The First Generation — the Alter Rebbe
The principal work of Chassidus Chabad is Likkutei Amarim77 Tanya, which was authored by the Alter Rebbe. For twenty years, the Alter Rebbe elaborated its style and form, making every word and letter punctiliously meaningful,78 and finally sent it to print in 5557/1796. It was immediately received with tremendous acclaim and became the cornerstone of chassidic teaching.
Rabbi Yosef Yitzchak, the sixth Rebbe of Chabad, used the term Torah Shebichsav (“Written Torah”) of Chassidus79 to describe the Tanya. There were a number of reasons for this classification:
1) The Tanya was written by the Alter Rebbe himself. This was in contrast to many of his other discourses, which were recorded by others and subsequently edited by him.80
2) The character of the Tanya relative to the other discourses of the Alter Rebbe has similarity to the character of the Torah shebichsav in contrast to the Torah sheb’al peh.81
3) Just as the Written Torah encompasses all of the Oral Tradition, the Tanya encompasses all of Chassidus, including the teachings of Chassidus HaKlalis.82
The Tanya is composed of five parts:
1) Likkutei Amarim, serving as a comprehensive guide for the average person, enabling one to successfully serve G‑d in heart, speech, and deed.
2) Shaar HaYichud VehaEmunah, presenting a comprehensive treatise on G‑d’s Oneness, explaining that there is none besides G‑d’s unity.
3) Iggeres HaTeshuvah, containing a complete guide to teshuvah, setting forth the fundamental principles of return to G‑d.
4) Iggeres HaKodesh, a collection of letters, the majority of which discuss the importance of tzedakah.
5) Kuntres Acharon, a Kabbalah-themed addendum to Likkutei Amarim.
The Alter Rebbe also said thousands of chassidic discourses, “maamarim,” which were later printed in his works, Torah Ohr, Likkutei Torah, and the twenty-seven volumes titled Maamarei Admur HaZakein.
Torah Ohr and Likkutei Torah were collected and arranged by the Tzemach Tzedek, the Alter Rebbe’s grandson and third Chabad Rebbe.83 The intention of publishing this collection was for it to be an all-encompassing anthology of Chassidus Chabad.84 Sifting through two thousand maamarim, the Tzemach Tzedek carefully selected discourses on all of Chumash, the Holidays, and Shir HaShirim. The majority of the maamarim selected were delivered by the Alter Rebbe in his later years,85 when the style and course of Chassidus Chabad was firmly established.86 They immediately took a central place in the life and study of Chassidus and are known as the “Oral Torah” of Chassidus.87 These discourses are also referred to as the chassidic Parshah, as they provide the chassidic application of the weekly Torah portion to daily life.88
The Second Generation —the Mitteler Rebbe
The Alter Rebbe’s son Rabbi Dov Ber,89 known as the Mitteler Rebbe, or Admur HaEmtza’i,90 succeeded his revered father, becoming the second Rebbe of Chabad.91 He relocated to the town of Lubavitch, from where he broadly expanded the dissemination of Chassidus.
This expansion is noticeable in the amount of Chassidus that he brought to print. He published many of the maamarim that he heard from his father, including many which the Alter Rebbe delivered in private.92 Additionally, he published many of his own works, and recited Chassidus on every occasion.93 Primarily, however, the Mitteler Rebbe’s expansion of Chabad thought is found in the style of his teachings, where the style of delivery is tremendously expansive. His discourses are lengthy94 and thoroughly treat the entire concept while delving into the deepest dimensions of the topic at hand.95
During his short fourteen years of leadership,96 Chassidus Chabad saw flourishing growth which revitalized Russian Jewry in the aftermath of the Napoleonic war of 1812.97 With many young people dedicating themselves to avodas Hashem in the chassidic path, the Mitteler Rebbe instructed them to teach chassidic discourses in public wherever they traveled, popularizing Chassidus Chabad across Eastern Europe.
