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Shmuel Azimov

2025-08-29T04:29:31Z

Benny: /* External Links */

[[File:מולע אזימוב.jpg|left|thumb|250px|Rabbi Shmuel Azimov]] Rabbi '''Shmuel (Muleh) Azimov''' ([[1st of Elul]] [[5705]] – [[12th of Cheshvan]] [[5775]]) was the head [[shliach]] (emissary) to France, an exemplary Chassidic figure, and one of the greatest [[ba'al teshuvah]] outreach leaders in the world.

==Biography==
He was born on [[Rosh Chodesh Elul]] [[5705]] to his father Rabbi [[Chaim Hillel Azimov]] (son of Rabbi Tzvi Hirsch Azimov), director of the Chabad [[Talmud Torah]] network in [[Paris]], and to his mother Mrs. Risha.

When he concluded his year of Shlichus to [[Tomchei Temimim Brunoy]], he continued, in the work of outreach to youth and spreading Judaism and the wellsprings of Chassidus in [[Paris]].

His wedding to his wife Mrs. Batya, daughter of Rabbi [[Bentzion Shemtov]], took place in [[5728]]. The families from both sides, who were among prominent Chabad activists, tried to persuade [[the Rebbe]] to accede to their request to participate in the wedding celebration and conduct the chuppah ceremony. However, the Rebbe replied that he was concerned about an evil eye, and as compensation, he edited the [[Maamar|ma'amar]] (Chassidic discourse) [[dibur hamatchil|dibur hamaschil]] 'Ki Tisa' in honor of the wedding.

[[File:הרבי ואזימוב.jpg|left|thumb|250px|The Rebbe conversing with Rabbi Azimov and his two daughters at a [[farbrengen]]]]

When he entered for [[yechidus]] (private audience) on [[24th of Tishrei]] [[5726]], the Rebbe told him: "Continue there [in Paris] with additional efforts, and you will have great success, and the meaning of great success is success beyond imagination."

On [[2nd of Iyar]] [[5728]], he was sent by the Rebbe to Paris to direct the [[Tzeirei Agudas Chabad (Paris)|Tzeirei Agudas Chabad branch in Paris]]. Over the years, he brought thousands closer to Judaism and Chassidus; many of them became full fledged [[Chabad]] Chassidim in every sense of the word. He established a network of educational institutions and brought under his guidance dozens of emissaries scattered throughout France and beyond.

Among the many institutions that Rabbi Azimov established were: 'Cheder Lubavitch - Paris' - an institution for purely religious studies (where only Torah subjects are studied throughout the day); Gan Pardes Chana kindergarten; Beis Chana girls' school; Beis Chana boys' school (which also includes secular studies); Beis Chaya Mushka Campus (known as the largest campus in Europe); and '[[Beis Lubavitch Paris]]' - a network of Chabad houses in Paris and its surroundings. The central Chabad house is located in the 9th arrondissement of Paris.

Rabbi Azimov was also responsible for publishing the weekly bulletin called 'La Sidra' ('The Parsha'), distributed in tens of thousands of copies throughout France{{note|and throughout the world to many Chabad houses for French speakers}}, reaching over eighty percent of the Jews of Paris and its surroundings.

He was renowned for his deep connection and extraordinary devotion to the Rebbe. In his gatherings with his students, he constantly demanded complete dedication to the Rebbe's campaigns, in which he himself engaged with great vigor, and through which he brought thousands (literally) closer to Chabad.

He fulfilled his mission to dedicate himself to the "[[French Revolution for the Better]]."<ref>See the talk of Parshas Chukas, 12th of Tammuz 5749, section 8, note 83. And at the beginning of the special farbrengen held on Motzei 13th of Tishrei 5738 regarding [[Nigun HaAderes V'HaEmunah (France)]]. Also the talk of Vayeshev 5752.</ref>

He passed away on [[12th of Cheshvan]] [[5775]]. The funeral procession began in front of his home and passed through the Beis Chaya Mushka campus in Paris, then continued to Jerusalem where he was buried in the [[Chabad section of Har HaZeisim Cemetery]].

==Family==
*His son, Rabbi [[Menachem Mendel Azimov]] - head shliach in Paris and its suburbs, director of [[Beis Lubavitch (Paris)]] and the Rebbe's emissary to the 16th arrondissement of Paris.
*His son, Rabbi [[Levi Yitzchak Azimov]] - the Rebbe's emissary to the city of Neuilly-sur-Seine (a Paris suburb), [[mashpia]] of the Chabad community in Paris and director of the Chabad cheder in Paris.
*His son-in-law, Rabbi Elchanan Dov Marozov - maggid shiur and respondent in nigleh at [[Tomchei Temimim Lubavitch Brunoy]] yeshiva, France, and one of the Rebbe's emissaries to the 5th arrondissement of Paris.

==Further Reading==
*'''V'Nishamos Ani Asisi''' (And I Made Souls), the empire of teshuvah that he established in France, within 'Ki Karov' bulletin #93 Parshas Matos 5782, page 6.
*[[Kfar Chabad Weekly]] issue #1581, a complete special issue dedicated in his honor.

==External Links==

* [http://old2.ih.chabad.info/#!g=1&tag=הרב%20שמואל%20אזימוב Articles and reports] about Rabbi Shmuel Azimov {{info}}
* [http://www.teshura.com/teshurapdf/Tshura%20Azimov-Hertz_Web.pdf Activities and letters relating to his wife Mrs. Batya], Teshura Hertz-Azimov 5780
* '''[http://chabadpedia.co.il/images/0/05/תשורה_מרוזוב_גראסבוים.pdf Letters he received from the Rebbe]''', within Teshura from the wedding of his descendants Marozov-Grossbeim, 5782
* '''[https://www.chabad.org/news/article_cdo/aid/2752911/jewish/Rabbi-Shmuel-Moul-Azimov-69-Headed-a-Jewish-Revival-in-France-and-Beyond.htm Rabbi Shmuel ‘Moulé’ Azimov, 69, Headed a Jewish Revival in France and Beyond]'''

[[Category:Shemtov family]][[Category:Azimov family]]

== References ==

Bentzion Shemtov

2025-08-29T04:28:00Z

Benny: /* Family */

[[File:בן ציון שם טוב.jpg|thumb]]
[[File:בנציון שמטוב.jpg|thumb]]
[[File:מצבת בנצ שמטוב.jpg|thumb]]
Rabbi '''Ben Tzion Shem Tov''' (16 Cheshvan 5662 - 5 Tammuz 5735/1901-1975) was a dedicated emissary who was known for his profound spiritual connection to the Rebbe. He was appointed by [[the Rebbe]] on Shemini Atzeret 5731 (1971) as the "authority" over England. He possessed an extraordinary love for his fellow Jews, to the point of self-sacrifice.

== Early Life and Education ==
Rabbi Ben Tzion Shem Tov was born on 16 Cheshvan 5662 in the city of Druya to his father Rabbi Katriel and mother Batya. He studied at the Tomchei Temimim Yeshiva in Poltava from 1915 until 1925. Rabbi Ben Tzion excelled in his studies and was among the outstanding students. The Previous Rebbe wrote about him: "Ben Tzion is a scholarly young man, God-fearing, with exceptional talent in both revealed and mystical Torah study, knowledgeable in Talmud and many laws in Yoreh Deah and Choshen Mishpat, and great achievements in Torah study were predicted for him."

He married Mrs. Esther Golda (who passed away on 23 Cheshvan 5724/1964), sister of the renowned mentor Rabbi Mendel Futerfas.

== Activities and Mission ==
He was among the ten Temimim (yeshiva students) with whom the Previous Rebbe made a covenant to dedicate themselves until their last drop of blood to matters of Judaism and Chassidism. He fulfilled this commitment with actual self-sacrifice.

At the beginning of 1926, the Previous Rebbe sent Rabbi Ben Tzion and another young man to the towns of Vohlin to strengthen the Jews there in matters of Torah and mitzvot. The Vohlin district was a place where the Yevsektzia (Jewish Section of the Communist Party) ruled with full force, and in most cities there were no cheders (Jewish elementary schools) or Torah institutions, and Jews were afraid to conduct lives of Torah and mitzvot.

Rabbi Ben Tzion and his colleague arrived at the location and "transformed" Vohlin. The Previous Rebbe wrote about him: "He was the first to reveal his desire to work, and was given the Vohlin district to work in, traveling to towns and awakening interest in cheders, public Torah study sessions, improving mikvahs and more. For two and a half years he worked with great diligence, establishing many dozens of cheders, delivering passionate speeches about setting times for Torah study, establishing societies for studying Talmud, Mishnah, Jewish law and aggadah, Tiferet Bachurim, and words of awakening regarding the purity of Jewish daughters, and a different spirit clothed Vohlin. In four places, large yeshivas were established (secretly) with outstanding Torah scholars as heads of yeshivas, and about three hundred students studied Talmud in these four locations with great depth and good conduct."

== Imprisonment ==
At the end of 1927, the Yevsektzia discovered his activities and arrested him. The Previous Rebbe wrote: "For about three months he felt that someone was following his footsteps and counting his steps, but being devoted to his work, he did not find enough strength within himself to leave the work and travel to another region for a few months. One day in the month of First Adar 1927, they caught him in the city of Ovruch and sent him bound in iron chains under heavy guard to the city of Kharkov, where they put him in prison. They allowed him his tefillin, and he sat there for about two months... They granted his request to be free for the holiday days... When he returned, they told him he was free to stay in Kharkov until they would permit him to travel completely. Their desire was to see what he would do during that time so that through this they could learn with whom he was in contact, and although he engaged in his work matters, naturally in complete secrecy, thank God they could not find anything."

When they took the Previous Rebbe to prison on 14 Sivan 1927, on that same day they took him back to prison (after releasing him on condition that he remain in Kharkov as mentioned above) and interrogated him about the Previous Rebbe's activities, but he naturally did not reveal anything.

== Leaving Russia and Later Life ==
After the war, when Polish citizens who had fled to Russia were permitted to return to their country, the opportunity arose for Russian citizens to obtain forged documents as Polish citizens and leave Russia. Rabbi Ben Tzion took advantage of this opportunity and left Russia in 1947 on one of the freight trains that the Russian government allocated to the Poles.

He arrived in Poland and from there continued to England where he served as the Rebbe's emissary. He was well known for his dedication to the Rebbe, in his holy campaigns, in publicizing his Torah teachings, and especially in his dedication to convincing the elder Chabad Chassidim in Europe to accept the Rebbe's leadership.

== Spreading the Rebbe's Teachings ==
He had a special enthusiasm for studying and spreading the Rebbe's talks, and was particularly involved in this during his later years when he spent periods in the United States and the Holy Land.

He was among the founders of the "Committee for Spreading Talks" and near the time of his passing established the "Levi Yitzchak Institute" in the Holy Land for printing and publishing the Rebbe's Torah teachings in Hebrew.

In his final period, he moved to the Holy Land and lived in Kfar Chabad.

Rabbi Ben Tzion was severely injured in a traffic accident near Kfar Chabad and passed away after several days on the holy Shabbat, 5 Tammuz 5735 (1975). He is buried in the Mount of Olives cemetery.

He merited to establish a generation of Chassidim, connected ones, and the Rebbe's emissaries throughout the world.

== Family ==
His wife, Esther Golda, passed away on 23 Cheshvan 5724 (1964) and is buried in London.

His sons:

* Rabbi Menachem Mendel Shem Tov - Chassidic activist residing in Crown Heights
* Rabbi Shalom Dov Ber Shem Tov - The Rebbe's emissary to Detroit, Michigan
* Rabbi Avraham Yitzchak Shem Tov - The Rebbe's emissary to Philadelphia, Pennsylvania and Chairman of Agudas Chassidei Chabad
* Rabbi Yisrael Shem Tov - Chassidic activist residing in Crown Heights

His sons-in-law:

* Rabbi Nachman Sudak - The Rebbe's emissary in London, England
* Rabbi [[Shmuel Azimov]] - The Rebbe's emissary in Paris, France

[[Category:Shemtov family]]
[[he:בן ציון שם טוב]]

Shmuel Azimov

2025-08-29T04:27:08Z

Benny: /* External Links */

Shmuel Azimov

2025-08-29T04:26:31Z

Benny: /* External Links */

Shmuel Azimov

2025-08-29T04:25:53Z

Benny: Created page with "Rabbi Shmuel Azimov Rabbi '''Shmuel (Muleh) Azimov''' (1st of Elul 5705 – 12th of Cheshvan 5775) was the head shliach (emissary) to France, an exemplary Chassidic figure, and one of the greatest ba'al teshuvah outreach leaders in the world. ==Biography== He was born on Rosh Chodesh Elul 5705 to his father Rabbi Chaim Hillel Azimov (son of Rabbi Tzvi Hirsch Azimov), director of the..."

[[File:מולע אזימוב.jpg|left|thumb|250px|Rabbi Shmuel Azimov]] Rabbi '''Shmuel (Muleh) Azimov''' ([[1st of Elul]] [[5705]] – [[12th of Cheshvan]] [[5775]]) was the head [[shliach]] (emissary) to France, an exemplary Chassidic figure, and one of the greatest [[ba'al teshuvah]] outreach leaders in the world.

==Biography==
He was born on [[Rosh Chodesh Elul]] [[5705]] to his father Rabbi [[Chaim Hillel Azimov]] (son of Rabbi Tzvi Hirsch Azimov), director of the Chabad [[Talmud Torah]] network in [[Paris]], and to his mother Mrs. Risha.

When he concluded his year of Shlichus to [[Tomchei Temimim Brunoy]], he continued, in the work of outreach to youth and spreading Judaism and the wellsprings of Chassidus in [[Paris]].

His wedding to his wife Mrs. Batya, daughter of Rabbi [[Bentzion Shemtov]], took place in [[5728]]. The families from both sides, who were among prominent Chabad activists, tried to persuade [[the Rebbe]] to accede to their request to participate in the wedding celebration and conduct the chuppah ceremony. However, the Rebbe replied that he was concerned about an evil eye, and as compensation, he edited the [[Maamar|ma'amar]] (Chassidic discourse) [[dibur hamatchil|dibur hamaschil]] 'Ki Tisa' in honor of the wedding.

[[File:הרבי ואזימוב.jpg|left|thumb|250px|The Rebbe conversing with Rabbi Azimov and his two daughters at a [[farbrengen]]]]

When he entered for [[yechidus]] (private audience) on [[24th of Tishrei]] [[5726]], the Rebbe told him: "Continue there [in Paris] with additional efforts, and you will have great success, and the meaning of great success is success beyond imagination."

On [[2nd of Iyar]] [[5728]], he was sent by the Rebbe to Paris to direct the [[Tzeirei Agudas Chabad (Paris)|Tzeirei Agudas Chabad branch in Paris]]. Over the years, he brought thousands closer to Judaism and Chassidus; many of them became full fledged [[Chabad]] Chassidim in every sense of the word. He established a network of educational institutions and brought under his guidance dozens of emissaries scattered throughout France and beyond.

Among the many institutions that Rabbi Azimov established were: 'Cheder Lubavitch - Paris' - an institution for purely religious studies (where only Torah subjects are studied throughout the day); Gan Pardes Chana kindergarten; Beis Chana girls' school; Beis Chana boys' school (which also includes secular studies); Beis Chaya Mushka Campus (known as the largest campus in Europe); and '[[Beis Lubavitch Paris]]' - a network of Chabad houses in Paris and its surroundings. The central Chabad house is located in the 9th arrondissement of Paris.

Rabbi Azimov was also responsible for publishing the weekly bulletin called 'La Sidra' ('The Parsha'), distributed in tens of thousands of copies throughout France{{note|and throughout the world to many Chabad houses for French speakers}}, reaching over eighty percent of the Jews of Paris and its surroundings.

He was renowned for his deep connection and extraordinary devotion to the Rebbe. In his gatherings with his students, he constantly demanded complete dedication to the Rebbe's campaigns, in which he himself engaged with great vigor, and through which he brought thousands (literally) closer to Chabad.

He fulfilled his mission to dedicate himself to the "[[French Revolution for the Better]]."<ref>See the talk of Parshas Chukas, 12th of Tammuz 5749, section 8, note 83. And at the beginning of the special farbrengen held on Motzei 13th of Tishrei 5738 regarding [[Nigun HaAderes V'HaEmunah (France)]]. Also the talk of Vayeshev 5752.</ref>

He passed away on [[12th of Cheshvan]] [[5775]]. The funeral procession began in front of his home and passed through the Beis Chaya Mushka campus in Paris, then continued to Jerusalem where he was buried in the [[Chabad section of Har HaZeisim Cemetery]].

==Family==
*His son, Rabbi [[Menachem Mendel Azimov]] - head shliach in Paris and its suburbs, director of [[Beis Lubavitch (Paris)]] and the Rebbe's emissary to the 16th arrondissement of Paris.
*His son, Rabbi [[Levi Yitzchak Azimov]] - the Rebbe's emissary to the city of Neuilly-sur-Seine (a Paris suburb), [[mashpia]] of the Chabad community in Paris and director of the Chabad cheder in Paris.
*His son-in-law, Rabbi Elchanan Dov Marozov - maggid shiur and respondent in nigleh at [[Tomchei Temimim Lubavitch Brunoy]] yeshiva, France, and one of the Rebbe's emissaries to the 5th arrondissement of Paris.

==Further Reading==
*'''V'Nishamos Ani Asisi''' (And I Made Souls), the empire of teshuvah that he established in France, within 'Ki Karov' bulletin #93 Parshas Matos 5782, page 6.
*[[Kfar Chabad Weekly]] issue #1581, a complete special issue dedicated in his honor.

==External Links==

* [http://old2.ih.chabad.info/#!g=1&tag=הרב%20שמואל%20אזימוב Articles and reports] about Rabbi Shmuel Azimov {{info}}
* [http://www.teshura.com/teshurapdf/Tshura%20Azimov-Hertz_Web.pdf Activities and letters relating to his wife Mrs. Batya], Teshura Hertz-Azimov 5780
* '''[http://chabadpedia.co.il/images/0/05/תשורה_מרוזוב_גראסבוים.pdf Letters he received from the Rebbe]''', within Teshura from the wedding of his descendants Marozov-Grossbeim, 5782
* '''[https://www.chabad.org/news/article_cdo/aid/2752911/jewish/Rabbi-Shmuel-Moul-Azimov-69-Headed-a-Jewish-Revival-in-France-and-Beyond.htm Rabbi Shmuel ‘Moulé’ Azimov, 69, Headed a Jewish Revival in France and Beyond]'''

[[Category:Chassidim during the time of the Admor Shlita]] [[Category:Chassidim who left Russia in the Great Escape]] [[Category:Shluchim in France]] [[Category:Personalities in Paris]] [[Category:Personalities in France]] [[Category:Directors of Chabad institutions]] [[Category:Shemtov family]] [[Category:Poterpes family]] [[Category:Deceased shluchim]] [[Category:Personalities born in year 5705]] [[Category:Personalities who passed away in year 5775]] [[Category:Personalities buried in Chabad section of Har HaZeisim]] [[Category:Azimov family]] {{Footnotes}}

Chaim Hillel Azimov

2025-08-29T04:14:17Z

Benny: /* His Family */

[[File:חיים הלל אזימוב.jpg|thumb|Rabbi Chaim Hillel on The Left]]
[[File:חיים הלל אזימאוו, לייב לוין, שמעון דהאן .jpg|thumb]]
Rabbi '''Chaim Hillel Azimov''' (15 Cheshvan 5673 - 29 Iyar 5741) was a Chabad [[chassid]] who served as a shliach of [[the Rebbe]] in Paris, France, and managed the local Chabad Talmud Torah for thirty years.

== Life History ==
Born on 15 Cheshvan 5673 in the town of Rakshik to Mrs. Hada Reizel and Rabbi Tzvi Hirsh Azimov, who was among the well-known [[Ovdim]] among Chabad chassidim in Russia and a graduate of [[Yeshivas Tomchei Tmimim Lubavitch]].

At the age of two, he lost his mother, and four years later, when he was only six years old, he also lost his father. His grandfather, Reb Moshe Nissan Azimov, took him under his care and raised him in his home. In 5685, he began traveling between the various branches of Yeshivas Tomchei Tmimim in Nevel, Polotsk, Kremenchug, Kharkov, Vitebsk, Leningrad, and Ramen. He completed his yeshiva studies in 5691.

In 5695, his grandmother passed away, and shortly afterward his grandfather as well. He was adopted by his uncle, Rabbi Yechiel Yosef Rivkin, who also taught him a trade from which he could earn a living throughout his years in Russia until he arrived in Paris.

In 5707, he successfully escaped across the Russian borders as part of the great escape of Chabad chassidim, and in 5708, under the direction of the [[Frierdiker Rebbe]], he arrived in Paris where he began establishing educational institutions al taharas hakodesh (in the spirit of holiness).

He married Rebbetzin Mrs. Risha, daughter of Reb Shmuel Pevzner.

He served as secretary of [[Tomchei Tmimim Brunoy|Yeshivas Tomchei Tmimim in Brunoy]], and for thirty years managed the Talmud Torah 'Cheder Lubavitch' in Paris and its branches in the surrounding areas. He also worked energetically in activities to spread Yiddishkeit among families and youth, and connected many Jews with the Rebbe, while maintaining regular correspondence with the Rebbe.

He was a precise baal korei (Torah reader) with a pleasant melody, and would read regularly in the Anash synagogue.

He passed away on 29 Iyar 5741 and was buried on Har HaZeisim in Jerusalem.

== His Family ==
* His daughter Hada Reizel, wife of Rabbi [[Yehuda Leib Raskin]] - one of the Rebbe's shluchim to Morocco
* His daughter Chaya Sarah, wife of Rabbi [[Adin Even-Israel]] (Steinsaltz) - rabbi of the Tzemach Tzedek synagogue in Jerusalem, philosopher, lecturer, and author of many books
* His son, Rabbi [[Shmuel Azimov|Shmuel (Mule) Azimov]] - the Rebbe's shliach to Paris
* His son, Rabbi Moshe Nissan Azimov - the Rebbe's shliach to Jerusalem
* His daughter Esther Hadassah, wife of Rabbi Yosef Yitzchak Matusof - the Rebbe's shliach to Toulouse
* His daughter Devorah, wife of Rabbi Shmuel Tzvi Markowitz
* His daughter Sterna, wife of Rabbi Chaim Yitzchak Shanovitch

[[Category:Azimov family]]
[[he:חיים הלל אזימוב]]

Frierdiker Rebbe

2025-08-29T04:08:58Z

Benny: Redirected page to Rebbe Rayatz

#REDIRECT [[Rebbe Rayatz]]

Chaim Hillel Azimov

2025-08-29T04:08:22Z

Benny: /* Life History */

[[File:חיים הלל אזימוב.jpg|thumb|Rabbi Chaim Hillel on The Left]]
[[File:חיים הלל אזימאוו, לייב לוין, שמעון דהאן .jpg|thumb]]
Rabbi '''Chaim Hillel Azimov''' (15 Cheshvan 5673 - 29 Iyar 5741) was a Chabad [[chassid]] who served as a shliach of [[the Rebbe]] in Paris, France, and managed the local Chabad Talmud Torah for thirty years.

== Life History ==
Born on 15 Cheshvan 5673 in the town of Rakshik to Mrs. Hada Reizel and Rabbi Tzvi Hirsh Azimov, who was among the well-known [[Ovdim]] among Chabad chassidim in Russia and a graduate of [[Yeshivas Tomchei Tmimim Lubavitch]].

At the age of two, he lost his mother, and four years later, when he was only six years old, he also lost his father. His grandfather, Reb Moshe Nissan Azimov, took him under his care and raised him in his home. In 5685, he began traveling between the various branches of Yeshivas Tomchei Tmimim in Nevel, Polotsk, Kremenchug, Kharkov, Vitebsk, Leningrad, and Ramen. He completed his yeshiva studies in 5691.

In 5695, his grandmother passed away, and shortly afterward his grandfather as well. He was adopted by his uncle, Rabbi Yechiel Yosef Rivkin, who also taught him a trade from which he could earn a living throughout his years in Russia until he arrived in Paris.

In 5707, he successfully escaped across the Russian borders as part of the great escape of Chabad chassidim, and in 5708, under the direction of the [[Frierdiker Rebbe]], he arrived in Paris where he began establishing educational institutions al taharas hakodesh (in the spirit of holiness).

He married Rebbetzin Mrs. Risha, daughter of Reb Shmuel Pevzner.

He served as secretary of [[Tomchei Tmimim Brunoy|Yeshivas Tomchei Tmimim in Brunoy]], and for thirty years managed the Talmud Torah 'Cheder Lubavitch' in Paris and its branches in the surrounding areas. He also worked energetically in activities to spread Yiddishkeit among families and youth, and connected many Jews with the Rebbe, while maintaining regular correspondence with the Rebbe.

He was a precise baal korei (Torah reader) with a pleasant melody, and would read regularly in the Anash synagogue.

He passed away on 29 Iyar 5741 and was buried on Har HaZeisim in Jerusalem.

== His Family ==
* His daughter Hada Reizel, wife of Rabbi [[Yehuda Leib Raskin]] - one of the Rebbe's shluchim to Morocco
* His daughter Chaya Sarah, wife of Rabbi [[Adin Even-Israel]] (Steinsaltz) - rabbi of the Tzemach Tzedek synagogue in Jerusalem, philosopher, lecturer, and author of many books
* His son, Rabbi Shmuel (Mule) Azimov - the Rebbe's shliach to Paris
* His son, Rabbi Moshe Nissan Azimov - the Rebbe's shliach to Jerusalem
* His daughter Esther Hadassah, wife of Rabbi Yosef Yitzchak Matusof - the Rebbe's shliach to Toulouse
* His daughter Devorah, wife of Rabbi Shmuel Tzvi Markowitz
* His daughter Sterna, wife of Rabbi Chaim Yitzchak Shanovitch

[[Category:Azimov family]]
[[he:חיים הלל אזימוב]]

Ovdim

2025-08-29T04:04:51Z

Benny: Redirected page to Avodas Hatfilah

#REDIRECT [[Avodas Hatfilah]]

Ovdim

2025-08-29T04:04:42Z

Benny: Created page with "<nowiki>#REDIRECT Avodas Hatfilah</nowiki>"

<nowiki>#REDIRECT [[Avodas Hatfilah]]</nowiki>

Chaim Hillel Azimov

2025-08-29T04:03:25Z

Benny: /* Life History */

[[File:חיים הלל אזימוב.jpg|thumb|Rabbi Chaim Hillel on The Left]]
[[File:חיים הלל אזימאוו, לייב לוין, שמעון דהאן .jpg|thumb]]
Rabbi '''Chaim Hillel Azimov''' (15 Cheshvan 5673 - 29 Iyar 5741) was a Chabad [[chassid]] who served as a shliach of [[the Rebbe]] in Paris, France, and managed the local Chabad Talmud Torah for thirty years.

== Life History ==
Born on 15 Cheshvan 5673 in the town of Rakshik to Mrs. Hada Reizel and Rabbi Tzvi Hirsh Azimov, who was among the well-known [[Ovdim]] among Chabad chassidim in Russia and a graduate of [[Yeshivas Tomchei Tmimim Lubavitch]].

At the age of two, he lost his mother, and four years later, when he was only six years old, he also lost his father. His grandfather, Reb Moshe Nissan Azimov, took him under his care and raised him in his home. In 5685, he began traveling between the various branches of Yeshivas Tomchei Tmimim in Nevel, Polotsk, Kremenchug, Kharkov, Vitebsk, Leningrad, and Ramen. He completed his yeshiva studies in 5691.

In 5695, his grandmother passed away, and shortly afterward his grandfather as well. He was adopted by his uncle, Rabbi Yechiel Yosef Rivkin, who also taught him a trade from which he could earn a living throughout his years in Russia until he arrived in Paris.

In 5707, he successfully escaped across the Russian borders as part of the great escape of Chabad chassidim, and in 5708, under the direction of the Frierdiker Rebbe, he arrived in Paris where he began establishing educational institutions al taharas hakodesh (in the spirit of holiness).

He married Rebbetzin Mrs. Risha, daughter of Reb Shmuel Pevzner.

He served as secretary of [[Tomchei Tmimim Brunoy|Yeshivas Tomchei Tmimim in Brunoy]], and for thirty years managed the Talmud Torah 'Cheder Lubavitch' in Paris and its branches in the surrounding areas. He also worked energetically in activities to spread Yiddishkeit among families and youth, and connected many Jews with the Rebbe, while maintaining regular correspondence with the Rebbe.

He was a precise baal korei (Torah reader) with a pleasant melody, and would read regularly in the Anash synagogue.

He passed away on 29 Iyar 5741 and was buried on Har HaZeisim in Jerusalem.

== His Family ==
* His daughter Hada Reizel, wife of Rabbi [[Yehuda Leib Raskin]] - one of the Rebbe's shluchim to Morocco
* His daughter Chaya Sarah, wife of Rabbi [[Adin Even-Israel]] (Steinsaltz) - rabbi of the Tzemach Tzedek synagogue in Jerusalem, philosopher, lecturer, and author of many books
* His son, Rabbi Shmuel (Mule) Azimov - the Rebbe's shliach to Paris
* His son, Rabbi Moshe Nissan Azimov - the Rebbe's shliach to Jerusalem
* His daughter Esther Hadassah, wife of Rabbi Yosef Yitzchak Matusof - the Rebbe's shliach to Toulouse
* His daughter Devorah, wife of Rabbi Shmuel Tzvi Markowitz
* His daughter Sterna, wife of Rabbi Chaim Yitzchak Shanovitch

[[Category:Azimov family]]
[[he:חיים הלל אזימוב]]

Library of Agudas Chassidei Chabad

2025-06-24T06:59:56Z

Benny: /* External Links */

[[File:ספריה.jpg|thumb|The Lubavitch Library (on the right) adjacent to the 770 building]]
Located at the worldwide Chabad movement's headquarters - 770 Eastern Parkway, Brooklyn, NY.

This library is among the most important Jewish libraries in the world. The library includes approximately 250,000 titles, mostly ancient and rare; of these approximately 200,000 books are in Hebrew and Yiddish, and approximately 50,000 books are in other languages.

The current chief librarian is Rabbi Shalom DovBer Levine, preceded by Rabbi Chaim Lieberman.

== History ==
Throughout the history of Chabad Chassidus, a collection of books and manuscripts existed at its center, in the possession of the Rebbe, leader of the movement.

The collection from the first generations of Chassidus barely survived. The vast majority of books and manuscripts were burned in the numerous fires that struck small towns in those days, or were lost in other vicissitudes of time. The main part of the current collection began to be gathered in the third generation of Chabad Chassidus, and expanded over the generations, until it became one of the most important Jewish libraries in the world, if not the most important.

From the first generation of Chabad Chassidus, we know of a list of about one hundred printed volumes that were taken for inspection from the home of the Alter Rebbe, Rabbi Schneur Zalman of Liadi, during his imprisonment. These volumes were part of his books taken by them to determine whether they contained any material against the monarchy.

It's possible this was only a library of a few hundred books; but even this sum of hundreds of volumes was substantial in Russia of those days.

At the end of his life, there were two fires in the Alter Rebbe's house, one in 1810, when his handwritten composition of the Shulchan Aruch that he authored was also burned. The second occurred during the Napoleonic War when the Alter Rebbe left his home in Liadi in late 1812, and was forced to wander until his passing on 24 Tevet 5573 (1813).

His son, the Mitteler Rebbe, his successor and the Rebbe of the second generation of Chabad, settled in the town of Lubavitch at the end of that year, built a house and a large synagogue there, with a library that included 611 volumes, arranged in four cabinets. This is reported in the record written after the search conducted at his house in 1826.

A large collection of books began to be built in the third generation - by the Tzemach Tzedek, and grew from generation to generation.

