{{dablink|For the third Rabbi '''Menachem Mendel Schneerson''' (April 18, 1902 – June 12, 1994), referred to by his followers as '''The Rebbe''', was a prominent [[RebbeHaredi Judaism|Charedi (traditional Orthodox)]] Jewish rabbi who was the seventh ''Rebbe'' (spiritual leader) of the [[Chabad Lubavitch|Chabad/Lubavitch]] dynasty see branch of [[Chassidic Judaism]]. He was fifth in a direct paternal line to the third Chabad/Lubavitch ''Rebbe,'' Rabbi Menachem Mendel Schneersohn]] (with an "h"known as the ''Tzemach Tzedek'') }}, his namesake.
[[In 1950, upon the death of his predecessor, father-in-law and cousin Rabbi]] '''Menachem Mendel Schneerson''' Joseph Isaac Schneersohn ([[April 18]], [[1902]] – [[June 12]], [[1994]]Yosef Yitzchok Schneersohn), referred to by his followers known as the "Previous Rebbe" or '''The RebbeRayat"z'''(an acronym of his name), was a prominent [[Orthodox Judaism|Orthodox]] [[Jew]]ish [[rabbi]] who was Rabbi Menachem Mendel assumed the seventh and last leadership of ''[[Rebbe]]Chabad/Lubavitch'' (spiritual leader) of . He led the [[Chabad Lubavitch]] branch movement until his passing in 1994, greatly expanding its worldwide activities and founding a network of [[Hasidic Judaism]] (which is also part institutions of [[Haredi Judaism]]Jewish study and Torah outreach.) He was fifth in a direct paternal line raised the issue of Jewish messianism to the third Chabad Lubavitch ''Rebbe'' Rabbi [[Menachem Mendel Schneersohn]] (known forefront of the Jewish world, and was hailed by some Lubavitchers during his lifetime as the ''Tzemach Tzedek''long awaited mashiach (messiah). He had no children, but his legacy remains with over 2, 600 institutions he initiated throughout his namesakelifetime.
In ==View on Noahides== :''Main article [[1950Judaism and Other Religions]]'' What Rabbi Alan Brill labels the “dualistic” variety of the exclusivist position is really the counterpart to the “metaphysical” variant of inclusivism described above. Here too the real realm of action is not this world, with individual people and nations, but the metaphysical realm of primal and cosmic forces. In this schema, Israel represents cosmic good; the nations represent the primal evil. And while this trend tends to reject philosophy as universal, it should not be considered in accord with the mainstream Kabbalah of Gikkitila or Cordovero. ====Rabbi Isaac Luria==== The predominant source for these sentiments is the writings of the Kabbalist rabbi Isaac Luria who stated that gentiles do not have souls. Israel is locked into a cosmic battle of Kabbalistic redemption and earthly gentile impurity. Our continuous sins cause us to descend into the shells instead of redeeming ourselves. For Luria, upon the death historical situation of exile is a manifestation of the cosmic reality of his predecessorrupture and evil. The gentiles are not merely the Other, fatheror the anti-Israel, as inthe less metaphysical approaches of Rashi; they are the same stuff as the evil at the beginning of creation. The internal logic of this myth leads to the radical notion – unsupported by classical Jewish texts – that non-Jews have no souls. While the influence of Luria on subsequent Jewish history has been overstated, his notion that non-lawJews lack souls was a significant, and dangerous, innovation. It moved the exclusivity of Rashi to a new and cousin potentially dangerous realm. ====Dualism has room for rereading==== This dualism needs to be reread from our vantage of connection to the classic texts. In the first half of the nineteenth century, Rabbi Zvi Hirsch Chajes dealt with these texts by claiming that rabbinic texts were written in a binary black and white, good and evil style for didactic purposes.[15] While this is a fine approach for dealing with rabbinic texts and it should be developed further, the demonic dualism and the dehumanization texts also need to be addressed. An example of the possibilities of rereading can be seen in the history of the statements in Tanya written by R. Schneur Zalman of Liady, the founder of the Chabad Hasidic dynasty. He clearly states at the beginning of his work Likkute Amarim (Tanya) that, as presented in Lurianic writings, gentiles do not have souls.[Joseph Isaac Schneersohn16] Nevertheless, this dualistic statement was transformed by later generations of Chabad thinkers into a historical inclusivism, in which the gentiles today are part of the messianic progress; or into a hierarchal inclusivism, in which the gentiles have greater needs to purify themselves.[17] (Yosef Yitzchok ====Bringing Hasidism to the gentiles of America==== Rabbi Menachem Mendel Schneersohn), known the seventh leader of Chabad Hasidism, armed with a messianic sense of current era, wanted to bring Hasidism even to the gentiles of America. He does not need to rewrite the offensive text because, for him, since times have changed, the text does not apply. All gentiles are now seen as capable of appreciating the Divine light of Torah. He was also in favor of school prayer and acknowledged the Christian and civil religion of America as a necessary moral force. In some of his homilies he even invokes "in God we trust"Previous Rebbeprinted on United States currency as showing that we share one God. :The " or ''Rebbe Rayatspreading of the wellsprings"z'' of Chassidic teachings should not be limited to Jews alone, but should be extended outward to non-Jews as well. As [Maimonides] states, the purpose of giving the Torah was to bring peace to the world (an acronym Mishneh Torah, Laws of his nameChanukah 4:14). Similarly, Menachem Mendel assumed he writes that every Jew is obliged to try and influence those who are not Jewish to fulfill the Seven Laws of Noah. Maimonides also states that one of the achievements of the Messiah will be to spiritually refine and elevate the nations of the world until they, too, become aware of God to the point where Godliness will be revealed to every flesh, non-Jews. Since the rewards of Torah come "measure for measure" it follows that among the efforts to bring the messianic age must be the effort to spread the Seven Laws of Noah, as well as the leadership wellsprings of Chassidic teachings associated with them, outward to non-Jews. Indeed, the ''Chabad'' branch Prophets tell us, "Nations shall walk in your light." Although the Torah was given to the people of Israel, it will also serve as a light to the nations.