Shneur Zalman of Liadi | |
|---|---|
 | |
| Title | Alter Rebbe / Baal HaTanya |
| Personal life | |
| Born | Shneur Zalman Borukhovich (1745-09-15)15 September 1745 [OS: 4 September 1745] |
| Died | 27 December 1812(1812-12-27) (aged 67) [OS: 15 December 1812] |
| Buried | Hadiach |
| Spouse | Sterna Segal |
| Children | Dovber Schneuri Chaim Avraham Moshe Freida Devorah Leah Rochel |
| Parents |
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| Dynasty | Chabad |
| Religious life | |
| Religion | Judaism |
| Jewish leader | |
| Predecessor | Dovber of Mezeritch |
| Successor | Dovber Schneuri |
| Began | gradual (late 1700s) |
| Ended | December 15, 1812OS |
| Main work | Tanya,Shulchan Aruch HaRav,Torah Or/Likutei Torah |
| Dynasty | Chabad |
Shneur Zalman of Liadi, (Hebrew:שניאור זלמן מליאדי; September 4, 1745 – December 15, 1812O.S. / 18 Elul 5505 – 24 Tevet 5573) commonly known as theAlter Rebbe orBaal Hatanya, was arabbi and the founder and firstRebbe ofChabad, a branch ofHasidic Judaism. He wrote many works and is best known forShulchan Aruch HaRav,Tanya, and hisSiddur Torah Or, compiled according to theNusach Ari.
Zalman is a variant ofSolomon and Shneur is said to derive fromSenior[1].
He is also known asShneur Zalman Baruchovitch, using the Russianpatronymic of his father Baruch,[2] and by a variety of other titles and acronyms including "Baal HaTanya VeHaShulchan Aruch'" ("Author of theTanya and theShulchan Aruch"), "Alter Rebbe" (Yiddish for "Old Rabbi"), "Admor HaZaken" (Hebrew for ″Our Old Master and Teacher″), "Rabbenu HaZaken" (Hebrew for "Our Old Rabbi"), "Rabbenu HaGadol" (Hebrew for "Our Great Rabbi")", "RaShaZ" (רש"ז for Rabbi Shneor Zalman), "GRaZ" (גר"ז for Ga'on Rabbi Zalman), and "HaRav" (The Rabbi, par excellence).
Shneur Zalman was born in 1745 in the small town ofLiozna,Grand Duchy of Lithuania (present-dayBelarus). He was the son of Baruch,[3] who was a paternal descendant of the mystic and philosopher RabbiJudah Loew ben Bezalel.[4] According to Meir Perels ofPrague, the Maharal was the great-great-grandson ofJudah Leib the Elder who was said to have descended paternally fromHai Gaon and therefore also from theDavidic dynasty; however, several modern historians such asOtto Muneles and Shlomo Engard have questioned this claim.[5] Shneur Zalman was a prominent (and the youngest) disciple ofDov Ber of Mezeritch, the "Great Maggid", who was in turn the successor of the founder ofHasidic Judaism, Yisrael ben Eliezer, known as theBaal Shem Tov.[citation needed]
He displayed extraordinary talent while still a child. By the time he was eight years old, he wrote an all-inclusive commentary on theTorah based on the works ofRashi,Nahmanides andAbraham ibn Ezra.[6]
Until the age of 12, he studied under Issachar Ber inLyubavichi (Lubavitch); he distinguished himself as aTalmudist, such that his teacher sent him back home, informing his father that the boy could continue his studies without the aid of a teacher.[7] At the age of 12, he delivered a discourse concerning the complicated laws of Kiddush Hachodesh, to which the people of the town granted him the title "Rav".[8]
At age 15 he married Sterna Segal, the daughter of Yehuda Leib Segal, a wealthy resident ofVitebsk, and he was then able to devote himself entirely to study. During these years, Shneur Zalman was introduced to mathematics,geometry, andastronomy by two learned brothers, refugees fromBohemia, who had settled in Liozna.[9] One of them was also a scholar of theKabbalah. Thus, besides masteringrabbinic literature, he also acquired a fair knowledge of the sciences, philosophy, and Kabbalah.[9] He became an adept inIsaac Luria's system of Kabbalah, and in 1764 he became a disciple ofDov Ber of Mezeritch. In 1767, at the age of 22, he was appointedmaggid of Liozna, a position he held until 1801.[citation needed]
