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Levi Yitzchak Schneerson

2025-05-20T21:12:20Z

173.178.84.183: /* Attempted Immigration to Israel */

{{Beis HaRav}}
'''Rabbi Levi Yitzchak Schneerson''' (also known as R' Levik; 18 Nissan 5638 (1878) - 20 Menachem Av 5704 (1944)) was the father of [[the Rebbe]], Chief Rabbi of Dnepropetrovsk, a kabbalist and one of the prominent rabbis and spiritual leaders in the Soviet Union. He was arrested and exiled for his activities in spreading Judaism and passed away in exile.

== Early Years ==
Born on Sunday, 18 Nissan 5638 (April 21, 1878) in the town of Podovronka near Homel, Belarus, to Rabbi Baruch Shneur Schneerson and Rebbetzin Zelda Rachel Schneerson. Rabbi Levi Yitzchak was named after his grandfather Rabbi Levi Yitzchak, who was the son of Rabbi Baruch Shalom (son of the Tzemach Tzedek) and passed away at a young age.

His mother Rebbetzin Zelda Rachel was the daughter of the Chassid Rabbi Zalman Chaikin, who was connected to the Tzemach Tzedek and the Maharash.

In his youth, he studied Torah with his great-uncle Rabbi Yoel Chaikin, Rabbi of Podovronka. At a young age, his greatness and brilliance were already evident. In his youth, he received rabbinic ordination from leading Torah scholars of his time, including Rabbi Chaim of Brisk and Rabbi Eliyahu Chaim Meisel of Lodz. He later also received a rabbinical appointment from the city of Jaffa for the position of Chief Rabbi.

Some say he studied at the [[Yeshivas Tomchei Temimim|Tomchei Temimim Yeshiva in Lubavitch]] for a short time in the early years while others dispute this claim. However, the Rebbes did not mention this.

== Marriage ==
When Rabbi Levi Yitzchak reached marriageable age, the Rebbe Rashab suggested the match between him and Rebbetzin Chana, who was the daughter of Rabbi Meir Shlomo Yanovsky, Rabbi of Nikolayev. The wedding date was set for the Thursday after Shavuot, but due to the bride's illness, her father wanted to postpone the wedding. The bride's father Rabbi Meir Shlomo Yanovsky sent a special messenger to the Rebbe Rashab to get his consent to postpone the wedding, but the Rebbe instructed to hold the wedding as scheduled and gave his blessing. The wedding took place on Friday, 11 Sivan 5660 (1900) in Nikolayev at the home of a wealthy Jew named Brishkovsky.

In her memoirs, Rebbetzin Chana noted 11 Sivan as their wedding date three times.

After the wedding, the Rebbe Rashab sent a letter of blessing to the groom's father Rabbi Baruch Shneur Schneerson, in addition to the telegram he sent on the wedding day itself.

Rabbi Levi Yitzchak was supported by his father-in-law Rabbi Meir Shlomo Yanovsky, Rabbi of Nikolayev, for 10 years until 5669 (1909), and sat and studied Torah day and night.

From 1902, he participated in public assemblies where activities for Russian Jewry were formulated. Some of these assemblies were organized by the Rebbe Rashab. During the Russo-Japanese War, he took a major part in sending matzos to Jewish soldiers on the battlefield, as well as in collecting material for Beilis's defense in the famous trial.

== As Rabbi of Yekaterinoslav ==
In 1908, Rabbi Dov Zev Kozevnikov, the Chassidic Rabbi of Yekaterinoslav (today Dnipro), passed away. The city's "Ashkenazi" Rabbi was also elderly and frail. Due to the situation that arose, community leaders hurried to choose new rabbis. The Misnagdim took Rabbi Pinchas Gelman as their rabbi, while for the Chassidim, the Rebbe Rashab suggested appointing Rabbi Levi Yitzchak Schneerson, who was serving at that time as Rabbi of Nikolayev, also in Ukraine.

Some of the Zionist movement leaders in the city were wary of him, since during those years the Rebbe Rashab had come out in sharp opposition to the Zionist movement, and they feared that the Rebbe Rashab's nominee was also part of his camp. Therefore, the Rebbe Rashab wrote a letter on 6 Adar I 5668 to the wealthy Mr. Feitel Paley, one of the respected community members in Yekaterinoslav, requesting him to work for Rabbi Levi Yitzchak's appointment as city rabbi.

At the beginning of the letter, the Rebbe Rashab expresses sorrow over Rabbi Kozevnikov's passing. The letter then deals with Rabbi Levi Yitzchak's appointment:

"And as you now have with you my relative, the famous Rabbi Levi Yitzchak Schneerson, a man who has spirit within him, and as I know him well, the crown of rabbinate suits him in all required aspects. He is a great scholar and completely God-fearing, pure in thought and gentle in temperament, possessing very good and elevated character traits, and knows how to lead with knowledge and wisdom, and they have none better than him."

After listing his qualities and talents, the Rebbe adds:

"Indeed, based on the experience I have seen in several towns that cleverly did so, they caused the city's matters to be corrupted beyond possibility of repair."

The key to his acceptance as rabbi was in the hands of Shmarya, son of a Chassid who was educated in Chassidic education but after his wedding strayed from the path and changed his name to Sergey Wolfovich. He managed a large flour mill and lumber mill. Additionally, he was one of the Zionist movement leaders in the city.

Despite his distance from the Chassidic world, it seems that in his heart remained a warm corner for the Rebbe and Chassidism, because after receiving the Rebbe Rashab's letter, he invited Rabbi Levi Yitzchak to his home for a conversation that lasted six continuous hours. The conversation left a strong impression on him and at its end he decided to fight for his appointment as city rabbi among his Zionist friends.

His struggle, which lasted about a year, finally succeeded - and Rabbi Levi Yitzchak was appointed as city rabbi. The Rebbe Rashab wrote him a thank you letter for this.

And so, at just thirty-one years old, at the end of 1909, Rabbi Levi Yitzchak came to serve as city rabbi, a position that lasted thirty years, until his arrest in 1939.

During the thirty years he served as city rabbi, he worked to fortify Jewish matters in every possible way. Right upon his arrival he gathered the community leaders and discussed with them how to strengthen the city's Jews despite the physical and spiritual difficulties. Together they made a series of decisions to strengthen the Torah institutions in the city. It was also decided on increased activity among youth and young people.

One of his first steps was to deal with the local mikvah that was no longer fit for use. He gathered the community leaders and impressed upon them the severity of the matter, but the community leaders evaded with the excuse of lack of funds in the community treasury. The young rabbi was not impressed. He stood at full height, removed his new coat that he had bought not long ago upon taking office: "Here is this coat which is worth a considerable sum, and its value will be holy as an initial contribution for building a mikvah."

Rabbi Levi Yitzchak's words made a strong impression and the community leaders began dealing with establishing a new mikvah. (See many more details about Rabbi Levi Yitzchak's rabbinate in Yekaterinoslav in the article "Dnipro").

== Attempted Immigration to Israel ==
Reb Levik tried to immigrate to the [[Eretz Yisroel|Holy Land]] shortly after his brother Rabbi Shalom Shlomo Schneerson immigrated to Israel. Appropriate documents were submitted to the Chief Rabbinate of Israel and through them visas were approved for the Rabbi and Rebbetzin. The Chief Rabbinate of Israel announced this in a letter they sent to Rabbi Levi Yitzchak in Yekaterinoslav:<blockquote>"1 Kislev 5686

To the honor of the famous Rabbi, Rabbi Levi Yitzchak Schneerson, Rabbi and Av Beit Din of Yekaterinoslav

Peace and blessing,

Your honor will receive, enclosed here, a letter from the District Governor, in response to our request for a visa for your honor and your family, according to which the British Affairs representative in Moscow was requested to give a visa for your honor and your family to come to Israel.

From now on your honor should approach there directly and will receive the visa without delay God willing.

We hereby note to your honor's attention that the visa period has been shortened recently, and therefore they need to be processed quickly, within the first three months after the notification about them is issued.

We inquire after their welfare and good, and await seeing you face to face in the Holy Land, soon God willing."</blockquote>The immigration of Rabbi Levi Yitzchak and his family ultimately did not materialize, for a reason unknown to us today.

== His Arrest ==
After the Communist revolution, he fought with self-sacrifice for Torah observance despite the authorities' prohibition. His activities for Judaism were known to all and there were often severe friction with the authorities until it was decided to arrest him.

On the night of 9 Nissan 5699 (1939) at 3:00 AM, four NKVD (secret police) men came to his home at 13 Barrikadnaya Street with a search warrant.

When the Rebbetzin came the next day to the secret police headquarters to bring food to her husband, she was brushed off with evasions that he was not there. Only after several days was she informed that her husband was in the local prison and that she could transfer food and money to him, but every time she requested to see him, she was told he wasn't there, despite the prosecutor saying he was indeed there.

After several days, the authorities transferred Rabbi Levi Yitzchak to the Kiev prison for criminals who were convicted of serious crimes. Rabbi Levi Yitzchak was arrested by the authorities, who saw him as standing in place of the Rebbe Rayatz and as one who encouraged and drove all Jewish activity in Russia.

The secret police men who arrested Rabbi Levi Yitzchak tried in every way to force him to confess that he acted against the authorities, through very harsh prison conditions, and would transfer him from one prison to another. Once they even put him in solitary confinement for 32 days, but Rabbi Levi Yitzchak stood firm and did not admit to any guilt attributed to him.

== His Exile ==
After several months of investigation, he was sentenced to five years exile in Kazakhstan. For a month Rabbi Levi Yitzchak made his journey by prisoner train from the prison in Yekaterinoslav. Despite the difficult travel conditions, the only thing that bothered him most was the lack of water for morning hand-washing. For eleven days there was no water at all. Even drinking water was given to prisoners in small measure. Rabbi Levi Yitzchak, who even in this difficult situation was careful to observe minor commandments as major ones, gave up his meager drinking water for the sake of fulfilling the commandment of hand-washing alone.

Upon arriving in Alma-Ata, the prisoners were given restrictive rules for their stay in the place. Immediately upon arrival, the prisoners were sent walking in groups to remote places in Kazakhstan, where they were sentenced to live several years in exile. On 19 Shvat 5700 (1940) Rabbi Levi Yitzchak arrived at his place of exile in Chi'ili in Kazakhstan. In the first days he stayed with a non-Jew who took pity on him together with another Jew who was sent to the place.

The tortures he underwent in his imprisonment, the hardships of the journey, the harsh conditions of the place and his loneliness greatly undermined his health. His situation improved when Rebbetzin Chana arrived in Chi'ili.

Even while in Chi'ili he continued spreading Judaism, ensuring Jewish burial for many Jewish deceased and also for prayers with a minyan.

== His Passing ==
For over four years Rabbi Levi Yitzchak was in his exile in Chi'ili. After Passover 5704 (1944) Rabbi Levi Yitzchak arrived exhausted and weak from his place of exile in Chi'ili to the city of Alma-Ata, capital of Kazakhstan. There too he worked extensively to make Jewish life flourish and even served as rabbi in the local synagogue.

After a short time a malignant disease broke out in him (which had nested in him for many years), his condition deteriorated day by day until on Wednesday 20 Menachem Av 5704 his soul ascended heavenward. The funeral was held the next day, with the participation of a small crowd, due to fear of the authorities. On his grave, a tombstone was erected with an especially brief text, and over the years the tombstone was replaced in a special operation.

The Rebbe explained that the day of 20 Menachem Av is the day of wood offering to the altar by the family of "sons of Pachat Moab son of Judah", and to help the Jewish people atone for their sins, and that work was done with great joy like a holiday, despite the difficulty in finding kosher wood in this season. And this type of work suits the work of the hilula owner, who despite his tremendous greatness in the revealed Torah and inner Torah devoted himself to spreading Torah and maintaining Judaism even among simple people, and with joy.

Another aspect of this day is that it is forty days before Rosh Hashana, and serves as preparation for it - just as the first of Elul is forty days before Yom Kippur (which is also called Rosh Hashana in the book of Ezekiel), and in it begins the appropriate work.

== The Ohel ==
In 1989, Rabbi David Nachshon and R' Avi Taub built an ohel around the tombstone. The preparations took time, and the two visited the gravesite several times, until they built the ohel in practice in Elul 1989.
[[File:אוהל ר' לי יצחק.jpg|thumb|Rabbi Levi Yitzchak's Ohel]]
A few days after building the ohel they came to Beit Chayeinu and before leaving handed the ohel key to the secretariat to transfer to the Rebbe, but when they intended to leave for the airport, they were called urgently from the secretariat and instructed to come to 770 because the Rebbe requested that they deliver the key. Rabbi David Nachshon and R' Avi Taub were brought into the 'yechidut' room, and delivered the key and report on building the ohel. The Rebbe held the key well, looked for a moment at the key holder, where Rabbi Nachshon wrote on a note that this is the key of the ohel in Alma-Ata, and the Rebbe asked: What is this? And Rabbi Nachshon said: This is the key of the ohel in Alma-Ata. The Rebbe looked upward and said emotionally: "This is the key of the ohel". And then blessed the two:

"Fortunate is their portion, great is their reward, great is their merit, for awakening Russian Jews and working with them, and dealing with the ohels of the Rebbes tzaddikim and holy ones. And that we should not need to come to this - through 'Awaken and sing, you who dwell in the dust'."

In recent years the emissaries in the city renovated the gravesite and access to it and gave it a renewed appearance befitting this holy place.

==== Commemorating His Memory ====
Over the years, various initiatives were established to commemorate him. Some were initiated by the Rebbe himself, while others received the Rebbe's special affection. Among these activities and initiatives are:

* Network of Kollelim 'Tiferes Zekeinim Levi Yitzchak'
* Levi Yitzchak Library - A Chassidic library in Crown Heights for reference and lending
* Kehillas Levi Yitzchak Lubavitch, Hallandale Florida
* The charity fund established by the Rebbe in his name that assists and supports kosher Jewish education - "Keren Levi Yitzchak"
* Yarchei Kallah - Annual Torah gathering in memory of Reb Levi Yitzchak held every summer at Camp Gan Israel in the United States

==== Memories of Reb Yosef Nimotin ====
Reb Yosef Nimotin, son of the chassid Reb Shmuel Nimotin, lived in Alma Ata, Kazakhstan during World War II and was involved in saving lives. He merited to serve and care for the mekubal Reb Levi Yitzchak Schneerson and Rebbetzin Chana Schneerson, the Rebbe's parents. During the [[The Great Escape from Russia 1946|'Great Escape from Russia']] in 1946, he entrusted to R' Simcha Gorodetzky the shofar used by the Rebbe's father, which was inherited from the Tzemach Tzedek, to be delivered to the Rebbe. R' Nimotin remained in the Soviet Union until 1979 and maintained R' Levi Yitzchak's holy gravesite, ensuring its cleanliness and upkeep. After leaving Russia, he settled in [[Crown Heights]] and received special attention from the Rebbe due to his closeness and assistance to his father.

His memories about Reb Levi Yitzchak and Rebbetzin Chana, the Rebbe's parents, were published in HaTamim issue 54, Beis Moshiach supplement Sukkos 2024.

== Likkutei Levi Yitzchak ==
Likkutei Levi Yitzchak is a collection of Torah teachings by Reb Levi Yitzchak Schneerson, the Rebbe's father, written with mesiras nefesh under substandard conditions during his exile in Chi'ili, Kazakhstan.

After R' Levi Yitzchak's passing, his wife Rebbetzin Chana succeeded in leaving the Soviet Union. Before this, she entrusted the precious manuscripts to faithful people in Moscow.

Over the years, several chassidim undertook the task of bringing R' Levi Yitzchak's manuscripts, and in cooperation with Torah-observant Jews traveling to the Soviet Union, a heroic and dangerous operation was carried out to rescue the writings. Under the nose of KGB detectives, the manuscript bundle was transferred from the trusted Jew who was appointed to guard them to the Israeli embassy, which quickly sent the writings via diplomatic mail to the Foreign Ministry in Jerusalem. After several days, the writings reached the Rebbe.

In Beis Moshiach issue 1423, dedicated to the 80th yahrzeit, the Rebbe's letters to the activist R' Pinchas Althaus regarding bringing out the Zohar books from the Soviet Union were published for the first time.

A select team of chassidim sat down to edit the manuscripts into books, with the Rebbe personally supervising the editing and arrangement of the books.

== His Photograph ==
The first photograph from exile in Chi'ili was printed in 1970 when his first two books were published - "Likkutei Levi Yitzchak" on the Zohar and Tanya. It was smuggled from Russia in passport photo size. When this photo was brought before the Rebbe, he wrote on the back of the chrome page "אאז"ל?" [My father, of blessed memory?]. Many claim this writing expressed the difficulty in identifying Reb Levi Yitzchak after the many sufferings he endured in Chi'ili. However, some claim that simply the Rebbe was noting who was photographed (his father's name - the person in the photo), and the 'question mark' was about the year the photo was taken.
[[File:רבי לוי יצחק.jpg|thumb]]
The second photograph was obtained when a delegation was sent to Russia in 1991 by the Rebbe, among other things to redeem the Rebbes' seforim, including R' Levi Yitzchak's books. The delegation members succeeded in obtaining R' Levi Yitzchak's investigation file, which contained two photos of him from two angles taken in 1939, as was customary in those days to photograph every prisoner upon admission to prison. The photos were taken only after the investigators managed to forcefully remove R' Levi Yitzchak's yarmulke, and copies were sent to the Rebbe on the last night of Pesach and later officially transferred to the Rebbe in Elul of that year along with the investigation file in the Rebbe's room by R' Yosef Yitzchak Aronov and R' Shlomo Cunin. The Rebbe remarked that in this photo too "he looks unwell."

== His Holy Customs ==
In 2012, with the publication of Rebbetzin Chana's writings, published by Vaad Hanachos B'Lahak, many customs of Reb Levi Yitzchak were revealed. Additionally, some of his holy customs were collected and published in Kovetz Haoros HaTemimim V'Anash Lod issue 90 that appeared for Yud Alef Nissan 2011.

== His Seforim ==

* Likkutei Levi Yitzchak, Kehot, 1970 onwards; New corrected edition - 2022
* Toras Levi Yitzchak - Insights on Shas, Mishna and Gemara, Kehot, 1971; New corrected edition - 2022
* Pninei Levi Yitzchak - Arranged pearls from his teachings, edited by R' Alter Eliyahu Friedman
* Toras Menachem Tiferes Levi Yitzchak - The Rebbe's explanations on his teachings, Kehot, 1990; New edition 2020 - 5 volumes
* Yalkut Levi Yitzchak - On Torah, edited by R' David Dubov, as of 2021 4 volumes published
* Tipa Min HaYam - Arranged and adapted ideas from Reb Levi Yitzchak's teachings, edited by R' Eliyahu Wolf
* Likkutei Levi Yitzchak Reshimas Reb Levi Yitzchak with collection of explanations and possible notes - 2019
[[File:לקוטי לוי יצחק.jpg|thumb]]
== His Family ==
Wife: [[Rebbetzin Chana Schneerson|Rebbetzin Chana Schneerson,]]

Sons: [[The Rebbe]], [[Reb DovBer (Berel) Schneerson|R' DovBer Schneerson]] and R' Yisroel Aryeh Leib Schneerson

Granddaughter: Mrs. Dalya Rotman

== Further Reading ==

* Rabbi Naftali Tzvi Gottlieb, '''Toldos Levi Yitzchak''', three volumes published by Kehos, released in several editions, with the latest renewed edition including additions by Rabbi Eli Wolf.
* Avraham Shmuel Bukiet, '''Pe'er Levi Yitzchak''', published by Igud HaShluchim L'Eretz HaKodesh.
* Menachem Zigelboim (editor), '''HaRebbe Mokir Todah''', articles and writings about Rabbi Levi Yitzchak Schneerson, mesiras nefesh, exile, ohel, miracles at the ohel and current shlichus in Kazakhstan. Writers include: Rabbi Yeshaya Cohen - Head Shliach of Kazakhstan, Menachem Zigelboim, Shraga Krombi, singer Benny Friedman and others. Av 2023.
* '''United States Honors the Rav, It's an Honor for Us''', about the recognition of Rabbi Levi Yitzchak's tziyun as a national heritage site, Kfar Chabad Weekly Issue 1871 page 73
* '''Adoni Avi Mori V'Rabbi''', collection of pictures of the Rebbe from farbrengens he conducted in honor of his father, in the "V'habet Pnei Meshichecha" section, Beis Moshiach Weekly Issue 1224 page 40
* '''Bold Operation to Rescue the Holy Seforim''', Beis Moshiach Weekly Issue 1224 page 44
* '''Ten Facts About Rabbi Levi Yitzchak''', Beis Moshiach Weekly Issue 1224 page 47
* '''Father of the King''', supplement focusing on his character and thought, included with Beis Moshiach Weekly before 20 Menachem Av 2020
* '''Chacham HaRazim''', interview with Rabbi Alter Eliyahu Friedman, Kfar Chabad Weekly Issue 1870 page 25
* '''His Face Lit Up''', in the 'Chayei Rebbi' section, Kfar Chabad Weekly Issue 1870 page 32
* '''Tasting the Revelations of the Geulah''', interview with Rabbi Eliyahu Wolf, Kfar Chabad Weekly Issue 1870 page 40
* '''The Angel Gabriel''', about the renovation of the matzeivah and the identity of the Yid who merited to be involved with it, Kfar Chabad Weekly Issue 1919 page 23
* Zalman Ruderman, '''Chassidim Anshei Maaseh''' book, pages 67-84.

== External Links ==
'''Life History'''

* Memoirs of Rebbetzin Chana on the Vaad Hanachos b'Lahak website. (Link inactive, 28 Iyar 5783/2023)
* '''Investigation File Documents'''
* Vaad Chayalei Beis Dovid, Life History of Rabbi Levi Yitzchak Schneersohn. (Link inactive, 28 Iyar 5783/2023)
* 'Gaon Yaakov' of Rabbi Levi Yitzchak • Fascinating collection of captivating episodes about the Rebbe's father on Chabad Info website.
* '''The Rebbe and His Father's Attempted Aliyah to the Holy Land • Rabbi Levi Yitzchak Schneerson's Aliyah File'''
* '''With Dedication and Determination''' Life history on Chabad House website

'''His Torah'''

* Overview of R' Levi Yitzchak's Torah, Yerchei Kallah Collection 5773 p. 14, Tomchei Tmimim Yeshiva Kfar Chabad (Link inactive, 28 Iyar 5783/2023)
* Rabbi David Dubov, '''The Shliach Who Makes Rabbi Levi Yitzchak's Torah Accessible, in a Special Interview''' (English)
* '''How Rabbi Levi-Yitzchak's Books Were Burned • Special'''
* Rabbi Moshe Kornovitz, '''Israel, Torah and the Holy One Blessed Be He Are All One''' HaTamim Issue 53 p. 42
* Rabbi Yehuda Leib Weisglass, '''A Son Honors His Father''', HaTamim Issue 53 p. 50
* Rabbi Asher Farkash, '''20 Av – General Overview of Rabbi Levi Yitzchak's Torah''', on Chabad YouTube filtering website

'''Stories'''

* A Summer Night in Yekaterinoslav • A Moving and Relevant Story, special article on Chabad Info website in honor of his birthday on 18 Nissan. (Link inactive, 28 Iyar 5783/2023)

'''His Picture'''

* Shneur Zalman Berger, '''Investigation: Who Brought the Rebbe the Picture of His Father Rabbi Levi Yitzchak Schneerson?'''
* '''"My Master, My Father, My Teacher, and My Rabbi of Blessed Memory?"''' by Rabbi Mordechai Menashe Laufer on website

'''Miscellaneous'''

* Get (divorce document) written in Rabbi Levi Yitzchak Schneerson's Beis Din (Link inactive, 28 Iyar 5783/2023)
* News about a memorial monument in his memory (Link inactive, 28 Iyar 5783/2023)
* Shneur Zalman Berger, '''Why Didn't the Rebbe's Father and His Family Come to Eretz Yisrael?''', in Beis Moshiach Weekly, Parshas Lech Lecha 5778
* '''Mayanosecha''' Issue 34. Chabad Torah for Yeshiva Students, 5772. (Link inactive, 18 Menachem Av 5781).
* Mendy Goldman, Rabbi Levi Yitzchak in the Cycle of the Year, Beis Moshiach Weekly, 19 Av 5773 (07/26/2013) (Link inactive, 28 Iyar 5783/2023)
* How Rabbi Levi-Yitzchak's Books Were Burned • Special (Link inactive, 28 Iyar 5783/2023)
* Menachem Ziegelboim, '''500 Times Like This''', Special edition in honor of the Yahrzeit 5781, published by Chabad-Lubavitch Kazakhstan
* '''Revealing a Rare Letter from R' Levi Yitzchak Schneersohn''', on 'Lachluchus Geulati' website

'''Media'''

* '''These are the Generations of Levi Yitzchak: A Moving Journey Through the Places Where He Lived and Worked''' Video production for the Yahrzeit on 20 Menachem Av 5780, Fleishman and Kaminetzky
* '''The Rebbe Leads the Prayers on His Father's Yahrzeit''' Video from 20 Menachem Av 5735, 17 Shevat 5774 (Link inactive, 28 Iyar 5783/2023)
* '''The Rebbe Tells About His Father''' From JEM's weekly video magazine
* '''The Character of a Man of Self-Sacrifice'''

[[Category:Beis HaRav]]
[[Category:Family of the Rebbe]]

Rebbetzin Chana Schneerson

2025-05-20T21:10:27Z

173.178.84.183:

{{Infobox
|name=Rebbetzin Chana
|image=[[File:הרבנית חנה.jpg|200px]]
|birth_date=28 Tevet 5640
|passing_date=6 Tishrei 5725
|spouse=[[Levi Yitzchak Schneerson|Rabbi Levi Yitzchak]]
|children=[[The Rebbe]]
|works=''A Mother in Israel:The Life and Memoirs of Rebbetzin Chana Schneerson of Blessed Memory''
}}
{{Beis HaRav}}
'''Rebbetzin Chana Schneerson''' (28 Tevet 5640 - 6 Tishrei 5725) was the daughter of [[Reb Meir Shlomo Yanovsky]], wife of [[Levi Yitzchak Schneerson|Rabbi Levi Yitzchak Schneerson]] who served as the rabbi of Yekaterinoslav, and mother of [[the Rebbe]].

Throughout her husband's decades of rabbinical service and public activity, she stood by his side, and even when he was arrested and exiled by the Communist regime, she followed him to his place of exile. After World War II, she left Russia and arrived in Pöking, Germany, from there she wandered to Paris. The Rebbe came to Paris and brought her to New York, where she lived in Crown Heights from then on.

== Life History ==
Rebbetzin Chana Schneerson was born on 28 Tevet 5640 in the Romanovka settlement in Ukraine, to her father Rabbi Meir Shlomo Yanovsky, who later became the rabbi of Nikolayev, and her mother Rebbetzin Rachel.

Her paternal grandfather, Rabbi Avraham David Lavut, was the rabbi of Nikolayev, her grandfather Rabbi Yisrael Leib Yanovsky replaced him as the city's rabbi after his passing, and after him, her father.

Her parents gave her a foundational Chassidic education from a young age. In those days, Nikolayev was home to a vibrant community of Chabad Chassidim. When a Chassidic discourse would arrive from Lubavitch, Rebbetzin Chana would copy it in beautiful handwriting for the benefit of the Chassidim.

Rebbetzin Chana was blessed with exceptional musical talent, which she inherited from her father Rabbi Meir Shlomo, who also composed several Chabad niggunim of spiritual devotion.

==== Marriage ====
At age twenty, Rebbetzin Chana married Rabbi Levi Yitzchak Schneerson. The Rebbe Rashab suggested the match. The wedding was set for Thursday after Shavuot, but due to the bride's illness, her father wanted to postpone the wedding. The bride's father, Rabbi Meir Shlomo Yanovsky, sent a special messenger to the Rebbe Rashab to get his consent to postpone the wedding, but the Rebbe instructed to hold the wedding as scheduled and gave his blessing. The wedding took place on Friday, 11 Sivan 5660 (June 8, 1900).

After the wedding, the Rebbe Rashab sent a letter of blessing to the groom's father, Rabbi Baruch Shneur Schneerson, in addition to the telegram he sent on the wedding day itself.

Rabbi Levi Yitzchak and Rebbetzin Chana lived in Nikolayev after the wedding.

The Rabbi and Rebbetzin had three sons: [[the Rebbe]], [[Reb DovBer (Berel) Schneerson|DovBer]], and Yisrael Aryeh Leib.

==== Rebbetzin of Dnepropetrovsk ====
The couple lived in Nikolayev until 5667 (1907), when Rabbi Levi Yitzchak received an offer to serve as rabbi in Yekaterinoslav (today Dnepropetrovsk), which was the central city for Jewish affairs in Ukraine (which was at that time a province in the Soviet Union).

Rabbi Levi Yitzchak accepted the offer and moved with his family to the city, where he served as rabbi for 32 years. Throughout this time, Rebbetzin Chana stood by his side, involved and active in community life.

During World War I, she was among the leaders of the "committees" established to find help for all war refugees who arrived in Dnepropetrovsk, including shochtim, rabbis, yeshiva heads, and others.

==== The Rebbe's Parents' Influence ====
The Rebbe mentioned on various occasions how his parents' self-sacrifice for the community influenced him regarding leadership and caring for all of Israel.

In 1929, their eldest son, the Rebbe's wedding was held in Warsaw, Poland. The Rebbe's parents were forbidden from leaving Russia and attending the wedding due to their Jewish activities. On the wedding day, Rabbi Levi Yitzchak and Rebbetzin Chana held a mitzvah feast despite the severe prohibition on religious gatherings.

==== Exile ====
In 1939, her husband was arrested by the authorities due to Rabbi Levi Yitzchak's fight for observing mitzvot and his activities in spreading Judaism, which were forbidden under Soviet Union laws.

After more than a year of imprisonment, he was tried and sent into exile in the village of Chaili in Soviet Kazakhstan. Rebbetzin Chana hurried to join him to care for all his needs.

Despite the harsh conditions, when writing materials were unavailable in their place of exile, she managed with great dedication to provide what was needed so Rabbi Levi Yitzchak could write down his Torah teachings by producing ink from herbs. Later, she risked her life by taking his writings during her wanderings, and ultimately succeeded in smuggling these writings out of the Soviet Union, which were later printed in a series of books called Likutei Levi Yitzchak.

After the years of exile, Rabbi Levi Yitzchak moved to Alma Ata (Almaty), but due to the hardships of imprisonment and exile, he became seriously and terminally ill there, from which he passed away on the 20th of Menachem Av 5704 (August 9, 1944) and was buried there.

==== Leaving Russia ====
In winter 5706 (1946), the Rebbetzin left Alma Ata. With the help of friends, she managed to reach Moscow. The Rebbetzin stayed at R' DovBer Rickman's house in Kraskovka, a suburb near Moscow. Initially, she insisted on leaving Russia officially, claiming she had a son in the United States, and refused to cross the border illegally through 'echelons' using a forged Polish passport.

Eventually, she decided to smuggle across the border to Poland, where she wandered from city to city. Those who accompanied her were the young women Hadassah (Perman) and Yocheved (Zalmanov) of the Gurlick family, whose family and father she knew from Alma Ata, and agreed to journey with these girls.

==== In Europe ====
Extended article - [[The Rebbe's Visit To Paris|The Rebbe's Visit to Paris]]

From Poland, she arrived in Germany, where she settled in the Pocking camp, and several Chassidic families who knew her supported and assisted her in many ways.

Yocheved Zalmanov again came specially to the refugee camp to accompany the Rebbetzin to France to meet her son the Rebbe, encountering difficulties along the way and surviving even gunfire. At the end of the journey, the Rebbetzin thanked her for protecting her with her body, saying she had saved her life.

In France, the Rebbetzin arrived in Paris, where her son, the Rebbe, met her.

Near Purim 5707, the Rebbe arrived in Paris by plane, which was the only time the Rebbe ever flew in an airplane.

Chabad Chassidim in the city wanted to honor the Rebbe by bringing him from the airport, but while waiting for his estimated landing time, they received a telegram from the Rebbe Rayatz saying "Blessed are you in your coming" and the Chassidim understood that the Rebbe had already arrived. Indeed, after a few minutes, the Rebbe arrived at the house where his mother was staying by taxi.

When the Rebbe arrived, the Rebbetzin went shopping and the Rebbe entered the synagogue on the upper floor of Rabbi Zalman Schneerson's house and prayed, then went down to the room where his mother was staying on the second floor, and met her for the first time after twenty years of separation. They entered a side room together, and after some time he went out to gather with the Chassidim and during the gathering spoke about how Joseph hadn't seen his father for twenty-two years, and while speaking wept profusely.

Following the Rebbe Rayatz's instructions, they sailed together by ship (rather than flying) and reached the shores of the United States on the 28th of Sivan 5707 (1947).

The Rebbetzin lived her last seventeen years near 770 (on President Street, at number 1418, which is now connected to the [[Central Yeshivas Tomchei Tmimim - 770|Central Tomchei Tmimim Yeshiva]] dormitory).

==== In Crown Heights ====
Three years after arriving in New York, the Rebbe Rayatz passed away and her eldest son, the Rebbe, took his place. Despite his busy schedule, the Rebbe made sure to visit his mother every day without exception.

The Rebbetzin was involved in the lives of the Chassidim in Crown Heights. Many Chassidim would visit her home, converse with her, and share memories of her husband, [[Levi Yitzchak Schneerson|Rabbi Levi Yitzchak]]. She regularly attended prayers and farbrengens at 770 and Chassidic celebrations.

Rebbetzin Chana served as a member of the presidency of N'shei uBnos Chabad in the United States.

== Her Passing ==
[[File:הרבי בהלויה הרבנית.jpg|thumb|The Rebbe shedding tears at his mother's funeral The Rebbetzin's resting place]]
The Rebbetzin passed away at Mincha time on Shabbat, 6 Tishrei 5725 (September 12, 1964), and thousands of Chassidim attended her funeral. She rests in the Rebbetzins' section near the Rebbe Rayatz's ohel in Queens, New York.

On the day of her passing, her chair in the women's section at 770 caught fire.

On Yom Kippur, which fell during the shiva, the Rebbe asked R' DovBer Junik to arrange a minyan for Mincha prayer in her apartment.

==== Her Legacy ====
Starting from Shabbat Bereishit 5725, the Rebbe began explaining Rashi's commentaries on the weekly Torah portion during Shabbat farbrengens, week after week. The Rebbe also published a booklet of Igeret HaTeshuvah with a dedication in her memory.