[[Chasidic Judaism18]]. He It was important to lead take the movement until his passing trouble to present these rereading, even though many modern Jews do not have an interest in Hasidic doctrine, in 1994order to show that even seemingly impossible to reread texts can be reread, even by conservative thinkers. ====Forcing Adherence==== When a Jew contemplates violating Jewish law, there is an obligation upon Jews not only to prevent him (physically if necessary and possible) from violating the law, greatly expanding its worldwide activities but also there are obligations to teach him or her about the law and founding to induce or persuade compliance. Indeed, in a network post-emancipation society, limiting Jewish sinning rarely is done with coercion and force, and is typically done through persuasion and teaching. As noted above, in this author's opinion, the halacha as generally understood by most authorities rules that there is no obligation to persuade and teach Noachides about the Noachide law. None of the classical commandments designed to deter sinning by Jews (except the biblical prohibition of lifnei iver, which was discussed in part 2 of institutions this section) is generally thought to applicable to Noachides. Thus, there is no obligation of tochacha (to rebuke) a Noachide who sins, there is no notion of arvout (cooperative activity) that compels collective responsibility, and no obligation to separate a Noachide from sin. One modern responsa stands out as advocating an approach completely different from that generally accepted by Jewish study law. The strongest case that a Jew is obligated to teach and persuade a Gentiles to keep the seven commandments is found in the writings of Rabbi Menachem Mendel Schneerson of Lubavitch, in one of his classical responsa. After quoting Maimonides, Malachim 8:10 discussed in part one, Rabbi Schneerson states: :It is obvious that this obligation [[Torahfound in Maimonides, Malachim 8:10]] outreachis not limited only to a Jewish court, since this commandment is unrelated to the presence of a ger toshav (resident alien), and thus what is the need of a beit din. . . . He raised Thus, this obligation is in place in all eras, even the issue of Jewish Messianship present, when no gera toshav can be accepted and it is obligatory on all individuals who can work towards this goal. So too, this commandment is not limited to using force -- where, in a situation we cannot use force, we could be excused from our obligation -- since the forefront essence of the Jewish worldobligation is to do all that is in our power to ensure that the seven Noachide commandments are kept; if such can be done through force, or through other means of pleasantness and was hailed peace, which means to explain [to Noachides] that they should accept the wishes of God who commanded them in this rules. This is obviously what is intended by Maimonides. In Responsa Tashbetz (3:133) it states that even in a majority case where there is no prohibition of Lubavitchers during his lifetime lifnei iver, such as two sides of the river, still it is prohibited to assist Noachides who wish to sin, since "we are obligated to separate them from sin." In reality, we have no source for the long awaited [obligation to separate a Noachide from sin, if it is not derived from the remarks of Maimonides discussed above [Mashiach]Malachim 8:10]that we are obligated to coerce them into accepting commandments, and thus, of course, or Jewish Messiahwe may not assist them in violating them. He had no children Rabbi Schneerson concludes by stating: :From all of the above, but it is clear that anyone who has in his legacy remains ability to influence, in any way, a Noachide to keep the seven commandments, the obligation rests on him to do so, since that was commanded to Moses our teacher. Certainly, one who has connections with over 2600 institutions Noachides in areas of commerce and the like, it is proper for him to sustain the connection in order to convince and explain to that person, in a way that will reach that persons heart that God commanded Noachides to keep the seven commandments... ====Alternative View==== In Rabbi Michael J. Broyde's review of the literature, the weight of halachic authority is contrary to this analysis, although it certainly is morally laudatory (all other things being equal) to convince Noachides to keep and observe the Noachide laws. Three proofs can be adduced which indicate that the ruling of Rabbi Schneerson is not accepted by most authorities. First of all, as he initiated throughout himself notes, his lifetimeposition assumes that there is an obligation to separate a Noachide from sin. As noted in detail in part 2 of this section, nearly all authorities reject that assertion. Second of all, it assumes the halachic correctness of the opinion of Maimonides concerning the general obligation to compel observance by Noachides; this author suspects that the normative halacha is codified in favor of those who disagree with Maimonides and thus rejects the rulings found in Maimonides 8:10. Finally, it assumes that even within the position of Maimonides the obligation to compel observance includes within it the obligation to persuade. No support is advanced to that proposition, and by analogy, one could easily assert that merely because compulsion is mandatory (when possible) to prevent a violation, persuasion need not also be mandatory. In addition, proof that there is no obligation upon any individual Jew to teach Noachides their laws can be found in the many responsa that permit the teaching of Noachides about their laws: these many responsa all permit this activity -- but none rule it obligatory or compulsory. In addition, this author believes that systemic jurisprudential concerns within halacha for reciprocity (which are constantly present and which are beyond the scope of this paper) mandate symmetry of obligation between Noachide and Jew. Jewish law certainly does not compel Noachides to enforce their legal system on Jews and certainly does not authorize Noachides to punish Jews for violations of Jewish law. To impose an un-reciprocal obligation upon Jews would violate jurisprudential norms found in Jewish law, where systemic obligations to act for the benefit of others is typically only imposed when those others are obligated to do the same were the situation reversed. Noachides are not obligated to enforce Jewish law; Jews thus are not obligated to enforce Noachide law.
