The Split of Chabad Chassidus

The split of Chabad Chassidus was a historical event that occurred between the years 5626-5683 (1866-1923) when Chabad Chassidus gradually divided into several branches. The split happened after the histalkus (passing) of the Rebbe Tzemach Tzedek in 5626 (1866) following a dispute over who would be his successor. Three of his sons (the Maharil, the RaChaShaZ, and the MaHaRIN) opened separate courts from Chabad-Lubavitch. The official successor of the Rebbe Tzemach Tzedek was his youngest son, the Rebbe Maharash, who served as Rebbe in Lubavitch, while simultaneously his three brothers served as Rebbes in the spirit of Chabad: Rabbi Yehuda Leib who was Rebbe in the town of Kopust, Rabbi Chaim Shneur Zalman who was Rebbe in the town of Lyadi, and Rabbi Yisrael Noach who was Rebbe in the town of Niezhin.

Over the years, most chassidim of these branches returned to Chabad-Lubavitch. The split ended in 5683 (1923), after the last Kopust Rebbe, Rabbi Shmarya Noach Schneersohn, who was Rebbe in the city of Bobruisk, passed away without a successor. After his histalkus, many Kopust chassidim returned to Lubavitch and accepted the leadership of the Rebbe Rayatz, while simultaneously some Kopust chassidim left Chabad or the path of chassidus altogether.

Background[edit | edit source]

The Rebbe Tzemach Tzedek had seven sons: Rabbi Baruch Shalom, Rabbi Yehuda Leib, Rabbi Chaim Shneur Zalman, Rabbi Yisrael Noach, Rabbi Yosef Yitzchak, Rabbi Yaakov, and Rabbi Shmuel - the Rebbe Maharash.

During the Tzemach Tzedek's lifetime, each of his sons had his own synagogue in Lubavitch, and on weekdays, each would repeat chassidic teachings when requested by chassidim, in addition to their father's maamarim (discourses) that were delivered on Shabbos, and would receive chassidim who came to visit him. Unlike the other brothers, the Rebbe Maharash did not receive most of the chassidim or repeat chassidus for them, and would often associate with simple Jews and outwardly behave in a more "modern" way, but would occasionally share divrei Torah with the Rashbatz and Rabbi Shmuel Dober from Borisov. In the Tzemach Tzedek's final years, he would send his sons to repeat chassidic discourses in various towns. Some chassidim were so attached to the Maharil, the Tzemach Tzedek's son, that they would dare to request from the Rebbe Tzemach Tzedek to specifically send the Maharil to them.

The Tzemach Tzedek's fifth son, Rabbi Yosef Yitzchak, already conducted himself as a Rebbe in the style of the Chernobyl courts in the town of Avrutch during his father's lifetime, and would occasionally come to Lubavitch and deliver chassidus before select individuals connected to him. The sixth brother, Rabbi Yaakov, passed away during his father's lifetime, around the year 5597 (1837).

The Travels of the Tzemach Tzedek's Children[edit | edit source]

In 5616 (1856), the Maharil's son, Rabbi Shlomo Zalman, began to gather a group of chassidim around his father and speak to them in his praise, suggesting that he was worthy to continue the Tzemach Tzedek's path after his passing. Since in previous years his grandfather, the Rebbe Tzemach Tzedek, had traveled among his chassidim in small towns where he would deliver chassidus to them, he also approached Chabad chassidim scattered throughout towns across Russia to request that the Tzemach Tzedek send one of his sons to deliver chassidus, claiming they couldn't come to Lubavitch due to the difficulty of travel, the time it took, and the costs involved, and encouraged them to ask the Tzemach Tzedek to send one of his sons on a journey that would pass through all these towns and deliver chassidus. Many requests were sent to the Tzemach Tzedek without specifying which son should be sent on the journey, but simultaneously private requests were sent to the Maharil asking him to undertake such a journey, and when the Maharil received the chassidim's appeals to come and deliver Chassidus in their town, he innocently went to these towns, not knowing that everything was being done as a result of his son Rabbi Shlomo Zalman's propaganda.

In the end, the Tzemach Tzedek decided to undertake the journey himself, accompanied by his son Rabbi Baruch Shalom. As part of Rabbi Shlomo Zalman Schneersohn's propaganda, the chassidim in Chernigov asked R' Peretz Chen to request that the Rebbe Tzemach Tzedek send his son the Maharil to their city to deliver Chassidus. Initially, R' Peretz Chen did not want to write explicitly, but rather to write that he should send one of his sons, but after the Chernigov chassidim's insistence that he specify that they meant specifically the Maharil, he wrote so. When R' Peretz Chen arrived in Lubavitch, the Rebbe Tzemach Tzedek criticized him for this, saying, "What makes them think they can dictate which of my children I should send?" When the decision was made public, Rabbi Shlomo Zalman was disappointed and publicly criticized it. When the Tzemach Tzedek's son-in-law, Rabbi Levi Yitzchak Zalmanson, heard this, he called for him and reprimanded him, and brought his father the Maharil's attention to what was happening around him.

Journeys of the Rebbe Maharash[edit | edit source]

In the year 5622 (1862), the Tzemach Tzedek instructed his son Admor the Maharash to begin delivering Chassidic discourses and to receive Chassidim, and directed the Chassidim to request him to say Chassidus. From then on, a group of prominent Chassidim began to draw close to him, including R' Yitzchak Aizik of Homil, R' Hillel of Paritch, R' Yekusiel of Lyepli, the Rashbatz, R' Peretz Chen, R' Pesach of Malastovka, and R' Yosef Tummarkin.