This collection underwent many adventures and transformations: in fires that broke out in Lubavitch, a large part of it was burned. Part of the printed books of this collection passed to the heirs of the Tzemach Tzedek - after his passing, and to the heirs of the Rebbe Maharash - after his passing.

Most of the collection of printed books gathered by our Rebbes until World War I was confiscated by the Communist government, as will be described below. The Rebbe Rayatz began to build a new collection of printed books.

== Main Collections in the Library ==

* A collection of thousands of manuscript volumes; the vast majority are Chabad Chassidic writings, original holy manuscripts of Chabad Rebbes, or copies that Chassidim made for themselves.
* A large archive of letters and documents related to Chabad; including the enormous letter archive of the Rebbe Rayatz.
* A treasury of holy objects that remained as inheritance from Chabad Rebbes, as well as objects of all types that were given as gifts to the Rebbe during his years of leadership.
* A collection of photographs of Chassidim and Chabad activities that were sent to the Rebbe Rayatz during his leadership, and to the Rebbe during his years of leadership.
* A large archive of newspaper clippings related to the Chabad movement and to Judaism in general, as well as various departments of notices and publications that were sent to the Rebbe over the years.

A special team works regularly on the collection of manuscripts and archives, and based on them, books of discourses, talks and holy letters of Chabad Rebbes throughout the generations are edited and printed.

The book collection is open to researchers for study, and a detailed computerized catalog has been created for it. The general public has access to view the catalog on the library's website, as well as electronic copies (scans) of many of the books.

The library has an exhibition hall, where changing exhibitions display selected items from the treasury of objects, photographs, books and manuscripts.

== Schneersohn Collection ==
The Rebbe Rashab, the Rebbe of the fifth generation of Chabad, left Lubavitch during World War I, when the German army approached the area, and settled in the city of Rostov on the Don River. He left the book collection for safekeeping in a warehouse in Moscow, in order to receive it back after the end of the war.

At the end of the war period, the Rebbe Rashab passed away in Rostov, and the leadership of Chabad passed to his son and successor, the Rebbe Rayatz, the Rebbe of the sixth generation of Chabad, who began to inquire about the status of the books in the warehouse and their return. However, at that time the Communist regime took power, the warehouses were nationalized, and the books were taken from there and placed in the public library in Moscow.

Over the years, the Rebbe Rayatz worked and endeavored to get the books back, but the Soviet government refused to return them.

When the first signs of a new era in Russia began in 5741 (1981), the Rebbe continued to work energetically for the redemption of this holy collection, and expressed that it was a matter of "pidyon shvuyim" (redemption of captives) of holy sparks found in exile in the hands of gentiles.

Currently, some of the books are located in the Jewish Museum in Moscow, which has received much criticism from Chabad Chassidim.

== The Rebbe Rayatz's Collection ==
At the same time that the book collection was placed in the public library in Moscow in 5684 (1924), the Rebbe Rayatz began to rebuild the Lubavitch library.

In 5685 (1925), he purchased the book collection of the bibliographer and collector R' Shmuel Wiener, a collection that numbered about five thousand precious ancient and rare books, and immediately began to engage in expanding the library and completing it with Jewish books of all types.

In 5687 (1927), he was arrested, sent into exile, released and forced to leave Russia. Initially, they did not allow him to take this new collection with him, but after his firm declaration that he would not leave without the books, permission was granted and he transferred this collection to the new center of Chabad Chassidus in the city of Riga.

From there, he sent letters and notices to Anash (Chassidim) worldwide, urging them to help enrich the "Lubavitch Library" with books of all kinds. This continued after the Chabad center was moved to Poland, in the city of Warsaw and in Otwock.

During his travels, the Rebbe Rayatz never parted from 3 suitcases containing manuscripts, only during his journey to the Holy Land in 5689 (1929) did he entrust them to the [future] Rebbe when they parted in Trieste, Italy.

At the beginning of World War II, the Rebbe was in Warsaw occupied by the Nazis (may their name be erased) for a period of several months, until late winter 5700 (1940) when he left with his family and secretaries; first they passed through Berlin to Riga, Stockholm, and from there arrived in New York.

The book collection remained in occupied Poland. Part of it was transferred over a year and a half, by those who worked to move this treasure from place to place through difficult paths during the war, until it arrived in New York at the end of 5701 (1941), when the ground floor of the new Chabad center at 770 Eastern Parkway was dedicated to this library.

Another part of this collection was lost for thirty-eight years, and only in 5737 (1977) was it discovered, and following intense activism and effort, it was returned to the library's ownership at the beginning of 5738 (1978).

Another part of the collection was deposited in the American Embassy in Warsaw, but the Nazis looted the embassy, and after the war, the books passed from their hands to the Russian army, which stored them in one of its many warehouses, and for many years their fate was unknown.

In 5757 (1997), a book collector (a Karlin Chassid) found the books in his searches in Russian army warehouses, and according to his Rebbe's instruction, informed Chabad Chassidim. The "Otzar HaChassidim" organization photographed the books at astronomical cost, but the Russian government refuses to return them to this day, despite repeated appeals from Chabad Chassidus and the American government.

== The Rebbe's Collection ==
Immediately upon arriving in New York in the summer of 5701 (1941), the Rebbe was appointed by his father-in-law, the Rebbe Rayatz, to head the "Merkos L'Inyonei Chinuch" (Central Organization for Jewish Education). The Rebbe then began to collect books for his offices at 770 to serve the work of Merkos L'Inyonei Chinuch.

After the passing of the Rebbe Rayatz on 10 Shevat 5710 (1950), the leadership of Chabad passed to the Rebbe. He then began to expand this collection, with many books gathered according to his instructions by his many emissaries worldwide. The Rebbe instructed his representatives and emissaries to strive and engage in this, thanked those who were involved and encouraged them to send both ancient books and manuscripts, and newly printed books. When helpful, he instructed to reach an exchange agreement whereby in return for sending books to the library, the senders would receive books from Kehot (Chabad publishing house).

In 5728 (1968), when this collection grew to large dimensions, the house adjacent to 770 was purchased to house this special library.

During the years 5728-5745 (1968-1985), two parallel libraries existed at the Chabad center: a. The collection of the Rebbe Rayatz on the ground floor of 770. b. The Rebbe's collection in the building adjacent to 770.

In 5746-47 (1986-87), the "Books Trial" took place in which a grandson of the Rebbe Rayatz claimed ownership of part of his collection; the court ruled that all the books belong to the Library of Agudas Chassidei Chabad.

After the Rebbe's victory in the trial, he announced a massive campaign to expand the library, and even ordered the unification of the two collections under the "Central Library of Agudas Chassidei Chabad Ohel Yosef Yitzchak - Lubavitch." In 5749 (1989), he ordered the renovation and expansion of the library building, and its physical connection to the main building of 770. Preparations immediately began to open the library to researchers.

In 5752 (1992), the construction of the library and the preparation of the computerized catalog were completed, and the reading room was opened to researchers.

In 5754 (1994), the library's exhibition hall, located on the third floor of 770, was opened to the general public. This floor was previously used as the apartment of Rabbi Shmaryahu Gurary.

== Collection of Manuscripts and Archives ==
During the seven generations of Chabad Chassidus, alongside the growth of the printed book collection, the manuscript collection also grew. The main part of this collection consists of manuscripts of Chabad Chassidic teachings.

This began during the leadership of the Alter Rebbe, when the Alter Rebbe had not yet published any of his books. The discourses he would deliver every Shabbat were recorded by his brother, Rabbi Yehudah Leib of Janowitch, author of the book "She'erit Yehudah." Many copies were made of these "hanachos" (transcripts) which were distributed among thousands of Chassidim. Even the book of "Tanya" had not yet been printed at that time and was distributed among the Chassidim in many copies. Thus began the formation of the manuscript collection of Chabad Chassidic teachings.

This collection was not kept in the Alter Rebbe's house. However, after two generations, his grandson and successor - the Tzemach Tzedek - endeavored to gather these manuscripts in one place, and thus began the building of the manuscript collection, which was always preserved at the center of Chabad leadership.

From time to time this collection grew, both through the acquisition of manuscripts, teachings and manuscripts of previous Rebbes, and through the discourses of the Rebbe of that generation, who would record his discourses or deliver them publicly, and the Chassidim would record and copy them in many copies. This collection always passed from the leader of the movement to his successor.

This collection also did not completely escape the vicissitudes of time. A small number of volumes found their way to other heirs of the Rebbe after his passing. The aforementioned fires that struck the town of Lubavitch did not spare the manuscript collection either, and many volumes of these were also burned.

However, the majority and essence of this collection was always preserved at the center of the Chabad movement. Even the volumes that had found their way to other heirs were eventually purchased by the Rebbe and his people, and returned to the authority of the Rebbe, leader of the movement.

After many adventures and transformations, we have finally merited that the significant majority of this large and rare collection, gathered by Chabad leaders throughout the generations, has been preserved. And the lion's share of it is found today in the "Library of Agudas Chassidei Chabad."

The library currently contains about three thousand manuscript volumes; more than a hundred of them are written in the original holy handwriting of our Rebbes.

All these, in addition to a huge archive containing about one hundred thousand letters and documents from all seven generations of Chabad leaders (though only a few from the early generations), as well as letters to them, in addition to thousands of other letters and documents.

A special team works on these manuscripts, editing and printing from them the series of discourses, talks and holy letters of our Rebbes, the Chabad Rebbes throughout the generations.

== Library Structure ==
In 5727 (1967), Agudas Chassidei Chabad purchased building number 766 on Eastern Parkway, adjacent to the right side of the building of the world headquarters of the Chabad movement - 770. The building was purchased in order to store the library archive, which had expanded to large dimensions, and in order to meet the need to arrange the books in a more cataloged form and to preserve them in better storage conditions. In addition to its use as library offices and as a spacious storage place, the building served various purposes over the years, including serving as a hall for special visits of distinguished personalities who met with the Rebbe (including the meetings of the Rebbe with Chief Rabbis Mordechai Eliyahu and Avraham Shapira), as well as a private room for the Rebbe and Rebbetzin where they stayed on Shabbat and holidays in the last years of the Rebbetzin's life. In 5750 (1990), about a year after the passing of Rabbi Shmaryahu Gurary, the upper floor of 770 was vacated at the instruction of the Rebbe, who ordered the place to be prepared for opening a changing exhibition from the library archive. As a result, a bridge connecting the building with 770 was built, to allow direct access from the library to the exhibition hall renovated in Rabbi Shmaryahu Gurary's apartment. Also during these renovations, the basements of the building were connected with the basement floor of 770.

Over the years, the library archive expanded significantly, creating a real need to expand the space. After the passing of Rabbi Meir Itkin in 5767 (2007), negotiations began with the family to purchase his house adjacent to the library building, and in 5774 (2014) the purchase was completed and renovations began to unify the houses and secure them from fires and water penetration.

==== Exhibition Hall ====
This library is not intended for lending, or for reading books by the general public, but as emphasized several times by our Rebbes, it is a library for researchers, rabbis, heads of yeshivas and authors who want to consult a rare book.

In order to satisfy the desire of the general public who wish to see a little of the holy treasures contained in the library, a special hall in the library was dedicated to exhibitions. Each year, a special topic is chosen by the library management, to which the exhibition of that year is dedicated. Over the years, special items related to each of the Chabad Rebbes and to every area of Chabad activity have been displayed in this exhibition. The exhibitions displayed books, manuscripts, objects, paintings and photographs related to the Rebbes and Chabad activities, to great Jewish scholars and especially to the great figures of Chassidus. The library's special collection of Haggadahs was also exhibited; ketubot, and first editions of Chassidic books printed in the early generations.

These exhibitions are visited by men and women from all circles, school children, tourist groups, and anyone who wants to see with their own eyes books and objects that teach the history of Chassidus and the treasures of the library, which after generations of preparation - is open to the public.

== Library Search Software ==
The CD "Chabad Library" was published by Kehot Publication Society and the Chabad Library in 5766 (2006), featuring 250 books that appear on the library's website, with basic and sophisticated search software with dozens of search modes.

With this software, you can search for a word or combination of words, selecting distance between words, with or without word order, whole or partial, with or without prepositions, with or without additional letters. The search can be performed in a book or several books, in a database or several databases, books alphabetically or by departments, with or without document merging, and other advantages and benefits. After receiving the results, you can copy the selected passages to the clipboard, to a Word file, or for printing.

== See Also ==
* [[Chabad Library]]

== Further Reading ==
* '''From the Archives''', by Shalom DovBer Levin, Kehot, 5771 (2011).
* '''The Rebbe's Library Reaches Its Heritage''', a review of the expansion of the Rebbe's library over the years, Kfar Chabad weekly magazine issue 1936 page 44
* '''Treasury of Royalty''', the Rebbe's efforts to preserve the collection of manuscripts of our Rebbeim, Kfar Chabad weekly magazine 1948 page 43

== External Links ==
* [https://chabadlibrary.org/ chabadlibrary.org] — Agudas Chassidei Chabad Library website
* Text section - Some of our Rebbeim's books in text format, on the Agudas Chassidei Chabad Library website
* '''The Largest Chassidic Library in the World''' - HaMevaser in a fascinating article about the Lubavitch Library
* '''Rare Pictures from Inside the Library'''
* Lubavitch Library: Hechtman in a photo gallery from the exhibition
* '''Rare Documentation: Books from the Library that were left by the Rebbe's instruction in Kfar Chabad''' Tevet 5781 (2020)
* '''Gallery: Famous Personalities Who Visited the Rebbe's Library Over the Years'''
* '''Pictures from the Library Exhibition Tishrei 5782 (2021)'''
* '''The Crown Jewel''', Librarian Rabbi Berel Levin in a filmed video review of the Library (English)
* Keys and Honorary Certificates for the Rebbe ● Extensive documentation
* The Rebbe's Shtender, the Special Silver Staff, the Clock with the Moon • Special Video

[[Category:cites in Crown heights]]
[[Category:770]]
[[he:ספריית אגודת חסידי חב"ד]]

Shlomo Aharon Kazarnovsky

2025-04-29T23:10:25Z

Benny: /* Children */

[[File:Kazaranovsky, Shlomo Aharon 02.jpg|thumb]]
[[File:kaza.jpg|thumb]]
Rabbi '''Shlomo Aharon Kazarnovsky''' (1897-1982) was a talmid of Tomchei Temimim Lubavitch and a chossid of the Rebbe Rashab, the Frierdiker Rebbe, and the Rebbe. He was one of the most prominent chassidim in America, who helped acquire [[770 Eastern Parkway - Chabad World Center|770]] for the Frierdiker Rebbe, and served for many years as chairman of Agudas Chassidei Chabad in the United States. He also served on the boards of Merkos L'Inyonei Chinuch, Machne Israel, Vaad Shomrei Shabbos and Nicho"ch.

== Early Life and Education ==
Rabbi Kazarnovsky was born in 1897 in Mohilev on the Dnieper. When he was 12 or 13 years old, two Temimim who came to his city made a strong impression on him, and they suggested he join the yeshiva in Lubavitch.

When he arrived in Lubavitch, the menahel at the time - the Frierdiker Rebbe - informed them that since the zman had already started, they weren't accepting bochurim until the next year.

Shlomo Aharon didn't want to return home, and went to visit Rebbetzin Rivka - the Rebbe Rashab's mother. She asked his surname and when he answered 'Kazarnovsky', the Rebbetzin said "Sit down, I'll tell you your yichus" and explained how they were descendants of the Mitteler Rebbe. When he said he wanted to enter the yeshiva but the menahel said they wouldn't accept now, she told him to stay in Lubavitch that night, and the next day Reb Shlomo Aharon received a message from the menahel that he was accepted to the yeshiva.

The Rebbetzin then said he was accepted because of her, on condition that he make kiddush for her every Shabbos after Musaf, which he did until her last day.

He learned in Tomchei Temimim Lubavitch from 1911 until 1917.

== Marriage and America ==
He married Chaya Freida, daughter of Reb Asher Grossman, in 1921. After their wedding they lived in Russia for several years, and in 1926 they immigrated to America.

In his first year he served as rav in the Ein Yaakov shul in Rochester, New York, then moved to New York. In winter 1929 he became rav of Congregation Bnei Yitzchok and Tiferes Yisroel in Bensonhurst, Brooklyn.

== Chabad Activities ==
He served as secretary and director of Agudas Chabad in the United States for several years. In 1938, when "Achos Temimim" was established in Brooklyn, the Frierdiker Rebbe appointed him as one of three mashpi'im for this group of girls.

When the Frierdiker Rebbe escaped and arrived in New York on 9 Adar 1940, he immediately began searching for and purchasing a building for Chabad headquarters and the Frierdiker Rebbe's home.

At the end of that summer he purchased 770 Eastern Parkway, and from then on was in charge of building matters. In 1959-1960 he was involved in building the expanded shul in what had been the courtyard.

In 1942 he arranged the purchase of the Chabad section in Montefiore Cemetery (after the passing of Rebbetzin Shterna Sarah, wife of the Rebbe Rashab).

At the beginning of the Rebbe's nesius, he searched for and helped purchase a home for the Rebbe and Rebbetzin on President Street.

In 1956 when the Rebbe established the vocational school in Kfar Chabad, he appointed him as his shliach for the dedication, and from then on he managed the fund supporting the institution.

He can be seen sitting behind the Rebbe at many farbrengens.

== Passing ==
He continued all these activities until his passing on 7 Cheshvan 1983.

His matzeiva reads: "Worked energetically for Chabad institutions in Eretz Yisroel, and planted Chabad's vineyard in America, close to and accomplished much for Beis Chayeinu, and was shown special affection by our Rebbeim, served in kodesh as a rav for over 50 years, spread Torah and Chassidus and brought hearts closer, particularly youth to Yiddishkeit until his last day."

His wife Chaya Freida passed away on 11 Nissan 1987.

== Children ==
* Reb Moshe Kazarnovsky - Among the first talmidim of the Central Tomchei Temimim and member of Tzeirei Agudas Chabad in USA.
* Reb Chaim Asher Kazarnovsky - Passed away 18 Adar II 1989.
* Mrs. Sarah Stock, wife of Reb Yisroel Hakohen Stock - Shliach to Connecticut.
* Mrs. Risia Poizner, wife of Reb [[Yitzchok Zalman Posner]] - Shliach to Tennessee. Passed away 11 Cheshvan 2007.
* Mrs. Rivka Schafstein, wife of Reb Azriel Zelig Scharfstein - Rav of Cincinnati.
* His granddaughter Mrs. Sterna Sarah, wife of Rabbi Tzvi Yechiel Grinblat - Head Shliach to Argentina.

[[Category:People from Crown Heights]]
[[he:שלמה אהרון קזרנובסקי]]

The Rebbe

2025-04-18T05:54:57Z

Benny: /* In the United States: */

[[File:לערך הרבי שליט"א.png|250px|thumb|right|the Rebbe]]
Rabbi Menachem Mendel Schneerson (in Yiddish: Schneersohn; known as the Lubavitcher Rebbe and in Chabad simply as the Rebbe) was born on 11 Nissan 5662 (1902). He is a spiritual leader whose influence encompassed the entire world and particularly the Jewish people. He is the seventh Rebbe of Chabad-Lubavitch, and is identified as Melech HaMoshiach (King Messiah) who will redeem the people in the true and complete Redemption. Among his notable activities were the establishment of the Shlichus (emissary) enterprise and the Ten Mitzvah Campaigns he initiated, aiming to bring Judaism to every single Jew. His actions, words, and influence emphasized the anticipation of Moshiach and activities to hasten the Redemption.

On 3 Tammuz 5754, he was concealed from physical sight, though based on his own words, Chassidim believe in the eternity of his life in our generation. Among Chabad Chassidim there are various views and approaches to 3 Tammuz, but all believe it is part of the Redemption process and await the Rebbe's revelation as Melech HaMoshiach.

== Life History ==

==== Birth and Early Years ====
{{Chabad}}
The Rebbe was born on Friday, 11 Nissan 5662 (April 18, 1902) in the Russian-Ukrainian town of Nikolayev, to Rabbi Levi Yitzchak and Rebbetzin Chana Schneerson. His maternal grandfather was Rabbi Meir Shlomo Yanovsky, the Rabbi of Nikolayev.

The Bris Milah was held on 18 Nissan, Chol HaMoed Pesach, and the festive meal took place in the home of his grandfather, Rabbi Meir Shlomo Yanovsky, with many Jews from Nikolayev participating. During the celebration, his grandfathers and father delivered Torah discourses, with his father connecting the Bris celebration to his own birthday which fell on that day. The Rebbe was named "Menachem Mendel" after his great-grandfather, the [[The tzemach tzedek|Tzemach Tzedek.]]

After his father, Rabbi Levi Yitzchak, was appointed Chief Rabbi of Dnepropetrovsk (formerly Yekaterinoslav) in 1909, the family moved there.
[[File:הרבי בילדותו.jpg|thumb]]
From a very young age, the Rebbe became known for his diligence and extraordinary memory. His time was mostly dedicated to a comprehensive study of all parts of the Torah—both revealed and hidden. His main guide in learning was his father. The Rebbe described his childhood years as the time when his worldview took shape, which he later applied throughout his life, especially as a Rebbe. In a rare letter to Mr. Yitzchak Ben Zvi, he described his thoughts as a child:<blockquote>“From the time I started going to 'cheder' and even before that, the image of the future redemption began to form in my imagination—the redemption of the Jewish people from their final exile

— a redemption that will explain the suffering of the exile, the decrees, and the destructions.”</blockquote>— Letter from 1956 to Mr. Yitzchak Ben Zvi

At the age of 18, in 1920, he was appointed to serve as a rabbi in one of the synagogues in the city.

In 1923, the Rebbe met the [[Rebbe Rayatz]] (Rabbi Yosef Yitzchak Schneersohn) for the first time. Shortly thereafter, he joined him in his public activities, fulfilling special roles in various fields and standing by the Rebbe Rayatz in his famous battle to preserve the sacred practices of Judaism and mitzvot in Soviet Russia. At that time, the Rebbe Rayatz referred to him as his "Minister of Education." In Sivan 1927, the Rebbe Rayatz was arrested, and the Rebbe played a central role in efforts to save him. After his release, the Rebbe Rayatz stayed in Malchovka, and only a few followers were permitted to visit him, including the Rebbe, who was invited to see him and spent long hours conversing with him daily.

In Tishrei 1928, he visited his parents in Dnipro. After Sukkot, his mother accompanied him to Leningrad. From there, he left Russia with the Rebbe Rayatz, who was set to become his father-in-law, and with his entire family. The Rebbe settled in Riga with the Rebbe Rayatz’s family. However, due to financial difficulties, their planned wedding was delayed, and it was decided he would move to another city. In Tevet of that year, he moved to Berlin, Germany.

== Marriage ==
On the 10th of Kislev, 1928, the Rebbe became engaged to [[Rebbetzin Chaya Mushka Schneerson|Chaya Mushka Schneerson]], the daughter of the Rebbe Rayatz. The wedding took place in Riga. On Shabbat Parshat Vayetze, the 11th of Kislev, the “Shabbat Kallah” took place, and the Rebbe was called to the Torah in the Rebbe Rayatz’s minyan.

Two weeks after the engagement, on the 14th of Kislev 1929, the wedding celebration was held at the Tomchei Temimim Yeshiva in Warsaw. Rabbis and Rebbes from all over Poland attended the event.

Due to Soviet authorities not permitting the Rebbe's parents to leave Russia and attend the wedding, they held a simultaneous celebration in Russia to mark their son's wedding. Despite their absence, many friends and supporters attended, and the joy was immense.

The Rebbe remarked on his wedding day:<blockquote>"The day that connected me to you, and you to me, so that together we will labor and bring about the true and complete redemption."

— Translation from remarks made on the 14th of Kislev 1954.</blockquote>After the wedding, the Rebbe and his wife lived for a short time in Riga. His father-in-law, the Rebbe Rayatz, instructed him to lead gatherings on Shabbat and special days, as well as directing him to handle matters of Jewish law, Kabbalah, and Chassidus, and special duties concerning the guidance of the Chassidim and community.

==== Berlin ====
On the 10th of Shvat, 1929, the Rebbe left Latvia and moved to Berlin, where he established his residence with his wife, Chaya Mushka. Following his father-in-law's instructions, the Rebbe began academic studies at the University of Berlin.

During his time in Berlin, he made several trips to visit the Rebbe Rayatz in Riga. He also visited the Rebbe Rayatz’s court in Tishrei 1930, when the Rebbe Rayatz traveled to the United States, where the Rebbe met with Chassidim.

In Nisan 1933, due to the worsening situation and growing anti-Semitism in Germany, the Rebbe and his wife left Berlin and immigrated to Paris. This occurred a few months after Hitler came to power.

==== Paris ====
In Paris, the Rebbe dedicated himself to Torah study with great diligence, without drawing attention to himself.

Simultaneously, by his father-in-law’s instructions, he studied at the Sorbonne University.

Additionally, the Rebbe worked with great dedication in matters of communal responsibility, following the Rebbe Rayatz’s guidance, who was then in Poland. He also managed the transmission of funds and contributions sent from the United States to his father-in-law’s court in Poland.

He compiled Chassidic teachings at that time, including:

* ‘HaTamim’ pamphlets
* Talks of the Rebbe Rayatz
* Letters of the Rebbe Rayatz
* Indexes to the Tanya
* Indexes to Torah Ohr
* Indexes to Likkutei Torah
* Indexes to the Ma’amarei Admor Rashab
* Other Torah compilations.

==== During World War II ====
In the winter of 1939, Chabad in the United States, by the Rebbe Rayatz’s instructions, began lobbying with high-level officials to obtain entry visas for the Rebbe and his wife to the United States. The request was submitted at the American Consulate in Paris. However, due to the war, communication was difficult, and it was unclear whether the visa had been granted.

In 1940, just before Shavuot (after the Germans had already entered France and the Rebbe had not yet received the U.S. visa), the Rebbe and his wife left the city and traveled to southern France, an area not yet occupied by the Germans. On the evening of Shavuot, they arrived in the city of Vichy. In late summer 1940, they moved from Vichy to Nice, where they lived for eight to nine months until the summer of 1941. Meanwhile, efforts to secure visas continued. On the 20th of Nisan 1941, the visas were received in Marseille, and from there, the Rebbe and his wife made their way to Lisbon, Portugal.

On the 17th of Sivan, 1941, the Rebbe and his wife boarded the ship "S.S. Serpa Pinto" from Portugal to New York, where they arrived on the 28th of Sivan, 1941. A delegation of Chassidim sent by the Rebbe Rayatz welcomed them at the port.

==== In the United States ====
Upon his arrival in the United States, the Rebbe began assisting his father-in-law, the Rebbe Rayatz, in all of his activities, particularly his efforts to establish America as a center of Torah and Chassidus. In 1942, the Rebbe Rayatz appointed him as the chairman of the central Chabad institutions:

* Machne Yisroel
* merkoz linyonei chinuch
* Kehot Publishing House.

In 1943, the Rebbe was also appointed as the chief editor of [[Kehos|Kehot's]] publications.

During those years, the Rebbe also worked as a ship engineer in the U.S. Navy.

==== Activities Toward Accepting Leadership ====
''Extended article - [[The Rebbe Accepting The Nesius|The Rebbe's Acceptance of Leadership]]''

After 10 Shevat 5710 (1950), when news spread of the passing of the Previous Rebbe (Rabbi Yosef Yitzchak Schneersohn), the Chassidim began discussing the need to appoint his son-in-law, the Rebbe (then known as "The RaMaSh"), as his successor.

Extensive activity was undertaken by Chassidim worldwide to encourage the Rebbe to accept the leadership. The activity was led by prominent Chassidim across the globe:

===== In the United States: =====
* Rabbi [[Eliyahu Simpson]] - Gabbai of the Previous Rebbe
* Rabbi Israel Jacobson - Leader of Agudas Chassidei Chabad
* [[Rabbi Shneur Zalman Gurary]]
* Rabbi Shmuel Zalmanov
* Rabbi Shmuel Levitin - The Mashpia
* Rabbi Shlomo Aaron Kazarnovsky
* Rabbi DovBer Haskin
* Rabbi Meir Ashkenazi - Rabbi of Shanghai

===== In the Holy Land: =====
* Rabbi Eliezer Karasik - Chairman of Agudas Chassidei Chabad in the Holy Land
* Rabbi Moshe Gurary - Director of Agudas Chassidei Chabad
* Rabbi Shmerel Gurary
* Rabbi Avraham Paris
* Rabbi Shlomo Yosef Zevin
* Rabbi Avraham Chein
* Rabbi Avraham Chaim Na'eh

===== In Europe: =====
* Rabbi Nissan Nemenov - Director and Mashpia of Tomchei Tmimim in Brunoy
* Rabbi Israel Noach Blinitzky
* Rabbi Avraham Sender Nemtzov
* Rabbi Saadia Liberow

These individuals enthusiastically supported the Rebbe's leadership and influenced Chabad Chassidim in the United States, Israel, and worldwide to accept his leadership. They also worked to ensure Chabad institutions would accept the Rebbe's leadership. However, some Chabad Chassidim, as well as Rebbetzin Nechama Dina (wife of the Previous Rebbe), supported the Previous Rebbe's elder son-in-law, Rabbi Shmaryahu Gurary (RaShaG), to lead the movement. After the Rebbe accepted leadership, RaShaG showed exceptional deference to the Rebbe.

In the months following the passing, many Chassidim from around the world wrote letters of connection and sent them to 770, but the Rebbe refused to accept the leadership. Over the following months, the pleas from the Chassidim increased while the Rebbe continued to refuse, though gradually he began taking on communal leadership responsibilities - writing general letters, giving instructions, receiving people for private audiences, and more. On the evening of 10 Shevat 5711, at a gathering marking the first anniversary of the Previous Rebbe's passing, the Rebbe delivered the discourse "[[Basi LeGani]]," thereby officially accepting leadership of Chabad Chassidism.

== Leadership of Chabad Chassidism ==

==== His role as Rebbe ====
After the passing of the Previous Rebbe, he began energetically expanding the Torah and educational institutions established by the Previous Rebbe worldwide.

Even before formally accepting leadership, the Rebbe sent the first emissaries to Morocco - Rabbi Michael Lipsker and Rabbi Shlomo Matusof. Following the Rebbe's instructions, his emissaries to Morocco established the Oholei Yosef Yitzchak Lubavitch (Morocco) network, including yeshivas, boys' schools, and girls' schools in Morocco, thereby providing thousands of Jewish youth with authentic Jewish education and saving them from spiritual assimilation. Simultaneously, under the Rebbe's guidance, smaller yeshivas and study houses were established in Morocco to train teachers, rabbis, ritual slaughterers, scribes, and other religious functionaries.

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

The Rebbe published general letters in which he encouraged all jews to strengthen themselves. These general letters were published by the Rebbe's emissaries in newspapers and other media to spread the messages to the Jewish people at large, reaching a record number of Jews. Many turned to the Rebbe seeking his advice and holy blessings. Masses of Chassidim and Jews of all types began flocking to his gatherings, eagerly absorbing his holy talks, which were also transcribed.

At the gathering of 10 Shevat 5711, and especially in the discourse "Basi LeGani," the Rebbe emphasized his purpose in the world - to bring about the redemption and revelation of Moshiach speedily.

During the Purim gathering in 5711, held several weeks after accepting leadership, the Rebbe began speaking about himself and his leadership, stating "I am only a pipeline," "One must be connected to the Rebbe, I am only filling a position in one aspect." Among other things, he said: "After the passing of the Rebbe RaShaB, the Previous Rebbe once said that he doesn't say 'may his soul rest in Eden' about his father, because why say 'may his soul rest in Eden' when it's easier and better to say 'his soul is within me.' The same applies to the Rebbe – I don't say 'may his soul rest in Eden,' but rather 'his soul is within me'!"