==Biography==
===Early life===
[[Image:Yound Lubavitcher.jpg|right|thumb|A photo of Rabbi Schneerson in his youth]]Born in [[Mykolaiv|Nikolaiev]], [[Ukraine]], Rabbi Schneerson received mostly private education. He had two younger brothers, Dovber and Yisroel Aryeh Leib. He was enrolled in the secular Yekaterinoslav University for part-time study of mathematics at the age of 16. His father, Rabbi [[Levi Yitzchak Schneerson]], a renowned [[kabbalist]] who served as the Chief Rabbi of Yekaterinoslav ([[Dnepropetrovsk]]) from [[1907]]-[[1939]], was his primary teacher. He intensively studied [[Talmud]] and [[rabbinic literature]], as well as the hasidic chasidic view of [[Jewish mysticism]] and [[Kabbalah]]. He received his [[semicha|Rabbinical rabbinical ordination]] from Rabbi [[Rogatchover Gaon|Yosef Rosen]] (the Rogatchover Gaon). He became engaged to [[Chaya Mushka Schneerson]] in [[Riga]] in [[1923]] and married her five years later in [[1928]] , after being away in [[Berlin]]. During those two years in Berlin his landlord was his distant secular cousin, Dr. Michael Wilensky. He returned to Warsaw for his wedding , and in the announcement of his marriage in a [[Warsaw]] newspaper in [[1928]] he was attributed ,"a number of academic degrees"were attributed to him. Following the marriage they , the newlyweds went to live in [[Berlin]], [[Germany]], to study [[mathematics]] and [[philosophy]] at one of its [[university|universities]]. According to Laufer, Rabbi [[Joseph Dov Soloveitchik]] of Boston was also studying at the university in Berlin at the same time, and he lived nearby. "Whenever he had a question about an academic or religious text, he would stop over at Schneerson's house and consult with him." In a hagiographic biography, Laufer, citing a Rabbi rabbi who heard from Soloveichik himself and a Kfar Chabad Rabbi rabbi who heard it from associates of Soloveichik, says that "even though Rabbi Schneerson did not spend much time at his studies, his marks were always higher than Soloveichik's". Moreover, "the Rebbe was known to have received several advanced degrees in Berlin, and then later in Paris." Another witness in Laufers Laufer's book, a resident of Tel Aviv, claimed that everyone knew the Rebbe was attending university, and that despite his low-key presence, "everyone knew that a unique personality was in town." Professor Menachem Friedman , on a trip to Berlin 70 years later, was only able to find records of classes taken for one and a half semesters; his . Rabbi Schneerson's attendance was recorded at the [[University of Berlin]] in a "record of the students who audited courses at the university without receiving academic credit." However, he was unable to find any records for the other 6 six years that Rabbi Schneerson was in Berlin.
According to Lubavitch hagiographies, quoting eyewitnesses during his time in Berlin, he forged friendships with two other young rabbis studying in Berlin: [[Joseph Soloveitchik]] and [[Yitzchok Hutner]]. However, Soloveitchik's son has denied that they knew each other in Berlin; however, the validity of this source is disputed.