"The order of the journey to Kiev was through several towns of Anash where he stayed only for a few hours, and in every place he passed through he would deliver Chassidic discourses as he had promised to his holy father, who had commanded him to deliver Chassidus and also to receive people. However, this latter instruction—to receive people—he did not fulfill. This journey of his gained much publicity, such that when he arrived in Kiev, he had a magnificent reception from all the dignitaries of the community, almost without distinction of faction. Not only from the faction of Chassidim and God-fearing Jews, but even the enthusiastic Maskilim came to greet him. During his stay in Kiev for about ten days, the city and its surroundings were filled with a wonderful sentiment, and many Chassidim from Chernigov, Poltava, Kherson, Nezhin, Lubny, and Romen came to Kiev. But he made it a rule not to receive people in private audience, only coming out to the gathered crowd to converse with them for a short while. Almost every day at seven in the afternoon, he would deliver Chassidus for about half an hour or three-quarters of an hour. Many complained that he would not receive them for private audience." – Notes from 5626 (1866) by Admor the Rayatz

In the year 5623 (1863), Admor the Maharash went on a journey for medical treatment. According to the Tzemach Tzedek's decision among the opinions of doctors, he traveled to Kiev. On his way, he passed through many towns where Chassidim lived, and there he fulfilled the Tzemach Tzedek's instruction to deliver Chassidus, but he did not receive anyone for private audience. His journey became well-known, and when he arrived in Kiev, a grand reception was held for him in which, besides Chassidic circles, even the Maskilim participated. Admor the Maharash stayed in Kiev for ten days, during which he delivered Chassidus every day but did not receive anyone for private audience. When he returned to Lubavitch after four months, towards the month of Tishrei, it seemed that he would begin to deliver Chassidus regularly, which had not been his custom until then, but he continued in his way and did not deliver Chassidic discourses. However, at that time, Admor the Maharash's great expertise in both revealed Torah and Chassidus became known to all the Chassidim.

In the year 5626 (1866), his father Admor the Tzemach Tzedek again instructed him to deliver Chassidus. He did so throughout the winter, beginning his discourses by saying that he heard these teachings from the Tzemach Tzedek, and concluding with a blessing that G-d should grant him robust health. During that winter, the Tzemach Tzedek did not deliver Chassidic discourses.

The Fondness of the Tzemach Tzedek for the Rebbe Maharash and the Maharil[edit | edit source]

Meanwhile, between the years 5610-5624 (1850-1864), the Tzemach Tzedek would deliver special discourses before Admor the Maharash, and would show him special closeness. Even when he was ill and lying in bed to rest, the Tzemach Tzedek continued to come to him daily and sit beside him for several consecutive hours, telling him special stories about the Alter Rebbe. The Tzemach Tzedek would also occasionally write pidyonot (notes requesting a blessing) to Admor the Maharash.

However, the Tzemach Tzedek also showed special closeness to his second son, Rabbi Yehuda Leib Schneersohn, and instructed him to deliver teachings in public. When the Tzemach Tzedek saw him delivering Chassidic discourses in public, he said of him that he was "pleasant in his exposition, pleasant in his practice." The Tzemach Tzedek also instructed him to guide and give advice in divine service to Chabad Chassidim, and even allowed the Maharil to be present in the room when he was receiving people for private audience. The Tzemach Tzedek would frequently consult with the Maharil on questions that arose, including on the matter of Admor the Maharash's second marriage. The Tzemach Tzedek wanted to leave Lubavitch due to his disapproval of the "householders" there, but with the help of his son the Maharil, he ultimately remained in Lubavitch. The Tzemach Tzedek would even call him "mein guter yid" ("my good Jew" - a title used for an Admor). On Erev Rosh Hashanah, the Tzemach Tzedek would write a pidyon to his son the Maharil. But as mentioned, the Tzemach Tzedek would also write pidyonot to his son Admor the Maharash.

Another expression of the affection between the brothers was in the fact that at the birth of Admor the Rashab, the bris was postponed by order of the grandfather, Admor the Tzemach Tzedek. When the time for the bris came, the grandfather conditioned it on the father not including any guests in the ceremony, and that he would perform the bris alone in his holy room. When his father, Admor the Maharash, saw that his brother the Maharil (the baby's uncle) was walking around in the courtyard, he pleaded with his father that at least his brother the Maharil should participate—and the Tzemach Tzedek gave his approval for this.

The Wills, the Court Ruling, and the Division[edit | edit source]

The Will and the Passing[edit | edit source]

On the 13th of Nissan 5626 (1866), the Tzemach Tzedek passed away. During the year of mourning, all the brothers prayed and delivered Chassidic discourses in Lubavitch, each in his own minyan, including Rabbi Yosef Yitzchak, who had already established his own Chassidic court in Avrutch.

In the will left by the Tzemach Tzedek, he instructed that the synagogue in Lubavitch should be led by the Maharil and the Maharash, but requested that all his sons lead the Chassidic movement equally. Nevertheless, the "spiritual cruse of oil" and the role of "Nasi HaDor" (Leader of the Generation) was transferred by the Tzemach Tzedek to his son, the Maharash, as he expressed to him: "The spiritual cruse of oil that the Baal Shem Tov gave to his disciple, the Maggid of Mezeritch, to anoint the Alter Rebbe for leadership for generations, with this power my father-in-law - the Mitteler Rebbe - was anointed, and with this power I have anointed you."

In a note written by the Tzemach Tzedek to the Maharash shortly before his passing, he repeated this promise and strengthened and encouraged him not to fear:

"To my beloved and cherished son, Rabbi Shmuel.
I have seen your Chassidus (Chassidic discourse) and it pleased me very much. May Hashem strengthen your heart and mind to increase might in His Torah and service, and you shall be strengthened and become a man. Open your mouth and your words shall illuminate. I promise you what I told you verbally, and as I told you what I heard from my grandfather, the Gaon of blessed memory. Be strong and courageous to write and to speak, and I give you full ordination, and do not fear any person. May Hashem grant you success in spiritual and physical matters, to learn and to teach, to observe and to practice.
Your father who seeks your welfare and the welfare of our community, Menachem Mendel son of Devorah Leah"
— Igrot Kodesh of the Tzemach Tzedek, Letter 77

In another note left by the Tzemach Tzedek intended for the Chassidic community, he wrote about the Maharash: "To him you shall listen as you have listened to me."

The Dispute and the Court's Decision[edit | edit source]

At the time of the Tzemach Tzedek's passing, the Maharil was in the town of Kremenchug, and he planned to spend Passover there. When news of the Tzemach Tzedek's passing reached Kremenchug, the Chassidim asked him to take his father's place. The Maharil answered that first he wanted to go to Lubavitch and sit with his brothers. Among the brothers, he also mentioned the Maharash, to which the Chassidim responded dismissively, "Is he also a tractate?!" The Maharil answered them: "With respect and esteem, certainly he is a tractate, and what a tractate!"

