Rabbi Dovber Schneuri (the Mitteler Rebbe)
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Summary
This text comprehensively surveys the figure and work of Rabbi Dovber Schneuri, known as the "Mitteler Rebbe" (the Middle Rebbe), and sketches his decisive contribution to transforming Chabad Hasidism from a small spiritual movement into a firm social and economic establishment. The source details the methodological revolution he led in the study of Hasidism, characterized by a deep cognitive expansion known as "the breadths of the river," alongside bold practical initiatives such as the founding of agricultural colonies in southern Ukraine and the establishment of the Jewish community in Hebron. Beyond the biographical and dynastic aspects, the article delves into the theological controversy with Rabbi Aharon of Strashelye over the question of "hitpa'alut" (ecstasy) in prayer, and examines the episode of the arrest and liberation on 10 Kislev, an event that became a cornerstone of the movement's identity. The aim of the work is to present a model of integrated leadership, uniting abstract religious philosophy with broad socio-economic responsibility toward the Jewish community in Tsarist Russia.
The Written Enterprise, Leadership and Contemplation: The Torah and Public Work and Teaching of Rabbi Dovber Schneuri (the Mitteler Rebbe)
The leadership of Rabbi Dovber Schneuri, the second Rebbe in the dynasty of Chabad Hasidism, known by the appellation "the Mitteler Rebbe," represents the decisive stage of the movement's transition from a stormy spiritual community struggling for its very existence to an institutionalized system with a broad geographical spread, political influence and a firm social and economic structure.[1, 2, 3] During the fifteen years of his leadership, between 5573 and 5588 (1812–1827), he not only preserved the legacy of his father, Rabbi Shneur Zalman of Liadi (the Alter Rebbe), but carried out a methodological revolution in the study of Hasidism and in the service of prayer.[1, 2, 4] A historical and theological analysis of his work reveals how he combined an unprecedented cognitive deepening (called "the breadths of the river") with bold practical initiatives of agricultural settlement and social organization, which constituted a direct response to the economic and political crises of the Jewry of Tsarist Russia at the beginning of the 19th century.[2, 5, 6]
Biographical Survey, Childhood and the Early Shaping of His Character
Rabbi Dovber was born on 9 Kislev 5534 (1773) in the town of Liozna, to his parents Rabbi Shneur Zalman and Rebbetzin Sterna, daughter of Yehuda Leib, after fourteen years of marriage in which only daughters had been born to them.[1, 2, 3] Among the Hasidim his birth was perceived as the fruit of a special spiritual blessing given to his father by his master, the "Maggid Meisharim" Rabbi Dovber of Mezritch – after whom the newborn was named – in reward for an extraordinary zeal in the commandment of hospitality.[2, 3] On the last Sabbath of the life of the Maggid of Mezritch, he taught the Alter Rebbe the secrets of the "Shalom Zachar" and the "Wachnacht" ceremonies according to the inner dimension of the Torah, and instructed him to call his son by this name.[3] The circumcision feast of the infant, who was wrapped in a special cloth that his father had kept for this purpose, was attended by the greatest of the Maggid's disciples, among them Rabbi Menachem Mendel of Vitebsk and Rabbi Avraham of Kalisk.[3]
Rabbi Dovber's childhood was characterized by exceptional cognitive sensitivity and early scholarship. His teacher in the 'cheder' complained to the Alter Rebbe that the child asked many profound questions that disrupted the course of study of the other pupils, which led to his transfer to a class of older pupils and to the study of Mishnah and Gemara even before he was seven.[2] His father hired special teachers for him from among the Maggid's disciples, among them Rabbi Avraham of Lepel, and instructed them how to deal with him.[3] Alongside his standard studies, his father set aside dedicated hours to study with him the book of the Zohar and the teaching of the Baal Shem Tov, while the child's hobby was to record quickly and fluently everything he saw and heard in his father's court.[2, 3]
Rabbi Dovber's bar mitzvah, celebrated on Thursday, 9 Kislev 5547 (1786), became an impressive public display in Liozna.[2, 3] Especially for this celebration, the Alter Rebbe cancelled the prohibition he had imposed on Hasidim coming during the months of Cheshvan and Kislev, and hundreds of guests streamed to the town.[2, 3] During the event candles were lit in the courtyard of the study hall, and the Alter Rebbe was called up to the Torah for the "third" aliyah and recited the blessing "Baruch she-petarani" with God's name and kingship.[3] After the prayer the father delivered a Hasidic discourse on the verse "For I give you good doctrine"; immersed in immense devekut (cleaving to God), he began to sing the melody of the "Four Stanzas" and distributed drink and lekach (honey cake) to the Hasidim.[3] The bar mitzvah boy delivered a theological discourse on the verse "He declares His words to Jacob."[3] On the following Sabbath, during the Minchah prayer – an especially exalted spiritual time – Rabbi Dovber was called up to the Torah for the first time in his life, while his father served as the Torah reader with supreme devekut.[3]
