohale Yosef Yitzchak, and Neshei Chabad (Women of Chabad), made structural and organizational reforms with new general and specific instructions in Agudas Chassidei Chabad, established it as the umbrella organization for all Chabad institutions in the Land of Israel, and supported Kollel Chabad in its assistance to Chassidim with material needs.

In the United States, the Rebbe established Tzeirei Agudas Chabad and Neshei Ubnos Chabad of New York, and at the same time developed the organizations he had been directing until that point — Merkos L'Inyonei Chinuch, Machane Yisroel, and Kehot.

At the same time the Rebbe sent emissaries to various American states, and to additional countries such as Australia, Brazil, and Morocco. In these places Chabad educational institutions and organizations were founded, alongside activities to draw Jews closer to their heritage and to Chassidic teaching, adapted to the conditions of each local Jewish population.

Activities Among Sephardic and Middle Eastern Jewish Communities

The Rebbe expanded the work of spreading Torah and Jewish practice among Sephardic Jews by sending emissaries to Arab countries — first to Morocco, then to Tunisia and Iran (Persia), and in the 1950s also to Uzbekistan and Georgia — where Chabad Chassidim had always spread Torah and Jewish practice — and in general activity with Eastern Jewish communities throughout the world.

Activities by Year — Selected Milestones

  • 5710 (1950): Founding of the emissary network in Morocco. First emissaries sent to Morocco: Rabbi Michoel Lipsker and Rabbi Shlomo Matusov.
  • 5711 (1951): The Rebbe formally accepts the leadership. Sends Rabbi Tzvi Hirsch Chitrik to Brazil. Institutes changes in the leadership of Agudas Chassidei Chabad in Israel and calls for founding specialized organizations by target audience.
  • 5712 (1951–1952): The Rebbe founds the organizations Tzeirei Agudas Chabad and Neshei Ubnos Chabad.
  • 5714 (1953–1954): The Rebbe launches for the first time the Four Species Campaign (Lulav and Esrog) and the Matzah Campaign.
  • 12 Tammuz 5718 (1958): At the gathering, the Rebbe calls for activity in the spirit of u'faratzta ("and you shall spread forth"), based on the verse "and you shall spread forth westward and eastward and northward and southward":

    "And similarly this is required of each and every one of us in our divine service — to act in the manner of u'faratzta in breaking through the limitations of body and animal soul, and thereby to also affect one's portion in the world."

  • From 5724 (1963–1964): The Rebbe begins working on behalf of the Jews of Russia, and in 5729 (1968–1969) establishes the neighborhood of Nachalas Har Chabad in Kiryat Malachi for the new immigrants.
  • Lag BaOmer 5727 (1967): Several weeks before the Six Day War, the Rebbe launches the Tefillin Campaign as spiritual protection. After the war, the Rebbe begins the campaign for the Integrity of the Land, and over the years delivers many talks opposing the ceding of territories to the Arabs.
  • 5739 (1978–1979): During the discussions around the Camp David Accords, the Rebbe vigorously opposes the ceding of the Sinai Peninsula.
  • 5730 (1969–1970): The Rebbe launches the campaign on the "Who Is a Jew?" law.
  • 5740 (1979–1980): The Rebbe establishes the Lag BaOmer Parade worldwide.
  • 5741 (1980–1981): The Rebbe establishes the Tzivos Hashem (Army of God) children's organization, and the following year launches the Letter in the Children's Torah Scroll Campaign.
  • 5751 (1991): The Rebbe delivers a famous talk in which he calls upon the Chassidim: "Do everything in your power" to bring Moshiach.
  • 5753 (1992–1993): The Rebbe begins encouraging the declaration of Yechi Adoneinu Moreinu VeRabbeinu Melech HaMoshiach LeOlam Va'ed ("Long live our Master, Teacher, and Rebbe, King Moshiach, forever") and the publicizing of the Rebbe's identity as Moshiach through the Chabad press, the general press, and also via radio and television.

His Impact and Influence

Activities in the Jewish World

Further information: The Ten Campaigns

After ascending to the leadership, the Rebbe began leading campaigns to publicize Jewish observance and Chassidic teachings under the banner of u'faratzta ("and you shall spread forth"), taken from the verse "and you shall spread forth westward and eastward and northward and southward."[33] Within this framework, the Rebbe called upon his Chassidim to make an impact wherever possible — to fulfill the commandments and study Torah — including by going out to public places and helping Jews fulfill these commandments. He also called for financial assistance to those who could not afford the objects needed for the commandments.

Later, he initiated public drives he called mivtzoyim (campaigns). Some are tied to the Jewish festivals and are seasonal — for example: lighting Chanukah menorahs in homes, stores, and city centers; Lag BaOmer parades; helping Jews take the Four Species (lulav, esrog, myrtle, and willow) on Sukkos; distributing hand-guarded matzah before Passover; blowing the shofar on Rosh Hashanah; arranging for those who don't attend synagogue to hear the Ten Commandments on Shavuos; fulfilling the four commandments of Purim; and more.