Later, the Maharil wrote about his going to Lubavitch in a letter sent to his brother-in-law Rabbi Zalman Viliz: "Everyone knows that in Kremenchug and in all the towns I passed through on my return, when they spoke to me about accepting [leadership], I answered everyone that I do not want any new title at all different from before, only to continue as it was during [my father's] lifetime, to review Chassidus, etc." In Beit Rebbi it is related that when the Maharil returned from Kremenchug to Lubavitch: "He found the town in turmoil with the conflict that had erupted, which they could not quiet in any way."

Already during the shiva, on the first day of Passover, and especially after the shiva ended, the Maharil's Chassidim demanded that their Rebbe be appointed as the successor to the Tzemach Tzedek in leadership, and a widespread controversy began regarding this. Additionally, notes were circulated at that time implying that the Tzemach Tzedek was opposed to the appointment of the Maharil as Rebbe. A rabbinical court consisting of Rabbi Menachem Tuvia Piratin, Rabbi Mordechai of Disna, and Rabbi Moshe Yisrael of Drisa determined that the notes were forged.

Due to the controversy that arose, the Maharil wrote a letter to his brother-in-law Rabbi Zalman stating that a Din Torah (religious court case) should be held among the brothers to resolve the dispute between them.

As a result, a special court was established to decide which of the sons would inherit the Tzemach Tzedek's position and serve in Lubavitch. The court consisted of three of the greatest Chassidim of the Tzemach Tzedek: Rabbi Peretz Chen, Rabbi Shneur Zalman Pardekin, and Rabbi Yosef Tumarkin. The judges ordered all the sons to deliver a Chassidic discourse, and after hearing the discourse delivered by the Maharash, they determined that the Maharash would continue the path of the Tzemach Tzedek in the Chabad dynasty.

The court's decision was based in part on the Maharash's expertise in the revealed aspects of Torah, despite his relatively young age, and on evidence demonstrating the Tzemach Tzedek's esteem for him, expressed in several notes written by the Tzemach Tzedek indicating his desire for the Maharash to take his place. It is told that after the Maharash demonstrated his great expertise in the revealed Torah, his brother, Rabbi Yisrael Noach Schneersohn, asked him how he had acquired such expertise at such a young age. The Maharash answered him: "You are elder in your years, while I am elder in our father's years."

In a later period, Judge Rabbi Shneur Zalman Pardekin wrote a memoir about the court ruling to his friend, the philanthropist Rabbi Yeshaya Berlin, in which he describes the suffering he endured as a result of ruling that the Maharash should take his father's place.

Aftermath[edit | edit source]

After the publication of the court ruling, the Tzemach Tzedek's eldest son, Rabbi Baruch Shalom Schneersohn, decided to remain in Lubavitch and became attached to the Maharash. The Tzemach Tzedek's second son, Rabbi Yehuda Leib, was pressured to move to the town of Kopust in the Belarus region in Elul of 5626 (1866), where a Chabad-Kopust court was established, and most of the Chassidim went with him. Some claimed that the Maharil and his son Rabbi Shlomo Zalman Schneersohn were responsible for the outbreak of the dispute, and this was one of the reasons why the Maharil's Chassidim left with him (against his will) from Lubavitch and moved to Kopust. The Tzemach Tzedek's third son, Rabbi Yisrael Noach, remained in Lubavitch for about two years, and then traveled to the town of Nizhyn at the request of the local Jews, where he established Chabad-Nizhyn. The Tzemach Tzedek's fifth son, Rabbi Chaim Shneur Zalman, also remained in Lubavitch for several years and then traveled to Lyadi at the request of the local Jews, where he established Chabad-Lyadi. The Tzemach Tzedek's youngest son, the Maharash, continued to live in Lubavitch and continued the Chabad dynasty from there, in accordance with his father's wishes and the court's ruling.

The Maharash proposed to his brothers that they remain in Lubavitch and share the delivery of Chassidic discourses on Shabbat, but a group of Chassidim led Rabbi Yehuda Leib of Kopust to Kopust. Before his departure, Rabbi Yehuda Leib of Kopust said to the Maharash: "An aveirah a bruder" (A sin, brother).

Chabad Lubavitch and the Split[edit | edit source]

Chabad Lubavitch is the continuation of the Chabad dynasty, according to the ruling of the Beit Din and as per the wishes of the Tzemach Tzedek, that his successor would be the Rebbe Maharash.

It is told that when the chassid R' Yekutiel from Liepli learned about the passing of the Tzemach Tzedek, he began to burst into tears and break windows, and immediately traveled to Lubavitch to the grave of the Tzemach Tzedek. When he arrived in Lubavitch, he announced that he would not pray or eat anything until he heard what the Tzemach Tzedek would tell him, and so he did. R' Yekutiel from Liepli stayed at the gravesite all day, and after some time, when R' Yekutiel did not come out, the chassidim entered the gravesite and saw him unconscious. After he regained consciousness, he came out dancing and began to repeat a Chassidic discourse that he heard from the Tzemach Tzedek at the gravesite. Afterwards, R' Yekutiel heard Chassidic discourses from all the brothers, and after hearing the Chassidic discourse of the Rebbe Maharash, R' Yekutiel chose the Rebbe Maharash as his Rebbe, saying: "Until now I have spoken to you in the second person, but from now on you are my 'Rebbe,' put on a hat and say Chassidus."

It is told that the chassid R' Shneur Zalman Pradkin asked the Rebbe Maharash what would happen with the chassidim, and the Rebbe Maharash answered him that "my father told me that the matter would last only two months." Indeed, two months after the Rebbe Maharash's statement, in the month of Cheshvan 5627 (1867), the Maharil of Kopust passed away, and many Kopust chassidim returned to Lubavitch and accepted the leadership of the Rebbe Maharash.

Until 5683 (1923), the various branches of Chabad merged, and most of the Chabad chassidim from the different branches returned completely to Lubavitch and accepted the authority of the Rebbe Rayatz.

