Editing Shneur Zalman of Liadi (section)

== Biography ==
=== Early life ===
Shneur Zalman was born in 1745 in the small town of [[Liozna]], [[Grand Duchy of Lithuania]] (present-day [[Belarus]]). He was the son of Baruch,<ref>''Lubavitcher Rabbi's memoirs: The memoirs of Rabbi [[Yosef Yitzchak Schneersohn|Joseph Isaac Schneersohn]]'' 1971 "Judah Loewe, as follows: Rabbi Judah — Betzalel — Samuel — Judah Leib — Moses of Posen — Shneur Zalman — Baruch — Shneur Zalman of Liady "</ref> who was a paternal descendant of the mystic and philosopher Rabbi [[Judah Loew ben Bezalel]].<ref name="hayomyom">''Hayom Yom'', introduction</ref> According to Meir Perels of [[Prague]], the Maharal was the great-great-grandson of [[Judah Leib the Elder]] who was said to have descended paternally from [[Hai Gaon]] and therefore also from the [[Davidic line|Davidic dynasty]]; however, several modern historians such as [[Otto Muneles]] and Shlomo Engard have questioned this claim.<ref>See [http://chfreedman.blogspot.com/2007/06/maharal-of-pragues-descent-from-king.html The Maharal of Prague's Descent from King David], by Chaim Freedman, published in ''Avotaynu'' Vol 22 No 1, Spring 2006</ref> Shneur Zalman was a prominent (and the youngest) disciple of [[Dov Ber of Mezeritch]], the "Great Maggid", who was in turn the successor of the founder of [[Hasidic Judaism]], Yisrael ben Eliezer, known as the [[Baal Shem Tov]].{{fact|date=March 2021}}
[[File:Brockhaus and Efron Jewish Encyclopedia e16 055-0.jpg|left|alt=|Writing sample from the Brockhaus and Efron Jewish Encyclopedia (1906–1913)|thumb]]

He displayed extraordinary talent while still a child. By the time he was eight years old, he wrote an all-inclusive commentary on the [[Torah]] based on the works of [[Rashi]], [[Nahmanides]] and [[Abraham ibn Ezra]].<ref name="Sipurie Chassidim Lenoar vol 1.">'Sipurie Chassidim Lenoar' Kfar Chabad 1984</ref>

Until the age of 12, he studied under Issachar Ber in [[Lyubavichi, Rudnyansky District, Smolensk Oblast|Lyubavichi]] (Lubavitch); he distinguished himself as a [[Talmud]]ist, such that his teacher sent him back home, informing his father that the boy could continue his studies without the aid of a teacher.<ref name=zichronos>''The Lubavitcher Rebbe's Memoirs'', vol 1.</ref> At the age of 12, he delivered a discourse concerning the complicated laws of Kiddush Hachodesh, to which the people of the town granted him the title "Rav".<ref>Hayom Yom, 7 of Shvat</ref>

At age 15 he married Sterna Segal, the daughter of Yehuda Leib Segal, a wealthy resident of [[Vitebsk]], and he was then able to devote himself entirely to study. During these years, Shneur Zalman was introduced to mathematics, [[geometry]], and [[astronomy]] by two learned brothers, refugees from [[Bohemia]], who had settled in Liozna.<ref name="The Alter Rebbe">{{Cite web|url=http://www.jewishcontent.org/cgi-bin/calendar?holiday=chanuka35|title=The Alter Rebbe|website=www.jewishcontent.org|access-date=2019-02-27}}</ref> One of them was also a scholar of the [[Kabbalah]]. Thus, besides mastering [[rabbinic literature]], he also acquired a fair knowledge of the sciences, philosophy, and Kabbalah.<ref name="The Alter Rebbe"/> He became an adept in [[Isaac Luria]]'s system of Kabbalah, and in 1764 he became a disciple of [[Dov Ber of Mezeritch]]. In 1767, at the age of 22, he was appointed [[maggid]] of Liozna, a position he held until 1801.{{fact|date=March 2021}}