In 5725, the Rebbe held farbrengens every week (while in those years he would usually only hold farbrengens on Shabbat Mevorchim) and would edit the complete transcription of the farbrengen. This practice continued until Parshat Vayishlach. Nevertheless, that year the Rebbe held more Shabbat farbrengens than usual and delivered many maamarim.

From 5726 until 5748, the Rebbe held a farbrengen on 6 Tishrei - her yahrzeit, and often spoke about her character. In 5749 and 5750, he also gave a sicha. On these occasions, the Rebbe often encouraged the three mitzvot connected to Jewish women and girls associated with her name: Challah, Niddah, and Hadlakat HaNer (candle lighting).

Many girls carry the name Chana, and numerous institutions were established in her memory.

Among these are 'Keren Chana' which helps fund girls who wish to study in Jewish seminaries, the "Beit Chana" network of high schools for girls, Nachalat Har Chabad neighborhood in Kiryat Malachi was also founded in her merit, and 'Machon Chana' for newly observant women.

In 5772 (2012), at the annual religious affairs conference in Kazakhstan, the Rishon LeZion Rabbi Shlomo Amar presented Kazakhstan's President Nursultan Nazarbayev with the Rebbetzin's diary translated into Russian on behalf of Kazakhstan's Jewish community and Israel's Chief Rabbinate, after mentioning her in his speech before religious leaders.

== The Rebbetzin's Memoirs ==
In New York, Rebbetzin Chana wrote down her life experiences in Soviet Russia. These life chronicles are full of hardships but also filled with spiritual strength and self-sacrifice. The Rebbetzin gave a typed copy of these memoirs to Chassidic writer Nissan Gordon to publish in Di Yiddishe Heim, which were indeed published there in a series of articles in 5724, with additional details from interviews Nissan Gordon conducted with the Rebbetzin, omitting all parts about Rabbi Levi Yitzchak's suffering (as per the Rebbetzin's request, who wished not to pain the Rebbe with the painful information).

About 15 years later, Rabbi Eliyahu Alter Friedman from Tzfat compiled the book "Em B'Yisrael" and translated these memoirs into Hebrew, reorganizing them chronologically. For some reason, all sections about Rabbi Levi Yitzchak's suffering were included in the book. In 5753, some students received the aforementioned copy of the memoirs, typed everything, and it was published in order in "Tzaddik L'Melech" booklet 4, typed according to the original writing order (not chronological order).
[[File:ציון הרבנית חנה.jpg|thumb|The Tombstone of Rebbetzin Chana]]
In 5772, the original notebook of the Rebbetzin's memoirs came into the possession of Vaad Hanachos B'Lahak, along with an additional notebook of memories she wrote later, including memories from the Rebbe's childhood up to her thoughts while watching the Rebbe at farbrengens after accepting the leadership.

The notebooks were transferred to the Agudas Chassidei Chabad Library.

Women who knew her personally relate that she was a rare personality. She suffered for many years, yet contained her pain and radiated joy in life.

==== Memories of R' Yosef Nimotin ====
R' Yosef Nimotin, son of the Chassid Rabbi Shmuel Nimotin, lived in Alma Ata, Kazakhstan during World War II and was involved in saving lives. He merited to serve and care for the Kabbalist Rabbi Levi Yitzchak Schneerson and Rebbetzin Chana Schneerson, the Rebbe's parents. During the 'Great Escape from Russia' in 5706, he entrusted Rabbi Simcha Gorodetzky with the shofar used by the Rebbe's father, which was inherited from the Tzemach Tzedek, to pass on to the Rebbe. Rabbi Nimotin remained in the Soviet Union until 5739, maintaining Rabbi Levi Yitzchak's holy gravesite, ensuring its cleanliness and upkeep. After leaving Russia, he settled in Crown Heights and received special attention from the Rebbe due to his closeness and assistance to his father.

His memories about Rabbi Levi Yitzchak and Rebbetzin Chana, the Rebbe's parents, were published in HaTamim issue 54, Beit Moshiach supplement Sukkot 5785.

== Her Family ==
* '''Her Brother''': Israel Aryeh Leib Yanovsky - born in 5646 and passed away at age fifteen from typhus.
* '''Her Sister''': Rebbetzin Miriam Gittel Schneerson, wife of HaRav HaGaon Rabbi Shmuel Schneersohn.
* '''Her Sister''': Mrs. Ettel, wife of R' Zalman Mariashin. In 5702, she fled to the city of Ufa in Russia where she passed away.
* '''Her Husband''': Rabbi Levi Yitzchak Schneerson.
* '''Her Sons''': The Rebbe, R' DovBer Schneerson and R' Israel Aryeh Leib Schneerson.
* '''Her Granddaughter''': Mrs. Dalia Rotman.
* '''Her husband's brother:''' Shmuel Schneerson, was married to Rebbetzin Chana's sister.
* '''Her husband's brother:''' [[Reb Sholom Shlomo Schneerson]] was married to Rebbetzin Rachel, daughter of Rabbi Dovid Tzvi Chen, and their daughter is Zelda Mishkovsky (Schneerson).

== Further Reading ==

* Rabbi Alter Eliyahu Friedman, '''Em B'Yisrael''' published by Kehot, 5743 (1983).
* Rabbi Naftali Tzvi Gottlieb, '''Toldot Levi Yitzchak''', Volume 3, published by Kehot.
* '''Em HaMalchut''' published by Rabbi Avraham Shmuel Bukiet, 5761 (2001).
* Menachem Herman, Rebbetzin Chana: Milestones and Stories about the Righteous Rebbetzin Chana, Mother of the Rebbe, 5774 (2014)
* R' Eliyahu Matusof, R' Shneur Zalman Berger, The Exodus from Russia (book), Second Gate: In Pocking Camp, Chapter on Rebbetzin Chana
* Shneur Zalman Berger, '''Rebbetzin Chana in the Pocking Displaced Persons Camp''', Beis Moshiach weekly, Issue 1198 page 38 and onward (5780)
* '''Shalom Imi Morati''', 'Holy Manuscripts from the Royal House' Kfar Chabad weekly Issue 1842 page 14
* '''Visits of My Son Shlita''', 'Nashi' supplement to Kfar Chabad weekly Issue 1877 page 19
* Memories of Rebbetzin Chana, Esther Sternberg, Beis Moshiach weekly 1429 pp. 42-44
* Memories of Em HaMalchut, Sarah Katzman, Ateret Chaya supplement of Beis Moshiach weekly 1429
* Eli Wolf, '''Em HaMalchut''', Kfar Chabad weekly Issue 2079 page 64

== External Links ==

* '''Memories of Rebbetzin Chana''' on the Vaad Hanachos B'Lahak website
* Tehillim book of Rabbi Levi Yitzchak and Rebbetzin Chana.
* Video of the Rebbetzin's funeral on the JEM website.
* Lag BaOmer in Paris.
* Mrs. Zalmanov's memories of Rebbetzin Chana.
* Collection '''Em HaMalchut''', Vaad Talmidei HaTemimim, 5771 (2011).
* '''Imeinu HaMalka''' Vaad Chayalei Beis David Tishrei 5773 (2012)
* '''Em HaMelech - 50 Years Since the Passing of the Rebbetzin''' Vaad Chayalei Beis David Tishrei 5775 (2014)
* '''The Passing of Rebbetzin Chana''' Account of her passing within the teshurah from the Yunik family celebration
* '''Collection of references from the Rebbe regarding 28 Tevet, his mother the Rebbetzin's birthday''', within the teshurah from the Liberow-Broin family weddings, Tevet 5781 (2020)
* '''The rare interview with Rebbetzin Chana, two years before her passing • Special'''
* '''For 6 Tishrei: Moving photo gallery of Rebbetzin Chana'''
* Following the Rebbetzin's memories of Chiali - Alma Ata | Watch

[[Category:Beis HaRav]]
[[Category:Family of the Rebbe]]

Rebbetzin Chana Schneerson

2025-05-20T21:09:45Z

173.178.84.183: /* Her Passing */

{{Infobox
|name=Rebbetzin Chana
|image=[[File:הרבנית חנה.jpg|200px]]
|birth_date=28 Tevet 5640
|passing_date=6 Tishrei 5725
|spouse=[[Rabbi Levi Yitzchak Schneerson|Rabbi Levi Yitzchak]]
|children=[[The Rebbe]]
|works=''A Mother in Israel:The Life and Memoirs of Rebbetzin Chana Schneerson of Blessed Memory''
}}
{{Beis HaRav}}
'''Rebbetzin Chana Schneerson''' (28 Tevet 5640 - 6 Tishrei 5725) was the daughter of [[Reb Meir Shlomo Yanovsky]], wife of [[Levi Yitzchak Schneerson|Rabbi Levi Yitzchak Schneerson]] who served as the rabbi of Yekaterinoslav, and mother of [[the Rebbe]].

Throughout her husband's decades of rabbinical service and public activity, she stood by his side, and even when he was arrested and exiled by the Communist regime, she followed him to his place of exile. After World War II, she left Russia and arrived in Pöking, Germany, from there she wandered to Paris. The Rebbe came to Paris and brought her to New York, where she lived in Crown Heights from then on.

== Life History ==
Rebbetzin Chana Schneerson was born on 28 Tevet 5640 in the Romanovka settlement in Ukraine, to her father Rabbi Meir Shlomo Yanovsky, who later became the rabbi of Nikolayev, and her mother Rebbetzin Rachel.

Her paternal grandfather, Rabbi Avraham David Lavut, was the rabbi of Nikolayev, her grandfather Rabbi Yisrael Leib Yanovsky replaced him as the city's rabbi after his passing, and after him, her father.

Her parents gave her a foundational Chassidic education from a young age. In those days, Nikolayev was home to a vibrant community of Chabad Chassidim. When a Chassidic discourse would arrive from Lubavitch, Rebbetzin Chana would copy it in beautiful handwriting for the benefit of the Chassidim.

Rebbetzin Chana was blessed with exceptional musical talent, which she inherited from her father Rabbi Meir Shlomo, who also composed several Chabad niggunim of spiritual devotion.

==== Marriage ====
At age twenty, Rebbetzin Chana married Rabbi Levi Yitzchak Schneerson. The Rebbe Rashab suggested the match. The wedding was set for Thursday after Shavuot, but due to the bride's illness, her father wanted to postpone the wedding. The bride's father, Rabbi Meir Shlomo Yanovsky, sent a special messenger to the Rebbe Rashab to get his consent to postpone the wedding, but the Rebbe instructed to hold the wedding as scheduled and gave his blessing. The wedding took place on Friday, 11 Sivan 5660 (June 8, 1900).

After the wedding, the Rebbe Rashab sent a letter of blessing to the groom's father, Rabbi Baruch Shneur Schneerson, in addition to the telegram he sent on the wedding day itself.

Rabbi Levi Yitzchak and Rebbetzin Chana lived in Nikolayev after the wedding.

The Rabbi and Rebbetzin had three sons: [[the Rebbe]], [[Reb DovBer (Berel) Schneerson|DovBer]], and Yisrael Aryeh Leib.

==== Rebbetzin of Dnepropetrovsk ====
The couple lived in Nikolayev until 5667 (1907), when Rabbi Levi Yitzchak received an offer to serve as rabbi in Yekaterinoslav (today Dnepropetrovsk), which was the central city for Jewish affairs in Ukraine (which was at that time a province in the Soviet Union).

Rabbi Levi Yitzchak accepted the offer and moved with his family to the city, where he served as rabbi for 32 years. Throughout this time, Rebbetzin Chana stood by his side, involved and active in community life.

During World War I, she was among the leaders of the "committees" established to find help for all war refugees who arrived in Dnepropetrovsk, including shochtim, rabbis, yeshiva heads, and others.

==== The Rebbe's Parents' Influence ====
The Rebbe mentioned on various occasions how his parents' self-sacrifice for the community influenced him regarding leadership and caring for all of Israel.

In 1929, their eldest son, the Rebbe's wedding was held in Warsaw, Poland. The Rebbe's parents were forbidden from leaving Russia and attending the wedding due to their Jewish activities. On the wedding day, Rabbi Levi Yitzchak and Rebbetzin Chana held a mitzvah feast despite the severe prohibition on religious gatherings.

==== Exile ====
In 1939, her husband was arrested by the authorities due to Rabbi Levi Yitzchak's fight for observing mitzvot and his activities in spreading Judaism, which were forbidden under Soviet Union laws.

After more than a year of imprisonment, he was tried and sent into exile in the village of Chaili in Soviet Kazakhstan. Rebbetzin Chana hurried to join him to care for all his needs.

Despite the harsh conditions, when writing materials were unavailable in their place of exile, she managed with great dedication to provide what was needed so Rabbi Levi Yitzchak could write down his Torah teachings by producing ink from herbs. Later, she risked her life by taking his writings during her wanderings, and ultimately succeeded in smuggling these writings out of the Soviet Union, which were later printed in a series of books called Likutei Levi Yitzchak.

After the years of exile, Rabbi Levi Yitzchak moved to Alma Ata (Almaty), but due to the hardships of imprisonment and exile, he became seriously and terminally ill there, from which he passed away on the 20th of Menachem Av 5704 (August 9, 1944) and was buried there.

==== Leaving Russia ====
In winter 5706 (1946), the Rebbetzin left Alma Ata. With the help of friends, she managed to reach Moscow. The Rebbetzin stayed at R' DovBer Rickman's house in Kraskovka, a suburb near Moscow. Initially, she insisted on leaving Russia officially, claiming she had a son in the United States, and refused to cross the border illegally through 'echelons' using a forged Polish passport.

Eventually, she decided to smuggle across the border to Poland, where she wandered from city to city. Those who accompanied her were the young women Hadassah (Perman) and Yocheved (Zalmanov) of the Gurlick family, whose family and father she knew from Alma Ata, and agreed to journey with these girls.

==== In Europe ====
Extended article - [[The Rebbe's Visit To Paris|The Rebbe's Visit to Paris]]

From Poland, she arrived in Germany, where she settled in the Pocking camp, and several Chassidic families who knew her supported and assisted her in many ways.

Yocheved Zalmanov again came specially to the refugee camp to accompany the Rebbetzin to France to meet her son the Rebbe, encountering difficulties along the way and surviving even gunfire. At the end of the journey, the Rebbetzin thanked her for protecting her with her body, saying she had saved her life.

In France, the Rebbetzin arrived in Paris, where her son, the Rebbe, met her.

Near Purim 5707, the Rebbe arrived in Paris by plane, which was the only time the Rebbe ever flew in an airplane.

Chabad Chassidim in the city wanted to honor the Rebbe by bringing him from the airport, but while waiting for his estimated landing time, they received a telegram from the Rebbe Rayatz saying "Blessed are you in your coming" and the Chassidim understood that the Rebbe had already arrived. Indeed, after a few minutes, the Rebbe arrived at the house where his mother was staying by taxi.

When the Rebbe arrived, the Rebbetzin went shopping and the Rebbe entered the synagogue on the upper floor of Rabbi Zalman Schneerson's house and prayed, then went down to the room where his mother was staying on the second floor, and met her for the first time after twenty years of separation. They entered a side room together, and after some time he went out to gather with the Chassidim and during the gathering spoke about how Joseph hadn't seen his father for twenty-two years, and while speaking wept profusely.

Following the Rebbe Rayatz's instructions, they sailed together by ship (rather than flying) and reached the shores of the United States on the 28th of Sivan 5707 (1947).

The Rebbetzin lived her last seventeen years near 770 (on President Street, at number 1418, which is now connected to the [[Central Yeshivas Tomchei Tmimim - 770|Central Tomchei Tmimim Yeshiva]] dormitory).

==== In Crown Heights ====
Three years after arriving in New York, the Rebbe Rayatz passed away and her eldest son, the Rebbe, took his place. Despite his busy schedule, the Rebbe made sure to visit his mother every day without exception.

The Rebbetzin was involved in the lives of the Chassidim in Crown Heights. Many Chassidim would visit her home, converse with her, and share memories of her husband, [[Levi Yitzchak Schneerson|Rabbi Levi Yitzchak]]. She regularly attended prayers and farbrengens at 770 and Chassidic celebrations.

Rebbetzin Chana served as a member of the presidency of N'shei uBnos Chabad in the United States.

== Her Passing ==
[[File:הרבי בהלויה הרבנית.jpg|thumb|The Rebbe shedding tears at his mother's funeral The Rebbetzin's resting place]]
The Rebbetzin passed away at Mincha time on Shabbat, 6 Tishrei 5725 (September 12, 1964), and thousands of Chassidim attended her funeral. She rests in the Rebbetzins' section near the Rebbe Rayatz's ohel in Queens, New York.

On the day of her passing, her chair in the women's section at 770 caught fire.

On Yom Kippur, which fell during the shiva, the Rebbe asked R' DovBer Junik to arrange a minyan for Mincha prayer in her apartment.

==== Her Legacy ====
Starting from Shabbat Bereishit 5725, the Rebbe began explaining Rashi's commentaries on the weekly Torah portion during Shabbat farbrengens, week after week. The Rebbe also published a booklet of Igeret HaTeshuvah with a dedication in her memory.

In 5725, the Rebbe held farbrengens every week (while in those years he would usually only hold farbrengens on Shabbat Mevorchim) and would edit the complete transcription of the farbrengen. This practice continued until Parshat Vayishlach. Nevertheless, that year the Rebbe held more Shabbat farbrengens than usual and delivered many maamarim.

From 5726 until 5748, the Rebbe held a farbrengen on 6 Tishrei - her yahrzeit, and often spoke about her character. In 5749 and 5750, he also gave a sicha. On these occasions, the Rebbe often encouraged the three mitzvot connected to Jewish women and girls associated with her name: Challah, Niddah, and Hadlakat HaNer (candle lighting).

Many girls carry the name Chana, and numerous institutions were established in her memory.

Among these are 'Keren Chana' which helps fund girls who wish to study in Jewish seminaries, the "Beit Chana" network of high schools for girls, Nachalat Har Chabad neighborhood in Kiryat Malachi was also founded in her merit, and 'Machon Chana' for newly observant women.

In 5772 (2012), at the annual religious affairs conference in Kazakhstan, the Rishon LeZion Rabbi Shlomo Amar presented Kazakhstan's President Nursultan Nazarbayev with the Rebbetzin's diary translated into Russian on behalf of Kazakhstan's Jewish community and Israel's Chief Rabbinate, after mentioning her in his speech before religious leaders.

== The Rebbetzin's Memoirs ==
In New York, Rebbetzin Chana wrote down her life experiences in Soviet Russia. These life chronicles are full of hardships but also filled with spiritual strength and self-sacrifice. The Rebbetzin gave a typed copy of these memoirs to Chassidic writer Nissan Gordon to publish in Di Yiddishe Heim, which were indeed published there in a series of articles in 5724, with additional details from interviews Nissan Gordon conducted with the Rebbetzin, omitting all parts about Rabbi Levi Yitzchak's suffering (as per the Rebbetzin's request, who wished not to pain the Rebbe with the painful information).

About 15 years later, Rabbi Eliyahu Alter Friedman from Tzfat compiled the book "Em B'Yisrael" and translated these memoirs into Hebrew, reorganizing them chronologically. For some reason, all sections about Rabbi Levi Yitzchak's suffering were included in the book. In 5753, some students received the aforementioned copy of the memoirs, typed everything, and it was published in order in "Tzaddik L'Melech" booklet 4, typed according to the original writing order (not chronological order).
[[File:ציון הרבנית חנה.jpg|thumb|The Tombstone of Rebbetzin Chana]]
In 5772, the original notebook of the Rebbetzin's memoirs came into the possession of Vaad Hanachos B'Lahak, along with an additional notebook of memories she wrote later, including memories from the Rebbe's childhood up to her thoughts while watching the Rebbe at farbrengens after accepting the leadership.

The notebooks were transferred to the Agudas Chassidei Chabad Library.

Women who knew her personally relate that she was a rare personality. She suffered for many years, yet contained her pain and radiated joy in life.

==== Memories of R' Yosef Nimotin ====
R' Yosef Nimotin, son of the Chassid Rabbi Shmuel Nimotin, lived in Alma Ata, Kazakhstan during World War II and was involved in saving lives. He merited to serve and care for the Kabbalist Rabbi Levi Yitzchak Schneerson and Rebbetzin Chana Schneerson, the Rebbe's parents. During the 'Great Escape from Russia' in 5706, he entrusted Rabbi Simcha Gorodetzky with the shofar used by the Rebbe's father, which was inherited from the Tzemach Tzedek, to pass on to the Rebbe. Rabbi Nimotin remained in the Soviet Union until 5739, maintaining Rabbi Levi Yitzchak's holy gravesite, ensuring its cleanliness and upkeep. After leaving Russia, he settled in Crown Heights and received special attention from the Rebbe due to his closeness and assistance to his father.

His memories about Rabbi Levi Yitzchak and Rebbetzin Chana, the Rebbe's parents, were published in HaTamim issue 54, Beit Moshiach supplement Sukkot 5785.

== Her Family ==
* '''Her Brother''': Israel Aryeh Leib Yanovsky - born in 5646 and passed away at age fifteen from typhus.
* '''Her Sister''': Rebbetzin Miriam Gittel Schneerson, wife of HaRav HaGaon Rabbi Shmuel Schneersohn.
* '''Her Sister''': Mrs. Ettel, wife of R' Zalman Mariashin. In 5702, she fled to the city of Ufa in Russia where she passed away.
* '''Her Husband''': Rabbi Levi Yitzchak Schneerson.
* '''Her Sons''': The Rebbe, R' DovBer Schneerson and R' Israel Aryeh Leib Schneerson.
* '''Her Granddaughter''': Mrs. Dalia Rotman.
* '''Her husband's brother:''' Shmuel Schneerson, was married to Rebbetzin Chana's sister.
* '''Her husband's brother:''' [[Reb Sholom Shlomo Schneerson]] was married to Rebbetzin Rachel, daughter of Rabbi Dovid Tzvi Chen, and their daughter is Zelda Mishkovsky (Schneerson).

== Further Reading ==

* Rabbi Alter Eliyahu Friedman, '''Em B'Yisrael''' published by Kehot, 5743 (1983).
* Rabbi Naftali Tzvi Gottlieb, '''Toldot Levi Yitzchak''', Volume 3, published by Kehot.
* '''Em HaMalchut''' published by Rabbi Avraham Shmuel Bukiet, 5761 (2001).
* Menachem Herman, Rebbetzin Chana: Milestones and Stories about the Righteous Rebbetzin Chana, Mother of the Rebbe, 5774 (2014)
* R' Eliyahu Matusof, R' Shneur Zalman Berger, The Exodus from Russia (book), Second Gate: In Pocking Camp, Chapter on Rebbetzin Chana
* Shneur Zalman Berger, '''Rebbetzin Chana in the Pocking Displaced Persons Camp''', Beis Moshiach weekly, Issue 1198 page 38 and onward (5780)
* '''Shalom Imi Morati''', 'Holy Manuscripts from the Royal House' Kfar Chabad weekly Issue 1842 page 14
* '''Visits of My Son Shlita''', 'Nashi' supplement to Kfar Chabad weekly Issue 1877 page 19
* Memories of Rebbetzin Chana, Esther Sternberg, Beis Moshiach weekly 1429 pp. 42-44
* Memories of Em HaMalchut, Sarah Katzman, Ateret Chaya supplement of Beis Moshiach weekly 1429
* Eli Wolf, '''Em HaMalchut''', Kfar Chabad weekly Issue 2079 page 64

== External Links ==

* '''Memories of Rebbetzin Chana''' on the Vaad Hanachos B'Lahak website
* Tehillim book of Rabbi Levi Yitzchak and Rebbetzin Chana.
* Video of the Rebbetzin's funeral on the JEM website.
* Lag BaOmer in Paris.
* Mrs. Zalmanov's memories of Rebbetzin Chana.
* Collection '''Em HaMalchut''', Vaad Talmidei HaTemimim, 5771 (2011).
* '''Imeinu HaMalka''' Vaad Chayalei Beis David Tishrei 5773 (2012)
* '''Em HaMelech - 50 Years Since the Passing of the Rebbetzin''' Vaad Chayalei Beis David Tishrei 5775 (2014)
* '''The Passing of Rebbetzin Chana''' Account of her passing within the teshurah from the Yunik family celebration
* '''Collection of references from the Rebbe regarding 28 Tevet, his mother the Rebbetzin's birthday''', within the teshurah from the Liberow-Broin family weddings, Tevet 5781 (2020)
* '''The rare interview with Rebbetzin Chana, two years before her passing • Special'''
* '''For 6 Tishrei: Moving photo gallery of Rebbetzin Chana'''
* Following the Rebbetzin's memories of Chiali - Alma Ata | Watch

[[Category:Beis HaRav]]
[[Category:Family of the Rebbe]]

Rebbetzin Chana Schneerson

2025-05-20T21:09:06Z

173.178.84.183: /* In Europe */

{{Infobox
|name=Rebbetzin Chana
|image=[[File:הרבנית חנה.jpg|200px]]
|birth_date=28 Tevet 5640
|passing_date=6 Tishrei 5725
|spouse=[[Rabbi Levi Yitzchak Schneerson|Rabbi Levi Yitzchak]]
|children=[[The Rebbe]]
|works=''A Mother in Israel:The Life and Memoirs of Rebbetzin Chana Schneerson of Blessed Memory''
}}
{{Beis HaRav}}
'''Rebbetzin Chana Schneerson''' (28 Tevet 5640 - 6 Tishrei 5725) was the daughter of [[Reb Meir Shlomo Yanovsky]], wife of [[Rabbi Levi Yitzchak Schneerson]] who served as the rabbi of Yekaterinoslav, and mother of [[the Rebbe]].

Throughout her husband's decades of rabbinical service and public activity, she stood by his side, and even when he was arrested and exiled by the Communist regime, she followed him to his place of exile. After World War II, she left Russia and arrived in Pöking, Germany, from there she wandered to Paris. The Rebbe came to Paris and brought her to New York, where she lived in Crown Heights from then on.

== Life History ==
Rebbetzin Chana Schneerson was born on 28 Tevet 5640 in the Romanovka settlement in Ukraine, to her father Rabbi Meir Shlomo Yanovsky, who later became the rabbi of Nikolayev, and her mother Rebbetzin Rachel.

Her paternal grandfather, Rabbi Avraham David Lavut, was the rabbi of Nikolayev, her grandfather Rabbi Yisrael Leib Yanovsky replaced him as the city's rabbi after his passing, and after him, her father.

Her parents gave her a foundational Chassidic education from a young age. In those days, Nikolayev was home to a vibrant community of Chabad Chassidim. When a Chassidic discourse would arrive from Lubavitch, Rebbetzin Chana would copy it in beautiful handwriting for the benefit of the Chassidim.

Rebbetzin Chana was blessed with exceptional musical talent, which she inherited from her father Rabbi Meir Shlomo, who also composed several Chabad niggunim of spiritual devotion.

==== Marriage ====
At age twenty, Rebbetzin Chana married Rabbi Levi Yitzchak Schneerson. The Rebbe Rashab suggested the match. The wedding was set for Thursday after Shavuot, but due to the bride's illness, her father wanted to postpone the wedding. The bride's father, Rabbi Meir Shlomo Yanovsky, sent a special messenger to the Rebbe Rashab to get his consent to postpone the wedding, but the Rebbe instructed to hold the wedding as scheduled and gave his blessing. The wedding took place on Friday, 11 Sivan 5660 (June 8, 1900).

After the wedding, the Rebbe Rashab sent a letter of blessing to the groom's father, Rabbi Baruch Shneur Schneerson, in addition to the telegram he sent on the wedding day itself.

Rabbi Levi Yitzchak and Rebbetzin Chana lived in Nikolayev after the wedding.

The Rabbi and Rebbetzin had three sons: [[the Rebbe]], [[Reb DovBer (Berel) Schneerson|DovBer]], and Yisrael Aryeh Leib.

==== Rebbetzin of Dnepropetrovsk ====
The couple lived in Nikolayev until 5667 (1907), when Rabbi Levi Yitzchak received an offer to serve as rabbi in Yekaterinoslav (today Dnepropetrovsk), which was the central city for Jewish affairs in Ukraine (which was at that time a province in the Soviet Union).

Rabbi Levi Yitzchak accepted the offer and moved with his family to the city, where he served as rabbi for 32 years. Throughout this time, Rebbetzin Chana stood by his side, involved and active in community life.

During World War I, she was among the leaders of the "committees" established to find help for all war refugees who arrived in Dnepropetrovsk, including shochtim, rabbis, yeshiva heads, and others.

==== The Rebbe's Parents' Influence ====
The Rebbe mentioned on various occasions how his parents' self-sacrifice for the community influenced him regarding leadership and caring for all of Israel.

In 1929, their eldest son, the Rebbe's wedding was held in Warsaw, Poland. The Rebbe's parents were forbidden from leaving Russia and attending the wedding due to their Jewish activities. On the wedding day, Rabbi Levi Yitzchak and Rebbetzin Chana held a mitzvah feast despite the severe prohibition on religious gatherings.

==== Exile ====
In 1939, her husband was arrested by the authorities due to Rabbi Levi Yitzchak's fight for observing mitzvot and his activities in spreading Judaism, which were forbidden under Soviet Union laws.

After more than a year of imprisonment, he was tried and sent into exile in the village of Chaili in Soviet Kazakhstan. Rebbetzin Chana hurried to join him to care for all his needs.

Despite the harsh conditions, when writing materials were unavailable in their place of exile, she managed with great dedication to provide what was needed so Rabbi Levi Yitzchak could write down his Torah teachings by producing ink from herbs. Later, she risked her life by taking his writings during her wanderings, and ultimately succeeded in smuggling these writings out of the Soviet Union, which were later printed in a series of books called Likutei Levi Yitzchak.

After the years of exile, Rabbi Levi Yitzchak moved to Alma Ata (Almaty), but due to the hardships of imprisonment and exile, he became seriously and terminally ill there, from which he passed away on the 20th of Menachem Av 5704 (August 9, 1944) and was buried there.

==== Leaving Russia ====
In winter 5706 (1946), the Rebbetzin left Alma Ata. With the help of friends, she managed to reach Moscow. The Rebbetzin stayed at R' DovBer Rickman's house in Kraskovka, a suburb near Moscow. Initially, she insisted on leaving Russia officially, claiming she had a son in the United States, and refused to cross the border illegally through 'echelons' using a forged Polish passport.

Eventually, she decided to smuggle across the border to Poland, where she wandered from city to city. Those who accompanied her were the young women Hadassah (Perman) and Yocheved (Zalmanov) of the Gurlick family, whose family and father she knew from Alma Ata, and agreed to journey with these girls.

==== In Europe ====
Extended article - [[The Rebbe's Visit To Paris|The Rebbe's Visit to Paris]]

From Poland, she arrived in Germany, where she settled in the Pocking camp, and several Chassidic families who knew her supported and assisted her in many ways.

Yocheved Zalmanov again came specially to the refugee camp to accompany the Rebbetzin to France to meet her son the Rebbe, encountering difficulties along the way and surviving even gunfire. At the end of the journey, the Rebbetzin thanked her for protecting her with her body, saying she had saved her life.

In France, the Rebbetzin arrived in Paris, where her son, the Rebbe, met her.

Near Purim 5707, the Rebbe arrived in Paris by plane, which was the only time the Rebbe ever flew in an airplane.

Chabad Chassidim in the city wanted to honor the Rebbe by bringing him from the airport, but while waiting for his estimated landing time, they received a telegram from the Rebbe Rayatz saying "Blessed are you in your coming" and the Chassidim understood that the Rebbe had already arrived. Indeed, after a few minutes, the Rebbe arrived at the house where his mother was staying by taxi.

When the Rebbe arrived, the Rebbetzin went shopping and the Rebbe entered the synagogue on the upper floor of Rabbi Zalman Schneerson's house and prayed, then went down to the room where his mother was staying on the second floor, and met her for the first time after twenty years of separation. They entered a side room together, and after some time he went out to gather with the Chassidim and during the gathering spoke about how Joseph hadn't seen his father for twenty-two years, and while speaking wept profusely.

Following the Rebbe Rayatz's instructions, they sailed together by ship (rather than flying) and reached the shores of the United States on the 28th of Sivan 5707 (1947).

The Rebbetzin lived her last seventeen years near 770 (on President Street, at number 1418, which is now connected to the [[Central Yeshivas Tomchei Tmimim - 770|Central Tomchei Tmimim Yeshiva]] dormitory).

==== In Crown Heights ====
Three years after arriving in New York, the Rebbe Rayatz passed away and her eldest son, the Rebbe, took his place. Despite his busy schedule, the Rebbe made sure to visit his mother every day without exception.

The Rebbetzin was involved in the lives of the Chassidim in Crown Heights. Many Chassidim would visit her home, converse with her, and share memories of her husband, [[Levi Yitzchak Schneerson|Rabbi Levi Yitzchak]]. She regularly attended prayers and farbrengens at 770 and Chassidic celebrations.

Rebbetzin Chana served as a member of the presidency of N'shei uBnos Chabad in the United States.

== Her Passing ==
The Rebbe shedding tears at his mother's funeral The Rebbetzin's resting place
[[File:הרבי בהלויה הרבנית.jpg|thumb]]
The Rebbetzin passed away at Mincha time on Shabbat, 6 Tishrei 5725 (September 12, 1964), and thousands of Chassidim attended her funeral. She rests in the Rebbetzins' section near the Rebbe Rayatz's ohel in Queens, New York.

On the day of her passing, her chair in the women's section at 770 caught fire.

On Yom Kippur, which fell during the shiva, the Rebbe asked R' DovBer Junik to arrange a minyan for Mincha prayer in her apartment.

==== Her Legacy ====
Starting from Shabbat Bereishit 5725, the Rebbe began explaining Rashi's commentaries on the weekly Torah portion during Shabbat farbrengens, week after week. The Rebbe also published a booklet of Igeret HaTeshuvah with a dedication in her memory.

In 5725, the Rebbe held farbrengens every week (while in those years he would usually only hold farbrengens on Shabbat Mevorchim) and would edit the complete transcription of the farbrengen. This practice continued until Parshat Vayishlach. Nevertheless, that year the Rebbe held more Shabbat farbrengens than usual and delivered many maamarim.

From 5726 until 5748, the Rebbe held a farbrengen on 6 Tishrei - her yahrzeit, and often spoke about her character. In 5749 and 5750, he also gave a sicha. On these occasions, the Rebbe often encouraged the three mitzvot connected to Jewish women and girls associated with her name: Challah, Niddah, and Hadlakat HaNer (candle lighting).

Many girls carry the name Chana, and numerous institutions were established in her memory.

Among these are 'Keren Chana' which helps fund girls who wish to study in Jewish seminaries, the "Beit Chana" network of high schools for girls, Nachalat Har Chabad neighborhood in Kiryat Malachi was also founded in her merit, and 'Machon Chana' for newly observant women.