In prolific fashion, in addition to the 22 extant volumes of his maamarim titled Toras Chaim and Maamarei Admur HaEmtza’i, he published books covering various topics including: Prayer, teshuvah, Holidays, and chassidic meditation. Additionally, he composed entire volumes catering specifically to particular individuals.98
The Third Generation —the Tzemach Tzedek
The third Rebbe, Rabbi Menachem Mendel of Lubavitch, who is popularly known as the Tzemach Tzedek, was the Alter Rebbe’s grandson and the son-in-law of the Mitteler Rebbe.99 Raised by the Alter Rebbe himself, he began to write Chassidus at an early age. In fact, over his lifetime he wrote nearly half a million pages of Chassidus, chiddushim, and responsa.100
After the passing of the Mitteler Rebbe, he succeeded his father-in-law as Rebbe.101 Under his leadership, Chabad continued to grow, with the vast majority of Jews in White-Russia becoming chassidim.102
The Tzemach Tzedek’s tremendous scholarship is reflected in his unique style of writing Chassidus, namely that chassidic concepts are referenced and juxtaposed with parallel ideas across the spectrum of all four dimensions of Pardes and Chassidus. It is in his Chassidus that the oneness of the Torah is clearly apparent, emphasizing how the body and soul of the Torah are completely intertwined, with every idea of Chassidus deeply rooted in the revealed part of Torah. The Tzemach Tzedek’s main works of Chassidus are Derech Mitzvosecha103 and the forty-two volumes of maamarim mostly titled Ohr HaTorah.104
The Fourth Generation —the Rebbe Maharash
After the passing of the Tzemach Tzedek, his son Rabbi Shmuel of Lubavitch, known as the Rebbe Maharash,105 filled his place.106 The Tzemach Tzedek had seven sons, of whom Rabbi Shmuel was the youngest. It was upon his instruction and urging that the Rebbe Maharash succeeded him as Lubavitcher Rebbe.107
Forming a spectacular blend of approachability and genius, the Rebbe Maharash delivered Chassidus with both tremendous clarity and profundity. Interwoven with Midrash and practical relevance, his maamarim were even appreciated by simple townspeople, while simultaneously being acclaimed for their novel insight by the greatest scholars.108 This personified the Rebbe Maharash’s general approach of “lechatchila ariber,”109where challenges or deficiencies are not to be viewed as hindrances; rather they are to be seen as opportunities to rise beyond. Such that despite the esoteric nature of Chassidus, for the Rebbe Maharash, it was only natural for it to be presented in a manner that can be appreciated by all.110
In addition, the Rebbe Maharash introduced a new development in the dissemination of Chassidus, namely the delivery of chassidic teachings as a hemshech, or series, where a continuous theme is threaded through a series of discourses. These series would extend for a number of weeks or months, often diverting to discuss various sub-themes, ultimately arriving at a rich and comprehensive synthesis of chassidic thought. With this type of structured flexibility, the Rebbe Maharash designed a model that allows for sustained study of a single chassidic principle, giving it proper treatment and enabling a deeper appreciation and application.111 In fact, it can be said that it is the hemshech that brought Chassidus to life.112
His maamarim are published under the title Likkutei Torah — Toras Shmuel, and consist of twenty-seven volumes.
The Fifth Generation —the Rebbe Rashab
The Rebbe Maharash’s son and successor, Rabbi Shalom Dov Ber of Lubavitch, is known as the Rebbe Rashab.113 He also continued to shape the ever-developing pattern of Chassidus Chabad, expounding and elaborating on the concepts taught in great detail. He had a distinctive and systematic style of presenting maamarim, which earned him the title of “The Rambam of Chassidus.”114
In addition, Rabbi Shalom Dov Ber delivered noteworthy hemsheichim, themed discourses which spanned months and even years, causing a revolutionary transformation in the study and application of Chassidus. Most notable are the hemsheichim titled Yom Tov Shel Rosh HaShanah 5666 and Beshaah Shehikdimu 5672.