==== Parents ====
According to the Chabad Hasidic tradition, Shneur Zalman's father, Baruch, was a laborer who preferred to earn a living as a gardener rather than accept a post as a community rabbi or as a preacher (''magid''). In this tradition, Baruch was one of the disciples of Rabbi [[Israel Baal Shem Tov]]. However, he only occasionally joined his teacher on his legendary travels. This tradition is used to justify why Hasidic records do not refer to Baruch with a rabbinic title, claiming that Baruch was averse to any public acknowledgment of his status.<ref>{{Cite web|url=https://www.chabad.org/therebbe/letters/default_cdo/aid/2281929/jewish/Biographical-information-concerning-Alter-Rebbes-father-yechidus-whether-it-is-valuable-to-write-the-Tanya-by-hand.htm|title=Biographical information concerning Alter Rebbe's father; yechidus; whether it is valuable to write the Tanya by hand - Letter No. 343: - Chabad.org|accessdate=2 December 2023}}</ref>

===Misnagdim===
{{Chabad (Rebbes and Chasidim)|Rebbes of Chabad}}
In the course of the Hasidic movement's establishment, opponents ([[Misnagdim]]) arose among the local Jewish community. Disagreements between Hasidim and their opponents included debates concerning knives used by butchers for ''[[shechita]]'', and the phrasing of prayers, among others.<ref>See ''The Hasidic Movement and the Gaon of Vilna'' by Elijah Judah Schochet. For a full treatment of this subject see ''The Great Maggid'' by [[Jacob Immanuel Schochet]], 3rd ed. 1990, ch. X, {{ISBN|0-8266-0414-5}}.</ref> Shneur Zalman and a fellow Hasidic leader, [[Menachem Mendel of Vitebsk]] (or, according to the tradition in the Soloveitchik family, [[Levi Yitzchok of Berditchev]]), attempted to persuade the leader of Lithuanian Jewry, the [[Vilna Gaon]], of the legitimacy of Hasidic practices. However, the ''Gaon'' refused to meet with them.<ref>{{Cite web|url=http://www.chabad.org/therebbe/livingtorah/player_cdo/aid/575008/jewish/An-Encounter-with-the-Alter-Rebbe.htm|title=An Encounter with the Alter Rebbe - Program One Hundred Sixty Eight - Living Torah|accessdate=2 December 2023}}</ref>

=== Children and succession ===
Shneur Zalman's sons were [[Dov Ber Schneuri]] (who eventually succeeded him), Chaim Avraham, and [[Moshe Schneersohn|Moshe]]. Shneur Zalman's daughters were named Freida, Devorah Leah and Rochel. Other families have lore telling that they are also descendants, but they are undocumented in existing family records.{{fact|date=March 2021}}

==== Dov Ber Shneuri ====
{{Main|Dov Ber Schneuri}}

[[Dovber Schneuri]] succeeded his father as Rebbe of the Chabad movement.{{fact|date=March 2021}} At the age of 39, while studying in the city of [[Kremenchug]], Shneur Zalman died.<ref name="cyc">''Encyclopedia of Hasidism'', entry: Schneuri, Dovber. Naftali Lowenthal. Aronson, London 1996. {{ISBN|1-56821-123-6}}</ref> Shneuri then moved to the small border-town of Lubavichi, from which the movement would take its name.<ref name="cyc"/> His accession was disputed by one of his father's prime students, [[Aharon HaLevi of Strashelye]], however the majority of Shneur Zalman's followers stayed with Schneuri, and moved to Lubavichi.<ref name="cyc"/> Thus Chabad had now split into two branches, each taking the name of their location to differentiate themselves from each other.<ref name="cyc"/> He established a [[Yeshiva#Hasidic yeshivas|Yeshivah]] in Lubavitch, which attracted gifted young scholars. His nephew/son-in-law, [[Menachem Mendel Schneersohn|Menachem Mendel of Lubavitch]], headed the Yeshivah, and later became his successor.{{fact|date=March 2021}}