==== Daily Schedule ====
''Extended article - The Rebbe's Daily Schedule''

For most of the day, the Rebbe's occupation revolved primarily around Torah study and responding to letters sent to him from around the world. Additionally, with increasing frequency over the years, the Rebbe would visit the resting place of his father-in-law, the Previous Rebbe. Furthermore, for decades the Rebbe dedicated time three times a week to receive people for private audiences in his personal room, where he would answer people's questions and guide them in divine service. In later years, due to the heavy burden, the Rebbe discontinued private audiences and began receiving the public in general audiences in his study hall. On 11 Nissan 5746, the Rebbe began distributing dollars for charity every Sunday. Many rabbis and public figures came to the Rebbe during the dollar distribution and private audiences to receive his blessing and advice.

Every Shabbat, a gathering was held with the Rebbe, where he would deliver talks dealing with both the revealed and mystical aspects of Torah, as well as current affairs. Starting in 5725, the Rebbe began analyzing one of Rashi's commentaries on the weekly Torah portion at every gathering. From late 5730, the Rebbe began studying one of his father's commentaries in Likkutei Levi Yitzchak at every gathering, and from 5744, the Rebbe began analyzing one of the daily Rambam lessons at every gathering.

== His Work and Influence ==

==== Activities in the Jewish World ====
''Extended article - [[The Ten Mivtzoim|The Ten Mivtzoyim]]''

After ascending to the Nesius (leadership), the Rebbe began leading campaigns to publicize Jewish mitzvos and Chassidic teachings under the banner of "Ufaratzta" (And you shall spread forth), taken from the possuk "Ufaratzta yama vakeidma v'tzafona v'negba" [westward, eastward, northward and southward]. Within this framework, the Rebbe called upon his Chassidim to influence wherever possible, to fulfill mitzvos and study Torah, among other things, by going out to public places and meriting the public with these mitzvos. The Rebbe also called for financial assistance to those who couldn't afford tashmishei mitzvah (ritual items).

Later, he initiated public activities that he termed 'Mivtzoyim' (campaigns). Some of the Mivtzoyim are connected to Yom Tov observances and are seasonal, for example lighting Chanukah menoros in homes, stores and city centers, Lag BaOmer parades, helping Yidden shake lulav on Sukkos, distributing handmade shmurah matzah before Pesach, blowing shofar on Rosh Hashanah, arranging for those who don't attend shul to hear the Aseres HaDibros (Ten Commandments) on Shavuos, fulfilling the four mitzvos of [[Purim]], and more.

The Rebbe frequently emphasized the great importance of performing practical mitzvos, even just once, and even when the mitzvah is done without understanding its deeper meaning.

Another project the Rebbe initiated, called 'The Ten Mivtzoyim', was a call for every Yid to fulfill ten mitzvos that he saw as central, and to influence other Yidden to fulfill them, which include:

* [[Mivtza Ahavas Yisroel|Ahavas Yisroel]] (love of fellow Jews)
* [[Mivtza Chinuch|Chinuch]] (Jewish education)
* Torah study
* Tefillin
* Mezuzah
* [[Mivtza Kashrus|Kashrus]]
* Tzedakah
* Having holy seforim in the home
* Neiros Shabbos Kodesh and Yom Tov candle lighting
* Taharas HaMishpacha (family purity)

Following his call, Chabad Chassidim set up tefillin stands in city streets offering passersby the opportunity to perform this mitzvah. N'shei uBnos Chabad (Chabad women and girls) are active in distributing Shabbos candles and explanatory pamphlets about the mitzvah to women and girls. Additionally, Chabad Houses offer mezuzah installation and checking services, and kitchen kashering for all who are interested.

In this period following his acceptance of the Nesius, the Rebbe established in Eretz HaKodesh:

* Tzeirei Agudas Chabad organization
* The Oholei Yosef Yitzchak network
* N'shei Chabad organization

He instituted structural and organizational changes with new general and specific horaos (directives) in Agudas Chassidei Chabad, positioning it as an umbrella organization for all Chabad mosdos in Eretz HaKodesh. This was alongside assistance to Colel Chabad which provided support to Chassidim in gashmius matters.

In the United States, the Rebbe established:

* Tzeirei Agudas Chabad in New York
* N'shei Chabad organization

Simultaneously, he strengthened and developed the organizations he had managed until then:

* Merkos L'Inyonei Chinuch
* Machne Israel
* Kehot Publication Society

In parallel, the Rebbe sent shluchim to various states across America, and to additional countries such as Australia, Brazil, and Morocco. In these locations, educational institutions and Chabad organizations were established, alongside activities to bring Yidden closer to Yiddishkeit and Chassidus, tailored to the conditions of each local Jewish community. In Morocco, the Oholei Yosef Yitzchak Lubavitch (Morocco) network of institutions was established.

Concurrently, the Rebbe worked extensively for Kfar Chabad both b'gashmius and b'ruchnius, from specific instructions in all areas of life, concern for expanding the mosdos, establishing enterprises and material welfare, to matters of tznius, chinuch, and activities for hafatzas hamaayanos.

==== The Shlichus Enterprise ====
''Extended article - Chabad House''

The Rebbe's father-in-law, the Frierdiker (Previous) Rebbe, worked to bring Yidden closer to Torah and mitzvos, and sent shluchim to various countries. However, during his time the scope of activity was relatively limited, and the Rebbe expanded it on an enormous scale, until today the number of shluchim reaches about two thousand spread throughout the world.

The first shluchim were sent to Morocco in the early years of the Rebbe's nesius, including: Rabbi Michel Lipsker, Rabbi Shlomo Matusof, and Rabbi Nissan Pinson. Simultaneously, Rabbi Tzvi Hirsch Chitrik was sent as a shliach to Brazil, and many shluchim were sent throughout the United States.

Under the Rebbe's leadership, the concept of shlichus became a central requirement from Chabad Chassidim in particular, and from every Jew in general, to leave their place and dedicate themselves to spreading Yiddishkeit and Chassidus in places that needed it. As part of this requirement, the Rebbe established the shlichus enterprise, appointing his Chassidim as shluchim in every location and establishing Chabad Houses worldwide that provide both gashmius (material) and ruchnius (spiritual) assistance to every Jew. Over the years, the shlichus enterprise expanded, and today it encompasses almost every city and settlement in the world where Jews are found, numbering over 6,000 shluchim, including 1,700 shluchim in Eretz Yisroel.

==== The Daily Rambam Study Initiative ====
''Extended article - The Daily Rambam Study Takana''

In 5744 (1984), the Rebbe initiated the daily [[The Rambam|Rambam]] study project, in which the Rambam's halachic works were divided into daily study portions. One of the takana's objectives was to encourage concise study of all areas of halacha in a clear and illuminating way, as they are formulated in the Rambam's seforim. There are three study tracks:

* Three chapters per day, completing the entire Yad HaChazaka in one year
* One chapter per day, completing the series once in three years
* Study of Sefer HaMitzvos, completed once a year

At one farbrengen in 5744, which was actually a continuation of the Yud-Tes Kislev farbrengen that fell that year on Friday, the Rebbe mentioned and aroused that the time had come to arrange a division similar to the division of Shas in studying the Rambam's Mishneh Torah. The directive wasn't immediately implemented, but the talmidim hashluchim at the Chabad yeshiva in Casablanca, Morocco, where the Rambam had lived for several years, who learned this sicha, divided the entire Mishneh Torah among the Torah community in Morocco, to be learned between Yud Shevat (the day of accepting the nesius) and the Rebbe's birthday on Yud-Alef Nissan and the Rambam's birthday on Yud-Daled Nissan. The talmidim hashluchim themselves took "Hilchos Shluchin V'Shutfin" in connection with their role as the Rebbe's shluchim, and Reb Shlomo Matusof, the head shliach and yeshiva director, gave them a shiur in these halachos.

==== The Seven Noahide Laws ====
''Extended article - The Seven Noahide Laws''

Starting in the 1980s, the Rebbe called for action to instill the Sheva Mitzvos B'nei Noach (Seven Noahide Laws) to all of humanity, encouraging all people to observe them, based on the Rambam's ruling that there is an obligation on the Jewish people to ensure that the nations of the world fulfill the Seven Noahide Laws. In his view, the notable lack of engagement with this topic in previous generations stemmed from concern that such activity would be perceived as an attempt to interfere with the gentiles' religion, a concern that barely exists today, and therefore the Jewish obligation to transmit the Seven Mitzvos remains in full force.

The Rebbe saw influencing the nations of the world to observe the Seven Mitzvos as part of the preparation process for the Geulah (Redemption), when all of humanity will fulfill the mitzvos incumbent upon them, and the beginning of his function as Melech HaMoshiach in tikun olam (rectifying the world).

Following his initiative and his Chassidim's activities on the matter, the United States Congress declared the importance of the Seven Noahide Laws as the foundation of modern social morality.

==== Education in the American Congress ====
''Extended article - Education Day USA''

In the year 5738 (1978), the United States Congress decided to declare the 11th of Nissan, the Rebbe's birthday, as "Education and Sharing Day," during which efforts and resources would be increased to improve education in all educational institutions for all ages throughout the United States. In the text of the proposal submitted by Congress for ratification by then-President Jimmy Carter, the seven Noahide laws are mentioned as a model for the moral principles upon which human civilization rests. Since this legislation, the United States' "Education and Sharing Day" has been proclaimed each year by the sitting President on the day corresponding to the Hebrew date of 11 Nissan, the Rebbe's birthday. The Rebbe expressed his gratitude for the decision of Congress and explained in a farbrengen the significance of establishing this day as "Education Day":<blockquote>The government declared a certain day (11 Nissan) as "Education Day" throughout the United States. Everything must have a source in Torah. And seemingly - where is the source for this matter, to connect an essential and important matter with a special day of the year? Especially the matter of education, which is an ongoing and constant matter at every moment.

The answer to this is: The obligation to accept the yoke of Heaven is constant at every moment, and nevertheless a special day of the year was established for this - Rosh Hashanah; we are obligated to mention the Exodus from Egypt every day, during the day and at night, and together with this a special day of the year was established, the holiday of Pesach, as the "time of our freedom"; the obligation to study Torah is at every free moment, and nevertheless they established a special day of the year, the holiday of Shavuot, as a day of renewed awakening regarding everything connected to receiving the Torah and studying it.

And here, in this matter we see how the world is getting closer to the coming of Moshiach. For in the future, the promise will be fulfilled "Then I will transform the peoples to a clear language... to serve Him with one consent," one of the aspects of this being that a mighty kingdom, a "superpower," which has influence throughout the entire world, has publicly declared for all to see the greatness of the importance and vitality of the matter of education.

— From the talk of 11 Nissan 5738 - notes of the listeners</blockquote>Additionally, in New York State, numerous "Education Days" are proclaimed each year before the 11th of Nissan, corresponding to the number of years of the Rebbe's life. The declaration is delivered by the Governor of New York State, the two legislative houses, the Assembly and the Senate, in a special ceremony conducted by Rabbi Shmuel Butman.

==== A Moment of Silence ====
''Extended article - [[A Moment of Silence|Moment of Silence]]''

In 5743 (1983), the Rebbe called for implementing a 'Moment of Silence' in schools worldwide at the beginning of the day, during which students would contemplate for 60 seconds about the Creator of the world, in light of the fact that without recognition of the Creator, there is no guarantee for preserving the fundamental laws that protect human society.

His call met with opposition in the [[The United States|United States,]] where it was claimed that it contradicted the principle of separation of church and state enshrined in the U.S. Constitution. The Rebbe explained that the principle of separation of church and state was established to allow religious freedom, and this principle requires allowing parents to educate their children about belief in Hashem even in public schools. The Rebbe further emphasized that the school should not interfere with the content of the child's contemplation, and therefore his proposal does not contradict the separation of church and state.

Following the Rebbe's call, President Ronald Reagan signed a proclamation to implement the 'Moment of Silence' in schools across the United States.

==== Activities by Year ====
* 5710 (1950): Establishment of the emissary project in Morocco. Sent first emissaries to Morocco: Rabbi Michael Lipsker and Rabbi Shlomo Matusof.
* 5711 (1951): The Rebbe accepts leadership. Sends Rabbi Tzvi Hirsch Chitrik to Brazil.
* 5712: Established "Tzeirei Agudas Chabad" and "N'shei U'Bnos Chabad"
* 5714: First launched the Arbah Minim campaign and Matzah campaign
* 5718: During the 12 Tammuz gathering, the Rebbe called for action in the manner of "Ufaratzta" (spreading forth)
* 5724: Began activities for Russian Jewry
* 5729: Founded Nachalat Har Chabad neighborhood in Kiryat Malachi for immigrants
* 5727: On [[Lag BaOmer]], shortly before the Six-Day War, established the Tefillin campaign
* 5739: Strongly opposed the Camp David Accords regarding giving up the Sinai Peninsula
* 5730: Launched campaign regarding the "Who is a Jew" law
* 5740: Established worldwide Lag BaOmer parades
* 5741: Established Tzivos Hashem organization
* 5751: Delivered talk demanding Chassidim "do all you can" to bring Moshiach
* 5753: Began encouraging the declaration "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed"

== His Torah and and Teachings ==

==== His Seforim ====
''Extended articles - The Rebbe's Seforim, The Rebbe's Learning Method''

Hundreds of seforim document the Rebbe's teachings, some based on the divrei Torah he spoke for hours during his public appearances on Shabbos, Yomim Tovim, and special occasions, and others are collections from his letters on various topics. Most of the Rebbe's words were documented and written by the 'chozrim' - a group of Chassidim with exceptional memory, who would transcribe the Rebbe's words. These sichos were printed in the Sichos Kodesh series and later translated to Hebrew in the Divrei Moshiach and Toras Menachem - Hisvaaduyos series.

Many sichos were edited and reviewed by the Rebbe and printed in Likkutei Sichos (comprising about 40 volumes) and in Sefer HaSichos (comprising about 12 volumes). These sichos contain the Rebbe's Torah chiddushim in various areas - in Chassidus, Kabbalah, Gemara, and even in the simple meaning of Rashi's commentary on the Torah, as they are explained through pshat, drush, remez, and sod, and as was the Rebbe's custom to connect things to the time they were said. Many of the sichos also dealt with instructions for Chassidim and explained his perspectives on world events.

The Rebbe's maamarim (Chassidic discourses) were printed in Sefer HaMaamarim arranged by parsha, and some were edited by the Rebbe and printed in [[Sefer HaMaamarim - Melukot|Sefer HaMaamarim - Melukat]]. Some of his letters containing instructions, advice, and brachos were printed in the Igros Kodesh series.

==== Torah and Science ====
The Rebbe supported the view that science does not contradict religion, arguing that science's role is merely to hypothesize, and therefore should not be considered against the certainties of Torah. The Rebbe even expressed displeasure with observant scientists who tried to hide Torah views in the face of "scientific hypotheses."

In a private audience with one professor, the Rebbe used as an example the discussion regarding the position of the sun relative to Earth, noting that while 150 years ago most scientists were certain their revolutionary view was "scientific fact," Einstein's Theory of Relativity proved otherwise, and in such matters we have no way to know what truly revolves around what.

The Rebbe also believed that since "everything that God created in His world, He created only for His glory," all scientific discoveries that have been innovated and revealed in recent years are intended to add to God's glory through their utilization for Torah and holiness. Over the years, the Rebbe was careful to harness technology for holiness, encouraged Tanya classes on radio, and even broadcast his gatherings live several times.

==== Hafatzat HaMayanot (Spreading the Wellsprings) ====
Extended entry – '''Spreading the Wellsprings Outward'''

The Rebbe transformed the concept of Hafatzat HaMayanot into the work of the seventh generation, and even expressed several times that this is the most general matter in our generation, and the special mitzvah in which the people of our generation need to be 'especially careful'. For this purpose, the Rebbe established the Shluchim (emissaries) project and Chabad Houses, which brought Chassidic teachings to every place.

The Rebbe expressed that spreading the wellsprings takes precedence over spreading Judaism, since it is in the category of "a mitzvah that cannot be performed by others," and particularly because generally, spreading the wellsprings naturally leads to changes in the world of those who study it, also in matters of observing Torah and mitzvot.

In recent years, the Rebbe announced that the work of spreading the wellsprings has been completed, and there is no longer anything delaying the coming of the Redemption, and we only need to prepare the people of the generation and the world to receive Moshiach.

==== Study of Secular Knowledge ====
Extended entry – '''Secular Knowledge'''

The Rebbe studied foreign languages in his childhood during times when he stayed in places where Torah study was forbidden. In his youth, he studied additional general subjects for matriculation exams, during times that did not detract at all from his extensive holy studies. After his marriage, he studied academic subjects under the instruction of his father-in-law, the Rebbe Rayatz. The Rebbe focused mainly on studying natural sciences, and it is known that he received degrees in engineering and physics. The Rebbe used the knowledge he acquired at university to prove his halachic opinion regarding halachic-technological questions.

However, many times the Rebbe firmly expressed his view opposing study in college, for several reasons: a. The atmosphere in these studies is permeated with denial of G-d and His providence. b. Academic studies incorporate subjects that are in the category of idol worship. c. The atmosphere on campuses is one of complete immodesty and contrary to tzniut.

In a letter to a young man who served as a shliach and wanted to study in college, the Rebbe elaborated on the severity of the matter, particularly as the Rebbe's emissary, that when he goes to study in college, he takes the Rebbe there with him.

==== Relationship to the State and Land of Israel ====
Extended entries – '''State of Israel • Land Integrity • Requests for the Rebbe to come to Israel and the Responses'''

The Rebbe, like previous Chabad Rebbes (the Rebbe Rashab and the Rebbe Rayatz), opposed the Zionist idea, yet they viewed the State of Israel as a "miracle of salvation", though he recognized it "de facto" (in practice) and not "de jure" (in principle).

The Rebbe also showed active involvement in the life of the state, and met with state leaders, IDF officers, and heads of the Israeli security system. He firmly opposed giving territories to Arabs, and presented the opinion of military experts that giving away territories could lead to danger to life. The Rebbe based his opposition on the Shulchan Aruch and repeated the halacha that non-Jews who approached Jewish towns near the border, even if they only want to come for the purpose of gathering straw and hay, we desecrate Shabbat for them, lest they capture the city and from there the land would be easy to conquer.

Nevertheless, the Rebbe never went to Israel. When asked about this, he gave several answers, including that he wanted to be close to the resting place of his father-in-law, the Rebbe Rayatz. In a public talk in 5719 (1959), the Rebbe explained this by saying: "There are those who ask why I myself do not travel to settle there. Well, this is a matter that does not depend on me, and meanwhile I cannot do this, but this has no relevance to everyone else, except for me. I don't know if they imagine what is holding me back, and if it matters whether they know or not, but in any case, that is not what we are discussing now."

To those who suggested that he fly and even said they were willing to pay for the ticket, he said he could not.

== The Rebbe as Moshiach ==
The Rebbe is identified as the Moshiach who will redeem the Jewish people. Recognition of the Rebbe as Moshiach was publicized by Chabad rabbis worldwide and joined by senior rabbis from other groups. The rabbinic publications are through halachic rulings based on halachic precedent and the Rebbe's own references to the subject, where he hinted to his Chassidim that he is the Moshiach and encouraged them to publicize this in various ways.

In 5751, the Rebbe announced the beginning of Moshiach's revelation, and subsequently announced that the leader of our generation received the mission from God to reveal himself as Moshiach. That year, belief in the Rebbe as Moshiach received public expression on several occasions, and the Rebbe approved its publication when he encouraged the Chassidim's singing: "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Va'ed."

== His Niggunim ==
In the early years of his leadership, the Rebbe taught melodies, some of which were known and forgotten, and some he composed himself. Usually, the time for teaching melodies was during the Simchat Torah gathering held before dawn, after the Hakafot.

Among the notable melodies:

* [[Darkecha Elokeinu]] (5716)
* [[Asader L'Seudasa]] (5716)
* [[Tzama Lecha Nafshi]] (5718)
* [[Ata Bechartanu]] (5721)
* [[Anim Zemiros]] (5722)
* [[Hu Elokeinu]] (5724)
* [[V'hi She'amda]] (5715)
* [[Ki Anu Amecha]] (two versions, 5717 and 5724)
* [[Stav Ya Pitu]] (5723)
* [[Rachamana D'anei]] (5720)
* [[Shamil]] (5719)
* [[Ha'aderes V'ha'emuna]] (5734)

== Further Reading ==

====== Biography ======

* R' Mordechai Menashe Laufer, "Yemei Melech", Kfar Chabad 1991
* Prof. Yirmiyahu Branover, "Prophet From Your Midst, Biography of Reb Schneerson", Merkaz Hafotzah Mamash, 2007
* R' Elkana Shmotkin and R' Boruch Oberlander "Early Years", comprehensive biography of the Rebbe's first years - 1902-1929
* R' Eliezer Yehoshua Zelikovsky and R' Yosef Yitzchak Greenberg, "Days of Beginning", diary, documents, research and photos from the Rebbe's first year of leadership - Tishrei 1950 until Adar 1951, Kehot Publication, New York, 1992
* Dr. Yechiel Harari, "The Rebbe's Secret", Yediot Books, 2013
* Joseph Telushkin "Rebbe: The life and teachings of Menachem M. Schneerson, the most influential Rabbi in Modern History" (2014)

==== Miscellaneous ====
* Exit from Russia (book), Gate of Wanderings, accepting leadership in Pocking, Rebbe's Igros Kodesh to Pocking
* R' Chesed Halberstam discusses his years as meshares bakodesh for the Rebbe and Rebbetzin Chaya Mushka - Beis Moshiach Weekly issue 470
* R' Mordechai Menashe Laufer, "Mishivchei Rebbe, Things Said About Reb Schneerson", author's publication and Chabad House Ashdod, 2000
* R' Shneur Zalman Hertzel, "Marriages of the Nesi'im" - description of our Rebbeim's weddings
* Yosef Ashkenazi, "In Holy Quarters", memoirs of meshares bakodesh R' Sholom Ber Gansburg
* "Depth of Chassid-Rebbe", overview of Rebbe-Chassid connection. Beis Moshiach Weekly supplement, 11 Nissan 2012
* "Toraso Emes", overview of Rebbe's teachings, Simchas Torah 2013
* "Forty Years to Prophecy", forty years since Rebbe's prophecy about Yom Kippur War. Beis Moshiach Weekly supplement, published before Yom Kippur 2014
* "The Besorah" of the Rebbe regarding Moshiach and Geulah - unique supplement collecting general press coverage about Rebbe's Geulah message, Beis Moshiach Weekly supplement, 3 Tammuz 2014
* "In Response to Your Letter", overview of Rebbe's letters, answers and responses, Beis Moshiach Weekly supplement, 3 Tammuz 2017
* "Daled Amos" of the Rebbe - philosophical supplement about nature of traveling to and staying by Rebbe today, Beis Moshiach Weekly supplement, Tishrei 2018
* "We Are Commanded to Tell" Rebbe stories - 120 stories about the Rebbe, Beis Moshiach Weekly supplement, Pesach 2022
* "Jewish Art in the Seventh Generation" - Rebbe's connections with artists, mostly painters - Pesach supplement 2023, editor: Menachem Ziegelboim. Chronicles Rebbe's connections with popular artists: R' Hendel Lieberman, Jacques Lipchitz, Michel Schwartz, R' Baruch Nachshon, R' Yaakov Agam, R' Zalman Kleinman, R' Michael Muchnik, Raphael Nouril, R' Chaim Sherrf, Dr. Ben Tzion Bar Ami, R' Eliezer Tiffenbrun, R' Yossi Rosenstein
* Tami Holtzman, "Rebbe and Chassidim Through the Camera Lens", Beis Moshiach Weekly, issue 1315 pages 20-26 (2023)
{{Reflist}}

== External Links ==

==== General ====

* Rebbe Drive website
* The Lubavitcher Rebbe section - Chabad.org
* The Lubavitcher Rebbe section - Beit Chabad website
* Cover story about the Rebbe in the New York Times
* "The Rebbe Lives and Exists" - NRG website, Mati Tuchfeld

==== History ====

* Librarian Rabbi Shalom DovBer Levin reveals new details related to the Rebbe's early years - Chabad.org website
* Wedding Journal - Description of the Rebbe's conduct at his wedding - from the diary of R' Eliyahu Chaim Althaus - Chabad.org
* General overview of the Rebbe's wedding - Collection from the book "Nissuei HaNesiim" (link inactive, 23 Tishrei 5784)
* The Rebbe's references to his wedding day - Chapter from the book "Nissuei HaNesiim"
* The canceled plan: The Rebbe's wedding in the month of Elul from the book "Nissuei HaNesiim"
* Shneur Zalman Berger reviews in Beit Moshiach weekly the history of the Rebbe during the Holocaust and the years preceding it: "Days of Wrath and Fury" - Part One, The Rescue from Burning Europe - Part Two
* Poet Avraham Shlonsky and the Rebbe - by Rabbi Shneur Zalman Berger

==== The Rebbe and Leaders of the Generation ====

* Letters of appreciation to the Rebbe from important rabbis around the world, on the Torah of Chabad for Yeshiva Students website

==== Video ====

* Collection of video clips of the Rebbe - Chabad.org
* Moshiach Now - The Rebbe's prophecies
* "The Rebbe received the 'Letter of Hiskashrus' and burst into tears - Events of the day the Rebbe accepted leadership. Amazing testimony" - on the 12 Shevat 5775 website

[[Category:5662 births]]
[[he:הרבי]]

Keser Eliyon

2025-04-18T05:53:55Z

Benny:

Keser Eliyon is the intermediary between the Emanator and the emanated. Its inner dimension is the lowest level of the Ein Sof (which itself contains several aspects, and is called Atik Yomin), and its outer dimension is the Keter of the world of Atzilut, called Arich Anpin.

It is elevated above Atzilut (similar to how engraved letters are superior to written letters), but in relation to the Infinite Light ([[Ohr Ein Sof]]) before the Tzimtzum, it is said in the Tikunim that "Keter Elyon, although it is pure light, refined light, '''it is dark''' before the Cause of all causes."

== Atik Yomin and Arich Anpin ==
Keter Elyon divides generally into two parts: Atik Yomin and Arich Anpin.

In "Arich" are found the roots of the Sefirot called "Stimaah" and so forth. The analogy for this in the soul is the hiyuli powers (or hidden powers) which are the source of the revealed powers. Like the "power of intellect" which is the root of intelligence - every person has an IQ, determining the extent of their grasp and memory, which fields they are more talented in, which powers are more developed in them. Through study and effort, their powers change and improve - the person absorbs faster and understands more deeply. Through study and effort, their powers change and improve. And similarly with the other powers of man.

The revealed intellect is developed to a certain extent, and there is a hidden source of intellect from which the intellect comes and is drawn, and the more a person exerts himself and uses the power, he "draws" more from the source of the power, from the hiyuli power.

An example of this above: the source of the ten Sefirot of Atzilut is in the Sefirot included in Keter, which is why it is called "Arich Anpin" - long and great face. This means it is the same concept as "Zeir Anpin" in Atzilut, except that it is "greater" and more elevated. The ten Sefirot included in "Arich" in the manner of "Stimaah" are not actual entities of Sefirot, but rather a hiyuli source for the revealed Sefirot. The Sefirot exist there in a concealed state that exists in reality, like a flame included in a coal.

Just as in a coal there is the fire included in it, and there is the essence of the coal itself, so too in the soul, at this level of hiyuli powers found within the soul, the soul itself is simple and unlimited, and within it are included, in a concealment that exists in reality, in a hidden extension, the hiyuli powers. And so it is above, that the Sefirot found in "Arich" in the manner of "Stimaah," in a concealment that exists in reality, are included within the simplicity of the Holy One, blessed be He, who is infinite and without limit.

In very general terms - this is the concept of "Atik," which is "extracted and separated" from the emanated because it is something completely different from them; it is nothing but the infinite simplicity of the Holy One, blessed be He, except that included within it is also the source of the Sefirot, which is "Arich<ref>In "Arich" and "Atik," there are, of course, many additional aspects, such as the concept of will and pleasure, and more. Here we've only touched upon how the roots of the Sefiros exist within them. This is comparable to the soul, which in addition to its essential powers, also contains "encompassing powers."Parallel to "Arich" is the "World of Tohu," also called the "World of Nekudim," where the manner of "drawing down" and revealing the Sefiros occurred in a different form, which led to the "Breaking of the Vessels" and the "falling" of the sparks to the worlds of Beriah, Yetzirah, and Asiyah, from which the Klipos were formed. We won't elaborate on this here either. This isn't really part of the regular "Order of Hishtalshelus," but rather like a "deviation" to the side of a different manner of evolution, and establishes a blessing for itself.</ref>".

Hod

2025-04-18T05:52:29Z

Benny: Redirected page to Sefiras HaHod

#Redirect [[Sefiras HaHod|Sefiras HaNetzach]]

Netzach

2025-04-18T05:51:52Z

Benny: Redirected page to Sefiras HaNetzach

#Redirect [[Sefiras HaNetzach]]

Tzva'ot (name)

2025-04-18T05:51:11Z

Benny:

The name Tzva'ot is one of the seven names that cannot be erased. This name was first used by Chanah, and it appears most frequently in the Prophets.

In Kabbalah it is explained that this name corresponds to the sefirot of Netzach and Hod. When the Holy One, blessed be He, clothes Himself in the attributes of [[Netzach]] and [[Hod]], He is called by the name Tzva'ot, and through this name comes the concept of prophecy.

== Its meaning ==
The Sages said that from the day the Holy One, blessed be He, created His world, there was no person who called the Holy One, blessed be He, "Tzva'ot" until Chanah came and called Him "Tzva'ot." This name is not mentioned in the Five Books of the Torah, nor in the books of Yehoshua and Shoftim, but only in the books of the Prophets.

== In the aspect of Netzach and Hod ==
It is explained that the names of the Holy One, blessed be He, correspond to the sefirot of the world of Atzilut, with each name corresponding to a different sefirah. The name Tzva'ot corresponds to the sefirot of Netzach and Hod of the world of Atzilut. When the Holy One, blessed be He, clothes Himself in the attributes of Netzach and Hod, to influence the worlds through this attribute, He is then called by the name Tzva'ot.

The concept of the sefirot Netzach and Hod is that they are "outside the body," corresponding to the two thighs, and their function is external influence. The function of the sefirot Netzach and Hod of the world of Atzilut is to descend and give life to the worlds of Beriah, Yetzirah, and Asiyah.

== "He is a sign in His hosts" ==
The term "Tzva'ot" means armies. These are the battalions of souls and angels of the world of Beriah, which are innumerable and are created and renewed from absolute nothingness to existence. They are not Divinity at all, unlike Atzilut which is actual Divinity. Nevertheless, the Prophets drew down that the Infinite Light should clothe itself in them in perfect unity, just as it is clothed in the vessels of the world of Atzilut to the point of "He and His vessels are one." To the extent that the Infinite Light clothed in them is called by the name Tzva'ot, which is a descriptive name, meaning that He Himself is actually the aspect of the hosts, as in the concept of "He and His vessels are one" in the world of Atzilut, where He Himself is the Knowledge, etc. Similarly, through the name Tzva'ot, He unites with the vessels of the worlds of Beriah, Yetzirah, and Asiyah to the point where He Himself is the hosts. Not that they are separate entities that are nullified to Him, but rather that He unites with them completely.

The name Tzva'ot means "He is a sign in His hosts," meaning that all the armies of angels below, a thousand thousands to one battalion and His battalions are without number, all of them come into being and receive life only from one letter.

Our Sages said about Chanah, from the day the Holy One, blessed be He, created His world, there was no person who called the Holy One, blessed be He, "Tzva'ot" until Chanah came, etc. That is, she was the first to call the Holy One, blessed be He, Havayah Tzva'ot, and the Holy One, blessed be He, said, "Your son will be the first to begin prophecy with this name," as it is written, "And Shmuel said, 'So said Hashem Tzva'ot, I have remembered, etc.'" The later prophets prophesied with this name, especially Chagai, Zechariah, and Malachi, more than all the others.