The Branches That Opened and Split from Lubavitch[edit | edit source]

Three of the Tzemach Tzedek's sons opened new branches and acted as Rebbes, each in a different town. The three branches that arose as a result are:

Chabad Kopust[edit | edit source]

Extended article – Chassidus Kopust

The gravestone of the Maharil, founder of Chassidus Kopust in the town of Kopust

The founder of the branch was the Maharil of Kopust.

Because the Maharil was the oldest son of the Tzemach Tzedek who agreed to act as a Rebbe, and was also the one who merited to see the face of the Alter Rebbe, most of the chassidim flocked to him, and the Chabad Kopust branch was initially the largest branch in Chabad Chassidus. During the Tishrei holidays of 5627 (1867), tens of thousands of chassidim from many places gathered in the court of the Maharil, including those who were not counted among the Chabad chassidim.

The Maharil passed away about half a year after his father, and the main court was established and maintained by his son, Rabbi Shlomo Zalman Schneersohn, author of the Magen Avot. After he passed away, his two brothers filled his place, Rabbi Shalom Dov Ber Schneersohn who led in the town of Retzitza, and Rabbi Shmariyahu Noach Schneersohn who led in the town of Bobruisk.

The branch existed for fifty-seven years - from 5626 (1866) to 5683 (1923).

Chabad Liadi[edit | edit source]

Broader Article - Liaadi Chassidus

The founder of this branch was Rabbi Chaim Shneur Zalman Schneerson. Even before the Tzemach Tzedek passed away, many chassidim became connected to him, such as the chassid Reb Mordechai Yoel Duchman from Homil, his brother Reb Zalman Duchman from Karma, and others. After the passing of the Maharil of Kopust, hundreds of his chassidim streamed to Lubavitch, and some became connected to Rabbi Chaim Shneur Zalman who was still living in Lubavitch at that time, like Reb Moshe Yisroel from Drisa (the son of Reb Mordechai from Liepli), Reb Mordechai from Kamil, and others.

When he traveled to the town of Liaadi in the year 5628 (1868), the chassidim there requested that he conduct himself as a Rebbe and serve as their leader. Indeed, Rabbi Chaim Shneur Zalman agreed and began to assume leadership there. It is told that when he arrived there, he remarked: "And the fourth generation shall return here." Before he arrived in Liaadi, the community there was small and remote, but when he came to Liaadi, he revitalized the place and restored its former glory. Many more great disciples of the Tzemach Tzedek streamed to him in Liaadi, among them Reb Zalman from Disna, the chassid Reb Refael Nachman from Nave, and dozens more great and important chassidim.

Chabad Liaadi chassidus existed for two generations, for forty-three years. In the second generation, the chassidus split between Rabbi Yitzchak DovBer Schneerson (son of the founder Rabbi Chaim Shneur Zalman Schneerson) and his brother-in-law, Rabbi Levi Yitzchak of Sirtshin, whose chassidus was called "Sirtshin-Liaadi." After the Rebbes passed away, most of the Liaadi chassidim returned to Lubavitch and some to Chabad Kopust. After their passing, a large portion of their chassidim returned to Chabad Lubavitch.

Chabad Niez'hin[edit | edit source]

Broader Article - Niez'hin Chassidus

The beis medrash of Rabbi Yisroel Noach Schneerson in the town of Niez'hin that served as the center of Chabad-Niez'hin Chassidus today

The founder of this branch was Rabbi Yisroel Noach Schneerson, son of the Tzemach Tzedek.

This branch existed for about fifteen years, from the year 5628 (1868) until 5643 (1883). In 5643, Rabbi Yisroel Noach Schneerson passed away, and his sons refused to serve as Rebbes after him. After the passing of Rabbi Yisroel Noach Schneerson in 5643, most of the Niez'hin chassidim transferred to Chabad Kopust and some to Lubavitch.

Avrutch Chassidus[edit | edit source]

Broader Article - Avrutch Chassidus

Another son of the Tzemach Tzedek, the Rebbe Rabbi Yosef Yitzchak, established, under the influence of his father-in-law and uncle Rabbi Yaakov Yisroel of Cherkass (the "Cherkasser"), a court in the town of Avrutch in the year 5619 (1859), while his father was still alive. However, this chassidus was conducted in the style of Chernobyl chassidus and not in the way of Chabad chassidus.

He opened this dynasty after his father-in-law compelled him against his father's wishes, but from the letters in which they discussed the matter, it can be seen that the Tzemach Tzedek eventually forgave his father-in-law.

After Rabbi Yosef Yitzchak's passing, his position was filled by his son, Rebbe Rabbi Nachum DovBer Schneerson, who passed away on the 8th of Teves 5656 (1895).

It should be noted that in the Rebbe's family there were additional descendants who opened other courts, in the way of Chernobyl chassidus. These are the Tomashpol chassidus and the Hornosteipel chassidus.

Centers of the Branched Movements[edit | edit source]

At the time of the split, each of the sons traveled with their followers to a different town where they established their court, and the branch they founded was named after the town in which they settled. At the same time, in all these towns there were also a handful of Chabad Chassidim from other branches (such as the Chassid R' Shimon Aharon Yachil who was a Lubavitch Chassid and lived in the town of Bobruisk which belonged to the Kapust Chassidim).

In the year 5660 (1900) when the Rebbe of Kapust Rabbi Shlomo Zalman Schneerson passed away, his two brothers were already serving as Rebbes, each in a different city. Rabbi Shalom Dov Ber Schneerson was appointed as Rebbe in the town of Retzitza and Rabbi Shmariyahu Noach Schneerson was appointed as Rebbe in the town of Bobruisk. Thus, the Kapust Chassidim had two centers in different periods: the large center in the town of Kapust, and later in the city of Bobruisk, as well as a central part in the town of Retzitza.

Similarly in Lyadi, when in 5643 (1883) the founder of that branch Rabbi Chaim Shneur Zalman Schneerson passed away, immediately after his passing the Lyadi Chassidus split between his son and son-in-law. His son continued to lead the Chassidim in Lyadi, and his son-in-law, Rabbi Levi Yitzchak Guterman, moved with his followers to the town of Siratcin from where he led his court.

