The Rebbe

Rabbi Menachem Mendel Schneerson

Rabbi Menachem Mendel Schneerson (in Yiddish: Schneersohn; known as the Rebbe of Lubavitch, or simply the Rebbe) was born on 11 Nissan 5662 (April 18, 1902) in the Russian-Ukrainian town of Nikolaev. He served as the seventh leader — Rebbe — of the Chabad-Lubavitch Chassidic movement. He is widely regarded as the most influential Jewish leader of the twentieth century.

Among his most far-reaching achievements was the worldwide emissary network — the sending of thousands of Chabad representatives to virtually every corner of the globe — as well as a series of ten Jewish outreach campaigns he initiated, designed to bring Jewish practice and identity within reach of every Jewish man and woman. Throughout his leadership, he consistently emphasized the imminence of the Messianic redemption and directed his followers to hasten its arrival through acts of goodness and Jewish observance.

On 3 Tammuz 5754 (June 12, 1994), the Rebbe passed from physical view. His Chassidic followers — based on his own teachings — believe in his eternal spiritual presence and leadership in this generation. Within the Chabad community there exists a range of views and expressions regarding the 3rd of Tammuz, but all share the conviction that these events are part of the unfolding process of the redemption, and they await the complete revelation of the Rebbe as the Mashiach (Messiah).

Life

Birth and Early Years

Rabbi Menachem Mendel Schneerson was born on Friday, 11 Nissan 5662 (April 18, 1902), in the Russian-Ukrainian town of Nikolaev, to Rabbi Levi Yitzchak Schneerson and Rebbetzin Chana Schneerson, daughter of Rabbi Meir Shlomo Yanovsky, the rabbi of Nikolaev.

On 18 Nissan 5662, during the intermediate days of Passover, the Bris — the ritual circumcision — was held, and the celebratory meal took place at the home of the Rebbe's maternal grandfather, Rabbi Meir Shlomo Yanovsky. Many members of the Nikolaev Jewish community attended. During the meal, both grandfathers and the Rebbe's father spoke, with the father noting that the celebration coincided with his own birthday.Template:Ref The Rebbe was named "Menachem Mendel" in honor of his great-great-grandfather, the Tzemach Tzedek — the third Rebbe of Chabad.Template:Ref

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

From an early age, the Rebbe was known for his extraordinary diligence and phenomenal memory. He devoted himself primarily to the comprehensive study of all areas of Torah — both the revealed legal tradition and the inner Kabbalistic teachings — receiving his primary guidance in learning from his father. In a rare letter to Israeli statesman Yitzchak Ben Zvi, the Rebbe described his thoughts as a young child:

From the day I went to cheder — Jewish elementary school — 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 nature that would justify and give meaning to the suffering of the exile, its decrees and its persecutions.
— Letter, 5716 (1955–1956), to Mr. Yitzchak Ben Zvi

In 5680 (1919–1920), at the age of eighteen, the Rebbe was appointed to serve as a rabbi in one of the synagogues of Dnepropetrovsk.Template:Ref

In 5683 (1922–1923), the Rebbe met the Previous Rebbe — Rabbi Yosef Yitzchak Schneersohn — for the first time. He subsequently became deeply involved in the Previous Rebbe's public activities and served in various capacities, standing at his side in his celebrated campaign to preserve Jewish religious life under Communist rule in Soviet Russia. The Previous Rebbe referred to him during this period as his "minister of education."Template:Ref

In the month of Sivan 5687 (1927), the Previous Rebbe was arrested by Soviet authorities. The Rebbe was among those who worked most strenuously to secure his release. After his liberation, the Previous Rebbe recuperated in Malachovka, where only a select few Chassidim were permitted to visit. The Rebbe was among those invited, and for many days spoke with him at length each day.

In Tishrei 5688 (autumn 1927), the Rebbe visited his parents in Dnepropetrovsk. After Sukkos, his mother accompanied him to Leningrad. From there, together with the Previous Rebbe — who would later become his father-in-law — and all his household, the Rebbe left Russia. He settled in Riga, Latvia, with the Previous Rebbe's family, though his planned marriage was delayed due to financial constraints. He subsequently moved to Berlin, Germany, where he resided from Tevet 5688 (late 1927).

Marriage

On 6 Kislev 5689 (November 9, 1928), the Rebbe became engaged to Miss Chaya Mushka Schneersohn, the daughter of the Previous Rebbe.