== Reason why this name was needed ==
Moshe Rabbeinu merited that the Torah would be given through him, that is, because he drew down the clothing of the Infinite Light in the vessels of Ze'ir Anpin. And from there the Torah was drawn down as mentioned above. And from there came his prophecy, for the essence of his prophecy was from Atzilut, only that by way of transition it was drawn through Beriah. But he did not draw down that there should also be a clothing of the Infinite Light in the worlds of Beriah, Yetzirah, and Asiyah in the way that it unites with the vessels of Atzilut. And he did not need this because he drew down the Torah from the aspect of Atzilut itself. And there the Infinite Light unites with the vessels to the point that "He and His vessels are one." This is not the case in the worlds of Beriah, Yetzirah, and Asiyah, where there is no revelation at all in the vessels (and "He and His vessels are not one" in them, as is known).

But the prophets who came after him drew down the Infinite Light so that it would also clothe itself in the vessels of the worlds of Beriah, Yetzirah, and Asiyah, which was not the case in the days of Moshe Rabbeinu. And this is the meaning of our Sages' words, that Chanah was the first to use the name Tzva'ot, and all the prophets followed her, for the concept of this name indicates the clothing of the Infinite Light in the vessels of Beriah, Yetzirah, and Asiyah to unite with them, which was the work of the prophets.

The reason they needed this was because in the days of Moshe Rabbeinu, whose prophecy was from Atzilut, he drew down the Torah to them below from there, from the aspect of Atzilut, and he was the word of Hashem in the mouth of Moshe, and Israel fulfilled the Torah, etc. But in the days of the prophets who came after him, when Israel was not doing the will of Above, and the prophets needed to rebuke them. The difference between the rebuke given by a prophet and any other rebuke is that with the prophet, the rebuke is the word of Hashem that clothes itself in the speech of the prophet, so it is the Holy One, blessed be He, Himself who is rebuking.

For this reason, it was necessary to draw down the Torah from Atzilut to Beriah, Yetzirah, and Asiyah so that Israel would fulfill the Torah, for when it was in Atzilut as in the days of Moshe, the Israelites in the days of the prophets after Moshe's generation were not fulfilling it because it was too lofty for them, and the Torah was by itself and man was by himself. Therefore, the Torah needed to be clothed from Atzilut to Beriah, and the word of Hashem was drawn there in the mouth of the prophet to warn Israel to fulfill the Torah, etc. And through this, the rebuke came to them from the word of Hashem itself, which clothed itself in the vessels of Beriah, Yetzirah, and Asiyah and from there to the mouth of the prophet, etc.

And although no prophet is permitted to introduce anything new, this is not an innovation or addition to the Torah of Moshe Rabbeinu. It is merely drawing down the Torah without addition or subtraction from Atzilut to Beriah.

== Sanctity of the name ==
Unlike the other names that cannot be erased, the name Tzva'ot is used by some people literally even in secular matters.

The Rebbe brings in a maamar that the name Tzva'ot is the only one among the seven names of the Holy One, blessed be He, that is pronounced as it is even outside of prayer. This is explained there simply, that the meaning of this name does not necessarily refer to the hosts of the Holy One, blessed be He, but also to the armies of a king of flesh and blood.

== For further reading ==

* The maamar "B'etzem Hayom Hazeh" on Parshat Bo in the book Torah Or
* The maamar "Bati L'gani," 10 Shevat 5740
* The Jewish people as Tzva'ot Hashem - adapted from the Rebbe's talk, Likutei Sichot volume 36, page 53

Zalman Moshe HaYitzchaki

2025-04-18T05:50:21Z

Benny: /* Family */

[[File:זלמן משה היצחקי.jpg|thumb|Rabbi Zalman Moshe]]
Reb '''Shneur Zalman Moshe HaYitzchaki''' was one of the greatest [[Mashpia|mashpiim]] among Chabad chassidim in the recent generation, known primarily for his sharp style of expression. He earned his livelihood as a shochet, and in his later years lived in Eretz Yisroel. He received the title 'zatza"l' from the Rebbe.

== Life History ==
Born in 1873 in Nevel, Russia, to Reb Dov Ber HaYitzchaki and Mrs. Rachel HaYitzchaki, where he received his chassidic education.

He married Mrs. Necheh Reines in Zhembin in 1897. The Reines were a deeply rooted Chabad family from Zhembin. He established his residence there and became one of the prominent mashpiim in the chassidic landscape, while working as a shochet and bodek like his father.

R' Zalman Moshe was a central figure in Nevel due to his personality, his famous farbrengens, and his tremendous influence.

He would often say that while a shochet who is drunk may not shecht, a shochet who doesn't say l'chaim certainly may not shecht, as he surely isn't yerei shamayim... R' Zalman Moshe would farbreng every Thursday night since he didn't shecht the next day. When R' Zalman Moshe farbrenged, he indeed said l'chaim properly, and when in good spirits would speak pearls of wisdom...

When his eldest daughter reached marriageable age, he asked the Frierdiker Rebbe for the merit of a tamim as a son-in-law. The Rebbe replied: "On your way to the slaughterhouse, think Chassidus." From then on, R' Zalman Moshe was careful to think Chassidus while walking, despite it being in the dark hours of night, in Nevel's muddy ground, when walking required great care and attention. He merited a tamim son-in-law - R' Avraham Drizin, who later became a mashpia and director of Tomchei Tmimim yeshivos in the Soviet Union and Eretz Yisroel.

== In [[Eretz Yisroel]] ==
In 1935 he immigrated to Eretz Yisroel and settled in Tel Aviv. R' Zalman Moshe maintained his style of farbrengens, continuing as he was accustomed to in Russia, with sharp language and direct words that pierced heart and soul.

Anash in Tel Aviv, unaccustomed to such sharp farbrengen style, began sending letters of complaint to [[The Rebbe Rayatz|the Frierdiker Rebbe]] about R' Zalman Moshe. Some say the Rebbe fully supported him, writing to the complaining chassidim: "All of the above has caused me great pain and distress, as I see the poor treatment... of my dear beloved students who are like sons to me... It is unnecessary to repeat what I wrote in my previous letter in praise of my dear students, precious to my heart, each one of them a treasure of yiras shamayim, refined middos and ahavas Yisroel..." However, some question this letter's connection to this incident.

In the early 1940s, R' Zalman Moshe suffered physical paralysis affecting his speech. Consequently, he moved in with his son R' Shmuel HaYitzchaki in Tel Aviv. From 1950 he lived with his son-in-law, R' Avraham Mayor, in Kfar Chabad. Despite his paralysis, his speech was normal during davening.

He passed away on 3 Shevat 1952 and was buried in the old cemetery in Tzfas.

In a letter of condolence after his passing, the Rebbe wrote about him "RZM zatza"l" (R' Zalman Moshe zecher tzaddik livracha)!

== Family ==

* His son - R' Shmuel HaYitzchaki - Tel Aviv
* His daughter - Mrs. Sarah - wife of the mashpia R' [[Avrohom Drizin|Avraham Drizin]] (Mayor)
* His daughter - Mrs. Feya - wife of R' Meir Borovsky, passed away on 3 Tishrei 1983

== Further Reading ==

* R' Yosef Yitzchak Kaminetzky (his great-grandson), "Anoshim Chassidim Hayu" - biographical book covering his life history and family
* Zalman Ruderman, "Chassidim Anshei Maaseh", pp. 139-145
* [https://derher.org/wp-content/uploads/2020/10/92-nissan-5780-5.pdf The Life of a Chassid] in [[A Chassidisher Derher (magazine)|A Chassidisher Derher]] magazine (English)

Zalman Moshe HaYitzchaki

2025-04-18T05:49:57Z

Benny: /* Further Reading */

[[File:זלמן משה היצחקי.jpg|thumb|Rabbi Zalman Moshe]]
Reb '''Shneur Zalman Moshe HaYitzchaki''' was one of the greatest [[Mashpia|mashpiim]] among Chabad chassidim in the recent generation, known primarily for his sharp style of expression. He earned his livelihood as a shochet, and in his later years lived in Eretz Yisroel. He received the title 'zatza"l' from the Rebbe.

== Life History ==
Born in 1873 in Nevel, Russia, to Reb Dov Ber HaYitzchaki and Mrs. Rachel HaYitzchaki, where he received his chassidic education.

He married Mrs. Necheh Reines in Zhembin in 1897. The Reines were a deeply rooted Chabad family from Zhembin. He established his residence there and became one of the prominent mashpiim in the chassidic landscape, while working as a shochet and bodek like his father.

R' Zalman Moshe was a central figure in Nevel due to his personality, his famous farbrengens, and his tremendous influence.

He would often say that while a shochet who is drunk may not shecht, a shochet who doesn't say l'chaim certainly may not shecht, as he surely isn't yerei shamayim... R' Zalman Moshe would farbreng every Thursday night since he didn't shecht the next day. When R' Zalman Moshe farbrenged, he indeed said l'chaim properly, and when in good spirits would speak pearls of wisdom...

When his eldest daughter reached marriageable age, he asked the Frierdiker Rebbe for the merit of a tamim as a son-in-law. The Rebbe replied: "On your way to the slaughterhouse, think Chassidus." From then on, R' Zalman Moshe was careful to think Chassidus while walking, despite it being in the dark hours of night, in Nevel's muddy ground, when walking required great care and attention. He merited a tamim son-in-law - R' Avraham Drizin, who later became a mashpia and director of Tomchei Tmimim yeshivos in the Soviet Union and Eretz Yisroel.

== In [[Eretz Yisroel]] ==
In 1935 he immigrated to Eretz Yisroel and settled in Tel Aviv. R' Zalman Moshe maintained his style of farbrengens, continuing as he was accustomed to in Russia, with sharp language and direct words that pierced heart and soul.

Anash in Tel Aviv, unaccustomed to such sharp farbrengen style, began sending letters of complaint to [[The Rebbe Rayatz|the Frierdiker Rebbe]] about R' Zalman Moshe. Some say the Rebbe fully supported him, writing to the complaining chassidim: "All of the above has caused me great pain and distress, as I see the poor treatment... of my dear beloved students who are like sons to me... It is unnecessary to repeat what I wrote in my previous letter in praise of my dear students, precious to my heart, each one of them a treasure of yiras shamayim, refined middos and ahavas Yisroel..." However, some question this letter's connection to this incident.

In the early 1940s, R' Zalman Moshe suffered physical paralysis affecting his speech. Consequently, he moved in with his son R' Shmuel HaYitzchaki in Tel Aviv. From 1950 he lived with his son-in-law, R' Avraham Mayor, in Kfar Chabad. Despite his paralysis, his speech was normal during davening.

He passed away on 3 Shevat 1952 and was buried in the old cemetery in Tzfas.

In a letter of condolence after his passing, the Rebbe wrote about him "RZM zatza"l" (R' Zalman Moshe zecher tzaddik livracha)!

== Family ==

* His son - R' Shmuel HaYitzchaki - Tel Aviv
* His daughter - Mrs. Sarah - wife of the mashpia R' Avraham Drizin (Mayor)
* His daughter - Mrs. Feya - wife of R' Meir Borovsky, passed away on 3 Tishrei 1983

== Further Reading ==

* R' Yosef Yitzchak Kaminetzky (his great-grandson), "Anoshim Chassidim Hayu" - biographical book covering his life history and family
* Zalman Ruderman, "Chassidim Anshei Maaseh", pp. 139-145
* [https://derher.org/wp-content/uploads/2020/10/92-nissan-5780-5.pdf The Life of a Chassid] in [[A Chassidisher Derher (magazine)|A Chassidisher Derher]] magazine (English)

Chabad holidays

2025-04-18T05:48:23Z

Benny: /* Major holidays */

'''Chabad holidays''' include the celebration of special events in Chabad history such as the "Days of Liberation" (''Yom Geulah''), birthdays of the Chabad Rebbes, and other special events.

== Major holidays ==
* [[Yud Kislev]] (10 Kislev) – Liberation of [[the Mitteler Rebbe]] from Tsarist imprisonment.
* [[Yud Tes Kislev]] - Chof Kislev (19-20 Kislev) – Known as the "Rosh Hashanah of Chassidism," marking the liberation of [[the Alter Rebbe]], Rabbi Shneur Zalman of Liadi, founder of Chabad, on 19 Kislev and his subsequence liberation from the inquisitive misnagdim on 20 Kislev. The day also marks the publishing of the Sefer haTanya, the foundational work of Chabad Chassidus. The day also marks the histalkus of [[the Maggid of Mezritch]].
* Hei Teves (5 Tevet) – The Victory of the Seforim, the day the stolen books were returned to the Chabad library.
* Yud Beis-Yud Gimmel Tammuz (12-13 Tammuz) – Birthday and final liberation of [[the Rebbe Rayatz]], Rabbi Yosef Yitzchak Schneersohn, the sixth Chabad Rebbe, from Soviet imprisonment.

== Other commemorations ==
* Vav Tishrei (6 Tishrei) – The yartzeit of Rebbetzin Chana Schneerson, mother of [[the Rebbe]].
* Yud Gimel Tishrei (13 Tishrei) – The yartzeit of [[the Rebbe Maharash]], Rabbi Shmuel Schneersohn, the fourth Chabad Rebbe.
* Chof Cheshvan (20 Cheshvan) – Birthday of [[the Rashab]], Rabbi Sholom Dovber Schneersohn, the fifth Chabad Rebbe.
* Rosh Chodesh Kislev (1 Kislev) – Marking [[the Rebbe]]'s recovery from a heart attack in 1977.
* Tes Kislev (9 Kislev) – Birthday and the yartzeit of [[the Mitteler Rebbe]], Rabbi Dovber Schneuri, the second Chabad Rebbe.
* Yud Daled Kislev (14 Kislev) – Anniversary of the wedding of [[the Rebbe]], Rabbi Menachem Mendel Schneerson, and Rebbetzin Chaya Mushka Schneerson.
* Chof Daled Teves (24 Teves) – The yartzeit of [[the Alter Rebbe]], Rabbi Shneur Zalman of Liadi, founder of Chabad.
* Yud Shvat (10 Shvat) – The histalkus of [[the Rebbe Rayatz]], Rabbi Yosef Yitzchak Schneersohn, the sixth Chabad Rebbe; and the day of [[the Rebbe]]'s acceptance of leadership.
* Chof Beis Shvat (22 Shvat) – The yartzeit of Rebbetzin Chaya Mushka Schneerson, wife of the Rebbe.
* Chof Hei Adar (25 Adar) – Birthday of Rebbetzin Chaya Mushka Schneerson.
* Beis Nissan (2 Nissan) – The histalkus of [[the Rebbe Rashab]], Rabbi Sholom Dovber Schneersohn, the fifth Chabad Rebbe.
* Yud Aleph Nissan (11 Nissan) – Birthday of [[the Rebbe]], Rabbi Menachem Mendel Schneerson, the seventh Chabad Rebbe.
* Yud Gimel Nissan (13 Nissan) – The histalkus of [[the Tzemach Tzedek]], Rabbi Menachem Mendel Schneersohn, the third Chabad Rebbe.
* Beis Iyar (2 Iyar) – Birthday of Rabbi Shmuel Schneersohn, the fourth Rebbe of Chabad.
* Vav Sivan (6 Sivan) – The histalkus of [[the Baal Shem Tov]], Rabbi Yisroel ben Eliezer, the founder of Chassidus.
* Gimmel Tammuz (3 Tammuz) – The initial liberation of [[the Rebbe Rayatz]], Rabbi Yosef Yitzchak Schneersohn, the sixth Chabad rebbe.
* Chof Av (20 Av) – The histalkus of Rabbi Levi Yitzchak Schneerson, father of the Rebbe.
* Tes Vav Elul (15 Elul) – Founding of the yeshiva Tomchei Tmimim Lubavitch.
* Chai Elul (18 Elul) – Birthday of [[the Alter Rebbe]], Rabbi Shneur Zalman of Liadi, founder of Chabad, and birthday of [[the Baal Shem Tov]], Rabbi Yisroel ben Eliezer, the founder of Chassidus.
* Chof Tes Elul (29 Elul) – Birthday of [[the Tzemach Tzedek]], Rabbi Menachem Mendel Schneersohn, the third Chabad Rebbe.

== Other days of note ==
* [[Chof Ches Nissan]]

[[Category:Chabad holidays]]

Sholom Dovber Lipskar

2025-04-18T05:47:42Z

Benny: /* Further Reading */

Rabbi '''Sholom Dovber Lipskar''' (born in 5706, 1946) is the Rebbe's shliach in the prestigious Bal Harbour neighborhood in Miami Beach, Florida, rabbi of federal prisons in the United States, and director of the "ALEPH" organization for Jewish inmates throughout the United States.

== Life History ==
Born in Tashkent in 5706 to his father Rabbi Eliyahu Akiva Lipskar and his mother Mrs. Rachel Beila. As an infant, his family escaped across the border in a journey later known as "The Russian Exodus of 5706," and after a brief interim period in a displaced persons camp in Germany, his family continued to Ontario, Canada.

In his youth, he studied at the central Tomchei Tmimim Yeshiva at 770, where he also received his rabbinical ordination in 5728 (1968). After his marriage to his wife Chana, daughter of R' Yisroel Minkowicz, he was sent in 5729 (1969) to serve as the principal of the elementary school in Miami Beach. Before the trip, he merited that the Rebbe said to him and his wife: "I am traveling with you! Let it be with joy. For if not, why would you need to take me with you?..."

At his initiative and request, the Rebbe established Yeshiva Gedolah Miami in 5732 (1972).

In 5742 (1982), he established the Jewish community in the prestigious neighborhood of Bal Harbour, and was appointed as the community rabbi. During his years of activity, he built a magnificent Jewish center on the main street of the prestigious neighborhood at a cost of over ten million dollars, and also established separate Jewish educational institutions for boys and girls for elementary and high school ages, and ensured the establishment of mehadrin kosher restaurants and a Jewish banquet hall.

In 5741 (1981), he founded the "ALEPH" Institute which works to assist Jewish inmates in prisons and military personnel throughout the United States.

== His Family ==
* His son, R' Shneur Zalman Lipskar
* His daughter Mrs. Devorah Leah, wife of R' Yaakov Andruszer

== Further Reading ==
* '''To Contemplate What the Rebbe Said''', Kfar Chabad weekly magazine issue 1890 page 23
* '''[https://crownheights.info/chabad-news/814887/heres-my-story-time-to-rise-and-shine/ Time to Rise and Shine]''' [[Jem - Jewish educational Media|Jem]] interview

Sholom Dovber Lipsker

2025-04-18T05:46:19Z

Benny: Benny moved page Sholom Dovber Lipsker to Sholom Dovber Lipskar: Misspelled title: This is how he spells his name

#REDIRECT [[Sholom Dovber Lipskar]]

Sholom Dovber Lipskar

2025-04-18T05:46:19Z

Benny: Benny moved page Sholom Dovber Lipsker to Sholom Dovber Lipskar: Misspelled title: This is how he spells his name

Devekut Niggun for Shabbat (Alter Rebbe)

2025-04-18T05:44:25Z

Benny:

'''Devekut Niggun''' is a niggun of devotion for Shabbat prayers attributed to the [[The Alter Rebbe|Alter Rebbe]]. With this niggun, the Rebbe Rashab and the Rebbe Rayatz would pray with immense devekut (attachment) and enthusiasm according to the Chabad approach every Shabbos when they prayed in private.

The Rebbe Rayatz once expressed about this niggun: "When one prays at length and engages in Divine service, the niggun emerges by itself."

Since the movements of this niggun rise and fall from contemplative thought and deep intent in prayer, and according to the spiritual states and heart feelings of the tzaddik, it is difficult to determine the precise order of the sections of this niggun. Sometimes he would sing one section first and sometimes another. He would also sometimes pause between them to recite the words of the prayer, and sometimes he would hum only portions of the niggun. Therefore, this niggun is presented in an additional version in Sefer HaNiggunim Volume 2 (Part 1), as heard from the chassid R' David Leib Marozov as he heard it from his father, R' [[Elchanan Dov Morozov|Elchanan Dov]].

This niggun is number 8 in Sefer HaNiggunim (additional version - niggun 178).

== External Links ==

* To hear the niggun on the Heichal Negina website
* '''To hear the niggun''' performed by the musician R' Dovid Horowitz
* To hear the niggun arranged by R' Elaor Velner
* Aharon Fruchtman, 24 Tevet 5778
* To hear the niggun performed by the Kapelye Choir at the 19 Kislev 5779 farbrengen in Boro Park
* '''To hear the niggun''' performed by R' Mordechai Brotzky

The Chasidic UN

2025-04-18T05:42:25Z

Benny: /* Member Countries and Representatives */

The Chassidic UN was founded by the Rebbe on Simchas Torah 5731 as a counter-response to the UN session that was hostile to Am Yisroel.

== Background of its Establishment ==
During Sukkos 5731, a conference of UN member state representatives was held spanning an entire week, exactly during the days of Sukkos (between the first days of Yom Tov and Shabbos Bereishis) where among other things, the UN's position regarding Yehuda, Shomron, and Gaza territories captured by the IDF in the Six Day War was discussed.

As a response to the conference decisions, already at the farbrengen on the second day of Sukkos, the Rebbe instructed that as a response to the conference decisions, gatherings should be held from the side of kedusha, in order to influence the conference decisions. Since every Yid is a baal habayis in his place, at the Tzach gathering to be held during Chol HaMoed, the speakers would speak as baalei batim over the countries they came from, and at the end of the gathering decisions would be made by the baalei batim of the countries.

And so it was - the decisions that were accepted concerned Jews in Russia, concerning the coming of Moshiach, and other decisions.

On the night of Simchas Torah before hakafos, the Rebbe delivered a holy sicha whose content was that there is no reason to worry about the conference decisions since "He Who sits in heaven will laugh, Hashem will mock them" and therefore also their "rage" and "plotting" is "empty" (language of the posuk) and will accomplish nothing.

Following the sicha, the Rebbe called the baalei batim of the four major powers ("meine groiser fir") - England (Rabbi Bentzion Shemtov), United States (Rabbi Shmuel Levitin), France (Rabbi Yosef Goldberg) and Russia (Rabbi Yehuda Butershvili (Kulasher)) - and also the baal habayis over Eretz Yisroel (Rabbi Chaim Shalom Segal), to receive mashke to distribute to the crowd, saying there would be "LaYehudim haysa orah v'simcha v'sasson vikar" very soon.

After appointing baalei batim over the four powers, the Rebbe said that the order in the world is that after the arrival of the major powers, the smaller countries also come. And instructed that all the baalei batim over all the countries should say l'chaim.

After they said l'chaim, he said that the order is that after all countries arrive, the "chairman" raises a proposal for vote, and everyone votes on it, and when there is unanimous agreement, so shall it be. Therefore they would now decide that Am Yisroel is truth, that the Torah is truth, and that "Hashem Elokim Emes" and "Emes Havaya L'olam," and therefore the whole world must conduct itself according to Toras Emes.

After the vote the Rebbe said (in essence): Since the order in the world is that after the vote they go to a performance, therefore now they would have a performance and one of the baalei batim would do a 'kuleh', and indeed the baal habayis over England (Rabbi Bentzion Shemtov) immediately did a 'kuleh'.

After hakafos on Shemini Atzeres, at the seudah in the Frierdiker Rebbe's house, the Rebbe expressed that this matter is not a joke, since if it were just a joke he would not have done it in the presence of Sifrei Torah.

The next day - on Shemini Atzeres before Mincha, the baalei batim of the four powers (England, United States, France and Russia) and the baal habayis over Eretz Yisroel approached the Rebbe and announced that by virtue of their position as baalei batim over the countries, they hereby appoint the Rebbe as baal habayis over the entire world.

== President Shazar's Visit ==
During President Shazar's visit in 5733, the Rebbe told him: Here is the real UN - not in the glass room in Manhattan but here. Then the Rebbe pointed to Rabbi Sholom Eidelman, from the shluchim in Morocco who was present, saying he is our representative in Morocco...

== Member Countries and Representatives ==

* Holy Land - Reb Chaim Shalom Segal
* Russia - Reb Yehuda Butrashvili (Kulshar)
* Finland and Baltic States - [[Rabbi Chaim Mordechai Isaac Hodakov|Reb Chaim Mordechai Isaac Hodakov]], head of the Rebbe's secretariat
* Egypt - [[The Rashag - Reb Shemaryahu Gurary|Reb Shmaryahu Gurary]] (since he visited Egypt with the Frierdiker Rebbe), son-in-law of the Frierdiker Rebbe and director of Tomchei Temimim Yeshivas
* United States - Reb [[Shmuel Levitin]] - head mashpia of the central Tomchei Temimim Yeshiva and elder Chabad chossid
* France - Reb [[Yosef Goldberg]] - head of Tomchei Temimim Yeshiva in Brunoy
* England - [[Rabbi Bentzion Shemtov|Reb Bentziyon Shemtov]] - shadar in England
* Other European Countries - Reb Binyamin Eliyahu Gorodetzky, the Rebbe's representative in Europe
* Australia - Reb [[Abba Pliskin]]
* Brazil - Reb Tzvi Hirsh Chitrik, formerly served as shliach in Brazil
* Hungary - Reb Tzvi Meir Steinmetz
* Iraq - Reb Yitzchak Yadgar - the Rebbe's shliach to the Tanakim settlements in the Holy Land
* Yemen - Reb Zechariah Guri - rav of Moshav Avital in the Holy Land
* Germany - Reb Avrohom Yitzchak Glick, traveling shliach in Europe
* South Africa - Reb Yosef Weinberg, shadar who also visited South Africa
* Argentina - Reb Refael Tawil
* Canada - [[Rabbi Yitzchak HaKohen Hendel|Reb Yitzchak Hendel]]
* Morocco - Reb Yehuda Leib Raskin - the Rebbe's shliach to Morocco
* Tunisia - [[Rabbi Refoel Wilschansky|Reb Refael Wilshansky]] - secretary of the European Lubavitch office
* Mexico - Reb Shalom Shabbat
* Denmark - Rabbi [[Avrohom Osdoba]]- Rav and member of Crown Heights Beis Din
* Belgium - Reb Chaim Aryeh Silberstein
* Romania - Reb [[Zalman Abelsky]] - the Rebbe's shliach and Chief Rabbi of Moldova
* Poland - Reb [[Moshe Pinchas Katz]] - head gabbai of 770

== Further Reading ==

* "By the Rebbe we saw actual revelation of G-dliness", interview with Reb Yosef Yitzchak Gopin describing the events of establishing the 'UN' in Kfar Chabad magazine issue 1878 page 31

== See Also ==
[[United Nations]]

Rebbetzin Sarah

2025-04-18T05:40:00Z

Benny: /* Wedding */

{{Beis HaRav}}
'''Rebbetzin Sarah''' was the first daughter of [[the Mitteler Rebbe]].

== Wedding ==
{{Main|The Great Wedding in Zhelobin}}

Rebbetzin Sarah married Rav Eliezer DerBaremDiker, son of Rabbi Meir of Berditchev (author of Kesser Torah) who was the son of the holy Rabbi [[Levi Yitzchak of Berditchev]].

In the summer of 1804, the tenaim (engagement) was arranged between her and the chosson (groom) Rav Eliezer Derbaremdiker, son of Rabbi Meir Derbaremdiker (author of Kesser Torah) who was the son of Rabbi Levi Yitzchak of Berditchev. On Shabbos Parshas Nasso in 1807, the wedding took place in the town of Zhelobin. The grandfathers - the Alter Rebbe and Rabbi Levi Yitzchak of Berditchev - participated in the wedding, which became known as "The Great Wedding in Zhelobin." This was the first wedding between a grandchild of [[the Alter Rebbe]] and Rabbi Levi Yitzchak.

When Mrs. Sarah gave birth to her daughter, she passed away. The daughter was named Sarah after her mother. The exact date of her passing was unknown. In 2014, during renovations of the cemetery in the town of Berditchev, her gravestone was discovered, on which appears the date of 27 Adar. According to estimates, this was in 1809.

In 1811, another daughter was born to the Mitteler Rebbe who was named Sarah after her.

[[Category:Beis HaRav]]

Rebbetzin Sarah

2025-04-18T05:39:37Z

Benny: /* Wedding */

{{Beis HaRav}}
'''Rebbetzin Sarah''' was the first daughter of [[the Mitteler Rebbe]].

== Wedding ==
{{Main|The Great Wedding in Zhelobin}}

Rebbetzin Sarah married Rav Eliezer DerBaremDiker, son of Rabbi Meir of Berditchev (author of Kesser Torah) who was the son of the holy Rabbi Levi Yitzchak of Berditchev.

In the summer of 1804, the tenaim (engagement) was arranged between her and the chosson (groom) Rav Eliezer Derbaremdiker, son of Rabbi Meir Derbaremdiker (author of Kesser Torah) who was the son of Rabbi Levi Yitzchak of Berditchev. On Shabbos Parshas Nasso in 1807, the wedding took place in the town of Zhelobin. The grandfathers - the Alter Rebbe and Rabbi Levi Yitzchak of Berditchev - participated in the wedding, which became known as "The Great Wedding in Zhelobin." This was the first wedding between a grandchild of [[the Alter Rebbe]] and Rabbi Levi Yitzchak.

When Mrs. Sarah gave birth to her daughter, she passed away. The daughter was named Sarah after her mother. The exact date of her passing was unknown. In 2014, during renovations of the cemetery in the town of Berditchev, her gravestone was discovered, on which appears the date of 27 Adar. According to estimates, this was in 1809.

In 1811, another daughter was born to the Mitteler Rebbe who was named Sarah after her.

[[Category:Beis HaRav]]

Rebbetzin Sarah

2025-04-18T05:39:17Z

Benny: /* Wedding */

{{Beis HaRav}}
'''Rebbetzin Sarah''' was the first daughter of [[the Mitteler Rebbe]].

== Wedding ==
{{Main|ThoughtThe Great Wedding in Zhelobin}}

Rebbetzin Sarah married Rav Eliezer DerBaremDiker, son of Rabbi Meir of Berditchev (author of Kesser Torah) who was the son of the holy Rabbi Levi Yitzchak of Berditchev.

In the summer of 1804, the tenaim (engagement) was arranged between her and the chosson (groom) Rav Eliezer Derbaremdiker, son of Rabbi Meir Derbaremdiker (author of Kesser Torah) who was the son of Rabbi Levi Yitzchak of Berditchev. On Shabbos Parshas Nasso in 1807, the wedding took place in the town of Zhelobin. The grandfathers - the Alter Rebbe and Rabbi Levi Yitzchak of Berditchev - participated in the wedding, which became known as "The Great Wedding in Zhelobin." This was the first wedding between a grandchild of [[the Alter Rebbe]] and Rabbi Levi Yitzchak.

When Mrs. Sarah gave birth to her daughter, she passed away. The daughter was named Sarah after her mother. The exact date of her passing was unknown. In 2014, during renovations of the cemetery in the town of Berditchev, her gravestone was discovered, on which appears the date of 27 Adar. According to estimates, this was in 1809.

In 1811, another daughter was born to the Mitteler Rebbe who was named Sarah after her.

[[Category:Beis HaRav]]

Levushim

2025-04-18T05:38:50Z

Benny: /* The Garments */

The '''Levushim, "'''garments," of the soul are three innate tools that the souls uses to conscisouly tap into and express the soul and its facultites. The three tools, or garments, of the soul are [[Machshavah|thought]], [[Dibbur|speech]], and [[Action (Levush)|action]].

These tools are analogous to garments becasue just as garments are not the person themselves but rather enclothes and can express the person, so to these tools they are not the person rather a tools he uses to express and tap into his essence. And just as one can remove different articles of clothing when desired and change to different clothing, so too with the soul's garments - a person can at any time change and replace the garments of their soul. I.e. he can change from one thought to another and one form of speech or action to another. When it comes to action and speech, he may at times, wish not to encloth himself in them altogether.