The Rebbe frequently emphasized the great importance of performing practical commandments, even just once,[34] and even when the commandment is performed without understanding its deeper meaning.[35]

Another project the Rebbe initiated, which he called the Ten Campaigns, was a call for every Jew to fulfill ten commandments that he viewed as central, and to influence other Jews to fulfill them as well:

Following his call, Chabad Chassidim set up tefillin stands on city streets offering passersby the opportunity to fulfill this commandment. The women and girls of Chabad distribute Shabbos candles and explanatory leaflets about the commandment. Chabad Houses also offer mezuzah installation and checking services, and kitchen kashering for all who are interested.

The Emissary Network

Further information: Chabad House
 
The Rebbe's emissaries in their traditional group photograph, 5785 (2024)

The Rebbe's father-in-law, the Rebbe Rayatz, worked to draw Jews closer to Torah and Jewish practice and sent emissaries to various countries. With that, the scope of this activity in his era was relatively modest. The Rebbe expanded it on an enormous scale, until today the number of emissaries approaches several thousand, spread across the entire world.

The first emissaries were sent to Morocco in the early years of the Rebbe's leadership: Rabbi Michoel Lipsker, Rabbi Shlomo Matusov, and Rabbi Nissan Pinson. In parallel, Rabbi Tzvi Hirsch Chitrik was sent to Brazil, and many emissaries were sent throughout the United States.

Under the Rebbe's leadership, the concept of the shlichus (emissary mission) became a central demand of the Rebbe — from Chabad Chassidim in particular and from every Jew in general — to leave one's comfortable surroundings and devote oneself to spreading Judaism and Chassidic teaching in places that need it. As part of this call, the Rebbe built the emissary network by appointing Chassidim as emissaries everywhere and establishing Chabad Houses throughout the world, which provide spiritual and material assistance to every Jew. Over the years the network has expanded to encompass nearly every city and settlement in the world with a Jewish population, and today numbers over 6,000 emissaries — including 1,700 in the Land of Israel.

The vast majority of the emissaries' resources are directed toward drawing as many Jews as possible closer to Jewish tradition, Torah, and the commandments. They have brought many Jews to a return to Jewish observance (teshuvah), in Israel and worldwide — especially beginning in the 1970s and 1980s. The emissaries also help Jews in areas unrelated to religion, in keeping with the Chabad worldview that material help is no less important than spiritual help for a Jewish person.[37] Thus, Chabad Houses commonly operate soup kitchens and other charitable services for those in need.[38] Chabad Houses in tourist areas frequently serve as a kind of Jewish embassy, assisting in emergencies as well.[39]

The Daily Rambam Curriculum

Further information: The Daily Rambam Curriculum

In 5744 (1983–1984), the Rebbe initiated the Daily Rambam project, dividing the legal code of Maimonides (the Rambam) into daily study portions.[40] One of the goals of this curriculum is to encourage comprehensive study of all areas of Jewish law in the clear and precise manner in which they are formulated in the Rambam's works. There are three study tracks: a three-chapter-per-day track completing the entire Mishneh Torah (the Rambam's code) in one year; a one-chapter-per-day track completing the series once in three years; and a track studying the Rambam's Sefer HaMitzvos (Book of the Commandments), completing it once per year.

At one of his gatherings[41] in 5744 — which was in effect a continuation of the 19 Kislev (the Chabad festival of liberation) gathering that had fallen that year on a Friday — the Rebbe raised and encouraged the idea of organizing a division of the Mishneh Torah similar to the existing division of the Talmud (Shas). The idea was not immediately implemented, but the student-emissaries at the Chabad yeshiva in Casablanca, Morocco — where the Rambam had lived for several years — who had studied this talk, divided the entire Mishneh Torah among the Torah-observant public of Morocco, to be studied between 10 Shvat (the day of accepting the Rebbe's leadership) and the Rebbe's birthday on 11 Nissan and the Rambam's birthday on 14 Nissan. The student-emissaries themselves chose the "Laws of Agents and Partners" in connection with their role as the Rebbe's emissaries, and Rabbi Shlomo Matusov, the senior emissary and yeshiva director, gave them a class in these laws. In the month of Adar I, the students received a general-personal letter from the Rebbe, the very sending of which they interpreted as an expression of gratitude. The letter opens with the words: "Your letter and its attachments were received and my thanks."

His Influence Beyond the Jewish World

The Seven Noahide Laws

 
Cover of Kfar Chabad Weekly, 28 Nissan 5749 — "World leaders join Reagan's initiative on the Seven Noahide Laws"
Further information: The Seven Noahide Laws

Beginning in the 1980s, the Rebbe called for efforts to teach the Seven Noahide Laws to all of humanity and to encourage all people to observe them, based on the ruling of Maimonides[42] that the Jewish people have an obligation to ensure that the nations of the world observe the Seven Noahide Laws. In his view, the striking lack of engagement with this topic in previous generations stemmed from a concern that such activity would be perceived as an attempt to undermine the religious beliefs of non-Jews — a concern that barely exists today. Therefore the Jewish obligation to teach humanity the seven laws stands in full force.[43]

The Rebbe saw the influence on humanity to observe the Seven Laws as part of the process of preparation for the Redemption — in which all of humanity will observe the commandments incumbent upon it, and the beginning of Moshiach's work in perfecting the world.[44]

As a result of his initiative and the activities of his Chassidim on the matter, the United States Congress issued a proclamation affirming the importance of the Seven Noahide Laws as the foundation of modern social morality.