In [[1931]] Rabbi Schneerson's younger brother, Yisroel Aryeh Leib, joined him in Berlin. He arrived and was cared for by the family as he was seriously ill with [[typhoid fever]]. He soon changed his name to Mark Gurari and attended classes at the University of Berlin from [[1931]] to [[1933]]. In [[1933]], Rabbi Schneerson helped Gurari escape from Berlin, but with Gurari's increasing secularism and his relationship with Regina Milgram, a secular woman, the brothers grew apart. Gurari escaped to [[Mandate Palestine]] in [[1939]] with Milgram where they married. (ISBN 09647243080-9647243-0-8) Vol. II, p.134, quoted: [http://66.102.9.104/search?q=cache:PfhUcuBOFh8J:shamash.org/tanach/tanach/commentary/top/top.balak-3of4-fullstudy.1999+%22Mark+Gurary%22&hl=en])
===France===
In [[1933]] Rabbi Schneerson moved to [[France]]. According to hagiographies authorized by Lubavitch and eyewitness reports, he attended classes at the [[University of Paris|Sorbonne]] in [[Paris]]. [[Israel]]i [[anthropologist]] [[Menachem Friedman]], in on a visit to France in [[1996]] was unable to find any documentation from the Sorbonne records, but found that from [[1935]] to [[1938]] he was studying studied at the ''École spéciale des travaux publics, du bâtiment et de l'industrie'' (ESTP), a [[Technical College]] in the [[Montparnasse]] district. He completed a diploma in [[electrical engineering]] , and received a licence to practice. [http://mentalblog.com/filedepot/PDF/Avirama%20Goian.doc] He lived for most of his time in Paris at 9 Rue de Boulard in the cosmopolitan [[14th arrondissement]] in the same building as his brother-in-law [[Mendel Hornstein]] [http://www.mentalblog.com/2005/11/house-of-lubavitcher-rebbe-in-paris.html]. They also studied together at ESTP, but Hornstein failed the final exams. He was did not able to escape the Holocaust and ultimatly perished in [[Treblinka]]. [http://www.sichosinenglish.org/books/letters-rebbe-4/098.htm]
Rabbi Schneerson learned to speak [[French language|French]] , which he put to use in establishing his movement there after the war. The Chabad movement in France was later to attract many Jewish immigrants from [[Algeria]], [[Morocco]], and [[Tunisia]].
===America and leadership===
In [[1941]] Rabbi Schneerson escaped from France on the Serpa Pinto, which was the last boat to cross the Atlantic ocean before the [[U-boat]] blockade began, and joined his father-in-law , Rabbi [[Joseph Isaac Schneersohn]] , in the [[Crown Heights]] section of [[Brooklyn, New York]]. He spent some time working in the [[Brooklyn Navy Yard]]. In [[1942]], his father-in-law appointed him director of the movement's central organizations, placing him at the helm of a budding Jewish educational and hasidic chasidic outreach empire across the [[United States]], [[Canada]], [[Israel]], and [[North Africa]].
[[Image:Lubavitcher2.jpg|right|frame|From left to right, Rabbi [[Joseph Isaac Schneersohn]]; Rabbi Menachem Mendel Schneerson]]
His father-in-law Rabbi [[Joseph Isaac Schneersohn]] died in [[1950]]. His followers immediately began pressuring Rabbi Schneerson, then known as the ''Rama"sh'' (an acronym of his name) to succeed his father-in-law. At first he steadfastly refused, saying that his father-in-law "lived on.". In that "vacuum", another candidate for leadership emerged: Rabbi [[Shemaryahu Gurary]], Joseph Isaac Schneersohn's elder son-in-law, married to his elder daughter. Gurary, known as the ''Rasha"g'', failed to capture support among the Hasidimchasidim, who continued pressuring Rabbi Schneerson to relent and accept the position of "Rebbe". On the first anniversary of his father-in-law's passing, he finally relented, with the encouragement of his wife, he finally relented and became ''The Rebbe.''.
Gurary became a devoted follower; however, his son [[Barry Gurary]] resented what he perceived as Rabbi Schneerson's "usurpation" of what he thought should have been his father's position. Various , and various intra-family disputes arose. For example, when invaluable including ownership of the books and manuscripts from the Chabad library began to go missing, Schneerson's wife, Chaya Mushka, suspected her nephew Barry and ordered a surveillance camera installed, which then confirmed her suspicions. This led to a protracted battle in Federal Court over the library's ownership. Barry Gurary claimed that the library was a family heirloom and as the previous Rebbe's sole grandson, he claimed ownership of it. Schneerson countered that the library was the collective property of the Chabad movement. see "[[Barry's mother, Hanna, sided with him, while his father remained staunchly devoted to Schneerson, leading to a deep rift in the Gurary family. On the fifth day of the Hebrew month of [[Tevet]], the court handed down its decision--an overwhelming victory " article for Schneerson. His followers commemorate this day each year as ''[[Didan Notzach]]'' ("We did triumph") a kind of "V-Day"details.
Rabbi Schneerson undertook to intensify the outreach program of the movement, bringing in new followers "recruits" from all walks of life, and aggressively sought the expansion of the [[baal teshuva]] movement. His two most famous followers, outside of Chabad early [[shluchim]] (emissaries) , were Rabbi [[Shlomo Carlebach]] and Rabbi [[Zalman Schachter-Shalomi]], with tens of thousands more within Chabad.