According to the Chabad Hasidic tradition, Shneur Zalman's father, Baruch, was a laborer who preferred to earn a living as a gardener rather than accept a post as a community rabbi or as a preacher (magid). In this tradition, Baruch was one of the disciples of RabbiIsrael Baal Shem Tov. However, he only occasionally joined his teacher on his legendary travels. This tradition is used to justify why Hasidic records do not refer to Baruch with a rabbinic title, claiming that Baruch was averse to any public acknowledgment of his status.[10]
In the course of the Hasidic movement's establishment, opponents (Misnagdim) arose among the local Jewish community. Disagreements between Hasidim and their opponents included debates concerning knives used by butchers forshechita, and the phrasing of prayers, among others.[11] Shneur Zalman and a fellow Hasidic leader,Menachem Mendel of Vitebsk (or, according to the tradition in the Soloveitchik family,Levi Yitzchok of Berditchev), attempted to persuade the leader of Lithuanian Jewry, theVilna Gaon, of the legitimacy of Hasidic practices. However, theGaon refused to meet with them.[12]
Shneur Zalman's sons wereDov Ber Schneuri (who eventually succeeded him), Chaim Avraham, andMoshe. Shneur Zalman's daughters were named Freida, Devorah Leah and Rochel. Other families have lore telling that they are also descendants, but they are undocumented in existing family records.[citation needed]
Dovber Schneuri succeeded his father as Rebbe of the Chabad movement.[citation needed] At the age of 39, while studying in the city ofKremenchug, Shneur Zalman died.[13] Shneuri then moved to the small border-town of Lubavichi, from which the movement would take its name.[13] His accession was disputed by one of his father's prime students,Aharon HaLevi of Strashelye, however the majority of Shneur Zalman's followers stayed with Schneuri, and moved to Lubavichi.[13] Thus Chabad had now split into two branches, each taking the name of their location to differentiate themselves from each other.[13] He established aYeshivah in Lubavitch, which attracted gifted young scholars. His nephew/son-in-law,Menachem Mendel of Lubavitch, headed the Yeshivah, and later became his successor.[citation needed]
Thus, while Schneuri succeeded his father as Rebbe of the Chabad movement, a senior disciple of his father,Aharon HaLevi of Strashelye, a popular and respected figure, differed with him on a number of issues and led a breakaway movement.[citation needed]
When Schneur Zalman died, many of his followers flocked to one of his top students, Aharon HaLevi of Strashelye. He had been Shneur Zalman's closest disciple for over thirty years. While many more became followers of Dovber Shneuri, the Strashelye school of Chassidic thought was the subject of many of Dovber's discourses. Aharon HaLevi emphasized the importance of basic emotions in divine service (especially the service of prayer). Dovber Shneuri did not reject the role of emotion in prayer, but emphasized that if the emotion in prayer is to be genuine, it can only be a result of contemplation and understanding (hisbodedus) of the explanations of Chassidus, which in turn will lead to an attainment of "bittul" (self-nullification before the Divine). In his work entitledKuntres Hispa'alus ("Tract on Ecstasy"), Dovber Shneuri argues that only through ridding oneself of what he considered disingenuous emotions could one attain the ultimate level in Chassidic worship (that is,bittul).[14]
Moshe Schneersohn (born c. 1784 - died, before 1853) was the youngest son of Shneur Zalman. According to scholars he converted to Christianity and died in aSt. Petersburg asylum. Chabad sources say that his conversion and related documents were faked by the Church, but Belarusian State archives in Minsk uncovered by historianShaul Stampfer support the conversion.[15]
During the latter portion of Dovber's life, his students dispersed overEurope, and after Dovber's death, Shneur Zalman became the leader ofHasidism inLithuania, along with his senior colleagueMenachem Mendel of Vitebsk. When Menachem Mendel died (in 1788), Shneur Zalman was recognized as leader of the Chassidim in Lithuania.[16]