== The Garments ==

=== Thought ===
:{{Main|Thought}}

'''Machshavah, thought''', is the innate tool a person uses to consciously tap into his [[Koach HaSechel|ability to process intellect]]. "Thought," is the innermost garment which is most united and attached to the soul and its faculties and is always in use.

=== Speech ===
:{{Main|Speech}}

'''Dibbur,''' speech, is an innate tool a person has to express his thoughts and soul faculties to others. It is the soul's tool used to communicate and is predominantly used in speech.

=== Action ===
:{{Main|Action}}

"Action" is an innate tool the soul uses to express his faculties through physical action. Although action is the lowest "garment," and is the most disconnected from its source, it is the most important tool. Through this tool the soul accomplishes its goal and fulfills the reason that it was descended into this world.

== The Advantage of Levushim ==
Though these three tools are merely tools and not the essence of the soul, they have a great advantage over the attributes of the soul. For the soul and its faculties, though they can have a much greater insight of G-dliness,<ref>Especially when they are not yet enclothed in a body, when there insight is not limited to our physical understandings. In this way, the Alter Rebbe, in the Tanya quoted below, explains the advantage of living in this world versus enjoying G-dliness in [[Gan Eden]], for only in this world can we attach ourselves with G-d through these "garments."</ref> they can never grasp G-d, Who is essentially ungraspable. However, when the soul enlothes itself in these "garments," it can comprehend, speak in, and perform the teachings and laws of the Torah, which is G-d's Wisdom. G-d's wisdom and G-d are one<ref>Rambam.</ref>. In this way, the soul, which is enclothed in these garments, can attach itself to G-d and thus unite with Him.<ref>''Tanya,'' ch. 4.</ref>

== External Links ==
* Rabbi Tzemach David Waksman, [https://drive.google.com/file/d/11-lE7dkwcOoaEQ2vH17gfCjlcPHTNOCO/view The Virtue of the Soul's Garments over NRN]] Hearos UBiurim, Ohalei Torah, Parshat Mishpatim-Shekalim 5783, page 38
* Shneur Ashkenazi, [https://chabadpedia.co.il/images/4/49/%D7%9C%D7%9E%D7%94_%D7%94%D7%AA%D7%95%D7%A8%D7%94_%D7%A2%D7%95%D7%A9%D7%94_%D7%A2%D7%A0%D7%99%D7%9F_%D7%9E%D7%91%D7%92%D7%93%D7%99%D7%9D.pdf Why Does the Torah Make an Issue of Garments?], Lesson for Parshat Tetzaveh
* Shneur Ashkenazi, [https://chabadpedia.co.il/images/5/56/%D7%A1%D7%95%D7%93_%D7%91%D7%92%D7%93%D7%99_%D7%94%D7%9B%D7%94%D7%95%D7%A0%D7%94_%D7%95%D7%AA%D7%97%D7%A4%D7%95%D7%A9%D7%AA_%D7%A4%D7%95%D7%A8%D7%99%D7%9D.pdf The Secret of Priestly Garments and Purim Costumes], Lesson for Parshat Tetzaveh

[[he:לבוש]]

Shneur Zalman Levin

2025-04-18T05:37:06Z

Benny: /* Family */

Rabbi '''Shneur Zalman''' (HaLevi) '''Levin''' (3 Shevat 5685 - 23 Cheshvan 5763 / 1925-2002) was a renowned Chabad chazzan from the town of [[Nevel]], particularly beloved for his pleasant voice, extraordinary musical talent, and his chassidic and loving approach to every Jew.

== Life History ==
Born on 3 Shevat 5685 (1925) in the chassidic town of Nevel to his father R' Gershon Ber Levin, who was a famous melamed in Nevel and was murdered by the Nazis when caught teaching Jewish children underground.

In his youth, he studied at Yeshivas Tomchei Tmimim Kursk under difficult conditions and fears. At one point, the yeshiva in Kursk was discovered and disbanded. He miraculously escaped and fled to Leningrad.

In [[Russia]], he suffered from KGB persecution. Among the places he stayed was the city of Melitopol, where he was exposed to the mashpia Rabbi Shalom Marozov who farbrenged with him and taught him chassidus.

During the Holocaust, he served in the Red Army and fought against the Nazi enemy with distinction. In one of his operations, he succeeded in killing a large group of senior Nazi army officers and was consequently promoted to officer rank. Years later, he related that his enlistment in the army was because he felt the need to avenge his family who were all killed by the Nazis y"sh. After the war, he shed his uniform and fled the army, participated in the "Russian Exodus of 5706 (1946)" and during his journeys arrived at a displaced persons camp in Italy, where he met R' Zusha Wilmovsky and R' Yaakov Palace. R' Zalman brought them close to Chabad chassidus and together they strengthened and encouraged the refugees. After some time, they immigrated together to Eretz HaKodesh on 23 Adar II 5706 (1946).

When he came of age, he married Mrs. Rachel, daughter of Rabbi [[Avraham Paris]].

He lived in the Russian neighborhood of Kfar Chabad.

Following the Rebbe's instructions, he spent most of his days in education within the framework of the Ohel Yosef Yitzchak school network, initially at the school in Kfar Saba and after three years moved to the school in Jaffa. From 5734 (1974), he began managing a tefillin stand at the old Tel Aviv Central Bus Station and later at the new Central Bus Station, helping dozens of soldiers and civilians put on tefillin daily. He was devoted with all his soul to this mivtza.

R' Shneur Zalman passed away on 23 Cheshvan 5763 (2002), at the age of 78.

== As a Chazzan ==
R' Zalman actively participated in recording the Nichoach albums of the Chabad Chassidim Choir and in various Chabad events throughout Israel. Additionally, he was a regular singer at the large Yud Tes Kislev farbrengens in Beis Menachem in Kfar Chabad together with R' Avraham Lider.

== Niggunim He Brought ==

* Niggun Ana Avda

== The "Kol Atzmosai" Album ==
The album "Kol Atzmosai", published by Gal Einai, contains special niggunim from Rabbi Levin that he preserved from the chassidic town of Nevel and transmitted to us, accompanied by the original chassidic flavor, which is an inseparable part of the niggunim's essence.

Among the famous niggunim on the disc: Kol Atzmosai, Shehashalom Shelo, the Dudele of R' Levi Yitzchak of Berditchev, Al Chet of R' Levi Yitzchak, and more.

In Adar 5765 (2005) it was released on disc, after the recordings from the first edition were sold out.

== Family ==
'''Wife:''' Mrs. Rachel from the family of R' Avraham Paris - Kfar Chabad.

'''Sons:'''

* R' Gershon Dov Ber HaLevi Levin, Kiryat Gat - formerly served as Deputy Director of Yeshivas Tomchei Tmimim Kiryat Gat together with Rabbis Moshe Havlin and Shalom Dov Ber Wolpo. Served as director of Chabad kindergartens in the city until 5776 (2016).
* R' Yosef Yitzchak HaLevi Levin, Kfar Chabad
* R' Yaakov HaLevi Levin, Kfar Chabad

'''Daughters:'''

* Mrs. Freida Levin
* Mrs. Sarah, wife of Rabbi Yehoshua Yechezkel Sofer, Ramat Shlomo Jerusalem
* Mrs. Bracha, wife of R' Chaim Yehuda - Kfar Chabad
* Mrs. Leah, wife of R' Avraham Israelowitz - Jerusalem
[[He:שניאור זלמן לוין]]

Shneur Zalman Levin

2025-04-18T05:35:32Z

Benny:

Michigan

2025-04-18T05:31:29Z

Benny:

[[File:השלוחים במישיגן.jpeg|250px|thumb]]
'''Michigan''' is a state in the United States. Its capital city is Lansing, but the largest and most well-known city in the state is [[Detroit]].

== Chabad in Michigan ==
In the year 5690 (1930), the Frierdiker Rebbe (Rabbi Yosef Yitzchak Schneersohn) visited Detroit. During that visit, approximately 500 Jews came to the train station to greet the Rebbe, and the Frierdiker Rebbe used this opportunity to inspire the crowd with divrei Torah.

In the year 5718 (1958), the Rebbe sent Rabbi Sholom Dovber Shemtov to serve as a shliach in Detroit, making it the first city to which the Rebbe sent a shliach in the United States.

There are approximately 50 shluchim operating in Michigan.

=== Among the shluchim working in the state ===
* Rabbi [[Sholom Dovber Shemtov]]
* Rabbi Yosef-Yitzchak Shemtov
* Rabbi Yisroel Weingarten
* Rabbi Aharon Goldstein
* Rabbi Yisroel Weingarten - shliach in Flint
* Rabbi Yosef Yitzchak Mishulovin - Detroit

[[he:מישגן]]

Talk:Neos Deshe (Summer Retreats)

2025-04-18T05:30:06Z

Benny: /* Name */ new section

== Name ==

Any ideas for a better name --[[User:Benny|Benny]] ([[User talk:Benny|talk]]) 01:30, 18 April 2025 (EDT)

Menachem Mendel Schneerson (Son of The Rebbe Maharash)

2025-04-18T05:28:50Z

Benny:

[[File:בן המהרש.JPG|thumb|Rabbi Menachem Mendel Schneerson - Son of the Rebbe Maharash]]

Rabbi '''Menachem Mendel Schneerson''' (6 Adar 5627/1867 – 23 Tishrei 5702/1941) was the son of the [[The Rebbe Maharash|Rebbe Maharash]]. He lived in [[Russia]] and [[France]]. He passed away and was buried on the island of Corsica, his body was later brought to [[Eretz Yisroel]] and buried in the ancient cemetery in the city of [[Safed|Tzfat]].

== Biography ==
Rabbi Menachem Mendel Schneerson was born to the Rebbe Maharash and his mother Rebbetzin Rivka on 6 Adar 5627/1867. Rabbi Menachem Mendel was born during the year of mourning for the Tzemach Tzedek and was named after him. In 5633/1873, he was registered together with his brother R' Avraham Sender Schneerson in the "Malbish Arumim" ledger.

Once as a child, he asked his father where Hashem is located, and the Rebbe Maharash answered him that "His glory fills the entire earth." The Rebbe notes in his writings in the name of the Frierdiker Rebbe that despite being a child, he accepted this answer.

On 6 Adar 5640/1880, his bar mitzvah celebration was held, and his father the Rebbe Maharash recited a maamar beginning with "Let us make man, etc., in our image, after our likeness." At his bar mitzvah age, he wrote a long poem in Aramaic known among chassidim as "Masa HaHiskashrus" (The Discourse on Connection), in which he greatly praises his father with extraordinary praise.

On 14 Sivan 5642/1882, he married in his first marriage to Mrs. Sarah, daughter of Rabbi Akiva Kornitzer from Krakow - son-in-law of Rabbi Shimon Sofer, author of "Michtav Sofer," and grandson of the "Chasam Sofer." At the wedding, which took place in Lubavitch, the Rebbe Maharash recited several chassidic discourses. That same year, he was accepted into the Mitzvos society in Lubavitch. After several months, he divorced his wife. In the winter of 5646/1886, he began to engage in business.

He assisted his brother, the Rebbe Rashab, in communal work and was sent by him on many missions.

In 5648/1888, he married in his second marriage to Rebbetzin Batya, daughter of Rabbi Nachum Dov Ber of Ovruch (son of Rebbe Yosef Yitzchak of Ovruch), sister of Rebbetzin Shterna Sarah (wife of the Rebbe Rashab).

In 5662/1902, he was already living in Vitebsk and was in partnership with his brother-in-law R' Moshe Aryeh Leib Ginzburg in business. After the Frierdiker Rebbe was arrested that year, RaMaM helped secure his release.

[[File:מצבה בן המהרש.jpg|thumb|His Renovated Tombstone in Tzfat (Iyar 5771/May 2011)]]
The Rebbe related in one of his talks:<blockquote>"My father-in-law, the Rebbe, told that his uncle (the younger brother of the Rebbe Rashab) once translated a concept from Chassidus into Russian, in order to influence one of the dignitaries and influential figures in Russian society at that time. But this was a one-time event, and it was not known or publicized (nor was it known what kind of effect it had), and not in an organized manner, obviously." — Sicha of Parshas Vayeshev, 5748/1988</blockquote>Due to his economic situation, he was forced to leave Russia, and in 5664/1904 moved to live in Paris, France, leaving his family in Lubavitch.

Later, he moved to the French territory of Corsica, where he established a mechanical wood-chopping factory in the city of Bastia. (In Corsica, there was a Jewish community established at the end of the 19th century with the first Jewish immigration to it. The Jews who came to the island settled in the city of Bastia where Rabbi Menachem Mendel lived.)

He passed away on 23 Tishrei 5702/1941 in the city of Bastia, and was buried there.
[[File:תעודת פטירה של מנחם מענדל שניאורסון (בן אדמו"ר המהר"ש).jpg|thumb|Death Certificate of Rabbi Menachem Mendel Schneerson.]]
== Transfer of His Grave to the Land of Israel ==
This chapter requires rewriting. You are invited to contribute to Chabadpedia and rewrite it.

In Corsica, there is a law that every grave is destined to be plowed twenty years after its establishment. This was expected to happen with the grave of Rabbi Mendel. In 5715 (1955), the Rebbe instructed Rabbi Binyamin Eliyahu Gorodetsky to transfer Rabbi Mendel's body from the island of Corsica in France to the Holy Land, Rabbi Gorodetsky fulfilled the instruction and sent the coffin on a ship that made its way to Haifa. At the same time, Rabbi Efraim Wolf received instructions to photograph the body before it was lowered for burial and to send the photograph to the Rebbe. The ship arrived at the port of Haifa on a cold and rainy winter night of 5716 (1956), and the burial was conducted at a late hour at the ancient cemetery in Tzfat. Under the prevailing conditions, Rabbi Wolf could not find a photographer who would be willing to come in the middle of the night and take the requested photograph. However, Rabbi Efraim himself examined the condition of the body and noticed that the body remained intact despite the fact that about fifteen years had passed since Rabbi Mendel's passing! Shortly afterwards, Rabbi Wolf traveled to 770, and upon entering 'yechidus' (private audience), the Rebbe asked to hear the details about the burial and the condition of Rabbi Menachem Mendel's body.

The continuation of the story is in 5739 (1979). Shortly after Rabbi Levi Bistritzky was appointed as the Rabbi of Kfar Chabad in the holy city of Tzfat, two elders of Chabad chassidim in the Holy Land asked to speak with him about a most confidential matter. When they met, they told him that now that a Chabad rabbi had been appointed in the city, they could reveal a secret they had kept for many years; Rabbi Mendel Schneersohn, the brother of the Rebbe Rashab, was buried in the old cemetery in Tzfat, and they warned him that according to the Rebbe's instructions, this matter must be kept confidential. After they went down to the cemetery and pointed out the location, they told him the sequence of events: about his passing in 5702 (1942) in France, about the law of plowing graves, and about the transfer of the body in 5716 (1956) to the holy city of Tzfat. However, since Rabbi Menachem Mendel's daughter was living in France and did not lead a religious lifestyle, and it was known that she would oppose his transfer to the Holy Land, the transfer was carried out with absolute secrecy and confidentiality. In order to prevent any suspicion that the daughter might sense something, the tombstone was returned to its previous place, and instructions were also given that in Tzfat he should be buried without a tombstone so that no one would realize at all that he was buried there. At the place of burial near the ground, there was concrete, and whoever came to the place would find what appeared to be a sidewalk in the middle of the cemetery.

==== Erection of a Tombstone ====
The existing situation bothered Rabbi Bistritzky, and he asked the Rebbe: a. Whether to leave the current situation - a grave without a tombstone, or perhaps the situation had already changed, and a tombstone could be erected? b. If the answer would be to make a tombstone, what title should be written on it. On that very day, an answer was received from the Rebbe: To the question of whether to leave the situation as it is, he answered: "This is contrary to the ruling of the Shulchan Aruch." And he added to make a tombstone promptly. Regarding the title - "As written in 'Hakriah V'hakedusha' (?) and in the talk of my father-in-law, the Rebbe."

After receiving the answer, they went through all the issues of "Hakriah V'hakedushah" and nothing was found about Rabbi Menachem Mendel. But in one of the talks of the Rebbe Rayatz, the desired title was found. It is understood and obvious that a tombstone was immediately ordered, and after it was built, Rabbi Bistritzky asked the Rebbe whether to conduct a tombstone unveiling ceremony as is customary, or to do it without publicity. The answer received was to conduct a tombstone unveiling ceremony.

For this purpose, Anash (members of the Chabad community) went together to the cemetery. Rabbi Bistritzky made sure that the event was documented. And since he was about to travel to Beis Chayeinu (770), he took the pictures with a detailed report. In the report, it was written among other things that the cost of the tombstone would be paid by Anash of the holy city of Tzfat. And he submitted the report to the secretariat.

On that very day, Erev Shabbat Kodesh, he received a phone call with an urgent summons from Rabbi Chaim Mordechai Aizik Hodakov. Rabbi Hodakov related that the Rebbe had expressed his desire to pay for the tombstone, and added that the Rebbe had asked to make contact immediately, even before the onset of Shabbat in Tzfat, to inform that there was no need to collect money from the young married men. On Sunday, Rabbi Hodakov called Rabbi Bistritzky once again and showed him a personal check from the Rebbe for five hundred dollars made out to Machne Israel. Rabbi Hodakov explained that the Rebbe did not write the check in his name (Rabbi Bistritzky's own) knowing that he would not use the check but would keep it for himself and pay the cost of the tombstone from his own pocket, therefore he wrote the check in the name of Machne Israel and asked to show him the check and exchange it for cash.

After the passing of Rabbi Menachem Mendel's daughter - she too was buried in the new cemetery in the holy city of Tzfat.

On the 13th of Iyar 5771 (2011), his tombstone was renovated through the efforts of the Chassidim's Union for Greeting Moshiach.

==== His Death Certificate ====
In the summer of 5771 (2011), two young men went on a central mission to the island of Corsica. They knew that Rabbi Mendel lived his last years here on the island and decided to try to clarify this at the local government offices. They approached the local Ministry of Interior, and after investigation and inquiry, they received a copy of the local death certificate, according to which the date of death is the 23rd of Tishrei 5702 (1942). (Despite the discovery of the certificate, it is not clear whether this is indeed the exact date of death, since one of the Jews on the island told those young men that he knows that a cleaning worker found Rabbi Menachem Mendel in his house after he had passed away, and it is not known whether he died on that day or at a certain time before, and the date on the death certificate is the date on which he was found in his house).

== His Journey to the United States ==
In the month of Sivan 5772 (2012), another previously unknown episode was revealed. It turns out that after he left for France, he traveled to the United States for business purposes. There, he was mistakenly suspected of being another Schneersohn who had been Lenin's secretary, and was therefore called for questioning by the FBI. Eventually, the mistake was clarified and he was released. Many documents on this matter appear in the organization's archives.

== His Family ==
In his second marriage:

* His son Yisrael Dov Ber.
* His daughter Mrs. Musia passed away in her youth.
* His daughter Mrs. Chana (Uzerman).

In his third marriage:

* His son Binyamin - passed away while still a youth.
* His daughter Mrs. Sarah. Also known as Mendele (Edma). Edmee-Minette Schneersohn (born in 1907) lived most of her years in Paris. In her later years, she married a Chasid and moved to live with her husband Yisrael Greenberg in Bnei Brak, but was not blessed with children. She was buried in Tzfat and on her headstone it is written: "Here lies the woman Sarah of the Schneersohn family, daughter of the Chasidic Rabbi R' Menachem Mendel son of the holy honor of our master and teacher the Maharash. Passed away on the 8th of Kislev 5746 (1985). May her soul be bound in the bond of eternal life."

== External Links ==

* [https://old2.ih.chabad.info/images/notimage/61557_he_1.pdf Meir Shlomo Lubetzki and Shmuel Lubetzki, '''Collection of Chronicles of R' Menachem Mendel, son of the holy honor of our master and teacher the Maharash and brother of the holy honor of our master and teacher the Rashab, may his soul rest in Eden''', a memento from the wedding of Shneur Zalman and Sarah Lubetzki, 5768 (2008).]
* [https://www.teshura.com/teshurapdf/%D7%AA%D7%95%D7%9C%D7%93%D7%95%D7%AA%20%D7%94%D7%A8%D7%9E'%D7%9E-Melul%20-%20BM%20iyar%2018%2C%205779%20.pdf Yosef Yitzchak Malul, '''Chronicles of Rabbi Menachem Mendel, the youngest son of the holy honor of our master and teacher the Maharash''', a memento from the upshernish (first haircut ceremony) of Menachem Mendel Malul, Brooklyn 5779 (2019).]

Yom Tov of Rosh Hashanah 5666 - Samach Vov

2025-04-18T05:26:14Z

Benny:

[[File:יום טוב של ראש השנה - תרס''ו.jpg|thumb|Cover Page of 'Hemshech Tav Reish Samech Vav']]
'''Yom Tov of Rosh Hashanah 5666''' ('''Hemshech''' '''Samech Vav''') is a '[[Hemshech]]' (series) of sixty-six Chassidic discourses that were delivered by [[the Rebbe Rashab]] during the years 5666, 5667, and the beginning of 5668 (1905-1907). This Hemshech is among the most fundamental and analytical writings in Chabad literature, and it is the most widely studied in the Tomchei Tmimim Lubavitch yeshivas.[[File:המשך תרס"ו הוצאת תשפ"ד.jpeg|thumb|'Hemshech 5666' - Published 5784 (2024)]]
== Words of the Rebbe About the Hemshech ==

The Rebbe said about the Hemshech:<blockquote>"In the discourses of the Rebbe (Rashab), the concepts of Chassidus are presented with broader explanation and with greater intellectual understanding than they are (openly - even for people like us) in the discourses of our earlier Rebbes... Among his own discourses, the Rebbe (Rashab) especially praised Hemshech 5666. For all the above-mentioned qualities that distinguish his discourses are present to a greater and special degree in this Hemshech. And not only does this Hemshech bring the teachings of Chassidus to greater revelation and understanding below, but it also relates this 'wisdom' to the future redemption."

— From a talk of Acharon Shel Pesach 5730 (''Likkutei Sichos'' Vol. 7, p. 206). Also printed in the supplements to the Hemshech (Kehot, 5784), p. 807 ff.</blockquote>
[[File:אדמור הרשב - תמונה קטנה.jpg|thumb|The Rebbe Rashab]]

== Central Ideas in the Book ==

=== Purpose and Reason for Creation ===
The ultimate purpose of the creation of the world is to draw down the revelation of [[Ohr Ein Sof]] (Infinite Light) that existed before the [[Tzimtzum]] (contraction) into the worlds of [[The World of Atzilus|Atzilus]], Beriah, Yetzirah, and Asiyah in a way that created beings can contain this revelation. This relvelation can be achieved through the fulfillment of Torah and mitzvos by the Jewish people. Additionally, through the fulfillment of Torah and mitzvos, an even higher divine revelation than what existed before creation will be revealed. This ideal exists because Hashem "desired to have a dwelling place in the lower realms," meaning that He dedired that the revelation of G-dliness should permeate the physical reality.

In Kabbalistic texts, various explanations are given for the reason of creation: (a) to reveal Hashem's power, (b) so that created beings would know Him (this doesn't refer to the mitzvah of knowing Hashem, which is simply knowing that Hashem exists, but rather knowing the nature of His powers). But the Rebbe Rashab innovates that neither of these point to the true purpose, because (a) Hashem's supreme power is not lacking in action, and immediately upon His will something is accomplished, so He is complete even without the creation of the physical world,<ref>For graeter insighht into this concept [known in Hebrew as Ein Koach Chaser Poel] see ''Hemshech'' of the Rebbe Rashab of the year 5671.</ref> (b) the concept of knowledge is only (or more) relevant in the higher worlds, and if so, it's not understood why He created this physical world.

Therefore, he concludes that creation is due to Hashem's desire to create it, and there cannot be a logical-human explanation for this desire, "it is beyond reason and understanding (and as the Rebbe [<nowiki/>[[The Alter Rebbe|Alter Rebbe]]] said about this, 'Oif a taavah iz kein kasha' (in Yiddish: one doesn't ask questions about a desire), but He desired that there should be an existence of lower realms, and that the essence of Ohr Ein Sof should be drawn down below, which is possible to draw down specifically in the lower world."

=== Creation of "Something from Nothing" ===
The early Kabbalists (the [[Ramak]], the Rama, and the [[Arizal]]) discussed the explanation of the name Ohr Ein Sof, which is called "Ein Sof" (without end) and not "Ein Techilah" (without beginning). The Ramak's view is that this level is the essence of the Creator, the Rama's view is that it is the will, and the Arizal's view is that it is higher than will, but not the essence of the Creator. According to the Ramak, this is because we cannot attribute preexistence to anything other than His essence. But the Rebbe does not accept this, because if Hashem Himself is in the category of being a source for the worlds, it is impossible to say "I have not changed," both from the perspective of the creation itself and from the perspective of the will to create. Therefore, according to the Rebbe, the creation of something from nothing comes from the Light, which is nothing and naught compared to the essence of the Creator, and nevertheless has infinite power within it (similar to the metaphor of light which is of the same nature as its source).

== Structure of the Hemshech ==
The Hemshech consists of sixty-one discourses delivered throughout the year. The discourses are a sequence of interconnected topics, dealing with the same subject, and are therefore called a 'Hemshech' (series). Throughout the book, there are annotations by the Rebbe Rashab. The final section of the book is called 'Hashlamat HaDrush' [Completion of the Discourse], and it was not delivered orally.

On certain sections of the discourses, he noted that they should not be copied. However, the Rebbe instructed to print them in the margins and indicate that they were marked "no need to copy."

The discourses from the years when the main discourse was spoken and written, which are not part of the 'Hemshech,' were printed separately in 'Sefer HaMaamarim 5666-5667,' edited by Rabbi Yehonatan David Reinitz (Mashpia in Yeshivas Tomchei Tmimim in New Haven and member of the Otzar HaChassidim editorial board).

== Editions of the Book ==
From the time these discourses were delivered, they were studied from handwritten copies or typewritten texts. The book was first published in 5731 (1971) by Kehot Publication Society, under the direct instruction of the Rebbe.

* First Edition - Kehot, Brooklyn, 5731 (1971). The book was published for the first time, compared with the manuscript of R' Shmuel the Scribe. At the end of the book, an edited talk from the Rebbe Shlita from Acharon Shel Pesach 5730 (1970) was added.
* Second Edition - Kehot, Brooklyn, 5736 (1976). This edition included many corrections based on the original manuscript, as well as discourses from these years that are not part of the Hemshech - from the Rebbe Rashab's original manuscript.
* Third Edition - Kehot, Brooklyn, 5744 (1984). This edition added, among other things: 'transcripts' of several discourses, omissions, notes and explanations from the Rebbe Rayatz and more.
* Fourth Edition - Kehot, Brooklyn, 5751 (1991). In this edition, two transcripts by the Rebbe Rayatz were printed for the first time.
* Fifth Edition - Kehot, Brooklyn, 5765 (2005).
* Sixth Edition - Kehot, Brooklyn, 5777 (2017). This edition added nine new discourses for the first time, and the book was reorganized with corrections.
* Seventh Edition - Kehot, Brooklyn, 5784 (2024). This edition printed for the first time additional notes and explanations from the Rebbe Rayatz, as well as his notes from 5666 (1906). Additionally, this edition included an index of Moshiach and Geulah topics and a 'List of Published Editions of the Rebbe Rashab's Books.'
*

== Explanations ==

* '''Notes and explanations for the beginning of Hemshech 5666''', by the Rebbe Rayatz
* '''Sha'arei Iyunim B'Dach, two volumes''', by Rabbi Michael Chanoch Golomb (Mashpia in Tomchei Tmimim Central 770)
* '''Shiurim B'Chassidus''' (2 volumes), by Rabbi Zalman Gopin (Mashpia in Yeshivas Tomchei Tmimim Kfar Chabad)
* '''Shiurim B'Toras HaChassidus - Hemshech 5666''' (2 booklets), by Rabbi Yoel Kahn (Mashpia in Tomchei Tmimim Central 770)
* Two collections called '''Nitzutzei Dach''', published by 'Mifal HaChassidus'
* Table of contents and chapter headings (at the end of the Kehot edition, 5771), written by Rabbi David Feldman

== See Also ==

* Sefer HaMaamarim (Admur Rashab)

== External Links ==

* '''Hemshech 'Yom Tov Shel Rosh Hashanah - 5666', new edition with additions''', Kehot, 5777
* Hemshech Yom Tov Shel Rosh Hashanah - 5666, Kehot, 5751 - on HebrewBooks website
* Rabbi Yosef Yitzchak Ofen's lectures on Hemshech 5666, on Chassidus TV website
* Rabbi Yisrael Alfenbein's lectures on new Hemshech 5666: In-depth lecture series on 'Hemshech 5666'

==== About the 'Hemshech' ====

* David Olidort, '''Hemshech "Yom Tov Shel Rosh Hashanah" 5666''', on Yeshiva website
* Mordechai Menashe Laufer, '''Hemshech 5666''', Hiskashrus, Issue 643
* Mordechai Menashe Laufer, '''"The Great Hemshech" 5666''', Hiskashrus, Issue 1005
* Yehoshua Mondshine, '''Summary of Hemshech 5666'''
[[He:המשך יום טוב של ראש השנה תרס"ו]]

Yom Tov of Rosh Hashanah 5666 - Samach Vov

2025-04-18T05:24:49Z

Benny: /* Purpose and Reason for Creation */

Ohr Ein Sof

2025-04-18T05:16:08Z

Benny:

'''Ohr Ein Sof''' refers to the revelation and extension of G-d as it exists before the [[Tzimtzum]] (contraction). This revelation is called "light" because physical light (sunlight) illustrates for us the three general "parameters" of "Ohr Ein Sof":

# It is not part of the essence of the luminary body itself but only a radiance and illumination from it
# It is attached to the luminary
# It is of the same nature as the luminary (meaning, not only that light cannot exist without a luminary, but that the entire definition of light's existence is the revelation of '''the luminary'''. It is not that the luminary "creates" something "other" that is not the luminary, rather the light is the revelation of the luminary itself).

The analogy: Ohr Ein Sof is the revelation of the Essence, and this revelation, while being distant from the Essence—since it is "light"—remains attached to (and included within) the Essence and resembles it (just as the Essence is infinite, so too the light is of the nature of infinity).

'''The purpose and goal''' of Ohr Ein Sof is primarily to create the possibility for the creation of the world, since being merely light and extension, it provides the possibility that through it and by means of it, the world can come into existence. However, this light as it exists before the Tzimtzum is still infinitely beyond the world, and therefore a contraction (Tzimtzum) had to occur within this light.

In many places in Chassidus, even the light '''after''' the Tzimtzum is called "Ohr Ein Sof," but in this entry we are speaking only about the simpler interpretation—that Ohr Ein Sof is the light before the Tzimtzum.

== Qualities ==

==== Light ====
''Expanded value – Light''

The revelation from the Essence is called in Chassidic teachings 'Light (Ein Sof),' unlike other philosophers who defined it as 'abundance.' For many reasons, the Kabbalists called this revelation by the name "light" since 'light' is characterized by many qualities that serve as a metaphor for divine revelation:

Some of the qualities of light come to define the relationship between the light and its source. On one hand, there is a great closeness between the light and its source (which is not the case with abundance), as the light is always attached and connected to its source, resembles its source, and illuminates automatically (and necessarily). On the other hand, there is 'distance and separation' between the light and its source, as it is only an extension and not an actual existence:

* '''Connected to the source''' - The nature of all light is that it is always connected to its source, the luminary. When there is a disconnection between the source of light and the light itself, the illumination immediately ceases, and therefore the Ein Sof light is always connected to the 'Essence.'
* '''Resembles its source''' - Since light is always connected to its source, it naturally resembles the source. Just as the source, the Essence, is not limited or defined at all, so too the Ein Sof light is unlimited and undefined, and all spiritual and physical worlds are nullified before it (which is why many constrictions were necessary to create worlds). The metaphor brought for this in Chassidic teachings is from the sun illuminating the earth - although the sun itself does not reach us, nevertheless through the sun's rays, the power of the sun itself reaches the earth.
* '''Illuminates passively''' - The nature of light is that it shines spontaneously from the luminary and does not require active action for this purpose. For example, the sun does not need to perform any action for its light to be spread.
* '''Not an existence unto itself''' - Light is merely an illumination from the luminary, and there is no relationship between the light and the luminary. For example, there is no relationship between sunlight, which is merely light, and the body of the sun itself.