In 5772 (2012), at the annual religious affairs conference in Kazakhstan, the Rishon LeZion Rabbi Shlomo Amar presented Kazakhstan's President Nursultan Nazarbayev with the Rebbetzin's diary translated into Russian on behalf of Kazakhstan's Jewish community and Israel's Chief Rabbinate, after mentioning her in his speech before religious leaders.

== The Rebbetzin's Memoirs ==
In New York, Rebbetzin Chana wrote down her life experiences in Soviet Russia. These life chronicles are full of hardships but also filled with spiritual strength and self-sacrifice. The Rebbetzin gave a typed copy of these memoirs to Chassidic writer Nissan Gordon to publish in Di Yiddishe Heim, which were indeed published there in a series of articles in 5724, with additional details from interviews Nissan Gordon conducted with the Rebbetzin, omitting all parts about Rabbi Levi Yitzchak's suffering (as per the Rebbetzin's request, who wished not to pain the Rebbe with the painful information).

About 15 years later, Rabbi Eliyahu Alter Friedman from Tzfat compiled the book "Em B'Yisrael" and translated these memoirs into Hebrew, reorganizing them chronologically. For some reason, all sections about Rabbi Levi Yitzchak's suffering were included in the book. In 5753, some students received the aforementioned copy of the memoirs, typed everything, and it was published in order in "Tzaddik L'Melech" booklet 4, typed according to the original writing order (not chronological order).
[[File:ציון הרבנית חנה.jpg|thumb|The Tombstone of Rebbetzin Chana]]
In 5772, the original notebook of the Rebbetzin's memoirs came into the possession of Vaad Hanachos B'Lahak, along with an additional notebook of memories she wrote later, including memories from the Rebbe's childhood up to her thoughts while watching the Rebbe at farbrengens after accepting the leadership.

The notebooks were transferred to the Agudas Chassidei Chabad Library.

Women who knew her personally relate that she was a rare personality. She suffered for many years, yet contained her pain and radiated joy in life.

==== Memories of R' Yosef Nimotin ====
R' Yosef Nimotin, son of the Chassid Rabbi Shmuel Nimotin, lived in Alma Ata, Kazakhstan during World War II and was involved in saving lives. He merited to serve and care for the Kabbalist Rabbi Levi Yitzchak Schneerson and Rebbetzin Chana Schneerson, the Rebbe's parents. During the 'Great Escape from Russia' in 5706, he entrusted Rabbi Simcha Gorodetzky with the shofar used by the Rebbe's father, which was inherited from the Tzemach Tzedek, to pass on to the Rebbe. Rabbi Nimotin remained in the Soviet Union until 5739, maintaining Rabbi Levi Yitzchak's holy gravesite, ensuring its cleanliness and upkeep. After leaving Russia, he settled in Crown Heights and received special attention from the Rebbe due to his closeness and assistance to his father.

His memories about Rabbi Levi Yitzchak and Rebbetzin Chana, the Rebbe's parents, were published in HaTamim issue 54, Beit Moshiach supplement Sukkot 5785.

== Her Family ==
* '''Her Brother''': Israel Aryeh Leib Yanovsky - born in 5646 and passed away at age fifteen from typhus.
* '''Her Sister''': Rebbetzin Miriam Gittel Schneerson, wife of HaRav HaGaon Rabbi Shmuel Schneersohn.
* '''Her Sister''': Mrs. Ettel, wife of R' Zalman Mariashin. In 5702, she fled to the city of Ufa in Russia where she passed away.
* '''Her Husband''': Rabbi Levi Yitzchak Schneerson.
* '''Her Sons''': The Rebbe, R' DovBer Schneerson and R' Israel Aryeh Leib Schneerson.
* '''Her Granddaughter''': Mrs. Dalia Rotman.
* '''Her husband's brother:''' Shmuel Schneerson, was married to Rebbetzin Chana's sister.
* '''Her husband's brother:''' [[Reb Sholom Shlomo Schneerson]] was married to Rebbetzin Rachel, daughter of Rabbi Dovid Tzvi Chen, and their daughter is Zelda Mishkovsky (Schneerson).

== Further Reading ==

* Rabbi Alter Eliyahu Friedman, '''Em B'Yisrael''' published by Kehot, 5743 (1983).
* Rabbi Naftali Tzvi Gottlieb, '''Toldot Levi Yitzchak''', Volume 3, published by Kehot.
* '''Em HaMalchut''' published by Rabbi Avraham Shmuel Bukiet, 5761 (2001).
* Menachem Herman, Rebbetzin Chana: Milestones and Stories about the Righteous Rebbetzin Chana, Mother of the Rebbe, 5774 (2014)
* R' Eliyahu Matusof, R' Shneur Zalman Berger, The Exodus from Russia (book), Second Gate: In Pocking Camp, Chapter on Rebbetzin Chana
* Shneur Zalman Berger, '''Rebbetzin Chana in the Pocking Displaced Persons Camp''', Beis Moshiach weekly, Issue 1198 page 38 and onward (5780)
* '''Shalom Imi Morati''', 'Holy Manuscripts from the Royal House' Kfar Chabad weekly Issue 1842 page 14
* '''Visits of My Son Shlita''', 'Nashi' supplement to Kfar Chabad weekly Issue 1877 page 19
* Memories of Rebbetzin Chana, Esther Sternberg, Beis Moshiach weekly 1429 pp. 42-44
* Memories of Em HaMalchut, Sarah Katzman, Ateret Chaya supplement of Beis Moshiach weekly 1429
* Eli Wolf, '''Em HaMalchut''', Kfar Chabad weekly Issue 2079 page 64

== External Links ==

* '''Memories of Rebbetzin Chana''' on the Vaad Hanachos B'Lahak website
* Tehillim book of Rabbi Levi Yitzchak and Rebbetzin Chana.
* Video of the Rebbetzin's funeral on the JEM website.
* Lag BaOmer in Paris.
* Mrs. Zalmanov's memories of Rebbetzin Chana.
* Collection '''Em HaMalchut''', Vaad Talmidei HaTemimim, 5771 (2011).
* '''Imeinu HaMalka''' Vaad Chayalei Beis David Tishrei 5773 (2012)
* '''Em HaMelech - 50 Years Since the Passing of the Rebbetzin''' Vaad Chayalei Beis David Tishrei 5775 (2014)
* '''The Passing of Rebbetzin Chana''' Account of her passing within the teshurah from the Yunik family celebration
* '''Collection of references from the Rebbe regarding 28 Tevet, his mother the Rebbetzin's birthday''', within the teshurah from the Liberow-Broin family weddings, Tevet 5781 (2020)
* '''The rare interview with Rebbetzin Chana, two years before her passing • Special'''
* '''For 6 Tishrei: Moving photo gallery of Rebbetzin Chana'''
* Following the Rebbetzin's memories of Chiali - Alma Ata | Watch

[[Category:Beis HaRav]]
[[Category:Family of the Rebbe]]

Michael Lipsker

2025-05-20T21:04:46Z

173.178.84.183:

[[File:מיכאל ליפסקר.JPG|thumb|Rabbi Michael Lipsker ]]
Rabbi '''Michael Lipsker''' (also known as R' Michael, 1907 – 5 Iyar 1985) was a shliach sent to Morocco on the mission of the [[The Rebbe Rayatz|Frierdiker Rebbe]] but was actually sent by the Rebbe. He was appointed as shliach to Morocco on 20 Shvat 1950 and served as the spiritual guide for thousands of Jews in Meknes in particular and Morocco in general. In his later years, he served as the kitchen manager at the [[Central Yeshivas Tomchei Tmimim - 770|Central Tomchei Temimim Yeshiva at 770]].

== Menahel and Mashgiach in Tomchei Temimim ==
Born in Poltava in 1907 to his father Rabbi Chaim Tzvi Lipsker (Poltava) and his mother Mrs. Bas Sheva. He studied in Tomchei Temimim yeshivas in Kremenchug where he learned from Rabbi Yechezkel Himmelstein, in Tomchei Temimim in Ostashkov where he heard Gemara shiurim from Rabbi Avraham Eliyahu Plotkin, and in Tomchei Temimim in Nevel where he received from Rabbi Yehuda Eber. While still a bochur, he served as manager and mashgiach in the Tomchei Temimim branches of Polotsk and Kiev and also raised donations for Tomchei Temimim yeshivas.

== Mesiras Nefesh During the Leningrad Siege ==
He married his wife Teibel, daughter of the chossid Rabbi Eliyahu Par. During the difficult times in Russia, he was one of the prominent figures among Anash in Leningrad who worked for the community, and among his other activities during the siege of Leningrad - together with his brother-in-law Rabbi Baruch Shifrin, he brought thousands to proper Jewish burial.

During the siege of Leningrad in [[World War II]], residents died in the streets in masses, and there was no one to bury them. It is estimated that no less than a million Leningrad residents perished from hunger during the siege, including many from Anash families in the city. Many Jews brought their deceased relatives uncoordinatedly to the courtyard of the Great Synagogue, from where they were taken for Jewish burial. The ones who stepped forward to bring them to Jewish burial were the two brothers-in-law Rabbi Michael Lipsker and Rabbi Baruch Shifrin, who decided that despite the contagious diseases that were raging and the danger of infection from the deceased, they would ensure that the many thousands would receive proper Jewish burial.

They made sure to collect the bodies to the Great Synagogue, and on Fridays they would rent a large truck, which they would fill with seventy to eighty bodies R"L, and transfer them to the cemetery for burial, where they would dig a huge pit that quickly became another mass grave R"L.

One of the few who merited individual burial in those days was Rabbi Yehoshua Nimotin, one of the important Chabad rabbonim of that time. He and his wife died of starvation at the end of Shvat 1942. R' Baruch Shifrin, R' Michael Lipsker and [[Rabbi Zalman Shimon Dvorkin]] made sure to bury them side by side in an individual grave, but during the war the markers for the grave location were lost, and today the location of their burial is unknown.

During the war, he fled to Georgia, where he served as mashpia and mashgiach in Tomchei Temimim Yeshiva Kutaisi.

In 1946, he fled Russia under a fake Polish identity as part of an organized escape plan of thousands of chassidim called [[The Great Escape from Russia 1946|Yetzias Russia 1946]]. After wandering through camps, he settled in Paris, where he merited to be near the Rebbe when he came to escort his mother [[Rebbetzin Chana Schneerson]] on her way to New York.

== Shlichus in Meknes ==
In a letter dated 20 Shevat 5710 (1950), ten days after the passing of the Frierdiker Rebbe on 10 Shevat, the Rebbe wrote to Rav Lipsker that before his passing, the Frierdiker Rebbe had discussed with him the need to strengthen Yiddishkeit and Jewish education in Morocco, and requested to send Rav Lipsker there. Rav Lipsker received the letter at the end of Shevat, and although surprised by the instruction to travel to a completely foreign country, he agreed. After informing the Rebbe of his acceptance, the Rebbe maintained correspondence with him regarding preparations for the journey.

Rav Lipsker arrived in Meknes, Morocco in Iyar 5710 (1950) and began establishing a yeshiva. Over the years, he developed a magnificent empire of institutions alongside extensive activities. In the institutions that Rav Lipsker developed and managed according to the Rebbe's instructions, many students learned Torah while getting a taste of Chassidus. Additionally, Rav Lipsker developed extensive activities in various educational frameworks.

The Rebbe sent him many letters and telegrams containing general and specific instructions concerning him, the city's rabbonim, institution directors, students, and community members.

He established the yeshiva with the assistance of Rav Raphael Baruch Toledano, where local bochurim studied diligently in nigleh and [[Toras HaChassidus|Chabad Chassidus]], participated in [[Farbrengen|farbrengens]], and even took part in hafatzas hamaayanos activities. The menahel and rosh yeshiva was Rav Michael Lipsker. The yeshiva's success led to rapid growth in the number of talmidim, until the first building became too small to accommodate the large number of students. However, the shluchim's budget was not large enough to purchase additional buildings. Therefore, Rav Lipsker rented a very large building that had served as a grain storage facility, and within a short time ensured its adaptation for the yeshiva's needs, including flooring, windows, and much other work. Afterward, the talmidim moved into the building which contained classrooms, a shul, and dormitory rooms. Only the younger yeshiva classes remained in the old building. Additionally, a mikvah was built in the new building for the yeshiva students to enable them to toivel in optimal conditions. The new and magnificent yeshiva building served as a center for yeshiva studies and also as a center for all Chabad celebrations and gatherings in Meknes. Matzos for Pesach were baked in this building for Meknes Jews, and it also hosted the weddings of Rav Lipsker's son and daughter.

== Institutions Established by Rav Michael Lipsker in Meknes ==

# Yeshivas Ohalei Yosef Yitzchok
# Beis Rivkah from elementary through seminary
# Sofrus school where tefillin and mezuzos were produced and written
# Tiferes Bochurim

Rav Michael Lipsker operated in Meknes from 5710 (1950) until 5729 (1969) and achieved great success in bringing Jews closer to Torah observance and Chassidic ways, influencing dozens to become enthusiastic Chabad chassidim.

After returning to live in Crown Heights, despite his role over the years, he desired to earn his livelihood through his own work and worked for his parnassa as kitchen manager in the central Tomchei Tmimim Yeshiva at 770.

He passed away at age 78 on 5 Iyar 5745 (1985) and was buried in the Montefiore Cemetery in Queens, near the Ohel of the Frierdiker Rebbe. His position in the yeshiva kitchen was filled by R' Yosef Yitzchok Wilmovsky.

== Friendship with the Rabbis of Meknes ==
Rav Lipskar established a special connection with the rabbis and leaders of Meknes's Jewish community and the surrounding areas, including the aforementioned Rav Toledano.

The friendly relationship was expressed through full cooperation during the establishment of the institutions, and throughout the years in working towards developing Chabad institutions and activities in all areas in Meknes and its surroundings.

Rav Lipskar worked throughout the years to connect the rabbis and leaders of Meknes and the region to the Rebbe.

== Family ==
* His son-in-law, Rav Azriel Chaikin, shliach and Rosh Yeshiva of Chabad in Agadir, former Chief Rabbi of Ukraine.
* His brother-in-law, Rav Baruch Shifrin.
* His brother, Rav Yaakov Lipskar.
* His brother, Rav Aryeh Zev Lipskar.
* His brother, Rav Eliyahu Akiva Lipskar.

== Further Reading ==
* Shneur Zalman Berger, '''Chabad in Morocco''', documentation of Chabad activities in Morocco, Cheshvan 2017. Chapters 22, 24, 54.

[[he:מיכאל ליפסקר]]

The Baal Shem Tov

2025-05-20T18:59:38Z

173.178.84.183: /* His Ascent to the Chamber of Moshiach */

{{Infobox
| name = Rabbi Yisroel ben Eliezer
| image = [[File:The Kever of the Baal Shem Tov.jpg|250px]]
| description =The Kever of the Baal Shem Tov
| alias = The Baal Shem Tov
| birth_date = 18 Elul 5458
| birth_place =
| passing_date = 6 Sivan 5520
| passing_place = Mezhibuzh
| burial_place =
| country =
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| years_active =
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| teachers =
| students = [[The Maggid of Mezritch]]
| contemporaries =
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| signature = [[File:The Baal Shem Tov signature.png|250px|alt=The Baal Shem Tov signature]]
}}
'''Rabbi Yisroel Baal Shem Tov''' (abbreviated as Besht) was initially the leader of hidden tzaddikim and later became the founder and creator of the Chassidic movement, from which all Chassidic courts developed and branched out.

He was born on 18 Elul 5458 (August 24, 1698) and passed away on 6 Sivan (first day of Shavuot) 5520 (May 21, 1760). His resting place is in the town of Mezhibuzh.

== Life History ==
{{Chabad}}
In 5408, fifty years before the birth of the Baal Shem Tov, the Cossack rebellion against Polish nobles erupted, during which many pogroms were carried out against Jews, known as the Gezeiros Tach V'Tat. As a result of these pogroms and destruction of communities, the physical and spiritual state of the Jewish people was at its lowest. This period is called in Chassidut "fainting," like a person who has fainted and is in deep slumber.

Rabbi Pinchas of Koritz said that the soul of the Baal Shem Tov descended to the world to awaken Jewish souls from their unconsciousness<ref>Sefer HaMaamarim 5663 Page 142</ref>.

The [[The Rebbe]] explains that just as one calls an unconscious person by their private name to awaken them, since a person's name comes from the essence of their soul, when awakening the essence, the person also awakens. Similarly, before the revelation of the Baal Shem Tov, the Jewish people were in a state of 'unconsciousness' and Hashem sent down the soul of the Besht (whose name is Israel) to the world to awaken the essence of the soul in the people, thus awakening them from their unconsciousness<ref>Likutei Sichos Vol. 2, Page 471</ref>.

==== Background to His Birth ====
His parents, Rabbi Eliezer and Rebbetzin Sarah were childless and lived in a settlement where they had abundant livelihood<ref>Story of the Maggid of Mezritch to the Alter Rebbe (Talk of the Rebbe Rayatz, First Night of Sukkot 5697, Section 5)</ref> and were great practitioners of hachnosas orchim (hospitality).

Once, a guest arrived very late on Erev Shabbos in weekday clothes, yet Rabbi Eliezer welcomed and brought him close. According to another version, the guest arrived on Shabbos after the meal, which appeared as if he had traveled beyond the Shabbos boundary, but despite this, Rabbi Eliezer honored and hosted him while other guests rebuked Rabbi Eliezer, but he continued to honor the guest.

The guest stayed, as was Rabbi Eliezer's custom, until Sunday afternoon, and after Rabbi Eliezer accompanied him, the guest revealed that he was Eliyahu Hanavi who had come to test him in the mitzvah of hachnosas orchim. Due to his passing the test, he would be blessed with a child, and he gave him instructions to tell the child when he reached two and a half years old.

After some time, Rabbi Eliezer's only son, the Baal Shem Tov, was born.

[[The Magid of Mezritch|The Maggid of Mezritch]] interpreted based on this story the pasuk "Bameh yezakeh naar es archo": How does one merit a child - through hachnosas orchim.

Chassidic elders interpreted based on this story the tradition from Chabad Rebbes that one should learn the weekly parsha with Rashi's commentary daily and once or twice a week a few lines from the Baal Shem Tov's book Kesser Shem Tov, explaining that the connection between these two shiurim is that both Rashi and the Baal Shem Tov were born after their fathers passed a test.

==== Early Life and Education ====
Rabbi Israel was born in the city of Tlust to his father R' Eliezer and mother Sarah on Monday, 18 Elul 5458 (the numerical value spells "Nachas," as his deeds brought satisfaction to both upper and lower worlds).

Rabbi Hillel of Paritch testified in the name of his teacher Rabbi Mordechai of Chernobyl, who heard from his father the Meor Einayim, that on 18 Elul the Besht was born in his body, spirit, and soul. In body - through his birth. In his soul - through the revelation of his holy teacher to him. In his spirit - through his general revelation to the Jewish people.

The Baal Shem Tov was an only child and was orphaned at age five. Before his father passed away, he told him: "My son, fear nothing except Hashem Himself, and love every Jew deeply in your heart regardless of who they are or what they do." This served as a testament for him and he internalized this message and lived by it. After his parents' passing, the townspeople provided for his sustenance, but this did not last long.

In his childhood years, he would go almost daily after his studies with his melamed to the forest and walk among the trees and flourishing nature, where he found his peace and would review his learning, sometimes falling asleep there. Once while in the forest, he met one of the hidden tzaddikim who was standing near a tree immersed in fervent prayer. The Besht observed the man, and later asked him to teach him Torah. After a period of wandering and learning with that tzaddik, the tzaddik left him with one of the leaders of the hidden tzaddikim, Rabbi Meir, so that he could learn with him in an organized manner. Indeed, the Besht stayed in his home for 4 years during which he accumulated all his knowledge in nistar and Kabbalah. Later, the Besht related that during his time with his teacher Rabbi Meir, he met Eliyahu Hanavi.

==== Marriage ====
At some point, the Baal Shem Tov left the settlement of Okup and moved to the Brody region near Podolia. There, he became a melamed in one of the cheders and met Rabbi Ephraim of Brody, who was among the city's dignitaries and the father of Rabbi Abraham Gershon of Kitov. Rabbi Ephraim suggested his daughter Chana to the Baal Shem Tov for marriage, and they became engaged, though the Baal Shem Tov wanted to keep it secret. Only after Rabbi Ephraim's passing did the Baal Shem Tov come to marry his wife, but when he arrived, he disguised himself in coarse farmer's clothing. Rabbi Abraham Gershon tried to turn him away but finally realized this was his sister's groom and they married, though he distanced himself from him. The young couple moved to one of the villages between Kutov and Kosov. Rabbi Israel spent most of his time in seclusion in forests and fields. Later they moved to another village. In 5490 they moved to Tlust in Galicia and began teaching again, living in financial hardship throughout their lives.

== His Activities ==

==== His Involvement in Educating Jewish Children ====
Before his revelation, the Baal Shem Tov worked as a melamed's (teacher's) assistant, and his role was to escort children from their homes to the cheder (learning room). During these walks, the Baal Shem Tov would instill spiritual experiences in the children, including the importance of answering Amen, and protecting them from dangers and dogs on their way.

He performed this work with endless joy and love, to the point where he later told his great students that "these were the happiest days of his life." His student, the Maggid of Mezritch, once remarked: "If only people would kiss the Torah scroll with the same love that the Baal Shem Tov showed when kissing the children as he led them to cheder when he was a melamed's assistant."

At age 18 (1716), he proposed to his fellow members of the hidden tzaddikim a new course of action: to travel from town to town ensuring each place had a melamed for the local children, and in places where there wasn't one, the hidden tzaddikim would serve in this role. During this period, the Baal Shem Tov also served as a melamed's assistant.

==== Leader of the Hidden Tzaddikim ====
At age 14 (1712), he joined the group of hidden tzaddikim, which was then under the leadership of the "Baal Shem" Rabbi Adam of Ropczyce.

Before the passing of Rabbi Adam Baal Shem, leader of the hidden tzaddikim, he was told in a dream to give his writings to Yisrael ben Eliezer of Okop. He sent his son to search for Rabbi Yisrael and asked him to deliver the writings, as they belonged to his soul root, and if he agreed to study with him, all the better. After a long search, he found the 'shul keeper' named Yisrael who was then fourteen years old. Rabbi Adam's son asked to study with him, and Rabbi Yisrael agreed on the condition that it would appear as if Rabbi Yisrael was the student. As a result of their learning, they arranged a marriage for him with a woman from Okop, but she passed away shortly after the wedding.

At age eighteen, he was officially appointed as leader of the hidden tzaddikim.

On his twenty-sixth birthday, Achiya HaShiloni was revealed to him and taught him Torah for ten years. During this time, he revealed to him the illumination within both the revealed Torah and Kabbalah as learned in Gan Eden. Until his thirty-sixth birthday, when his teacher urged him to reveal himself.

==== His Revelation and Name ====
On the 17th of Elul 1734, when the Baal Shem Tov was thirty-six years old, Achiya HaShiloni commanded him to reveal himself to the world, and he first revealed himself in the city of Tlust. Afterward, the Baal Shem Tov began spreading his teachings through journeys and wanderings. Initially, he mainly focused on pidyon shvuyim (redeeming captives), strengthening Torah and yiras shamayim (fear of Heaven), and spreading pnimiyus haTorah (inner dimensions of Torah). During his travels, he visited Horodenka, Kitov, Nemirov, Shargorod in Galicia and Podolia, Polnoye, Sde Lavan, and Zaslav in Volhynia.

During his travels, he would heal the sick through medicines and kameios (amulets). His kameios were written by the scribe Rabbi Alexander Ziskind, and later, as requests increased, he was also assisted by Rabbi Tzvi Sofer, whose Torah scrolls were highly valued. Eventually, Rabbi Tzvi remained his sole scribe.

Unlike other Baalei Shem before him, the Baal Shem Tov never used divine name invocations, and the kameios he distributed did not contain names. This is one reason why his title differs from all other Baalei Shem before him, and he was given the title 'Baal Shem Tov.'

In 1740, the Baal Shem Tov moved to the city of Mezhibuzh, where thousands of chassidim and admirers began to gather around him, including many Torah scholars and famous tzaddikim. The Baal Shem Tov would teach his students a Gemara shiur. The shiur was sharp and brilliant, and they also studied Rambam, Rif, Rosh, and other Rishonim commentaries related to the Gemara being learned. The Baal Shem Tov would translate the words into Yiddish.

During this period, the Baal Shem Tov also planned to make aliyah to Eretz Yisrael, which held an important and central place in his teachings, but his plan did not materialize.
[[File:ביכנ בעשט מזיבוז.jpg|thumb|The Synagogue of the Baal Shem Tov in the Town of Mezhibuzh]]
==== His Ascent to the Chamber of Moshiach ====
In Rosh Hashanah of 5507, the Baal Shem Tov performed a soul ascension to the upper worlds, which he described at length in a letter known as the Igeret HaGeulah. During this ascension, [[Melech HaMashiach|Melech HaMoshiach]] told him that his coming depends on spreading the wellsprings of Chassidus. The Baal Shem Tov himself wrote the description of the ascension and the words of Melech HaMoshiach in a letter he sent to his brother-in-law R' Gershon of Kitov, saying:<blockquote>"On Rosh Hashanah 5507, I performed the soul ascension as you know, and I saw wonderful things in a vision that I had not seen since I gained understanding... I ascended level after level until I entered the chamber of Moshiach, where Moshiach learns Torah with all the Tanaim and tzaddikim, and also with the seven shepherds. There I saw tremendous joy... I asked Moshiach: When will the master come? And he answered me: By this you shall know - when your teachings become famous and are revealed to the world, and your wellsprings spread outward, what I have taught you and what you have achieved, and they too will be able to perform unifications and ascensions like you, then all the kelipos will be eliminated and it will be a time of favor and salvation. I was amazed at this and had great anguish about the length of time, when this would be possible."

— From the book 'Ben Porat Yosef' at its end, also printed at the beginning of 'Kesser Shem Tov'.</blockquote>During the Baal Shem Tov's anguish, his eyes shed tears.

==== Victory Over the Frankists ====
On 26 Tammuz 5519, the Baal Shem Tov defeated the Frankists in the city of Lvov. Letters found in the Kherson Genizah reveal that the Baal Shem Tov and his students declared this day as a holiday. In a letter dated 8 Kislev 5720, the Rebbe responds to someone who asked why this day is not celebrated every year, explaining that he hadn't heard an explanation for this, but what seems likely is that by the following year the Baal Shem Tov had already passed away (in 5520).

== His Approach ==
There are many points that the Baal Shem Tov innovated and emphasized in his approach. The core of all innovations is to take everything and reveal its source, its essence. Meaning: what is its purpose, its goal, its source, and where does it lead. Thus he reveals what is the essence of the world's existence - continuous creation by Hashem. He also reveals exactly what a Jew is - an essence completely united with Atzmus Ein Sof (and since this aspect is more revealed in simple Jews specifically, he brought them closer) and he especially encouraged simple love for every Jew based on the essence of the neshamah. He also reveals the nature of kelipat nogah (see Tanya - Chapter 6), and more.

==== [[Hashgacha Pratis - Divine Providence|Hashgacha Pratis]] ====
The Baal Shem Tov's approach to Hashgacha Pratis is summarized in the famous statement "in every movement, there is the Alufo Shel Olam." The Baal Shem Tov explains that even in what appears to be the greatest concealment - the five alefs in Pharaoh's boastful words "The enemy said: I will pursue, I will overtake, I will divide the spoil" - even there are five alefs to show that behind these words of kelipah stands the One and Only - Alufo Shel Olam.

A famous mashal of the Baal Shem Tov is brought in his grandson's book Degel Machaneh Ephraim about a king who surrounded himself with seven fearsome walls, each more fortified and enclosed than the previous one. Many climbed and tried to break the walls but did not succeed. Only the king's son, who knew that his father surely had not abandoned him, sacrificed himself to pass through all the walls, and finally, after sacrificing himself to climb the walls, he discovered that everything was an illusion; there were no walls and nothing preventing approach to the king. The nimshal is that if a Jew truly believes that Hashem is close to him - all concealments will be nullified for him.

A famous statement of the Baal Shem Tov is that even the concealment itself is from Hashem, as it is said "And I will surely hide My face," and therefore the punishment is that this reality itself will be concealed - that the concealment is a concealment.

According to the Baal Shem Tov's approach, even a leaf falling from a tree must involve Hashgacha Pratis. Since there is no reality that doesn't contain G-dly reality, therefore it's impossible for even a single action to occur from the beginning of creation until the end of its seven thousand years of existence - that doesn't involve Hashgacha Pratis.
[[File:אוהל הבעל שם טוב.jpg|thumb|The Ohel of the Baal Shem Tov in Mezhibuzh]]
==== Drawing Close the Simple Jews ====
On the 17th of Elul 5474, while the Baal Shem Tov was in the forest alone, Eliyahu Hanavi appeared to him for the first time. He revealed that in heaven there is more nachas ruach when a simple Jew blesses and thanks Hashem for his parnassah than from all the yichudim and kavanos that tzaddikim perform. From then on, the Baal Shem Tov's main approach was specifically drawing close and cherishing the simple Jews, who sometimes couldn't even read or write. He would encourage them to bless and thank Hashem, traveling from village to village and inquiring about people's wellbeing so they would express their gratitude to Hashem.

==== The Power of Thought ====
The Baal Shem Tov placed special importance on the power of thought, stating that "wherever a person's thoughts are, that is where they are entirely." In avodas haTorah and tefillah, the Baal Shem Tov greatly emphasized the importance of d'veikus of thought to the root of the letters, which is the Ohr Ein Sof. The Baal Shem Tov guides a person to always attach their thoughts to the Shechinah Hakdoshah.

Chassidus relates several stories where the Baal Shem Tov showed his talmidim how a person exists where their thoughts are. For example, once the Baal Shem Tov showed his talmidim how one ox was eating another ox, while in the physical world this was a person eating ox meat out of desire during a Shabbos meal. In another case, one of the baalei batim of Mezhibuzh had a dispute with another baal habayis, and once while they were with the Baal Shem Tov in shul, he shouted that he would "tear his opponent like a fish." The Baal Shem Tov instructed his talmidim to hold hands and stand beside him with closed eyes. The Baal Shem Tov placed his holy hands on the shoulders of the two talmidim standing beside him. Suddenly the talmidim began shouting in fear: they saw how the baal habayis was tearing his opponent like a fish! This clearly shows that every force has a result and effect: whether in physical form, or spiritual, which can only be grasped with higher and more refined senses.

==== Elevating Evil to Good ====
According to the Baal Shem Tov's teachings, there is no true existence of evil in the world at all. Although there is indeed an existence of evil that conceals good through illusion and concealment, even the existence of evil is essentially Hashem's will. The Baal Shem Tov brings the mashal of a king who sends a wicked person to tempt his son, but even the wicked person's true desire is that the son should not listen to him.

Additionally, the life-force of evil is actually a holy spark, which is the vitality of overcoming the sin - which is actually the reason for the existence of the sin or klipah - so that it can be overcome and subdued.

The Baal Shem Tov further says that even darkness serves good, because light's advantage is from darkness - the advantage of light is recognized through darkness, just as a wise person is recognized in contrast to a fool, a tzaddik's virtue is recognized in contrast to a rasha, pleasure is recognized through affliction and suffering, and knowledge is known through forgetfulness.

Therefore, even darkness and evil have elevation and benefit, since darkness becomes like a "throne" for good, and since it becomes a throne for good it has a connection and vitality from good, like a person's hand reaching upward is itself there.

However, one should not mistakenly think that darkness is also good, because there is a partition that separates and divides between light and darkness. The virtue of darkness is specifically in recognizing that it is darkness, and in its serving as a throne for light, but one should not err and think it is good.

== His Torah ==

==== Writing and Printing His Words ====
The Baal Shem Tov was a tremendous gaon in nigleh and nistar. Several matters and stories of his genius in simplicity were passed down in mesorah by our Rebbeim. His custom was to say short and deep divrei Torah in Yiddish, but it was his talmidim who collected and wrote his sayings and teachings, and printed the seforim:

* Toldos Yaakov Yosef - Written by his talmid Rabbi Yaakov Yosef of Polnoye, printed in 5540
* [[Tzava'at HaRivash (Testament of the Baal Shem Tov)|Tzavaas HaRivash]] - Contains teachings of the Baal Shem Tov as collected by Rabbi Yeshaya of Yanov and published anew in 5735 by Kehot, at the Rebbe's instruction
* Kesser Shem Tov - Where Torah teachings were concentrated in Sefer Kesser Shem Tov, and today a comprehensive collection by topics has been made in the sefer "Baal Shem Tov" in 2 large volumes

Some of his teachings also appear in the sefer "Degel Machaneh Ephraim" written by his grandson, R' Moshe Chaim Ephraim. In a later period, a large bundle of the Baal Shem Tov's letters was discovered in the Cherson Genizah, which were acquired by the Frierdiker Rebbe and published in the HaTamim journals.

The coming of Moshiach necessarily depends on spreading the Baal Shem Tov's teachings, as he himself wrote in a letter that on Rosh Hashanah 5507 he had an aliyas neshamah and reached the palace of Melech HaMoshiach. The Baal Shem Tov asked Melech HaMoshiach: "When will the master come?" Moshiach answered him: "When your wellsprings spread outward," referring to the wellsprings of Chassidus which the Baal Shem Tov revealed and taught, and when his Torah will be publicized and spread, the geulah will come.

==== The Seven Torahs ====
The seven Torahs of the Baal Shem Tov that were revealed to the Rebbe Rashab are teachings that the Baal Shem Tov said in Gan Eden in 1892. On Shemini Atzeret 1893, the Rebbe Rashab shared the details of this event (either publicly or just at his seudah). After that, the event was not mentioned for over forty years until 1937 when the Rebbe Rayatz published and revealed the details of the event.

== Miraculous and Wondrous Leadership ==

==== Stories of the Baal Shem Tov ====
Stories of the Baal Shem Tov were partially printed in Shivchei HaBaal Shem Tov and dozens of other seforim, and many more are accepted from authoritative sources among the students of the Baal Shem Tov and their students. The mofsim that are accepted from the Baal Shem Tov, for which there exist precise testimonies, are beyond imagination, to the point where [[Menachem Mendel of Vitebsk|Rabbi Menachem Mendel of Vitebsk]] writes in a letter "The Baal Shem Tov was unique - before him there was none like him and after him who will rise from the dust?"

The Baal Shem Tov testified about himself that the tremendous mofsim he performed were not through the use of holy names, but through simple [[emunah]] in the unity of the Creator and the nothingness of creation without the Creator's power. For example, the Baal Shem Tov crossed a river near the city of Mezhibuzh by spreading his handkerchief on the river and crossing, testifying that he crossed only with simple emunah.