At the time Lithuania was the center of themisnagdim (opponents of Hasidism), and Shneur Zalman faced much opposition. In 1774 he and Menachem Mendel of Vitebsk traveled toVilna in an attempt to create a dialogue with theVilna Gaon who led the Misnagdim and had issued a ban (cherem) against the Hasidim, but the Gaon refused to see them (seeVilna Gaon: Antagonism to Hasidism andHasidim and Mitnagdim).[citation needed]
Undaunted by this antagonism, he succeeded in creating a large network of Hasidic centers. He also joined opposition toNapoleon'sadvance on Russia by recruiting his disciples to the Czar's army.[17] He was also active in canvassing financial support for the Jewish settlements in theLand of Israel, then under the control of theOttoman Empire.[citation needed]
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As a Talmudist, Shneur Zalman endeavored to place Kabbalah and Hasidism on arational basis. In his seminal work,Tanya, he defines his approach as "מוח שולט על הלב" ("mind ruling over the heart/emotions"). He chose the name "Chabad" for this philosophy—theHebrewacronym for the intellectual attributes (sefirot)Chochma ("wisdom"),Bina ("understanding"), andDa'at ("knowledge”). According to Shneur Zalman, a man is neither a static nor a passive entity. He is a dynamic being who must work to develop his potential talent and perfect himself.[18]
Both in his works and in his sermons he "indicated an intelligent and not a blind faith",[16] and assumed an intellectual accessibility of the mystical teachings of theKabbalah. This intellectual basis differentiates Chabad from other forms of Hasidism - in this context referred to as "Chagas"[19]—the "emotional" attributes (sefirot) ofChesed ("kindness"),Gevurah ("power"), andTiferes ("beauty").[citation needed]
InLikkutei Sichos talks, the 7th Rebbe equates the Hasidic Rebbes followed in Chabad with differentSephirot divine manifestations: the Baal Shem Tov withKeter infinite faith, Shneur Zalman with Chokhmah (wisdom), the 2nd Chabad Rebbe withBinah (understanding), etc.[citation needed]
During theFrench invasion of Russia, while many Polish Hasidicleaders supportedNapoleon or remained quiet about their support, Shneur Zalman openly and vigorously supported the Tsar.
While fleeing from the advancing French army he wrote a letter explaining his opposition to Napoleon to a friend, Moshe Meizeles:[20]
Should Napoleon be victorious, wealth among the Jews will be abundant . . . but the hearts of Israel will be separated and distant from their father in heaven. But if our master Alexander will triumph, though poverty will be abundant . . . the heart of Israel will be bound and joined with their father in heaven . . . . And for God's sake: Burn this letter.[21]
Some argue that Shneur Zalman's opposition stemmed from Napoleon's attempts to arouse a messianic view of himself in Jews, opening the gates of the ghettos and emancipating their residents as he conquered. He established anersatzSanhedrin, recruiting Jews to his ranks, and spreading rumors about his conquest of the Holy Land to make Jews subversive for his own ends.[22] Thus, his opposition was based on a practical fear of Jews turning to the false messianism of Napoleon as he saw it.[20]
Yisroel Hopsztajn ofKozienice, another Hasidic leader, also considered Napoleon a menace to the Jewish people,[23] but believed that after victory over Russia,Messiah will arrive.Menachem Mendel Schneerson identifies Hopsztajn as the Chasidic leader who preferred that Napoleon defeat the Czar.[24]
In 1797 following the death of the Gaon, leaders of theVilna community accused the Hasidim of subversive activities - on charges of supporting theOttoman Empire, since Shneur Zalman advocated sending charity to support Jews living in the Ottoman territory ofPalestine. In 1798 he was arrested on suspicion of treason and brought toSt. Petersburg where he was held in thePetropavlovski fortress for 53 days, at which time he was subjected to an examination by a secret commission. Ultimately he was released by order ofPaul I of Russia. The Hebrew day of his acquittal and release,19 Kislev, 5559 on theHebrew calendar, is celebrated annually byChabad Hasidim, who hold a festive meal and make communal pledges to learn the whole of theTalmud; this practice is known as "Chalukat HaShas".