The wedding took place in the city of Riga. On Shabbos, Parshas Vayeitzei, 11 Kislev 5689, the traditional Shabbos Chasan — the Shabbos preceding the wedding — was celebrated, and the Rebbe was called to the Torah in the Previous Rebbe's synagogue.

Two weeks after the engagement, on 14 Kislev 5689 (November 14, 1928), the wedding ceremony was held in the courtyard of the Tomchei Temimim yeshiva in Warsaw. Many rabbis and Chassidic leaders from across Poland participated.

The Rebbe's parents were prevented by Soviet authorities from leaving Russia to attend. They held a parallel celebration in their own city, together with many friends, and rejoiced even in the absence of the bride and groom.

On the anniversary of his wedding, the Rebbe once said:

This is the day on which you were bound to me and I to you, and together we will toil to bring the true and complete redemption.
— Spoken at a gathering, 14 Kislev 5714 (November 19, 1953)

Following the wedding, the Rebbe resided briefly in Riga, where the Previous Rebbe assigned him to lead gatherings on the Shabbos Mevorchim — the Shabbos before each new Hebrew month — and on special Chabad dates. The Previous Rebbe also began directing Halachic (Jewish legal), Kabbalistic, and Chassidic questions to the Rebbe, and entrusted him with special tasks in the leadership of the Chassidic community.

Berlin

On 10 Shevat 5689 (January 9, 1929), the Rebbe left Latvia and traveled to Berlin, the capital of Germany, where he established his home together with Rebbetzin Chaya Mushka. At the direction of his father-in-law, he began pursuing academic studies at the University of Berlin.

During his years in Berlin, the Rebbe traveled several times to visit the Previous Rebbe in Riga. He also visited during Tishrei 5690 (autumn 1929), when the Previous Rebbe traveled to the United States, leading gatherings with Chassidim in his absence. Throughout this period, the Rebbe met with many leading Torah authorities on behalf of his father-in-law.

In Nissan 5693 (spring 1933), in the wake of the difficult conditions and rising antisemitism in Germany following Hitler's rise to power, the Rebbe and Rebbetzin left Berlin and emigrated to Paris.

Paris

In Paris, the Rebbe devoted himself to Torah study with great dedication, while largely avoiding public attention. In addition, at the direction of his father-in-law, he studied at the Sorbonne.Template:Ref

The Rebbe was also deeply involved in communal affairs, following the instructions of the Previous Rebbe, who at the time resided in Poland. He also managed the transfer of funds and Chassidic membership contributions sent from the United States to his father-in-law's court in Poland.

Editing Chassidic Works

During his years in Paris, the Rebbe edited and prepared several Chassidic publications under the direction of the Previous Rebbe:

The HaTamim journals
Talks of the Previous Rebbe
Letters of the Previous Rebbe
Indexes to the Tanya
Indexes to Torah Ohr
Indexes to Likkutei Torah
Indexes to the discourses of the Rebbe Rashab (the fifth Rebbe of Chabad)

World War II and Escape to America

In Kislev 5700 (late 1939), the Chabad-Lubavitch organization in America began working — at the direction of the Previous Rebbe — to obtain entry visas to the United States for the Rebbe and Rebbetzin. The application was filed at the American consulate in Paris. Diplomatic efforts were made to expedite the process, but wartime conditions severely hampered communication, and it was initially unclear whether the consulate had granted approval.

Several days before Shavuos 5700 (spring 1940) — after the Germans had entered France and while the Rebbe had not yet received a visa — the Rebbe and Rebbetzin left Paris and traveled to southern France, a region not yet under German occupation. By the eve of Shavuos they reached Vichy. At the end of the summer of 5700, they moved to Nice, where they lived for eight or nine months, until the early summer of 5701 (1941). Throughout this period, efforts to obtain visas continued both in Nice and in the United States. On 20 Nissan 5701, the visas were received in Marseille, where the Rebbe then resided.

After obtaining the visas, the Rebbe and Rebbetzin sailed to Lisbon, Portugal. On 17 Sivan 5701 (June 23, 1941), they boarded the ship Serpa Pinto. On 28 Sivan 5701 (June 23, 1941), they arrived in New York City, where a delegation of Chassidim sent by the Previous Rebbe was waiting to greet them.