==== Kefitzat Haderech (Miraculous Journey) ====
Many stories of the Baal Shem Tov tell of how he instructed to release the reins of the horses and let them travel as they wished, and then the horses galloped in a clearly supernatural way. In this manner, the Baal Shem Tov worked supernatural yeshuot when he needed to be in places very far from each other in very short times, some of which occurred close to the onset of Shabbat and required the use of kefitzat haderech.

== His Histalkut ==
At Pesach 1760, the Baal Shem Tov became ill in his stomach and as a result became very weak, and even his speech was difficult. On the night of Shavuot, all his talmidim gathered around him and he shared Torah with them. In the morning, he sent for the Chevra Kadisha and instructed them how to handle his burial. Afterward, he strengthened somewhat and davened before the amud himself, in his home. After davening, his talmid Rabbi Nachman of Horodenka went out to pour out prayer for his rebbe's wellbeing. The Baal Shem Tov responded: "His prayer storm is in vain - if he could enter through the same entrance that I would enter, he would accomplish something."

Later they heard him whisper: "I forgive you those two hours, don't torment me!" When the townspeople came to bless him for Yom Tov, he shared Torah with them. Later he again shared Torah with his close talmidim "about the pillar that rises from lower Gan Eden to upper Gan Eden." Then he parted from the townspeople saying: "Until now I have done chesed with you, and now you will do chesed with me."

His strength left him. He instructed his talmidim to say "Vihi Noam." Seeing his talmidim distressed, he said: "I am not worried for myself. For I know with certainty that I will exit through this entrance and enter through another entrance." Then he lay down and sat up intermittently. Later he instructed to cover him with a sheet and lay down again. He began to tremble and shake as he would during Shemoneh Esrei and then rested a bit. His voice was no longer heard, only his lips were seen moving with the verse: "Let not the foot of pride come to me." At that exact moment, he was nistalek and at that exact moment the two clocks in the house stopped and ceased working. His talmid Rabbi Leib Kesler related that he saw the departure of the neshamah "like a blue-colored flame" and testified "that at the time his neshamah departed his face shone like on Shabbat when receiving the neshamah yeteirah."

On 6 Sivan 1760 - Wednesday, first day of Shavuot, at age sixty-one years, eight months and eighteen days, the Baal Shem Tov was nistalek to his eternal home. His honored resting place is in Mezhibuzh.

On Wednesday 20 Kislev 1798, the Alter Rebbe, who was his spiritual grandson, said about this: "On the fourth day the luminaries were taken," meaning - on Wednesday the luminaries were taken and departed.

==== Controversy Around the Exact Date ====
In recent generations, a controversy arose around the exact date when the Baal Shem Tov was nistalek - the question being between the first day of Shavuot (6 Sivan) and the second day (7 Sivan). In Shemuot V'Sipurim it is brought that one year Rabbi Levi Yitzchak Schneerson was a guest of the Rebbe Rashab on Shavuot. They discussed the histalkut of the Baal Shem Tov, and Rabbi Levi Yitzchak mentioned the opinion that the Baal Shem Tov was nistalek on 7 Sivan. The Rebbe Rashab responded decisively saying the histalkut occurred on 6 Sivan, while on 7 Sivan King David was nistalek. Rabbi Levi Yitzchak challenged this determination from the halacha prohibiting burial on Yom Tov and from the assumption emerging from the Rebbe Rashab's determination that the Baal Shem Tov's burial was conducted by non-Jews. The Rebbe Rashab responded to this claim by saying that the holy body of the Baal Shem Tov did not require the involvement of the Chevra Kadisha. In HaYom Yom on 6 Sivan, first day of Shavuot, it is written: "Histalkut of the Baal Shem Tov - on Wednesday, first day of Shavuot 1760, and his honored resting place is in Mezhibuzh."

== His Image ==
There is a widely circulated image attributed to the Baal Shem Tov, but there are many doubts about its authenticity. Some attribute it to a certain Shabtai. The Rebbe said this image belongs to a different Baal Shem who lived and worked in Deutschland (Germany), not to the Baal Shem Tov.
[[File:לא הבעש''ט.jpg|thumb|The picture which is mistakenly attributed to him, and some attribute it to Shabtai. See the link in the "External Links" category regarding the picture.]]
There are several reasons why the Rebbe believed the image was not of the Baal Shem Tov. Besides professional research proving doubts about the image's authenticity, there are additional reasons. However, the main one is because the Frierdiker Rebbe said there is a kabbalah (tradition) that no image exists of the Baal Shem Tov.

The Rebbe gave an additional reason, because according to tradition there should be thirteen tikkunei dikna (aspects of the beard) visible in the beard.

== His Students ==
The holy fellowship (Chevraya Kadisha) included:

* His successor the [[Maggid of Mezritch]]
* Rabbi Yaakov Yosef of Polnoye
* Rabbi Yechiel Michel of Zlotchov
* Rabbi Chaim Hakohen Rappaport
* Rabbi Zev Wolf Kitzes
* Rabbi Chaim of Krasna
* Rabbi Nachman of Horodenka
* Rabbi Aryeh Leib of Shpola
* Rabbi Menachem Mendel of Vitebsk
* Rabbi Menachem Nachum of Chernobyl
* Rabbi Pinchas of Koretz
* Rabbi Shmuel of Kaminka
* Rabbi Avraham Abba of Kribosh
* Rabbi Dovid Leikes
* Rabbi Leib Sarah's
* Rabbi Yehuda Leib of Pistin
* Rabbi Zalman of Lutsk
* Rabbi Avraham of Podolsk
* Rabbi Menachem Mendel of Premishlan
* Rabbi Leiber of Berditchev
* Rabbi Dovid of Kolomea
* Rabbi Menachem Mendel of Bar

== His Family ==
The Baal Shem Tov had two known children:

* His son, Rabbi Tzvi
* His daughter, Adel

Among his known grandchildren through Adel:

* Rabbi Moshe Chaim Ephraim of Sudilkov
* Rabbi Baruch of Mezhibuzh
* Rabbi Baruch of Mezhibuzh's grandson was Rabbi Moshe Tzvi of Savran (a town in Ukraine)
* His great-grandson, Adel's grandson through her daughter Feiga - Rabbi Nachman of Breslov

Descendants of both the Baal Shem Tov and the Alter Rebbe:

* Rabbi Aharon Zaslavsky, Rabbi of Kremenchug, grandson of the Alter Rebbe (son of his daughter Rebbetzin Freida) and son-in-law of the Mitteler Rebbe, married in his second marriage Maras Chaya, daughter of Rabbi Nachman of Breslov, and they had a son named Rabbi Yechiel. In Kremenchug lived his grandchildren, who were grandchildren of both the Alter Rebbe and Rabbi Nachman of Breslov.

== See Also ==

* Igeres HaGeulah
* Shivchei HaBaal Shem Tov
* The War Against the Frankist Sect
* The Writings of Rabbi Yasha Shochet
* The Long Letter

== Further Reading ==

* Sefer HaZichronos - Frierdiker Rebbe
* Sefer HaToldos HaBaal Shem Tov - Chanoch Glitzenstein
* HaMeirim LaAretz - Yitzchak Alfasi
* Shivchei HaBaal Shem Tov - 1815
* Nezer HaBaal Shem Tov - Avraham Shmuel Bukiet
* Kisvei Rabbi Yasha Shochet

==== External Links ====

* Description of the passing of the Baal Shem Tov - Chabad Israel website
* Praises of the Baal Shem Tov from the HebrewBooks website
* Kesser Shem Tov, the complete text on the Chabad Library website
* Gallery of images from the gravesite in Mezhibuzh (link inactive, 28 Iyar 5783)
* Overview about the 200th anniversary of his passing
* Rabbi Israel Baal Shem Tov, his life and teachings. Rabbi Dr. Yitzchak Alfasi. Daat website.
* Collection of talks about the Besht, Rabbi Avraham Shmuel Bukiet, 'Beit Moshiach' weekly. (link inactive, 28 Iyar 5783)
* Nathaniel Laderberg, Who is the Baal Shem Tov?, chapter from the book "Sod HaDaat"
* Melodies of the Baal Shem Tov on the "BeitChabad" website
* Following the inheritances of the Besht, Shneur Zalman Levin, Beit Moshiach weekly (link inactive, 28 Iyar 5783)
* '''And whoever elaborates in telling''', about the stories of the Baal Shem Tov and the attitude toward them, in 'Ki Karov' publication, Erev Shabbat HaGadol, 6 Nissan 5782

* See more in his entry on HaMichlol website and the wonderful things in the notes there

==== Maps and Images ====

* The gravesite of the Baal Shem Tov on Google Maps: images, location.
* The ancient synagogue of the Besht on Google Maps: images, location
* The spring of the Baal Shem Tov on Google Maps: images, location
* '''The Baal Shem Tov's approach to Ahavas Yisrael''', on the Torah Chabad for Yeshiva Students website
* The gravesite of the Baal Shem Tov Elul 5747 • Those Were the Days
* Great Chassidic leaders in Halacha on the Torah Chabad for Yeshiva Students website

==== Images Attributed to the Baal Shem Tov ====
* Is this really a picture of the Baal Shem Tov? • The Rebbe's opinion
* This is what we grew up with: Come tour the Beis Midrash of the Besht

== References ==
[[Category:Acharonim]]
[[he:הבעל שם טוב]]

Yeshivas Tomchei Tmimim

2025-05-20T18:55:27Z

173.178.84.183:

[[File:Tomchei temimim symbol.jpg|alt=tomchei temimim symbol|thumb|Yeshivas Tomchei Tmimim Symbol]]
'''Tomchei Temimim''' of Lubavitch was established in 1897 by [[The Rebbe Rashab]]. The yeshiva was founded with the goal of combining rigorous Talmudic study with the teachings of Chassidus, particularly [[Chabad Chassidus Philosophy|Chabad Chassidus]], and cultivating students who would embody the spiritual and intellectual ideals of the Chabad movement.

The name ''Tomchei Temimim''—meaning "Supporters of the Righteous" or "The Supporters of the Wholesome"—reflects the yeshiva’s aim to produce students who were spiritually complete and well-versed in the teachings of Chassidus. This was a significant departure from the typical yeshiva structure of the time, where the emphasis was primarily on Talmudic and legal studies, without much focus on Chassidic philosophy.

== Establishment and Founding of the Yeshiva ==
Extended article - '''Tomchei Tmimim Lubavitch'''

At the wedding feast of his son, [[the Rebbe Rayatz]], on Sunday 15 Elul 5657 (1897), the Rebbe Rashab announced that he wished to make an important announcement to the public on 18 Elul concerning all our Rebbeim. Later, the Rebbe Rashab convened a conference attended by about fifty select elder rabbanim and wealthy supporters of Anash who were in Lubavitch at the time for the wedding celebration. The Rebbe opened the conference with a general announcement about his holy decision to establish a yeshiva for Torah-knowledgeable bochurim who would engage in studying Chassidus with yiras shamayim.

On Tuesday, 17 Elul 5657, the Rebbe Rashab selected the first eighteen talmidim who were accepted to the yeshiva. The Rebbe entrusted them to the Chossid Rav Shmuel Gronem Esterman - to teach them Chassidus according to the order he arranged.

Following this practice of the Rebbe Rashab who convened a conference to announce the opening of Yeshivas Tomchei Tmimim, today as well when opening a Tomchei Tmimim yeshiva, the Roshei Yeshiva organize a farbrengen where they announce their decision to open the yeshiva<ref>In the year 5732 (1972) when the Tmimim moved from their place of study at 770 Eastern Parkway to the Chovevei Torah Yeshiva building, they held a farbrengen at the beginning (apparently this was due to the custom of the Rebbe Rashab). The Rebbe gave his blessing to this move (Likut Maanot Kodesh 5732, response 68 from the 21st of Adar 5732). This practice was also followed at the opening of Yeshiva Gedolah Lubavitch Beit Shemesh and others.</ref>.

==== The Official Announcement of the Yeshiva's Opening ====
On Wednesday, the luminous day of 18 Elul, at two in the afternoon, a "Sheva Brachos" feast was held, where the Rebbe Rashab delivered the message in the name of his fathers, our holy Rebbeim.

This is how the Rebbe Rayatz describes it: At two in the afternoon, a "Sheva Brachos" feast was held. My father was in joyous excitement and said: "Jews throughout the world know that on Wednesday the luminaries were hung. Even on Sunday, Monday and Tuesday there was day and night, but the luminaries were hung on Wednesday. Today, 18 Elul, is the luminous day when [[the Alter Rebbe]] and Moren[[The Baal Shem Tov]] were born, and on this holy day I am establishing a yeshiva by the command and blessing of our holy fathers and Rebbeim, a yeshiva that will produce talmidim with mesiras nefesh for Torah and avodah in the ways of Chabad Chassidus."

The Rebbe Rashab said a Chassidic discourse on the topic of "The light created on the first day with which Adam HaRishon could see from one end of the world to the other," and afterward said with a bright and welcoming countenance: "May it be His will that the Shechinah rest in our handiwork. On the fourth day of creation the luminaries were hung. Today is 18 Elul, the holy day when Morenu the Baal Shem Tov was born 199 years ago. With this beginning of the yeshiva - which I have not yet named - I am kindling the luminaries that Morenu the Baal Shem Tov and the Rebbeim bequeathed to us in order to fulfill the promise of spreading your wellsprings outward, to hasten the coming of Moshiach Tzidkeinu."

== Structure of the Yeshiva ==
The founding vision of '''Tomchei Temimim''' was not just to teach Torah, but to create a generation of spiritually refined and intellectually rigorous students who would lead Jewish communities and perpetuate the teachings of Chabad Chassidus. The yeshiva’s curriculum was distinctive in its combination of Talmud study, Halacha (Jewish law), and Chassidus, with the goal of producing ''temimim''—students who were complete in both their knowledge of Torah and their personal refinement.

The yeshiva's curriculum included intensive study of both the revealed aspects of Torah (such as Talmud, Halacha, and Jewish philosophy) and the hidden aspects (such as Chassidus, Kabbalah, and mysticism). '''Tomchei Temimim''' emphasized understanding the depth and inner meanings of Torah through the study of Chassidus, and it was believed that this approach would lead to both intellectual enlightenment and spiritual elevation.

== The Role of the Rebbe ==
The Rebbe Rashab was directly involved in the yeshiva’s development, often providing personal guidance to the students and shaping the yeshiva’s educational philosophy. His teachings on Chassidus, particularly on Chabad Chassidus, permeated the yeshiva’s curriculum. The Rashab viewed the yeshiva as a way to spread Chabad philosophy and spirituality, and to train future leaders of the Jewish community.

In addition to the teachings and direct guidance from the Rashab, the yeshiva also received support from other prominent Chabad figures, including Rabbi Yosef Yitzchak Schneersohn, who would later become the sixth Lubavitcher Rebbe (the Rebbe Rayatz). The Rayatz’s leadership and vision continued to shape the development of the yeshiva throughout his tenure.
[[File:Leaening in the centrel tomchei temimim - 770 eastern pkwy.jpg|alt=learning in the centrel tomchei temimim - 770 eastern pkwy|thumb|learning in the central tomchei temimim - 770 eastern pkwy]]
== The Uniqueness of the Yeshiva ==
'''Tomchei Temimim''' was structured in a way that combined both intensive academic study and spiritual growth. It was not just a place for intellectual pursuit but a training ground for the next generation of Chabad leaders. Students were expected to grow spiritually as they engaged in their studies, and the emphasis was placed on developing their character and faith as much as their knowledge of Torah.

The yeshiva maintained a high level of discipline and structure, and students were required to uphold strict ethical standards. They were trained not only to become scholars but to lead by example, living lives that reflected the values of Chabad Chassidus.

== Curriculum and Educational Philosophy ==
The curriculum of '''Tomchei Temimim''' was designed to produce students who were intellectually capable, spiritually refined, and deeply connected to the teachings of Chassidus. The study of Chassidus was intertwined with Talmudic studies, and students were taught to see the Talmud through the lens of Chassidic philosophy. This educational approach was revolutionary at the time, as it emphasized the practical application of Torah teachings in everyday life, rather than just theoretical knowledge.

In addition to traditional Torah studies, the yeshiva placed significant focus on the study of Chassidus, [[Kabbalah]], and the mystical teachings of the Chabad Rebbes. Chassidus was not just an intellectual pursuit but was intended to inspire students to serve God with both heart and mind, integrating spiritual awareness into their daily lives.

== Purpose of the Yeshiva ==
To withstand the waves of time and new winds that began blowing throughout Russia - the Haskalah and Zionist movements - the Rebbe Rashab established a large yeshiva in 1897, which branched into the "Tomchei Tmimim" yeshiva network in the region's towns.
[[File:כל התמימים משפחה.jpg|thumb|The Rebbe's response to the secretary Rabbi Binyamin Klein before his wedding regarding the fact that his family members living in Eretz Yisrael would not participate in the wedding: '''According to the words of our Rebbeim, the founders and directors of Tomchei Tmimim, all the Tmimim and Roshei Mesivtos and Roshei Yeshivos of Tomchei Tmimim are his family''']]
The yeshiva's name expresses its founder's main idea: refining and purifying middos, strengthening inner spiritual work, and shaping a complete, 'tamim' character.

That period was an auspicious time for establishing yeshivas, as other yeshivas were established then: Slabodka, Mir, Slutsk, and Telz. Torah learning appeared then in the form of yeshivas that concentrated, developed and flourished in the land of yeshivas - Lithuania, which served as the great reservoir of Torah that nourished Jewish communities worldwide.

Yeshivas "Tomchei Tmimim" was similar to Lithuanian yeshivas, yet different from them. It was similar because the Lithuanian yeshivas' learning method was inherited, but different in the following ways.

== The Founding Vision ==
In 1901, three years after the founding of Yeshivas "Tomchei Tmimim," its founder commanded that the students be brought before him together with the Roshei Yeshiva, Mashpi'im and Mashgichim, and addressed them with these words:

"I make a covenant with you, with the students of Yeshivas 'Tomchei Tmimim' who study today in all the 'systems' (departments) of the yeshiva and with all students who will study in it during this time and future times. Those who are here and those who are not here - I make a covenant of partnership for work with mesiras nefesh for Torah with yiras shamayim and avodah shebalev, without compromises, let the law pierce the mountain."

When establishing the yeshiva, the Rebbe Rashab expressed his demands from the students saying: "I take everything from them (total dedication) but give them everything (all the kochos)."

== Growth and Development ==
About five years after the founding of Yeshivas "Tomchei Tmimim," by 1903, its students were already establishing branches in nearby cities and towns, which formed the center of "Tomchei Tmimim" yeshivas.

In a short time, "Tomchei Tmimim" yeshivas spread to many cities throughout Russia, like Kutaisi in Georgia, and cities in Uzbekistan, in Russian Central Asia.

The Frierdiker Rebbe, who filled his father the Rebbe Rashab's position after his passing, was the active director of Yeshivas Tomchei Tmimim, and nothing was done in the yeshiva without consulting him. Under his guidance, Tomchei Tmimim yeshivas developed in quantity and quality.

==== Union of Yeshiva Students ====
To maintain the spirit of Tomchei Tmimim even after the years of study in yeshiva, the Frierdiker Rebbe initiated the establishment of the 'Igud HaTmimim' whose purpose was to care for the physical arrangements of yeshiva graduates, finding rabbinic positions for them, strengthening set times for learning Chassidus, and additional activities for them.

== The Spirit ==
Tomchei Tmimim yeshivas excel in a chassidic spirit that provides emunah strength to the learner. Through this spirit, the Chabad Rebbeim overcame the Haskalah movement that swept away many bochurim, and instilled in students a way in avodas Hashem and an inner purpose in life.

Through inner avodas Hashem, the learning is protected from concern of ulterior motives and distractions from learning for Hashem's sake.

== Learning Method ==
In Tomchei Tmimim yeshivas, the analytical learning stands fundamentally on the guidance of the Rebbe Rashab in Kuntres Eitz HaChaim. Learning in this way resolves concern for emotion overshadowing thought that might develop following intensive and deep learning of nigleh. The learning method established by the Rebbe Rashab includes guidance for learning through a path of deep analysis tending toward pshat on one hand and depth and iyun on the other. In his guidance, he clarifies the necessary caution from false pilpulim and superficiality and scattered learning.

The learning first focuses on encompassing and clarifying the sugya being learned on all its sides and details. Afterward, the learner examines and is precise with every significant piece of information, calculating the sevoros of the Amoraim, assembling the details of the sugya in his mind into a unified structure, and approaches pilpul after understanding the halachic pshat of the sugya while doing this carefully to direct toward the truth of the matters.

==== Writing and Publishing Chiddushim ====
The Rebbe instructed the Tmimim to write down their chiddushim and publish them in dedicated collections. This unique aspect characterizes Tomchei Tmimim yeshivas where the bochurim toil and labor to be mechadesh in Torah.

== Yeshiva Schedule ==
Tomchei Tmimim yeshiva schedules are divided into two: nigleh and Chassidus. About one-third of the daily schedule is learning Chassidus and about two-thirds nigleh. In Tomchei Tmimim Lubavitch they learned about four hours of Chassidus and about eight hours of nigleh. Over the years with the wanderings of Tomchei Tmimim yeshivas worldwide and physical weakness in the last generation, the schedule was set to learn three hours of Chassidus and about six-seven hours of nigleh.

Morning Chassidus Seder starts at 7:00 AM and continues for about an hour and a half. Afterward there is a break which serves as preparation for Shacharis.

Nigleh Seder starts at 12:00 PM and continues until 7:00 PM, followed by Mincha.

Evening Chassidus Seder starts at 8:00 PM until 9:30 PM.

== Leadership and Administration ==
The leadership of the yeshiva was integral to its success. The Rebbe Rashab, the founder, served as its spiritual leader, and his son, Rabbi Yosef Yitzchak Schneersohn (the Rebbe Rayatz), played an active role in managing its operations from the beginning. The structure of the yeshiva reflected a combination of leadership in both administrative and spiritual areas.

The administration of the yeshiva was characterized by strict guidelines for student admissions, academic discipline, and spiritual development. There were two committees involved in accepting students: a public committee and a secret committee. The public committee initially evaluated the students' knowledge and external appearance, while the secret committee followed up on their progress, ensuring that they embodied the ideals of the yeshiva. Students were also personally monitored by the Rebbe, who occasionally met with them to discuss their conduct and spiritual progress.
[[File:הריי''צ, הרבי שליט''א, והרש''ג.jpg|thumb|The Rebbe Rayatz, the Rebbe and the Rashag at a dinner benefiting the Tomchei Tmimim Yeshivos, on the eve of Rosh Chodesh Tammuz 5702 (1942). Sitting third from the right: Rabbi Dr. Eliyahu Jung, one of the heads of the Joint.]]
== The Influence of Chassidus ==
The study of Chassidus was at the core of the yeshiva's curriculum. It was introduced alongside traditional Talmudic study to elevate the students' understanding of Torah and spirituality. Chassidus, particularly Chabad Chassidus, emphasizes the intellectual and emotional connection to God, and students were taught to internalize these teachings to achieve personal and communal growth.

The yeshiva's specific focus on Chassidus made it distinct from other yeshivas at the time, which generally did not prioritize mystical teachings. This approach set the yeshiva apart, contributing to its reputation and the continued commitment of its students to the Chabad philosophy.

== Expansion and Impact ==
The yeshiva expanded over time to include other branches across the region. These included additional branches in cities such as Horodishch, Nevel, Dokshtz, Rakshik, and Tsederin. The yeshiva's expansion was part of a larger effort to bring Chabad teachings to broader Jewish communities. Each branch followed the same model of education and spiritual development that was established in Lubavitch.

== Times of Hardship ==
On the 20th of Sivan 1902, the Yeshivas Tomchei Temimim was closed for one day by order of the authorities, following accusations from the maskilim (enlightened Jews). The Frierdiker Rebbe (Rabbi Yosef Yitzchak) ignored the police order and asked Yaakov the builder to prepare stairs so the bochurim could enter through the window. The next day, a telegram arrived from the police commander giving permission to reopen the yeshiva.

==== During World War I ====
Even during the difficult days of World War I, not only did the enthusiasm of Chabad chassidim not weaken, but they also established yeshivos in various cities. This work continued even after the Soviets rose to power. The number of yeshivos increased even when they were forced underground and had to operate in secret due to persecution and the evil eye of Jewish informers, members of the Yevsektsia, who were determined to destroy the fortresses of religion.

At that time, the American Joint Distribution Committee supported the Tomchei Temimim yeshivos in their time of need. At the initiative of its director Dr. J. Rosen, $50,000 per year was allocated for religious education under the leadership of the Lubavitcher Rebbe, which was considered an enormous sum at the time.

==== Under Yevsektsia Rule ====
During the Communist era, the Frierdiker Rebbe's educational program (who assumed leadership of Chabad after his father's histalkus on 2 Nissan 1920) changed completely. It expanded to many levels and encompassed various subjects. It cared not only for students close to Chabad chassidus but for all Jewish youth, and dealt not only with in-depth study at a high level but also with elementary education for young children. The Frierdiker Rebbe established dozens of chadarim in secret with the help of his chassidim, and Chabad yeshiva students became teachers and educators for Jewish children.

Seven years, from 1920 to 1927, were, surprisingly, years of flourishing Torah education in Russia, maintained by the Frierdiker Rebbe, his chassidim, yeshiva students, and their disciples. These activities were conducted in hiding. They hid in basements and concealed places, doing their work in secret. They were prepared for anything if their hiding places were discovered - prison, exile, and even giving up their lives, except for one thing - surrendering. The Bolshevik authorities knew this too.

In 1927, the Yevsektsia members decided to eliminate all religious education in Russia. They knew the Frierdiker Rebbe was the head and driving force of this education and informed on him to the Soviet secret police (GPU), claiming he was acting against the revolution as a "counter-revolutionary." As a result, the Frierdiker Rebbe was arrested.

After his release, he was expelled from Russia, but the Tomchei Temimim network not only didn't close but continued with greater strength and intensity.

==== COVID-19 Pandemic ====
Following the virus outbreak, the ability to learn in public spaces was paralyzed. The yeshivos continued to operate through remote learning methods. Many yeshivos used dedicated phone lines through which rabbonim delivered shiurim and farbrengens, and through which chavrusas learned together.

During the period when the Ministry of Health allowed essential educational frameworks in closed and isolated capsules, many yeshivos opened capsules through which they maintained learning on the platforms made available to them.

==== Operation Iron Swords ====
In the initial period of Operation Iron Swords, the conditions for maintaining educational systems were reduced following Home Front Command guidelines according to the situation. For example, yeshivos were required to provide access to protected spaces within reasonable distance from their learning areas. The yeshivos relocated to buildings with shelters and arranged themselves according to legal requirements.

== Influence on Chabad and the Jewish World ==
[[File:The rebbe rayatz, the principal of the yeshivah.jpg|alt=the rebbe rayatz, the principal of the yeshivah|thumb|the rebbe Rayatz, the principal of the yeshivah]]
The establishment of '''Tomchei Temimim''' had a lasting impact on the Chabad movement and the Jewish world at large. The yeshiva became a central hub for the transmission of Chabad teachings, which would later be spread worldwide, particularly after World War II. Many of the graduates of the yeshiva became prominent leaders and teachers in Chabad institutions, contributing to the movement's global reach.

The legacy of '''Tomchei Temimim''' continues to live on in Chabad educational institutions worldwide. The focus on integrating intellectual study with spiritual development remains a hallmark of Chabad education. Graduates of '''Tomchei Temimim''', many of whom went on to lead Chabad institutions globally, helped establish the Chabad network of schools, yeshivas, and outreach centers, furthering the Rebbe's vision of blending intellectual rigor with deep spiritual growth.

The yeshiva’s emphasis on nurturing students who are both learned and pious, who internalize the teachings of Chassidus and embody its values, continues to be a central theme in Chabad education to this day. The mission of producing ''Temimim''—complete individuals in both knowledge and character remains a guiding principle in all of Chabad’s educational endeavors.

== Tomchei Temimim in the United States ==
On the day the Frierdiker Rebbe arrived in the United States, he established the Central Tomchei Temimim Yeshiva at 770. Some of the first talmidim were students of "Achei Temimim" who had learned chassidus from Rav Yisroel Jacobson several years earlier. This is why in its early period, the yeshiva was called "Achei Temimim."

For about nine months, the learning took place in one of the Chabad shuls in Brooklyn, and in Cheshvan 5701 the yeshiva moved to the new building - 770 Eastern Parkway. In Adar 5732, with the Rebbe's bracha, the yeshiva moved to the Chovevei Torah building, and in 5753 it returned to 770 Eastern Parkway where it remains until today.

Throughout the years, the talmidim received special attention from the Rebbe, particularly during the years before the nesius and in the early years after accepting the nesius, when the Rebbe's door was open to the talmidim and he gave them personal guidance and accompaniment, showering them with warmth and closeness.

== Tomchei Temimim in Our Time ==
From the beginning of the Rebbe's nesius, Tomchei Temimim yeshivos were established and continue to be established throughout the world - in the United States through Merkaz Yeshivos Chabad (which was under the leadership of Rav Shmaryahu Gurary until his passing on 6 Adar I 5749), in Eretz Yisroel through Agudas Chassidei Chabad in the Holy Land, and worldwide through the shluchim.

Following the Rebbe's directive to establish a Tomchei Temimim yeshiva in every city, hundreds of branches of Tomchei Temimim yeshivos operate worldwide, where thousands of temimim learn nigleh, chassidus, and matters of geulah and Moshiach with hiskashrus to the Rebbe, while ensuring that learning is preceded by avodas hatefillah.

== Tomchei Temimim Yeshivos Under the Rebbe's Nesius ==
The yeshivos Toras Emes, Yeshivas HaBucharim, Yeshivas Tomchei Temimim Nachalas Har Chabad, Yeshivas Beis HaRam, and Yeshivas Tomchei Temimim Brunoy remain under the Rebbe's nesius until today. Many additional institutions were under the Rebbe's nesius, but in 5717 the Rebbe removed his nesius from Yeshivas Tomchei Temimim 770 following an incident where they sang 'Hatikvah' which was against the Rebbe's wishes. In 5747, following an attempt to receive funding from impure sources, the Rebbe removed his nesius from Yeshivas Tomchei Temimim Lod and other institutions. Rav Yitzchak Feivis Ginsburg claims that at that time the Rebbe gave his nesius to his institutions.