Thus, while Schneuri succeeded his father as Rebbe of the Chabad movement, a senior disciple of his father, [[Strashelye (Hasidic dynasty)|Aharon HaLevi of Strashelye]], a popular and respected figure, differed with him on a number of issues and led a breakaway movement.{{fact|date=March 2021}}

==== Strashelye ====
{{Main|Strashelye (Hasidic dynasty)}}

When Schneur Zalman died, many of his followers flocked to one of his top students, Aharon HaLevi of Strashelye. He had been Shneur Zalman's closest disciple for over thirty years. While many more became followers of Dovber Shneuri, the Strashelye school of Chassidic thought was the subject of many of Dovber's discourses. Aharon HaLevi emphasized the importance of basic emotions in divine service (especially the service of prayer). Dovber Shneuri did not reject the role of emotion in prayer, but emphasized that if the emotion in prayer is to be genuine, it can only be a result of contemplation and understanding ([[hisbodedus]]) of the explanations of Chassidus, which in turn will lead to an attainment of "bittul" (self-nullification before the Divine). In his work entitled ''Kuntres Hispa'alus'' ("Tract on Ecstasy"), Dovber Shneuri argues that only through ridding oneself of what he considered disingenuous emotions could one attain the ultimate level in Chassidic worship (that is, ''bittul'').<ref>Ehrlich, Leadership in the CHaBaD Movement, pp. 160–192, esp. pp. 167–172.</ref>

==== Moshe Schneersohn ====
{{Main|Moshe Schneersohn}}

[[Moshe Schneersohn]] (born c. 1784 - died, before 1853) was the youngest son of Shneur Zalman. According to scholars he converted to Christianity and died in a [[St. Petersburg]] asylum. Chabad sources say that his conversion and related documents were faked by the Church, but Belarusian State archives in Minsk uncovered by historian [[Shaul Stampfer]] support the conversion.<ref name="assaf">
<!-- COMMENT: 
[http://www.forward.com/articles/new-book-reveals-darker-chapters-in-hasidic-histor/ ''New Book Reveals Darker Chapters In Hasidic History'', Allan Nadler, August 25 2006, (Review of Assaf's book in ''[[The Jewish Daily Forward]]'')] END of COMMENT. --> 
{{cite web 
| url         = http://www.forward.com/articles/new-book-reveals-darker-chapters-in-hasidic-histor/ 
| title       = ''New Book Reveals Darker Chapters In Hasidic History'' [Review of author David Assaf's book << "Neehaz ba-Svakh: Pirkei Mashber u-Mevucha be-Toldot ha-Hasidut" ('Caught in the Thicket: Chapters of Crisis and Discontent in the History of Hasidism') >>] 
| last        = Nadler
| first       = Allan 
| date        = August 25, 2006 
| publisher   = [[The Jewish Daily Forward]] 
| url-status  = live 
| archive-url  = https://web.archive.org/web/20061018181119/http://www.forward.com/articles/new-book-reveals-darker-chapters-in-hasidic-histor/ 
| archive-date = October 18, 2006 
}}</ref>

=== Lithuania ===
During the latter portion of Dovber's life, his students dispersed over [[Europe]], and after Dovber's death, Shneur Zalman became the leader of [[Hasidic Judaism|Hasidism]] in [[Lithuanian Jews|Lithuania]], along with his senior colleague [[Menachem Mendel of Vitebsk]]. When Menachem Mendel died (in 1788), Shneur Zalman was recognized as leader of the Chassidim in Lithuania.<ref name="ReferenceA">“Shneor Zalman Ben Baruch”. jewishencyclopedia.com.</ref>