In the United States

Upon his arrival in America, the Rebbe immediately began assisting his father-in-law, the Previous Rebbe, in all his activities — above all in his great effort to make America a home for Torah and Chassidic life. In 5702 (1941–1942), the Previous Rebbe appointed him as chairman of the central Chabad institutions:

Machne Israel — a social service and outreach organization
Merkos L'Inyonei Chinuch — the educational arm of Chabad
Kehot Publication Society — the Chabad publishing house

In 5703 (1942–1943), the Rebbe was also appointed editor-in-chief of Kehot's publications.

During those years, the Rebbe simultaneously worked as an engineer with the United States Navy.Template:Ref He also held regular gatherings with young Chassidim, maintaining close ties of guidance and personal influence.

Visit to Paris, 5707 (1947)

After the Holocaust, the Rebbe worked tirelessly to bring his mother, Rebbetzin Chana, to New York. She had endured years of exile, hunger, and illness, but eventually reached the displaced persons camp at Pocking, Germany. The Rebbe worked to obtain travel documents for her. As a first step, she traveled to Paris.

On 25 Adar 5707 (March 16, 1947), the Rebbe traveled to Paris to meet his mother, remaining there for approximately three months. On 28 Sivan he returned to New York together with her. During his time in Paris, he held gatherings with Chabad Chassidim and students, encouraging them in their commitment to supporting the Previous Rebbe's leadership and their connection to Torah study and Jewish practice.Template:Ref

Accepting the Leadership

The Campaign to Appoint the Rebbe

Following 10 Shevat 5710 (January 28, 1950), when the passing of the Previous Rebbe became known, Chassidim around the world began discussing the urgent need to appoint his son-in-law — then known as "the Ramash" (an acronym for Rabbi Menachem Mendel Schneerson) — as his successor.

Extensive efforts were made by Chassidim across the globe to persuade the Rebbe to accept the leadership. Among those who led and supported this campaign:

In the United States:

Rabbi Eliyahu Simpson — the personal aide of the Previous Rebbe
Rabbi Yisroel Jacobson — a senior leader of the Agudas Chassidei Chabad organization
Rabbi Shneur Zalman Gurary
Rabbi Shmuel Zalmanov
Rabbi Shmuel Levitin — a senior mentor and spiritual guide
Rabbi Shlomo Aharon Kazarnovsky
Rabbi Dovber Chaskind
Rabbi Meir Ashkenazi — Rabbi of Shanghai

In the Holy Land:

Rabbi Eliezer Krasik — Chairman of Agudas Chassidei Chabad in the Land of Israel
Rabbi Moshe Gurary
Rabbi Shmerel Gurary
Rabbi Avraham Paris
Rabbi Shlomo Yosef Zevin
Rabbi Avraham Chen
Rabbi Avraham Chaim Naeh

In Europe:

Rabbi Nissan Nemenov — Director and spiritual mentor of the Tomchei Temimim yeshiva in Brunoy, France
Rabbi Yisroel Noach Blinitzky
Rabbi Avraham Sander Nemtzov
Rabbi Saadia Liberow

These leaders enthusiastically supported the Rebbe's succession and worked to bring Chabad Chassidim in America, the Land of Israel, and around the world into alignment with his leadership. At the same time, some members of the community — as well as the Previous Rebbe's widow, Rebbetzin Nechama Dina — supported the appointment of the Previous Rebbe's eldest son-in-law, Rabbi Shmarya Gurary. After the Rebbe accepted the leadership, however, Rabbi Shmarya Gurary himself demonstrated exceptional deference and subordination to the Rebbe.

In the months following the Previous Rebbe's passing, many Chassidim from around the world wrote letters of allegiance and sent them to 770 Eastern Parkway — Chabad headquarters in Brooklyn. The Rebbe declined to accept the leadership. Over the following months, the entreaties of the Chassidim intensified and the Rebbe's refusals continued, though gradually he began assuming communal responsibilities — writing general letters, issuing guidance, and receiving individuals for private audiences (yechidus).

On the night of 10 Shevat 5711 (January 17, 1951), at a gathering held to mark the first anniversary of the Previous Rebbe's passing, the Rebbe delivered the Chassidic discourse known as Basi L'Gani ("I have come to My garden") — and thereby formally accepted the leadership of Chabad-Lubavitch.Template:Ref

Leadership of Chabad-Lubavitch

His Role as Rebbe

Following the passing of the Previous Rebbe, the Rebbe threw himself into expanding and strengthening the Torah and educational institutions that his father-in-law had established throughout the world.