The former focuses on the purpose of Creation, highlighting the elements of Torah and mitzvos that cause its fulfillment, and spanned more than two years. Known as Hemshech Samech Vov, it is comprised of 61 installments, beginning on Rosh HaShanah of 5666/1905, and concluding in 5668/1908. The latter work, known as Hemshech Ayin Beis, began on Shavuos of 5672/1912 and spanned approximately five years. The series consists of 144 weekly installments, and a more cryptic, never-completed manuscript which was not delivered in public.115 This revolutionary hemshech covers all of the deepest concepts of Chassidus, and its teachings are explained in clear terms.116
In all, the Rebbe Rashab’s teachings span close to forty volumes, and his maamarim are published under the title Sefer HaMaamarim.117
Another monumental expansion of Chassidus by the Rebbe Rashab was the establishment of a unique yeshivah, which he named “Tomchei Temimim.”118 This yeshivah was to stand out by guiding its students to serve G‑d in a wholesome manner, inspired with yiras Shamayim — fear of Heaven, ahavas Yisrael, and an appreciation of the whole of G‑d’s Torah.
Naturally, to accomplish such an ideal, central focus must be given to the study of Chassidus. The Rebbe Rashab thus introduced a course of study in which Chassidus would be studied in an analytic style, similar to the study of the Talmud and its commentaries. Dedicating four hours of the day to the study of Chassidus, the Rebbe Rashab revolutionized the manner of study of Chassidus, having a transformative effect on the students.
In most other yeshivos, the singular emphasis was on the study of Talmud, using the study of mussar as a supplementary means of character development. In Tomchei Temimim, however, due to a third of the day being devoted to the study of Chassidus, the students were infused with the feeling that the Torah they were studying was G‑d’s Torah and that their subservience was to the Giver of the Torah.
Furthermore, great emphasis was placed on avodah and personal development, and much focus was placed on kabbalas ol,119 praying at length with chassidic meditation, and implementing iskafya120 in daily life. In a short amount of time, the yeshivah succeeded in producing hundreds of students who were well versed in both nigleh and Chassidus, becoming true servants of Hashem.
The students who studied at this yeshivah are called “temimim”121 which translates as “complete” or “wholesome ones.”122 This particularly represents the yeshivah’s unique approach to Torah study in which both nigleh and Chassidus are learned with proper comprehension, causing all of Torah to be appreciated as a cohesive and complete entity, with all elements of Torah complementing each other.123
The Rebbe Rashab also described the students of the yeshivah as “neiros leha’ir,” or “illuminating candles,” in the sense that their goal was not only to serve G‑d as individuals, but they were also to dedicate themselves to communal activity,124 acting as trustees of Yiddishkeit in whichever environment they might find themselves.125
The Temimim were also called by Rabbi Shalom Dov Ber, “chayalei beis David,” the soldiers of the House of David.126 Divesting them from their civilian status, he instructed them to be exclusively dedicated, with military-like devotion, to Torah, avodah, and the Jewish People.127
Two reasons were given by the Rebbe Rashab for founding this unique yeshivah:
1) With the advancement of the various movements and ideologies that became prevalent at that time, creating the yeshivah would be a preemptive measure to strengthen Torah-true Judaism.
2) To serve as a preparation, and a “starter” of sorts, for the ultimate Redemption. The yeshivah was designed to create an environment where G‑dliness is palpably sensed as the true and all-encompassing reality, which is to ultimately cause a ripple effect throughout the Jewish community and create the Divine consciousness appropriate for the coming of Mashiach.128
These two reasons correlate exactly with the reasons mentioned earlier as to why Chassidus was revealed in recent generations:
1) To combat the deepening darkness of Galus and arouse the faint Jewish soul.