Other [[Orthodox Judaism|Orthodox Jews]] were bothered by the fact that Lubavitch outreach efforts extended to them as well as to non-affiliated Jews. The [[Satmar]] sect attacked him for not sufficiently opposing [[Zionism]], a philosophy considered heretical by that group. The proximity of [[Crown Heights]] to Satmar enclaves in [[Williamsburg, Brooklyn]], and the "conversion" of some prominent Satmar Hasidim chasidim to Chabad caused friction, culminating in an incident one year in which a group of [[Lubavitchers]] walking through the a Satmar enclave in Williamsburg neighborhood, on their way to visit a synagogue to spread Rabbi Schneerson's message , were set upon and beaten by a mob. Nonetheless, Rabbi Schneerson and Rabbi [[Joel Teitelbaum]], the Satmar Rebbe, held each other in high esteem.
===Vision===
[[Image:YoungLubavitcher2.jpg|thumb|A photo of Schneerson in the 1950s]]
Part of Rabbi Schneerson's vision was the training of thousands of young Chabad [[rabbi]]s and their wives, who were sent all over the world by him as ''[[shluchim]]'' ([[Hebrew language|Hebrew]]: "emissaries") to further Jewish observance.
He Rabbi Schneerson oversaw the building of schools, community centers, youth camps, college campus centers (known as "[[Chabad houses]]"), and reached out to the most powerful Jewish lay leaders and non-Jewish government leaders wherever they found themselves. The [[United States Congress]] and [[President]] issue annual proclamations declaring that the Rebbe's birthday, usually a day in March or April that coincides with his [[Hebrew calendar]] birth-date of 11 [[Nisan]] (a Hebrew month), be observed as [[Education and Sharing Day]] in the United States and a few other countries around the world.
Schneerson instituted a system of "[[mitzvah]] campaigns" called ''mivtzoim''; these encouraged Jews to increase their level of Jewish religious practise. They commonly centred on issues such as keeping [[kosher]], lighting [[Shabbat]] candles, studying [[Torah]], the laying of [[tefillin]], helping write [[Sefer Torah|Torah scrolls]] and teaching women to observe the ''[[niddah]]'' laws of Jewish family purity (laws pertaining to [[menstruation]] and ritual immersion afterwards in a pool of water known as a ''[[mikveh]]''). Lubavitchers went to street-corners, and rode in "[[Mitzvah tank]]s", mobile outreach centers, encouraging Jews to increase their religious observance. He also launched a campaign to promote observance of the [[Noahide Laws]] among [[gentile]]s.
Rabbi Schneerson's activities spread to many far flung areas of the Jewish world. Since the time of the ''[[Rebbe]]'' [[Sholom Dovber Schneersohn]], Chabad had been involved with the [[Sephardic]] world. Schneerson was revered by Rabbis [[Israel Abuhatzeira]] (known as ''Babba Sali''), [[Meir Abuhatzeira]], [[Yitzchak Kadouri]] and [[Mordechai Eliyahu]] (a former [[Chief Rabbi]] of [[Israel]]). The latter two often visited him in [[Brooklyn]], while the others maintained a correspondence with him. In the late 1970s, Rabbi Schneerson joined with other organizations to orchestrate an exodus of Jews from countries such as [[Iran]], laying the framework for [[Sephardic]] Hasidim. There are currently several Sephardic Chabad congregations.
Scientists who called on him, such as [[Herman Branover]], [[professor]] of [[physics]] at [[Ben-Gurion University]] in [[Beer-Sheva]], Israel, noted that he had a keen understanding of scientific issues. Branover himself, a [[Russia]]n-Israeli authority on [[solar energy]], is an active member of the Lubavitch movement. He frequently turned to Rabbi Schneerson for advice on his scientific research. According to the millionaire mining magnate [[Joseph Gutnick]] of [[Australia]], it was Schneerson who pointed out to him the precise [[geology|geological]] points on a map of Australia to commence mining for [[gold]]. He was also given guidelines in his search for [[diamond]]s. Gutnick was subsequently appointed by Schneerson as his main representative to the Israeli government, and was instrumental in the election of [[Benjamin Netanyahu]] as prime minister of Israel in [[1996]].
[[Image:Der Rebbe.jpg|right|300px|thumb|Schneerson giving a public speech]]
Rabbi Schneerson rarely chose to involve himself with questions of ''[[halakha]]'' (Jewish law). Some notable exception were with regard to the use of electrical appliances on the [[Sabbath]], sailing on [[Israel]]i boats staffed by Jews, and halakhic dilemmas created when crossing the [[International Date Line]]. [[Responsa]] literature on the subject reflect the great deference that prominent [[posek|arbiters]] of ''halakha'' showed Rabbi Schneerson.