== Tomchei Temimim around the World ==
[[File:Toras emes - jerusalem.jpg|thumb|256x256px|Toras emes - jerusalem]]
* The Central Lubavitcher Yeshiva, or Central Yeshiva Tomchei Tmimim Lubavitch, Brooklyn, New York
* United Lubavitcher Yeshivoth - Ocean Parkway, Brooklyn, New York
* Talmudical Seminary Oholei Torah, Brooklyn, New York
* Mesivta Yeshivas Tomchei Tmimim Lubavitch Queens Forest Hills, New York
* Yeshivas Tomchei Tmimim Lubavitch Poconos Canadensis, PA
* Yeshiva Kol Yaakov Yehuda Hadar Hatorah Rabbinical Seminary, Brooklyn, New York
* Yeshivas Lubavitch Cincinnati, Cincinnati, Ohio
* Yeshivas Lubavitch Toronto, Toronto, Ontario, Canada
* Yeshiva Or Menachem, Montreal, Quebec, Canada
* Rabbinical College of America, Morristown, New Jersey
* Lubavitch Educational Center – Klurman Mesivta, Miami Beach, Florida
* Yeshivas Lubavitch of Baltimore, Baltimore, Maryland
* Yeshiva Ohr Elchonon Chabad/West Coast Talmudical Seminary, Los Angeles, California
* Oholei Yosef Yitzchok Lubavitch-Mesivta, Oak Park, Michigan
* Yeshivas Menachem Mendel Lubavitch of Monsey, NY
* Yeshivas Beis Dovid Shlomo, New Haven, CT
* Yeshivath Achei Tmimim of Pittsburgh (Yeshiva Schools of Pittsburgh), Pittsburgh, PA
* Lubavitch Mesivta of Chicago, Chicago, IL
* Central Lubavitch Yeshiva, Chovevei Torah, Brooklyn, New York
* Lubavitch Rabbinical College of Minnesota, S. Paul, MN
* Mesivta of Postville, Postville, IA
* Mesivta of Coral Springs, Coral Springs, FL
* Albany Mesivta, Albany, New York
* HaMesivta, Ocean Parkway, Brooklyn, New York
* Mesivta Oholei Torah, Brooklyn, New York
* Yeshiva Mesivta Menachem, Westchester, New York
* Yeshiva Torah Ohr, Miami, FL
* Yeshiva Gedolah of Greater Miami Rabbinical College, Miami, Florida
* Yeshivas Menachem Mendel Lubavitch, Oak Park, MI
* Rabbinical College of Canada Quebec-Tomchei Tmimim Lubavitch Bais Medrash, Montreal, Quebec, Canada
* Kingston Mesivta, Kingston, Pennsylvania
* Yeshiva Campus, Suffield, CT
[[File:Tomchei temimim - kfar chabad.jpg|thumb|tomchei temimim - kfar chabad]]
[[File:Lubavitch Yeshiva of Oak Park Michigan.jpg|thumb|Lubavitch Yeshiva of Oak Park Michigan]]
'''In Israel:'''

* Yeshivat Tomchei Tmimim HaMerkazit (Central Tomchei Temimim Yeshiva), Kfar Chabad
* Yeshivat Tomchei Tmimim Lubavitch Rishon LeZion (Ketana), Rishon Lezion
* Yeshivat Tomchei Tmimim Lubavitch Rishon LeZion (Gedola), Rishon LeZion
* Yeshivat Tomchei Tmimim Lubavitch Nachlat Har Chabad, Kiryat Malachi
* Yeshiva Tomchei Tmimim, Lod
* Yeshivat Ohr Tmimim, Kfar Chabad
* Yeshivas Tzeirei Hashluchim, Safed
* Yeshivas Chasidei Chabad Beis Levi Yitzchak, Safed
* Ohr Simcha, Kfar Chabad
* Beis Sefer Lemelacha, Kfar Chabad
* Tomchei Tmimim Kiryat Gat, Kiryat Gat
* Yeshiva Toras Emes (Chabad), Jerusalem
* Yeshivat NachlatHar Chabad Beit Haram, Kiryat Malachi
* Yeshivat Tomchei Tmimim Migdal HaEmek, Migdal HaEmek
* Yeshivas Tomchei Tmimim, Or Yehuda
* Yeshivas Tomchei Tmimim, El'ad
* Yeshivas Tomchei Tmimimm, Beersheba
* Yeshivas Lubavitch Tiferes Yisroel, Beit Shemesh
* Yeshivas Ohel Menachem, Beit Shemesh
* Yeshivas Tomchei Tmimim, Beitar Illit
* Yeshivas Tomchei Tmimim-Beis Menachem, Bnei Brak

'''In other locations:'''

* Yeshivas Oholei Yosef Yitchak Lubavitch, St Kilda East, Victoria, Australia
* Rabbinical College of Australia and New Zealand, St Kilda East, Victoria, Australia
* Yeshivas Levi Yitzchak St Kilda East, Victoria, Australia
* Yeshiva Gedolah Rabbinical College of Sydney, Bondi, New South Wales, Australia
* Yeshiva College Cheder Chabad-High School Division, Bondi, New South Wales, Australia
* Yeshivas Tomchei Tmimim, Brunoy, France (suburb of Paris)
* Yeshiva Tomchei Tmimim Vincennes, France
* Yeshiva Gedolah Lubavitch London, England
* Lubavitch Mechinah L'Yeshiva, London, England
* Yeshivas Lubavitch Manchester, Manchester, England
* Boys High School Mesivta, Moscow, Russia
* Yeshiva Ketana Tomchei Tmimim Lubavitch, Moscow, Russia
* Yeshivah Tomchei Tmimim Lubavitch, Moscow, Russia
* Yeshiva Ketana Tomchei Tmimim Lubavitch, Saint-Petersburg, Russia
* Lubavitch Yeshiva Gedolah of Johannesburg, South Africa
* Rabbinical College of Pretoria, South Africa
* Torah Academy School, Johannesburg, South Africa
* Rabbinical College of South Africa
* Yeshiva Gedola, Buenos Aires, Argentina
* Yeshiva Tomchei Tmimim Lubavitch Ohel Menachem, S. Paulo, Brazil
* Yeshiva Gedola Nachlas Levi, Dnipro, Ukraine
* Yeshiva Gedola Frankfurt, Germany
* Rabbinical Yeshiva, Venice, Italy

== See Also ==

* Details of Tomchei Tmimim branches past and present in Category: Chabad Yeshivas
* Tomim

== Further Reading ==

* Series on Chabad Yeshivas in 'HaTomim' supplement of Beis Moshiach weekly
* '''Lubavitch and Its Soldiers''' - History of Yeshivas Tomchei Tmimim Lubavitch and the Tmimim who studied there. Edited by Raphael Nachman HaCohen, 1982
* '''On the Path of Tomim''' - Tzivos Hashem soldiers prepare for Tomchei Tmimim, published by Tzivos Hashem Youth Movement in the Holy Land, 2017
* '''Tomchei Tmimim in the Seventh Generation''', Kfar Chabad Weekly 'Chayei Rebbi' section, Issue 1874 page 32
* '''How the Flagship Yeshiva 'Tomchei Tmimim' Was Founded''', in '10 Facts' section, Beis Moshiach Weekly Issue 1228 page 17
* '''The Impact of Tomchei Tmimim - A Fundamental Transformation''', Rabbi Yisroel Yitzchok Zalmanov, HaTomim Issue 41 pages 66-73
* '''And Establish Many Students''', in 'Chayei Rebbi' section Kfar Chabad Weekly Issue 1997 page 32
* '''I Will Contemplate the Perfect Way''' R"M Marinovsky 1983
* '''Tomchei Tmimim''' Kehot 2012
* '''Sefer HaToldos Admur HaRashab''' RAC Glitzenstein pages 137-242

==== Memories of the Tmimim ====
* '''I am Abraham's Servant''' - In the introduction, memories from Yeshivas Tomchei Tmimim Lubavitch, Yeshivas Achei Tmimim Tel Aviv, Yeshivas Tomchei Tmimim Lod, Rabbi Eliezer Krasik
* '''Reshimos Devorim''' - Memories from Yeshivas Tomchei Tmimim Lubavitch, Yeshivas Tomchei Tmimim Kharkov, Yeshivas Tomchei Tmimim Kremenchug, Yeshivas Tomchei Tmimim Rostov, Yeshivas Tomchei Tmimim Montreal, Rabbi Yehuda Chitrik
* '''My Memories''' - Memories and history of Rabbi Shmarya Sassonkin. Memories from Yeshivas Tomchei Tmimim Lubavitch, Yeshivas Tomchei Tmimim Batumi Georgia, edited by Rabbi Naftali Tzvi Gottlieb, 1988 (New edition - 2013)
* '''The First Tomim''', History of Rabbi Shneur Zalman Gurary, documentation about Rabbi Gurary as one of the first Tmimim in the yeshiva
* '''Zichron L'Bnei Yisroel''', Memories of Rabbi Yisroel Jacobson from Yeshivas Tomchei Tmimim Lubavitch, and Tomchei Tmimim yeshivas throughout Russia

== External Links ==

* Dr. Hillel Zeidman, '''[https://www.daat.ac.il/daat/chinuch/mosdot/yeshivot-2.htm Lubavitch Yeshivas]''', on the Daat website (published in Beit Mashiach weekly, issue 524).
* Rabbi Meir Gruzman, The Character of Yeshivas Tomchei Tmimim in Our Time: The Conservative Approach as Formulated by Rabbi Meir Gruzman, on the Alei Sefer website
* '''V'Nisromamti: The Essence of a Tamim''', a video program by the Vaad Talmidei HaTemimim organization featuring mashpi'im from Tomchei Tmimim yeshivas in Israel, year 5784 (2023-2024), on the YouTube channel Chassidus on the Chabad YouTube filtering website
* '''Kol Beis Tomchei Tmimim''' on the Teshurah website

[[Category:Fundamental Concepts]]
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[[Category:Institutions and Organizations]]
[[Category:Chabad Yeshivos]]

Yeshivas Tomchei Tmimim

2025-05-20T18:54:57Z

173.178.84.183:

Yeshivas Tomchei Tmimim

2025-02-27T01:25:02Z

173.178.84.183:

[[File:Tomchei temimim symbol.jpg|alt=tomchei temimim symbol|thumb|tomchei temimim symbol]]
'''Tomchei Temimim''' of Lubavitch was established in 1897 by Rabbi Shalom Dovber Schneersohn, the fifth Lubavitcher Rebbe, often referred to as [[The Rebbe Rashab|the Rashab]]. The yeshiva was founded with the goal of combining rigorous Talmudic study with the teachings of Chassidus, particularly [[Chabad Chassidus Philosophy|Chabad Chassidus]], and cultivating students who would embody the spiritual and intellectual ideals of the Chabad movement.

The name ''Tomchei Temimim''—meaning "Supporters of the Righteous" or "The Supporters of the Wholesome"—reflects the yeshiva’s aim to produce students who were spiritually complete (or ''temimim'') and well-versed in the teachings of Chassidus. This was a significant departure from the typical yeshiva structure of the time, where the emphasis was primarily on Talmudic and legal studies, without much focus on Chassidic philosophy.

== Establishment and Founding of the Yeshiva ==
Extended article - '''Tomchei Tmimim Lubavitch'''

At the wedding feast of his son, [[the Rebbe Rayatz]], on Sunday 15 Elul 5657 (1897), the Rebbe Rashab announced that he wished to make an important announcement to the public on 18 Elul concerning all our Rebbeim. Later, the Rebbe Rashab convened a conference attended by about fifty select elder rabbanim and wealthy supporters of Anash who were in Lubavitch at the time for the wedding celebration. The Rebbe opened the conference with a general announcement about his holy decision to establish a yeshiva for Torah-knowledgeable bochurim who would engage in studying Chassidus with yiras shamayim.

On Tuesday, 17 Elul 5657, the Rebbe Rashab selected the first eighteen talmidim who were accepted to the yeshiva. The Rebbe entrusted them to the Chossid Rav Shmuel Gronem Esterman - to teach them Chassidus according to the order he arranged.

Following this practice of the Rebbe Rashab who convened a conference to announce the opening of Yeshivas Tomchei Tmimim, today as well when opening a Tomchei Tmimim yeshiva, the Roshei Yeshiva organize a farbrengen where they announce their decision to open the yeshiva.

== The Official Announcement of the Yeshiva's Opening ==
On Wednesday, the luminous day of 18 Elul, at two in the afternoon, a "Sheva Brachos" feast was held, where the Rebbe Rashab delivered the message in the name of his fathers, our holy Rebbeim.

This is how the Rebbe Rayatz describes it: At two in the afternoon, a "Sheva Brachos" feast was held. My father was in joyous excitement and said: "Jews throughout the world know that on Wednesday the luminaries were hung. Even on Sunday, Monday and Tuesday there was day and night, but the luminaries were hung on Wednesday. Today, 18 Elul, is the luminous day when [[the Alter Rebbe]] and Moren[[The Baal Shem Tov]] were born, and on this holy day I am establishing a yeshiva by the command and blessing of our holy fathers and Rebbeim, a yeshiva that will produce talmidim with mesiras nefesh for Torah and avodah in the ways of Chabad Chassidus."

The Rebbe Rashab said a Chassidic discourse on the topic of "The light created on the first day with which Adam HaRishon could see from one end of the world to the other," and afterward said with a bright and welcoming countenance: "May it be His will that the Shechinah rest in our handiwork. On the fourth day of creation the luminaries were hung. Today is 18 Elul, the holy day when Morenu the Baal Shem Tov was born 199 years ago. With this beginning of the yeshiva - which I have not yet named - I am kindling the luminaries that Morenu the Baal Shem Tov and the Rebbeim bequeathed to us in order to fulfill the promise of spreading your wellsprings outward, to hasten the coming of Moshiach Tzidkeinu."

== Structure of the Yeshiva ==
The founding vision of '''Tomchei Temimim''' was not just to teach Torah, but to create a generation of spiritually refined and intellectually rigorous students who would lead Jewish communities and perpetuate the teachings of Chabad Chassidus. The yeshiva’s curriculum was distinctive in its combination of Talmud study, Halacha (Jewish law), and Chassidus, with the goal of producing ''temimim''—students who were complete in both their knowledge of Torah and their personal refinement.

The yeshiva's curriculum included intensive study of both the revealed aspects of Torah (such as Talmud, Halacha, and Jewish philosophy) and the hidden aspects (such as Chassidus, Kabbalah, and mysticism). '''Tomchei Temimim''' emphasized understanding the depth and inner meanings of Torah through the study of Chassidus, and it was believed that this approach would lead to both intellectual enlightenment and spiritual elevation.

== The Role of the Rebbe ==
Rabbi Shalom Dovber Schneersohn, [[Rabbi Sholom DovBer Schneerson (אדמו"ר הרש"ב)|the Rebbe Rashab]], was directly involved in the yeshiva’s development, often providing personal guidance to the students and shaping the yeshiva’s educational philosophy. His teachings on Chassidus, particularly on Chabad Chassidus, permeated the yeshiva’s curriculum. The Rashab viewed the yeshiva as a way to spread Chabad philosophy and spirituality, and to train future leaders of the Jewish community.

In addition to the teachings and direct guidance from the Rashab, the yeshiva also received support from other prominent Chabad figures, including Rabbi Yosef Yitzchak Schneersohn, who would later become the sixth Lubavitcher Rebbe (the Rebbe Rayatz). The Rayatz’s leadership and vision continued to shape the development of the yeshiva throughout his tenure.
[[File:Leaening in the centrel tomchei temimim - 770 eastern pkwy.jpg|alt=learning in the centrel tomchei temimim - 770 eastern pkwy|thumb|learning in the central tomchei temimim - 770 eastern pkwy]]
== The Uniqueness of the Yeshiva ==
'''Tomchei Temimim''' was structured in a way that combined both intensive academic study and spiritual growth. It was not just a place for intellectual pursuit but a training ground for the next generation of Chabad leaders. Students were expected to grow spiritually as they engaged in their studies, and the emphasis was placed on developing their character and faith as much as their knowledge of Torah.

The yeshiva maintained a high level of discipline and structure, and students were required to uphold strict ethical standards. They were trained not only to become scholars but to lead by example, living lives that reflected the values of Chabad Chassidus.

== Curriculum and Educational Philosophy ==
The curriculum of '''Tomchei Temimim''' was designed to produce students who were intellectually capable, spiritually refined, and deeply connected to the teachings of Chassidus. The study of Chassidus was intertwined with Talmudic studies, and students were taught to see the Talmud through the lens of Chassidic philosophy. This educational approach was revolutionary at the time, as it emphasized the practical application of Torah teachings in everyday life, rather than just theoretical knowledge.

In addition to traditional Torah studies, the yeshiva placed significant focus on the study of Chassidus, Kabbalah, and the mystical teachings of the Chabad Rebbes. Chassidus was not just an intellectual pursuit but was intended to inspire students to serve God with both heart and mind, integrating spiritual awareness into their daily lives.

== Purpose of the Yeshiva ==
To withstand the waves of time and new winds that began blowing throughout Russia - the Haskalah and Zionist movements - the Rebbe Rashab established a large yeshiva in 1897, which branched into the "Tomchei Tmimim" yeshiva network in the region's towns.

The yeshiva's name expresses its founder's main idea: refining and purifying middos, strengthening inner spiritual work, and shaping a complete, 'tamim' character.

That period was an auspicious time for establishing yeshivas, as other yeshivas were established then: Slabodka, Mir, Slutsk, and Telz. Torah learning appeared then in the form of yeshivas that concentrated, developed and flourished in the land of yeshivas - Lithuania, which served as the great reservoir of Torah that nourished Jewish communities worldwide.

Yeshivas "Tomchei Tmimim" was similar to Lithuanian yeshivas, yet different from them. It was similar because the Lithuanian yeshivas' learning method was inherited, but different in the following ways.

== The Founding Vision ==
In 1901, three years after the founding of Yeshivas "Tomchei Tmimim," its founder commanded that the students be brought before him together with the Roshei Yeshiva, Mashpi'im and Mashgichim, and addressed them with these words:

"I make a covenant with you, with the students of Yeshivas 'Tomchei Tmimim' who study today in all the 'systems' (departments) of the yeshiva and with all students who will study in it during this time and future times. Those who are here and those who are not here - I make a covenant of partnership for work with mesiras nefesh for Torah with yiras shamayim and avodah shebalev, without compromises, let the law pierce the mountain."

When establishing the yeshiva, the Rebbe Rashab expressed his demands from the students saying: "I take everything from them (total dedication) but give them everything (all the kochos)."

== Growth and Development ==
About five years after the founding of Yeshivas "Tomchei Tmimim," by 1903, its students were already establishing branches in nearby cities and towns, which formed the center of "Tomchei Tmimim" yeshivas.

In a short time, "Tomchei Tmimim" yeshivas spread to many cities throughout Russia, like Kutaisi in Georgia, and cities in Uzbekistan, in Russian Central Asia.

The Frierdiker Rebbe, who filled his father the Rebbe Rashab's position after his passing, was the active director of Yeshivas Tomchei Tmimim, and nothing was done in the yeshiva without consulting him. Under his guidance, Tomchei Tmimim yeshivas developed in quantity and quality.

== Union of Yeshiva Students ==
To maintain the spirit of Tomchei Tmimim even after the years of study in yeshiva, the Frierdiker Rebbe initiated the establishment of the 'Igud HaTmimim' whose purpose was to care for the physical arrangements of yeshiva graduates, finding rabbinic positions for them, strengthening set times for learning Chassidus, and additional activities for them.

== The Spirit ==
Tomchei Tmimim yeshivas excel in a chassidic spirit that provides emunah strength to the learner. Through this spirit, the Chabad Rebbeim overcame the Haskalah movement that swept away many bochurim, and instilled in students a way in avodas Hashem and an inner purpose in life.

Through inner avodas Hashem, the learning is protected from concern of ulterior motives and distractions from learning for Hashem's sake.

== Learning Method ==
In Tomchei Tmimim yeshivas, the analytical learning stands fundamentally on the guidance of the Rebbe Rashab in Kuntres Eitz HaChaim. Learning in this way resolves concern for emotion overshadowing thought that might develop following intensive and deep learning of nigleh. The learning method established by the Rebbe Rashab includes guidance for learning through a path of deep analysis tending toward pshat on one hand and depth and iyun on the other. In his guidance, he clarifies the necessary caution from false pilpulim and superficiality and scattered learning.

The learning first focuses on encompassing and clarifying the sugya being learned on all its sides and details. Afterward, the learner examines and is precise with every significant piece of information, calculating the sevoros of the Amoraim, assembling the details of the sugya in his mind into a unified structure, and approaches pilpul after understanding the halachic pshat of the sugya while doing this carefully to direct toward the truth of the matters.

== Writing and Publishing Chiddushim ==
The Rebbe instructed the Tmimim to write down their chiddushim and publish them in dedicated collections. This unique aspect characterizes Tomchei Tmimim yeshivas where the bochurim toil and labor to be mechadesh in Torah.

== Yeshiva Schedule ==
Tomchei Tmimim yeshiva schedules are divided into two: nigleh and Chassidus. About one-third of the daily schedule is learning Chassidus and about two-thirds nigleh. In Tomchei Tmimim Lubavitch they learned about four hours of Chassidus and about eight hours of nigleh. Over the years with the wanderings of Tomchei Tmimim yeshivas worldwide and physical weakness in the last generation, the schedule was set to learn three hours of Chassidus and about six-seven hours of nigleh.

Morning Chassidus Seder starts at 7:00 AM and continues for about an hour and a half. Afterward there is a break which serves as preparation for Shacharis.

Nigleh Seder starts at 12:00 PM and continues until 7:00 PM, followed by Mincha.

Evening Chassidus Seder starts at 8:00 PM until 9:30 PM.

== Leadership and Administration ==
The leadership of the yeshiva was integral to its success. Rabbi Shalom Dovber Schneersohn, the founder, served as its spiritual leader, and his son, Rabbi Yosef Yitzchak Schneersohn (the Rebbe Rayatz), played an active role in managing its operations from the beginning. The structure of the yeshiva reflected a combination of leadership in both administrative and spiritual areas.

The administration of the yeshiva was characterized by strict guidelines for student admissions, academic discipline, and spiritual development. There were two committees involved in accepting students: a public committee and a secret committee. The public committee initially evaluated the students' knowledge and external appearance, while the secret committee followed up on their progress, ensuring that they embodied the ideals of the yeshiva. Students were also personally monitored by the Rebbe, who occasionally met with them to discuss their conduct and spiritual progress.

== The Influence of Chassidus ==
The study of Chassidus was at the core of the yeshiva's curriculum. It was introduced alongside traditional Talmudic study to elevate the students' understanding of Torah and spirituality. Chassidus, particularly Chabad Chassidus, emphasizes the intellectual and emotional connection to God, and students were taught to internalize these teachings to achieve personal and communal growth.

The yeshiva's specific focus on Chassidus made it distinct from other yeshivas at the time, which generally did not prioritize mystical teachings. This approach set the yeshiva apart, contributing to its reputation and the continued commitment of its students to the Chabad philosophy.

== Expansion and Impact ==
The yeshiva expanded over time to include other branches across the region. These included additional branches in cities such as Horodishch, Nevel, Dokshtz, Rakshik, and Tsederin. The yeshiva's expansion was part of a larger effort to bring Chabad teachings to broader Jewish communities. Each branch followed the same model of education and spiritual development that was established in Lubavitch.

== Times of Hardship ==
On the 20th of Sivan 1902, the Yeshivas Tomchei Temimim was closed for one day by order of the authorities, following accusations from the maskilim (enlightened Jews). The Frierdiker Rebbe (Rabbi Yosef Yitzchak) ignored the police order and asked Yaakov the builder to prepare stairs so the bochurim could enter through the window. The next day, a telegram arrived from the police commander giving permission to reopen the yeshiva.

== During World War I ==
Even during the difficult days of World War I, not only did the enthusiasm of Chabad chassidim not weaken, but they also established yeshivos in various cities. This work continued even after the Soviets rose to power. The number of yeshivos increased even when they were forced underground and had to operate in secret due to persecution and the evil eye of Jewish informers, members of the Yevsektsia, who were determined to destroy the fortresses of religion.

At that time, the American Joint Distribution Committee supported the Tomchei Temimim yeshivos in their time of need. At the initiative of its director Dr. J. Rosen, $50,000 per year was allocated for religious education under the leadership of the Lubavitcher Rebbe, which was considered an enormous sum at the time.

== Under Yevsektsia Rule ==
During the Communist era, the Frierdiker Rebbe's educational program (who assumed leadership of Chabad after his father's histalkus on 2 Nissan 1920) changed completely. It expanded to many levels and encompassed various subjects. It cared not only for students close to Chabad chassidus but for all Jewish youth, and dealt not only with in-depth study at a high level but also with elementary education for young children. The Frierdiker Rebbe established dozens of chadarim in secret with the help of his chassidim, and Chabad yeshiva students became teachers and educators for Jewish children.

Seven years, from 1920 to 1927, were, surprisingly, years of flourishing Torah education in Russia, maintained by the Frierdiker Rebbe, his chassidim, yeshiva students, and their disciples. These activities were conducted in hiding. They hid in basements and concealed places, doing their work in secret. They were prepared for anything if their hiding places were discovered - prison, exile, and even giving up their lives, except for one thing - surrendering. The Bolshevik authorities knew this too.

In 1927, the Yevsektsia members decided to eliminate all religious education in Russia. They knew the Frierdiker Rebbe was the head and driving force of this education and informed on him to the Soviet secret police (GPU), claiming he was acting against the revolution as a "counter-revolutionary." As a result, the Frierdiker Rebbe was arrested.

After his release, he was expelled from Russia, but the Tomchei Temimim network not only didn't close but continued with greater strength and intensity.

== COVID-19 Pandemic ==
Following the virus outbreak, the ability to learn in public spaces was paralyzed. The yeshivos continued to operate through remote learning methods. Many yeshivos used dedicated phone lines through which rabbonim delivered shiurim and farbrengens, and through which chavrusas learned together.

During the period when the Ministry of Health allowed essential educational frameworks in closed and isolated capsules, many yeshivos opened capsules through which they maintained learning on the platforms made available to them.

== Operation Iron Swords ==
In the initial period of Operation Iron Swords, the conditions for maintaining educational systems were reduced following Home Front Command guidelines according to the situation. For example, yeshivos were required to provide access to protected spaces within reasonable distance from their learning areas. The yeshivos relocated to buildings with shelters and arranged themselves according to legal requirements.

== Influence on Chabad and the Jewish World ==
[[File:The rebbe rayatz, the principal of the yeshivah.jpg|alt=the rebbe rayatz, the principal of the yeshivah|thumb|the rebbe rayatz, the principal of the yeshivah]]
The establishment of '''Tomchei Temimim''' had a lasting impact on the Chabad movement and the Jewish world at large. The yeshiva became a central hub for the transmission of Chabad teachings, which would later be spread worldwide, particularly after World War II. Many of the graduates of the yeshiva became prominent leaders and teachers in Chabad institutions, contributing to the movement's global reach.

The legacy of '''Tomchei Temimim''' continues to live on in Chabad educational institutions worldwide. The focus on integrating intellectual study with spiritual development remains a hallmark of Chabad education. Graduates of '''Tomchei Temimim''', many of whom went on to lead Chabad institutions globally, helped establish the Chabad network of schools, yeshivas, and outreach centers, furthering the Rebbe's vision of blending intellectual rigor with deep spiritual growth.

The yeshiva’s emphasis on nurturing students who are both learned and pious, who internalize the teachings of Chassidus and embody its values, continues to be a central theme in Chabad education to this day. The mission of producing ''Temimim''—complete individuals in both knowledge and character remains a guiding principle in all of Chabad’s educational endeavors.

== Tomchei Temimim in the United States ==
On the day the Frierdiker Rebbe arrived in the United States, he established the Central Tomchei Temimim Yeshiva at 770. Some of the first talmidim were students of "Achei Temimim" who had learned chassidus from Rav Yisroel Jacobson several years earlier. This is why in its early period, the yeshiva was called "Achei Temimim."

For about nine months, the learning took place in one of the Chabad shuls in Brooklyn, and in Cheshvan 5701 the yeshiva moved to the new building - 770 Eastern Parkway. In Adar 5732, with the Rebbe's bracha, the yeshiva moved to the Chovevei Torah building, and in 5753 it returned to 770 Eastern Parkway where it remains until today.

Throughout the years, the talmidim received special attention from the Rebbe, particularly during the years before the nesius and in the early years after accepting the nesius, when the Rebbe's door was open to the talmidim and he gave them personal guidance and accompaniment, showering them with warmth and closeness.

== Tomchei Temimim in Our Time ==
From the beginning of the Rebbe's nesius, Tomchei Temimim yeshivos were established and continue to be established throughout the world - in the United States through Merkaz Yeshivos Chabad (which was under the leadership of Rav Shmaryahu Gurary until his passing on 6 Adar I 5749), in Eretz Yisroel through Agudas Chassidei Chabad in the Holy Land, and worldwide through the shluchim.

Following the Rebbe's directive to establish a Tomchei Temimim yeshiva in every city, hundreds of branches of Tomchei Temimim yeshivos operate worldwide, where thousands of temimim learn nigleh, chassidus, and matters of geulah and Moshiach with hiskashrus to the Rebbe, while ensuring that learning is preceded by avodas hatefillah.

== Tomchei Temimim Yeshivos Under the Rebbe's Nesius ==
The yeshivos Toras Emes, Yeshivas HaBucharim, Yeshivas Tomchei Temimim Nachalas Har Chabad, Yeshivas Beis HaRam, and Yeshivas Tomchei Temimim Brunoy remain under the Rebbe's nesius until today. Many additional institutions were under the Rebbe's nesius, but in 5717 the Rebbe removed his nesius from Yeshivas Tomchei Temimim 770 following an incident where they sang 'Hatikvah' which was against the Rebbe's wishes. In 5747, following an attempt to receive funding from impure sources, the Rebbe removed his nesius from Yeshivas Tomchei Temimim Lod and other institutions. Rav Yitzchak Feivis Ginsburg claims that at that time the Rebbe gave his nesius to his institutions.

== Tomchei Temimim around the World ==
[[File:Toras emes - jerusalem.jpg|thumb|256x256px|Toras emes - jerusalem]]
* The Central Lubavitcher Yeshiva, or Central Yeshiva Tomchei Tmimim Lubavitch, Brooklyn, New York
* United Lubavitcher Yeshivoth - Ocean Parkway, Brooklyn, New York
* Talmudical Seminary Oholei Torah, Brooklyn, New York
* Mesivta Yeshivas Tomchei Tmimim Lubavitch Queens Forest Hills, New York
* Yeshivas Tomchei Tmimim Lubavitch Poconos Canadensis, PA
* Yeshiva Kol Yaakov Yehuda Hadar Hatorah Rabbinical Seminary, Brooklyn, New York
* Yeshivas Lubavitch Cincinnati, Cincinnati, Ohio
* Yeshivas Lubavitch Toronto, Toronto, Ontario, Canada
* Yeshiva Or Menachem, Montreal, Quebec, Canada
* Rabbinical College of America, Morristown, New Jersey
* Lubavitch Educational Center – Klurman Mesivta, Miami Beach, Florida
* Yeshivas Lubavitch of Baltimore, Baltimore, Maryland
* Yeshiva Ohr Elchonon Chabad/West Coast Talmudical Seminary, Los Angeles, California
* Oholei Yosef Yitzchok Lubavitch-Mesivta, Oak Park, Michigan
* Yeshivas Menachem Mendel Lubavitch of Monsey, NY
* Yeshivas Beis Dovid Shlomo, New Haven, CT
* Yeshivath Achei Tmimim of Pittsburgh (Yeshiva Schools of Pittsburgh), Pittsburgh, PA
* Lubavitch Mesivta of Chicago, Chicago, IL
* Central Lubavitch Yeshiva, Chovevei Torah, Brooklyn, New York
* Lubavitch Rabbinical College of Minnesota, S. Paul, MN
* Mesivta of Postville, Postville, IA
* Mesivta of Coral Springs, Coral Springs, FL
* Albany Mesivta, Albany, New York
* HaMesivta, Ocean Parkway, Brooklyn, New York
* Mesivta Oholei Torah, Brooklyn, New York
* Yeshiva Mesivta Menachem, Westchester, New York
* Yeshiva Torah Ohr, Miami, FL
* Yeshiva Gedolah of Greater Miami Rabbinical College, Miami, Florida
* Yeshivas Menachem Mendel Lubavitch, Oak Park, MI
* Rabbinical College of Canada Quebec-Tomchei Tmimim Lubavitch Bais Medrash, Montreal, Quebec, Canada
* Kingston Mesivta, Kingston, Pennsylvania
* Yeshiva Campus, Suffield, CT
[[File:Tomchei temimim - kfar chabad.jpg|thumb|tomchei temimim - kfar chabad]]
[[File:Lubavitch Yeshiva of Oak Park Michigan.jpg|thumb|Lubavitch Yeshiva of Oak Park Michigan]]
'''In Israel:'''

* Yeshivat Tomchei Tmimim HaMerkazit (Central Tomchei Temimim Yeshiva), Kfar Chabad
* Yeshivat Tomchei Tmimim Lubavitch Rishon LeZion (Ketana), Rishon Lezion
* Yeshivat Tomchei Tmimim Lubavitch Rishon LeZion (Gedola), Rishon LeZion
* Yeshivat Tomchei Tmimim Lubavitch Nachlat Har Chabad, Kiryat Malachi
* Yeshiva Tomchei Tmimim, Lod
* Yeshivat Ohr Tmimim, Kfar Chabad
* Yeshivas Tzeirei Hashluchim, Safed
* Yeshivas Chasidei Chabad Beis Levi Yitzchak, Safed
* Ohr Simcha, Kfar Chabad
* Beis Sefer Lemelacha, Kfar Chabad
* Tomchei Tmimim Kiryat Gat, Kiryat Gat
* Yeshiva Toras Emes (Chabad), Jerusalem
* Yeshivat NachlatHar Chabad Beit Haram, Kiryat Malachi
* Yeshivat Tomchei Tmimim Migdal HaEmek, Migdal HaEmek
* Yeshivas Tomchei Tmimim, Or Yehuda
* Yeshivas Tomchei Tmimim, El'ad
* Yeshivas Tomchei Tmimimm, Beersheba
* Yeshivas Lubavitch Tiferes Yisroel, Beit Shemesh
* Yeshivas Ohel Menachem, Beit Shemesh
* Yeshivas Tomchei Tmimim, Beitar Illit
* Yeshivas Tomchei Tmimim-Beis Menachem, Bnei Brak

'''In other locations:'''

* Yeshivas Oholei Yosef Yitchak Lubavitch, St Kilda East, Victoria, Australia
* Rabbinical College of Australia and New Zealand, St Kilda East, Victoria, Australia
* Yeshivas Levi Yitzchak St Kilda East, Victoria, Australia
* Yeshiva Gedolah Rabbinical College of Sydney, Bondi, New South Wales, Australia
* Yeshiva College Cheder Chabad-High School Division, Bondi, New South Wales, Australia
* Yeshivas Tomchei Tmimim, Brunoy, France (suburb of Paris)
* Yeshiva Tomchei Tmimim Vincennes, France
* Yeshiva Gedolah Lubavitch London, England
* Lubavitch Mechinah L'Yeshiva, London, England
* Yeshivas Lubavitch Manchester, Manchester, England
* Boys High School Mesivta, Moscow, Russia
* Yeshiva Ketana Tomchei Tmimim Lubavitch, Moscow, Russia
* Yeshivah Tomchei Tmimim Lubavitch, Moscow, Russia
* Yeshiva Ketana Tomchei Tmimim Lubavitch, Saint-Petersburg, Russia
* Lubavitch Yeshiva Gedolah of Johannesburg, South Africa
* Rabbinical College of Pretoria, South Africa
* Torah Academy School, Johannesburg, South Africa
* Rabbinical College of South Africa
* Yeshiva Gedola, Buenos Aires, Argentina
* Yeshiva Tomchei Tmimim Lubavitch Ohel Menachem, S. Paulo, Brazil
* Yeshiva Gedola Nachlas Levi, Dnipro, Ukraine
* Yeshiva Gedola Frankfurt, Germany
* Rabbinical Yeshiva, Venice, Italy

== See Also ==

* Details of Tomchei Tmimim branches past and present in Category: Chabad Yeshivas
* Tomim

== Further Reading ==

* Series on Chabad Yeshivas in 'HaTomim' supplement of Beis Moshiach weekly
* '''Lubavitch and Its Soldiers''' - History of Yeshivas Tomchei Tmimim Lubavitch and the Tmimim who studied there. Edited by Raphael Nachman HaCohen, 1982
* '''On the Path of Tomim''' - Tzivos Hashem soldiers prepare for Tomchei Tmimim, published by Tzivos Hashem Youth Movement in the Holy Land, 2017
* '''Tomchei Tmimim in the Seventh Generation''', Kfar Chabad Weekly 'Chayei Rebbi' section, Issue 1874 page 32
* '''How the Flagship Yeshiva 'Tomchei Tmimim' Was Founded''', in '10 Facts' section, Beis Moshiach Weekly Issue 1228 page 17
* '''The Impact of Tomchei Tmimim - A Fundamental Transformation''', Rabbi Yisroel Yitzchok Zalmanov, HaTomim Issue 41 pages 66-73
* '''And Establish Many Students''', in 'Chayei Rebbi' section Kfar Chabad Weekly Issue 1997 page 32
* '''I Will Contemplate the Perfect Way''' R"M Marinovsky 1983
* '''Tomchei Tmimim''' Kehot 2012
* '''Sefer HaToldos Admur HaRashab''' RAC Glitzenstein pages 137-242

== Memories of the Tmimim ==

* '''I am Abraham's Servant''' - In the introduction, memories from Yeshivas Tomchei Tmimim Lubavitch, Yeshivas Achei Tmimim Tel Aviv, Yeshivas Tomchei Tmimim Lod, Rabbi Eliezer Krasik
* '''Reshimos Devorim''' - Memories from Yeshivas Tomchei Tmimim Lubavitch, Yeshivas Tomchei Tmimim Kharkov, Yeshivas Tomchei Tmimim Kremenchug, Yeshivas Tomchei Tmimim Rostov, Yeshivas Tomchei Tmimim Montreal, Rabbi Yehuda Chitrik
* '''My Memories''' - Memories and history of Rabbi Shmarya Sassonkin. Memories from Yeshivas Tomchei Tmimim Lubavitch, Yeshivas Tomchei Tmimim Batumi Georgia, edited by Rabbi Naftali Tzvi Gottlieb, 1988 (New edition - 2013)
* '''The First Tomim''', History of Rabbi Shneur Zalman Gurary, documentation about Rabbi Gurary as one of the first Tmimim in the yeshiva
* '''Zichron L'Bnei Yisroel''', Memories of Rabbi Yisroel Jacobson from Yeshivas Tomchei Tmimim Lubavitch, and Tomchei Tmimim yeshivas throughout Russia

Amalek

2025-02-10T03:16:28Z

173.178.84.183:

Amalek is the most abominable of all nations. They were the first to wage war against Yisroel ("who happened upon you on the way when you were leaving Mitzrayim, and you were tired and weary, and (Amalek) did not fear Elokim"). They went to war against Yisroel before their entry into Eretz Yisroel, and they will be the last to fight against Yisroel before the coming of Moshiach.