Education in the United States Congress

 
The governor and legislators at the Education Day proclamation ceremony
Further information: Education Day in the United States

In 5738 (1977–1978), the United States Congress declared 11 Nissan — the Rebbe's birthday — as "Education and Sharing Day," a day on which efforts and resources would be intensified to improve education in all institutions across the United States for all ages. In the text of the bill submitted to President Jimmy Carter for signing, the Seven Noahide Laws are mentioned as a model for the moral principles upon which human civilization rests. Since the enactment of this legislation, "Education and Sharing Day" in the United States is proclaimed each year by the sitting President on the day corresponding to the Hebrew date of 11 Nissan. The Rebbe expressed his gratitude for the Congressional decision and at a gathering[45] explained the significance of designating this day as "Education Day":

"The government proclaimed a certain day (11 Nissan) as 'Education Day' throughout the United States. Every matter must have a source in Torah. And at first glance — where is the source for this, for connecting something principal and important with a specific day of the year? And especially the matter of education, which is a continuous and constant thing every single moment.

The answer is: the obligation to accept the yoke of the Kingdom of Heaven is constant at every moment, and yet a specific day was designated for this — Rosh Hashanah. We are obligated to mention the Exodus from Egypt every single day and night, and yet a specific day was designated for this — Passover, 'the time of our freedom.' The obligation of Torah study is at every free moment, and yet a specific day was designated for this — Shavuos, as the day of renewed inspiration for everything connected with receiving and studying the Torah.

And here, in this matter, we see how the world is drawing closer to the coming of Moshiach. For in the future era the promise will be fulfilled: 'Then I will transform the nations toward a clear language... to serve Him shoulder to shoulder' — one aspect of which is that a mighty nation, a 'superpower' with influence throughout the entire world, has openly proclaimed before all the importance and vitality of the matter of education."
— From the talk of 11 Nissan 5738, as recorded by those present

In addition, the state of New York proclaims each year before 11 Nissan a number of "Education Days" corresponding to the number of years in the Rebbe's life. The proclamation is issued by the Governor of New York State, the Assembly and the Senate, at a special ceremony conducted by Rabbi Shmuel Butman.[46]

A Moment of Silence

Further information: A Moment of Silence

In 5743 (1982–1983), the Rebbe called for the introduction in schools throughout the world of a Moment of Silence at the start of the school day, during which students would spend sixty seconds contemplating the Creator of the world — on the grounds that without recognition of the Creator, there is no guarantee of adherence to the fundamental laws that protect human society.[47]

His call encountered opposition in the United States, where it was argued that it contradicts the constitutional principle of separation of church and state. The Rebbe explained that the separation principle was established to ensure religious freedom, and that this very principle requires allowing parents to educate their children in faith in God even in public schools. He further emphasized that the school is not meant to influence the content of the child's reflection, and therefore his proposal entails no violation of the separation of church and state.

As a result of the Rebbe's call, United States President Ronald Reagan signed a proclamation calling for the introduction of the Moment of Silence in American schools.

His Torah and Teachings

His Works

 
Likkutei Sichos arranged according to the weekly Torah portions
Further information: The Works of the Rebbe of Lubavitch and The Rebbe's Method of Study

Hundreds of books document the Rebbe's teachings. Some are based on the Torah discourses he delivered for hours during his public appearances on Shabbos, festivals, and special occasions. Others are collections from his correspondence on a wide range of topics.

The majority of the Rebbe's words were documented and recorded by the chozrim — a group of Chassidim with exceptional memories who would commit his words to writing. These talks were printed in the series of books Sichos Kodesh, and were subsequently translated into Hebrew in the series Divrei Moshiach and Toras Menachem — Hisva'aduyos. Many talks were edited and reviewed by the Rebbe himself, and were printed in Likkutei Sichos (comprising approximately 40 volumes) and in Sefer HaSichos (comprising approximately 12 volumes). These works contain the Rebbe's Torah innovations across numerous areas — Chassidic teaching, Kabbalah (Jewish mysticism), Talmud, and even the plain meaning of Rashi's commentary on the Torah — explained on all four levels of interpretation (pshat, remez, drush, and sod), and as is his custom, linked to the time and occasion on which they were said. Many of the talks also contained instructions to Chassidim and his perspectives on events unfolding in the world.

 
The Rebbe delivering a Chassidic discourse (maamar)

Chassidic discourses delivered by the Rebbe were printed in Sefer HaMaamarim Parshiyos, and some were reviewed by the Rebbe and printed in Sefer HaMaamarim — Melukat.

Some of the Rebbe's letters containing instructions, advice, and blessings were printed in the Igros Kodesh series.