Even before formally accepting the leadership, the Rebbe had already sent the first emissaries to Morocco — Rabbi Michoel Lipskier and Rabbi Shlomo Matusof — who founded the Oholei Yosef Yitzchak Lubavitch network there: a system of yeshivas, boys' schools, and girls' schools that brought thousands of Jewish young people a genuine Jewish education and saved them from spiritual assimilation. Alongside these, smaller yeshivas and study halls were established in Morocco to train teachers, rabbis, ritual slaughterers, scribes, and other religious functionaries.

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

The Rebbe issued open letters addressed to world Jewry at large, calling on every Jew to strengthen their Jewish commitment. These letters were distributed through emissaries in the press and other media so as to reach the maximum number of Jews. Countless people turned to the Rebbe for advice and blessings. His gatherings — held on Shabbos and Jewish holidays — drew growing crowds of Chassidim and Jews of all backgrounds, who listened avidly to his talks and recorded them in writing.Template:Ref

At his gathering on 10 Shevat 5711 — and especially in the Basi L'Gani discourse — the Rebbe articulated what he saw as the central purpose of his leadership in this world: to bring about the redemption and the revelation of Mashiach.

Throughout his public addresses, the Rebbe emphasized that "the deed is the essential thing," yet always clarified that his teachings and appeals were offered as loving guidance rather than commands.Template:Ref He was also careful, despite his profound mastery of Jewish law, not to issue formal Halachic rulings himself, directing legal questions to the appropriate rabbinic authorities. When asked why he did not rule on matters of Jewish law, he replied simply that he had a deep reverence for rendering legal decisions.Template:Ref

His Daily Schedule

The greater part of each day was devoted to Torah study and to responding to the enormous volume of correspondence sent to him from around the world. In addition — with increasing frequency as the years passed — the Rebbe would visit the gravesite (Ohel) of his father-in-law, the Previous Rebbe, where he would read aloud the written prayer requests and petitions that had been sent to him.

For decades, the Rebbe also devoted time three days a week to receiving individuals for private audiences (yechidus) in his study, where he would answer questions and offer personal guidance. In later years, due to the enormous demand, the private audiences were replaced with general audiences in the main synagogue at 770 Eastern Parkway.

On 11 Nissan 5746 (April 20, 1986), the Rebbe began the practice of distributing dollar bills every Sunday to visitors, designating them for charity. Rabbis and public figures from across the world came to receive a dollar, a blessing, and the Rebbe's personal guidance.

Every Shabbos, a major public gathering was held, at which the Rebbe delivered talks spanning both the revealed dimension of Torah scholarship — Talmud, Halacha, and Biblical commentary — and the inner Chassidic teachings, as well as reflections on current events. Beginning in 5725 (1964–1965), the Rebbe began devoting a portion of every Shabbos gathering to an in-depth examination of one of Rashi's commentaries on the weekly Torah portion. From the end of 5730 (1969–1970), he added a regular study segment on the Torah commentary of his father, Rabbi Levi Yitzchak Schneerson. From 5744 (1983–1984), a regular segment on the daily Rambam study cycle was added as well.

His Work and Influence

Expanding Jewish Outreach

Upon ascending to the leadership, the Rebbe launched an extensive program of initiatives to spread Jewish identity and Chassidic teaching — through the founding and strengthening of educational institutions and the expansion of Chabad organizations worldwide.

In the Land of Israel, the Rebbe established the Tze'irei Agudas Chabad youth organization, the Reshet Oholei Yosef Yitzchak school network, and the Neshei Chabad women's organization. He restructured the operations of Agudas Chassidei Chabad in Israel and issued detailed guidance on expanding Jewish outreach to meet the needs of the local Jewish population.

In the United States, the Rebbe established the American branches of Tze'irei Agudas Chabad and Neshei Chabad, and continued developing the organizations he had already been directing: Merkos L'Inyonei Chinuch, Machne Israel, and Kehot Publication Society.

Simultaneously, the Rebbe dispatched emissaries to communities throughout the United States and to countries including Australia, Brazil, and Morocco. In each location, educational institutions and Chabad centers were founded, with outreach activity tailored to the character of the local Jewish population.

The Rebbe also devoted sustained personal attention to Kfar Chabad — the Chabad village in Israel — guiding its physical and spiritual development through specific written instructions covering every area of communal life.