Chazal explain that when Bnei Yisroel left Mitzrayim, all nations feared them as mentioned in the possuk "The nations heard and trembled," etc. When Amalek came and fought with Yisroel, they caused the fear of Hashem's protection over Bnei Yisroel to diminish.

This is comparable to a parable of a boiling bath that everyone is afraid to enter until one person enters and gets burned - although they got burned, they still cooled the bath for everyone else.

== Hashem's War Against Amalek ==
The Torah states two things about this war:

# Hashem commands Moshe "You shall utterly erase the memory of Amalek." This mitzvah is one of the mitzvos dependent on Bnei Yisroel's entry into Eretz Yisroel, as the Rambam states: "Three mitzvos were commanded to Yisroel upon entering the land - to appoint a king, to destroy the seed of Amalek, and to build the Beis Hamikdash."
# "Hashem swore that His name and throne would not be complete until the seed of Amalek is destroyed" ("For the hand is on the throne of Hashem, Hashem will have war with Amalek from generation to generation"), and in the Geulah when Melech HaMoshiach will erase the seed of Amalek, it is said: "On that day, Hashem will be One and His Name will be One."

When Shaul was appointed king over Yisroel, Hashem commanded him through Shmuel HaNavi to fight Amalek and not leave even one of them alive, even commanding to kill all their animals.

Shaul fought Amalek but did not fully fulfill Hashem's command and left Agag, king of Amalek, and the choice sheep alive (wanting to elevate them to kedushah). When Shmuel came and saw this, he beheaded Agag.

For this incident, Shaul was punished by having his kingship taken from him and given to Dovid, who possessed kabolas ol - "Dovid My servant."

That night that Agag remained alive, he brought a son into the world who continued Amalek's existence in the world, and from him was later born Haman who wanted to destroy all the Yidden.

When Sancheriv came and mixed up the nations (so they would feel his dominion over them), many nations lost their identity, and Amalek also lost its identity. Therefore, Amalek exists even now but we don't know who they are, and when we are redeemed in the true and complete Geulah, the seed of Amalek will be recognized and cut off.

== Amalek in Chassidus ==
According to Chassidus, Amalek is an eternal spiritual reality, like all Torah stories and commandments which are eternal and provide instruction for every Yid in every place and time.

Amalek represents the essence of evil within every Yid, which interferes with and opposes everything holy without any reason. Its nature is 'coldness' - cooling every Godly matter so one shouldn't be moved by anything, and if one is moved, Amalek works to prevent that inspiration from causing any real and essential change in the person. It is the root of all bad middos.

While other bad middos can be driven from one's heart through the avodah of davening, where a person internalizes Hashem's unity and thereby reaches ahavas Hashem, Amalek cannot be "convinced" of Hashem's goodness since its nature is chutzpah and arrogance without reason (this is why Chassidim had such great hatred for Amalek).

While the kelipah in other nations comes from the concealment of Godly life-force, Amalek is different in that the aspect of daas in Elokus is not hidden from them - they know their Master and intend to rebel against Him out of chutzpah and boldness without any reason.

Therefore, the way to wage spiritual war against Amalek is also through elevation and transcendence above reason and daas, an elevation that comes from the essential good and holiness within each person (etzem haneshama). The essence of this war is 'tekias hadaas' and connection to Elokus with the strength that comes from etzem haneshama.

== See Also ==
Shabbos Zachor

Avodat HaBirurim - The Work of Refinement

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Avodat HaBirurim is the work of refining the holy sparks that fell among the kelipot (shells of impurity). This work was placed upon the Jewish people throughout all generations in exile<ref>In 1992, the Rebbe declared that after all the avodah in golus, and especially through the avodah of our Rebbeim who revealed Toras HaChassidus - now the "avodas haberurim has been completed and finished," and our avodah in our time is a special avodah to bring the revelation into actual reality in the world, and to open our eyes to see the geulah (based on the sichos of Dvar Malchus - Shabbos Parshas Vayeitzei, Vayishlach, Vayeishev 1992, and more).</ref> and is mentioned many times in Chassidic teachings.

== The Nature of the Work ==
According to Kabbalah, during the "breaking of the vessels," 288 divine sparks "fell" into this world and are scattered in everything - whether objects used by Jews or any creature.

During the Egyptian exile, 202 sparks were refined through work (corresponding to the number of the "mixed multitude" that left with them), and the remaining sparks were scattered throughout the world to be refined during the exile of Edom, which is the final exile before the building of the Third Temple.

When an object or creature has no revealed connection to holiness, it belongs to the "other side," the Sitra Achra. The Jew's role is to "refine" and elevate the divine spark hidden within the thing, to return it and elevate it to holiness, as the divine spark is meant for revelation, not to remain in a place where it is hidden and covered.

== Methods of Refinement ==
There are two ways of refining the kelipot, depending on their types:

Kelipat Nogah (the more subtle kelipah) - can be "refined" when using the specific thing properly, for holy purposes.

The three impure kelipot (which are more impure kelipot, including things forbidden for eating or benefit, impure animals, actions against God's will, etc.) - the divine spark hidden in this kelipah is "bound" to them with a strong connection, and "imprisoned" within them, therefore it cannot be elevated and "refined" except through rejection and distancing from it.

== Future Times ==
In the future redemption, there will also be a refinement in the world called "second refinement." Unlike its predecessor, the purpose of this refinement is not to separate evil from good, but rather as part of a higher order of influence (the world of Akudim, the inner dimension of Keter) that will be revealed then.

== Current Work ==
In a talk from Shabbat Parshat Vayishlach 5752 (1991), the Rebbe declared that "the work of refinements has been completed," and now the work is not the work of refinements - but rather "special work to bring about the revelation of Geulah in practice in the world."

The Rebbe's Visit To Paris

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The Rebbe's visit to Paris was an extended stay that he made to accompany his mother, Rebbetzin Chana, on her way to the United States.

The visit lasted approximately three months, during which the Rebbe frequently held farbrengens (Chassidic gatherings) with Chabad chassidim in the city. He left a strong impression on the small Chabad community residing there and opened several channels for spreading Chassidic teachings.

== Historical Background ==
During World War II, the borders between Russia and Poland were not well guarded, and many refugees fled from Poland deep into Russia to escape the line of fire.

Due to the great famine that prevailed in Russia during the war, hundreds of thousands of refugees perished. After the war ended, Russia sought to hide this fact and allowed Polish citizens to return to their country, deliberately turning a blind eye and enabling massive forgery of Polish identification documents. After receiving the blessing of the Previous Rebbe (Rabbi Yosef Yitzchak Schneersohn), Chabad chassidim in Russia took advantage of this breach and escaped to free countries.

One of those who escaped was the Rebbe's mother, Rebbetzin Chana, who left at the last moment with forged documents from "Mume Sarah," who was among the chief organizers of the escape. She gave the Rebbetzin her own forged documents despite knowing that the KGB was pursuing her, while she herself remained in Russia where she eventually perished.

After leaving Lvov, the Rebbetzin stayed for a period in the Pocking displaced persons camp, from where she arrived in Paris in late winter 5707 (1947), and stayed with her relative, Rabbi Shneur Zalman Schneerson.

== The First Meeting ==
Around Purim 5707, the Rebbe arrived in Paris by airplane, which was the only time the Rebbe ever traveled by plane.

The Chabad chassidim in the city wanted to honor the Rebbe by bringing him from the airport, but while waiting for his expected arrival time, they received a telegram from the Previous Rebbe stating "Blessed are you in your coming," and the chassidim understood that the Rebbe had already arrived. Indeed, minutes later the Rebbe arrived at the house where his mother was staying by taxi.

When the Rebbe arrived, the Rebbetzin had gone shopping, and the Rebbe entered the synagogue on the upper floor of Rabbi Schneerson's house to pray. Afterward, he went down to the room where his mother was staying on the second floor and met her for the first time after a twenty-year separation. They entered a side room together, and after some time, he came out to hold a farbrengen with the chassidim. During the gathering, he spoke about how Yosef had not seen his father for twenty-two years, and while speaking, he wept profusely.

== Daily Schedule ==
The Rebbe remained in Paris for three months to accompany his mother during her recovery from the difficult times she experienced in Russia, and to arrange the legal documents for her entry to the United States.

The Rebbe himself stayed in a room at a luxurious hotel in the city center, where he spent most of the day. Rabbi Yaakov Lipskar would bring food to the Rebbe daily.

The Rebbe visited his mother twice daily and ate dinner with her in the evening. On Shabbat and holidays, he made the long journey on foot.

On Shabbat, the Rebbe prayed in the synagogue on the upper floor of Rabbi Schneerson's house. Each week, they would honor the Rebbe with an aliyah to the Torah, either the third aliyah or maftir, and he would donate 300 francs.

== Special Days ==
Throughout the visit, the Rebbe held several farbrengens with the local Chabad community, especially on Shabbat and special days in the Jewish calendar.

The Rebbe held a farbrengen for 2nd of Nissan at Rabbi Schneerson's house, beginning with a niggun (Chassidic melody), saying it was one of the Rebbe Rashab's innovations. Like other farbrengens during that visit, it continued until dawn.

During the visit, Rebbetzin Chana revealed to the chassidim that the 11th of Nissan was the Rebbe's birthday, and the chassidim requested a farbrengen. This gathering was held on the upper floor, where the Rebbe spoke about the significance of birthdays.

The Rebbe also held a farbrengen on Pesach Sheni, though it was a brief one that ended when he needed to visit his mother in the evening as was his daily custom. On Lag BaOmer, the Rebbe held two farbrengens - one with a group of Anash who had managed to leave Russia after Pesach and were staying at the 'Prima' hotel, and another at the Pletzl synagogue where he tearfully lamented that while previous Rebbes had outstanding chassidim who were immersed in Torah study and divine service, his father-in-law had to occupy himself with teaching young children their Aleph Beis.

== Pesach ==
For Pesach, the Rebbe asked Rabbi Lipskar to obtain grapes and make wine, rather than settling for raisin wine, while he brought matzot with him from New York.

Additionally, the Rebbe requested to buy new utensils for the holiday, a separate vessel for each food, and instructed Rabbi Lipskar to do everything himself without letting anyone help. The Rebbe personally immersed the new vessels in a mikvah.

The Pesach seders were held at Rabbi Schneerson's house, which was a large three-story building. The ground floor served as storage, the middle floor as a meeting and gathering room - where the seder was held - with a Torah library and Rabbi Schneerson's study on the side, along with study rooms and a kitchen. The top floor had two residential apartments and a synagogue.

== Special Events ==
Although the Rebbe secluded himself in his hotel room most of the time, he responded several times to the local community's requests to speak at the Pletzl synagogue, where he had prayed during his residence in Paris from 1933-1940.

The first time he came to speak, he asked what was customarily studied in the synagogue between Mincha and Maariv prayers, and spoke for two hours on Torah law and pilpul as well as Ein Yaakov, causing great wonderment among all listeners. After Maariv prayers, the congregation requested to hear the Rebbe again, and he continued speaking about the regular lessons learned in the synagogue after Maariv, ultimately connecting all three topics together.

On another occasion, the Rebbe urged Anash to engage in spreading Judaism, and when told it was difficult, the Rebbe went out to the street, stood on a box, and waved a handkerchief until Jews gathered around him. He began speaking with them about Jewish matters, and when finished, suggested entering a nearby synagogue to pray Mincha. Many of those gathered entered with the Rebbe and prayed with tears.

== Farewell Gifts ==
Before his departure, the Rebbe gave farewell gifts to the Schneerson and Butman families, who had hosted and served him and his mother during their three-month stay in Paris.

To Rabbi Butman, the Rebbe gave a Torah Ohr siddur with a collection of HaTamim journals and several maamarim and kuntreisim printed in Poland. To the women, the Rebbe gave an elegant set of china plates. To the child Leah Butman, he gave a stamp album. To the child Shalom Dovber Schneerson, the Rebbe gave five chumashim in one volume and four parts of Shulchan Aruch published by Chorev. To Shalom Dovber Butman, he gave the Yiddish Book of Maamarim, to Leah Cohen he gave a stamp album, to Shmuel Menachem Mendel Butman he gave a bicycle, and to Miriam Butman he gave a large dreidel.

Several Anash also received booklets and kuntreisim from the Previous Rebbe, and to Mrs. Teibl Lipskar, the Rebbe sent Likkutei Dibburim kuntreisim through her husband, and to the child Rachel Dunin, the Rebbe brought a siddur.

== Farewell Farbrengen ==
On the last Shabbat before his departure, the Rebbe brought the Previous Rebbe's prison diary, which was typewritten on folio pages, and Anash divided the pages among themselves, each passing their page to another after finishing.

On Sunday, 20 Sivan, which was the last night before he traveled with his mother by ship, the Rebbe held a farewell farbrengen that lasted all night, over 11 hours, ending only around eight in the morning when the Rebbe danced with the children at the nearby Talmud Torah who had arrived for their new school day.

The highlight of the farbrengen was when the Rebbe began going among those present, explaining to each one the meaning of their name according to both revealed Torah and Kabbalah, and how their name matched their characteristics, personality, and their purpose in the world.

The next day, Monday 21 Sivan, the Rebbe left at 11:00 AM by train to the port, from where he sailed with his mother the Rebbetzin on the ship 'Mauritania' to the United States, arriving on 28 Sivan 5707.

== Maamed Money ==
One of the central topics that the Rebbe raised during farbrengens and personal conversations with Anash in Paris was giving Maamed money, with the goal of connecting as many Jews as possible to the Rebbe, confident that the physical connection with the Rebbe would also awaken their spiritual connection.

The Rebbe wasn't satisfied with just raising the issue; even after arriving in the United States, he continued corresponding with Chabad chassidim in Paris and demanded they work on this matter with full energy.

As a result of these actions, there was an awakening in giving Maamed money, which spread to other communities as the chassidim who had stayed in Paris moved to permanent settlements in other communities around the world.

== Redeeming Holy Objects of Our Rebbeim ==
During the visit, the Rebbe redeemed the table of the Rebbe Maharash that was in Paris with one of his descendants, as well as holy objects of our Rebbeim that were given to him by the chassid R' Meir Itkin from the estate of the chassid R' Chaim Keves, who sent them through him to the Previous Rebbe.

Additionally, during the visit, the Rebbe managed to obtain several pictures of the families of our Rebbeim.

== Chabad Institution Branches ==
During the visit, the Rebbe worked to establish branches in France of Merkos L'Inyonei Chinuch, Machne Israel, Beis Rivkah, and Kehot. Simultaneously, the Rebbe arranged for the publication of booklets about Judaism in French.

The establishment of these institutions extended to nearby countries, including Germany, Austria, and Czechoslovakia.

== Connection to the Rebbe ==
While the Rebbe usually conducted himself with humility, during his stay in Paris he showed special closeness with the chassidim in the local community, which allowed them to recognize somewhat the Rebbe's greatness.

This acquaintance was one of the reasons they became attached to him after the passing of the Previous Rebbe, and chose him as the successor and as the seventh generation's leader despite being the younger son-in-law.

== Further Reading ==
* "The Rebbe in Paris" by Rabbi Shmuel Menachem Mendel Butman
* "Chabad Rebbes and French Jewry," page 216 onwards
* "The Rebbe Arrives in Paris," Beis Moshiach Weekly Magazine, 28 Adar 5781, page 40

The Baba Sali

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The Baba Sali was born on 1 Tishrei 5650 in the city of Rissani, Morocco to his father Rabbi Masoud Abuchatzeira, son of Rabbi Yaakov Abuchatzeira, author of the 'Abir Yaakov'.

After the murder of his uncle Rabbi David Abuchatzeira HY"D, he began serving as rabbi and head of the rabbinical court in the city of Erfoud, Morocco. During these years, the Rebbe's shliach to Morocco, Rabbi Shlomo Matusof, arrived in Erfoud and began the connection between Chabad and the Baba Sali, and together they established Chabad institutions in Erfoud.

In 5711 (1951) the Baba Sali made aliyah to Eretz Hakodesh. The Rebbe wrote him unique letters. In a later period, he returned to Morocco and at times stayed in France, where he would also visit the Chabad yeshiva in Brunoy, France. In 5724 (1964) he returned to Eretz Hakodesh and initially settled in Yavne, which he left due to a dismissive comment made by the head of the Lithuanian kollel in the city towards the Baal Shem Tov. He then moved to Netivot.

The Baba Sali was known as a great holy kabbalist tzaddik who had open ruach hakodesh and was a great miracle worker who brought about salvations and wonders completely above nature. Additionally, he was known as a tremendous genius in both nigleh and nistar.

His daughter Esther (A"H) married Rabbi Yashar Edrei, the Rebbe's shliach and director of Chabad institutions in Netivot, who took part in his connections with the Rebbe.

== Partner in Establishing Chabad Institutions in Erfoud ==
A close connection formed between the Baba Sali and his son the Baba Meir with the Rebbe's shliach to Morocco Rabbi Shlomo Matusof, and thus began the connection between the Baba Sali, Chabad and the Rebbe. The connection was rooted in the initial establishment of institutions in the city of Erfoud where the Baba Sali served as rabbi and head of the rabbinical court. When Rabbi Matusof arrived in Erfoud to establish a yeshiva there, the Baba Sali was a full and active partner in establishing the institutions.

During the period when the yeshiva was established, Rabbi Matusof worked to create a connection between the Baba Sali and the Rebbe. In the following years, Rabbi Matusof maintained a strong connection with the Baba Sali, his son the Baba Meir, and other family members.

The beginning of the Baba Sali's connection with Chabad and the Rebbe is described in the book History of Chabad in Morocco: "In the month of Iyar 5711 (1951), Rabbi Shlomo Matusof arrived in Erfoud and established a Talmud Torah there with the assistance of the Baba Sali. In the following period, they worked together to expand the Talmud Torah and to save Jewish children from studying in the French school where they only learned foreign studies. A continuous correspondence developed between Rabbi Matusof and the Baba Sali, and sometimes when Rabbi Matusof would travel on his journeys and reach distant Erfoud, he would meet with the Baba Sali and together they continued to work for the Jews of the community in general and their children in particular."

During his visits to Erfoud, Rabbi Matusof stayed in the Baba Sali's home, where Rabbi Matusof together with Rabbi Meir Abuchatzeira - the Baba Meir - would sit at night and discuss Torah and chassidus. Sometimes the Baba Sali, Baba Meir and Rabbi Shlomo Matusof would converse together. In these conversations, they also discussed differences between Sephardim and Ashkenazim in customs based on Kabbalah, about the Tanya, and more.

== Connections with the Rebbe ==
He merited to maintain correspondence with the Rebbe, parts of which were later printed in Igros Kodesh.

== The Rebbe Encourages Him to Save the Education of Morocco's Children ==
Several months after the Baba Sali arrived in Eretz Hakodesh, the Rebbe sent him - on 26 Teves 5712 - a letter containing words of blessing and encouragement to work with the Sephardic community. At the beginning of the letter, the Rebbe addresses the Baba Sali with rare titles, one of which is "chad mib'nei aliyah" which means a complete tzaddik according to Tanya: "Pillar of Torah, luminous light, one of the elevated ones, from his head above a great golden crown."

In the letter the Rebbe writes: "Upon his ascent to our Holy Land, may it be built and established through our righteous Moshiach speedily in our days amen so may it be His will, may his coming be blessed to Hashem. Man's steps are established by Hashem, and since Hashem has merited him to ascend to our Holy Land, Divine Providence has surely placed upon him a special role on the holy land, to revive a living spirit among our Sephardic Jewish brethren, and to influence them in strengthening Torah and mitzvos in general, and particularly that they should guard their children and young ones from being prey, and not fall into the net of hefker education G-d forbid, but rather watch over them with an open eye, that all of them, their sons and daughters without exception, should be educated on the foundations of Torah and mitzvos, with fear of Heaven and the tradition of his holy ancestors, in educational institutions conducted with pure holiness.

And in the merit of his work fulfilling this role with mesirus nefesh, may Hashem lengthen his days and years with goodness and pleasantness, and he shall still flourish in old age, vigorous and fresh, and succeed in his mighty work to increase and glorify Torah, and in his personal matters from soul to flesh, sufficiently and more."

== Cancellation of Plans to Immigrate to the United States ==
A short time after arriving in Eretz Hakodesh, he considered immigrating to the United States, due to his despair over bringing close the Moroccan immigrants who had come to Eretz Hakodesh. In his biography "Sidna Baba Sali" it is told about his letter to the Rebbe from 1952 regarding his desire to leave his flock in Eretz Hakodesh and immigrate to the United States:

"His entire purpose in ascending to Eretz Hakodesh was to sit in peace with Torah and divine service, and due to the low spiritual state in Eretz Yisrael... he is thinking of going from holy to mundane, and perhaps immigrate to the United States... where one can sit with Torah and divine service without any disturbance... The Rebbe answered the Admor a long and reasoned response with words of Chazal and words of Kabbalah and Chassidus... In his letter to the Admor the Rebbe writes, that from Heaven they merited the Admor to be a "communal man and leader in Israel" whom hundreds and thousands listen to, and that from Heaven he was given such strong powers. Therefore it is preferable that he remain close to the places where our Sephardic brethren who thirst for the word of Hashem are found... and therefore he advises our Rabbi to remain in the Holy land."

Indeed in a letter from 9 Nissan 5712 the Rebbe writes to him: "I pleasantly received your precious letter from before, and also this second letter from the end of Adar. And I come with this to propose my opinion regarding your question... that since your desire is to sit with Torah and divine service therefore you moved your tent to Eretz Hakodesh, and there is consideration that perhaps you will travel to the United States."

The Rebbe advised him to establish his residence in Eretz Hakodesh because he is in the category of a king, for the rabbis are called kings, "a communal man and leader in Israel whom hundreds and thousands listen to... behold a tremendous and great merit has fallen to the portion of his honor, that he should use the talents and qualities that Hashem has graced him with and the royal treasures that were transmitted to him from his holy ancestors generation after generation, to go out to war against the evil inclination, kelipos and sitra achra, at the head of the armies of holy communities who are influenced by and listen to his will, to fight the war of Hashem and publicize His divinity in all their surroundings." The Rebbe concluded the letter to the Baba Sali with a unique and singular expression in all the Rebbe's letters: "With honor, esteem and '''admiration'''."

That same day the Rebbe wrote to Rabbi Eliezer Karasik, one of the important Chabad rabbis and chairman of Agudas Chassidei Chabad in Eretz Hakodesh:

"Enclosed here is a copy of my letter that I wrote to Rabbi etc. Rabbi Israel Abuchatzeira. And if it is not considered troublesome, here is my request, that you should join with one or two others, and visit the above in his home, and tell him that you are doing this at my request to express honor."

Rabbi Karasik traveled to the Baba Sali and explained the Rebbe's words, and indeed the Baba Sali cancelled his plans to immigrate to the United States.

On 13 Nissan 5713 the Rebbe was happy to hear that he had no complaint about his aforementioned letter that advised him "to dedicate his powers for the community and not sit alone. And as understood in the known letter of Rav Sherira Gaon, that when Rav came to Babylon and arrived at a place of Torah, he did not establish his residence there, but rather went to a place where there was no Torah, and dedicated his powers to build a fence in the valley that he found."

== Encouraging and Assisting Chabad Activities ==
Since getting to know Chabad, the Baba Sali supported all the Rebbe's activities in Eretz Hakodesh, Morocco, and in general. He maintained friendly connections with important Chabad chassidim in Morocco, Eretz Hakodesh, and France.

== "Drawing Close Will Surely Bring Benefit" ==
On 21 Tammuz 5712, the Rebbe wrote to the administration of Reshet Oholei Yosef Yitzchak in Eretz Hakodesh: "I learned that Rabbi Abuchatzeira published a letter about them, and it is surprising that they did not inform me about this beforehand, please send a copy of his letter."

The Rebbe wrote to them again on 9 Elul 5713: "Surely they will maintain connection with the Gaon and Chassid etc. etc. Rabbi Israel Abuchatzeira... drawing close from both sides will surely bring benefit."

== Thanks for the Activities of the Rebbe's Shluchim in Morocco ==
When he returned to Morocco in 5714, and saw what the shluchim had accomplished there in all the cities and villages, he sent a very enthusiastic letter of thanks to the Rebbe.

As he related, the Rebbe would send him the seforim of Chabad Rebbes to Morocco, and he would send the seforim of his grandfather the Admor Rabbi Yaakov Abuchatzeira ztvk"l.

== In Tomchei Tmimim Brunoy ==
Between 5714-5724, the Baba Sali lived in Erfoud and would visit Casablanca, and also travel to France, where he frequently visited and stayed at Yeshivas Tomchei Tmimim in Brunoy and studied Likkutei Torah there and maintained close connections with the yeshiva heads and rabbis: Rabbi Yosef Goldberg Rosh Yeshiva, Rabbi Nissan Nemenov Mashpia and Director, Rabbi Yisroel Noach Belinitzky.

== In Yeshivas Chabad Casablanca ==
The Baba Sali would periodically visit Casablanca and would come to visit the Chabad yeshiva. Sometimes this was to immerse in the mikvah on the yeshiva grounds and when they knew he was coming, they would immediately heat the water for the tzaddik.

During these visits the Baba Sali would frequently converse with Rabbi Shlomo Matusof. And the son Rabbi Yosef Yitzchak Matusof related that during one of the visits the Baba Sali tested him on Tanya.

His son Rabbi Baruch Abuchatzeira studied in Yeshivas Chabad in Casablanca and maintained friendly connections with Chabad throughout the years.

== Support for the Rebbe's Mivtzoyim ==
When he returned to Eretz Hakodesh in 5724 he continued the warm connection with the Rebbe and his shluchim in Eretz Yisrael. When "Mivtza Tefillin" was announced, he issued a call to join the campaign together with Rabbi Ezra Attiah and Rabbi Raphael Baruch Toledano. He also issued a holy call to encourage Mivtza Neiros Shabbos Kodesh by girls who reached chinuch age.

In the struggle to amend the "Who is a Jew" law he fought alongside the Rebbe, signed the proclamation of gedolei Yisroel supporting the fight against the Vienna conversions, and for amending the law to say "conversion according to halacha."

In 5741 he published a letter of blessing for all those who participated in buying letters in the Torah scroll of Jewish children: "We are all waiting and anticipating the complete redemption that will come immediately with Moshiach Tzidkeinu, and for this we must unite and unite all of Am Yisrael. The Lubavitcher Rebbe has recently called to unite all Jewish children through writing a special Torah scroll for Jewish children who are Tzivos Hashem. It is a great merit for each Jewish boy and girl to buy one letter in this Torah scroll, and parents should do everything so their children will buy and merit one letter from the Torah scroll. My personal blessing is sent to every boy and girl who register for the Torah scroll of Tzivos Hashem. And surely we will all merit immediately the coming of King Moshiach, may he come and redeem us and lead us upright to our Holy Land. Servant of Hashem awaiting the near redemption. Israel Abuchatzeira."

== Against Harming the Rebbe ==
At the beginning of Menachem Av 5743 he published (together with Rabbi Yitzchak Kaduri) a warning proclamation against those who harmed chassidim who taught the Tanya in Williamsburg: "All this because of spreading the teachings of Chassidus and their attachment to the light of the seven days the holy Baal Shem Tov in the way of Chabad's analytical and deep teachings whose foundations are in holy mountains through the divine Tanna our master the Baal HaTanya and Shulchan Aruch and his holy successors, until may he be separated for good long life the wonder of the generation, genius of Israel and its holy one, the honorable holy master our teacher and Rebbe of Lubavitch shlita."

== Memories of His Son-in-Law Rabbi Yashar Edrei ==
From the memories of his son-in-law Rabbi Yashar Edrei, the Rebbe's shliach and director of Beis Chabad Netivot:

* Once they brought him a piece of honey cake [lekach] that the Rebbe sent him. He rejoiced over this as if finding great treasure. He immediately called me and all the household members, and distributed with tremendous joy a small piece to each person, saying that it is a great merit for us and wonderful segulah to eat from the cake that the Rebbe sent.
* One of the rabbis who visited his home was looking at an album of pictures of the Rebbe, and asked the tzaddik what he thought about the chassidim saying the Rebbe is Melech HaMoshiach. The Baba Sali answered him with a smile and an expression of amazement and admiration: "Istahel kilshi!" (This is an Arabic expression meaning: everything suits him, everything is coming to him).
* Once some young men came to him speaking against Chassidus. He did not want to receive them, saying: "Anyone who opposes the teachings of the Baal Shem Tov is distancing Moshiach."

== Letter of Condolence on the Passing of the Baba Meir ==
The Baba Sali's son-in-law, Rabbi Yashar Edrei related: "When the Baba Sali was sitting shiva after the passing of his righteous son Rabbi Meir z"l, he received a letter of condolence from the Rebbe. Upon receiving the letter, the Baba Sali rose from his place crying and said: Who am I and what am I that the Admor of Lubavitch shlita should think of me and send me a letter of condolence?!"

== The Rebbe is Moshiach ==
The Baba Sali's son-in-law, Rabbi Yashar Edrei relates: "The Baba Sali's attendant, Rabbi Eliyahu Alfasi, showed the Baba Sali the album 'The Rebbe - Thirty Years of Leadership' while whispering to him: 'They say he [=the Rebbe] is Moshiach'. The Baba Sali answered him with a smile and an expression of amazement and admiration: 'Istahel kol shei!' (This is an Arabic expression meaning: everything suits him, everything is coming to him!)."

== His Passing ==
He passed away on 4 Shevat 5744.

After his passing, a letter arrived from the Rebbe to the family members:

"Family Abuchatzeira. I was very pained to hear the news of the passing of the righteous rabbi, chassid, G-d fearing, of noble lineage, crowned with exalted qualities and traits, famous for his Torah and fear of Heaven, fear of G-d was his treasure, sat in judgment and his net was spread etc., Rabbi Israel. May the Omnipresent comfort them among the other mourners of Zion and Jerusalem. And from here on only goodness and kindness shall find them always all the days."

== Documentation of Baba Sali and the Rebbe's Connections ==
In 5784 (2024) the film "The Last Tzaddik" was released documenting the Baba Sali and describing the connections between the Baba Sali and the Rebbe.

The film produced by director Raphael Belulo provides a glimpse into the connections between the Rebbe and the Baba Sali and Chabad institutions in Morocco.

The speakers in the film regarding the connection with the Rebbe and the Rebbe's shluchim: Professor Nissim Leon, brother of Jerusalem Mayor Moshe Leon. Dr. Meir Nizri, researcher of Tafilalt Jewry. His name appears in the book History of Chabad in Morocco, in the list of Erfoud students. R' Shneur Zalman Berger, author of History of Chabad in Morocco.

== His Descendants ==

* His son Baba Baruch, Rabbi Baruch Abuchatzeira - Netivot
* His son Baba Meir, Rabbi Meir Abuchatzeira z"l
* His daughter Rebbetzin Esther A"H and her husband Rabbi Yashar Edrei Netivot
* His grandson Rabbi Elazar Abuchatzeira z"l
* His grandson Rabbi David Abuchatzeira Nahariya
* His granddaughter, wife of Rabbi Aminadav Machluf Krispin Rabbi of Kiryat Bialik
* His granddaughter, wife of Rabbi Chaim Pinto Rabbi of the cities Ashdod and Kiryat Malachi

== See Also ==

* Sephardic Jewry
* Abuchatzeira Dynasty

== Further Reading ==

* Rabbi Sholom Dovber Wolpo, Beis Moshiach Weekly Issue 448 "The Heavenly Connection between the Rebbe and the Baba Sali"
* R' Shneur Zalman Berger, Beis Moshiach Weekly, Issue 1367 The Rebbe and the Rabbis of Morocco - Secret of the Connection
* R' Shneur Zalman Berger, "Chabad in Morocco", Documentation of Chabad Activities in Morocco, Cheshvan 5777. Chapters 8, 38
* R' Shabtai Weintraub, "B'Sod Siach" pp. 21-27
* Rabbi Sholom Ber Wolpo, "Shemen Sasson Meichaveirecha", Part 1, [new edition] p. 23 onwards
* Machon B'Ohalei Tzaddikim, "He'ir Pnei HaMizrach"

Lubavitch Shechita

2025-02-09T18:07:26Z

173.178.84.183:

Lubavitch shechita is the unique form of ritual slaughter practiced by Chabad chassidim. The shochet must be a yirei shamayim (G-d fearing person), and the shechita generally needs to maintain the highest level of hiddur (enhancement) possible according to the conditions of time and place, as well as conform to the rulings of our Rebbeim.

== About Lubavitch Shechita ==
Throughout the generations, chassidim have been particular about maintaining maximum hiddur in eating, since the food that a person eats becomes their flesh and blood, affecting their characteristics and personality, as well as their children.

Our Rebbeim saw great importance in establishing proper meat shechita as something that has spiritual influence on those who eat it. So much so that the Rebbe called the concept of 'Lubavitch shechita' a "mosad of hafatzas hamaayanos" (institution for spreading chassidus), meaning that through proper Chabad shechita done with hiddur according to the instructions of our Rebbeim, it influences those who eat the meat to be connected with our Rebbeim and Toras HaChassidus.

As a result, part of the definition of Lubavitch shechita is that it is done with the greatest hiddur, with absolute insistence on yirei shamayim shochtim and with close Chabad rabbinic supervision and oversight.

In previous generations, every Chabad community had a shochet from whom the chassidim would eat exclusively. With the industrial revolution and the ability to import meat from distant places and store it long-term, the need for a local chassidic shochet became unnecessary. It became possible to purchase mehudar meat slaughtered in distant locations, where the quality of the kashrus and hiddur of the meat depends largely on the slaughterhouse and supervising kashrus agency, not just on the specific yiras shamayim of the shochet himself.

The Rebbe himself coined the term 'Lubavitch shechita' and used it both in public farbrengens and in private yechidus and responses to Chabad community rabbis. According to the Rebbe's guidance, in 'Lubavitch shechita' not only the shochtim themselves but also the lung checkers need to meet the same requirements as the shochtim, since they too have spiritual influence on the slaughtered meat.

== Yiras Shamayim of the Shochtim and Bodkim ==
Throughout the generations, our Rebbeim were particular that the shochet should specifically be someone with great yiras shamayim, even more than a rav, and should be a chossid who learns chassidus and engages in avodas hatefillah.