Spreading the Wellsprings

Further information: Spreading the Wellsprings Outward

The Rebbe made the spreading of Chassidic teaching ("spreading the wellsprings outward," based on a teaching in Chassidus) the defining work of the seventh generation, and expressed on several occasions that this is the most comprehensive matter of our generation and the special commandment in which the people of our generation must be especially scrupulous.[48] For this purpose the Rebbe built the emissary network and the Chabad Houses, which brought Chassidic teaching to every location.

The Rebbe expressed that spreading Chassidic teaching takes precedence even over spreading general Jewish observance, because it constitutes "a commandment that cannot be fulfilled by others," and because in most cases the study of Chassidic teaching brings about of its own accord a change in the lives of those who study it — including in their observance of Torah and commandments.[49]

In his later years the Rebbe announced that the work of spreading the wellsprings had been completed, and that there is no longer any obstacle to the coming of the Redemption — what is now needed is to prepare the people of the generation and the world for receiving Moshiach.[50]

Secular Studies

Further information: Secular Studies

The Rebbe studied foreign languages in his childhood during times when Torah study was not permitted.[51] In his youth he studied additional general subjects for matriculation examinations, during time that did not in any way detract from his extensive sacred studies.[52] After his marriage, he pursued academic studies at the instruction of his father-in-law the Rebbe Rayatz. The Rebbe focused primarily on natural sciences, and is known to have received degrees in engineering and physics.[53] The Rebbe utilized the knowledge he acquired at university to support his legal opinions on halachic-technological questions.[54]

At the same time, on many occasions the Rebbe expressed his strong opposition to enrollment in college, for several reasons: (a) The atmosphere in these studies is permeated with denial of God and Divine Providence. (b) Academic studies include courses that partake of the nature of idolatrous philosophy. (c) The campus atmosphere is one of complete licentiousness, contrary to the values of modesty.[55]

In a letter to a young married scholar serving on a mission who wanted to enroll in college, the Rebbe wrote at length about the severity of this — particularly for a person who is the Rebbe's emissary, for when he goes to study in a college, he draws the Rebbe along with him there.[56]

His Stance on the State and Land of Israel

 
The ninth Prime Minister of Israel, Mr. Benjamin Netanyahu, speaking with the Rebbe on Rosh Chodesh, 1 Kislev 5752 (November 7, 1991). The Rebbe is encouraging him to hasten the coming of Moshiach.
Further information: The State of Israel, The Integrity of the Land, and Requests for the Rebbe to Come to the Land of Israel

The Rebbe, like the previous Chabad Rebbes (the Rebbe Rashab and the Rebbe Rayatz), opposed the Zionist ideology. At the same time, he viewed the State of Israel as "a miraculous rescue,"[57] and recognized it as a de facto reality — though not as a matter of religious principle.[58]

The Rebbe was also actively involved in the affairs of the State of Israel, meeting with Israeli government leaders, senior military officers, and heads of the security establishment. He vigorously opposed the ceding of territories to the Arabs, and presented the opinion of military experts that ceding land could endanger lives.[59] He grounded his opposition in the Shulchan Aruch (the authoritative Code of Jewish Law)[60] and cited the ruling that when non-Jews approach Jewish border towns — even for seemingly innocuous reasons such as gathering straw — the Shabbos is violated to repel them, lest they seize the town and from there the rest of the land could fall.[61]

At the same time, the Rebbe never immigrated to the Land of Israel. When asked about this, he gave various answers over the years — including that he wishes to remain close to the gravesite of his father-in-law the Rebbe Rayatz.[62] In a public talk of 5719 (1958–1959), the Rebbe said:

"There are those who ask why I myself do not travel to settle there. Well, this is a matter that does not depend upon me, and for now I cannot do so — but this has no relevance to everyone else, aside from me. I do not know if they imagine what prevents me, and whether it is relevant for them to know or not — and in any case, this is not the subject at hand."[63]

To those who offered to arrange flights and said they were willing to pay for the ticket, he said he was unable to go.

Torah and Science

 
Embracing technology for holiness. In 5750–5752 (1989–1992), the Rebbe delivered a Chanukah talk in live worldwide broadcast via satellite. The live broadcast screen is visible in front of him (Chanukah 5752).

The Rebbe supported the view that science presents no contradiction to religion, arguing that science deals only in hypotheses and conjectures, and therefore cannot be weighed against the certainties of Torah.[64] The Rebbe also criticized Torah-observant scientists who tried to conceal the Torah position in the face of "scientific hypotheses."[65] In a private audience with one professor,[66] the Rebbe gave the example of the debate over the relationship of the sun to the Earth — while about a hundred and fifty years ago most scientists were certain that their revolutionary view was an established "scientific fact," Einstein's Theory of Relativity demonstrated that this was not the case. In matters such as these we have no way of knowing who truly revolves around whom.