At the time Lithuania was the center of the ''[[misnagdim]]'' (opponents of Hasidism), and Shneur Zalman faced much opposition. In 1774 he and Menachem Mendel of Vitebsk traveled to [[Vilna]] in an attempt to create a dialogue with the [[Vilna Gaon]] who led the Misnagdim and had issued a ban (''[[Herem (censure)|cherem]]'') against the Hasidim, but the Gaon refused to see them (see [[Vilna Gaon#Antagonism to Hasidism|Vilna Gaon: Antagonism to Hasidism]] and [[Schisms among the Jews#Hasidim and Mitnagdim|Hasidim and Mitnagdim]]).{{fact|date=March 2021}}

Undaunted by this antagonism, he succeeded in creating a large network of Hasidic centers. He also joined opposition to [[Napoleon]]'s [[Napoleon#Invasion of Russia|advance on Russia]] by recruiting his disciples to the Czar's army.<ref>Rabbi Schneur Zalman of Liadi, Rabbi Nissan Mindel, New York: Kehot, 1973, pp. 251–252</ref> He was also active in canvassing financial support for the Jewish settlements in the [[Land of Israel]], then under the control of the [[Ottoman Empire]].{{fact|date=March 2021}}

=== Philosophy: Chabad ===
{{Chabad sidebar}}
:''See [[Hasidic philosophy]]''

As a Talmudist, Shneur Zalman endeavored to place Kabbalah and Hasidism on a [[Rationality|rational]] basis. In his seminal work, ''[[Tanya (Judaism)|Tanya]]'', he defines his approach as "{{Script/Hebrew|מוח שולט על הלב}}" ("mind ruling over the heart/emotions"). He chose the name "''Chabad''" for this philosophy—the [[Hebrew language|Hebrew]] [[acronym]] for the intellectual attributes (''[[Sephirot|sefirot]]'') ''[[Chokmah|'''Ch'''ochma]]'' ("wisdom"), ''[[Binah (Kabbalah)|'''B'''ina]]'' ("understanding"), and ''[[Da'at (Kabbalah)|'''D'''a'at]]'' ("knowledge”). According to Shneur Zalman, a man is neither a static nor a passive entity. He is a dynamic being who must work to develop his potential talent and perfect himself.<ref>''The World of Hassidism'', H. Rabinowicz p.74, Hartmore House 1970</ref>

Both in his works and in his sermons he "indicated an intelligent and not a blind faith",<ref name="ReferenceA"/> and assumed an intellectual accessibility of the mystical teachings of the [[Kabbalah]]. This intellectual basis differentiates Chabad from other forms of Hasidism - in this context referred to as "''Chagas''"<ref>{{cite web |url=http://www.chabadlibrary.org/books/default.aspx?furl=%2Fmaharyatz%2Fsichos%2F706-10%2F7%2F6%2F363 |title=Reference of Rebbe Rayatz to Chassidei "''Chagas''" |publisher=Chabadlibrary.org |access-date=2012-01-13 |archive-date=2012-02-05 |archive-url=https://web.archive.org/web/20120205101557/http://www.chabadlibrary.org/books/default.aspx?furl=%2Fmaharyatz%2Fsichos%2F706-10%2F7%2F6%2F363 |url-status=dead }}</ref>—the "emotional" attributes (''sefirot'') of ''[[Chesed (Kabbalah)|'''Ch'''esed]]'' ("kindness"), ''[[Gevurah (Kabbalah)|'''G'''evurah]]'' ("power"), and ''[[Tiferet (Kabbalah)|'''T'''iferes]]'' ("beauty").{{fact|date=March 2021}}

In [[Likkutei Sichos]] talks, the 7th Rebbe equates the Hasidic Rebbes followed in Chabad with different [[Sephirot]] divine manifestations: the Baal Shem Tov with [[Keter]] infinite faith, Shneur Zalman with Chokhmah (wisdom), the 2nd Chabad Rebbe with [[Binah (Kabbalah)|Binah]] (understanding), etc.{{fact|date=March 2021}}

=== Opposition to Napoleon and support for the Tsar ===
[[File:Napoleons retreat from moscow.jpg|thumb|left|150px|The French retreat from Moscow]]
[[File:Něva a Petropavlovský chrám.jpg|thumb|left|150px|[[Peter and Paul Fortress|Petropavlovski fortress]] in [[St. Petersburg]]]]

During the [[French invasion of Russia]], while many Polish Hasidic [[Rebbe|leaders]] supported [[Napoleon]] or remained quiet about their support, Shneur Zalman openly and vigorously supported the Tsar.