This was actually already ruled as halacha in Shulchan Aruch that one should appoint a shochet who is distinguished in his yiras shamayim, far beyond the general presumption of kashrus that exists for every Jew (which is certainly sufficient for shechita for personal use). This is because checking the knife, which is a halachic ruling in itself, was given to the shochet and he must be worthy to rule on this matter, which requires special concentration (especially in the challenging conditions of time and place during shechita). There must also be extra care that the shechita is performed without concern of the five things that invalidate it (shehiya, derasa, chalada, hagrama and ikkur) and some of these things require extra attention, are easy to stumble in unknowingly, and only the shochet himself (and Hashem who sees into the heart) knows if his work was done properly.

== The Shechita Process ==

===== Enhancements and Hiddurim =====
The Rebbe once expressed his view that Lubavitch shechita needs to be with maximum hiddur according to the conditions of time and place. Because of this, there may be variations in stringencies and chumros as directed by the local Chabad rav, but obviously Lubavitch shechita must follow the rulings of our Rebbeim, even in places where their opinion is to be more stringent than the commonly accepted ruling, and efforts are made to set the highest mehudar standards.

===== Setting Up and Checking the Knife =====
Setting up the knife for shechita is a unique craft, and checking it requires great yiras shamayim. This is a kal vachomer (logical deduction): regarding checking that indeed the majority of the siman was cut (and not just half), which is a check of something relatively clear and visible to the eye, the Torah warned to be extremely careful, as it says "And you shall distinguish between the pure and impure, and between impure and pure birds" - how much more so regarding checking the knife which is invalidated by the finest nick, and often involves extra effort in properly setting up the knife and especially in feeling - things that hang by a thread (depending on the checker's condition, whether his hand is warm or cold, and of course the level of yiras shamayim of the shochet).

Regarding the knife, the main emphasis on yiras shamayim is regarding the checking, and because of this even for the shochet himself - whom we trust for his shechita - it is proper in industrial mehudar shechita to appoint an additional checker whose entire role is to check the shochtim's knives that they haven't become nicked during shechita (and we don't rely on the shochtim themselves in case from the effort and distraction of industrial shechita which is usually done under output demands that can pressure the shochet, his mind won't be settled enough).

The knife must be checked before shechita, during shechita, and after it.

===== Various Requirements in Checking the Knife =====
Regarding checking the knife, there are various instructions, some appearing in halacha, some customary among shochtim, and some are enactments added in our generation:

To immerse in mikvah before checking the knife, to check with a settled mind, to check slowly, to check only when hand temperature is average, not to check the knife after checking lungs, to wash the knife before checking it, not to check when the shochet is tired even slightly, to check specifically with the fingernail, to check without gloves, to check from every nick even at its beginning and end, not to check in front of a fan, to check under the authority of the rav, and more.

== The Role of the Bodek (Checker) ==
Since shechita with a damaged knife renders the animal a neveilah (unfit), it's mandatory to check the knife before shechita, as Rav Chisda said: "From where do we learn the requirement to check the knife from the Torah? As it says 'and you shall slaughter with this and eat.' The word 'this' indicates that he checked the knife for them."

This strictness is not merely a good custom, but is established in halacha. The Rosh wrote that "much settled mind and yiras shamayim is needed for checking the knife," and in Shulchan Aruch it quotes from Rabbeinu Yonah "Behold, a person may check two or three times and not feel a fine nick, and afterward will find it because he prepared his heart finally, and the sensing of touch depends on the intention of the heart."

If this was true in ancient times, how much more so in our times. For then they would slaughter a limited number of birds and even those were slaughtered slowly, compared to our times when shechita is industrial, the hand gets tired and the sense of feeling diminishes. Therefore in our days it's not enough to have the knife checked by the shochet himself, and not even by two shochtim checking for each other, because as mentioned above both don't feel properly and there's no guarantee for this - rather a knife checker must be appointed, and care must be taken that he also rests.

And so the Rebbe instructed: "What he wrote about the necessity of checking the knife by two shochtim and bodkim is certainly very correct, but the matter depends on the rabbanim and primarily on the shochtim and bodkim, and unfortunately only slowly does the situation improve. Though nothing stands in the way of true will, and if the rabbanim and shochtim and bodkim truly wanted with appropriate strength they would succeed in this."

== The Shochet ==

The shochet must be especially yirei shamayim (even more than a rav), for several reasons:

# He is primarily responsible for checking the knife, which must be done carefully and with a settled mind (even under difficult conditions of time and place), and for this tremendous yiras shamayim is needed.
# Only a person with true yiras shamayim will understand the great responsibility resting upon him and the fine line separating merit of the many from its opposite G-d forbid, and therefore only such a person can be relied upon to never compromise on even the smallest detail, even in matters that seem "minor."

===== Accepted Customs Among Anash Shochtim =====
Regarding requiring the shochet to maintain Chabad customs there isn't one unified approach, but from the instructions of our Rebbeim we can say that the shochet must learn chassidus every day, and also engage in avodas hatefillah according to his level, and in communal matters. Chabad rabbanim in each location were particular about certain practices, some of which aren't necessarily relevant to every time and place. Among them:

* Generally - daily conduct serving as a living example of a G-d fearing and chassidic young man, with all that implies
* Set times for Torah study, with emphasis on daily set times studying Chabad chassidus
* Daily mikvah immersion, and on shechita days - before each action related to the shechita process (setting up the knife, checking it, and the shechita itself)
* Educating children only in Chabad institutions (even if there are other institutions with a higher spiritual level)
* Not engaging in any other economic field for livelihood (apart from fields that are "holy vessels" like rabbi, teacher, shliach, etc.)
* Not employing a shochet who didn't appear for Tehillim recitation on Shabbos Mevorchim before Shacharis prayer.

== See Also ==

* Takanas HaSakinim HaMeluatoshos (The Polished Knives Ordinance)

== Further Reading ==

* Rabbi Mordechai Bistritsky, "Kovetz Shechitas Lubavitch", 2009
* Rabbi Shalom Dovber Dickstein, "V'zachavta Ka'asher Tzivisichah", Teshura from Dickstein-Ginsburg Family Wedding, Sivan 2020
* Rabbi Shalom Dovber Dickstein, "Shechitas Lubavitch", The Shechita and Checking in the Teachings of Our Rebbeim in Halacha, Chassidus and Aggadah, 13 Nissan 2024
* Zalman Tzarfati, "What is Shechitas Lubavitch?" Beis Moshiach Weekly, Parshas Eikev 2017
* "The Rebbe of Lubavitch is Responsible for the Shechita", Overview of Lubavitch Shechita in the 'Chayei Rebbi' section of Kfar Chabad Weekly 1930 page 40

Basi LeGani

2025-02-09T16:52:26Z

173.178.84.183: /* Publication and Printing */

"Basi LeGani" is the name (Dibur Hamaschil) of the last maamar written by the Frierdiker Rebbe and the first maamar and series of maamarim that followed it that the Rebbe delivered. The maamarim begin with the words of the Midrash "Basi LeGani" and are named after them.

Rabbi Menachem Chasnia in the name of Rabbi Elazar bar Avuna, who quoted Rabbi Shimon bar Yosnah said: It doesn't say "I came to a garden," rather it says "to My garden," to My bridal chamber, to the place that was My primary dwelling initially. The primary presence of the Shechinah was indeed in the lower worlds, as it is written (Bereishis 3): "And they heard the voice of Hashem Elokim walking in the garden..."

— Midrash Rabbah, Shir HaShirim, Parsha 5

== Basi LeGani 5710 (1950) ==
On the pasuk "Basi LeGani, my sister, my bride," Chazal explain that this refers to Hashem's revelation in the world during Matan Torah. From the word "Gani" we understand that the world was His place from before - because at the beginning of creation, the 'ikar Shechinah was in the tachtonim.' However, through sins it departed, and was brought back down through seven tzaddikim who drew it down lower and lower, until Moshe Rabbeinu who brought it back to earth. This was primarily accomplished through the building of the Mishkan, about which it is said: "And they shall make Me a sanctuary and I will dwell among them."

In the maamar, the Rebbe explains the significance of the avodah of the Mishkan in every Jew's personal divine service - through the avodah of iskafya and ishapcha, through which the ohr hasovev kol almin is drawn down, which illuminates all worlds equally, thereby fulfilling the purpose of creation - which is to make for Hashem a dirah betachtonim.

Based on this, the Rebbe also explains the avodah of the korbanos that took place in the Mishkan and Beis HaMikdash, which exists in the nefesh of every person - as drawing close to Hashem (korban = drawing near); and this drawing near depends on the person himself ("Adam ki yakriv mikem" - "the matter depends on you"). "Min habeheima" - from one's nefesh habehamis, within which there are several types: "Min habakar" - "an aggressive ox with coarse middos", "Min hatzon" - "which is a smaller animal... also included in beheima." The heavenly fire that consumes the korban represents in the person's nefesh the natural fire that exists in the nefesh Elokis, and its investment in the nefesh habehamis brings "aish ahava" also to it, "transforming from its animal nature and rising to be included in the burning flames of desire in the nefesh Elokis."

The essence of the avodah is to transform darkness into light. For this reason, the Mishkan was made from "atzei shitim," which comes from the word "shtus" (folly) - shtus being the term for klipos because they conceal Hashem's light. The Rebbe explains this in avodah based on Chazal's statement: "A person does not commit an aveira unless a ruach shtus enters them." When a Yid commits an aveira, it stems from this ruach shtus that coarsens the person until they don't feel the lowliness of aveiros and the elevation of mitzvos, resulting in brazenly transgressing Hashem's commandments. If they would feel how each aveira separates them from Hashem, they would not transgress His will, just as in a test of avodah zarah they would give up their life not to transgress Hashem's will.

However, this ruach shtus that covers the G-dly feeling in a person's nefesh only affects their middos, not the essence of their nefesh. Therefore, when faced with a test that touches the essence of the nefesh - like whether to deny Hashem chas v'shalom - the ruach shtus does not conceal and the essence of the nefesh awakens. Only in other matters can the nefesh habehamis conceal until one comes to sin and descends further and further.

Just as there is shtus in klipah, there is also shtus in kedusha, which is "bitul haratzon that is above taam v'daas," and through this comes true connection with Elokus - since true Elokus is above the realm of comprehension and cannot be grasped intellectually at all. This is why a navi is called "meshuga," due to his lofty bitul that is above taam v'daas. For this reason the Mishkan was made of atzei shitim, referring to transforming the shtus d'klipah to shtus d'kedusha. This happens with every individual when instead of standing firm on their principles in worldly matters which they feel are immovable laws - they should know that "who knows their time and moment - they should stand guard over their soul and establish fixed times for Torah." Through the avodah of shtus d'kedusha, the ohr hasovev kol almin shines and is revealed.

== Publication and Printing ==
On Yud Shvat 5674 (1914), Rebbetzin Rivkah, wife of the Rebbe Maharash and grandmother of the Frierdiker Rebbe, passed away. Years later, in 5702 (1942), the Rebbetzin Tzidkanis Shterna Sarah, mother of the Frierdiker Rebbe, passed away on the 13th of Shvat. For several years, the Frierdiker Rebbe would either deliver or publish a kuntres containing a maamar of Chassidus connected to these dates.

In 5710 (1950), Yud Shvat fell on Shabbos Kodesh Parshas Bo. For this day, the "Kuntres Yud-Yud Gimmel Shvat" was published, containing a maamar on the pasuk "Basi LeGani achosi kallah," and its continuation "HaYosheves BaGanim."

On that very Shabbos Kodesh, the Frierdiker Rebbe was nistalek, and the maamar "Basi LeGani" was revealed to be the maamar he had published for his own yom histalkus-hilula.

== Later Publications and Expansions ==
Towards Purim and Beis Nissan, the Rebbe published the following chapters in this "hemshech" (series), which were ready for print but without beginnings and endings (which the Frierdiker Rebbe had not yet transmitted before his histalkus). The complete "Hemshech HaHilula" contained twenty chapters.

Throughout the year following the histalkus, the Rebbe spoke in many sichos about the qualities of the maamar and hemshech "Basi LeGani," explaining that in this maamar, the baal hahilula left all the guidance and direction for this period.

== Basi LeGani 5711 (1951) ==
Basi LeGani 5711 is the first maamar that the Rebbe delivered upon accepting the nesius of Chabad Chassidus on Yud Shvat 5711.

The Rebbe began the maamar at 10:40 PM. In this maamar, the Rebbe established the task of our generation - the seventh generation: "This is what is demanded from each and every one of us, the seventh generation, for all seventh ones are beloved. Although our being in the seventh generation is not by our choice and not through our avodah, and in several aspects perhaps not according to our will, nevertheless, all seventh ones are beloved. We find ourselves in ikvesa d'Meshicha, in the conclusion of ikvesa, and the avodah is to complete drawing down the Shechinah, and not just Shechinah but ikar Shechinah, specifically in the tachtonim."

== Throughout the Years ==
From 5711 (1951) onwards, every year on the yom hilula of Yud Shvat, the Rebbe would deliver a maamar with the Dibur Hamaschil "Basi LeGani." Each year, he would explain one chapter from the twenty chapters of the hemshech Basi LeGani 5710 - in order. In 5730 (1970), the first cycle of learning the entire hemshech was completed, and then in 5731 (1971) the second cycle began from chapter one - continuing until 5748 (1988).

In some years, the Rebbe delivered more than one maamar on Yud Shvat (or close to it) with the Dibur Hamaschil "Basi LeGani." Some of these maamarim were edited by him, but most were published as "bilti mugah" (unedited).

These maamarim were printed in two volumes in the Sefer HaMaamarim Basi LeGani.

== Additional Editions ==

* Basi Legani HaMevuar - An explanation of the Frierdiker Rebbe's Basi Legani maamar, compiled from the Rebbe's teachings. Published in Hebrew and English by Rabbi Yekusiel Green.
* Basi Legani - An explanation by Rabbi Nadav Cohen in simple and clear language, of the first maamar delivered by the Rebbe during the acceptance of the nesius on Yud Shevat 1951.

== See Also ==

* Sefer HaMaamarim Basi Legani
* Basi Legani (Book - Green)

== Further Reading ==

* The Foundational Maamar of the Seventh Generation, Beis Moshiach Weekly Issue 214, p. 58.
* Rabbi Yaakov Yosef Kuperman, The Divine Service Plan of the Seventh Generation, Kfar Chabad Weekly Issue 1843, p. 39
* Rabbi Shimon Weitzhandler, What Are You Afraid Of? I Have Already Come to My Garden, 'U'b'oso Hazman' Issue 1, p. 16
* When I Brought the Kuntres to the Previous Rebbe, Holy Responses regarding the 'Basi Legani' Kuntres, Kfar Chabad Weekly Issue 1893, p. 16
* Rabbi Shneur Zalman Gopin, Transforming the World, A summary of the central content of the hemshech hamaamarim, Kfar Chabad Weekly 1893, p. 54

Basi LeGani

2025-02-09T16:52:12Z

173.178.84.183: /* Publication and Printing */

"Basi LeGani" is the name (Dibur Hamaschil) of the last maamar written by the Frierdiker Rebbe and the first maamar and series of maamarim that followed it that the Rebbe delivered. The maamarim begin with the words of the Midrash "Basi LeGani" and are named after them.

Rabbi Menachem Chasnia in the name of Rabbi Elazar bar Avuna, who quoted Rabbi Shimon bar Yosnah said: It doesn't say "I came to a garden," rather it says "to My garden," to My bridal chamber, to the place that was My primary dwelling initially. The primary presence of the Shechinah was indeed in the lower worlds, as it is written (Bereishis 3): "And they heard the voice of Hashem Elokim walking in the garden..."

— Midrash Rabbah, Shir HaShirim, Parsha 5

== Basi LeGani 5710 (1950) ==
On the pasuk "Basi LeGani, my sister, my bride," Chazal explain that this refers to Hashem's revelation in the world during Matan Torah. From the word "Gani" we understand that the world was His place from before - because at the beginning of creation, the 'ikar Shechinah was in the tachtonim.' However, through sins it departed, and was brought back down through seven tzaddikim who drew it down lower and lower, until Moshe Rabbeinu who brought it back to earth. This was primarily accomplished through the building of the Mishkan, about which it is said: "And they shall make Me a sanctuary and I will dwell among them."

In the maamar, the Rebbe explains the significance of the avodah of the Mishkan in every Jew's personal divine service - through the avodah of iskafya and ishapcha, through which the ohr hasovev kol almin is drawn down, which illuminates all worlds equally, thereby fulfilling the purpose of creation - which is to make for Hashem a dirah betachtonim.

Based on this, the Rebbe also explains the avodah of the korbanos that took place in the Mishkan and Beis HaMikdash, which exists in the nefesh of every person - as drawing close to Hashem (korban = drawing near); and this drawing near depends on the person himself ("Adam ki yakriv mikem" - "the matter depends on you"). "Min habeheima" - from one's nefesh habehamis, within which there are several types: "Min habakar" - "an aggressive ox with coarse middos", "Min hatzon" - "which is a smaller animal... also included in beheima." The heavenly fire that consumes the korban represents in the person's nefesh the natural fire that exists in the nefesh Elokis, and its investment in the nefesh habehamis brings "aish ahava" also to it, "transforming from its animal nature and rising to be included in the burning flames of desire in the nefesh Elokis."

The essence of the avodah is to transform darkness into light. For this reason, the Mishkan was made from "atzei shitim," which comes from the word "shtus" (folly) - shtus being the term for klipos because they conceal Hashem's light. The Rebbe explains this in avodah based on Chazal's statement: "A person does not commit an aveira unless a ruach shtus enters them." When a Yid commits an aveira, it stems from this ruach shtus that coarsens the person until they don't feel the lowliness of aveiros and the elevation of mitzvos, resulting in brazenly transgressing Hashem's commandments. If they would feel how each aveira separates them from Hashem, they would not transgress His will, just as in a test of avodah zarah they would give up their life not to transgress Hashem's will.

However, this ruach shtus that covers the G-dly feeling in a person's nefesh only affects their middos, not the essence of their nefesh. Therefore, when faced with a test that touches the essence of the nefesh - like whether to deny Hashem chas v'shalom - the ruach shtus does not conceal and the essence of the nefesh awakens. Only in other matters can the nefesh habehamis conceal until one comes to sin and descends further and further.

Just as there is shtus in klipah, there is also shtus in kedusha, which is "bitul haratzon that is above taam v'daas," and through this comes true connection with Elokus - since true Elokus is above the realm of comprehension and cannot be grasped intellectually at all. This is why a navi is called "meshuga," due to his lofty bitul that is above taam v'daas. For this reason the Mishkan was made of atzei shitim, referring to transforming the shtus d'klipah to shtus d'kedusha. This happens with every individual when instead of standing firm on their principles in worldly matters which they feel are immovable laws - they should know that "who knows their time and moment - they should stand guard over their soul and establish fixed times for Torah." Through the avodah of shtus d'kedusha, the ohr hasovev kol almin shines and is revealed.

== Publication and Printing ==
On Yud Shvat 5674 (1914),Rebbetzin Rivkah, wife of the Rebbe Maharash and grandmother of the Frierdiker Rebbe, passed away. Years later, in 5702 (1942), the Rebbetzin Tzidkanis Shterna Sarah, mother of the Frierdiker Rebbe, passed away on the 13th of Shvat. For several years, the Frierdiker Rebbe would either deliver or publish a kuntres containing a maamar of Chassidus connected to these dates.

In 5710 (1950), Yud Shvat fell on Shabbos Kodesh Parshas Bo. For this day, the "Kuntres Yud-Yud Gimmel Shvat" was published, containing a maamar on the pasuk "Basi LeGani achosi kallah," and its continuation "HaYosheves BaGanim."

On that very Shabbos Kodesh, the Frierdiker Rebbe was nistalek, and the maamar "Basi LeGani" was revealed to be the maamar he had published for his own yom histalkus-hilula.

== Later Publications and Expansions ==
Towards Purim and Beis Nissan, the Rebbe published the following chapters in this "hemshech" (series), which were ready for print but without beginnings and endings (which the Frierdiker Rebbe had not yet transmitted before his histalkus). The complete "Hemshech HaHilula" contained twenty chapters.

Throughout the year following the histalkus, the Rebbe spoke in many sichos about the qualities of the maamar and hemshech "Basi LeGani," explaining that in this maamar, the baal hahilula left all the guidance and direction for this period.

== Basi LeGani 5711 (1951) ==
Basi LeGani 5711 is the first maamar that the Rebbe delivered upon accepting the nesius of Chabad Chassidus on Yud Shvat 5711.

The Rebbe began the maamar at 10:40 PM. In this maamar, the Rebbe established the task of our generation - the seventh generation: "This is what is demanded from each and every one of us, the seventh generation, for all seventh ones are beloved. Although our being in the seventh generation is not by our choice and not through our avodah, and in several aspects perhaps not according to our will, nevertheless, all seventh ones are beloved. We find ourselves in ikvesa d'Meshicha, in the conclusion of ikvesa, and the avodah is to complete drawing down the Shechinah, and not just Shechinah but ikar Shechinah, specifically in the tachtonim."

== Throughout the Years ==
From 5711 (1951) onwards, every year on the yom hilula of Yud Shvat, the Rebbe would deliver a maamar with the Dibur Hamaschil "Basi LeGani." Each year, he would explain one chapter from the twenty chapters of the hemshech Basi LeGani 5710 - in order. In 5730 (1970), the first cycle of learning the entire hemshech was completed, and then in 5731 (1971) the second cycle began from chapter one - continuing until 5748 (1988).

In some years, the Rebbe delivered more than one maamar on Yud Shvat (or close to it) with the Dibur Hamaschil "Basi LeGani." Some of these maamarim were edited by him, but most were published as "bilti mugah" (unedited).

These maamarim were printed in two volumes in the Sefer HaMaamarim Basi LeGani.

== Additional Editions ==

* Basi Legani HaMevuar - An explanation of the Frierdiker Rebbe's Basi Legani maamar, compiled from the Rebbe's teachings. Published in Hebrew and English by Rabbi Yekusiel Green.
* Basi Legani - An explanation by Rabbi Nadav Cohen in simple and clear language, of the first maamar delivered by the Rebbe during the acceptance of the nesius on Yud Shevat 1951.

== See Also ==

* Sefer HaMaamarim Basi Legani
* Basi Legani (Book - Green)

== Further Reading ==

* The Foundational Maamar of the Seventh Generation, Beis Moshiach Weekly Issue 214, p. 58.
* Rabbi Yaakov Yosef Kuperman, The Divine Service Plan of the Seventh Generation, Kfar Chabad Weekly Issue 1843, p. 39
* Rabbi Shimon Weitzhandler, What Are You Afraid Of? I Have Already Come to My Garden, 'U'b'oso Hazman' Issue 1, p. 16
* When I Brought the Kuntres to the Previous Rebbe, Holy Responses regarding the 'Basi Legani' Kuntres, Kfar Chabad Weekly Issue 1893, p. 16
* Rabbi Shneur Zalman Gopin, Transforming the World, A summary of the central content of the hemshech hamaamarim, Kfar Chabad Weekly 1893, p. 54

The Alter Rebbe

2025-01-02T19:47:32Z

173.178.84.183: Created page with "Rabbi"

Rabbi

A Moment of Silence

2024-12-06T19:55:24Z

173.178.84.183:

<blockquote>“A moment of silence” is an educational initiative aimed at fostering students awareness of spiritual and moral values by creating a pause for inner reflection at the start of the school day.</blockquote>The idea was proposed in the summer of 1983 (5743) by the Lubavitcher Rebbe, who worked extensively to promote education rooted in universal values alongside an awareness of faith in the Creator of the world. In a talk on the 11th of Nissan, 1981, following the attempted assassination of President Ronald Reagan, the Rebbe spoke about the importance of education and the concept of a “moment of silence.”

The Rebbe emphasized that the implementation of a moment of silence is relevant even in religious educational institutions: “It is necessary to stress that this matter (instilling and deepening the awareness of faith in the Creator of the world) is relevant even to religious schools and educational institutions.” However, there was a reservation regarding schools where prayers are recited at the beginning of the day and where faith is a primary focus. As the Rebbe’s secretary, Rabbi Yehuda Leib Groner, explained: “There is no consideration that schools which begin the day with prayer should also observe a ‘moment of silence.’”

The Rebbe explained the background of this directive:
Over the past fifty years, the spiritual and moral state of American youth has drastically declined. The sole reason for this is the absence of recognition of the Creator. Without belief in a “watchful eye and listening ear”—the awareness that there is a Master of the universe from whom nothing is hidden—there is no guarantee for adherence to the commandments “Do not murder” and “Do not steal.” As the Torah states, “There is no fear of God in this place, and they will kill me.” The fear of punishment does not deter wrongdoing, as one believes they can evade the authorities, bribe them, or find other means of escape.

Therefore, it is essential to implement a daily moment of silence at the start of the school day, from preschool through university, allowing sixty seconds of reflection on the Creator of the world.

Following the Rebbe’s call, then-President Ronald Reagan signed a resolution encouraging the start of the school day with a moment of silence for contemplation on the Creator of the world and adherence to the Seven Noahide Laws. The Rebbe strongly supported this initiative, expressing hope that it would inspire the entire U.S. Senate and Congress to follow suit. In subsequent years, this directive was adopted in various U.S. states.

== Questions and Answers ==
Following the Rebbe’s call, several questions arose regarding the initiative. The Rebbe addressed these during gatherings in the summers of 1983 and 1984:

1) Why a “moment of silence” and not a “moment of speech” about the Creator?

answer: Speech could immediately lead to disputes about imposing beliefs on students of different religions. School administrators and teachers might struggle to refrain from exerting influence or mentioning specific beliefs. A moment of silence eliminates this issue entirely. It prevents arguments among students about faith and religion.

Since the moment of silence is for reflection based on explanations given by parents at home, parents are directly involved in guiding their children to use the moment to think about the Creator. This provides not only physical sustenance as the child heads to school but also spiritual nourishment. Thought is often more profound and personal than speech, especially since no one else can know what an individual is thinking except for the Creator, who examines the heart and mind.

2) The U.S. Constitution mandates separation of church and state. How can religious concepts be introduced into public schools?

answer: This question stems from a literal interpretation, ignoring the essence of the matter. The Founders of the United States fled countries that restricted religious freedom and established a nation where everyone could freely practice their faith. They included the separation of church and state to protect this freedom. Now, this principle, meant to safeguard religious freedom, is being misused to limit the rights of parents who want their children educated in faith. Schools do not dictate the content of the moment of silence; parents provide the guidance. Thus, this does not violate the Constitution. Even if the Constitution explicitly forbade mentioning God in schools, it should be amended for the greater good of the nation. Statistics clearly show higher crime rates among individuals raised without awareness of the Creator.

3) How can a child be exposed to thoughts about the Creator when their parents object, infringing on the principle of freedom?

answer: The child is not forced to pray or follow a specific tradition. It is simply a moment of silence, and the school does not intervene in its content. Parents instruct their children on how to use this time. On the contrary, forbidding any mention of the Creator in schools deprives children of the opportunity to learn about Him. If they hear nothing about faith at school or home, they are denied access to this knowledge.

Some argue that such practices are better suited to synagogues than schools. It is unacceptable that children spend their school years accumulating knowledge about trivial matters and, at best, are trained to become doctors or lawyers, yet are not taught how to be moral individuals. Teaching them that there is a “watchful eye and listening ear” is fundamental.

A Moment of Silence

2024-12-06T02:00:06Z

173.178.84.183:

“A moment of silence” is an educational initiative aimed at fostering students’ awareness of spiritual and moral values by creating a pause for inner reflection at the start of the school day.

The idea was proposed in the summer of 1983 (5743) by the Lubavitcher Rebbe, who worked extensively to promote education rooted in universal values alongside an awareness of faith in the Creator of the world. In a talk on the 11th of Nissan, 1981, following the attempted assassination of President Ronald Reagan, the Rebbe spoke about the importance of education and the concept of a “moment of silence.”

The Rebbe emphasized that the implementation of a moment of silence is relevant even in religious educational institutions: “It is necessary to stress that this matter (instilling and deepening the awareness of faith in the Creator of the world) is relevant even to religious schools and educational institutions.” However, there was a reservation regarding schools where prayers are recited at the beginning of the day and where faith is a primary focus. As the Rebbe’s secretary, Rabbi Yehuda Leib Groner, explained: “There is no consideration that schools which begin the day with prayer should also observe a ‘moment of silence.’”

The Rebbe explained the background of this directive:
Over the past fifty years, the spiritual and moral state of American youth has drastically declined. The sole reason for this is the absence of recognition of the Creator. Without belief in a “watchful eye and listening ear”—the awareness that there is a Master of the universe from whom nothing is hidden—there is no guarantee for adherence to the commandments “Do not murder” and “Do not steal.” As the Torah states, “There is no fear of God in this place, and they will kill me.” The fear of punishment does not deter wrongdoing, as one believes they can evade the authorities, bribe them, or find other means of escape.

Therefore, it is essential to implement a daily moment of silence at the start of the school day, from preschool through university, allowing sixty seconds of reflection on the Creator of the world.

Following the Rebbe’s call, then-President Ronald Reagan signed a resolution encouraging the start of the school day with a moment of silence for contemplation on the Creator of the world and adherence to the Seven Noahide Laws. The Rebbe strongly supported this initiative, expressing hope that it would inspire the entire U.S. Senate and Congress to follow suit. In subsequent years, this directive was adopted in various U.S. states.

Questions and Answers

Following the Rebbe’s call, several questions arose regarding the initiative. The Rebbe addressed these during gatherings in the summers of 1983 and 1984:

Why a “moment of silence” and not a “moment of speech” about the Creator?
1. Speech could immediately lead to disputes about imposing beliefs on students of different religions. School administrators and teachers might struggle to refrain from exerting influence or mentioning specific beliefs. A moment of silence eliminates this issue entirely.
2. It prevents arguments among students about faith and religion.
3. Since the moment of silence is for reflection based on explanations given by parents at home, parents are directly involved in guiding their children to use the moment to think about the Creator. This provides not only physical sustenance as the child heads to school but also spiritual nourishment.
4. Thought is often more profound and personal than speech, especially since no one else can know what an individual is thinking except for the Creator, who examines the heart and mind.

The U.S. Constitution mandates separation of church and state. How can religious concepts be introduced into public schools?
1. This question stems from a literal interpretation, ignoring the essence of the matter. The Founders of the United States fled countries that restricted religious freedom and established a nation where everyone could freely practice their faith. They included the separation of church and state to protect this freedom. Now, this principle, meant to safeguard religious freedom, is being misused to limit the rights of parents who want their children educated in faith.
2. Schools do not dictate the content of the moment of silence; parents provide the guidance. Thus, this does not violate the Constitution.
3. Even if the Constitution explicitly forbade mentioning God in schools, it should be amended for the greater good of the nation. Statistics clearly show higher crime rates among individuals raised without awareness of the Creator.

How can a child be exposed to thoughts about the Creator when their parents object, infringing on the principle of freedom?
The child is not forced to pray or follow a specific tradition. It is simply a moment of silence, and the school does not intervene in its content. Parents instruct their children on how to use this time. On the contrary, forbidding any mention of the Creator in schools deprives children of the opportunity to learn about Him. If they hear nothing about faith at school or home, they are denied access to this knowledge.

Some argue that such practices are better suited to synagogues than schools.
It is unacceptable that children spend their school years accumulating knowledge about trivial matters and, at best, are trained to become doctors or lawyers, yet are not taught how to be moral individuals. Teaching them that there is a “watchful eye and listening ear” is fundamental.

It is forbidden to teach children about the Creator in schools, and they are even prohibited from contemplating His existence. This is unacceptable. Schools, where children are educated, are precisely the place to implement a moment of silence.

A Moment of Silence

2024-12-06T01:32:56Z

173.178.84.183:

Yeshivas Tomchei Tmimim

2024-12-06T01:29:26Z

173.178.84.183: /* tomchei temimim around the world */

=== '''Introduction''' ===
'''Tomchei Temimim''' of Lubavitch was established in 1897 by Rabbi Shalom Dovber Schneersohn, the fifth Lubavitcher Rebbe, often referred to as the Rashab. The yeshiva was founded with the goal of combining rigorous Talmudic study with the teachings of Chassidus, particularly Chabad Chassidus, and cultivating students who would embody the spiritual and intellectual ideals of the Chabad movement.

The name ''Tomchei Temimim''—meaning "Supporters of the Righteous" or "The Supporters of the Wholesome"—reflects the yeshiva’s aim to produce students who were spiritually complete (or ''temimim'') and well-versed in the teachings of Chassidus. This was a significant departure from the typical yeshiva structure of the time, where the emphasis was primarily on Talmudic and legal studies, without much focus on Chassidic philosophy.

=== '''Founding Vision and Structure''' ===
The founding vision of '''Tomchei Temimim''' was not just to teach Torah, but to create a generation of spiritually refined and intellectually rigorous students who would lead Jewish communities and perpetuate the teachings of Chabad Chassidus. The yeshiva’s curriculum was distinctive in its combination of Talmud study, Halacha (Jewish law), and Chassidus, with the goal of producing ''temimim''—students who were complete in both their knowledge of Torah and their personal refinement.

The yeshiva's curriculum included intensive study of both the revealed aspects of Torah (such as Talmud, Halacha, and Jewish philosophy) and the hidden aspects (such as Chassidus, Kabbalah, and mysticism). '''Tomchei Temimim''' emphasized understanding the depth and inner meanings of Torah through the study of Chassidus, and it was believed that this approach would lead to both intellectual enlightenment and spiritual elevation.

=== '''The Role of the Rebbe''' ===
Rabbi Shalom Dovber Schneersohn, the Rashab, was directly involved in the yeshiva’s development, often providing personal guidance to the students and shaping the yeshiva’s educational philosophy. His teachings on Chassidus, particularly on Chabad Chassidus, permeated the yeshiva’s curriculum. The Rashab viewed the yeshiva as a way to spread Chabad philosophy and spirituality, and to train future leaders of the Jewish community.

In addition to the teachings and direct guidance from the Rashab, the yeshiva also received support from other prominent Chabad figures, including Rabbi Yosef Yitzchak Schneersohn, who would later become the sixth Lubavitcher Rebbe (the Rebbe Rayatz). The Rayatz’s leadership and vision continued to shape the development of the yeshiva throughout his tenure.

=== '''The Unique Structure of the Yeshiva''' ===
'''Tomchei Temimim''' was structured in a way that combined both intensive academic study and spiritual growth. It was not just a place for intellectual pursuit but a training ground for the next generation of Chabad leaders. Students were expected to grow spiritually as they engaged in their studies, and the emphasis was placed on developing their character and faith as much as their knowledge of Torah.