(However, in truth, the relationship of the Ein Sof light to the Essence is different from sunlight to the sun. Because there are aspects in which it is more distant than physical light, and conversely, there are aspects in which it is closer.

This is because, unlike sunlight where the purpose of the sun is to illuminate (and therefore ultimately there is a connection and relationship between them), the Essence, on the other hand, is above being a 'luminary,' and therefore the light is infinitely distant from the Essence. It also does not 'reveal' the Essence, but rather the luminary within the Essence, which is the source of light. And because the Essence's existence is from itself, therefore its mode of existence is: that it "exists in a non-existent existence." Unlike the light, since it has a beginning (as discussed below), its mode of existence is like other beings and not like the existence of the Essence. Moreover, the creation and genesis of light from the Essence is by the will of the Essence (unlike sunlight as will be elaborated below), which demonstrates the separation between the Essence and the light.

However, along with the distance of the light's existence from the Essence, the manner of its creation and revelation from the Essence is such that it will be like light that is close to the luminary and reveals it. Therefore, from the perspective of its creation, it has a relationship to the Essence as light to a luminary. And from this perspective, it is more attached to the Essence than sunlight is to the sun, because even its extension is within the luminary - the Essence, and it is included within it to the extent that its entire existence is the Essence.)

==== Ein Sof (Infinite Divine Light) ====

====== Its Cause ======
The infinite nature of this light stems from its attachment to the Divine Essence (Atzmut), since all light is similar to its source. Because the Essence is infinite, the light that extends from it is also infinite. (In truth, the light itself is limited, since light has a beginning, and anything with a beginning must necessarily have an end. The infinite quality of this light comes only through the will of the Essence that it remain attached and possess this infinite characteristic).

====== Its Nature ======
The infinitude of the Ohr Ein Sof (Infinite Light) is expressed in the following details:

A. '''It extends everywhere without changes''' - Since it is a completely unlimited light that is one with the Divine Essence, it exists without changes wherever it is present.

B. '''It is revealed everywhere'''. In several ways:

# It is revealed everywhere, and even after the Tzimtzum (contraction) when an "empty space" was created (from the light), when it does shine, it shines equally in all worlds (as in the Holy Temple, on Shabbat, and in Torah, where this light is revealed equally throughout all worlds).
# Even when it is not revealed in the world—due to its infinite nature—it exists in a revealed state everywhere, as its revelation stems from the light itself, even though from the perspective of the worlds, it is not revealed within them.
# The revelation extends even to the worlds—despite their limited nature, they contain unlimited aspects, such as the vast variety of creatures and their eternal nature, which stems from the unlimited quality of the Infinite Light that illuminates creation down to the lowest levels.

C. '''It has no definition''' or form:

# It is not defined by any limitation or form, and no attribute can be ascribed to it. Therefore, it transcends the Sefirot, which only emerge after the Tzimtzum, in the light of the Kav (line of light). Had creation come from this light (without the Tzimtzum), creation would also have been unlimited and simple, without form or limitation.
# Because it is unlimited and without definition or form, it can create '''any''' existence, as it is not limited to creating only according to a specific form.
# It is so infinite and undefined that it is not even defined by the category of "unlimited," and therefore it also contains the "power of limitation."

However, despite being unlimited and undefined, it differs from the unlimitedness of the Divine Essence, because the Essence's existence is self-sufficient, and therefore its unlimitedness is not something added to it. In contrast, since the Infinite Light has a beginning (as mentioned), its unlimitedness is like something added to it. The truly ultimate unlimitedness exists only in the Divine Essence itself.

But because it is the Infinite Light, it "receives" this quality from the Essence—that it too possesses the ultimate quality of unlimitedness, though this is not from its own essence but from the aspect of the Essence within it.

==== Light Contained Within the Essence ====
The Infinite Light—both the essence of the light and its extension and revelation—is contained within the Divine Essence. Therefore, they have no independent existence at all. Since nothing exists outside of Him, wherever the light shines and is revealed, it remains contained within His Essence. Just as the sun's light, when still within the sun itself, has no independent existence but is merely the potential to illuminate, so too the light has no sense of independent existence but is completely nullified to its source, being nothing more than the Divine Essence's power and capability to shine light.

Only after the Tzimtzum does the possibility arise for the light to sense its own existence as if emerging from the existence of its source. Before the Tzimtzum, the entirety of the light was contained within the Divine Essence.

The nullification of the light within the Divine Essence is deeper than the nullification of sunlight within the sun's orb:

A. The nullification of sunlight within the sun applies only to the essence of the light contained in the sun, not to its revelation and extension, which exist outside the sun and are not contained within it. In contrast, even the extension and revelation of the Infinite Light before the Tzimtzum are contained within the Divine Essence, nullified, and without independent existence.

B. The "manner" of nullification of sunlight differs from that of the Infinite Light. Sunlight within the sun is the "power of light," whereas the contained Infinite Light is the "capability" of the Divine Essence to illuminate. (The difference between "power" and "capability" is that power is considered the beginning of something. That is, the thing already exists in reality (since power is power for something specific and already has a certain characteristic), but is still concealed within its source. In contrast, capability does not represent the beginning of the thing, as it relates to the one who is capable—that he can do as he wills (and his capability is not yet formed into the thing he will do)—rather than to the thing he is capable of doing. Therefore, power is considered the beginning of something's existence, whereas capability is not.)

The reason for this is that we see the sun is compelled to produce light, which necessitates that the concept of light already exists in reality before its actual revelation. In contrast, since the Divine Essence is not compelled to produce light at all, and its revelation is by will (as will be explained at length), it follows that the power to illuminate contained within the Essence is not the existence of light, but rather the capability to illuminate.

Additionally, the Divine Essence has no intrinsic purpose of revealing light, so we cannot say it has the power to illuminate. This differs from the sun, whose purpose is to illuminate, meaning light is within its nature and exists within it in a concealed state.

==== Gilui V'Lo Hispashtus (Revelation, Not Spreading) ====
Ohr Ein Sof is not an expansion like the light of the sun that spreads outside its source - the sun's sphere, but rather it is a revelation of the essence. This means its illumination is not through leaving its source but through revealing the essence. For example, like a person opening a box containing diamonds, where the revelation of the diamonds occurs in their place, not through their expansion.

The reason for this difference is that sunlight, being physical light, occupies space and therefore its illumination spreads from place to place. This is unlike spiritual light, which is the true light where expansion and contraction are not applicable. This is one of the reasons why Kabbalists called divine revelation by the name "light."

This characteristic is one of the reasons why light is called a "name," because even though a name exists for others and not for itself (like light that illuminates for others), it is not an emanation that leaves the person but remains connected to him - when someone calls his name, they are calling to the person himself.

The difference between them is in several details:

* '''In place''': While expansion means revelation in a new place where the source, the essence of light, is not present (like water spreading from place to place), the 'revelation' of light means that in the same place where the essence is, there the light is revealed.
* '''In existence''': Expanding light is a reality because it adds something that was not in the essence and its source. It brings it to a place where it was not inherently present (which itself proves that it is a reality even before it expanded). In contrast, 'Ohr Ein Sof' is about 'revelation' that does not add anything to the essence, because the concept of revelation is that 'the essence reveals itself' (in its place).
* '''In its existence without revelation''': Expanding light illuminates by reaching a place, therefore when there is something concealing that prevents the light from reaching the place, the light does not exist at all. This is unlike revealing light - since the essence is present everywhere, but after tzimtzum it does not illuminate but exists in concealment, it is still present there.

==== Koach Ha'atzmut (The Power of the Essence) ====
Extended topic – '''Koach Ha'atzmut'''

Koach Ha'atzmut is the power of the Essence to create and innovate something from nothing (yesh me'ayin). This power belongs only to the Essence because the type of existence of yesh is an existence that does not sense its source and appears as if its existence is from itself. Meaning, in its perception, it is primordial. Since the only existence that truly exists from itself is the Essence, therefore the power to create such an existence belongs only to the power of the Essence and not to any other level that extends from the Essence, because every other level is not primordial but has a source and beginning.

However, since the light is similar to its source, just as in the source - the Essence - there is power to create something from nothing, so too in Ohr Ein Sof this power is 'given.' Just as through the light's attachment to its source it is infinite (even though on its own it is limited as mentioned above), so too it is given the power of the Essence. But the power of the Essence within it differs from the infinitude within it, as the infinitude is a quality in the light itself, whereas the power of the Essence in the light, even after it has this power, is not in the light itself but comes from its attachment.

Because the true power of the Essence is not revealed in Ohr Ein Sof (but in the sefirah of Malchut), since the nature of light is revelation and the power of the Essence is beyond revelation. And since the light has some existence - that 'reveals' the Essence - therefore the power of the Essence does not clothe itself in it. And since the light's purpose is to reveal what is hidden, it cannot create yesh existence, which is an 'innovation.'

The role of Ohr Ein Sof is to be an intermediary between the Essence and the sefirah of Malchut, through which the main creation and coming-into-being occurs, to draw down, reveal, and awaken in it the power of the Essence that is in Malchut. The creation itself happens specifically through a movement of revelation, and the power of the Essence in Malchut is concealed, and specifically through the light it is revealed. Also, the role of the light is to draw down the power of the Essence to be an intermediary between the Essence and the created yesh reality, to draw into it the power of the Essence for its creation.

== His Continuation from Essence ==

==== By Desire ====
Even though He is an influence in the way of light and not in the way of flow, the difference between them is: that light's influence is in a way of "by itself," meaning without the influencer's involvement to influence the light. This is not the case with "flow," which is in a way of enclothement and involvement - where the influencer becomes involved in order to transfer the influence to the receiver. And one of the differences that emerges from this is: that flow is by the desire of the influencer, whereas light, being in a way of "by itself," means the influence does not depend on the desire of the influencer, like the light of the sun that doesn't depend at all on the sun's desire and cannot be stopped by its desire.

Nevertheless, the Infinite Light is a revelation that comes by the desire of the Essence. And the prevention of desire alone would constitute the prevention of the revelation of the Infinite Light. Although regarding His blessed Essence it is impossible to say any form or definition at all, that we would say there is an aspect of desire in Him, and therefore it is necessary that this is not actual desire, nevertheless the intention with desire is that certainly the light is not necessary.

And from this it emerges that the revelation of the Infinite Light, even this light that is before the Tzimtzum, is through Tzimtzum and concealment since it shines through desire and not in a way of "by itself" (necessarily). (However, this is not Tzimtzum as in the limited filling light, but rather in desire - the letters of "tzinor" [channel].)

Therefore, the truth of the light is not like the truth of the Essence, because the definition of truth is something that exists that will not be nullified, and since the existence of the light is renewed by desire, and when the desire is nullified the light is nullified, therefore it is not truth like the truth of the Essence. This is the interpretation of the Rambam's language: "He alone is the truth and no other has truth like His truth," which refers even to the Infinite Light before the Tzimtzum. However, the Infinite Light, being "light" which is of the same nature as the Luminary - the Essence, is true during its existence and is not like creations that are not completely true even during their existence.

==== Its Description - "Infinite Light" ====
The reason that the Infinite Light's extension is specifically by desire is the reason that the description for the light is "Infinite" and not "Without beginning," because in the explanation of 'beginning' there are two interpretations: either that it has a source from which it extends, or that it has an actual beginning, that before its formation there was 'nothingness' - it did not exist. And according to this, if the extension of the Infinite Light were necessary (God forbid), even though on one hand, since this light has a source - the Essence from which the light extends - it would not be appropriate to describe it as having no beginning, nevertheless, on the other hand, since as soon as there is the existence of the Luminary there is the existence of the light (if it were necessary, God forbid), consequently it would be appropriate to describe it as having no beginning, for just as the Luminary has no beginning since its existence is from itself, so too with the light. And only because the innovation of the light is by desire, consequently it is as if nothingness preceded it, because its existence is renewed through desire.

And this is why the description "Infinite Light" means - light that is infinite, and not light of the infinite. Because the Essence itself, from which the Infinite Light comes, cannot be described with the term "Infinite," because:

'''A.''' This description does not describe it at all, since His blessed Essence has no beginning, which is a greater quality than the quality of being infinite, as the Ram"a wrote: "For every primordial entity is eternal, but not every eternal entity is primordial, as many creations will be eternal by the Creator's desire."

Meaning, every "primordial" entity - that is, an existence that was not preceded by a state of non-existence, but always was and is, because its existence is true-existence from itself - necessarily is also eternal, because a true existence that does not depend on anything that would nullify it through it, is therefore eternal.

However, an eternal existence is not necessarily "primordial," because there can be a renewed existence that was innovated by the Holy One, Blessed be He (and this existence was preceded by a state of non-existence) and nevertheless it will be eternal by the Creator's desire (like the upper worlds Adam Kadmon, Atzilut, and the host of heaven that even though they are innovations from nothing to something, they have eternality and are not limited, and even on earth below eternality is found in species, as in every species there are unlimited offspring despite being created and renewed).

And since His blessed Essence is primordial, not preceded by non-existence but its existence is from itself, therefore the description "Infinite" is not applicable, unlike the light that extends from it alone, which is called "Infinite Light."

'''B.''' The description "Infinite" is appropriate to say about something that extends and goes outside the essence that extends and is revealed in infinite details and the like. And since "the Essence is neither revealed nor extended," therefore this description is not applicable to the Essence, unlike the extending light.

== Levels, So to Speak, in the Infinite Light ==
Even though the Infinite Light (Ohr Ein Sof), blessed be He, as His name indicates has no end, nevertheless there are levels within it, and these are of an infinite nature. This begins from the inner essence of the light as it is attached and united with His blessed Essence, and concludes with the tzimtzum (contraction) that occurs within it until it becomes in the aspect of "sovev kol almin" (encompassing all worlds), which gives "place" and possibility for the worlds to come into existence.

This means that even though the Infinite Light encompasses and surrounds the chain of worlds, and is incomparably higher than them, nevertheless, the fact that it encompasses them indicates its connection to them.

The connection of the blessed Infinite Light to the chain of worlds is that the Infinite Light is in the aspect of a will for the creation of the entire chain. And even though Hashem's will "to have a dwelling place in the lower worlds" is rooted in His blessed Essence, nevertheless when the will is included within His Essence—it is not in the category of will at all.

For when the Infinite Light is included in His Essence, it is in a state of complete nothingness, and afterward it extends to become a radiance, and within it was the great tzimtzum, where a "space and empty void" was created, so to speak, for the purpose of establishing the worlds, and a "thin ray of light" that is constricted was drawn into this "space."

== Malchut of the Infinite Light ==
'''Malchut of the Infinite Light''' is the final level of the Infinite Light before the tzimtzum, and this is what is called the ten hidden sefirot in the supernal tehiru (illumination). Through the tzimtzum, Malchut of the Infinite Light extends to become Atik Yomin for Adam Kadmon.

== Above, Above with No End and Below, Below with No Limit ==
"Above, above with no end and below, below with no limit" is an expression from Tikkunei Zohar and the Zohar that is brought in Chassidus describing the expansion of the '''Infinite Light''' in all worlds. In general, the explanations are divided into two general explanations: 1. The "above" and "below" refers to the light—which has a movement of "above"—elevation and concealment, and "below"—descent and expansion. 2. The "above" and "below" refers to the worlds—and the statement expresses the elevation and perfection of the Infinite Light, that even the higher worlds are not significant in relation to it, and that it extends even into the lower worlds.

== See Also ==

* Ohr HaEtzem and Koach HaEtzem
* Ohr HaSovev Kol Almin
* Ohr HaMemaleh Kol Almin
* Ohr Chadash

Yom Tov of Rosh Hashanah 5666 - Samach Vov

2025-04-18T05:06:57Z

Benny: /* Words of the Rebbe About the Hemshech */

[[File:יום טוב של ראש השנה - תרס''ו.jpg|thumb|Cover Page of 'Hemshech Tav Reish Samech Vav']]
'''Yom Tov of Rosh Hashanah 5666''' ('''Hemshech''' '''Samech Vav''') is a '[[Hemshech]]' (series) of sixty-six Chassidic discourses that were delivered by [[the Rebbe Rashab]] during the years 5666, 5667, and the beginning of 5668 (1905-1907). This Hemshech is among the most fundamental and analytical writings in Chabad literature, and it is the most widely studied in the Tomchei Tmimim Lubavitch yeshivas.[[File:המשך תרס"ו הוצאת תשפ"ד.jpeg|thumb|'Hemshech 5666' - Published 5784 (2024)]]
== Words of the Rebbe About the Hemshech ==

The Rebbe said about the Hemshech:<blockquote>"In the discourses of the Rebbe (Rashab), the concepts of Chassidus are presented with broader explanation and with greater intellectual understanding than they are (openly - even for people like us) in the discourses of our earlier Rebbes... Among his own discourses, the Rebbe (Rashab) especially praised Hemshech 5666. For all the above-mentioned qualities that distinguish his discourses are present to a greater and special degree in this Hemshech. And not only does this Hemshech bring the teachings of Chassidus to greater revelation and understanding below, but it also relates this 'wisdom' to the future redemption."

— From a talk of Acharon Shel Pesach 5730 (''Likkutei Sichos'' Vol. 7, p. 206). Also printed in the supplements to the Hemshech (Kehot, 5784), p. 807 ff.</blockquote>
[[File:אדמור הרשב - תמונה קטנה.jpg|thumb|The Rebbe Rashab]]

== Central Ideas in the Book ==

=== Purpose and Reason for Creation ===
The ultimate purpose of the creation of the world is to draw down the revelation of Ohr Ein Sof (Infinite Light) that existed before the Tzimtzum (contraction) into the worlds of Atzilus, Beriah, Yetzirah, and Asiyah in a way that created beings can contain this revelation, and this is achieved through the fulfillment of Torah and mitzvos by the Jewish people. Additionally, through the fulfillment of Torah and mitzvos, an even higher divine revelation will be drawn down than what existed before creation. This ideal exists because Hashem "desired to have a dwelling place in the lower realms," meaning that the revelation of G-dliness should permeate physical reality.

In Kabbalistic texts, various explanations are given for the reason of creation: (a) to reveal Hashem's power, (b) so that created beings would know Him (this doesn't refer to the mitzvah of knowing Hashem, which is simply knowing that Hashem exists, but rather knowing the nature of His powers). But the Rebbe Rashab innovates that neither of these point to the true purpose, because (a) Hashem's supreme power is not lacking in action, and immediately upon His will something is accomplished, so He is complete even without the creation of the physical world, (b) the concept of knowledge is only relevant in the higher worlds, and if so, it's not understood why He created this physical world.

Therefore, he concludes that creation is due to Hashem's desire to create it, and there cannot be a logical-human explanation for this desire, "it is beyond reason and understanding (and as the Rebbe [Alter Rebbe] said about this, 'Oif a taavah iz kein kasha' (in Yiddish: one doesn't ask questions about a desire), but He desired that there should be an existence of lower realms, and that the essence of Ohr Ein Sof should be drawn down below, which is possible to draw down specifically in the lower world."

=== Creation of "Something from Nothing" ===
The early Kabbalists (the Ramak, the Rama, and the Arizal) discussed the explanation of the name Ohr Ein Sof, which is called "Ein Sof" (without end) and not "Ein Techilah" (without beginning). The Ramak's view is that this level is the essence of the Creator, the Rama's view is that it is the will, and the Arizal's view is that it is higher than will, but not the essence of the Creator. According to the Ramak, this is because we cannot attribute preexistence to anything other than His essence. But the Rebbe does not accept this, because if Hashem Himself is in the category of being a source for the worlds, it is impossible to say "I have not changed," both from the perspective of the creation itself and from the perspective of the will to create. Therefore, according to the Rebbe, the creation of something from nothing comes from the Light, which is nothing and naught compared to the essence of the Creator, and nevertheless has infinite power within it (similar to the metaphor of light which is of the same nature as its source).

== Structure of the Hemshech ==
The Hemshech consists of sixty-one discourses delivered throughout the year. The discourses are a sequence of interconnected topics, dealing with the same subject, and are therefore called a 'Hemshech' (series). Throughout the book, there are annotations by the Rebbe Rashab. The final section of the book is called 'Hashlamat HaDrush' [Completion of the Discourse], and it was not delivered orally.

On certain sections of the discourses, he noted that they should not be copied. However, the Rebbe instructed to print them in the margins and indicate that they were marked "no need to copy."

The discourses from the years when the main discourse was spoken and written, which are not part of the 'Hemshech,' were printed separately in 'Sefer HaMaamarim 5666-5667,' edited by Rabbi Yehonatan David Reinitz (Mashpia in Yeshivas Tomchei Tmimim in New Haven and member of the Otzar HaChassidim editorial board).

== Editions of the Book ==
From the time these discourses were delivered, they were studied from handwritten copies or typewritten texts. The book was first published in 5731 (1971) by Kehot Publication Society, under the direct instruction of the Rebbe.

* First Edition - Kehot, Brooklyn, 5731 (1971). The book was published for the first time, compared with the manuscript of R' Shmuel the Scribe. At the end of the book, an edited talk from the Rebbe Shlita from Acharon Shel Pesach 5730 (1970) was added.
* Second Edition - Kehot, Brooklyn, 5736 (1976). This edition included many corrections based on the original manuscript, as well as discourses from these years that are not part of the Hemshech - from the Rebbe Rashab's original manuscript.
* Third Edition - Kehot, Brooklyn, 5744 (1984). This edition added, among other things: 'transcripts' of several discourses, omissions, notes and explanations from the Rebbe Rayatz and more.
* Fourth Edition - Kehot, Brooklyn, 5751 (1991). In this edition, two transcripts by the Rebbe Rayatz were printed for the first time.
* Fifth Edition - Kehot, Brooklyn, 5765 (2005).
* Sixth Edition - Kehot, Brooklyn, 5777 (2017). This edition added nine new discourses for the first time, and the book was reorganized with corrections.
* Seventh Edition - Kehot, Brooklyn, 5784 (2024). This edition printed for the first time additional notes and explanations from the Rebbe Rayatz, as well as his notes from 5666 (1906). Additionally, this edition included an index of Moshiach and Geulah topics and a 'List of Published Editions of the Rebbe Rashab's Books.'
*

== Explanations ==

* '''Notes and explanations for the beginning of Hemshech 5666''', by the Rebbe Rayatz
* '''Sha'arei Iyunim B'Dach, two volumes''', by Rabbi Michael Chanoch Golomb (Mashpia in Tomchei Tmimim Central 770)
* '''Shiurim B'Chassidus''' (2 volumes), by Rabbi Zalman Gopin (Mashpia in Yeshivas Tomchei Tmimim Kfar Chabad)
* '''Shiurim B'Toras HaChassidus - Hemshech 5666''' (2 booklets), by Rabbi Yoel Kahn (Mashpia in Tomchei Tmimim Central 770)
* Two collections called '''Nitzutzei Dach''', published by 'Mifal HaChassidus'
* Table of contents and chapter headings (at the end of the Kehot edition, 5771), written by Rabbi David Feldman

== See Also ==

* Sefer HaMaamarim (Admur Rashab)

== External Links ==

* '''Hemshech 'Yom Tov Shel Rosh Hashanah - 5666', new edition with additions''', Kehot, 5777
* Hemshech Yom Tov Shel Rosh Hashanah - 5666, Kehot, 5751 - on HebrewBooks website
* Rabbi Yosef Yitzchak Ofen's lectures on Hemshech 5666, on Chassidus TV website
* Rabbi Yisrael Alfenbein's lectures on new Hemshech 5666: In-depth lecture series on 'Hemshech 5666'

==== About the 'Hemshech' ====

* David Olidort, '''Hemshech "Yom Tov Shel Rosh Hashanah" 5666''', on Yeshiva website
* Mordechai Menashe Laufer, '''Hemshech 5666''', Hiskashrus, Issue 643
* Mordechai Menashe Laufer, '''"The Great Hemshech" 5666''', Hiskashrus, Issue 1005
* Yehoshua Mondshine, '''Summary of Hemshech 5666'''

Yom Tov of Rosh Hashanah 5666 - Samach Vov

2025-04-18T05:06:27Z

Benny:

[[File:יום טוב של ראש השנה - תרס''ו.jpg|thumb|Cover Page of 'Hemshech Tav Reish Samech Vav']]
'''Yom Tov of Rosh Hashanah 5666''' ('''Hemshech''' '''Samech Vav''') is a '[[Hemshech]]' (series) of sixty-six Chassidic discourses that were delivered by [[the Rebbe Rashab]] during the years 5666, 5667, and the beginning of 5668 (1905-1907). This Hemshech is among the most fundamental and analytical writings in Chabad literature, and it is the most widely studied in the Tomchei Tmimim Lubavitch yeshivas.[[File:המשך תרס"ו הוצאת תשפ"ד.jpeg|thumb|'Hemshech 5666' - Published 5784 (2024)]]
== Words of the Rebbe About the Hemshech ==

The Rebbe said about the Hemshech:<blockquote>"In the discourses of the Rebbe (Rashab), the concepts of Chassidus are presented with broader explanation and with greater intellectual understanding than they are (openly - even for people like us) in the discourses of our earlier Rebbes... Among his own discourses, the Rebbe (Rashab) especially praised Hemshech 5666. For all the above-mentioned qualities that distinguish his discourses are present to a greater and special degree in this Hemshech. And not only does this Hemshech bring the teachings of Chassidus to greater revelation and understanding below, but it also relates this 'wisdom' to the future redemption."

— From a talk of Acharon Shel Pesach 5730 (''Likkutei Sichos'' Vol. 7, p. 206). Also printed in the supplements to the Hemshech (Kehot, 5784), p. 807 ff.</blockquote>
[[File:אדמור הרשב - תמונה קטנה.jpg|thumb|The Rebbe Rashab]]
== Central Ideas in the Book ==

=== Purpose and Reason for Creation ===
The ultimate purpose of the creation of the world is to draw down the revelation of Ohr Ein Sof (Infinite Light) that existed before the Tzimtzum (contraction) into the worlds of Atzilus, Beriah, Yetzirah, and Asiyah in a way that created beings can contain this revelation, and this is achieved through the fulfillment of Torah and mitzvos by the Jewish people. Additionally, through the fulfillment of Torah and mitzvos, an even higher divine revelation will be drawn down than what existed before creation. This ideal exists because Hashem "desired to have a dwelling place in the lower realms," meaning that the revelation of G-dliness should permeate physical reality.

In Kabbalistic texts, various explanations are given for the reason of creation: (a) to reveal Hashem's power, (b) so that created beings would know Him (this doesn't refer to the mitzvah of knowing Hashem, which is simply knowing that Hashem exists, but rather knowing the nature of His powers). But the Rebbe Rashab innovates that neither of these point to the true purpose, because (a) Hashem's supreme power is not lacking in action, and immediately upon His will something is accomplished, so He is complete even without the creation of the physical world, (b) the concept of knowledge is only relevant in the higher worlds, and if so, it's not understood why He created this physical world.

Therefore, he concludes that creation is due to Hashem's desire to create it, and there cannot be a logical-human explanation for this desire, "it is beyond reason and understanding (and as the Rebbe [Alter Rebbe] said about this, 'Oif a taavah iz kein kasha' (in Yiddish: one doesn't ask questions about a desire), but He desired that there should be an existence of lower realms, and that the essence of Ohr Ein Sof should be drawn down below, which is possible to draw down specifically in the lower world."

=== Creation of "Something from Nothing" ===
The early Kabbalists (the Ramak, the Rama, and the Arizal) discussed the explanation of the name Ohr Ein Sof, which is called "Ein Sof" (without end) and not "Ein Techilah" (without beginning). The Ramak's view is that this level is the essence of the Creator, the Rama's view is that it is the will, and the Arizal's view is that it is higher than will, but not the essence of the Creator. According to the Ramak, this is because we cannot attribute preexistence to anything other than His essence. But the Rebbe does not accept this, because if Hashem Himself is in the category of being a source for the worlds, it is impossible to say "I have not changed," both from the perspective of the creation itself and from the perspective of the will to create. Therefore, according to the Rebbe, the creation of something from nothing comes from the Light, which is nothing and naught compared to the essence of the Creator, and nevertheless has infinite power within it (similar to the metaphor of light which is of the same nature as its source).

== Structure of the Hemshech ==
The Hemshech consists of sixty-one discourses delivered throughout the year. The discourses are a sequence of interconnected topics, dealing with the same subject, and are therefore called a 'Hemshech' (series). Throughout the book, there are annotations by the Rebbe Rashab. The final section of the book is called 'Hashlamat HaDrush' [Completion of the Discourse], and it was not delivered orally.

On certain sections of the discourses, he noted that they should not be copied. However, the Rebbe instructed to print them in the margins and indicate that they were marked "no need to copy."

The discourses from the years when the main discourse was spoken and written, which are not part of the 'Hemshech,' were printed separately in 'Sefer HaMaamarim 5666-5667,' edited by Rabbi Yehonatan David Reinitz (Mashpia in Yeshivas Tomchei Tmimim in New Haven and member of the Otzar HaChassidim editorial board).

== Editions of the Book ==
From the time these discourses were delivered, they were studied from handwritten copies or typewritten texts. The book was first published in 5731 (1971) by Kehot Publication Society, under the direct instruction of the Rebbe.

* First Edition - Kehot, Brooklyn, 5731 (1971). The book was published for the first time, compared with the manuscript of R' Shmuel the Scribe. At the end of the book, an edited talk from the Rebbe Shlita from Acharon Shel Pesach 5730 (1970) was added.
* Second Edition - Kehot, Brooklyn, 5736 (1976). This edition included many corrections based on the original manuscript, as well as discourses from these years that are not part of the Hemshech - from the Rebbe Rashab's original manuscript.
* Third Edition - Kehot, Brooklyn, 5744 (1984). This edition added, among other things: 'transcripts' of several discourses, omissions, notes and explanations from the Rebbe Rayatz and more.
* Fourth Edition - Kehot, Brooklyn, 5751 (1991). In this edition, two transcripts by the Rebbe Rayatz were printed for the first time.
* Fifth Edition - Kehot, Brooklyn, 5765 (2005).
* Sixth Edition - Kehot, Brooklyn, 5777 (2017). This edition added nine new discourses for the first time, and the book was reorganized with corrections.
* Seventh Edition - Kehot, Brooklyn, 5784 (2024). This edition printed for the first time additional notes and explanations from the Rebbe Rayatz, as well as his notes from 5666 (1906). Additionally, this edition included an index of Moshiach and Geulah topics and a 'List of Published Editions of the Rebbe Rashab's Books.'
*

== Explanations ==

* '''Notes and explanations for the beginning of Hemshech 5666''', by the Rebbe Rayatz
* '''Sha'arei Iyunim B'Dach, two volumes''', by Rabbi Michael Chanoch Golomb (Mashpia in Tomchei Tmimim Central 770)
* '''Shiurim B'Chassidus''' (2 volumes), by Rabbi Zalman Gopin (Mashpia in Yeshivas Tomchei Tmimim Kfar Chabad)
* '''Shiurim B'Toras HaChassidus - Hemshech 5666''' (2 booklets), by Rabbi Yoel Kahn (Mashpia in Tomchei Tmimim Central 770)
* Two collections called '''Nitzutzei Dach''', published by 'Mifal HaChassidus'
* Table of contents and chapter headings (at the end of the Kehot edition, 5771), written by Rabbi David Feldman

== See Also ==

* Sefer HaMaamarim (Admur Rashab)

== External Links ==

* '''Hemshech 'Yom Tov Shel Rosh Hashanah - 5666', new edition with additions''', Kehot, 5777
* Hemshech Yom Tov Shel Rosh Hashanah - 5666, Kehot, 5751 - on HebrewBooks website
* Rabbi Yosef Yitzchak Ofen's lectures on Hemshech 5666, on Chassidus TV website
* Rabbi Yisrael Alfenbein's lectures on new Hemshech 5666: In-depth lecture series on 'Hemshech 5666'

==== About the 'Hemshech' ====

* David Olidort, '''Hemshech "Yom Tov Shel Rosh Hashanah" 5666''', on Yeshiva website
* Mordechai Menashe Laufer, '''Hemshech 5666''', Hiskashrus, Issue 643
* Mordechai Menashe Laufer, '''"The Great Hemshech" 5666''', Hiskashrus, Issue 1005
* Yehoshua Mondshine, '''Summary of Hemshech 5666'''

Georgia

2025-04-18T05:04:26Z

Benny: Capitalization

'''Georgia''' or Gruzia, is a region located on the border of Europe-Asia neighboring the eastern side of the black sea, in the geographical area of the Caucasus Mountains. Its terrain is mountainous and rich in natural resources, attracting many tourists. The country is also located at a crossroads on the historic 'silk road' route through which goods traveled from east to west, which greatly contributed to its prosperity and development. The country borders russia to the north, Azerbaijan to the east, Armenia and Turkey to the south, and the black sea to the west.