In Chabad tradition, his imprisonment is interpreted as a reflection of accusations in Heaven that he was revealing his new dimensions of mystical teachings too widely. The traditional tendency to conceal Jewish mysticism is founded on the Kabbalistic notion of theSephirot. The side of DivineChesed seeks to give physical and spiritual blessing without restriction. This is counterbalanced by the side ofGevurah, which measures and restricts the flow to the capacity and merit of the recipient. The subsequent Sephirah ofHod implements any restriction in order to preserve the glory of the Divine majesty. In the Hasidic story of an earlier episode among the "Holy Society" disciples ofDov Ber of Mezeritch, one of the great followers saw a page of Hasidic writings blowing around the courtyard. He regretted the undue dissemination of Hasidut for its desecration of Divine holiness. In the account, his vocalisation of these thoughts caused a Heavenly accusation against the Maggid, for revealing too much. The young Schneur Zalman replied with a famous Hasidic parable:[25]
A king had an only son who became ill and all the attending doctors were at a loss of how to heal him. A wise person understood the only possible cure. He told the king that he would have to desecrate the royal crown by removing its most precious jewel. This would have to be ground up and fed to the king's son. The king regretted the loss to his majesty but immediately agreed that the life of his son was more important. The jewel was ground and the solution was fed to the son. Most of the cure fell to the ground, but the son received a few drops and became cured. Concluded Schneur Zalman in defence of Hasidic dissemination, the king represents God, and the son represents the Jewish community, who recognise the "God of Israel". At the time of the emerging Hasidic movement, the Jewish people were at a physical and spiritual low ebb. The only cure would be the dissemination of the inner Divine teachings of Hasidic thought. Even though this would also involve their desecration, this would fully be justified in order to heal the people. The accusing student of the Maggid realised the wisdom of this, and agreed with Schneur Zalman. When the Maggid heard about this, he told Schneur Zalman that "you have saved me from the Heavenly accusation".
The story of this parable is famous across other Hasidic dynasties as well. Chabad commentary asks about this the question of why a new Heavenly accusation would have arisen against Shneur Zalman himself, and result in his incarceration in St. Petersburg. Had he not already received the Heavenly agreement to the wisdom of disseminating Chassidic teachings? Since Chabad thought presented Hasidic thought with a new degree of elucidation in intellectual form, this caused a new, more severe Heavenly accusation to emerge. This went beyond the justified spiritual revival and healing of mainstream Hasidism. Here, in Hasidic thought, Schneur Zalman was seeking to fulfill the Messianic impulse to disseminate Hasidic philosophy as a preparation forMashiach. Therefore, his subsequent exoneration by the Tzarist authorities is interpreted in Chabad as a new Heavenly agreement to begin the fullest dissemination of Hasidic thought without its prior limitations. Chabad tradition tells that in prison, Schneur Zalman was visited by the deceasedBaal Shem Tov andMaggid of Mezeritch, who told him the reason for his imprisonment. In reply to the question of whether he should stop, they replied that once released, he should continue with even more dedication. Therefore, in Chabad thought, the 19th day of Kislev is called the "New Year of Hasidut", complementing the other 4 Halachic "New Year" dates in theHebrew calendar.
In 1800 Rav Shneur Zalman was again arrested and transported to St. Petersburg, this time along with his sonMoshe who served as interpreter, as his father spoke no Russian or French. He was released after several weeks but banned from leaving St. Petersburg.[26] The accession ofTsar Alexander I (Alexander I of Russia) to the throne a few weeks later led to his release; he was then “given full liberty to proclaim his religious teachings” by the Russian government.