In 5548 (1788), when he was only fourteen, his father married him to Mistress Sheina, the daughter of Reb Yaakov of Yanovichi, a poor teacher who had complained to the Alter Rebbe that worries about his livelihood and the need to marry off his five daughters prevented him from praying with concentration.[3] The Alter Rebbe offered his son on the assumption that so honorable a match would make wealthy Hasidim want to marry into the teacher's remaining daughters.[3] Rabbi Dovber gave his consent to the match on the explicit condition that the wedding take place as quickly as possible, so that he could hear the profound Hasidic discourses that his father would deliver during the days of celebration.[3]
In 5550 (1790), at the age of sixteen, Rabbi Dovber was appointed by his father to teach and guide the young married scholars who studied at the court, a role into which he put all his energy and soul; once he even fell ill from excessive excitement and emotional strain during his talks with them.[2, 3, 4] In the same year he also began to serve as a "manich" – a writer and arranger of his father's Hasidic discourses.[3, 4] The appointment of so young a boy to spiritual leadership aroused concern among the Hasidic leaders of the generation, foremost among them Rabbi Avraham of Kalisk, who expressed in his letters his fear of placing a young boy in so heavy a trial of public leadership.[3] After the second arrest of the Alter Rebbe in 5561 (1801), the family moved its seat from Liozna to the town of Liadi, which became the new center of the movement.[4]
The Family and Dynastic Structure of Rabbi Dovber Schneuri
To understand Rabbi Dovber's place in the establishment of the dynasty, the family structure linking the generation of the founders to the following generations is presented below, including geographical branches that reached down to the later generations:
The Move to Lubavitch and the Establishment of the Center of the Movement
During Napoleon's invasion of Russia in 1812 (5572–5573), the family of the Alter Rebbe was forced to flee from Liadi into the depths of the country because of its active support for Tsarist Russia.[2] During this flight the Alter Rebbe died in the village of Piena.[2] Rabbi Dovber, then thirty-nine years old, took upon himself the leadership of the movement and set out on a "coronation journey" toward Vitebsk that lasted about three months, during which he delivered profound discourses and received Hasidim for personal conversations.[2, 3] The journey was accompanied by exceptional state honors, as government and police officials were instructed by the Russian Ministry of the Interior to grant him preferential treatment in recognition of the logistical and intelligence assistance that his family had given the Russian army against the French.[3]
At the end of the war Rabbi Dovber discovered that Liadi had been utterly destroyed.[2] He rejected the offer of Prince Lubomirski to rebuild the town and chose to move his court to the town of Lubavitch.[2] This decision rested on a spiritual revelation in which his father asked him to settle in the place where the father had studied in his youth with Rabbi Yissachar Ber of Lubavitch.[2, 3] The ruler of the town, Prince Chechovsky (or Lubomirski), who understood the economic benefit that the visits of thousands of Hasidim on Sabbaths and festivals would bring to the locality, supplied timber from his forests to build a synagogue, houses for the Rebbe and his family and further buildings for the center of the movement.[2, 3] The choice of Lubavitch gave the movement its historic name, and the town served as the center of Chabad for more than a hundred years, until the outbreak of the First World War.[2]
Socio-Economic Leadership and National Initiatives
Rabbi Dovber developed a broad strategic conception regarding the material condition of the Jews of Tsarist Russia, who suffered from harsh economic decrees and from the narrow Pale of Settlement.[2, 6] He understood that the pushing of the Jews out of their traditional fields of livelihood required a deep structural change in the community's ways of life, and he encouraged them to abandon "air businesses" in favor of manual labor, crafts and agriculture.[2, 6]
The Enterprise of Agricultural Settlement in Southern Ukraine
In 5575 (1815) Rabbi Dovber turned directly to the imperial authorities with a request to allocate land for agricultural cultivation to Jewish families without a livelihood.[3, 6] This initiative is considered one of the most significant social breakthroughs of the period:
In 5577 (1817) the Rebbe himself stayed in the Kherson colonies from Passover until the month of Elul in order to encourage the settlers, solve logistical problems and raise financial resources for them.[2, 3] His physical presence and the weight of his religious authority behind the cultivation of the land gave Torah legitimacy to agricultural work, which had previously been regarded in certain circles as radical or foreign to the spirit of traditional Judaism.