He very Rabbi Schneerson rarely left [[Crown Heights]] in Brooklyn, except for frequent lengthy visits to his father-in-law's gravesite, the ''ohel'' ("tent"), in [[Queens, New York]]. Upon the death of his wife in [[1988]], he further secluded himself, first in his home on President Street and after the traditional year of Jewish mourning, moved into his study above the central Lubavitch synagogue at [[770 Eastern Parkway]], Brooklyn (commonly referred to as either "[[Lubavitch World Headquarters]]", or as "770").
It was from "770" that Rabbi Schneerson directed his emissaries' work. He would hold court at all hours of the day and night, involving himself in every detail of his far-flung movements' developments, being known as a man who did not sleep much. People who had appointments with Rabbi Schneerson were commonly summoned to see him at extremely late hours. The highlight of his public role would be displayed during special celebrations called ''farbrengens'' ("celebrations") on [[Shabbat|Sabbaths]], holy days, and special days on the Chabad calendar when he would lead the packed hall with long talks called ''maamorim'' ("[scholarly] talks") or ''sichos'' ("[scholarly] discussions"), and with songs called ''[[nigun]]im'', that would last all night. They would often be broadcast via satellite to Lubavitch branches all over the world.
===Later life===
In [[1977]] Rabbi Schneerson suffered a massive [[myocardial infarction|heart attack]] while celebrating the ''hakafot'' ("circling" [in the synagogue]) ceremony on ''[[Shmini Atzeret]]''. Nonetheless, he insisted on finishing the ceremony with the customary dancing. Despite the best efforts of his doctors to convince him to change his mind, Rabbi Schneerson refused to be hospitalized. This necessitated building a mini-hospital in "770." Although he did not appear in public for several weeks, he continued to deliver talks and discourses from his study via intercom. On [[Rosh Chodesh]] Kislev, the first day of the Hebrew month of [[Kislev]], he left his study for the first time in over a month to go home. His followers celebrate this day as a great holiday each year, for his miraculous recovery.
[[Image:Lubavitcher.JPG|thumb|Schneerson in later life]]
In [[1983]], on the occasion of his 80th birthday the U.S. Congress proclaimed Rabbi Schneerson's birthday Education Day, USA, and awarded him the National Scroll of honor.
As the movement grew and more demands were placed on Rabbi Schneerson's time he ended the practice of meeting followers individually in his office. In [[1986]] Rabbi Schneerson replaced these personal meetings, known as ''Yechidut'', with a weekly receiving line in Seven-seventy. Almost every Sunday thousands of people would line up to meet briefly with Schneerson and receive a dollar, which was to be donated to charity. People filing past Schneerson would often take this opportunity to ask him for advice or to request a blessing. This event is usually referred to as 'Sunday Dollars'.
Following the death of Rabbi Schneerson's wife in [[1988]] he withdrew from some public functions and became generally more reclusive. In [[1991]], he stated that: "I have done everything I can do to bring [[Moshiach]] (the Jewish Messiah), now I am handing over to you (his followers) the keys to bring ''Moshiach''." A final campaign was started to bring the messianic age through acts of "goodness and kindness" and his followers placed advertising in the mass media such as many full-page ads in the [[New York Times]] urging everyone to contribute toward the messiah's imminent arrival, by increasing in their good deeds.
In [[1991]], Rabbi Schneerson faced an anti-Semitic riot in his neighborhood of Crown Heights which became known as the [[Crown Heights Riot]] of [[1991]]. The riot began when a car accompanying his motorcade returning from one of his regular cemetery visits to his father-in-law's grave accidentally struck an [[African American]] child who subsequently died. In the rioting, an Australian Jewish graduate student was murdered, many Lubavitchers were badly beaten, and much property was destroyed.
In [[1992]] he Rabbi Schneerson was felled by a serious [[stroke]] while at the grave of his father-in-law. The stroke left him unable to speak and paralyzed on the right side of his body. Nonetheless, he continued to respond daily to thousands of queries and requests for blessings from around the world. His secretaries would read the letters to him and he would indicate his response with head and hand motions.
Despite his deteriorating health, Rabbi Schneerson once again refused to leave "Seven-seventy" . Several months into his illness, a small room with tinted glass windows with an attached balcony was built overlooking the main synagogue. This allowed him to pray with his followers, beginning with the [[Rosh Hashana]] services and after services, to appear before them by either having the window opened or by being carried onto the balcony.
During these appearances his followers would chant the traditional salutation of a Rebbe and, generating some controversy, append to it the title of Moshiach: ''[[Yechi]] Adonenu Moreinu v'Rabbeinu Melech Hamoshiach l'olam voed!'' - "Long live our Master our Teacher and our Rabbi King Messiah forever and ever!"