2) To prepare the world for the Messianic Era, when the world will engage in knowing the Creator as the world will be filled with the knowledge of G‑d.129
In the more than 120 years since its establishment, the yeshivah has been blessed with tremendous success, and has had a transformative effect on Chassidus Chabad, with the system of Tomchei Temimim becoming the gold standard of Chabad education.130 Moreover, the Rebbeim taught that studying in this yeshivah is more than a station in life; instead, “once a Tamim, always a Tamim,”131 as the yeshivah fosters an identity of wholesomeness in Torah, yiras Shamayim, and ahavas Yisrael that surely does not change once the student leaves the yeshivah.
It is Tomchei Temimim which shaped the most recent generations of Chabad chassidim, bringing the values of Chassidus to life in its students’ relentless dedication to the Jewish People. In fact, the entire project of Shlichus is the expression and application of the Tomchei Temimim education.132 Its success is such that there is barely a Jew that has not been reached by one of the “neiros leha’ir,” the illuminating candles, of Tomchei Temimim.133
The Sixth Generation —the Rebbe Rayatz
The sixth Rebbe was Rabbi Yosef Yitzchak, the only son of Rabbi Shalom Dov Ber.134 He is known as the Rebbe Rayatz or the Previous Rebbe. His leadership began in 5680/1920, on the heels of the Bolshevik Revolution. With the Russian communist party doing all they could to uproot Judaism, Rabbi Yosef Yitzchak emerged as the fearless leader of Russian Jewry. Personifying complete self-sacrifice, mesirus nefesh, he vigorously strengthened Judaism, especially the Jewish education of children.
After his miraculous release from Russian imprisonment in 5687/1927, he left the Soviet Union, initially settling in Latvia, and later continuing to Poland.135 The move enabled the Rebbe Rayatz to further expand his underground network within Russia,136 while having tremendous influence on Jewish life across Europe and around the world.137
At the outbreak of the Second World War, the Rebbe Rayatz did everything possible to procure visas for Polish Jews, thus allowing many to flee the Nazi invasion. Willfully remaining in Warsaw throughout the Nazi bombardment and capture of the city, it was only after he had exhausted all avenues in his rescue efforts that he finally agreed to flee Poland, eventually arriving in Sweden, from where he embarked for America.138
Upon arriving to New York in 5700/1940, the Rebbe Rayatz took on the formidable challenge of changing the tide of the frigid spiritual atmosphere of the Western world. He declared, “America is no different,” and that even in this bastion of materialism and assimilation, the timeless truths of Torah can take root and flourish.139
Soon after his arrival in America, he founded three organizations:
1) Machneh Yisrael, set on creating a vast outreach network;
2) Merkos L’Inyonei Chinuch, the world central organization for Jewish education, tasked with creating an educational network of schools and publications;
3) Kehot Publication Society, a publishing house that would publish a large variety of Jewish literature, including the works of the Rebbeim and their disciples.
When Rabbi Yosef Yitzchak’s son-in-law and future successor, Rabbi Menachem Mendel Schneerson,140 arrived in America, Rabbi Yosef Yitzchak appointed him as the head of these three organizations.
The Rebbe Rayatz initiated the translation of works of Chassidus into foreign languages,141 and publicized Chassidus in a manner that would inspire even the uneducated.
By the time of his passing in 5710/1950, he had laid the foundation for the global renaissance of Torah-true and chassidic-flavored Jewish life, which was to be heralded by his son-in-law and successor, the Rebbe.
Despite the tumultuous times during most of his leadership, the Rebbe Rayatz is seen as a major contributor to the expansion of Chassidus. He would regularly deliver chassidic discourses, and whatever the topic at hand, it was clarified with rich and lucid explanation. In particular, the Rebbe Rayatz expounded greatly on the more intricate maamarim and hemshechim of his father, the Rebbe Rashab. Providing extensive elaboration and organized reasoning, the Rebbe Rayatz clarified many of the deepest ideas of Chassidus Chabad.142
In addition to the maamarim, the Rebbe Rayatz delivered many hundreds of sichos conveying the values of Chassidus and clear action-oriented guidance. Beyond his oral teachings, his writing is also prolific and exceptionally vivid, communicating much of the history of the Chabad Rebbeim, as well as many Chabad minhagim, sharing them with the broader community.143 In all, the Rebbe Rayatz’s writings and talks deliver a clear picture of what the teachings and lifestyle of Chassidus are all about.
