Shneur Zalman of Liadi
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| Shneur Zalman of Liadi | ||
|---|---|---|
| Alter Rebbe | ||
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| Term | gradual – 1812-12-15 OS | |
| Full name | Shneur Zalman Borukhovich | |
| Main work | Tanya, Shulchan Aruch HaRav | |
| Born | 1745-09-04 OS | |
| Liozna | ||
| Died | 1812-12-15 OS | |
| Pena, Kursk Oblast, Russia | ||
| Buried | Hadiach | |
| Dynasty | Chabad Lubavitch | |
| Predecessor | Dovber of Mezeritch | |
| Successor | Dovber Schneuri | |
| Father | Boruch | |
| Mother | Rivkah | |
| Wife | Sterna Segal | |
| Issue | Dovber Schneuri Chaim Avraham Moshe Freida |
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Shneur Zalman of Liadi (Hebrew: שניאור זלמן מליאדי) (September 4, 1745 – December 15, 1812 O.S.), was an Orthodox Rabbi, and the founder and first Rebbe of Chabad, a branch of Hasidic Judaism, then based in Liadi, Imperial Russia. He was the author of many works, and is best known for Shulchan Aruch HaRav, Tanya and his Siddur Torah Or compiled according to the Nusach Ari. He is also known as Shneur Zalman Baruchovitch, Reb Shneur Zalman, RaZaSh, Baal HaTanya vehaShulchan Aruch, the Alter Rebbe ("Old Rebbe" in Yiddish), Rabbeinu HaZokein, Rabbeinu HaGodol, the GRaZ or The Rav.
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[edit] Biography
[edit] Early life
Rabbi Shneur Zalman was born in 1745 in the small town of Liozna, Polish-Lithuanian Commonwealth (White Russia). He was a descendent of the mystic and philosopher Rabbi Judah Loew, the "Maharal of Prague". He was a prominent and youngest disciple of Rabbi Dovber of Mezeritch, the "Great Maggid", who was in turn the successor of the founder of Hasidism, Rabbi Yisroel ben Eliezer known as the Baal Shem Tov.
Until the age of twelve, he studied under Rabbi Issachar Ber, in Lyubavichi (Lubavitch); he distinguished himself as a Talmudist, such that his teacher sent him back home, informing his father that the boy could continue his studies without the aid of a teacher.
At age fifteen he married Sterna Segal, the daughter of Yehuda Leib Segal, a wealthy resident of Vitebsk, and he was then able to devote himself entirely to study. During these years, Shneur Zalman was introduced to mathematics, geometry and astronomy by two learned brothers, refugees from Bohemia, who had settled in Liozna. One of them was also a scholar of the Kabbalah. Thus, besides mastering rabbinic literature, he also acquired a fair knowledge of the sciences, philosophy, and Kabbalah.
He became an adept in Isaac Luria's system of Kabbalah, and it is thought that this is when he became an admirer of Rabbi Dovber of Mezeritch. For twelve years he lived in Rabbi Dovber's house, and took an active part in the propagation of Hasidism.
[edit] In Lithuania
During the latter portion of Rabbi Dovber’s life, his students dispersed over Europe, and after Rabbi Dovber's passing, Rabbi Shneur Zalman became the leader of Hasidism in Lithuania, along with his senior colleague Menachem Mendel of Vitebsk. When Rabbi Menachem Mendel died (in 1788), Rabbi Schneur Zalman was recognized as leader of the Chassidim in Lithuania. [1]
At the time Lithuania was the center of the misnagdim (opponents of Hasidism), and Shneur Zalman faced much opposition. In 1772, together with Menachem Mendel of Vitebsk, he attempted yet ultimately failed to create a dialogue with the Vilna Gaon who led the Misnagdim and had launched a ban (cherem) against the Hasidim (see Vilna Gaon: Antagonism to Hasidism and Hasidim and Mitnagdim).
Undaunted by this antagonism, he succeeded in creating a powerful network of Hasidic centers. He also involved himself in opposing Napoleon's advance on Russia by recruiting his disciples to the Czar's army,[2] and canvassing financial support for the Jewish settlements in the Land of Israel, then under the control of the Ottoman Empire.[citation needed]
[edit] Philosophy: Chabad
As a Talmudist, Rabbi Shneur Zalman endeavored to place Kabbalah and Hasidism on a rational 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 — the Hebrew acronym for the intellectual attributes (sefirot) Chochma ("wisdom"), Bina ("understanding"), and Da'at ("knowledge”).
Both in his works and in his sermons he "indicated an intelligent and not a blind faith"[3], and assumed an intellectual accessibility of the mystical teachings of the Kabbalah. This intellectual basis differentiates Chabad from other forms of Hasidism - in this context referred to as "Chagas" [4] — the "emotional" attributes (sefiros) of Chesed ("kindness"), Gevurah ("power"), and Tiferes ("beauty").