The Rebbe also held that since "everything the Holy One Blessed Be He created in His world, He created only for His glory," all the scientific discoveries emerging in recent years have as their purpose and goal to add to the honor of God by being harnessed for Torah and holiness.[67] Throughout the years the Rebbe was careful to harness technology for holiness — he encouraged Tanya classes on radio, and on several occasions broadcast his gatherings live via satellite.[68]

The Rebbe as Moshiach

Further information: The Rebbe of Lubavitch as Moshiach
 
The HaGeulah newspaper, published three days after 3 Tammuz.

The Rebbe is identified by his Chassidim as the Moshiach — the Messiah — who will bring the redemption of the Jewish people. Recognition of the Rebbe as Moshiach has been published by Chabad rabbis from throughout the world, joined by senior rabbis from other circles. These rabbinical publications take the form of halachic rulings grounded in the decisions of Jewish law and on the Rebbe's own statements on the subject, in which he hinted to his Chassidim that he is the Moshiach and encouraged them to publicize this in various ways.

In 5751 (1990–1991), the Rebbe announced the beginning of Moshiach's revelation.[69] Subsequently he announced that the leader of the generation had received the mission from God to be revealed as Moshiach.[70] That same year, the belief in the Rebbe as Moshiach received public expression on several occasions, and the Rebbe approved its publication when he encouraged the Chassidim's singing of Yechi Adoneinu ("Long live our Master").

This belief continued to strengthen, reaching its height in the years 5753–5754 (1992–1994), when he encouraged this song with great frequency. In those years the Rebbe also for the first time approved the worldwide publication of his identity as Moshiach, when he gave approval to the Chassid Rabbi Yitzchak Springer to print large advertisements in the New York Times with his photograph under the headline "Long live the King Moshiach." A defining event in this publicizing was the worldwide coronation event of 10 Shvat 5753 (1993), broadcast live on leading television networks worldwide, at which the Rebbe encouraged the singing of Yechi.[71]

Based on the Rebbe's own teachings,[72] even after 3 Tammuz 5754 his Chassidim believe that he continues to lead as before and that he lives in a physical and eternal life. Accordingly, the custom of writing to the Rebbe continues, with guidance from the Rebbe received through the volumes of Igros Kodesh (his published correspondence). Many people receive his blessings and experience miracles.

His Melodies

Further information: Melodies the Rebbe Taught
 
Cover of the album The Rebbe's Movements

In the early years of his leadership, the Rebbe taught melodies (niggunim) — some of which had been known and forgotten, some of which he himself composed. The melodies were usually taught at the Simchas Torah gathering, held in the early hours before dawn, after the Hakafos (joyous circuits with Torah scrolls).

  1. Darkecha Elokeinu — taught by the Rebbe on Simchas Torah night in 5716 (1955), on the words from the Yom Kippur liturgy: "Your way, our God, is to extend Your patience toward the wicked and the righteous — and this is Your praise..."
  2. Asader LiSeudasa — taught at a gathering on 14 Tammuz 5716 (1956), set to the words of Rabbi Yitzchak Luria's Shabbos hymn.
  3. Tzama Lecha Nafshi — taught on Simchas Torah night in 5718 (1957–1958). This is an old melody from the era of the earliest Chassidim. Its first half is set to words from Psalms: "My soul thirsts for You, my flesh longs for You, in a dry and weary land with no water." Its second half, in Russian, is addressed to the evil inclination and the animal soul — that they are futile and only cause problems.
  4. Atah Bechartanu — taught on Simchas Torah night in 5721 (1960–1961), set to the festival prayer: "You have chosen us from all the nations; You have loved us and desired us; You have elevated us above all tongues and sanctified us with Your commandments..."
  5. An'im Zemiros — a melody of longing taught by the Rebbe on Simchas Torah 5722 (1961–1962), set to the words: "I shall compose songs and hymns, for my soul yearns for You. My soul desires the shelter of Your hand, to know all the mystery of Your secrets."
  6. Hu Elokeinu — originally sung by the cantor in Lubavitch, Rabbi Yechiel Halperin, before the Rebbe Rashab and the Rebbe Rayatz. The melody had apparently been forgotten, and the Rebbe taught it on Simchas Torah night in 5724 (1963–1964). Today it is sung during the Keser prayer in the cantor's repetition of the Musaf (additional) prayer on Shabbos and festivals.
  7. VeHi She'amda — taught at a gathering on the second night of Passover 5715 (1955), set to the Passover Haggadah text: "And this is what has stood by our fathers and by us — for not only one enemy has risen against us to destroy us, but in every generation they rise against us to destroy us, and the Holy One Blessed Be He rescues us from their hands."
  8. Ki Anu Amecha (A) — taught on Simchas Torah 5717 (1956–1957), set to the Yom Kippur liturgy: "For we are Your people and You are our God; we are Your children and You are our Father..."
  9. Ki Anu Amecha (B) — another melody taught by the Rebbe on the same text, on Simchas Torah 5724 (1963–1964). The Rebbe related that he heard this melody from one of the elder Chassidim, and explained that it is a melody of repentance and a longing for constant ascent.
  10. Stav Ya Pitou — a simple Russian melody that the Rebbe taught on Simchas Torah 5723 (1962–1963). The melody tells the story of a great Cossack chief who was captured and his hope of one day leaving imprisonment for freedom — a parable for the soul in the body and its eventual return to its source.
  11. Ha'Aderes VeHa'Emunah — a melody to the tune of La Marseillaise (the French national anthem), which the Rebbe taught for the fourth Hakafah on Simchas Torah night in 5734 (1973–1974), set to the liturgical poem Ha'Aderes VeHa'Emunah.
  12. Ruchama De'ani — a melody from the city of Nikolayev, composed by the Rebbe's maternal grandfather, Rabbi Meir Shlomo Yanovsky. The Rebbe taught it on Simchas Torah 5720 (1959–1960), set to the words from the pre-High Holiday Selichos (penitential prayers): "Merciful One who answers the poor in their affliction — answer us. Merciful One who answers the brokenhearted — answer us."
  13. Tzama Lecha Nafshi — a melody attributed to the Alter Rebbe, which the Rebbe taught at the Shabbos Mevorchim gathering of the month of Iyar 5714 (1954).
  14. Shamil — a Russian melody that the Rebbe taught on Simchas Torah 5719 (1958–1959). The melody tells the story of the greatness of the Chechen leader Shamil, who was taken captive and hoped to one day be freed — a parable for the soul dwelling in the body that will one day be liberated.