Outreach Among Sephardic and Middle Eastern Jewish Communities

The Rebbe broadened the scope of Torah and mitzvah outreach among Jewish communities from Middle Eastern and North African countries. Emissaries were sent to Morocco and, in subsequent years, to Tunisia, Iran, Uzbekistan, and Georgia — places where Chabad had long been active — as well as to Sephardic Jewish communities worldwide.

The Emissary Network

The Previous Rebbe had sent emissaries to various countries in an effort to draw Jews closer to Torah and mitzvah observance. Under the Rebbe's leadership, however, this effort was expanded on an enormous scale. Today, the Chabad emissary network encompasses nearly every city and settlement in the world where Jews are found, with over 6,000 emissaries — including more than 1,700 in the Land of Israel.

The first emissaries were sent to Morocco in the earliest years of the Rebbe's leadership: Rabbi Michoel Lipskier, Rabbi Shlomo Matusof, and Rabbi Nissan Pinson. Simultaneously, Rabbi Tzvi Hirsch Chitrik was sent to Brazil, and many emissaries were dispatched throughout the United States.

Under the Rebbe's guidance, the concept of shlichus — the mission of an emissary — became a defining demand that the Rebbe placed on Chabad Chassidim and on all Jews: to leave the comfort of one's familiar surroundings and devote oneself to bringing Judaism and Chassidic teaching to communities in need. Chabad Houses founded through this mission serve as centers of both spiritual and practical support for Jews everywhere.

Most of the emissaries' resources are directed toward drawing as many Jews as possible back to Jewish tradition, Torah, and mitzvah observance. They have brought about the Jewish return and renewal of many individuals in Israel and throughout the world. Chabad emissaries assist Jews in practical matters as well — reflecting the Chabad view that physical help is no less important than spiritual guidance.Template:Ref Many Chabad Houses operate food kitchens and charitable programs for those in need.Template:Ref Chabad Houses in tourist areas frequently serve as Jewish embassies of a kind, assisting travelers — including in emergencies.Template:Ref

The Daily Rambam Study Cycle

In 5744 (1983–1984), the Rebbe initiated the Daily Rambam Study Cycle — a program dividing the Halachic code of Maimonides (the Rambam's Mishneh Torah) into daily study portions.Template:Ref One of the program's goals is to encourage a clear, comprehensive familiarity with all areas of Jewish law as set out by Maimonides. Three study tracks were established: a three-chapter daily track that completes the entire code in one year; a one-chapter daily track completed over three years; and a daily track in the Rambam's Sefer HaMitzvos (Book of the Commandments), completed annually.

The initiative grew out of a talk the Rebbe delivered on Shabbos, 20 Kislev 5744 (December 16, 1983), in which he called for a global division of the Rambam's code among all Jews — similar to the practice of dividing the Talmud for collective study. Students at the Chabad yeshiva in Casablanca, Morocco — the very city where Maimonides had once lived — had been studying that talk and independently organized a division of the entire Mishneh Torah among the local Jewish community, to be completed between 10 Shevat (the anniversary of the Rebbe's formal acceptance of the leadership) and 11 Nissan (the Rebbe's birthday) — which also coincides with Maimonides' birthday on 14 Nissan. The emissary students took the laws of agency and partnership for themselves, in keeping with their role as the Rebbe's emissaries. When the Rebbe received their report, he responded warmly in a letter beginning with words of appreciation.

His Influence Beyond the Jewish World

The Seven Laws of Noah

Beginning in the 1980s, the Rebbe called for a concerted effort to disseminate the Seven Laws of Noah — the universal moral code that Jewish law holds all of humanity responsible to observe — to all people everywhere. He based this call on the ruling of MaimonidesTemplate:Ref that the Jewish people has an obligation to ensure that the nations of the world uphold these seven fundamental laws. The Rebbe argued that the historical reluctance to engage with this obligation — stemming from fear that such efforts might be seen as religious interference — was largely no longer relevant in the modern world, and that the Jewish duty to bring this ethical framework to humanity remained fully in force.Template:Ref

The Rebbe viewed the effort to bring the Seven Laws of Noah to the nations of the world as part of the preparatory process for the Messianic era — when, according to the prophetic vision, all humanity will live according to the moral principles incumbent upon them.

In response to the Rebbe's initiative and the work of his Chassidim on this issue, the United States Congress issued a proclamation recognizing the Seven Laws of Noah as the ethical foundation of civilized society.