[edit] Opposition to Napoleon and Support for the Tsar
While many Jewish leaders supported Napoleon or remained quiet about their support, Rabbi Shneur Zalman openly and vigorously supported the Tsar. While fleeing from Napoleon he wrote a letter explaining his opposition to Napoleon to a friend, Rabbi Moshe Meizeles:[5]
| “ | 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. [6] | ” |
Some argue that Rabbi 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 an ersatz Sanhedrin, recruiting Jews to his ranks, and spreading rumors about his conquest of the Holy Land to make Jews subversive for his own ends.[7] Thus his opposition was based on a practical fear of Jews turning to the false messianism of Napoleon as he saw it.[5]
Alan Dershowitz argues that Rabbi Shneur Zalman believed that suffering was good for the Jews. Suffering would inspire asceticism and bolster the Hasidic cause.[8]
It should be noted that Rabbi Yisrael of Kozienice, another Chasidic leader, also considered Napoleon a menace to the Jewish people.[9] However, Rabbi Menachem Mendel Shneerson identifies Rabbi Yisrael as the Chasidic leader who preferred that Napoleon defeat the Czar.[10]
[edit] Arrests
In 1797 following the death of the Gaon, leaders of the Vilna community falsely accused the Hasidim of subversive activities - on charges of supporting the Ottoman Empire, since he advocated sending charity to the Ottoman territory of Palestine. In 1798 he was arrested on suspicion of treason and brought to St. Petersburg where he was held in the Petropavlovski fortress for 53 days; he was then subjected to an examination by a secret commission. Ultimately he was released by order of Paul I of Russia in 1798. The day of his acquittal and release, 19 Kislev, 5559 on the Hebrew calendar, is celebrated as the "Hasidic New Year" by Lubavitch Hasidim, who have a festive meal and communal pledges to learn the whole of the Talmud known as "Chalukas Ha'Shas."
Again in 1800 he was arrested and again transported to St. Petersburg along with his son Moshe who served as an interpreter, as he spoke no Russian or French. He was released after a few weeks but was banned from leaving St. Petersburg[11] The elevation of Tsar Alexander I (Alexander I of Russia) 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 scholars his first arrest was not the result of anti-Hasidic agitators fabricating charges, or officials seeking extortion monies.[5][12] An accusation was made on May 8 1798 by Hirsh ben David of Vilna accused him of trying to assist the French Revolution, by sending money to Napoleon and the Sultan. It appears that there was no such person as Hirsh and the authorities were attempting to stir up internecine fighting among the Jews.[5]
[edit] Liadi
After his release he moved his base to Liadi, Vitsebsk Voblast, Imperial Russia; rather than returning to Liozna, he took up his residence in the town of Liadi at the invitation of Prince Stanisław Lubomirski, voivode of the town. There his movement grew immensely, and he is still associated with the town to this day. In 1812, fleeing the French Invasion, he left Mogilev, intending to go to Poltava, but died on the way in the small village of Pena, Kursk Oblast. He is buried in Hadiach.
He was succeeded as Rebbe by his oldest son, Dovber Schneuri. According to David Assaf, his youngest son, Moshe, suffered a lifetime of mental illness and converted to Catholicism shortly before he was consigned to a mental hospital.[13]
[edit] Subsequent history of Chabad
Rabbi Dovber Schneuri moved the movement to the town of Lubavitch (Lyubavichi) in present-day Belarus. A top follower of Rabbi Shneur Zalman, Rabbi Aharon HaLevi Horowitz, established a rival Chabad school in Strashelye, which did not last after his passing.
In 1940, under the leadership of the previous Rebbe, Rabbi Yosef Yitzchok Schneersohn, the Chabad-Lubavitch movement moved its headquarters to Brooklyn, New York in the United States. Under the leadership of Rabbi Menachem Mendel Schneerson, Chabad established branches all over the world staffed by its own Lubavitch-trained and ordained rabbis with their wives and children.
Descendants of Rabbi Shneur Zalman adopted the names Schneersohn, Schneerson, and Zalman to accommodate Napoleonic edicts that required all subjects to take permanent surnames. (Prior to Napoleon's conquests and the winds of Enlightenment he brought in his wake, Jews only had their traditional names such as, in this case, Shneur Zalman ben (son of) Boruch.) The last two Rebbes of Chabad-Lubavitch, Rabbi Joseph Isaac Schneersohn (1880-1950) and Rabbi Menachem Mendel Schneerson (1902-1994), adhered to their family surnames.
[edit] Works
Rabbi Shneur Zalman was a prolific writer. He produced works of both mysticism and law. His works form the cornerstone of Chabad-Lubavitch teachings. His ability to explain even the most complex issues of Torah made his writings popular with Torah scholars everywhere.