Chabad Centers During the Period of Division[edit | edit source]

Students of Yeshivas Toras Emes studying in the Ohel Yitzchak synagogue in Jerusalem, a synagogue that previously belonged to the Kap

This section does not go into details but gives a general overview of the situation that developed in the Chabad centers in Russia and Lithuania after the split from Lubavitch. Although the situation described mostly reflects the reality that prevailed in the first years after the passing of the Tzemach Tzedek, it is very possible that after the tumult subsided, the situation in these towns changed.

In the city of Stradov in the Cherginov province in Russia, there was a large Chabad community, and even in the days of the Tzemach Tzedek when he sent his sons to say Chassidus in various towns, the Chassidim in Stradov requested specifically that the Maharil come to them. After the passing of the Tzemach Tzedek in 5626 (1866), most of the Chabad Chassidim in the city accepted the leadership of the Maharil of Kapust, and some accepted that of the Rachashat"z of Lyadi. Only a few Chassidim accepted the leadership of the Maharash and Rabbi Yisrael Noach Schneerson. Regarding the Maharil of Kapust's visits to the city, one of his grandsons related that the city was very dear to the Maharil and he used to visit it many times. But when the Maharil passed away in the month of Cheshvan 5627 (1866), most of the Chassidim returned to Lubavitch Chassidus and accepted the leadership of the Maharash.

In the city of Mohilev, the Maharil of Kapust also had hundreds of Chassidim. Among his most enthusiastic Chassidim was his friend, the wealthy R' Beril Leib, with whom the Maharil would stay when he came to the city. Another great Chassid was R' Shimon Aharon who came from a distinguished family of Misnagdim, and when he saw the Maharil he became his enthusiastic follower, connected to him with all his soul, and the Maharil for his part honored him greatly and even sat down to eat with him in his home at times. When the Maharil came to Mohilev, all the wealthy people of the city - who were mostly Misnagdim - would come to greet him and sit to hear his teachings. But nevertheless, there was also a small Lubavitch community in the city, and the writer of this memory about the Maharil's coming to the city was himself a Lubavitch Chassid.

In the town of Krauta there was a large Chabad center where almost all were counted among the followers of the Maharil of Kapust. When the news of the Tzemach Tzedek's passing reached Krauta, the entire town fell into crisis, and one of the great Chassidim of the Tzemach Tzedek called R' Ber cried out that this couldn't be possible, that it wasn't possible for there to be someone who could replace the Tzemach Tzedek. At this time, rumors began to come to the town about the greatness of the Maharil (apparently as part of the propaganda of the Kapust people who wanted the Maharil to fill the place of the Tzemach Tzedek) and that R' Ber went to Lubavitch to check if the rumors were true. After four weeks, R' Ber returned to the town full of joy and announced to them that he belonged to R' Leib (nickname for the Maharil). The following Shabbos hundreds of Chassidim from the town came to the town of Kapust to hear the Maharil and soon became his Chassidim.

In Liozna, Rabbi Aharon Levin served as the rabbi of the town, who had been a Chassid of the Alter Rebbe. When the Tzemach Tzedek passed away, he became connected to the Rebbes of Kapust.

Also in the town of Lachovich in the Poltava province, the Kapust Chassidim were the majority. When one of the Chassidim wanted to be appointed as rabbi of the town, he needed the approval of Rabbi Shmariyahu Noach Schneerson of Bobruisk. Likewise, in the town of Rudnia, which was very close to Lubavitch, most Chabad Chassidim were connected to the Rebbes of Kapust. In the town of Polatsk in the Vitebsk province, most of the Chassidim were Kapust Chassidim, but despite this the city rabbi was a Lubavitch Chassid, which forced him to leave the city later.

In the town of Brzhnigobata almost all of the Chabad Chassidim were Lubavitch Chassidim, and only a few were Kapust Chassidim.

In Polotsk, most of the Chassidim were Kapust Chassidim, but despite this, the Kapust Chassidim in Polotsk were fond of the Lubavitch people and there was no dispute between them. In this context, it is told that the Kapust people in the town asked the Frierdiker Rebbe to send them a mashpia. Initially, the Frierdiker Rebbe sent them a Chassid who could not get along with them because the Lubavitch way is different from Kapust, and after the Kapust people wrote about this to the Frierdiker Rebbe, he sent the mashpia R' Shlomo Chaim Keselman to serve as a mashpia in their town, saying "a certain Chassid is unable to get along with the Kapust Chassidim, but you are a peace-loving type and will certainly be able to get along with them."

The Chabad community in Warsaw was founded by Lubavitch Chassidim who fled Russia following the "Moscow Expulsion" in which the Tsar ordered the expulsion of Jews from the city of Moscow in Russia. After the decree, a group of dozens of important families from the Lubavitch Chassidim moved to the city of Warsaw in Poland, which was an important Jewish center in those days. The Chabad community developed and included hundreds of Chabad families who were Lubavitch Chassidim. In 5681 (1921), several of the administrators of Yeshivas Tomchei Temimim in Lubavitch established Yeshivas Tomchei Temimim Warsaw.

In the town of Dokshitz in Vilna, there was a large and established Chabad community, where in the central Chabad synagogue in the town there were several minyanim, among them a minyan for Lubavitch Chassidim and a minyan for Lyadi Chassidim.

In Riga there was a large community of Chabad Chassidim from all branches. The largest Chabad community in Riga was of Kapust Chassidim and the second of Lubavitch. R' Avraham Godin relates that until 5638 (1878), the Chassidim in Riga had one synagogue with two minyanim, and in 5638 (1878) the Latvian authorities agreed to expand the Chassidic synagogue building so that it could accommodate another minyan in a separate room. From then on, three central Chabad minyanim were held in the Chassidic synagogue building in Riga: in the first minyan all Chabad Chassidim from all branches would pray, the second minyan belonged to Lubavitch, and the third minyan (which was the largest minyan among the minyanim) belonged to the Kapust Chassidim. Also, when the wealthy Chassid R' Yeshaya Berlin from Lubavitch moved to Riga, he established another minyan for Lubavitch Chassidim in the city.