Education Day in the United States

In 5738 (1977–1978), the United States Congress voted to designate 11 Nissan — the Rebbe's birthday — as "Education Day, U.S.A." — a day on which special efforts and resources would be devoted to improving education at all levels across the country. In the language of the legislation submitted for ratification by President Jimmy Carter, the Seven Laws of Noah are cited as a model for the moral principles upon which human civilization is founded.

Since the legislation was enacted, "Education Day, U.S.A." has been proclaimed annually by the sitting President of the United States on the date corresponding to 11 Nissan in the Hebrew calendar. The Rebbe expressed his gratitude for the congressional decision and at a gathering on 11 Nissan 5738 (April 18, 1978) explained its deeper significance:

The government proclaimed a specific day — the 11th of Nissan — as "Education Day" throughout the United States. Everything must have its source in Torah. And at first glance: where is the source for connecting a major and important matter with a specific day of the year? Especially a matter like education, which is ongoing and constant at every single moment.
The answer is: the obligation to accept the yoke of Heaven is constant at every moment — and yet a special day is designated for it each year, namely Rosh Hashanah; we are required to remember the Exodus from Egypt every day, day and night — and yet a special day is designated for it, Passover, "the season of our freedom"; the obligation of Torah study applies at every free moment — and yet a special day is designated for it each year, Shavuos, the time of the giving of the Torah.
And here we see how the world is moving toward the coming of Mashiach — for the prophetic vision states, "Then I will turn to the peoples a pure tongue... to serve Him with one accord." One expression of this is that a great power, a superpower with global influence, has publicly proclaimed before all the world the supreme importance and necessity of education.
— Talk of 11 Nissan 5738 — as recorded by listeners

In the State of New York, a number of "Education Days" are proclaimed each year in the period approaching 11 Nissan, corresponding to the Rebbe's age in years. The proclamation is issued jointly by the Governor of New York, the State Assembly, and the State Senate, at a ceremony organized by Rabbi Shmuel Butman.Template:Ref

The Moment of Silence

In 5743 (1982–1983), the Rebbe called for the introduction of a daily "Moment of Silence" in schools throughout the world — sixty seconds of quiet reflection at the start of each school day — on the basis that without acknowledgment of a Creator, there is no firm guarantee for the basic moral principles that sustain human society.Template:Ref

The proposal met with opposition in the United States, where critics argued that it conflicted with the constitutional principle of separation of church and state. The Rebbe responded that this principle was established precisely to guarantee freedom of religion, and that this freedom requires allowing parents to raise their children with a belief in God even within the public school framework. He further emphasized that the school would have no involvement in the content of each child's personal reflection, and therefore there was no conflict with the separation principle.

Following the Rebbe's call, President Ronald Reagan signed a statement encouraging the adoption of the Moment of Silence in American schools.

His Torah Teachings

His Published Works

Likkutei Sichos — the Rebbe's collected and edited talks, arranged according to the weekly Torah portions

Hundreds of volumes document the Rebbe's Torah teachings. Many are based on the lengthy talks he delivered before large audiences on Shabbos, Jewish holidays, and special occasions; others are compiled from his vast correspondence on a wide range of topics.

Most of the Rebbe's spoken words were recorded by a group of Chassidim known as chozerim — individuals with exceptional memories who would transcribe his talks from memory immediately after each gathering. These transcriptions were published in the Sichos Kodesh series and later translated into Hebrew in the Toras Menachem: Hisvaduyos series. Many talks were subsequently edited and reviewed by the Rebbe himself, and published in the Likkutei Sichos series (approximately 40 volumes) and the Sefer HaSichos series (approximately 12 volumes). These works contain the Rebbe's Torah insights across a sweeping range of subjects — Chassidic philosophy, Kabbalah, Talmudic analysis, and even the plain meaning of Rashi's commentary on the Torah — all interwoven with the Rebbe's characteristic method of connecting the Torah discussion to the time and occasion of its delivery. Many talks also included guidance to Chassidim, as well as the Rebbe's perspective on events unfolding in the broader world.

The Rebbe's formal Chassidic discourses (maamarim) were published in the Sefer HaMaamarim: Parshiyos series; a selection edited by the Rebbe himself appears in Sefer HaMaamarim: Melukat. A selection of his letters — containing guidance, advice, and blessings — was published in the Igros Kodesh series.