When sung before him in his last months, Rabbi Schneerson vigorously encouraged the singing by swaying to and fro and swinging his hand, as he had done during the singing of other songs at the numerous ''farbrengens'' over the years. From this and his previous public statements his followers "extrapolated" that he acceded to their wish that he be the "Messiah". He passed away in [[1994]], unable to verbalize and say anything to confirm his followers' longed-for dream that he be the actual long-promised Jewish Messiah. However, many believe that he continues to be the Messiah, and that he will lead the Jewish people to redemption, though this matter (despite some halachic supports [http://www.moshiachfacts.com/index.php?page=qaforum&chapter=3§ion=2]) is controversial.
Some contend that most Chabad Chassidim believe that he Rabbi Schneerson is the Messiah, and that the controversy is truly about whether or not to publicize that fact -- but it is manifestly unclear how large that percentage is [http://www.moshiachlisten.com/history.html]. For more information on this controversy, see the article on [[Lubavitch]].
After his death, a bill was introduced in the [[U.S. House of Representatives]] by Congressmen [[Charles Schumer]], [[John Lewis (politician)|John Lewis]], [[Newt Gingrich]], and [[Jerry Lewis (politician)|Jerry Lewis]] to bestow on Rabbi Schneerson the [[Congressional Gold Medal]]. On [[November 2]], 1994, the bill passed both Houses by unanimous consent, honoring Rabbi Schneerson for his "outstanding and lasting contributions toward improvements in world education, morality, and acts of charity".
[[President of the United States|US President]] [[Bill Clinton]] spoke these words at the Congressional Gold Medal ceremony "''The late Rebbe's eminence as a moral leader for our country was recognized by every president since Richard Nixon. For over two decades the Rabbi's movement now has some 2000 institutions; educational, social, medical, all across the globe. We, (The United States Government) recognize the profound role that Rabbi Schneerson had in the expansion of those institutions.''"
The Rebbe was laid to rest on the 3rd of Tammuz 5754 (June 12, 1994), next to his father-in-law, the sixth Lubavitcher Rebbe (Rabbi [[Joseph Isaac Schneersohn]]). The [[Ohel]] is built over their graves. When entering the [[Ohel]], the six Rebbe is buried to the right, and the seventh Rebbe is buried to the left. Established by philanthropist Rabbi [[Joseph Gutnick]] of Melbourne (Australia), the Ohel Chabad-Lubavitch Center on Francis Lewis Boulevard, Queens, NY is located adjacent to the Rebbe's Ohel. The Center is open 24 hours a day, six days a week. It includes a synagogue, library and a comfortable place for people to compose their letters to the Rebbe. Ohel Chabad-Lubavitch also provides prayer books, head coverings, non-leather shoes and light refreshments.
===Succession===
Chabad Hasidim believe that there is no successor to Rabbi Schneerson, and that he is in that sense still their leader. Many believe that he will return as the Messiah; this view has led to [[Chabad Lubavitch#controversy|controversy]] with other Orthodox groupsand within Chabad itself. Many, quoting Talmudic passages such as ''Ya'akov avinu lo meis'' ("our forefather Jacob did not die") ([[Talmud]] ''Ta'anit'' 5b), and statements that the Rebbe himself made, insist he has not died at all, and refuse to put the typical honorifics that Jews normally use for the dead (e.g. zt"l or ''Zecher Tzaddik Livrocho'', "may the memory of the righteous be for a blessing") after his name. All, however, still consider him to be the Lubavitcher Rebbe. Based on the terms of Schneerson's will Rabbi [[Yehuda Krinsky]] now serves as chairman of the Chabad-Lubavitch ''[[Merkos L'Inyonei Chinuch]]'' education establishment, the ''[[Kehot Publication Society]]'', and the ''[[Machne Israel]]'' fundraising organization for Chabad's congregational work. Rabbi [[Avrohom Y. Shemtov]] now serves as chairman of the Executive Committee of [[Agudas Chasidei Chabad]]. This has been the subject of a long dispute among other members of the movement since the will only made Krinsky [[executor]] of Schneerson's personal property. (In a letter from the ''beth Din'' of crown heights dated 17 [[Iyar]] 5755 (1995)).Many Chabad Hasidim practice a custom of attempting to communicate with him through his writings. In this view, the late rebbe is held to guide the questioner to open a book to a specific page, in order to communicate a message from beyond this world. While there are a small number of references in Jewish tradition for opening books of the [[Tanach]] on random pages in order to receive divine inspiration (most notably the [[Vilna Gaon|Vilna Gaon's]] method), the practice of opening books of a deceased Rebbe's writings in order to receive communication from him appears unique to Chabad. This practice is by no means universal within Chabad, with many people simply not practicing it and some even opposed to it. The Rebbe himself said of his father-in-law (which is interpreted to refer to the Rebbe himself as well) , after his passing, that 'he will find a way of answering'.
==Political activities==
===United States===
Both [[United States Democratic Party|Democrats]] and [[United States Republican Party|Republicans]] politicians sought his support. Generally, Lubavitch tends to support more conservative politicians such as those who back [[school prayer]], are anti-[[abortion]], pro-[[Israel]], and are generally supportive of [[Bible]] values, about which Rabbi Schneerson was publicly vocal. Aspirants for the job of [[mayor]], [[governor]], [[congressman]], [[senator]], in the [[U.S. state|states]] of [[New York]] and [[New Jersey]] would come calling and have their pictures with the ''rebbe'' published in [[newspapers]] with large Jewish readerships and [[voters]].