In the city of Dvinsk in Latvia, there was a large and diverse Chabad community, most of whom were counted among the followers of the Rebbes of Kapust. R' Chaim Abba Weil relates that there were dozens of minyanim of Chabad Chassidim in the city. The worshippers in the synagogue where R' Chaim prayed were partly Lubavitch Chassidim, partly Kapust Chassidim, and partly moved between Kapust and Lubavitch and received Chassidus from both branches. There were many such Chassidim in the city, but most of the Chassidim in Dvinsk were Kapust Chassidim. One of the prominent Chabad rabbis in the city was the Rogatchover who was a Kapust Chassid but also connected to our Rebbes in Lubavitch.

In the city of Griva in the Courland province in Latvia, the Chassid R' Raphael Yaver (the grandfather of Rav Kook) established a Chabad shtiebel that belonged to the Kapust Chassidim, and occasionally R' Yechezkel Yanover - the chozzer of Rabbi Shlomo Zalman Schneerson, author of the "Magen Avot," would come to farbreng with the Jews and would review Chassidus for the Jews of the city in the Kapust way.

The well-known Chabad synagogue Ohel Yitzchak in the Meah Shearim neighborhood in Jerusalem belonged to the Kapust Chassidim, and the Tzemach Tzedek synagogue in Jerusalem belonged to the Lubavitch Chassidim.

In the United States, there were communities of Lubavitch Chassidim alongside Nizhyn Chassidim, including in New York City where the Nizhyn Chassidim had a shared plot in the Jewish cemetery with the Lubavitch Chassidim, and also in the city of Baltimore there were communities of Lubavitch Chassidim who had a synagogue called "Anshei Lubavitch Nusach HaAri" and for the Nizhyn Chassidim the synagogue "Anshei Nizhyn." In the city of Philadelphia, the Nizhyn Chassidim had a synagogue called "Ahavas Achim Anshei Nizhyn."

The Relationship Between Lubavitch and Its Offshoots[edit | edit source]

Rabbi Shmaryahu Noach Schneersohn of Babroisk-Kopust. Among the founders of the special Colel Chabad.

During the first years after the split, there was a relatively warm relationship between the founders of the branches - the sons of the Admor the Tzemach Tzedek. However, after their passing, the dispute between the different courts intensified until the period of the Admor the Rayatz.

Relations Between Lubavitch and Chabad Kopust[edit | edit source]

The relationship between Lubavitch and Kopust was accompanied by great tension from the year the branch was established, and especially after the Maharil passed away.

Among other things, there were differences of opinion between Lubavitch and Kopust on abstract matters in Chassidus, and even in customs. For example, a dispute arose between the Chassidim of Lubavitch and Rabbi Shlomo Zalman Schneersohn, author of "Magen Avot" from Kopust, on the question of whether the Tzimtzum affected the letters of the Reshimu or not. The Rebbe Maharash wrote that the Tzimtzum did not affect the letters of the Reshimu, while the author of "Magen Avot" disagreed and claimed that the Tzimtzum also affected the letters of the Reshimu. (The famous Chassid, R' Dov Tomarkin - a Chassid of the Tzemach Tzedek and the Rebbe Maharash - debated this in an exchange of letters with the Admor, author of Magen Avot of Kopust). Even in the customs of Chassidim there were slight differences - for example, the Chassidim of Kopust were careful to celebrate the holiday of redemption, 19th of Kislev, on the night of the 19th of Kislev, whereas the Chassidim of Lubavitch customarily celebrated the 19th of Kislev specifically on the night of the 20th of Kislev.

Chabad Lubavitch Chassidim were careful during the split period not to study the book "Derech Mitzvotecha" because it was first printed by Kopust and the introduction to the book was written by them. Once when the Rebbe Rashab saw a Chassid studying the book Derech Mitzvotecha, he took the book from him.

Despite the dispute, the Rebbe Maharash instructed Shmaryahu Noach Schneersohn in 5632 (1872) to be appointed as the rabbi of the Chassidim in Babroisk.

After the passing of the Rebbe Maharash, the Chassidim of Lubavitch went to Vilna to print his book "Likutei Torah" for three Parshiyot. The Chassidim of Kopust who heard about this wanted to devise a scheme to replace the discourses written there by the Rebbe Maharash with discourses by the Tzemach Tzedek based on the same verses, thereby "proving" that the Rebbe Maharash did not innovate anything but merely repeated his father's discourses. Indeed, the emissaries who came to Vilna to print the book did not notice that the pages in their possession containing the discourses of the Rebbe Maharash had been replaced with the discourses of the Tzemach Tzedek, and so they initially printed the Likutei Torah for the three Parshiyot. When they brought the book to Lubavitch and it began to circulate, the Chassidim of Kopust made a great commotion, claiming that it was an imitation of the Tzemach Tzedek's discourses, and the book's circulation was halted for several years.

It is told that once Rabbi Shlomo Zalman Schneersohn came to visit Lubavitch to prostrate himself on the grave of the Tzemach Tzedek, and afterward he came to visit the Rebbe Maharash. When they met, the Rebbe Maharash said to him: "Do you know why you didn't find the Rebbe [at the gravesite]? - Because he was with me."

On Simchat Torah 5671 (1910), the Rebbe Rashab stated that there is no innovation in the discourses of Rabbi Shlomo Zalman Schneersohn, and that the Chassidus in Kopust is "without any foundation at all." In contrast, Rabbi Shlomo Zalman praised the Rebbe Rashab, saying that he was a person with great fear of Heaven.

Before Rabbi Shlomo Zalman Schneersohn, author of "Magen Avot," passed away, he sent a pidyon nefesh to the Rebbe Rashab to be read at the grave of the Tzemach Tzedek. When the Rebbe Rashab returned from the gravesite, he appeared troubled and sad. When Rebbetzin Rivka saw this, she asked him why he looked downcast, and the Rebbe Rashab answered her that as soon as he lit the candle for the merit of Rabbi Shlomo Zalman, it went out. Indeed, shortly afterward, Rabbi Shlomo Zalman Schneersohn passed away.