Spreading the Wellsprings of Chassidus

The Rebbe elevated the concept of "spreading the wellsprings" of Chassidic teaching outward into the world — a phrase rooted in the founding vision of Chabad — into the defining spiritual mission of the seventh generation. He expressed on multiple occasions that this was the most all-encompassing obligation of the present age, and the mitzvah upon which people of this generation must be especially vigilant.Template:Ref To this end, he established the emissary network and the worldwide Chabad House movement, which brought Chassidic teaching to every corner of the globe.

The Rebbe taught that spreading Chassidic teaching takes precedence over general Jewish outreach, because it is a mission "that cannot be accomplished by others" — and because, in most cases, engagement with Chassidic teachings naturally leads, in its own way, to a deeper commitment to Torah observance as well.Template:Ref

In the final years of his public leadership, the Rebbe announced that the work of spreading the wellsprings had been completed, that there was no longer any obstacle to the coming of the redemption, and that the task now was to prepare the people and the world to receive Mashiach.Template:Ref

Torah and Science

The Rebbe held that science and Torah are not in conflict. He maintained that science deals exclusively in hypotheses and approximations — and that such approximations cannot be weighed against the certainties of Torah.Template:Ref He was critical of Torah-observant scientists who felt compelled to conceal or minimize the Torah's perspective in deference to prevailing scientific theories.Template:Ref In private audiences with professors and scholars, he cited the Copernican controversy as an example: what generations of scientists once regarded as established fact was overturned by Einstein's theory of relativity — demonstrating that in such matters we simply cannot know with certainty what moves around what.

The Rebbe also believed that all scientific discoveries serve the ultimate purpose for which the world was created — to enhance the glory of God — and that their proper use is in the service of Torah and holiness.Template:Ref Throughout his life, the Rebbe made a point of harnessing technology for sacred purposes, encouraging Torah classes to be broadcast by radio, and transmitting several of his own gatherings live via satellite.Template:Ref

His Views on the Land and State of Israel

Like the previous Chabad Rebbes before him, the Rebbe was opposed to political Zionism as an ideology. At the same time, he recognized the State of Israel as a miraculous deliverance in practice, and engaged deeply with the life of the state — meeting with government ministers, military commanders, and defense officials.Template:Ref

The Rebbe was firmly and consistently opposed to any territorial concessions to Israel's enemies, citing the rulings of the Shulchan Aruch (the standard code of Jewish law)Template:Ref that when hostile forces approach border towns, Jewish law requires an immediate military response even on Shabbos — because allowing even a foothold can endanger the entire land.Template:Ref He presented this position as a matter of Jewish law protecting human life, citing the assessments of military experts as well.

The Rebbe himself never traveled to the Land of Israel. When asked about this, he gave various responses over the years; among them, that he wished to remain close to the gravesite of his father-in-law, the Previous Rebbe,Template:Ref and that the matter was not within his ability to resolve at that time.Template:Ref

The Rebbe as Mashiach

The Rebbe is identified by his Chassidim — and by a number of rabbinical authorities from other communities — as the Mashiach who will bring the ultimate redemption to the Jewish people. This identification was published in formal rabbinical rulings based on Halachic reasoning and on the Rebbe's own statements and conduct, in which he hinted to his Chassidim that he was the Mashiach and encouraged them to publicize this in various ways.

In 5751 (1990–1991), the Rebbe announced the beginning of the revelation of Mashiach,Template:Ref and subsequently declared that the leader of the generation had received a Divine mission to be revealed as Mashiach.Template:Ref During this period, public expression of the belief in the Rebbe as Mashiach took shape at numerous occasions, and the Rebbe actively encouraged his followers' singing of the proclamation Yechi Adoneinu ("Long live our master, teacher, and Rebbe, King Mashiach forever").

This belief intensified through 5753–5754 (1992–1994). During those years, the Rebbe also for the first time gave his approval to the global publication of his identity as Mashiach, authorizing Rabbi Yitzchak Springer to place full-page advertisements in the New York Times bearing his photograph under the headline "Long live the King Mashiach." A landmark public event was the worldwide Maamad Kabbalas HaMalchus — the coronation gathering — broadcast live on major television networks on 10 Shevat 5753 (February 2, 1993), at which the Rebbe again encouraged the Yechi proclamation.Template:Ref

Based on the Rebbe's own teachings,Template:Ref his followers believe that even following the 3rd of Tammuz 5754, the Rebbe continues to lead and guide the generation as before, and lives in an eternal physical life. In keeping with this, the practice of writing to the Rebbe continues, with individuals receiving guidance through the Igros Kodesh — the Rebbe's published letters, opened at random as a spiritual response.