Rabbi Schneerson predicted, paid close attention to, and rejoiced in, the [[History of the Soviet Union (1985-1991)|fall of communism]] in [[Eastern Europe]] starting in [[1989]]. Under the [[Bolsheviks]] his father-in-law had been imprisoned and tortured and had his massive collection of writings confiscated, and the movement banned on pain of exile to [[Siberia]]. So too his father Rabbi Levi Yitzchock Schneerson was imprisoned and sent to live in exile in Alma Ata, Kazakhstan. His father was never freed and died in Alma Ata. Throughout the years of Communist repression of religion, Rabbi Schneerson maintained intensive contacts with an underground network of his followers in the Soviet Union. Once the [[Iron Curtain]] fell, he quickly sent hundreds of new emissaries, known as ''shluchim'', to the former [[Soviet Union]]. During the [[Desert Storm]] war against [[Iraq]] in [[1990]]-[[1991]], messianic fever ran high as Rabbi Schneerson interpreted events in the light of [[Torah]] and [[midrash]], declaring that: "''Moshiach'' is already here, all we need to do is to open our eyes to see him."
===Israel===
Rabbi Schneerson never visited the [[State of Israel]], where he had many admirers and critics. He held a view similar to Rabbi [[Joseph Soloveitchik]], that according to Jewish law, it was uncertain if a Jewish person who was in the land of Israel was allowed to leave. One of Israel's presidents, [[Zalman Shazar]], was a religiously observant person of Lubavitch ancestry , and his visits to Rabbi Schneerson were reunions of sorts. [[Prime Minister]] [[Menachem Begin]] and later [[Benjamin Netanyahu]] also paid visits and sought advice. In the elections that brought [[Yitzhak Shamir]] to power, Rabbi Schneerson publicly cajoled lobbied his followers and the [[Orthodox]] members in the [[Knesset]] to vote against the [[Labour (Israel)|Labor]] alignment, . This was the only time that he took a public political stance, leading . It attracted the media's attention and led to articles in [[Time]] and , [[Newsweek]] , and many newspapers and [[Television|TV]] programs.
During the [[Six Day War]] in [[1967]] and the [[Yom Kippur War]] of [[1973]], he Rabbi Schneerson publicly called in public for the [[Israel Defence ForceForces]]s (IDF) to capture [[Damascus]] in , [[Syria]] and [[Cairo]] in , [[Egypt]]. He was vehemently opposed to any IDF withdrawals by Israel's armies from captured territories, and was against opposed any concessions to the [[PalestiniansArabs]]. He lobbied Israeli politicians to legislate pass legislation in accordance with Jewish religious law on the question [[Who is a Jew]] to and declare that "only one who is born of a Jewish mother or converted according to halakha Halakha (Biblically based Jewish biblical religious law) is Jewish.". This caused a furor in the United States where some . Some American Jewish philanthropies cut off their financial support of stopped financially supporting Chabad/Lubavitch since most of their members were connected with to [[Reform Judaism|Reform]] and [[Conservative Judaism]].
==[[Responsa]] by Rabbi Schneerson==Rabbi Schneerson is known for authoring a voluminous collection of [[responsa]]. It encompasses They encompass a wide array of pertinent topics. He addresses several modern issues, such as matters pertaining to outer space, fossilization, science, human behaviour, anatomy, geology, psychiatry, cosmetology, Torah subjects, Jewish holidays and Jewish education.
The majority of his responsa is printed in ''[[Igrot Kodesh]]'' ([[Hebrew language|Hebrew]] and [[Yiddish]]) and [[Letters from the Rebbe]] ([[English language|English]]).
==Books by Rabbi Schneerson==
:''The reader should note this list is incomplete''
*''[[Likkutei Sichot]]'' - 39 volume set of the Schneerson's talks on the [[Torah]] portions, [[Jewish Holidays]], and other issues. (16,867pp)
== Time-line of Lubavitcher rebbes ==
{{start box}}
{{succession box | before = [[Joseph Isaac Schneersohn]] | title = [[Rebbe]] of [[Chabad Lubavitch|Lubavitch]] | years = [[1950]]—[[1994Present]] | after = noneN/A}}
{{end box}}
*[[Crown Heights]]
*[[Mitzvah tank]]
*[[Hasidic philosophy]]
==External links==
'''Biography'''
* [http://www.chabad.org/therebbe/default.asp Biography of Menachem Mendel Schneerson]
* [http://www.harabi.org.il the Rebbe's life (in Hebrew)]
* [http://video.google.com/videoplay?docid=5211473593155072151&q=chabad&hl=en A video about the Rebbe (English)]
'''Historical sites'''
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