A significant event occurred in 5672 (1912), when the Chassidim of Kopust separated from Colel Chabad following several disagreements between the Rebbe Maharash"n of Babroisk and the Rebbe Rashab, which was under the control of all the Admorim of the different branches, and opened a new Colel called "the Special Colel Chabad," indicating that it was in order to return and reunite and quiet the dispute that had arisen in the meantime. It should be noted that when the Rebbe Rayatz visited the land of Israel in 5689 (1929), three years after the last of the Kopust Admorim passed away and the split officially ended, the people of the Special Colel Chabad officially accepted the leadership of the Rebbe Rayatz over the Colel.

Relations Between Lubavitch and Chabad Liadi[edit | edit source]

Initially, there were close relations between Lubavitch and Liadi, especially during the leadership of the Rechash"z. But after the Rechash"z passed away and the Chabad Liadi branch was divided between his son-in-law and his son, relations between Liadi and Kopust improved, and in parallel, relations with Lubavitch cooled.

The Rebbe Maharash and the Rechash"z from Liadi were very fond of each other. The special closeness between them began when the Tzemach Tzedek arranged a match between the Rebbe Maharash and the daughter of the Rechash"z. The wedding was held with great splendor, and among the guests was the Chassid R' Hillel of Paritch. When R' Hillel saw the Rechash"z, he jokingly said to him, "How can you enter into a family relationship with an in-law you don't know?" When the Tzemach Tzedek heard this, he said to R' Hillel, "He also doesn't know the groom..." During the Sheva Brachot, the bride fell ill and died after three months. But even when the Rebbe Maharash married Rebbetzin Rivka, the connection between them did not stop.

Also, before the Bar Mitzvah celebration of the Rebbe Rashab, his father, the Rebbe Maharash, sent him together with his brother R' Zalman Aharon to receive a blessing from the Rechash"z in Liadi and to hear Chassidic discourses from him.

In this context, one of the natives of Liadi told that the Rechash"z of Liadi used to ascend once a year to the grave of the Tzemach Tzedek in Lubavitch, and each time he came to the town, he would meet with the Rebbe Maharash. Before the passing of the Rechash"z, the Rebbe Maharash sent his sons, the Rebbe Rashab and R' Zalman Aharon, to hear Chassidus from him, and despite his illness and weakness, the Rechash"z sat up in his bed and delivered a discourse beginning with "He crouched, he lay down like a lion."

Another story that illustrates the closeness of Liadi to Lubavitch in the early years was told by the Chassid R' Raphael Kimin, who once came from his town of Beshenkovitch to the Rebbe Maharash regarding a matter that troubled him. The Rebbe Maharash did not address his questions but said to him, "Why isn't your father, R' Yehuda Yosef, appointed as the rabbi in Beshenkovitch?" This surprised him since there was already another rabbi in the town, and he said this to the Rebbe Maharash. The Rebbe Maharash told him to go consult with his brother, the Rechash"z of Liadi. R' Raphael went to the Rechash"z and spoke to him about the matter that troubled him, but the Rechash"z, like the Rebbe Maharash, did not address his words and asked the same question: "Why doesn't your father serve as the rabbi in Beshenkovitch?" R' Raphael testified that this surprised him sevenfold, both the puzzling question and the Divine inspiration shared between the brothers from Lubavitch and Liadi. Several days after he returned to his town, the previous rabbi passed away and his father took his place. Then he understood the question of the Rechash"z and the Rebbe Maharash.

The Rebbe Rayatz refused to hear a Chassidic discourse from Rabbi Shmaryahu Noach Schneersohn (who was the Admor of Bobruisk-Kopust), and agreed to listen only from the Admorim of Liadi.

Relations Between Lubavitch and Chabad Nezhin[edit | edit source]

Rebbetzin Nechama Dina Schneersohn, the wife of the Rebbe Rayatz, is the granddaughter of the founder of the branch, Rabbi Yisrael Noach Schneersohn.

The son of the Mahari"n, Rabbi Avraham Schneersohn, when he was a young man, came on one occasion from his city of Kishinev to his father, the Mahari"n, and said: "Father, I will not receive 'Shalom' from you, because this time I did not come as a son to a father, but as a Chassid before his Rebbe." His father, the Mahari"n, said to him, "This means you need advice? My advice is that you travel to your uncle, the Rebbe Maharash in Lubavitch." Rabbi Avraham indeed traveled to Lubavitch and was received for a private audience with the Rebbe Maharash. When he returned from Lubavitch to Kishinev, he passed through Nezhin, and when he reached his father, his father said to him: "Nu, did I give you good advice?..."

In one of the Jewish cemeteries in New York, there is a joint section for the Chassidim of Lubavitch and Nezhin, called the "Section of the People of Lubavitch and Nezhin."

Attempts to Settle the Dispute[edit | edit source]

The letter written by Rabbi Shlomo Zalman Schneerson on behalf of his father, the Maharil, to the Chassidim of Kopust:

"I have been commanded by my father and teacher, may he live for many good days, to write to our people, may they live, an urgent request from the depths of his heart and soul that they strengthen themselves with all might not to quarrel with the other side at all, especially before the upcoming holiday, for who knows what could grow from this. Even if they hear words as harsh as sinews, they should not listen at all, and this is undoubtedly for our benefit both spiritually and physically. Similarly, please copy this and send it to Chernigov and Kamin." From Heichal HaBaal Shem Tov, Volume 16, page 171, from a found manuscript.

Almost all the sons of the Tzemach Tzedek attempted to resolve the dispute. During the seven days of mourning for the Tzemach Tzedek in the month of Nissan 5626 (1866), when the Maharil arrived in Lubavitch, he saw that the entire town was filled with instigators of strife and there was a very great dispute. He tried to speak with the sides and settle the dispute but was unsuccessful. After seeing that he could not succeed, the Maharil suggested, as mentioned, that they conduct a Din Torah (rabbinic court case) among the sons, and when the Rebbe Maharash won, he planned to travel with his chassidim to the town of Lyadi. When he feared that this might provoke even more dispute, he established his residence in Kopust.

To try to reduce the dispute, Rabbi Shlomo Zalman Schneerson sent a letter (see the letter in the left panel) on behalf of his father, the Maharil, to the chassidim of Kopust, in which he called upon them not to cause disturbances and not to enter into unnecessary disputes.