His works include the twenty-six volumes of maamarim titled Sefer HaMaamarim, and over thirty additional volumes of talks,144 letters, and memoirs.
The Seventh Generation — the Rebbe
Upon the passing of the Rebbe Rayatz on the 10th of Shevat 5710/1950, his son-in-law, Rabbi Menachem Mendel Schneerson, was seen as his natural successor, yet he was reluctant to accept the title of Rebbe. It was one year later, on the first yahrtzeit of the Rebbe Rayatz, that Rabbi Menachem Mendel finally assumed the mantle of leadership and formally became the seventh Lubavitcher Rebbe.145
Earning universal appreciation for his immense love, dedicated care, and utmost respect for each and every Jew wherever they may be, the seventh Lubavitcher Rebbe soon became known to the world simply as “The Rebbe.” Emerging as an incomparable leader of the Jewish people in modern times, the Rebbe vigorously sought the physical and spiritual welfare of every Jew. Motivating the world to focus on the realization of the Divine purpose, which is to culminate in the imminent Geulah, the Rebbe’s global influence continues to be felt around the world.146
Much biographical material has been written about the Rebbe, chronicling his scholarship and holiness, his myriads of achievements and wide scope of influence, along with his vast outreach network which includes more than five thousand families of Chabad Shluchim in over one hundred countries to date.
Here, we shall focus on the character of the Rebbe’s Torah teachings and their significant contribution to the development and application of Chassidus:
A prolific teacher, the Rebbe taught Torah in a tremendously broad manner, discussing all areas of Torah with signature clarity, ingenuity, and compelling logic.
The defined majority of the Rebbe’s teachings were delivered in the framework of the farbrengens, which the Rebbe led on Shabbos, festivals, and other significant occasions.147 It was there that the Rebbe delivered Torah teachings for hours, only interspersed with the singing of niggunim between the talks. While most farbrengens included the recital of a single maamar, numerous sichos were also delivered,148 spanning a broad array of Torah genres and topics.149
It was in the open format of the farbrengens that the Rebbe communicated a monumental perspective of the Torah’s deep-rooted truth, wholesome oneness, and ever-applicable relevance.150
Regardless of the topic discussed, a deep reverence for every bit of Torah was vividly displayed. While constantly illustrating the precision of each Torah-perspective and opinion, the Rebbe demonstrated the inherent truth expressed in every iota of Torah. Often emphasizing that all of existence is sourced within the Torah, the Rebbe explained that nothing can mitigate the Torah’s G‑dly truth.151
Furthermore, the Rebbe systematically illustrated the interdependent unity of all elements of Torah. For instance, the Rebbe often displayed that it can be impossible to fully appreciate a specific comment of Rashi on Chumash without the depths of Chassidus, or that it is with a nuanced precept of Talmudic understanding that one can accurately grasp an abstract idea of Chassidus. It is in the Rebbe’s talks and writings that the various disciplines of pshat, halachah, Talmud, and pnimiyus are seen as one natural whole.
In addition, constantly referring to the Torah as “Toras Chaim,” the Torah of Life,152 the Rebbe continually displayed the relevance of the Torah’s teachings to every element of life.153 Most strikingly, the Rebbe saw each and every Torah idea as a guiding light in one’s day-to-day Divine service. As such, each farbrengen of the Rebbe was brimming with guidance and empowerment, providing the individual with numerous lessons and pointers in actualizing their Divine purpose.