According to some, his first arrest was not the result of anti-Hasidic agitators fabricating charges, or officials seeking extortion monies.[20][27] An accusation was made on May 8, 1798 by Hirsh ben David of Vilna accused him of trying to assist theFrench Revolution, by sending money to Napoleon and the Sultan. Since this Hirsch ben David was untraceable, some were led to believe that there was no such person as Hirsh and the authorities were attempting to stir up internecine fighting among the Jews.[20]
After his release he moved his base toLiadi,Vitebsk Region,Imperial Russia; rather than returning to Liozna. He took up his residence in the town of Liadi at the invitation of PolishPrince Stanisław Lubomirski,[28]voivode of the town, where Zalman settled for the next 12 years. His movement grew there immensely, and to this day he is associated with the town. In 1812, fleeing theFrench Invasion, he leftMogilev, intending to go toPoltava, but died on the way in the small village ofPena,Kursk Oblast. He is buried inHadiach.
Dovber Schneuri moved the movement to the town of Lubavitch (Lyubavichi) in present-dayRussia. A top follower of Shneur Zalman, Aharon HaLevi Horowitz, established a rival Chabad school inStrashelye, which did not last after his death.
In 1940, under the leadership of the previousRebbe,Yosef Yitzchok Schneersohn, theChabad-Lubavitch movement moved its headquarters toBrooklyn, New York in theUnited States. Under the leadership ofMenachem Mendel Schneerson, Chabad established branches all over the world staffed by its own Lubavitch-trained and ordainedrabbis with their wives and children. The number of branches continues to grow to this day, and existing branches continue to expand.
Many descendants of Shneur Zalman carry surnames such as Shneur, Shneuri, Schneerson, and Zalman.
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Shneur Zalman was a prolific writer. He produced works of bothHasidic philosophy andJewish law. Chabad tradition recasts hisYiddish name, "Shneur" (שניאור), as theHebrew words "Shnei" and "Ohr" (שני אור, "TwoLights"), referring to Schneur Zalman's mastery of both the outer dimensions ofTalmudic Jewish study and the inner dimensions ofJewish mysticism. His works form the cornerstone ofChabad philosophy.
He is probably best known for his systematic exposition of Hasidic Jewish philosophy, entitledLikkutei Amarim, more widely known as theTanya, said to be first published in 1797.[29] The legendary1797 Tanya was lost in a fire and no copies survived. The extant version of the work dates from 1814. Due to the popularity of his book, Hasidic Jews often refer to Shneur Zalman as theBaal HaTanya (lit. 'Master of theTanya'). TheTanya deals with Jewish spirituality and psychology from a Kabbalistic point of view and philosophically expounds on such themes as theoneness of God,Tzimtzum, theSefirot,simcha,bitachon (confidence), and many othermystical concepts.
Shneur Zalman is well known for theShulchan Aruch HaRav, a collection of authoritativecodes ofJewish laws and customs commissioned byDovber of Mezeritch and composed at the legendary age of twenty-one.[30] The Maggid of Mezeritch sought a new version of the classicShulkhan Arukh for the Hasidic movement. The work states a selection ofdecided halakha and the underlying reasoning and common Hasidic customs. TheShulchan Aruch HaRav is considered authoritative by otherHasidim, and citations to this work are many times found in non-Hasidic sources such as theMishnah Berurah used byLithuanian Jews and theBen Ish Chai used bySephardic Jews. Shneur Zalman is also one of threehalachic authorities on whomShlomo Ganzfried based hisKitzur Shulkhan Arukh (Concise version of Jewish law).
He also edited the firstChabad siddur, based on theAri Siddur of the famous kabbalistIsaac Luria ofSafed, but he altered it for general use and corrected its textual errors. Today'sSiddurTehillat HaShem is a later print of Shneur Zalman's Siddur.
Shneur Zalman composed a number of Hassidic melodies. Some accompany specific prayers, others are sung to Biblical verses or are melodies without words. Depending on the tune, they are meant to arouse joy, spiritual ecstasy, orteshuvah. One particular melody, commonly referred to as The Alter Rebbe's Niggun or Dalet Bovos, is reserved by Chabad Hassidim for ushering a groom and bride to their wedding canopy and other select occasions.
Shneur Zalman's other works include:
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