The Establishment of the Jewish Community in Hebron
In parallel with establishing the communities in Russia, Rabbi Dovber worked to strengthen the Hasidic presence in the Land of Israel.[2, 6] In 5576–5577 (1816) he decided to establish a permanent Chabad infrastructure in the city of Hebron, which was then relatively empty of Ashkenazi Jewish settlement.[6] He instructed the Hasidim living in Safed and Tiberias to move to Hebron, and sent additional groups from Russia.[6]
His main achievement in Hebron was the purchase of a room in the ancient Sephardi synagogue "Avraham Avinu," which was converted into an independent Chabad synagogue and is considered today the oldest Chabad building in the world.[3] The Rebbe's daughter, Rebbetzin Menucha Rachel Slonim, later went up to Hebron and became a spiritual leader and patroness of the Jewish community in the city, earning the historic title "mother of the Jewish community in Hebron."[1, 2]
Confronting the Cantonist Decree, and the "Kapelye" Choir
During the period of his leadership the cruel decree conscripting Jewish children into the Tsarist army for periods of 25 years (the cantonist decree) began to take shape, a heavy blow that deeply affected the Rebbe's health.[2, 8] Rabbi Dovber, together with his son-in-law and his Hasidim, operated a network of connections and intercessions, and even raised enormous financial resources in order to ransom children, bribe officials and provide physical and spiritual aid to the communities that were bowed under the burden of the quotas.[2, 8]
As part of the methodology of his spiritual work, Rabbi Dovber founded a permanent choir of Hasidim and players of various instruments ("the Kapelye").[2] The aim of the choir was to compose soul-stirring melodies and to perform them on special occasions before the Rebbe, as part of refining the emotions and preparing the soul for the cognitive work of prayer and contemplation.[2]
His Torah Teaching, His Humility and His Manner of Delivering Hasidic Discourses
Rabbi Dovber's central contribution to Hasidism in general and to Chabad in particular lies in his unique literary and theological methodology.[1, 2, 4] Whereas his father laid the axiomatic, concise and dense foundations of the Chabad system, Rabbi Dovber acted as its great expounder.[1, 3] He became known by the theological epithet "the breadths of the river," after his gushing style, which widens and spreads out into the minutest details.[3, 4, 5] In his discourses, concise ideas of his father that had been set out over a few pages were expanded and analyzed in depth over dozens and hundreds of pages.[1, 3]
Another central axis of his character was his extreme humility.[9] His father, the Alter Rebbe, commanded that the title "the truly humble one" be written on Rabbi Dovber's tombstone.[9] A practical expression of this humility was his absolute refusal to be called up to the Torah throughout the whole year, except on Simchat Torah in the "Kol ha-Ne'arim" aliyah with the small children, because of the great shame and awe he felt before the holiness of the Torah.[9] Even in his year of mourning he did not go up to serve as prayer leader before the ark, but contented himself with saying Kaddish alone.[9] He was immersed in the worlds of thought to such an extent that those close to him often had to actively remind him to eat, drink or sleep.[9]
Rabbi Dovber delivered Hasidic teaching in enormous abundance and with very great frequency.[10] While delivering the discourses he used to lean regularly on his nephew and son-in-law, Rabbi Yosef Yitzchak (the Maharil, son of the Tzemach Tzedek), whom he affectionately called "mein shtender" (my lectern).[10] One Sabbath the Maharil came to hear Hasidic teaching as was his custom, but discovered to his surprise that the Rebbe refrained from delivering a discourse because of a scholarly remark made by the Tzemach Tzedek; a few hours later, however, the Rebbe came out and delivered Hasidic teaching in his holy manner.[10] Rabbi Dovber's great aspiration was to make the profound kabbalistic concepts part of the everyday language of the Hasidim, and he said that he wished for himself that young married scholars conversing as they walked in the street would be occupied with matters of "the higher unity" (Yichuda Ila'ah) and "the lower unity" (Yichuda Tata'ah).[10]
The Controversy with Rabbi Aharon of Strashelye
The death of the Alter Rebbe in 5573 provoked a deep leadership crisis in Chabad, which led to the greatest theological and social split in its history.[11] Opposite Rabbi Dovber stood Rabbi Aharon HaLevi of Strashelye, one of the senior disciples of the Alter Rebbe.[11, 12] The dispute between them was not a mere personal power struggle, but a bold and profound controversy about the nature of divine service and about the ways of interpreting the legacy of the movement's founder.[11, 12]