In all, the Rebbe’s oral teachings fill over two hundred volumes in printed form, with his principal work being Likkutei Sichos, or Anthology of Talks. Carrying the modest subtitle, “ideas on the portions of the Torah and Holidays,” the thirty-nine volumes are a compilation of over 1200 essays that were released over several decades as a weekly publication. Having been culled from the Rebbe’s public talks and curated for publication, each booklet was meticulously edited by the Rebbe himself, and widely publicized throughout the Jewish world. In these booklets-turned-volumes, the Rebbe presented an original and lucid perspective on nearly every aspect of Torah learning and Jewish life.
The remaining majority of the Rebbe’s talks are published under the titles Sefer HaSichos, Sichos Kodesh, and Toras Menachem — Hisvaaduyos.154 These transcripts offer access to the full range of Torah genius and direction shared by the Rebbe in over 11,000 hours of public addresses.155
While much of the above focused in particular on the Rebbe’s sichos, it is the maamarim that communicated some of the Rebbe’s most profound teachings. While maintaining tremendous uniformity to the discourses of his predecessors,156 the Rebbe delivered Chassidus with non-esoteric accessibility, and pristine depth. Often using simple words to communicate the very soul of an idea, it is in the maamarim that one finds clear presentation of the underlying core of the Divine purpose and Jewish identity.157
While throughout his years of leadership the Rebbe rarely published his own discourses, this changed in the late 1980s when the Rebbe began editing maamarim on a regular basis. Within the next few years, several volumes were filled with over 200 maamarim, bearing the title Sefer HaMaamarim Melukat. In addition, the remainder of the Rebbe’s 1,500 maamarim were since published, filling several dozen volumes.
In addition, the Rebbe penned an untold number of perhaps hundreds-of-thousands of letters and written responsa. Maintaining a staggering correspondence with people from all walks of life, the Rebbe addressed an infinitely broad range of issues and ideas. A treasure trove of guidance and inspiration, much of this collection has been published under the title Igros Kodesh.158
While it is impossible to determine the extent of the Torah revolution contained in the unparalleled breadth and depth of the Rebbe’s Torah teachings, one can surely say that the Rebbe succeeded in illuminating many of the deepest elements of the Torah and Jewish faith. Bringing these ideas to life, the Rebbe’s teachings caused a significant impact on Jewish life and perspective, even for many who would not consider themselves the Rebbe’s students.159
In all, the Rebbe made significant contribution to the teachings and application of Chassidus Chabad. Let us suffice by enumerating several signature attributes of the Rebbe’s contribution to Chassidus:
1) The Rebbe magnificently applied Chassidus to contemporary society, touching even the most assimilated souls of the generation, thus bolstering their Jewish identity and observance while guiding countless Jews in the return to their faith.
2) In the Rebbe’s teachings, the entirety of Chassidus is shown to be relevant to the creation of a Dirah BeTachtonim, the ultimate purpose of creation. It is this emphasis that ultimately fuels the Rebbe’s intensive efforts for our generation to do all that we possibly can to usher in the complete Geulah.160
3) Furthering the revelation of Chassidus, the Rebbe synthesized the teachings of all the previous Rebbeim, while imbuing them with unique perspective, reaching a “sum total” of the message and meaning of Chassidus.161
In addition to his own teachings, the Rebbe oversaw the publication of hundreds of volumes of Chassidus from the preceding six Rebbeim, much of which had never been published previously, thereby sharing them with the general public for the first time. Additionally, the Rebbe commissioned an encyclopedic work of Chassidus Chabad, called “Sefer HaArachim Chabad.”162 Moreover, in an effort to share Chassidus with the masses, the Rebbe encouraged the adaptation of Chassidus in every avenue possible.
Today, the wisdom of Chassidus is widely available in numerous presentations and languages, and with the advent of modern technology, the world is awash with its teachings. This is a genuine fulfillment of Mashiach’s prediction to the Baal Shem Tov, that his arrival will be preceded by the broad dissemination of Chassidus.163
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