He is probably best known for his systematic exposition of Hasidic Jewish philosophy, entitled Likkutei Amarim, more widely known as the Tanya, first published in 1797. (The fuller and more authoritative version of this work dates from 1814.) Due to the popularity of this book, Hasidic Jews often refer to Rabbi Shneur Zalman as the Baal HaTanya (the author of the Tanya). The Tanya deals with Jewish spirituality and psychology from a Kabbalistic point of view, and expounds on such profound themes as the Oneness of God, Tzimtzum, the Sefirot, simcha, bitachon, and many other mystical concepts.
Rabbi Shneur Zalman is equally well known for the Shulchan Aruch HaRav, his version of the classic Shulkhan Arukh, an authoritative code of Jewish law and custom commissioned by Rabbi Dovber of Mezeritch. The work states the decided halakha, as well as the underlying reasoning. The Shulchan Aruch HaRav is considered authoritative by other Hasidim, and citations to this work are many times found in non-Hasidic sources such as the Mishnah Berurah used by Lithuanian Jews and the Ben Ish Chai used by Sephardic Jews. Rabbi Shneur Zalman is also one of three halachic authorities on whom Shlomo Ganzfried based his Kitzur Shulkhan Arukh.
He also edited the first Chabad siddur - Siddur Torah Or. It was based on the Ari Siddur of the famous kabbalist Rabbi Isaac Luria (Arizal) of Safed, but he altered it for general use, and corrected its textual errors. Today's Siddur Tehillat HaShem is based on Shneur Zalman's Siddur Torah Or.
Rabbi Shneur Zalman's other works include:
- Torah Or and Likutei Torah, kabbalistic explanations of the weekly Torah portions, Shir HaShirim, and the Book of Esther, drawn from the Hasidic Discourses of the Alter Rebbe and published by his grandson, the Tzemach Tzedek.
- Hilchot Talmud Torah, on the study of Torah.
- Sefer HaMa'amorim, also known as Maamarei Admur HaZakein, Hasidic Discourses: Hanachot HaRaP; Et’haleich Lyozna; 5562- 2 vol.; 5563, 2 vol.; 5564; 5565, 2 vol.; 5566; 5567; 5568, 2 vol.; 5569; 5570; 5571; Haketzarim; Al Parshiyot HaTorah VehaMoadim, 2 vol.; Inyanim; Ma’amarei Razal; Nach, 3 vol.
- Sefer Sha’alot Uteshuvot
- Boneh Yerushalayim
- Me'ah She'arim
- Igrot Kodesh, 2 vol.
[edit] References
- ^ “Shneor Zalman Ben Baruch”. jewishencyclopedia.com.
- ^ Rabbi Schneur Zalman of Liadi, Rabbi Nissan Mindel, New York: Kehot, 1973, pp. 251-2
- ^ “Shneor Zalman Ben Baruch”. jewishencyclopedia.com.
- ^ Reference of Rebbe Rayatz to Chassidei "Chagas"
- ^ a b c d Should Napoleon be victorious...": Politics and Spirituality in Early Modern Jewish Messianism, Hillel Levine, Jerusalem Studies in Jewish Thought 16-17, 2001
- ^ Napoleon u-Tekufato, Mevorach, pp.182-183
- ^ Napoleon and the Jews, Kobler, F., New York, 1976.
- ^ The vanishing American Jew: In search of Jewish identity for the next century, Alan Dershowitz, Boston, 1997, vi-vii
- ^ A. Marcus, HaChasiduth, p. 114
- ^ Igros Kodesh, vol. 15 page 450
- ^ On learning Chassidus, Brooklyn, 1959, p.24
- ^ Kerem Chabad, Kefar Habad, 1992, pp. 17-21, 29-31 (Documents from the Prosecutor General's archive in St. Petersburg
- ^ Allan Nadler, "New Book Reveals Darker Chapters In Hasidic History", The Forward, Aug 25, 2006.
[edit] External links
- Rabbi Schneur Zalman 1745-1812, chabad.org
- The Alter Rebbe, lessonsintanya.com
- Rabbi Schneur Zalman of Liadi, Adin Steinsaltz
- Rabbi Shneiur Zalman of Ladi (1746-1812), Prof. Eliezer Segal
- Shneor Zalman Ben Baruch, jewishencyclopedia.com
- Rabbi Shneur Zalman of Liadi 5505-5573 (1745-1812), asknoah.org
- What is Lubavitch Chasidism and Chabad?, scjfaq.org
- Philosophy of Chabad, chabadofeugene.org
- Family Tree
- Books by Rabbi Shneur Zalman From chabadlibrary.org
| Preceded by Rabbi Dovber of Mezeritch |
Rebbe of Lubavitch gradual—1812 |
Succeeded by Dovber Schneuri |