The yeshiva maintained a high level of discipline and structure, and students were required to uphold strict ethical standards. They were trained not only to become scholars but to lead by example, living lives that reflected the values of Chabad Chassidus.

=== '''Curriculum and Educational Philosophy''' ===
The curriculum of '''Tomchei Temimim''' was designed to produce students who were intellectually capable, spiritually refined, and deeply connected to the teachings of Chassidus. The study of Chassidus was intertwined with Talmudic studies, and students were taught to see the Talmud through the lens of Chassidic philosophy. This educational approach was revolutionary at the time, as it emphasized the practical application of Torah teachings in everyday life, rather than just theoretical knowledge.

In addition to traditional Torah studies, the yeshiva placed significant focus on the study of Chassidus, Kabbalah, and the mystical teachings of the Chabad Rebbes. Chassidus was not just an intellectual pursuit but was intended to inspire students to serve God with both heart and mind, integrating spiritual awareness into their daily lives.

=== '''Leadership and Administration''' ===
The leadership of the yeshiva was integral to its success. Rabbi Shalom Dovber Schneersohn, the founder, served as its spiritual leader, and his son, Rabbi Yosef Yitzchak Schneersohn (the Rebbe Rayatz), played an active role in managing its operations from the beginning. The structure of the yeshiva reflected a combination of leadership in both administrative and spiritual areas.

The administration of the yeshiva was characterized by strict guidelines for student admissions, academic discipline, and spiritual development. There were two committees involved in accepting students: a public committee and a secret committee. The public committee initially evaluated the students' knowledge and external appearance, while the secret committee followed up on their progress, ensuring that they embodied the ideals of the yeshiva. Students were also personally monitored by the Rebbe, who occasionally met with them to discuss their conduct and spiritual progress.

=== '''The Influence of Chassidus''' ===
The study of Chassidus was at the core of the yeshiva's curriculum. It was introduced alongside traditional Talmudic study to elevate the students' understanding of Torah and spirituality. Chassidus, particularly Chabad Chassidus, emphasizes the intellectual and emotional connection to God, and students were taught to internalize these teachings to achieve personal and communal growth.

The yeshiva's specific focus on Chassidus made it distinct from other yeshivas at the time, which generally did not prioritize mystical teachings. This approach set the yeshiva apart, contributing to its reputation and the continued commitment of its students to the Chabad philosophy.

=== '''Expansion and Impact''' ===
The yeshiva expanded over time to include other branches across the region. These included additional branches in cities such as Horodishch, Nevel, Dokshtz, Rakshik, and Tsederin. The yeshiva's expansion was part of a larger effort to bring Chabad teachings to broader Jewish communities. Each branch followed the same model of education and spiritual development that was established in Lubavitch.

=== '''Challenges and Closure''' ===
During the turbulent years of World War I and the establishment of the Soviet Union, the yeshiva faced tremendous challenges. In 1918, it relocated to Rostov, but after some time, Soviet authorities forced its closure. The Rebbe's determination to continue the mission of the yeshiva persisted, and he worked to maintain its activities, even under difficult conditions. The yeshiva experienced a number of relocations during these years, including moving to Orlov, then to Kremenchug, and eventually to Rostov again.

Despite the harsh opposition and eventual closure by Soviet authorities in 1921, the yeshiva’s mission continued to influence the students and leaders who had been educated there, and the principles it instilled persisted in the Chabad movement.

=== '''Influence on Chabad and the Jewish World''' ===
[[File:The rebbe rayatz, the principal of the yeshivah.jpg|alt=the rebbe rayatz, the principal of the yeshivah|thumb|the rebbe rayatz, the principal of the yeshivah]]
The establishment of '''Tomchei Temimim''' had a lasting impact on the Chabad movement and the Jewish world at large. The yeshiva became a central hub for the transmission of Chabad teachings, which would later be spread worldwide, particularly after World War II. Many of the graduates of the yeshiva became prominent leaders and teachers in Chabad institutions, contributing to the movement's global reach.

The legacy of '''Tomchei Temimim''' continues to live on in Chabad educational institutions worldwide. The focus on integrating intellectual study with spiritual development remains a hallmark of Chabad education. Graduates of '''Tomchei Temimim''', many of whom went on to lead Chabad institutions globally, helped establish the Chabad network of schools, yeshivas, and outreach centers, furthering the Rebbe's vision of blending intellectual rigor with deep spiritual growth.

The yeshiva’s emphasis on nurturing students who are both learned and pious, who internalize the teachings of Chassidus and embody its values, continues to be a central theme in Chabad education to this day. The mission of producing ''Temimim''—complete individuals in both knowledge and character remains a guiding principle in all of Chabad’s educational endeavors.

== tomchei temimim around the world ==

* The Central Lubavitcher Yeshiva, or Central Yeshiva Tomchei Tmimim Lubavitch, Brooklyn, New York
* United Lubavitcher Yeshivoth - Ocean Parkway, Brooklyn, New York
* Talmudical Seminary Oholei Torah, Brooklyn, New York
* Mesivta Yeshivas Tomchei Tmimim Lubavitch Queens Forest Hills, New York
* Yeshivas Tomchei Tmimim Lubavitch Poconos Canadensis, PA
* Yeshiva Kol Yaakov Yehuda Hadar Hatorah Rabbinical Seminary, Brooklyn, New York
* Yeshivas Lubavitch Cincinnati, Cincinnati, Ohio
* Yeshivas Lubavitch Toronto, Toronto, Ontario, Canada
* Yeshiva Or Menachem, Montreal, Quebec, Canada
* Rabbinical College of America, Morristown, New Jersey
* Lubavitch Educational Center – Klurman Mesivta, Miami Beach, Florida
* Yeshivas Lubavitch of Baltimore, Baltimore, Maryland
* Yeshiva Ohr Elchonon Chabad/West Coast Talmudical Seminary, Los Angeles, California
* Oholei Yosef Yitzchok Lubavitch-Mesivta, Oak Park, Michigan
* Yeshivas Menachem Mendel Lubavitch of Monsey, NY
* Yeshivas Beis Dovid Shlomo, New Haven, CT
* Yeshivath Achei Tmimim of Pittsburgh (Yeshiva Schools of Pittsburgh), Pittsburgh, PA
* Lubavitch Mesivta of Chicago, Chicago, IL
* Central Lubavitch Yeshiva, Chovevei Torah, Brooklyn, New York
* Lubavitch Rabbinical College of Minnesota, S. Paul, MN
* Mesivta of Postville, Postville, IA
* Mesivta of Coral Springs, Coral Springs, FL
* Albany Mesivta, Albany, New York
* HaMesivta, Ocean Parkway, Brooklyn, New York
* Mesivta Oholei Torah, Brooklyn, New York
* Yeshiva Mesivta Menachem, Westchester, New York
* Yeshiva Torah Ohr, Miami, FL
* Yeshiva Gedolah of Greater Miami Rabbinical College, Miami, Florida
* Yeshivas Menachem Mendel Lubavitch, Oak Park, MI
* Rabbinical College of Canada Quebec-Tomchei Tmimim Lubavitch Bais Medrash, Montreal, Quebec, Canada
* Kingston Mesivta, Kingston, Pennsylvania
* Yeshiva Campus, Suffield, CT

'''In Israel:'''

* Yeshivat Tomchei Tmimim HaMerkazit (Central Tomchei Temimim Yeshiva), Kfar Chabad
* Yeshivat Tomchei Tmimim Lubavitch Rishon LeZion (Ketana), Rishon Lezion
* Yeshivat Tomchei Tmimim Lubavitch Rishon LeZion (Gedola), Rishon LeZion
* Yeshivat Tomchei Tmimim Lubavitch Nachlat Har Chabad, Kiryat Malachi
* Yeshiva Tomchei Tmimim, Lod
* Yeshivat Ohr Tmimim, Kfar Chabad
* Yeshivas Tzeirei Hashluchim, Safed
* Yeshivas Chasidei Chabad Beis Levi Yitzchak, Safed
* Ohr Simcha, Kfar Chabad
* Beis Sefer Lemelacha, Kfar Chabad
* Tomchei Tmimim Kiryat Gat, Kiryat Gat
* Yeshiva Toras Emes (Chabad), Jerusalem
* Yeshivat NachlatHar Chabad Beit Haram, Kiryat Malachi
* Yeshivat Tomchei Tmimim Migdal HaEmek, Migdal HaEmek
* Yeshivas Tomchei Tmimim, Or Yehuda
* Yeshivas Tomchei Tmimim, El'ad
* Yeshivas Tomchei Tmimimm, Beersheba
* Yeshivas Lubavitch Tiferes Yisroel, Beit Shemesh
* Yeshivas Ohel Menachem, Beit Shemesh
* Yeshivas Tomchei Tmimim, Beitar Illit
* Yeshivas Tomchei Tmimim-Beis Menachem, Bnei Brak

'''In other locations:'''

* Yeshivas Oholei Yosef Yitchak Lubavitch, St Kilda East, Victoria, Australia
* Rabbinical College of Australia and New Zealand, St Kilda East, Victoria, Australia
* Yeshivas Levi Yitzchak St Kilda East, Victoria, Australia
* Yeshiva Gedolah Rabbinical College of Sydney, Bondi, New South Wales, Australia
* Yeshiva College Cheder Chabad-High School Division, Bondi, New South Wales, Australia
* Yeshivas Tomchei Tmimim, Brunoy, France (suburb of Paris)
* Yeshiva Tomchei Tmimim Vincennes, France
* Yeshiva Gedolah Lubavitch London, England
* Lubavitch Mechinah L'Yeshiva, London, England
* Yeshivas Lubavitch Manchester, Manchester, England
* Boys High School Mesivta, Moscow, Russia
* Yeshiva Ketana Tomchei Tmimim Lubavitch, Moscow, Russia
* Yeshivah Tomchei Tmimim Lubavitch, Moscow, Russia
* Yeshiva Ketana Tomchei Tmimim Lubavitch, Saint-Petersburg, Russia
* Lubavitch Yeshiva Gedolah of Johannesburg, South Africa
* Rabbinical College of Pretoria, South Africa
* Torah Academy School, Johannesburg, South Africa
* Rabbinical College of South Africa
* Yeshiva Gedola, Buenos Aires, Argentina
* Yeshiva Tomchei Tmimim Lubavitch Ohel Menachem, S. Paulo, Brazil
* Yeshiva Gedola Nachlas Levi, Dnipro, Ukraine
* Yeshiva Gedola Frankfurt, Germany
* Rabbinical Yeshiva, Venice, Italy

Lubavitch

2024-12-05T23:24:20Z

173.178.84.183:

== General Description ==
Lubavitch (Russian: Любавичи) is a small rural locality in the Rudnyansky District of Smolensk Oblast, Russia. It is situated approximately 15 kilometers southwest of Rudnya and 63 kilometers west of Smolensk. The town holds immense historical and spiritual significance as the original center of the Chabad-Lubavitch Hasidic movement, which derived its name from the town. Lubavitch served as the residence of the Chabad Rebbes from 1813 to 1915. Today, it is visited by Chabad adherents and Jewish pilgrims from around the world who come to connect with their spiritual heritage.

== Population ==
At its peak, Lubavitch was home to hundreds of Jewish families, with a vibrant community life centered around study, prayer, and trade. Jews in Lubavitch worked as merchants, craftsmen, and scholars. During the annual January fairs, the Jewish traders would showcase their skills and goods, attracting buyers and sellers from across the region.

Over time, as political and economic circumstances shifted, the Jewish population in Lubavitch dwindled. By the late 19th and early 20th centuries, emigration and upheavals left the town with far fewer residents.

== History ==
Lubavitch's significance is deeply intertwined with its role as the seat of the Chabad-Lubavitch Hasidic movement. Below is a chronological outline of its key historical periods:

1) Period of Rabbi Shneur Zalman (the Alter Rebbe)
Lubavitch became associated with Chabad during the time of Rabbi Shneur Zalman of Liadi, the founder of the movement. Although the Alter Rebbe himself never lived in Lubavitch, his teachings and leadership paved the way for the town to later become the center of Chabad.

2) Period of Rabbi Dovber (the Mitteler Rebbe)
Rabbi Dovber Schneuri, the second Rebbe of Chabad, moved to Lubavitch in 1813. He established the town as the movement's headquarters and oversaw the construction of institutions to promote Hasidic study and life. His leadership attracted a growing number of Hasidim to the town.

3) Period of Rabbi Menachem Mendel (the Tzemach Tzedek)
Under Rabbi Menachem Mendel Schneersohn, known as the Tzemach Tzedek, Lubavitch flourished as a center of Torah learning and Chassidic thought. The Tzemach Tzedek's leadership extended beyond the town, influencing Jewish communities throughout the Russian Empire. His scholarly works remain foundational texts in Chabad philosophy.

4) Period of Rabbi Shmuel (the Maharash)
Rabbi Shmuel Schneersohn, the fourth Rebbe of Chabad, continued his predecessors' legacy in Lubavitch. Known for his efforts to address the challenges faced by Russian Jewry during times of persecution, the Maharash strengthened the community’s resilience and spirit.

5) Destruction of Lubavitch, Throughout its history, Lubavitch endured many challenges, including fires, pogroms, and political turmoil. During periods of war, the town was often a site of conflict due to its strategic location. Despite these hardships, the Jewish community repeatedly rebuilt and preserved its heritage.

6) Period of Rabbi Sholom Dovber (the Rashab)
Rabbi Sholom Dovber Schneersohn, the fifth Rebbe of Chabad, expanded the movement's institutions in Lubavitch. He established the Tomchei Temimim yeshiva, which became a cornerstone of Chabad education. The Rashab’s leadership brought spiritual and intellectual growth to the town, solidifying its reputation as a center of Jewish learning.

7) Period of Rabbi Yosef Yitzchak (the Rayatz)
Rabbi Yosef Yitzchak Schneersohn, the sixth Rebbe of Chabad, continued to lead the movement from Lubavitch until World War I forced the relocation of the headquarters. His writings and memoirs provide detailed accounts of life in the town and its significance to Chabad.

8) During the Holocaust, the Jewish community in Lubavitch was devastated. Nazi forces occupied the town, and many Jews were murdered or deported. The vibrant community that had once defined Lubavitch was almost entirely destroyed.

9) Post-War Period After World War II, Lubavitch was left desolate, with few signs of its once-thriving Jewish community. The local population consisted primarily of non-Jewish residents, and much of the historical Jewish heritage was neglected or destroyed.

Over the years, efforts were made to restore the memory of Lubavitch's significance. In the late 20th century, the Chabad-Lubavitch movement began initiatives to commemorate and preserve the town's legacy as the birthplace of their Hasidic dynasty.

the town of Lubavitch is as well the burial site of the third and fourth rebbe of Chabad - the Tzemach tzedek and the rebbe maharash.

== Modern-Day Lubavitch Today ==
[[File:The city of lubavitch.jpg|thumb|the city of lubavitch]]
Lubavitch is a small village with a modest population. Although it no longer serves as a Jewish hub, its historical significance remains a focal point for Chabad followers and Jewish historians worldwide.

For Chabad followers, Lubavitch represents not just a physical place but a source of inspiration—a reminder of the transformative power of faith, wisdom, and perseverance. As the movement continues to grow and thrive worldwide, the memory of Lubavitch remains a central pillar of its identity, ensuring that its profound impact will never be forgotten.

Lubavitch

2024-12-05T23:23:06Z

173.178.84.183:

'''General Description'''

Lubavitch (Russian: Любавичи) is a small rural locality in the Rudnyansky District of Smolensk Oblast, Russia. It is situated approximately 15 kilometers southwest of Rudnya and 63 kilometers west of Smolensk. The town holds immense historical and spiritual significance as the original center of the Chabad-Lubavitch Hasidic movement, which derived its name from the town.

Lubavitch served as the residence of the Chabad Rebbes from 1813 to 1915. Today, it is visited by Chabad adherents and Jewish pilgrims from around the world who come to connect with their spiritual heritage.

== Population ==
At its peak, Lubavitch was home to hundreds of Jewish families, with a vibrant community life centered around study, prayer, and trade. Jews in Lubavitch worked as merchants, craftsmen, and scholars. During the annual January fairs, the Jewish traders would showcase their skills and goods, attracting buyers and sellers from across the region.

Over time, as political and economic circumstances shifted, the Jewish population in Lubavitch dwindled. By the late 19th and early 20th centuries, emigration and upheavals left the town with far fewer residents.

== History ==
Lubavitch's significance is deeply intertwined with its role as the seat of the Chabad-Lubavitch Hasidic movement. Below is a chronological outline of its key historical periods:

1) Period of Rabbi Shneur Zalman (the Alter Rebbe)
Lubavitch became associated with Chabad during the time of Rabbi Shneur Zalman of Liadi, the founder of the movement. Although the Alter Rebbe himself never lived in Lubavitch, his teachings and leadership paved the way for the town to later become the center of Chabad.

2) Period of Rabbi Dovber (the Mitteler Rebbe)
Rabbi Dovber Schneuri, the second Rebbe of Chabad, moved to Lubavitch in 1813. He established the town as the movement's headquarters and oversaw the construction of institutions to promote Hasidic study and life. His leadership attracted a growing number of Hasidim to the town.

3) Period of Rabbi Menachem Mendel (the Tzemach Tzedek)
Under Rabbi Menachem Mendel Schneersohn, known as the Tzemach Tzedek, Lubavitch flourished as a center of Torah learning and Chassidic thought. The Tzemach Tzedek's leadership extended beyond the town, influencing Jewish communities throughout the Russian Empire. His scholarly works remain foundational texts in Chabad philosophy.

4) Period of Rabbi Shmuel (the Maharash)
Rabbi Shmuel Schneersohn, the fourth Rebbe of Chabad, continued his predecessors' legacy in Lubavitch. Known for his efforts to address the challenges faced by Russian Jewry during times of persecution, the Maharash strengthened the community’s resilience and spirit.

5) Destruction of Lubavitch, Throughout its history, Lubavitch endured many challenges, including fires, pogroms, and political turmoil. During periods of war, the town was often a site of conflict due to its strategic location. Despite these hardships, the Jewish community repeatedly rebuilt and preserved its heritage.

6) Period of Rabbi Sholom Dovber (the Rashab)
Rabbi Sholom Dovber Schneersohn, the fifth Rebbe of Chabad, expanded the movement's institutions in Lubavitch. He established the Tomchei Temimim yeshiva, which became a cornerstone of Chabad education. The Rashab’s leadership brought spiritual and intellectual growth to the town, solidifying its reputation as a center of Jewish learning.

7) Period of Rabbi Yosef Yitzchak (the Rayatz)
Rabbi Yosef Yitzchak Schneersohn, the sixth Rebbe of Chabad, continued to lead the movement from Lubavitch until World War I forced the relocation of the headquarters. His writings and memoirs provide detailed accounts of life in the town and its significance to Chabad.

8) During the Holocaust, the Jewish community in Lubavitch was devastated. Nazi forces occupied the town, and many Jews were murdered or deported. The vibrant community that had once defined Lubavitch was almost entirely destroyed.

9) Post-War Period After World War II, Lubavitch was left desolate, with few signs of its once-thriving Jewish community. The local population consisted primarily of non-Jewish residents, and much of the historical Jewish heritage was neglected or destroyed.

Over the years, efforts were made to restore the memory of Lubavitch's significance. In the late 20th century, the Chabad-Lubavitch movement began initiatives to commemorate and preserve the town's legacy as the birthplace of their Hasidic dynasty.

the town of Lubavitch is as well the burial site of the third and fourth rebbe of Chabad - the Tzemach tzedek and the rebbe maharash.

== Modern-Day Lubavitch Today ==
[[File:The city of lubavitch.jpg|thumb|the city of lubavitch]]
Lubavitch is a small village with a modest population. Although it no longer serves as a Jewish hub, its historical significance remains a focal point for Chabad followers and Jewish historians worldwide.

For Chabad followers, Lubavitch represents not just a physical place but a source of inspiration—a reminder of the transformative power of faith, wisdom, and perseverance. As the movement continues to grow and thrive worldwide, the memory of Lubavitch remains a central pillar of its identity, ensuring that its profound impact will never be forgotten.

Lubavitch

2024-12-05T23:18:58Z

173.178.84.183:

= General Description =
Lubavitch (Russian: Любавичи) is a small rural locality in the Rudnyansky District of Smolensk Oblast, Russia. It is situated approximately 15 kilometers southwest of Rudnya and 63 kilometers west of Smolensk. The town holds immense historical and spiritual significance as the original center of the Chabad-Lubavitch Hasidic movement, which derived its name from the town.

Lubavitch served as the residence of the Chabad Rebbes from 1813 to 1915. Today, it is visited by Chabad adherents and Jewish pilgrims from around the world who come to connect with their spiritual heritage.

== Population ==
At its peak, Lubavitch was home to hundreds of Jewish families, with a vibrant community life centered around study, prayer, and trade. Jews in Lubavitch worked as merchants, craftsmen, and scholars. During the annual January fairs, the Jewish traders would showcase their skills and goods, attracting buyers and sellers from across the region.

Over time, as political and economic circumstances shifted, the Jewish population in Lubavitch dwindled. By the late 19th and early 20th centuries, emigration and upheavals left the town with far fewer residents.

== History ==
Lubavitch's significance is deeply intertwined with its role as the seat of the Chabad-Lubavitch Hasidic movement. Below is a chronological outline of its key historical periods:

1) Period of Rabbi Shneur Zalman (the Alter Rebbe)
Lubavitch became associated with Chabad during the time of Rabbi Shneur Zalman of Liadi, the founder of the movement. Although the Alter Rebbe himself never lived in Lubavitch, his teachings and leadership paved the way for the town to later become the center of Chabad.

2) Period of Rabbi Dovber (the Mitteler Rebbe)
Rabbi Dovber Schneuri, the second Rebbe of Chabad, moved to Lubavitch in 1813. He established the town as the movement's headquarters and oversaw the construction of institutions to promote Hasidic study and life. His leadership attracted a growing number of Hasidim to the town.

3) Period of Rabbi Menachem Mendel (the Tzemach Tzedek)
Under Rabbi Menachem Mendel Schneersohn, known as the Tzemach Tzedek, Lubavitch flourished as a center of Torah learning and Chassidic thought. The Tzemach Tzedek's leadership extended beyond the town, influencing Jewish communities throughout the Russian Empire. His scholarly works remain foundational texts in Chabad philosophy.

4) Period of Rabbi Shmuel (the Maharash)
Rabbi Shmuel Schneersohn, the fourth Rebbe of Chabad, continued his predecessors' legacy in Lubavitch. Known for his efforts to address the challenges faced by Russian Jewry during times of persecution, the Maharash strengthened the community’s resilience and spirit.

5) Destruction of Lubavitch, Throughout its history, Lubavitch endured many challenges, including fires, pogroms, and political turmoil. During periods of war, the town was often a site of conflict due to its strategic location. Despite these hardships, the Jewish community repeatedly rebuilt and preserved its heritage.

6) Period of Rabbi Sholom Dovber (the Rashab)
Rabbi Sholom Dovber Schneersohn, the fifth Rebbe of Chabad, expanded the movement's institutions in Lubavitch. He established the Tomchei Temimim yeshiva, which became a cornerstone of Chabad education. The Rashab’s leadership brought spiritual and intellectual growth to the town, solidifying its reputation as a center of Jewish learning.

7) Period of Rabbi Yosef Yitzchak (the Rayatz)
Rabbi Yosef Yitzchak Schneersohn, the sixth Rebbe of Chabad, continued to lead the movement from Lubavitch until World War I forced the relocation of the headquarters. His writings and memoirs provide detailed accounts of life in the town and its significance to Chabad.

8) During the Holocaust, the Jewish community in Lubavitch was devastated. Nazi forces occupied the town, and many Jews were murdered or deported. The vibrant community that had once defined Lubavitch was almost entirely destroyed.

9) Post-War Period After World War II, Lubavitch was left desolate, with few signs of its once-thriving Jewish community. The local population consisted primarily of non-Jewish residents, and much of the historical Jewish heritage was neglected or destroyed.

Over the years, efforts were made to restore the memory of Lubavitch's significance. In the late 20th century, the Chabad-Lubavitch movement began initiatives to commemorate and preserve the town's legacy as the birthplace of their Hasidic dynasty.

the town of Lubavitch is as well the burial site of the third and fourth rebbe of Chabad - the Tzemach tzedek and the rebbe maharash.

== Modern-Day Lubavitch Today ==
[[File:The city of lubavitch.jpg|thumb|the city of lubavitch]]
Lubavitch is a small village with a modest population. Although it no longer serves as a Jewish hub, its historical significance remains a focal point for Chabad followers and Jewish historians worldwide.

For Chabad followers, Lubavitch represents not just a physical place but a source of inspiration—a reminder of the transformative power of faith, wisdom, and perseverance. As the movement continues to grow and thrive worldwide, the memory of Lubavitch remains a central pillar of its identity, ensuring that its profound impact will never be forgotten.

Lubavitch

2024-12-05T23:18:30Z

173.178.84.183: /* History */

= Lubavitch (town) =

= General Description =
Lubavitch (Russian: Любавичи) is a small rural locality in the Rudnyansky District of Smolensk Oblast, Russia. It is situated approximately 15 kilometers southwest of Rudnya and 63 kilometers west of Smolensk. The town holds immense historical and spiritual significance as the original center of the Chabad-Lubavitch Hasidic movement, which derived its name from the town.

Lubavitch served as the residence of the Chabad Rebbes from 1813 to 1915. Today, it is visited by Chabad adherents and Jewish pilgrims from around the world who come to connect with their spiritual heritage.

== Population ==
At its peak, Lubavitch was home to hundreds of Jewish families, with a vibrant community life centered around study, prayer, and trade. Jews in Lubavitch worked as merchants, craftsmen, and scholars. During the annual January fairs, the Jewish traders would showcase their skills and goods, attracting buyers and sellers from across the region.

Over time, as political and economic circumstances shifted, the Jewish population in Lubavitch dwindled. By the late 19th and early 20th centuries, emigration and upheavals left the town with far fewer residents.

== History ==
Lubavitch's significance is deeply intertwined with its role as the seat of the Chabad-Lubavitch Hasidic movement. Below is a chronological outline of its key historical periods:

1) Period of Rabbi Shneur Zalman (the Alter Rebbe)
Lubavitch became associated with Chabad during the time of Rabbi Shneur Zalman of Liadi, the founder of the movement. Although the Alter Rebbe himself never lived in Lubavitch, his teachings and leadership paved the way for the town to later become the center of Chabad.

2) Period of Rabbi Dovber (the Mitteler Rebbe)
Rabbi Dovber Schneuri, the second Rebbe of Chabad, moved to Lubavitch in 1813. He established the town as the movement's headquarters and oversaw the construction of institutions to promote Hasidic study and life. His leadership attracted a growing number of Hasidim to the town.

3) Period of Rabbi Menachem Mendel (the Tzemach Tzedek)
Under Rabbi Menachem Mendel Schneersohn, known as the Tzemach Tzedek, Lubavitch flourished as a center of Torah learning and Chassidic thought. The Tzemach Tzedek's leadership extended beyond the town, influencing Jewish communities throughout the Russian Empire. His scholarly works remain foundational texts in Chabad philosophy.

4) Period of Rabbi Shmuel (the Maharash)
Rabbi Shmuel Schneersohn, the fourth Rebbe of Chabad, continued his predecessors' legacy in Lubavitch. Known for his efforts to address the challenges faced by Russian Jewry during times of persecution, the Maharash strengthened the community’s resilience and spirit.

5) Destruction of Lubavitch, Throughout its history, Lubavitch endured many challenges, including fires, pogroms, and political turmoil. During periods of war, the town was often a site of conflict due to its strategic location. Despite these hardships, the Jewish community repeatedly rebuilt and preserved its heritage.

6) Period of Rabbi Sholom Dovber (the Rashab)
Rabbi Sholom Dovber Schneersohn, the fifth Rebbe of Chabad, expanded the movement's institutions in Lubavitch. He established the Tomchei Temimim yeshiva, which became a cornerstone of Chabad education. The Rashab’s leadership brought spiritual and intellectual growth to the town, solidifying its reputation as a center of Jewish learning.

7) Period of Rabbi Yosef Yitzchak (the Rayatz)
Rabbi Yosef Yitzchak Schneersohn, the sixth Rebbe of Chabad, continued to lead the movement from Lubavitch until World War I forced the relocation of the headquarters. His writings and memoirs provide detailed accounts of life in the town and its significance to Chabad.

8) During the Holocaust, the Jewish community in Lubavitch was devastated. Nazi forces occupied the town, and many Jews were murdered or deported. The vibrant community that had once defined Lubavitch was almost entirely destroyed.

9) Post-War Period After World War II, Lubavitch was left desolate, with few signs of its once-thriving Jewish community. The local population consisted primarily of non-Jewish residents, and much of the historical Jewish heritage was neglected or destroyed.

Over the years, efforts were made to restore the memory of Lubavitch's significance. In the late 20th century, the Chabad-Lubavitch movement began initiatives to commemorate and preserve the town's legacy as the birthplace of their Hasidic dynasty.

the town of Lubavitch is as well the burial site of the third and fourth rebbe of Chabad - the Tzemach tzedek and the rebbe maharash.

== Modern-Day Lubavitch Today ==
[[File:The city of lubavitch.jpg|thumb|the city of lubavitch]]
Lubavitch is a small village with a modest population. Although it no longer serves as a Jewish hub, its historical significance remains a focal point for Chabad followers and Jewish historians worldwide.

For Chabad followers, Lubavitch represents not just a physical place but a source of inspiration—a reminder of the transformative power of faith, wisdom, and perseverance. As the movement continues to grow and thrive worldwide, the memory of Lubavitch remains a central pillar of its identity, ensuring that its profound impact will never be forgotten.

Lubavitch

2024-12-05T23:17:56Z

173.178.84.183: /* History */

= Lubavitch (town) =

= General Description =
Lubavitch (Russian: Любавичи) is a small rural locality in the Rudnyansky District of Smolensk Oblast, Russia. It is situated approximately 15 kilometers southwest of Rudnya and 63 kilometers west of Smolensk. The town holds immense historical and spiritual significance as the original center of the Chabad-Lubavitch Hasidic movement, which derived its name from the town.

Lubavitch served as the residence of the Chabad Rebbes from 1813 to 1915. Today, it is visited by Chabad adherents and Jewish pilgrims from around the world who come to connect with their spiritual heritage.

== Population ==
At its peak, Lubavitch was home to hundreds of Jewish families, with a vibrant community life centered around study, prayer, and trade. Jews in Lubavitch worked as merchants, craftsmen, and scholars. During the annual January fairs, the Jewish traders would showcase their skills and goods, attracting buyers and sellers from across the region.

Over time, as political and economic circumstances shifted, the Jewish population in Lubavitch dwindled. By the late 19th and early 20th centuries, emigration and upheavals left the town with far fewer residents.

== History ==
Lubavitch's significance is deeply intertwined with its role as the seat of the Chabad-Lubavitch Hasidic movement. Below is a chronological outline of its key historical periods:

1)Period of Rabbi Shneur Zalman (the Alter Rebbe)
Lubavitch became associated with Chabad during the time of Rabbi Shneur Zalman of Liadi, the founder of the movement. Although the Alter Rebbe himself never lived in Lubavitch, his teachings and leadership paved the way for the town to later become the center of Chabad.

2)Period of Rabbi Dovber (the Mitteler Rebbe)
Rabbi Dovber Schneuri, the second Rebbe of Chabad, moved to Lubavitch in 1813. He established the town as the movement's headquarters and oversaw the construction of institutions to promote Hasidic study and life. His leadership attracted a growing number of Hasidim to the town.

3)Period of Rabbi Menachem Mendel (the Tzemach Tzedek)
Under Rabbi Menachem Mendel Schneersohn, known as the Tzemach Tzedek, Lubavitch flourished as a center of Torah learning and Chassidic thought. The Tzemach Tzedek's leadership extended beyond the town, influencing Jewish communities throughout the Russian Empire. His scholarly works remain foundational texts in Chabad philosophy.

4)Period of Rabbi Shmuel (the Maharash)
Rabbi Shmuel Schneersohn, the fourth Rebbe of Chabad, continued his predecessors' legacy in Lubavitch. Known for his efforts to address the challenges faced by Russian Jewry during times of persecution, the Maharash strengthened the community’s resilience and spirit.

5)Destruction of Lubavitch, Throughout its history, Lubavitch endured many challenges, including fires, pogroms, and political turmoil. During periods of war, the town was often a site of conflict due to its strategic location. Despite these hardships, the Jewish community repeatedly rebuilt and preserved its heritage.

6)Period of Rabbi Sholom Dovber (the Rashab)
Rabbi Sholom Dovber Schneersohn, the fifth Rebbe of Chabad, expanded the movement's institutions in Lubavitch. He established the Tomchei Temimim yeshiva, which became a cornerstone of Chabad education. The Rashab’s leadership brought spiritual and intellectual growth to the town, solidifying its reputation as a center of Jewish learning.

7)Period of Rabbi Yosef Yitzchak (the Rayatz)
Rabbi Yosef Yitzchak Schneersohn, the sixth Rebbe of Chabad, continued to lead the movement from Lubavitch until World War I forced the relocation of the headquarters. His writings and memoirs provide detailed accounts of life in the town and its significance to Chabad.

8)During the Holocaust, the Jewish community in Lubavitch was devastated. Nazi forces occupied the town, and many Jews were murdered or deported. The vibrant community that had once defined Lubavitch was almost entirely destroyed.

9)Post-War Period After World War II, Lubavitch was left desolate, with few signs of its once-thriving Jewish community. The local population consisted primarily of non-Jewish residents, and much of the historical Jewish heritage was neglected or destroyed.

Over the years, efforts were made to restore the memory of Lubavitch's significance. In the late 20th century, the Chabad-Lubavitch movement began initiatives to commemorate and preserve the town's legacy as the birthplace of their Hasidic dynasty.

the town of Lubavitch is as well the burial site of the third and fourth rebbe of Chabad - the Tzemach tzedek and the rebbe maharash.

== Modern-Day Lubavitch Today ==
[[File:The city of lubavitch.jpg|thumb|the city of lubavitch]]
Lubavitch is a small village with a modest population. Although it no longer serves as a Jewish hub, its historical significance remains a focal point for Chabad followers and Jewish historians worldwide.

For Chabad followers, Lubavitch represents not just a physical place but a source of inspiration—a reminder of the transformative power of faith, wisdom, and perseverance. As the movement continues to grow and thrive worldwide, the memory of Lubavitch remains a central pillar of its identity, ensuring that its profound impact will never be forgotten.