While fleeing from the advancing French army he wrote a letter explaining his opposition to Napoleon to a friend, Moshe Meizeles:<ref name="wer">''Should Napoleon be victorious...": Politics and Spirituality in Early Modern Jewish Messianism'', Hillel Levine, Jerusalem Studies in Jewish Thought 16–17, 2001</ref>
{{cquote|Should Napoleon be victorious, wealth among the Jews will be abundant . . . but the hearts of Israel will be separated and distant from their father in heaven. But if our master Alexander will triumph, though poverty will be abundant . . . the heart of Israel will be bound and joined with their father in heaven . . . . And for God's sake: Burn this letter.<ref>''Napoleon u-Tekufato'', Mevorach, pp. 182–183</ref>}}

Some argue that Shneur Zalman's opposition stemmed from Napoleon's attempts to arouse a messianic view of himself in Jews, opening the gates of the ghettos and emancipating their residents as he conquered. He established an [[ersatz]] ''[[Sanhedrin]]'', recruiting Jews to his ranks, and spreading rumors about his conquest of the Holy Land to make Jews subversive for his own ends.<ref>''Napoleon and the Jews'', Kobler, F., New York, 1976.</ref> Thus, his opposition was based on a practical fear of Jews turning to the false messianism of Napoleon as he saw it.<ref name="wer"/>

[[Yisroel Hopsztajn]] of [[Kozienice]], another Hasidic leader, also considered Napoleon a menace to the Jewish people,<ref>A. Marcus, HaChasiduth, p. 114.</ref> but believed that after victory over Russia, [[Messiah]] will arrive. [[Menachem Mendel Schneerson]] identifies Hopsztajn as the Chasidic leader who preferred that Napoleon defeat the Czar.<ref>''Igros Kodesh'', Vol. 15, p. 450.</ref>

=== Arrests ===
{{Main article|19 Kislev}}
In 1797 following the death of the Gaon, leaders of the [[Vilna]] community accused the Hasidim of subversive activities - on charges of supporting the [[Ottoman Empire]], since Shneur Zalman advocated sending charity to support Jews living in the Ottoman territory of [[Palestine (region)|Palestine]]. In 1798 he was arrested on suspicion of treason and brought to [[St. Petersburg]] where he was held in the [[Peter and Paul Fortress|Petropavlovski fortress]] for 53 days, at which time he was subjected to an examination by a secret commission. Ultimately he was released by order of [[Paul I of Russia]]. The Hebrew day of his acquittal and release, [[19 Kislev]], 5559 on the [[Hebrew calendar]], is celebrated annually by [[Chabad]] Hasidim, who hold a festive meal and make communal pledges to learn the whole of the [[Talmud]]; this practice is known as "''Chalukat HaShas''".