The country has an ancient history, with settlement beginning about 3,000 years ago. for many years, the country belonged to the soviet union, and with the declaration of its dissolution in 5751 (1991), it became an independent country. in the capital city of tbilisi, over a million residents live, constituting about a quarter of the country's total population.

Our rebbes sent their students to work among Georgian Jewry to strengthen Jewish identity with mesirus nefesh (self-sacrifice), beginning from the period of the [[Rebbe Rashab]] until our present day, as many members of the Georgian community themselves became chabad chassidim, including community leaders and heads, great scholars and rabbis.

= History =
In ancient times, Georgia was ruled by the Caucasian Iberian kingdom. Later, Christians took control of the country, and due to its geographical location between Muslim and Christian countries, it became a focus of struggle between Christians and Muslims.

With the beginning of the Middle Ages, the arab empire took control of Georgia's territory and the government established there was called the 'emirate of tbilisi', and later the emirate disintegrated and its inhabitants were enslaved and sold in other countries as fighting soldiers, mamluks.

During the reign of king david, the government was restored and georgia experienced nearly a hundred years of prosperity and flourishing, becoming a symbol of tolerance and religious and cultural diversity, but later, mongolia invaded georgia and as a result the country broke up into several principalities that quarreled among themselves, and consequently the ottoman empire and the persian empire annexed parts of it to their territory.

In 5543 (1783), an agreement was signed between Georgia and Russia, according to which it became a protectorate of Russia, and in 5561 (1801) it was annexed by tsar pavel the first to the russian empire, and the heir to the Georgian throne was deposed and replaced by a government headed by the Russian general Ivan Petrovich lasariev.

After the First World War, in the midst of the Russian Civil War, Georgia declared political independence and in the elections that took place, the social-democratic party won, but after only three years the Red Army attacked Georgia and conquered it, and established a pro-communist puppet regime in the country. The Georgians themselves continued to resist and rebel against the new government, but these were violently suppressed, and under stalin's regime, who was Georgian himself, about 100,000 Georgians were killed in the great political purges he conducted.

In the interim period, when the Georgian government already noticed the impending invasion disaster, one of the employees in the state service told Anash that the Georgian government was about to sail on a ship to Turkey, as the Bolsheviks were approaching the area. Several wealthy Chabad Chassidim also thought to join the journey and suggested to the Rebbe Rashab that he also emigrate with them. The idea was proposed to rebbetzin shterna sarah schneerson who gave her consent as did the Rebbe Rashab. for the purpose of issuing the visa, they photographed the Rebbe Rashab. The photo was taken on the ninth of Av that year. Before the voyage, when the ship was ready and a large part of the household items had already been sold, the rebbe rashab came out of his room and told his family that he had changed his mind and decided not to travel. he added and asked that they not continue to ask why and wherefore, and he remained in rostov.

After the dissolution of the soviet union and the fall of the Iron Curtain, Georgia became an independent state, but within the country itself, different groups continued to exist that continued to support and belong to the russian government.

In 5768 (2008), Russia invaded Georgia in order to annex the separatist regions in the country considered pro-Russian, and continued attacking Georgia's territory even after it agreed to separate from these districts, and as a result more than 115 thousand Georgian refugees fled from the front.

== Georgian jewry ==
According to some historical estimates, the beginning of the Jewish community in Georgia began after the destruction of the first temple, in the Mesopotamian exile, and in the days of Nebuchadnezzar. Traditionally, throughout history, the Jewish residents of Georgia lived in separate neighborhoods.

The jewish residents of georgia were the first subjects in the soviet union to conduct public propaganda to leave the country's borders and immigrate to israel, both through direct appeal to the secretary general of the un in a letter published as 'the letter of the 18 families', and in a hunger strike by a large group near government centers in moscow, and eventually their action led to a historic change in the attitude of the soviet authorities, who began to allow more freely aliyah to the holy land.

Over the years, about 30,000 georgian jews immigrated to the holy land, with smaller percentages migrating to other countries. Today, the number of Jewish residents in the country is estimated at about 15,000 people.

Among the jews of Georgia, an internal dialect of the Georgian language is spoken, called 'Jewish Georgian'.

==== During the Period of the Rebbe Rashab ====
''Expanded section - Tomchei Temimim Kutaisi (Georgia)''

The first activity of Chabad Chassidim in Georgia was around 5653 (1893) when Rabbi Shlomo Yehuda Leib Eliezerov traveled as a shadar (emissary) to collect funds for the Jewish community in Eretz Yisrael. When he visited the court of the Rebbe Rashab, the Rebbe asked him that during his stay in the country, he should "sow spirituality and gather materiality." In 5665 (1905), Rabbi Eliezerov visited the country again and worked there extensively until his return to Chevron.

About 15 years after the establishment of the Tomchei Temimim yeshiva network by the Rebbe Rashab, he wanted to expand the yeshiva network and establish branches throughout Georgia, with the goal of strengthening Jewish identity among the Jewish residents in the country. During that period, he called upon the Chassid Rabbi Eliezer Dvosikin and inquired about the possibility of him taking on this mission, stating, "For three years we have been thinking about the Jews of Georgia, and I want to send you there."

Although ultimately Rabbi Dvosikin was not sent, the Rebbe Rashab sent several prominent Chassidim in his place, who worked in Georgia on his mission. The first emissary was Rabbi Shmuel Levitin, who was sent in 5676 (1916) to the city of Kutaisi in Georgia to serve as the chief rabbi of several central towns where he established many students. Rabbi Levitin brought with him about twenty additional families of Chabad Chassidim, who were appointed in various communities as rabbis, teachers, and ritual slaughterers. The Rebbe Rashab sent substantial sums of money to Rabbi Levitin throughout this period to assist him in his work. His greatest achievement was the establishment of Yeshivas Tomchei Temimim Kutaisi, which at its peak had approximately 600 students. The Rebbe Rayatz remarked about Rabbi Levitin that he was considered the "head of the state," and attributed the tremendous success to his actions.

Rabbi Yitzchak Zeev of Brisk greatly valued the work done in Georgia under the Rebbe Rashab's direction, and following Rabbi Levitin's tremendous success, he sent his two closest students there to further enhance the holy work.

In addition to establishing the yeshiva network in Georgia itself, the Chassidim worked to send talented students to yeshivas in Russia, where the level of learning was higher, as was the Chassidic atmosphere that prevailed there. Thus, many of them became Chabad Chassidim, such as Rabbi Simon Yaakobashvili, head of the Chabad Jacobson family.

Among the Chassidim that the Rebbe Rashab himself sent to assist Rabbi Levitin was Rabbi Avraham Levi Slavin, who was sent in 5677 (1917) to the city of Kulashi, where about 3,000 Jewish families lived at that time. In addition to his activities in Kulashi itself, he traveled with self-sacrifice to neighboring towns and cities, where he established mikvaos (ritual baths), educational institutions, cheders for children, and yeshivas for young men. In Kulashi itself, he established a yeshiva and a large Talmud Torah with hundreds of students.

Also active in the country were Rabbi Nachum Shmaryahu Sassonkin, Rabbi Chaim, Rabbi Yaakov Yisrael Zuber the Shochet, Rabbi Zalman Altschuler, and others.

==== During the Period of the Rebbe Rayatz ====
About four years after the emissaries of the Rebbe Rashab began working in Georgia, the Rebbe Rashab passed away, and his son, the Rebbe Rayatz, continued his activities, including the tremendous influence for strengthening Judaism throughout Georgia.

Emissaries of the Rebbe Rayatz were hosted by Chacham Yosef Eligulashvili and ate from his ritual slaughtering.

Among the Chassidim sent by the Rebbe Rayatz was Rabbi Chaim Mordechai Perlov, who arrived in the city of Kulashi in 5682 (1922) and served as rabbi alongside his brother-in-law Rabbi Slavin. He later moved to the city of Stachili and established a yeshiva and mikvah there. With the establishment of the Jewish community in that place, he moved in 5688 (1928) to Stackhari, where he spread Judaism and fought against the KGB with self-sacrifice.

At the same time, Rabbi Eliyahu Shmuel Kahanov was sent to Achaltziche and was appointed as the local rabbi and ritual slaughterer, while Rabbi Betzalel Vilshansky was sent to Batumi, where he served as rabbi, ritual slaughterer, examiner, and mohel for many years.

Even in later years, the Rebbe Rayatz continued to manage the extensive system of spreading and strengthening Judaism in Georgia. In 5692 (1932), he sent Rabbi Aryeh Zev Lipsker, Chacham Yaakov Dabrashvili (who was himself from Georgia and had become close to Chabad Chassidus through the emissaries of the Rebbe Rashab), and additional Chassidim.

At the end of World War II, in 5706 (1946), the emissaries left Georgia, and most of them left Russia altogether. Like Rabbi Yosef Goldberg, the mashpia Rabbi Shmuel and his son Rabbi Yaakov Notik, Georgian chachamim who became Chabadniks and were active: Chachamim Michael Davitashvili, Shabtai Eligulashvili, Moshe Dabrashvili, Yaakov Dabrashvili, Eliyahu Feniashvili, Yehuda Butrashvili of Kulash, member of the Chabad rabbinic court, Yitzchak Michalashvili, Emanuel Davitashvili, Michael Taturashvili, Eliyahu Butrashvili son of Rabbi Aharon, Shabtai Michalashvili.

==== Under the Leadership of the Rebbe ====
The synagogue for the Georgian immigrant community in Nachalat Har Chabad in Kiryat Malachi, named after Rabbi Shmuel Levitin, the pioneer of Chabad activity in Georgia.

After World War II, when the center of Chabad Chassidus moved to the United States, contact with the Chassidim working in Georgia became challenging due to the need to overcome Russian censorship and the fact that most Chassidim who succeeded had left the Soviet Union in the famous escape.

Nevertheless, the activity itself continued through the students of the emissaries of the Rebbe Rashab and the Rebbe Rayatz who remained behind the Iron Curtain, led by the 'chachamim' and community leaders, including Rabbi Yehuda Butrashvili, Chacham Moshe Michalashvili, Chacham Yaakov Michalashvili, Chacham Ben Tzion Michalashvili, Rabbi Refael Alashvili, as well as their sons and students, Rabbi Shalom Dov Ber Eligulashvili and additional Chassidim who continued to maintain the network of educational and purity institutions established over decades by the emissaries of our Rebbes. Georgian chachamim who were Chabad Chassidim and were active: Chacham Yosef (and his son?) Refael Alashvili, the brothers Yaakov, Moshe (and Ben Tzion), sons of Rabbi Shabtai Michalashvili.

In 5727 (1967), the Rebbe mentioned the activities of the emissaries of the Rebbe Rashab and the Rebbe Rayatz in the country and remarked to Rabbi Levitin that in the following year, Georgian immigrants would already merit to participate in Simchat Torah together with us. Among other things, the Rebbe said: "With greater intensity and strength, the spreading of Chassidus among Sephardim began in the days of the Rebbe Rashab - through sending emissaries to these communities... and afterwards with even greater momentum and strength in the days of my father-in-law, the Rebbe... in expansion and extension."

In 5731 (1971), following a change in Soviet policy that began to gradually allow Soviet Jews to leave beyond the Iron Curtain, the Rebbe initiated the establishment of special housing for immigrants, including the expansion of Shikun Chabad Lod and the establishment of Nachalat Har Chabad. He took care of the spiritual absorption of the immigrants, ensuring they would enter religious educational institutions, register for yeshivas and Chabad institutions, gather in synagogues, and maintain the spiritual character they had enjoyed before their aliyah and even strengthen it. He launched an extensive campaign for Georgian immigrants out of concern that what happened in other waves of immigration would not recur, where many immigrants experienced spiritual decline, especially in their future generations.

Among the central activists in this field was Rabbi Shalom Dov Ber Lifshitz, who managed and organized the spiritual absorption of Georgian Jews, arranged settlement places for them among Chabad communities, opened synagogues for them, provided them with Chabad Chassidic rabbis, absorbed their sons in Tomchei Temimim yeshivas, and more. All this was done with the encouragement of the Rebbe and in cooperation with the management of Chabad institutions headed by Rabbi Efraim Wolf. In some of the central Chabad institutions, the official letterhead was even changed to include that they were intended for immigrants from Bukhara, Georgia, and Yemen. In memory of Rabbi Levitin, who was the pioneer of activity in Georgia and to whom the Jews in the entire country owe their spiritual identity, the central synagogue of the Georgian community in Kiryat Malachi was named "Beit Shmuel" after him.

When Georgian immigrants came to visit our holy courts, the Rebbe gave them special attention, both personally when the immigrants merited private and lengthy yechidus (private audiences) in which the Rebbe took a personal interest in the state of Judaism there and gave various directives about maintaining contact with those who remained in Georgia and activities among the immigrants, and publicly during farbrengens when he asked them to sing tunes they used to sing in their country of origin, gave them l'chaim personally, and other references.

In addition to his activities, the Rebbe publicly cried out the cries of Georgian immigrants and demanded in several farbrengens and letters that they not be prevented from educating their children in the way handed down to them from their forefathers, and he pleaded with the Chassidim to act in all available ways for the Georgian immigrants.

In response to the Rebbe's call, the management of the Ohallei Yosef Yitzchak network in the Holy Land also acted and established and expanded several institutions in response to the large wave of immigration, including the Chabad School in Nof HaGalil, which was founded during those years.

The Rebbe also strengthened the rabbis from the Georgian community who were among the Chabad Chassidim to act and care for the Judaism and spiritual state of all members of the community, including Rabbi Yehuda Butrashvili, Chacham Moshe Michalashvili, Chacham Yaakov Michalashvili, Chacham Ben Tzion Michalashvili, Rabbi Refael Alashvili, and others, who were all among the leaders of Georgian Jewry.

For many years, Chabad Chassidim served as presidents of the Association of Georgian Rabbis and in other leadership positions in the general organizations of the community members, expressing the deep involvement of our Rebbes in strengthening Georgian Judaism.

To this day, Chabad Chassidim from the community operate various organizations working with Georgian immigrants, such as the Torah and Chesed Center based in Ashdod, and additional organizations.

==== After the Fall of the Iron Curtain ====
With the opening of the gates of the Soviet Union and the fall of the Iron Curtain, Chabad Chassidim returned to work throughout Georgia, and the Rebbe's emissaries went to Jewish centers in the country and worked to make the wasteland flourish and strengthen Jewish identity.

In 5752 (1992), Rabbi Refael Alashvili, the Chief Rabbi of Georgian Jewry in Israel, was sent to strengthen Judaism in the country.

In 5765 (2005), Rabbi Meir and Tzippy Kozlovsky arrived in the capital city of Tbilisi and established a Chabad House there, setting up an extensive network of institutions: the "Yaldei Menachem" kindergarten, "Or Avner" school, ENERJEW youth activities and EUROSTARS student activities, "Gan Israel" summer camps, Torah classes, and activities for travelers and Israelis in Georgia. Over the years, additional emissaries joined the activities: Rabbi Bentziyon and Rachel Israeli, Rabbi Menachem Mendel and Musia Morozov, Rabbi Menachem Mendel and Chaya Edrei.

In 5778 (2018), a Chabad House was established in Batumi by the Rebbe's emissaries, Rabbi Aryeh Zeev and Mushi Mendelson.

== Niggunim ==
Among Chabad Chassidim, several niggunim originating from the Jewish communities in Georgia have been accepted, including niggunim that were played before the Rebbe, which the Rebbe himself encouraged and requested be sung in his presence.

Among these niggunim are:

* Palgei Mayim - recorded from the Chassid R' Alexander Sender Menkin (Niggun 266 in Sefer HaNiggunim).
* Adon HaSelichot - a niggun customarily sung before concluding the Selichot prayers preceding Rosh Hashanah (Niggun 250 in Sefer HaNiggunim).
* Kol Sasson V'Kol Simcha.

== See also ==
* [[Bukhara]]
* [[Sephardic Judaism]]

== Further reading ==
* '''Admorei Chabad V'Yahadut Georgia''', Tiferet Refael
* Rabbi Shimon ben Yitzchak, '''Ha'Ot V'HaMofet''' two volumes

== External links ==
* '''Website of Chabad House in Tbilisi'''
* Shneur Berger, '''What Connection Does an Ashkenazi Admor Have to Bukharan, Caucasian, and Georgian Jewry?!...''', Beit Moshiach Weekly, 17 Cheshvan 5780, page 28
* '''Dai L'Chakima B'Remiza''', partial overview of the Rebbe's relationship with Georgian sages in the 'Nitzutzei Rebbe' section of Hiskashrus Weekly

[[he:גאורגיה]]
[[Category: Continent Europe]][[Category: Continent Asia]]

Georgia

2025-04-18T05:00:00Z

Benny: /* History */

'''Georgia''' or gruzia, is a region located on the border of europe-asia neighboring the eastern side of the black sea, in the geographical area of the caucasus mountains. its terrain is mountainous and rich in natural resources, attracting many tourists. the country is also located at a crossroads on the historic 'silk road' route through which goods traveled from east to west, which greatly contributed to its prosperity and development. the country borders russia to the north, azerbaijan to the east, armenia and turkey to the south, and the black sea to the west.

the country has an ancient history, with settlement beginning about 3,000 years ago. for many years, the country belonged to the soviet union, and with the declaration of its dissolution in 5751 (1991), it became an independent country. in the capital city of tbilisi, over a million residents live, constituting about a quarter of the country's total population.

our rebbes sent their students to work among georgian jewry to strengthen jewish identity with mesirus nefesh (self-sacrifice), beginning from the period of the rebbe rashab until our present day, as many members of the georgian community themselves became chabad chassidim, including community leaders and heads, great scholars and rabbis.

= History =
In ancient times, georgia was ruled by the caucasian iberian kingdom, and later christians took control of the country, and it became a focus of struggle between christians and muslims due to its geographical location between muslim-controlled countries and christian-controlled countries.

With the beginning of the middle ages, the arab empire took control of georgia's territory and the government established there was called the 'emirate of tbilisi', and later the emirate disintegrated and its inhabitants were enslaved and sold in other countries as fighting soldiers, mamluks.

During the reign of king david, the government was restored and georgia experienced nearly a hundred years of prosperity and flourishing, becoming a symbol of tolerance and religious and cultural diversity, but later, mongolia invaded georgia and as a result the country broke up into several principalities that quarreled among themselves, and consequently the ottoman empire and the persian empire annexed parts of it to their territory.

In 5543 (1783), an agreement was signed between georgia and russia, according to which it became a protectorate of russia, and in 5561 (1801) it was annexed by tsar pavel the first to the russian empire, and the heir to the georgian throne was deposed and replaced by a government headed by the russian general ivan petrovich lasariev.

After the first world war, in the midst of the russian civil war, georgia declared political independence and in the elections that took place, the social-democratic party won, but after only three years the red army attacked georgia and conquered it, and established a pro-communist puppet regime in the country. the georgians themselves continued to resist and rebel against the new government, but these were violently suppressed, and under stalin's regime, who was georgian himself, about 100,000 georgians were killed in the great political purges he conducted.

In the interim period, when the georgian government already noticed the impending invasion disaster, one of the employees in the state service told anash that the georgian government was about to sail on a ship to turkey, as the bolsheviks were approaching the area. Several wealthy chabad chassidim also thought to join the journey and suggested to the rebbe rashab that he also emigrate with them. the idea was proposed to rebbetzin shterna sarah schneerson who gave her consent as did the rebbe rashab. for the purpose of issuing the visa, they photographed the rebbe rashab. the photo was taken on the ninth of av that year. Before the voyage, when the ship was ready and a large part of the household items had already been sold, the rebbe rashab came out of his room and told his family that he had changed his mind and decided not to travel. he added and asked that they not continue to ask why and wherefore, and he remained in rostov.

After the dissolution of the soviet union and the fall of the iron curtain, georgia became an independent state, but within the country itself, different groups continued to exist that continued to support and belong to the russian government.

In 5768 (2008), russia invaded georgia in order to annex the separatist regions in the country considered pro-russian, and continued attacking georgia's territory even after it agreed to separate from these districts, and as a result more than 115 thousand georgian refugees fled from the front.

== Georgian jewry ==
According to some historical estimates, the beginning of the jewish community in georgia began after the destruction of the first temple, in the mesopotamian exile, and in the days of nebuchadnezzar. traditionally, throughout history, the jewish residents of georgia lived in separate neighborhoods.

The jewish residents of georgia were the first subjects in the soviet union to conduct public propaganda to leave the country's borders and immigrate to israel, both through direct appeal to the secretary general of the un in a letter published as 'the letter of the 18 families', and in a hunger strike by a large group near government centers in moscow, and eventually their action led to a historic change in the attitude of the soviet authorities, who began to allow more freely aliyah to the holy land.

Over the years, about 30,000 georgian jews immigrated to the holy land, with smaller percentages migrating to other countries. today the number of jewish residents in the country is estimated at about 15,000 people.

Among the jews of georgia, an internal dialect of the georgian language is spoken, called 'jewish georgian'.

==== During the Period of the Rebbe Rashab ====
''Expanded section - Tomchei Temimim Kutaisi (Georgia)''

The first activity of Chabad Chassidim in Georgia was around 5653 (1893) when Rabbi Shlomo Yehuda Leib Eliezerov traveled as a shadar (emissary) to collect funds for the Jewish community in Eretz Yisrael. When he visited the court of the Rebbe Rashab, the Rebbe asked him that during his stay in the country, he should "sow spirituality and gather materiality." In 5665 (1905), Rabbi Eliezerov visited the country again and worked there extensively until his return to Chevron.

About 15 years after the establishment of the Tomchei Temimim yeshiva network by the Rebbe Rashab, he wanted to expand the yeshiva network and establish branches throughout Georgia, with the goal of strengthening Jewish identity among the Jewish residents in the country. During that period, he called upon the Chassid Rabbi Eliezer Dvosikin and inquired about the possibility of him taking on this mission, stating, "For three years we have been thinking about the Jews of Georgia, and I want to send you there."

Although ultimately Rabbi Dvosikin was not sent, the Rebbe Rashab sent several prominent Chassidim in his place, who worked in Georgia on his mission. The first emissary was Rabbi Shmuel Levitin, who was sent in 5676 (1916) to the city of Kutaisi in Georgia to serve as the chief rabbi of several central towns where he established many students. Rabbi Levitin brought with him about twenty additional families of Chabad Chassidim, who were appointed in various communities as rabbis, teachers, and ritual slaughterers. The Rebbe Rashab sent substantial sums of money to Rabbi Levitin throughout this period to assist him in his work. His greatest achievement was the establishment of Yeshivas Tomchei Temimim Kutaisi, which at its peak had approximately 600 students. The Rebbe Rayatz remarked about Rabbi Levitin that he was considered the "head of the state," and attributed the tremendous success to his actions.

Rabbi Yitzchak Zeev of Brisk greatly valued the work done in Georgia under the Rebbe Rashab's direction, and following Rabbi Levitin's tremendous success, he sent his two closest students there to further enhance the holy work.

In addition to establishing the yeshiva network in Georgia itself, the Chassidim worked to send talented students to yeshivas in Russia, where the level of learning was higher, as was the Chassidic atmosphere that prevailed there. Thus, many of them became Chabad Chassidim, such as Rabbi Simon Yaakobashvili, head of the Chabad Jacobson family.

Among the Chassidim that the Rebbe Rashab himself sent to assist Rabbi Levitin was Rabbi Avraham Levi Slavin, who was sent in 5677 (1917) to the city of Kulashi, where about 3,000 Jewish families lived at that time. In addition to his activities in Kulashi itself, he traveled with self-sacrifice to neighboring towns and cities, where he established mikvaos (ritual baths), educational institutions, cheders for children, and yeshivas for young men. In Kulashi itself, he established a yeshiva and a large Talmud Torah with hundreds of students.

Also active in the country were Rabbi Nachum Shmaryahu Sassonkin, Rabbi Chaim, Rabbi Yaakov Yisrael Zuber the Shochet, Rabbi Zalman Altschuler, and others.

==== During the Period of the Rebbe Rayatz ====
About four years after the emissaries of the Rebbe Rashab began working in Georgia, the Rebbe Rashab passed away, and his son, the Rebbe Rayatz, continued his activities, including the tremendous influence for strengthening Judaism throughout Georgia.

Emissaries of the Rebbe Rayatz were hosted by Chacham Yosef Eligulashvili and ate from his ritual slaughtering.

Among the Chassidim sent by the Rebbe Rayatz was Rabbi Chaim Mordechai Perlov, who arrived in the city of Kulashi in 5682 (1922) and served as rabbi alongside his brother-in-law Rabbi Slavin. He later moved to the city of Stachili and established a yeshiva and mikvah there. With the establishment of the Jewish community in that place, he moved in 5688 (1928) to Stackhari, where he spread Judaism and fought against the KGB with self-sacrifice.

At the same time, Rabbi Eliyahu Shmuel Kahanov was sent to Achaltziche and was appointed as the local rabbi and ritual slaughterer, while Rabbi Betzalel Vilshansky was sent to Batumi, where he served as rabbi, ritual slaughterer, examiner, and mohel for many years.

Even in later years, the Rebbe Rayatz continued to manage the extensive system of spreading and strengthening Judaism in Georgia. In 5692 (1932), he sent Rabbi Aryeh Zev Lipsker, Chacham Yaakov Dabrashvili (who was himself from Georgia and had become close to Chabad Chassidus through the emissaries of the Rebbe Rashab), and additional Chassidim.

At the end of World War II, in 5706 (1946), the emissaries left Georgia, and most of them left Russia altogether. Like Rabbi Yosef Goldberg, the mashpia Rabbi Shmuel and his son Rabbi Yaakov Notik, Georgian chachamim who became Chabadniks and were active: Chachamim Michael Davitashvili, Shabtai Eligulashvili, Moshe Dabrashvili, Yaakov Dabrashvili, Eliyahu Feniashvili, Yehuda Butrashvili of Kulash, member of the Chabad rabbinic court, Yitzchak Michalashvili, Emanuel Davitashvili, Michael Taturashvili, Eliyahu Butrashvili son of Rabbi Aharon, Shabtai Michalashvili.

==== Under the Leadership of the Rebbe ====
The synagogue for the Georgian immigrant community in Nachalat Har Chabad in Kiryat Malachi, named after Rabbi Shmuel Levitin, the pioneer of Chabad activity in Georgia.

After World War II, when the center of Chabad Chassidus moved to the United States, contact with the Chassidim working in Georgia became challenging due to the need to overcome Russian censorship and the fact that most Chassidim who succeeded had left the Soviet Union in the famous escape.

Nevertheless, the activity itself continued through the students of the emissaries of the Rebbe Rashab and the Rebbe Rayatz who remained behind the Iron Curtain, led by the 'chachamim' and community leaders, including Rabbi Yehuda Butrashvili, Chacham Moshe Michalashvili, Chacham Yaakov Michalashvili, Chacham Ben Tzion Michalashvili, Rabbi Refael Alashvili, as well as their sons and students, Rabbi Shalom Dov Ber Eligulashvili and additional Chassidim who continued to maintain the network of educational and purity institutions established over decades by the emissaries of our Rebbes. Georgian chachamim who were Chabad Chassidim and were active: Chacham Yosef (and his son?) Refael Alashvili, the brothers Yaakov, Moshe (and Ben Tzion), sons of Rabbi Shabtai Michalashvili.

In 5727 (1967), the Rebbe mentioned the activities of the emissaries of the Rebbe Rashab and the Rebbe Rayatz in the country and remarked to Rabbi Levitin that in the following year, Georgian immigrants would already merit to participate in Simchat Torah together with us. Among other things, the Rebbe said: "With greater intensity and strength, the spreading of Chassidus among Sephardim began in the days of the Rebbe Rashab - through sending emissaries to these communities... and afterwards with even greater momentum and strength in the days of my father-in-law, the Rebbe... in expansion and extension."

In 5731 (1971), following a change in Soviet policy that began to gradually allow Soviet Jews to leave beyond the Iron Curtain, the Rebbe initiated the establishment of special housing for immigrants, including the expansion of Shikun Chabad Lod and the establishment of Nachalat Har Chabad. He took care of the spiritual absorption of the immigrants, ensuring they would enter religious educational institutions, register for yeshivas and Chabad institutions, gather in synagogues, and maintain the spiritual character they had enjoyed before their aliyah and even strengthen it. He launched an extensive campaign for Georgian immigrants out of concern that what happened in other waves of immigration would not recur, where many immigrants experienced spiritual decline, especially in their future generations.

Among the central activists in this field was Rabbi Shalom Dov Ber Lifshitz, who managed and organized the spiritual absorption of Georgian Jews, arranged settlement places for them among Chabad communities, opened synagogues for them, provided them with Chabad Chassidic rabbis, absorbed their sons in Tomchei Temimim yeshivas, and more. All this was done with the encouragement of the Rebbe and in cooperation with the management of Chabad institutions headed by Rabbi Efraim Wolf. In some of the central Chabad institutions, the official letterhead was even changed to include that they were intended for immigrants from Bukhara, Georgia, and Yemen. In memory of Rabbi Levitin, who was the pioneer of activity in Georgia and to whom the Jews in the entire country owe their spiritual identity, the central synagogue of the Georgian community in Kiryat Malachi was named "Beit Shmuel" after him.

When Georgian immigrants came to visit our holy courts, the Rebbe gave them special attention, both personally when the immigrants merited private and lengthy yechidus (private audiences) in which the Rebbe took a personal interest in the state of Judaism there and gave various directives about maintaining contact with those who remained in Georgia and activities among the immigrants, and publicly during farbrengens when he asked them to sing tunes they used to sing in their country of origin, gave them l'chaim personally, and other references.

In addition to his activities, the Rebbe publicly cried out the cries of Georgian immigrants and demanded in several farbrengens and letters that they not be prevented from educating their children in the way handed down to them from their forefathers, and he pleaded with the Chassidim to act in all available ways for the Georgian immigrants.

In response to the Rebbe's call, the management of the Ohallei Yosef Yitzchak network in the Holy Land also acted and established and expanded several institutions in response to the large wave of immigration, including the Chabad School in Nof HaGalil, which was founded during those years.

The Rebbe also strengthened the rabbis from the Georgian community who were among the Chabad Chassidim to act and care for the Judaism and spiritual state of all members of the community, including Rabbi Yehuda Butrashvili, Chacham Moshe Michalashvili, Chacham Yaakov Michalashvili, Chacham Ben Tzion Michalashvili, Rabbi Refael Alashvili, and others, who were all among the leaders of Georgian Jewry.