His Personal Attendants

  • Rabbi Yehudah Leib Groner — the Rebbe's personal secretary, member of the Otzar HaChassidim editorial board, member of the Kupas Rabbeinu administration.
  • Rabbi Moshe HaLevi Klein[73] — who had the privilege of attending the Rebbe in holiness during the years 5752–5754 (1991–1994).
  • Rabbi Shalom Ber Gansburg — who served as the Rebbe's personal attendant (meshames bakodesh). And others.

See Also

Further Reading

Biography
  • Rabbi Zalman Ruderman, Chad BeDara (One in a Generation).
  • Rabbi Mordechai Menashe Laufer, Yemei Melech (Days of the King), Kfar Chabad, 5751 (1991).
  • Prof. Yirmiyahu Branover, Navi Mikirbicha (A Prophet from Your Midst), The Rebbe of Lubavitch biography, Merkaz HaHafatza Mamash, 5767 (2006–2007).
  • Rabbi Elkanah Shmutzkin and Rabbi Boruch Oberlander, Shanim Rishonim (Early Years) — a comprehensive biography of the Rebbe's first years, 5662–5689 (1902–1929).
  • Rabbis Eliezer Yehoshua Zaklikofsky and Yosef Yitzchak Greenberg, Yemei Bereishis (Days of the Beginning) — diary, documents, research, and photographs from the first year of the Rebbe's leadership, Tishrei 5710 – Adar 5711; Kehot, New York, 5752 (1992).
  • Dr. Yechiel Harari, Sodo Shel HaRebbe (The Rebbe's Secret), Yediot Sfarim, 5773 (2013).
  • Joseph Telushkin, Rebbe: The Life and Teachings of Menachem M. Schneerson, the Most Influential Rabbi in Modern History, 5774 (2013–2014).
Albums
  • Rabbi Tuvia Bloi, The Rebbe of Lubavitch, Umbrella Organization of Chabad Institutions, 5737 (1976–1977).
  • Asaf Chanoch Fromer and Ohad Bar-Sela, Moshiach — Pictures and Moments, M.M.SH. Publishing, 5769 (2008–2009).
  • Rabbi Avraham Chanoch Glitzenstein, The Rebbe — Thirty Years of Leadership, Umbrella Organization, 5730 and 5732.
Research
  • Dr. Yitzchak Kraus, The Seventh — Messianism in the Seventh Generation of Chabad, Yediot Achronos/Sifrei Chemd, Tel Aviv, 5767 (2006–2007).
  • Rabbi Shalom DovBer Wolpa, Shemen Sasson Mechaveirecha (Oil of Joy Beyond Your Fellows), four volumes on the Rebbe's relationships with rabbis from the broader Orthodox community, Cholon, 5755–5770.
His Torah
  • Simon Jacobson, Toward a Meaningful Life: The Wisdom of the Rebbe, Arieh Nir Moran, Tel Aviv, 5756 (1995–1996).
  • Yirmiyahu Branover and Rabbi Yosef Simcha Ginsburg, How Manifold Are Your Works, O God — Science and Technology in the Teachings of the Rebbe of Lubavitch, Shamir, Jerusalem, 5760 (1999–2000).
Miscellaneous
  • Rabbi Mordechai Menashe Laufer, Meshab'chei Rebbi — Stories Told About the Rebbe of Lubavitch, published by the author and Chabad House Ashdod, 5760 (1999–2000).
  • Rabbi Schneur Zalman Hertzel, Nisi'ei HaNesi'im — description of the marriages of the Chabad Rebbes.