The dispute focused on three central theological and psychological axes [11]:
1. The Limits of Interpreting the Teaching of the Rav
Rabbi Aharon held that the leader of the generation is not obliged to adhere absolutely and textually to the canon of the Alter Rebbe, and that the Rebbe should present original explanations and innovations that break through the subjects and rules laid down by the founders' generation.[11] Rabbi Dovber, by contrast, held a strict conservative and disciplinary position, arguing that Hasidic discourses must be preserved with great precision within the conceptual framework his father had set, and that the leader's role is to expand what exists and not to invent new rules.[11]
2. The Standing of the Tzaddik in the Life of the Hasid
Rabbi Aharon regarded the Rebbe's teaching as the spiritual center, while the physical figure and personal conduct of the tzaddik are secondary.[11] In his view, a Hasid can cleave to the teaching even without a devout personal attachment to the Rebbe's ways of life.[11] Rabbi Dovber, on the other hand, stressed the duty of absolute personal attachment to the tzaddik, and saw in the figure of the Rebbe the source of the Hasid's spiritual vitality, and in the tzaddik's teaching a self-revelation of his soul.[11]
3. The Phenomenology of "Hitpa'alut" (Ecstasy) and the Service of the Animal Soul
Rabbi Aharon, in his book "Sha'arei Tefillah," argued that one should not demand of the Hasid a perfect refinement of the emotions before he experiences religious enthusiasm.[11] Divine service is performed using the powers of "the animal soul" (the natural, instinctual soul), and divine ecstasy is necessarily mixed with natural human excitement.[11] For this reason he encouraged loud, stormy prayer accompanied by unusual bodily movements and great noise.[11] It is related that in one of his prayers he reached such an immense devekut of "expiry of the soul" that those around him feared for his life, and the Alter Rebbe ordered the tefillin to be removed from his head in order to bring him back to physical reality.[11]
Rabbi Dovber rejected this approach entirely in his famous work "Kuntres ha-Hitpa'alut" (Tract on Ecstasy), which was sent to the Hasidim in 5574, a year after his father's death, and was written for the Hasid Rabbi Yekutiel of Lepel, a man of simple talents at first who became an immense servant of God.[5, 12, 13] He argued that true ecstasy must flow solely from "the divine soul."[11] He demanded that the Hasid undergo a process of "cold thought" – a complete stilling of the natural emotional storm of the animal soul before the beginning of contemplation.[11] He therefore determined that authentic ecstasy should be inward, quiet and introverted, without external bodily movements or raising of the voice.[11] Rabbi Dovber feared that the Strashelye method leads to spiritual "forgery," in which the Hasid experiences an ecstatic excitement that is entirely a physiological, animal product, with no hold on true Godliness.[11]
The book received comprehensive commentaries from Rabbi Dovber's distinguished disciple, Rabbi Hillel of Paritch, who wrote on it the "Mahadura Kamma" (a commentary following the order of the book) and the "Mahadura Batra" (theoretical notes), which were printed together under the name "Likkutei Biurim."[12] The book's importance went beyond the borders of Eastern Europe, and it was translated into German in 1898 by Aaron Marcus, into English in 1963 by Louis Jacobs, and into French in 1975 by Georges Levitte.[12]
The Episode of the Arrest and the Liberation (10 Kislev)
One of the most formative events in shaping the identity of Chabad Hasidism is the episode of the arrest and release of Rabbi Dovber, marked every year on 10 Kislev as the "Festival of Liberation."[14, 15]
The Background and the Denunciation by Simcha Kissin
At the end of the summer of 5585 (1825), a Jew from Vitebsk named Simcha Kissin submitted three installments of a catastrophic denunciation to the Tsarist authorities.[14] The ideological motive behind the denunciation was an attempt to undermine the legitimacy of Chabad Hasidism as a whole, presenting it as a manipulative sect that exploits young people to accumulate capital.[14] Kissin relied on a letter the Rebbe had written regarding the fund-raising campaigns for rebuilding the house of the Alter Rebbe, which had burned down in the Napoleonic war.[14]
The main accusations were extremely serious [14]:
- Ties with the Ottoman enemy: it was alleged that the funds raised by Rabbi Dovber and sent to the Land of Israel were intended to assist, physically and financially, the Turks, who ruled the Holy Land and were Russia's bitter enemies at that time.[14]
- Embezzlement and illegal enrichment: Kissin claimed that the Rebbe had collected a sum several times larger than the sum actually distributed to the family of the Alter Rebbe (which amounted to about 35,000 rubles), and had pocketed the balance.[14] This accusation constituted a direct offense against the "Statute on the Jews" of 5565 (1804), which forbade rabbis to enrich themselves from community funds.[14]
The Investigation, the Course of the Process and the Acquittal
On 28 Tishrei 5586 Rabbi Dovber was taken for interrogation in the city of Vitebsk, which was the seat of the governor-general of the provinces, Nikolai Khovansky.[14] The Rebbe was placed under house arrest under strict guard, and when the son of Rabbi Aharon of Strashelye rebuked the informer in the street, the informer saw to it that Rabbi Aharon too was arrested (though he was released a few days later).[14] During the interrogations the Rebbe proved that the fund-raising documents presented by the informer had been forged.[14] A special investigator was sent to Lubavitch to examine the account books, and dozens of Hasidim were interrogated under threats in Orsha, Shklov and Kopys to verify that the donations had been given of their own free will.[14]
The historical research published by Rabbi Shalom Dovber Levin in 5758 from the files of the Russian secret police revealed that the liberation took place in four clear and protracted chronological stages [14]:
The Literary Corpus of Rabbi Dovber
During his leadership Rabbi Dovber invested mighty efforts in printing his books, out of the conception that spreading the wellsprings of Hasidism is a critical tool for understanding the Torah and refining the soul.[4] Below is a detailed bibliographic catalogue of his main books printed during his lifetime and after his passing:
His Passing, His Legacy and the Continuity of the Dynasty
In 5587 Rabbi Dovber's health began to deteriorate seriously.[2] The physical and mental burden of leading thousands of Hasidim, the economic worry for the colonies, the frequent government decrees and the episode of the arrest took their toll on him.[2, 14] In the month of Tishrei 5588 Rabbi Dovber set out on his last journey, during which he traveled to the town of Haditch to pray at his father's grave, and there he hinted explicitly to his Hasidim at his approaching death and at the fact that his son-in-law, Rabbi Menachem Mendel Schneersohn (the "Tzemach Tzedek"), would fill his place.[1, 7, 17]
On his way back from Haditch he fell gravely ill and was forced to stop in the city of Nizhyn.[1, 3] On Wednesday, 9 Kislev 5588 (28 November 1827) – exactly on his 54th birthday – Rabbi Dovber departed from the world in the midst of delivering, with immense fervor, a Hasidic discourse on the verse "After the Lord shall you walk."[1, 3, 18] He was buried in Nizhyn, and his grave became a focus of pilgrimage for Hasidim throughout the generations.[1] After his passing, the elders of the Hasidim decided to appoint his son-in-law, Rabbi Menachem Mendel, as the third Rebbe of Chabad.[1, 7, 17] The Tzemach Tzedek's assumption of the leadership stabilized the movement and gave Rabbi Dovber the historic appellation "the Mitteler Rebbe" (the Middle Rebbe).[1, 3]
Rabbi Dovber's legacy remained engraved not only in his writings and books but also in the names of the great Rebbes who came after him. Thus, for example, the fifth Rebbe of Chabad Hasidism, Rabbi Shalom Dovber Schneersohn (the Rebbe Rashab), was named at his birth in 5621 (1860) "Shalom" after his great-grandfather Rabbi Shalom Shachna Altshuler, and "Dovber" after his grandmother's father – Rabbi Dovber Schneuri, the Mitteler Rebbe.[19] Likewise, his descendants held positions of leadership and influence throughout the generations, among them Rabbi Mordechai Dov Twersky-Schneersohn of Tomashpil and his son Rabbi Chaim Moshe Yehoshua, who emigrated to the United States in 5684 and brought the legacy of Chabad to Crown Heights as early as 5689, thereby marking the beginning of the transfer of the movement's center to the Western Hemisphere.[1] Rabbi Dovber Schneuri proved that spiritual leadership need not come at the expense of social and practical activism, and succeeded in positioning Chabad Hasidism as a complete religious and communal alternative, offering existential solutions to the distress of the hour alongside a complex and stable philosophical and psychological system.[2, 11]
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