For many years, Chabad Chassidim served as presidents of the Association of Georgian Rabbis and in other leadership positions in the general organizations of the community members, expressing the deep involvement of our Rebbes in strengthening Georgian Judaism.

To this day, Chabad Chassidim from the community operate various organizations working with Georgian immigrants, such as the Torah and Chesed Center based in Ashdod, and additional organizations.

==== After the Fall of the Iron Curtain ====
With the opening of the gates of the Soviet Union and the fall of the Iron Curtain, Chabad Chassidim returned to work throughout Georgia, and the Rebbe's emissaries went to Jewish centers in the country and worked to make the wasteland flourish and strengthen Jewish identity.

In 5752 (1992), Rabbi Refael Alashvili, the Chief Rabbi of Georgian Jewry in Israel, was sent to strengthen Judaism in the country.

In 5765 (2005), Rabbi Meir and Tzippy Kozlovsky arrived in the capital city of Tbilisi and established a Chabad House there, setting up an extensive network of institutions: the "Yaldei Menachem" kindergarten, "Or Avner" school, ENERJEW youth activities and EUROSTARS student activities, "Gan Israel" summer camps, Torah classes, and activities for travelers and Israelis in Georgia. Over the years, additional emissaries joined the activities: Rabbi Bentziyon and Rachel Israeli, Rabbi Menachem Mendel and Musia Morozov, Rabbi Menachem Mendel and Chaya Edrei.

In 5778 (2018), a Chabad House was established in Batumi by the Rebbe's emissaries, Rabbi Aryeh Zeev and Mushi Mendelson.

== Niggunim ==
Among Chabad Chassidim, several niggunim originating from the Jewish communities in Georgia have been accepted, including niggunim that were played before the Rebbe, which the Rebbe himself encouraged and requested be sung in his presence.

Among these niggunim are:

* Palgei Mayim - recorded from the Chassid R' Alexander Sender Menkin (Niggun 266 in Sefer HaNiggunim).
* Adon HaSelichot - a niggun customarily sung before concluding the Selichot prayers preceding Rosh Hashanah (Niggun 250 in Sefer HaNiggunim).
* Kol Sasson V'Kol Simcha.

== See also ==
* [[Bukhara]]
* [[Sephardic Judaism]]

== Further reading ==
* '''Admorei Chabad V'Yahadut Georgia''', Tiferet Refael
* Rabbi Shimon ben Yitzchak, '''Ha'Ot V'HaMofet''' two volumes

== External links ==
* '''Website of Chabad House in Tbilisi'''
* Shneur Berger, '''What Connection Does an Ashkenazi Admor Have to Bukharan, Caucasian, and Georgian Jewry?!...''', Beit Moshiach Weekly, 17 Cheshvan 5780, page 28
* '''Dai L'Chakima B'Remiza''', partial overview of the Rebbe's relationship with Georgian sages in the 'Nitzutzei Rebbe' section of Hiskashrus Weekly

[[he:גאורגיה]]
[[Category: Continent Europe]][[Category: Continent Asia]]

Georgia

2025-04-18T04:58:54Z

Benny: /* External links */

'''Georgia''' or gruzia, is a region located on the border of europe-asia neighboring the eastern side of the black sea, in the geographical area of the caucasus mountains. its terrain is mountainous and rich in natural resources, attracting many tourists. the country is also located at a crossroads on the historic 'silk road' route through which goods traveled from east to west, which greatly contributed to its prosperity and development. the country borders russia to the north, azerbaijan to the east, armenia and turkey to the south, and the black sea to the west.

the country has an ancient history, with settlement beginning about 3,000 years ago. for many years, the country belonged to the soviet union, and with the declaration of its dissolution in 5751 (1991), it became an independent country. in the capital city of tbilisi, over a million residents live, constituting about a quarter of the country's total population.

our rebbes sent their students to work among georgian jewry to strengthen jewish identity with mesirus nefesh (self-sacrifice), beginning from the period of the rebbe rashab until our present day, as many members of the georgian community themselves became chabad chassidim, including community leaders and heads, great scholars and rabbis.

= History =
in ancient times, georgia was ruled by the caucasian iberian kingdom, and later christians took control of the country, and it became a focus of struggle between christians and muslims due to its geographical location between muslim-controlled countries and christian-controlled countries.

with the beginning of the middle ages, the arab empire took control of georgia's territory and the government established there was called the 'emirate of tbilisi', and later the emirate disintegrated and its inhabitants were enslaved and sold in other countries as fighting soldiers, mamluks.

during the reign of king david, the government was restored and georgia experienced nearly a hundred years of prosperity and flourishing, becoming a symbol of tolerance and religious and cultural diversity, but later, mongolia invaded georgia and as a result the country broke up into several principalities that quarreled among themselves, and consequently the ottoman empire and the persian empire annexed parts of it to their territory.

in 5543 (1783), an agreement was signed between georgia and russia, according to which it became a protectorate of russia, and in 5561 (1801) it was annexed by tsar pavel the first to the russian empire, and the heir to the georgian throne was deposed and replaced by a government headed by the russian general ivan petrovich lasariev.

after the first world war, in the midst of the russian civil war, georgia declared political independence and in the elections that took place, the social-democratic party won, but after only three years the red army attacked georgia and conquered it, and established a pro-communist puppet regime in the country. the georgians themselves continued to resist and rebel against the new government, but these were violently suppressed, and under stalin's regime, who was georgian himself, about 100,000 georgians were killed in the great political purges he conducted.

in the interim period, when the georgian government already noticed the impending invasion disaster, one of the employees in the state service told anash that the georgian government was about to sail on a ship to turkey, as the bolsheviks were approaching the area. several wealthy chabad chassidim also thought to join the journey and suggested to the rebbe rashab that he also emigrate with them. the idea was proposed to rebbetzin shterna sarah schneerson who gave her consent as did the rebbe rashab. for the purpose of issuing the visa, they photographed the rebbe rashab. the photo was taken on the ninth of av that year. before the voyage, when the ship was ready and a large part of the household items had already been sold, the rebbe rashab came out of his room and told his family that he had changed his mind and decided not to travel. he added and asked that they not continue to ask why and wherefore, and he remained in rostov.

after the dissolution of the soviet union and the fall of the iron curtain, georgia became an independent state, but within the country itself, different groups continued to exist that continued to support and belong to the russian government.

in 5768 (2008), russia invaded georgia in order to annex the separatist regions in the country considered pro-russian, and continued attacking georgia's territory even after it agreed to separate from these districts, and as a result more than 115 thousand georgian refugees fled from the front.

== Georgian jewry ==
according to some historical estimates, the beginning of the jewish community in georgia began after the destruction of the first temple, in the mesopotamian exile, and in the days of nebuchadnezzar. traditionally, throughout history, the jewish residents of georgia lived in separate neighborhoods.

the jewish residents of georgia were the first subjects in the soviet union to conduct public propaganda to leave the country's borders and immigrate to israel, both through direct appeal to the secretary general of the un in a letter published as 'the letter of the 18 families', and in a hunger strike by a large group near government centers in moscow, and eventually their action led to a historic change in the attitude of the soviet authorities, who began to allow more freely aliyah to the holy land.

over the years, about 30,000 georgian jews immigrated to the holy land, with smaller percentages migrating to other countries. today the number of jewish residents in the country is estimated at about 15,000 people.

among the jews of georgia, an internal dialect of the georgian language is spoken, called 'jewish georgian'.

==== During the Period of the Rebbe Rashab ====
''Expanded section - Tomchei Temimim Kutaisi (Georgia)''

The first activity of Chabad Chassidim in Georgia was around 5653 (1893) when Rabbi Shlomo Yehuda Leib Eliezerov traveled as a shadar (emissary) to collect funds for the Jewish community in Eretz Yisrael. When he visited the court of the Rebbe Rashab, the Rebbe asked him that during his stay in the country, he should "sow spirituality and gather materiality." In 5665 (1905), Rabbi Eliezerov visited the country again and worked there extensively until his return to Chevron.

About 15 years after the establishment of the Tomchei Temimim yeshiva network by the Rebbe Rashab, he wanted to expand the yeshiva network and establish branches throughout Georgia, with the goal of strengthening Jewish identity among the Jewish residents in the country. During that period, he called upon the Chassid Rabbi Eliezer Dvosikin and inquired about the possibility of him taking on this mission, stating, "For three years we have been thinking about the Jews of Georgia, and I want to send you there."

Although ultimately Rabbi Dvosikin was not sent, the Rebbe Rashab sent several prominent Chassidim in his place, who worked in Georgia on his mission. The first emissary was Rabbi Shmuel Levitin, who was sent in 5676 (1916) to the city of Kutaisi in Georgia to serve as the chief rabbi of several central towns where he established many students. Rabbi Levitin brought with him about twenty additional families of Chabad Chassidim, who were appointed in various communities as rabbis, teachers, and ritual slaughterers. The Rebbe Rashab sent substantial sums of money to Rabbi Levitin throughout this period to assist him in his work. His greatest achievement was the establishment of Yeshivas Tomchei Temimim Kutaisi, which at its peak had approximately 600 students. The Rebbe Rayatz remarked about Rabbi Levitin that he was considered the "head of the state," and attributed the tremendous success to his actions.

Rabbi Yitzchak Zeev of Brisk greatly valued the work done in Georgia under the Rebbe Rashab's direction, and following Rabbi Levitin's tremendous success, he sent his two closest students there to further enhance the holy work.

In addition to establishing the yeshiva network in Georgia itself, the Chassidim worked to send talented students to yeshivas in Russia, where the level of learning was higher, as was the Chassidic atmosphere that prevailed there. Thus, many of them became Chabad Chassidim, such as Rabbi Simon Yaakobashvili, head of the Chabad Jacobson family.

Among the Chassidim that the Rebbe Rashab himself sent to assist Rabbi Levitin was Rabbi Avraham Levi Slavin, who was sent in 5677 (1917) to the city of Kulashi, where about 3,000 Jewish families lived at that time. In addition to his activities in Kulashi itself, he traveled with self-sacrifice to neighboring towns and cities, where he established mikvaos (ritual baths), educational institutions, cheders for children, and yeshivas for young men. In Kulashi itself, he established a yeshiva and a large Talmud Torah with hundreds of students.

Also active in the country were Rabbi Nachum Shmaryahu Sassonkin, Rabbi Chaim, Rabbi Yaakov Yisrael Zuber the Shochet, Rabbi Zalman Altschuler, and others.

==== During the Period of the Rebbe Rayatz ====
About four years after the emissaries of the Rebbe Rashab began working in Georgia, the Rebbe Rashab passed away, and his son, the Rebbe Rayatz, continued his activities, including the tremendous influence for strengthening Judaism throughout Georgia.

Emissaries of the Rebbe Rayatz were hosted by Chacham Yosef Eligulashvili and ate from his ritual slaughtering.

Among the Chassidim sent by the Rebbe Rayatz was Rabbi Chaim Mordechai Perlov, who arrived in the city of Kulashi in 5682 (1922) and served as rabbi alongside his brother-in-law Rabbi Slavin. He later moved to the city of Stachili and established a yeshiva and mikvah there. With the establishment of the Jewish community in that place, he moved in 5688 (1928) to Stackhari, where he spread Judaism and fought against the KGB with self-sacrifice.

At the same time, Rabbi Eliyahu Shmuel Kahanov was sent to Achaltziche and was appointed as the local rabbi and ritual slaughterer, while Rabbi Betzalel Vilshansky was sent to Batumi, where he served as rabbi, ritual slaughterer, examiner, and mohel for many years.

Even in later years, the Rebbe Rayatz continued to manage the extensive system of spreading and strengthening Judaism in Georgia. In 5692 (1932), he sent Rabbi Aryeh Zev Lipsker, Chacham Yaakov Dabrashvili (who was himself from Georgia and had become close to Chabad Chassidus through the emissaries of the Rebbe Rashab), and additional Chassidim.

At the end of World War II, in 5706 (1946), the emissaries left Georgia, and most of them left Russia altogether. Like Rabbi Yosef Goldberg, the mashpia Rabbi Shmuel and his son Rabbi Yaakov Notik, Georgian chachamim who became Chabadniks and were active: Chachamim Michael Davitashvili, Shabtai Eligulashvili, Moshe Dabrashvili, Yaakov Dabrashvili, Eliyahu Feniashvili, Yehuda Butrashvili of Kulash, member of the Chabad rabbinic court, Yitzchak Michalashvili, Emanuel Davitashvili, Michael Taturashvili, Eliyahu Butrashvili son of Rabbi Aharon, Shabtai Michalashvili.

==== Under the Leadership of the Rebbe ====
The synagogue for the Georgian immigrant community in Nachalat Har Chabad in Kiryat Malachi, named after Rabbi Shmuel Levitin, the pioneer of Chabad activity in Georgia.

After World War II, when the center of Chabad Chassidus moved to the United States, contact with the Chassidim working in Georgia became challenging due to the need to overcome Russian censorship and the fact that most Chassidim who succeeded had left the Soviet Union in the famous escape.

Nevertheless, the activity itself continued through the students of the emissaries of the Rebbe Rashab and the Rebbe Rayatz who remained behind the Iron Curtain, led by the 'chachamim' and community leaders, including Rabbi Yehuda Butrashvili, Chacham Moshe Michalashvili, Chacham Yaakov Michalashvili, Chacham Ben Tzion Michalashvili, Rabbi Refael Alashvili, as well as their sons and students, Rabbi Shalom Dov Ber Eligulashvili and additional Chassidim who continued to maintain the network of educational and purity institutions established over decades by the emissaries of our Rebbes. Georgian chachamim who were Chabad Chassidim and were active: Chacham Yosef (and his son?) Refael Alashvili, the brothers Yaakov, Moshe (and Ben Tzion), sons of Rabbi Shabtai Michalashvili.

In 5727 (1967), the Rebbe mentioned the activities of the emissaries of the Rebbe Rashab and the Rebbe Rayatz in the country and remarked to Rabbi Levitin that in the following year, Georgian immigrants would already merit to participate in Simchat Torah together with us. Among other things, the Rebbe said: "With greater intensity and strength, the spreading of Chassidus among Sephardim began in the days of the Rebbe Rashab - through sending emissaries to these communities... and afterwards with even greater momentum and strength in the days of my father-in-law, the Rebbe... in expansion and extension."

In 5731 (1971), following a change in Soviet policy that began to gradually allow Soviet Jews to leave beyond the Iron Curtain, the Rebbe initiated the establishment of special housing for immigrants, including the expansion of Shikun Chabad Lod and the establishment of Nachalat Har Chabad. He took care of the spiritual absorption of the immigrants, ensuring they would enter religious educational institutions, register for yeshivas and Chabad institutions, gather in synagogues, and maintain the spiritual character they had enjoyed before their aliyah and even strengthen it. He launched an extensive campaign for Georgian immigrants out of concern that what happened in other waves of immigration would not recur, where many immigrants experienced spiritual decline, especially in their future generations.

Among the central activists in this field was Rabbi Shalom Dov Ber Lifshitz, who managed and organized the spiritual absorption of Georgian Jews, arranged settlement places for them among Chabad communities, opened synagogues for them, provided them with Chabad Chassidic rabbis, absorbed their sons in Tomchei Temimim yeshivas, and more. All this was done with the encouragement of the Rebbe and in cooperation with the management of Chabad institutions headed by Rabbi Efraim Wolf. In some of the central Chabad institutions, the official letterhead was even changed to include that they were intended for immigrants from Bukhara, Georgia, and Yemen. In memory of Rabbi Levitin, who was the pioneer of activity in Georgia and to whom the Jews in the entire country owe their spiritual identity, the central synagogue of the Georgian community in Kiryat Malachi was named "Beit Shmuel" after him.

When Georgian immigrants came to visit our holy courts, the Rebbe gave them special attention, both personally when the immigrants merited private and lengthy yechidus (private audiences) in which the Rebbe took a personal interest in the state of Judaism there and gave various directives about maintaining contact with those who remained in Georgia and activities among the immigrants, and publicly during farbrengens when he asked them to sing tunes they used to sing in their country of origin, gave them l'chaim personally, and other references.

In addition to his activities, the Rebbe publicly cried out the cries of Georgian immigrants and demanded in several farbrengens and letters that they not be prevented from educating their children in the way handed down to them from their forefathers, and he pleaded with the Chassidim to act in all available ways for the Georgian immigrants.

In response to the Rebbe's call, the management of the Ohallei Yosef Yitzchak network in the Holy Land also acted and established and expanded several institutions in response to the large wave of immigration, including the Chabad School in Nof HaGalil, which was founded during those years.

The Rebbe also strengthened the rabbis from the Georgian community who were among the Chabad Chassidim to act and care for the Judaism and spiritual state of all members of the community, including Rabbi Yehuda Butrashvili, Chacham Moshe Michalashvili, Chacham Yaakov Michalashvili, Chacham Ben Tzion Michalashvili, Rabbi Refael Alashvili, and others, who were all among the leaders of Georgian Jewry.

For many years, Chabad Chassidim served as presidents of the Association of Georgian Rabbis and in other leadership positions in the general organizations of the community members, expressing the deep involvement of our Rebbes in strengthening Georgian Judaism.

To this day, Chabad Chassidim from the community operate various organizations working with Georgian immigrants, such as the Torah and Chesed Center based in Ashdod, and additional organizations.

==== After the Fall of the Iron Curtain ====
With the opening of the gates of the Soviet Union and the fall of the Iron Curtain, Chabad Chassidim returned to work throughout Georgia, and the Rebbe's emissaries went to Jewish centers in the country and worked to make the wasteland flourish and strengthen Jewish identity.

In 5752 (1992), Rabbi Refael Alashvili, the Chief Rabbi of Georgian Jewry in Israel, was sent to strengthen Judaism in the country.

In 5765 (2005), Rabbi Meir and Tzippy Kozlovsky arrived in the capital city of Tbilisi and established a Chabad House there, setting up an extensive network of institutions: the "Yaldei Menachem" kindergarten, "Or Avner" school, ENERJEW youth activities and EUROSTARS student activities, "Gan Israel" summer camps, Torah classes, and activities for travelers and Israelis in Georgia. Over the years, additional emissaries joined the activities: Rabbi Bentziyon and Rachel Israeli, Rabbi Menachem Mendel and Musia Morozov, Rabbi Menachem Mendel and Chaya Edrei.

In 5778 (2018), a Chabad House was established in Batumi by the Rebbe's emissaries, Rabbi Aryeh Zeev and Mushi Mendelson.

== Niggunim ==
Among Chabad Chassidim, several niggunim originating from the Jewish communities in Georgia have been accepted, including niggunim that were played before the Rebbe, which the Rebbe himself encouraged and requested be sung in his presence.

Among these niggunim are:

* Palgei Mayim - recorded from the Chassid R' Alexander Sender Menkin (Niggun 266 in Sefer HaNiggunim).
* Adon HaSelichot - a niggun customarily sung before concluding the Selichot prayers preceding Rosh Hashanah (Niggun 250 in Sefer HaNiggunim).
* Kol Sasson V'Kol Simcha.

== See also ==
* [[Bukhara]]
* [[Sephardic Judaism]]

== Further reading ==
* '''Admorei Chabad V'Yahadut Georgia''', Tiferet Refael
* Rabbi Shimon ben Yitzchak, '''Ha'Ot V'HaMofet''' two volumes

== External links ==
* '''Website of Chabad House in Tbilisi'''
* Shneur Berger, '''What Connection Does an Ashkenazi Admor Have to Bukharan, Caucasian, and Georgian Jewry?!...''', Beit Moshiach Weekly, 17 Cheshvan 5780, page 28
* '''Dai L'Chakima B'Remiza''', partial overview of the Rebbe's relationship with Georgian sages in the 'Nitzutzei Rebbe' section of Hiskashrus Weekly

[[he:גאורגיה]]
[[Category: Continent Europe]][[Category: Continent Asia]]

Yosef Yitzchak Zaltzman

2025-04-18T04:53:51Z

Benny: /* External Links */

[[File:ייצ זלצמן.jpg|thumb]]
[[File:יוסף יצחק זלצמן מבצעים.jpg|thumb]]
Rabbi '''Yosef Yitzchak Zaltzman''' (born 5716, 1956) is the Rebbe's shliach and rabbi of the Russian Jewish community in Toronto, Canada.

== Life History ==
Born in Dushanbe, Tajikistan on 30 Shevat 5716, to his parents R' Chaim Dov Ber (Berel) and Chaya Esther Zaltzman. His parents lived in this town for livelihood purposes, but in 5717 they returned to live in the Chabad community that had formed in Samarkand.

During his childhood years, under his parents' instructions, he avoided attending public school and was educated at home. To prevent neighbors from informing on them, he did not leave his parents' home throughout his childhood years, and was even given a secular name "Siberis" (meaning Joseph son of Berel).

In 5724, several Tmimim arrived from Tashkent and established a secret branch of Yeshivas Tomchei Tmimim in the city.

In 5731, his family received exit permits from the Soviet Union, and on 14 Menachem Av they arrived in the Holy Land. With the beginning of the school year, he entered to study at Yeshivas Tomchei Tmimim in Lod.

Towards the month of holidays, he traveled with his father to our holy court [770], and together with the rest of the group of immigrants from Russia, merited rare expressions of closeness from the Rebbe, including standing on the Rebbe's platform during the shofar blowing.

Rabbi Yosef Yitzchak Zaltzman at a Tefillin campaign near the Mitzvah Tank in Toronto

After the holiday month, with the Rebbe's consent, he remained to study in the Tomchei Tmimim yeshivas near the Rebbe's court, initially at the yeshiva branch in Morristown, and later in Crown Heights. He continued studying in the Rebbe's court until his wedding in 5740 to Mrs. Chayena, daughter of Rabbi Elazar Lipsh from Kfar Chabad, when he entered to study in the Kollel Avrechim at the Rebbe's secretariat.

While studying in Kollel, he began to take interest in the Rebbe's instruction regarding various shlichus proposals. After reporting to the Rebbe about Rabbi Zalman Aharon Grossbaum's proposal and receiving the Rebbe's consent, which preferred the Toronto proposal over a shlichus offer in Florida, he merited to go on the Rebbe's shlichus on Zos Chanukah of 5741 to Toronto, Canada, to work with the local Russian Jewish community.

In the early years of his activities, he operated as a branch under the central Chabad House in the city, but as the activities expanded, in 5746 he purchased land for the Chabad House, and on 19 Menachem Av 5747, the inauguration ceremony was held.

With the fall of the Iron Curtain, thousands of Jews from Russia settled in Toronto and its suburbs, reaching about 50,000. The activities of the Chabad House for Russian Jews expanded accordingly, and over the years about 12 branches were opened where shluchim operate dedicated to the Russian Jewish community exclusively.

The activities are now centered under the Jewish Russian Community Center institution known as JRCC, which operates about eight different branches throughout Toronto, with the latest one opened before Rosh Hashanah 5780.

Rabbi Zaltzman has close connections with government officials and business people from the top decile.

He joined the rabbis who signed the psak din that the Rebbe is Melech HaMoshiach.

== His Family ==

* His daughter, Mrs. Chana - wife of Rabbi Chaim Aryeh Leib Hildesheim.
* His son, Rabbi Menachem Mendel Zaltzman (son-in-law of Rabbi Reuven Matusof).
* His son, Rabbi Shneur Zalman Zaltzman (son-in-law of Rabbi Reuven Matusof).
* His son, Rabbi Avraham Zaltzman (son-in-law of Rabbi Shneur Zalman Liberow).
* His daughter, Mrs. Bracha - wife of Rabbi Baruch Yehuda Segal Landau.
* His daughter, Mrs. Feiga - wife of Rabbi Menachem Mendel Dov Yuzevitch.
* His son, Rabbi Yehuda Zaltzman (son-in-law of Rabbi Shalom Mordechai Rubashkin).
* His son, Rabbi Levi Zaltzman (son-in-law of Rabbi Shimon Reitchik).
* His daughter, Mrs. Mushka - wife of Rabbi Levi Yosef Yitzchak HaCohen Bloy.
* His son, Rabbi Yisroel Aryeh Leib Zaltzman (son-in-law of Rabbi Nissan David Dubov).
* His daughter, Mrs. Rachel - wife of Rabbi Avraham Mordechai Yuzevitch.
* His son, Meir Shlomo Zaltzman (son-in-law of Rabbi Gershon Overlander).
* His son, Shmuel Zaltzman (son-in-law Rabbi Berel Lazar).
* His daughter, Mrs. Bas-Sheva - wife of Rabbi Menachem Mendel HaCohen Radal.

== External Links ==

* '''The Shlichus in Toronto''' - A collection of holy responses regarding the shlichus in the city, included in a wedding memento
* '''Days of His Youth''' - Audio interview by his nephew R' David Keitock in a "podcast"
* '''Face to Face''', in the Hatamim supplement, '''Issue 39 - Adar Rishon 5776/2016 page 84'''
* '''The Child Who Was Required to Disappear''', interview in 'My Story' issue, 358 Erev Pesach 5782/2022
* "Schneersohnski Does Not Change!" • Rabbi Yosef Yitzchak Zaltzman
[[Category: The Zaltzman Family]]

User talk:Raphaelwilmowsky

2025-04-18T04:48:26Z

Benny: /* Translating */

User:Benny

2025-04-17T23:26:46Z

Benny:

There needs to be a page for discussions but meanwhile I'll post here.

A few things I want to point out:

'''Sources''': When translating articles, add sources. The original Chabadpedia is a bit guilty about this, but the only way a site like this can be a reliable source of information is when everything is sourced. Besides adding a major degree of reliability to the site, it also makes such a site useful even if the writing is not the greatest.

'''Bad Translation''': This leads me to another point: One should be careful with using translations and look everything over. Really, everything should be reviewed meticulously, but even a quick review would make it clear that Gedolei Yisrael can't be translated as the great sages of Israel. And there are many more terrible mistakes [there are better AI tools that can translate without making those types of mistakes]. Which brings to another point.

Translation of '''Chassidic concepts'''. There are two big problems with using the current Chabadpedia as the basis for the chassidus articles. 1) being that it is written in the source language, it is sort of okay to use words as "munachim" and not fully explain the concept. But as soon as a "munach" is translated, it usually renders the sentence meaningless. b) There automatically tends to be hagshamas haborei when translating Chassidus into English, and also borderline kefirah (as "in this world there is no G-dliness" instead of "in this world G-dliness is not apparent". I tried perfecting one Chassidus article and it was a nice amount of work. Something like that needs to be done.

'''Transliteration''': There should be a more or less consistent transliteration throughout

'''Titles''': Titles must be short and concise. Maybe try to use the regular wikipedia as a base in how things should be titled. There should barely be a "the" in the beginning of a title. Also there should be rules of when there could be Hebrew titles and when not.

These are just a number of things that I saw quickly.

User talk:Raphaelwilmowsky

2025-04-17T23:21:50Z

Benny: /* Translating */

==Welcome==

Thank you for your contributions. [[User:Yosef Ben Melamed|Yosef Ben Melamed]] ([[User talk:Yosef Ben Melamed|talk]]) 18:06, 5 December 2024 (EST)

== Translating ==

I thought a lot of translations were not the greatest so I decided instead of perfecting some articles I'll translate myself. Also I usually don't just translate I add and reareange etc.
Let me know if there's any way to continue in translating that I won't disturb the work--[[User:Benny|Benny]] ([[User talk:Benny|talk]]) 02:42, 7 April 2025 (EDT)
:also it would be a good idea to set rules before mass translating happens so it can be initially consistent as I suggested in my page--[[User:Benny|Benny]] ([[User talk:Benny|talk]]) 02:44, 7 April 2025 (EDT)
:: Now that I am not blocked anymore, I would rather continue the conversation here (rather than on the Hebrew site:
:: Thanks for saying that you are in charge of the website. Obviously, you have no experience in Wiki. Also, obviously, I did not make the article of the Frierdiker Rebbe (it was you). I did a mix of translating, adding internal links, rearranging some articles,and fixing Chassidus articles (ones that I imagine that any AI would do a better job translating). All I did was asked how I could continue without stepping on your toes, and your answer was to block me. Obviously, you cannot allow someone to edit your "fancy work" if this is the way you want the site to continue, I don't see it has a future. You mistama would have the same problems with the Hebrew article of Zikaron Livnei Yisrael (should I nitpick some terrible mistakes you made?). I think you lost me and you lost some future people that would want to contribute to a site and make it readable--[[משתמש:בנציון|בנציון]] - [[שיחת משתמש:בנציון|שיחה]], 02:14, כ' בניסן, ה'תשפ"ה 02:14, 18 באפריל 2025 (IDT)

User talk:Benny

2025-04-09T10:43:46Z

Benny:

ďhi benny, we did not launch yet this project so we didn't put out the rules, but we are currently using a certain system of translating, which is very proficient and professional, so if you can please help in the other areas, thank you.
:When statements do not match up with the facts...I read an article and it was blasphemous.--[[User:Benny|Benny]] ([[User talk:Benny|talk]]) 16:42, 7 April 2025 (EDT)
Hi benny, i would appricate more proper dialogue, i see you have creted a page "lvushim", please explain me what is happening on the page with all the templates?
https://chabadpedia.com/index.php?title=Levushim&veaction=edit&section=1

:I would definitely appreciate talking things over. I think that is what I requested more than one time (see my user page). I see you are not so familiar with wiki conventions, perhaps this is your first real contribution to a wiki. First to answer in a conversation there are two conventions regularly used 1) is to indent the response with a colon : sign and continuously add colons at every response and b) to sign your name when you write something in a user page (there's a button that can be presses or you can add four squiggly signs ~ to do that.

:There are a few missing templates that are missing and I'm not so familiar how to add them. In the Hebrew version there's always an option to link to the full article and there's also a template to say when there's a source that still has to be added. --[[User:Benny|Benny]] ([[User talk:Benny|talk]]) 06:43, 9 April 2025 (EDT)

Action (Levush)

2025-04-07T20:43:59Z

Benny:

"Action" is an innate tool the soul uses to express his faculties through physical action. The tools used to consciously tap into and express the Soul and its faculties are referenced to in Chassidic terminology as [[Levushim|garments]]. This is the lowest of the three garments (the first two are [[thought]] and [[speech]]. As opposed to the other garments where there is an apparent connection between the soul's faculties and the garment [i.e. a thought must be processed by the soul's intellectual powers or emotions; speech, likewise, must reflect on a thought or feeling], this garment is "disconnected" from its source [i.e. one can do a meaningless action or an action that opposes his thoughts and feelings].

Though this garment is the lowest and can be missing the vitality found in the other garments, using this garment constitutes the essence of divine service, as stated in the [[Mishnah]] in [[Mesechtas Avot|Avot]]: "Study is not the main thing, but rather action."<ref>1:17.</ref>. Specifically through action we bring about and reveal holiness in the world.<ref>See ''[[Tanya]]'' chapter 36.</ref>

Action is the third garment of the soul. In this 'garment', the behavioral powers ([[Nahim]]) of the person are primarily expressed.{{Citation needed}}

==The Virtue of the Power of Action==

Although from a human perspective there is virtue in service through [[thought]], wisdom, [[understanding]], and knowledge, from the perspective of revealing G-d's sovereignty in the world, there is a particular advantage specifically in action that recognizes and reveals His sovereignty in the world.

==== Action Is Supreme ====
The [[Zohar]] teaches that "action reigns supreme." This means that although the garment of action is the lowest of the three garments of the soul and represents the end and culmination of all powers, it specifically contains the virtue of "their end is wedged in their beginning." Through action, the essence of the soul is drawn forth, and through it, the essential divine light is extended.<ref>For more of a broader explanation see ''Sefer Hamaamorim 5682'', maamar s.v. Matzah Zu sec. 2. et al.</ref>

User talk:Benny

2025-04-07T20:42:04Z

Benny: