Early life Shneur Zalman was born in 1745 in the small town of
Liozna,
Grand Duchy of Lithuania (present-day
Belarus). He was the son of Baruch, who was a paternal descendant of the mystic and philosopher Rabbi
Judah Loew ben Bezalel. According to Meir Perels of
Prague, the Maharal was the great-great-grandson of
Judah Leib the Elder who was said to have descended paternally from
Hai Gaon and therefore also from the
Davidic dynasty; however, several modern historians such as
Otto Muneles and Shlomo Engard have questioned this claim. He displayed extraordinary talent while still a child. By the time he was eight years old, he wrote an all-inclusive commentary on the
Torah based on the works of
Rashi,
Nahmanides and
Abraham ibn Ezra. Until the age of 11, he studied under Issachar Ber in
Lyubavichi (Lubavitch); he distinguished himself as a
Talmudist, such that his teacher sent him back home, informing his father that the boy could continue his studies without the aid of a teacher. At the age of 12, he delivered a discourse concerning the complicated laws of Kiddush Hachodesh, to which the people of the town granted him the title "Rav". During these years, Shneur Zalman was introduced to mathematics,
geometry, and
astronomy by two learned brothers, refugees from
Bohemia, who had settled in Liozna. One of them was also a scholar of the
Kabbalah. Thus, besides mastering
rabbinic literature, he also acquired a fair knowledge of the sciences, philosophy, and Kabbalah.
Misnagdim In the course of the Hasidic movement's establishment, opponents (
Misnagdim) arose among the local Jewish communities. Disagreements between Hasidim and their opponents included debates concerning knives used by butchers for
shechita, and the phrasing of prayers, among others. In 1772 (or 1775), Shneur Zalman and a fellow Hasidic leader,
Menachem Mendel of Vitebsk (or, according to the tradition in the Soloveitchik family,
Levi Yitzchok of Berditchev), attempted to persuade the leader of Lithuanian Jewry, the
Vilna Gaon, of the legitimacy of Hasidic practices. However, the
Gaon refused to meet with them.
Children and succession Shneur Zalman's sons were
Dov Ber Schneuri (who eventually succeeded him), Chaim Avraham, and
Moshe. Shneur Zalman's daughters were named Freida, Devorah Leah and Rochel.
Dov Ber Shneuri Dovber Schneuri (1773–1827), named after Shneur Zalman's teacher Dovber of Mezeritch, succeeded his father as Rebbe of the Chabad movement. When his father died, Shneuri was 39 years old. At the time, he was in the city of
Kremenchug. Shneuri then moved to the small border-town of Lubavichi, from which the movement would take its name.
Strashelye When Schneur Zalman died, many of his followers flocked to one of his top students, Aharon HaLevi of Strashelye. He had been Shneur Zalman's closest disciple for over thirty years. While many more became followers of Dovber Shneuri, the Strashelye school of Chassidic thought was the subject of many of Dovber's discourses. Aharon HaLevi emphasized the importance of basic emotions in divine service (especially the service of prayer). Dovber Shneuri did not reject the role of emotion in prayer, but emphasized that if the emotion in prayer is to be genuine, it can only be a result of contemplation and understanding (
hisbonenus) of the explanations of Chassidus, which in turn will lead to an attainment of "bittul" (self-nullification before the Divine). In his work entitled ''Kuntres Hispa'alus
("Tract on Ecstasy"), Dovber Shneuri argues that only through ridding oneself of what he considered disingenuous emotions could one attain the ultimate level in Chassidic worship (that is, bittul''). Other scholars, point to the Catholic Church's investigation into both the alleged conversion and Moshe's mental state, and conclude that the Church itself rejected the conversion as fake and the documents signed by a mentally compromised individual.
Lithuania During the latter portion of Dovber of Mezeritch's life, his students dispersed over Europe, and after Dovber's death, Shneur Zalman became the leader of
Hasidism in
Lithuania, along with his senior colleague
Menachem Mendel of Vitebsk. When Menachem Mendel died (in 1788), Shneur Zalman was recognized as leader of the Chassidim in Lithuania. At the time Lithuania was the center of the
Misnagdim (opponents of Hasidism), and Shneur Zalman faced much opposition. As mentioned, in 1772, he and Menachem Mendel of Vitebsk traveled to
Vilna in an attempt to create a dialogue with the
Vilna Gaon who led the Misnagdim and had issued a ban (
cherem) against the Hasidim, but the Gaon refused to see them (see
Vilna Gaon: Antagonism to Hasidism and
Hasidim and Mitnagdim). Undaunted by this antagonism, he succeeded in creating a large network of Hasidic centers. He also joined opposition to
Napoleon's
advance on Russia by recruiting his disciples to the Czar's army. He was also active in canvassing financial support for the Jewish settlements in the
Land of Israel, then under the control of the
Ottoman Empire, founding the
Colel Chabad charity in 1788.
Philosophy: Chabad :
See Hasidic philosophy As a Talmudist, Shneur Zalman endeavored to place Kabbalah and Hasidism on a
rational basis. He chose the name "
Chabad" for this philosophy—the
Hebrew acronym for the intellectual attributes (
sefirot)
Chochma ("wisdom"),
Bina ("understanding"), and ''
Da'at ("knowledge"). In his works he "indicated an intelligent and not a blind faith",—the "emotional" attributes (sefirot
) of Chesed ("kindness"), Gevurah ("power"), and Tiferes'' ("beauty"). According to Shneur Zalman, a man is neither a static nor a passive entity. He is a dynamic being who must work to develop his potential talent and perfect himself. His goal was to make the inner teachings of the Torah, accessible to all, including those of average intelligence, by teaching these lofty concepts in a manner that could be perceived and appreciated by the intellectual mind. The methodology focuses on comprehension and explanation of metaphysical concepts using models, parables, and examples drawn from the human psyche and experience. Shneur Zalman taught that every Jew is intrinsically bound with God, to the extent that separation is impossible.
Chabad Hasidut comprehensibly explores this connection. A fundamental teaching of Shneur Zalman is that "the mind rules the heart". Through using the mind, a person can guide and redirect their emotions to conform to appropriate intellectual ideals, transforming negative emotions into positive ones and enlisting the heart in the service of God. This intellectual development of Chassidus allows for a direct approach to the knowledge of the Creator. This enables every Jew to fulfill the essential
Mitzvot of love, fear, and knowledge of God in a more direct, unmediated, and personal manner. In the Chabad approach, the Rebbe is primarily a teacher whose lessons must be internalized by the
hassid to serve God with their own faculties, thus independently cultivating enthusiasm for Divine service. This self-achieved service fulfills the ultimate purpose of creation, the philosophy of
Dirah BeTachtonim (a dwelling for God in the lowest realms), by internalizing Godliness with the intellect (Daat) and harnessing the body's faculties to serve God. Shneur Zalman's principal work,
Likkutei Amarim Tanya, serves as a comprehensive guide for the average person to successfully serve God in heart, speech, and deed. In
Likkutei Sichos talks, the 7th Rebbe equates the Hasidic Rebbes followed in Chabad with different
Sephirot divine manifestations: the Baal Shem Tov with
Keter infinite faith, Shneur Zalman with Chokhmah (wisdom), the 2nd Chabad Rebbe with
Binah (understanding), etc.
Opposition to Napoleon and support for the Tsar in St. Petersburg During the
French invasion of Russia, while many Polish Hasidic
leaders supported
Napoleon or remained quiet about their support, Shneur Zalman openly and vigorously supported the Tsar. While fleeing from the advancing French army he wrote a letter explaining his opposition to Napoleon to a friend, Moshe Meizeles: Some argue that Shneur Zalman's opposition stemmed from Napoleon's attempts to arouse a messianic view of himself in Jews, opening the gates of the ghettos and emancipating their residents as he conquered. He established an
ersatz Sanhedrin, recruiting Jews to his ranks, and spreading rumors about his conquest of the Holy Land to make Jews subversive for his own ends. Thus, his opposition was based on a practical fear of Jews turning to the false messianism of Napoleon as he saw it. but believed that after victory over Russia,
Messiah will arrive.
Menachem Mendel Schneerson identifies Hopsztajn as the Chasidic leader who preferred that Napoleon defeat the Czar.
Arrests In 1797 following the death of the Gaon, leaders of the
Vilna community accused the Hasidim of subversive activities – on charges of supporting the
Ottoman Empire, since Shneur Zalman advocated sending charity to support Jews living in the Ottoman territory of
Palestine. In 1798 he was arrested on suspicion of treason and brought to
St. Petersburg where he was held in the
Petropavlovski fortress for 53 days, at which time he was subjected to an examination by a secret commission. Ultimately he was released by order of
Paul I of Russia. The Hebrew day of his acquittal and release,
19 Kislev, 5559 on the
Hebrew calendar, is celebrated annually by
Chabad Hasidim, who hold a festive meal and make communal pledges to learn the whole of the
Talmud; this practice is known as "
Chalukat HaShas". In Chabad tradition, his imprisonment is interpreted as a reflection of accusations in Heaven that he was revealing his new dimensions of mystical teachings too widely. The traditional tendency to conceal Jewish mysticism is founded on the Kabbalistic notion of the
Sephirot. The side of Divine
Chesed seeks to give physical and spiritual blessing without restriction. This is counterbalanced by the side of
Gevurah, which measures and restricts the flow to the capacity and merit of the recipient. The subsequent Sephirah of
Hod implements any restriction to preserve the glory of the Divine majesty. In the Hasidic story of an earlier episode among the "Holy Society" disciples of
Dov Ber of Mezeritch, one of the great followers saw a page of Hasidic writings blowing around the courtyard. He regretted the undue dissemination of Hasidut for its desecration of Divine holiness. In the account, his vocalisation of these thoughts caused a Heavenly accusation against the Maggid, for revealing too much. The young Schneur Zalman replied with a famous Hasidic parable: A king had an only son who became ill and all the attending doctors were at a loss of how to heal him. A wise person understood the only possible cure. He told the king that he would have to desecrate the royal crown by removing its most precious jewel. This would have to be ground up and fed to the king's son. The king regretted the loss to his majesty but immediately agreed that the life of his son was more important. The jewel was ground and the solution was fed to the son. Most of the cure fell to the ground, but the son received a few drops and became cured. Concluded Schneur Zalman in defence of Hasidic dissemination, the king represents God, and the son represents the Jewish community, who recognise the "God of Israel". At the time of the emerging Hasidic movement, the Jewish people were at a physical and spiritual low ebb. The only cure would be the dissemination of the inner Divine teachings of Hasidic thought. Even though this would also involve their desecration, this would fully be justified to heal the people. The accusing student of the Maggid realised the wisdom of this, and agreed with Schneur Zalman. When the Maggid heard about this, he told Schneur Zalman that "you have saved me from the Heavenly accusation". The story of this parable is famous across other Hasidic dynasties as well. Chabad commentary asks about this the question of why a new Heavenly accusation would have arisen against Shneur Zalman himself, and result in his incarceration in St. Petersburg. Had he not already received the Heavenly agreement to the wisdom of disseminating Chassidic teachings? Since Chabad thought presented Hasidic thought with a new degree of elucidation in intellectual form, this caused a new, more severe Heavenly accusation to emerge. This went beyond the justified spiritual revival and healing of mainstream Hasidism. Here, in Hasidic thought, Schneur Zalman was seeking to fulfill the Messianic impulse to disseminate Hasidic philosophy as a preparation for
Mashiach. Therefore, his subsequent exoneration by the Tzarist authorities is interpreted in Chabad as a new Heavenly agreement to begin the fullest dissemination of Hasidic thought without its prior limitations. Chabad tradition tells that in prison, Schneur Zalman was visited by the deceased
Baal Shem Tov and
Maggid of Mezeritch, who told him the reason for his imprisonment. In reply to the question of whether he should stop, they replied that once released, he should continue with even more dedication. Therefore, in Chabad thought, the 19th day of Kislev is called the "New Year of Hasidut", complementing the other 4 Halachic "New Year" dates in the
Hebrew calendar. In 1800 Rav Shneur Zalman was again arrested and transported to St. Petersburg, this time along with his son
Moshe who served as interpreter, as his father spoke no Russian or French. He was released after several weeks but banned from leaving St. Petersburg. The accession of
Tsar Alexander I (
Alexander I of Russia) to the throne a few weeks later led to his release; he was then "given full liberty to proclaim his religious teachings" by the Russian government. According to some, his first arrest was not the result of anti-Hasidic agitators fabricating charges, or officials seeking extortion monies. An accusation was made on May 8, 1798, by Hirsh ben David of Vilna accused him of trying to assist the
French Revolution, by sending money to Napoleon and the Sultan. Since this Hirsch ben David was untraceable, some were led to believe that there was no such person as Hirsh and the authorities were attempting to stir up internecine fighting among the Jews.
voivode of the town, where Zalman settled for the next 12 years. His movement grew there immensely, and to this day he is associated with the town. In 1812, fleeing the
French Invasion, he left
Mogilev, intending to go to
Poltava, but died on the way in the small village of Pena,
Kursk Oblast. He is buried in
Hadiach.
Subsequent history of Chabad :
See Chabad#History Dovber Schneuri moved the movement to the town of Lubavitch (
Lyubavichi) in present-day Russia. A top follower of Shneur Zalman, Aharon HaLevi Horowitz, established a rival Chabad school in
Strashelye, which did not last after his death. In 1940, under the leadership of the previous
Rebbe,
Yosef Yitzchok Schneersohn, the
Chabad-Lubavitch movement moved its headquarters to
Brooklyn, New York in the United States. Under the leadership of
Menachem Mendel Schneerson, Chabad established branches all over the world staffed by its own Lubavitch-trained and ordained
rabbis with their wives and children. The number of branches continues to grow to this day, and existing branches continue to expand. Many descendants of Shneur Zalman carry surnames such as Shneur, Shneuri, Schneerson, and Zalman. == Works ==