External Links

General
History
Video
The Rebbe's works
Photos

index.php?title=Category:The Rebbes of Chabad

  1. ↑ This is based in part on the commentary of Rashi at the end of the Book of Daniel (chapter 12, verse 12), on the verse speaking of the King Messiah, "Fortunate is one who waits and arrives": "That our Messiah is destined to be hidden after he is first revealed, and will then be revealed again" — indicating that the King Messiah will be concealed and then re-revealed.
  2. ↑ The Rebbe's birth date became known to the Chassidim for the first time during his visit to Paris, when on 11 Nissan his mother Rebbetzin Chana approached a group of Chassidim — among them Rabbi Ben Zion Shemtov — and suggested they ask the Rebbe to hold a gathering in honor of his birthday. They did so, and the Rebbe agreed and led a gathering. (Yemei Melech, vol. 3, p. 997.)
  3. ↑ On his father's side, the Rebbe is a sixth-generation descendant of the Tzemach Tzedek: his father Rabbi Levi Yitzchak was the son of Rabbi Baruch Schneur Zalman Schneersohn, son of Rabbi Levi Yitzchak Schneersohn, son of Rabbi Baruch Shalom Schneersohn — the firstborn son of the Tzemach Tzedek — who was also the grandfather of his wife, Rebbetzin Chaya Mushka.
  4. ↑ The Rebbe's father was born on 18 Nissan 5638 (1878).
  5. ↑ Otzaros Lubavitch, issue 29, based on Shanim Rishonim, vol. 1, p. 131. It is not known, however, whether he actually served in the role, as no additional evidence or testimonies exist.
  6. ↑ The genealogical chain, edition of 5753 (1993).
  7. ↑ It is told that before the wedding canopy (chuppah), Rabbi Berel Moshe Shmutzkin asked the Rebbe Rayatz what kind of groom this was. He replied: "I have given my daughter to a man. He is expert in the Babylonian and Jerusalem Talmud, knowledgeable in the early and later authorities and more. At four o'clock in the morning he is never asleep — either he has not yet gone to sleep, or he has already risen."
  8. ↑ Photo of the talk (PDF). Toras Menachem 5714, vol. 1 (10), p. 206.
  9. ↑ As testified by Dr. Shuchman; Yemei Melech, p. 380.
  10. ↑ Yemei Melech, vol. 1, pp. 372–380.
  11. ↑ Testimony of Mr. Jack Harduf, The Story That's Mine newsletter, Torah portion Pekudei, 5785 (2025). Additionally, in the Dollar Distribution, the Rebbe himself confirmed this in response to a question by Mr. Meir Morag of the Israeli Navy. The Rebbe also explained it in light of the well-known distinction between Yissachar and Zebulun: the navy belongs to the portion of Zebulun, and the Rebbe who occupies himself with Torah is like Yissachar — but within this partnership, Yissachar takes an interest in what happens with Zebulun. See Divrei Moshiach.
  12. ↑ Stories Heard from the Rebbe Before His Years of Leadership, from the notes of Rabbi Weingarten; Heichal HaBaal Shem Tov, issue 45, Summer 5785, p. 17.
  13. ↑ Rebbetzin Chana from Foehrenwald to Paris and from Paris with the Rebbe to New York
  14. ↑ An acronym for Rabbi Menachem (Mendel) Shneerson. This was how the Rebbe was referred to before his formal appointment as Rebbe.
  15. ↑ See the book Bechol Beisi Ne'eman Hu.
  16. ↑ See Rabbi Binyamin Lipkin, Bechol Beisi Ne'eman Hu, chapter "Shki'ah VeZrichi'a," p. 201.
  17. ↑ See the book Eved Avraham Anochi.
  18. ↑ See Rabbi Eliyahu Wolf, Echad Hayah Avraham, p. 88.
  19. ↑ Schneur Zalman Berger, The Jerusalemites Bond with the Rebbe, Beis Moshiach Weekly, issue 959. See also the book Nodah BeShiurim.
  20. ↑ See the book Reb Nissan.
  21. ↑ See the books Yemei Melech, vol. 3, and Yemei Bereishis.
  22. ↑ Tishrei in Lubavitch — supplement to Beis Moshiach Weekly, p. 51, Tishrei 5780.
  23. ↑ Printed in the book Toras Menachem — Hisva'aduyos, 5710.
  24. ↑ Shortly after formally accepting the leadership in Shvat 5711, the Rebbe expressed that his mission in this world is to work on things "with kindness and mercy," and that his entire purpose is for every Jew to be in a state of joy and to transform them all into Chassidim. Yemei Bereishis, p. 387.
  25. ↑ Toras Menachem 5711, vol. 3, p. 326.
  26. ↑ Letter dated 4 Tishrei 5710; see also the talk of Shabbos Pinchas 5745.
  27. ↑ Letter of 23 Elul 5723 (1963).