When the Maharil of Kopust passed away, the Rebbe Maharash sent a letter to his son, Rabbi Shlomo Zalman Schneerson. In the letter, the Rebbe Maharash called for ending the dispute and establishing peace in Chabad.

Similarly, in the year 5640 (1880), when Rabbi Chaim Shlomo Zalman of Lyadi fell ill, the Rebbe Maharash came to visit him and pray for him, and even brought with him a specialist doctor to examine Rabbi Chaim Shlomo Zalman (from here we see the great importance and respect that the Rebbe Maharash showed his brother despite the dispute between their chassidim). A few days later, on 4 Tevet, Rabbi Chaim Shlomo Zalman of Lyadi passed away.

Rabbi Shlomo Zalman of Kopust once commented on a note of the Rebbe Maharash on the book Torah Ohr. This caused a sharp debate between him and the chassid R' Dan Tumerkin, who defended the position of the Rebbe Maharash. The Rebbe Rashab regretted afterward that he did not come to defend his father the Rebbe Maharash's position and said that the chassidim did not allow him to respond for fear that it would cause a renewal of the dispute between the Chassidic groups. But after some time, the Rebbe Rashab answered the questions of Rabbi Shlomo Zalman of Kopust on the subject, except for one question (there are those who learn an answer to this question from another response).

The Attitude of Our Rebbes to the Different Branches[edit | edit source]

At the time of the split, there was a critical attitude in Lubavitch toward the various branches of Chabad, but today this has changed. The Rebbe Rayatz and the Rebbe considered the Rebbes of the various branches of Chabad as part of the Chabad Rebbes, but as different branches.

The Rebbe Rayatz, who noted the sons and grandsons of the Tzemach Tzedek in "HaKriah V'HaKedusha," called them by the title "Admor" (Rebbe). The Rebbe mentioned this in one of his talks and stated that from this we learn that every Jew can take the expansion and broadening of the title Admor.

When the editors of the Yagdil Torah collection included the words of Rabbi Yitzchak Dov Ber Schneerson (the Maharid) of Lyadi in the section "Early Chassidim," and when they brought the collection before the Rebbe for proofreading, the Rebbe moved it to the section "Our Rebbes," but with a separation of three dots between him and the Rebbe Rashab.

In Tel Aviv lived a grandson of Rabbi Shmarya Noach of Babroisk who had holy writings of the Rebbe Tzemach Tzedek. R' Binyamin Gorodetzky wanted to present them to the Rebbe, and that grandson agreed after persuasion. In response, the Rebbe printed the book "Shemen LaMaor" - the sermons of Rabbi Shmarya Noach. When Rabbi Shaul Dov Ber Zislin heard that the book of the Rebbe of Babroisk, Shemen LaMaor, was printed in Kfar Chabad, he went to R' Pinchas Althaus and asked, "Is it possible?" When R' Pinchas told him it was with the Rebbe's approval, Rabbi Zislin calmed down.

When the Rebbe came to comfort the Rashag on 25 Tishrei 5730 (1969) after the passing of his mother, exchanges were recorded between him and the Rashag regarding the book "Magen Avot" by Rabbi Shlomo Zalman Schneerson of Kopust. Among other things, the Rashag asked the Rebbe if he had studied the book "Magen Avot," and the Rebbe replied affirmatively. The Rashag added and said that at first he was afraid to study this book because it was known that there was objection to those who studied the books of Kopust, but when he heard from the Rebbe Rayatz that the book "Magen Avot" is based on the discourses of the Tzemach Tzedek, he calmed down and began to study the book. The Rebbe even said that the discourses of Magen Avot are "pleasant discourses." Later in the conversation, the Rebbe added and noted that at the time of the split, there was even a prohibition and objection to those who studied the book Derech Mitzvotecha of the Tzemach Tzedek, despite the fact that only the introduction was written by a chassid of Kopust, but the Rebbe noted that this was only a temporary directive, and today one can study Magen Avot.

Afterword[edit | edit source]

Over the years, the various branches of Chabad Chassidus began to disappear. The first branch to disappear was Chabad Nezhin, which survived only about 15 years from 5628 (1868) until 5643 (1883). Immediately after the passing of its founder, Rabbi Yisroel Noach Schneersohn, on the 17th of Nissan 5643, most of his chassidim transferred to Chabad Kapust.

After the passing of the founder of Chabad Lyadi, Rabbi Chaim Shneur Zalman Schneersohn, in 5665 (1905), the chassidus split between his son Rabbi Yitzchak DovBer Schneersohn and his son-in-law Rabbi Levi Yitzchak of Sirtshin. The Sirtshin-Lyadi Chassidic branch survived for a very short time, and most of the Sirtshin-Lyadi chassidim transferred to Chabad Lubavitch. After the end of Chabad Lyadi, most of its chassidim dispersed between Lubavitch and Kapust.

After fifteen years, Chabad Nezhin closed. After forty-three years, Chabad Lyadi closed. For twelve years, only the Kapust branch remained from the other branches. It should be noted that in the final period, Kapust with its courts was very small, while Lubavitch was very large.

In 5683 (1923), when the Rebbe Rabbi Shmarya Noach Schneersohn of Kapust passed away without leaving living sons—since his two sons, R' Zalman and R' Menachem Mendel, had passed away during his lifetime—he wrote in his will that they should appoint one of his grandsons as Rebbe in his place, and his chassidim indeed wrote letters of hiskashrus (connection) to his grandsons, but they refused. The residents of Babruysk asked the Rebbe Rayatz to speak with Rabbi Shmarya Noach's son-in-law, Rabbi Shmuel Bezpalov, to accept the leadership, and the Rebbe Rayatz indeed wrote him a letter, but he refused to accept the yoke of leadership due to his closeness to the Chabad-Lubavitch Rebbes, and he served only as the city's rabbi until he was murdered in the Holocaust. As a result, most of Kapust chassidim became connected to the Rebbe Rayatz and returned to Lubavitch.

External Links[edit | edit source]

Collection "Lubavitch ShebeLubavitch" page 18 and onwards (the link is not active, 24 Teves 5785)