Melodies the Rebbe Taught

In the early years of his leadership, the Rebbe taught a series of melodies — some ancient Chassidic melodies that had been forgotten, others that he composed himself. The time for learning these melodies was typically late at night at the Simchas Torah gathering, after the festive dancing with the Torah scrolls.

Darkecha Elokeinu (Your ways, O our God) — taught on the night of Simchas Torah 5716 (1955), based on a passage from the Yom Kippur evening prayers.
Asader LiSe'udasa (I shall prepare for the feast) — taught at the gathering of 14 Tammuz 5716 (1956), based on the Shabbos hymn of Rabbi Yitzchak Luria (the Ari).
Tzama Lecha Nafshi (My soul thirsts for You) — an ancient melody from the time of the early Chassidim, taught on the night of Simchas Torah 5718 (1957), based on a verse from Psalms (63:2) and a Russian text directed at the animating impulse toward the material, expressing that it avails nothing and only causes harm.
Ata Vechartanu (You have chosen us) — taught on the night of Simchas Torah 5721 (1960), based on the holiday prayer text beginning Ata Vechartanu.
An'im Zemiros (I will sing sweet songs) — a longing melody taught on Simchas Torah 5722 (1961), based on the beloved liturgical poem Shir HaKavod, sung in Ashkenazic synagogues.
Hu Elokeinu (He is our God) — a melody once sung by the cantor in Lubavitch before the Rebbe Rashab and the Previous Rebbe; apparently forgotten over the years, the Rebbe taught it on the night of Simchas Torah 5724 (1963). Today it is sung during the cantor's repetition of the Mussaf prayer on Shabbos and Jewish holidays.
V'Hi She'amda (And this is what has sustained) — taught at the gathering of the second night of Passover 5715 (1955), based on the Haggadah passage recited at the Passover Seder.
Ki Anu Amecha (I) (For we are Your people) — taught on Simchas Torah 5717 (1956), based on a passage from the Yom Kippur liturgy.
Ki Anu Amecha (II) — a second melody on the same text, taught on Simchas Torah 5724 (1963). The Rebbe explained that this was a melody of repentance and yearning for constant spiritual ascent, which he had heard from one of the elder Chassidim.
Stav Ya Pitoo — a simple Russian folk melody, taught on Simchas Torah 5723 (1962), about knowing how to celebrate "L'chaim" and channeling it toward constructive purpose.
Rachmana D'Ani (Merciful One who answers the poor) — a melody from the city of Nikolaev, composed by the Rebbe's maternal grandfather, Rabbi Meir Shlomo Yanovsky. Taught on Simchas Torah 5720 (1959), based on a passage from the penitential prayers recited before the High Holidays.
Tzama Lecha Nafshi (Alter Rebbe) — a melody attributed to the Alter Rebbe, the founder of Chabad, which the Rebbe taught at the Shabbos Mevorchim gathering of the month of Iyar 5714 (1954). Based on Psalms 63:2–3.
Shamil — a Russian melody that the Rebbe taught on Simchas Torah 5719 (1958), telling the story of a great Caucasian leader captured in war who hopes one day to be freed. The Rebbe explained it as a parable for the soul dwelling within the body, awaiting its ultimate liberation.
HaAderes VeHaEmuna (Majesty and faithfulness) — taught to the tune of La Marseillaise (the French national anthem), during the fourth circuit of the Torah scrolls on the night of Simchas Torah 5734 (1973), based on the liturgical poem HaAderes VeHaEmuna.

His Personal Staff

Rabbi Yehuda Leib Groner — the Rebbe's personal secretary; member of the editorial board of Otzar HaChassidim and of the administration of Kupas Rabbeinu.
Rabbi Moshe Halevi Klein — a well-known scribe and circumcision specialist (mohel), and director of the HaSofer scribal center in Crown Heights, Brooklyn; had the privilege of serving the Rebbe personally from 5752 to 5754 (1991–1994).
Rabbi Shalom Ber Gansbourg — served as the Rebbe's personal attendant.

External Links

General

History

Video

"The Rebbe Received the Letter of Allegiance and Wept" — testimony from 12 Shevat 5771 (January 17, 2011), Chabad.org

Notes