  28. ↑ "In general it is not my concern to rebuke." Hisva'aduyos 5748, vol. 2, p. 533.
  29. ↑ The question of Rabbi Shmuel HaLevi Wozner during his visit to the Rebbe in 5736 (1975–1976).
  30. ↑ Shemen Sasson Mechaveirecha, vol. 2, p. 15.
  31. ↑ Letter of 30 Tishrei 5725 (1964).
  32. ↑ On the eves of Rosh Chodesh (the new Jewish month), again in the middle of the month, and in later years also on Mondays and Thursdays and other times.
  33. ↑ Genesis 28:14.
  34. ↑ See for example Likkutei Sichos, vol. 6, p. 272; Igros Kodesh, vol. 18, p. 177.
  35. ↑ Likkutei Sichos, vol. 6, p. 274.
  36. ↑ Yirmiyahu Branover, in the book Pela HaDoros, 10 Shvat 5743 (1983), p. 37.
  37. ↑ HaYom Yom, 27 Tevet, Chabad Library.
  38. ↑ Chabad Kollel inaugurates a soup kitchen for Holocaust survivors.
  39. ↑ See for example: The emissary in Kasol helps recover the body of an Israeli tourist.
  40. ↑ Regarding this initiative, see the Rebbe's talk in Likkutei Sichos, vol. 32, p. 271ff.
  41. ↑ Shabbos, Torah portion Vayeishev, 20 Kislev 5744.
  42. ↑ In his Mishneh Torah, Book of Judges, Laws of Kings and Their Wars and the King Moshiach, chapter 8, law 13.
  43. ↑ The Rebbe expressed his view on this extensively in his Purim 5747 (1987) talk, available here.
  44. ↑ See at length in the entry on ''Ve'Chittu Charvosam LeItim''.
  45. ↑ 11 Nissan 5738 (1978).
  46. ↑ The New York government proclaimed 113 Education Days in honor of the Rebbe, Chabad Info, before 11 Nissan 5775.
  47. ↑ The Rebbe calls for "a moment of silence", Chabad Info video.
  48. ↑ See Igros Kodesh, vol. 12, p. 281; vol. 14, p. 165; and elsewhere.
  49. ↑ Letter of the Rebbe to the author and researcher Dr. Yitzchak Alfasi.
  50. ↑ See the talks: Shabbos Vayeishev 5751, section 11; Shabbos Eikev, section 14ff.; Shabbos Chayei Sarah 5752, section 13; and see the talk of Shabbos Teitzei 5748 at length.
  51. ↑ Yemei Melech, vol. 1, p. 137.
  52. ↑ Yemei Melech, vol. 1, p. 158.
  53. ↑ Yemei Melech, vol. 1, pp. 380ff., pp. 453ff.
  54. ↑ The Rebbe's letter, printed in Yagdil Torah (Jerusalem), third year, issue 1 (9), p. 8. See also at length in Yemei Melech there, p. 408.
  55. ↑ Likkutei Sichos, vol. 15, the talk on Noach, section 2.
  56. ↑ Igros Kodesh of the Rebbe, vol. 3, letter 755; vol. 4, letter 809.
  57. ↑ Yehuda Paldy, She'arim, Tammuz 5729. Reprinted in The Rebbe — Thirty Years of Leadership, Kfar Chabad, 5740, p. 119.
  58. ↑ Rabbi Tuvia Bloi, Pardes Chabad, issue 11 (Summer 5763), p. 189; Leket UPrat, vol. 2, 5777, p. 138. This formulation is also cited by Rabbi Uriel Zimmer in the pamphlet Yahadus HaTorah VeHaMedina, chapter 17, which was before the Rebbe, in the name of Dr. Yitzchak Breuer, a leading thinker of Agudas Yisrael.
  59. ↑ Likkutei Sichos, vol. 15, p. 489ff.
  60. ↑ Shulchan Aruch, Orach Chaim, section 329.
  61. ↑ After Shabbos, Torah portion Ha'azinu, 13 Tishrei 5739 (1978), and elsewhere.
  62. ↑ Rabbi Goren's book Mishnas HaGoren (Yediot Sfarim publishers), COL website.
  63. ↑ Talk of the first day of Pinchas, 13 Tammuz 5719 (July 18, 1959).
  64. ↑ See Igros Kodesh, vol. 18, p. 493, and elsewhere.
  65. ↑ From a letter of the Rebbe, printed in Emunah UMadda, p. 41. Translated from English.
  66. ↑ Printed in Emunah UMadda, p. 143.
  67. ↑ See at length the talk of Shabbos Mishpatim 5744, 24 Kislev 5752, and elsewhere.
  68. ↑ Tichi'yeinu newsletter, issue 4, published by the World Council of Tomchei Temimim Students, 5776; Rishuma Shel Shanah — 5744, p. 345.
  69. ↑ See for example the talk of Shabbos Nasso 5751, section 13; and at length in the book Besuras HaGeulah.
  70. ↑ Talk of Shabbos Chayei Sarah 5752, section 13; see also the talk of Shabbos Vayera 5752, section 14.
  71. ↑ For a full treatment, see the book VeHu Yigaleinu, Brooklyn, 5754 (1994).
  72. ↑ See for example the talk of Shabbos Bo 5752, section 13; and at length in the entry The Eternal Life of the Rebbe.
  73. ↑ Son of Rabbi Avraham Eliezer Klein, born in Jerusalem. A renowned Torah scribe and mohel (ritual circumciser), director of the HaSofer scribal center in Crown Heights.
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