In Chabad tradition, his imprisonment is interpreted as a reflection of accusations in Heaven that he was revealing his new dimensions of mystical teachings too widely. The traditional tendency to conceal Jewish mysticism is founded on the Kabbalistic notion of the [[Sephirot]]. The side of Divine [[Chesed]] seeks to give physical and spiritual blessing without restriction. This is counterbalanced by the side of [[Gevurah]], which measures and restricts the flow to the capacity and merit of the recipient. The subsequent Sephirah of [[Hod (Kabbalah)|Hod]] implements any restriction in order to preserve the glory of the Divine majesty. In the Hasidic story of an earlier episode among the "Holy Society" disciples of [[Dov Ber of Mezeritch]], one of the great followers saw a page of Hasidic writings blowing around the courtyard. He regretted the undue dissemination of Hasidut for its desecration of Divine holiness. In the account, his vocalisation of these thoughts caused a Heavenly accusation against the Maggid, for revealing too much. The young Schneur Zalman replied with a famous Hasidic parable:<ref>''The Great Maggid'' by [[Jacob Immanuel Schochet]]. Kehot Publications</ref>
<blockquote>
A king had an only son who became ill and all the attending doctors were at a loss of how to heal him. A wise person understood the only possible cure. He told the king that he would have to desecrate the royal crown by removing its most precious jewel. This would have to be ground up and fed to the king's son. The king regretted the loss to his majesty but immediately agreed that the life of his son was more important. The jewel was ground and the solution was fed to the son. Most of the cure fell to the ground, but the son received a few drops and became cured. Concluded Schneur Zalman in defence of Hasidic dissemination, the king represents God, and the son represents the Jewish community, who recognise the "God of Israel". At the time of the emerging Hasidic movement, the Jewish people were at a physical and spiritual low ebb. The only cure would be the dissemination of the inner Divine teachings of Hasidic thought. Even though this would also involve their desecration, this would fully be justified in order to heal the people. The accusing student of the Maggid realised the wisdom of this, and agreed with Schneur Zalman. When the Maggid heard about this, he told Schneur Zalman that "you have saved me from the Heavenly accusation".
</blockquote>
The story of this parable is famous across other Hasidic dynasties as well. Chabad commentary asks about this the question of why a new Heavenly accusation would have arisen against Shneur Zalman himself, and result in his incarceration in St. Petersburg. Had he not already received the Heavenly agreement to the wisdom of disseminating Chassidic teachings? Since Chabad thought presented Hasidic thought with a new degree of elucidation in intellectual form, this caused a new, more severe Heavenly accusation to emerge. This went beyond the justified spiritual revival and healing of mainstream Hasidism. Here, in Hasidic thought, Schneur Zalman was seeking to fulfill the Messianic impulse to disseminate Hasidic philosophy as a preparation for [[Mashiach]]. Therefore, his subsequent exoneration by the Tzarist authorities is interpreted in Chabad as a new Heavenly agreement to begin the fullest dissemination of Hasidic thought without its prior limitations. Chabad tradition tells that in prison, Schneur Zalman was visited by the deceased [[Baal Shem Tov]] and [[Maggid of Mezeritch]], who told him the reason for his imprisonment. In reply to the question of whether he should stop, they replied that once released, he should continue with even more dedication. Therefore, in Chabad thought, the 19th day of Kislev is called the "New Year of Hasidut", complementing the other 4 Halachic "New Year" dates in the [[Hebrew calendar]].

In 1800 Rav Shneur Zalman was again arrested and transported to St. Petersburg, this time along with his son [[Moshe Schneersohn|Moshe]] who served as interpreter, as his father spoke no Russian or French. He was released after several weeks but banned from leaving St. Petersburg.<ref>''On learning Chassidus'', Brooklyn, 1959, p. 24</ref> The accession of [[Tsar Alexander I]] ([[Alexander I of Russia]]) to the throne a few weeks later led to his release; he was then “given full liberty to proclaim his religious teachings” by the Russian government.

According to some, his first arrest was not the result of anti-Hasidic agitators fabricating charges, or officials seeking extortion monies.<ref name="wer"/><ref>''Kerem Chabad'', Kfar Chabad, 1992, pp. 17–21, 29–31 (Documents from the Prosecutor General's archive in St. Petersburg</ref> An accusation was made on May 8, 1798 by Hirsh ben David of Vilna accused him of trying to assist the [[French Revolution]], by sending money to Napoleon and the Sultan. Since this Hirsch ben David was untraceable, some were led to believe that there was no such person as Hirsh and the authorities were attempting to stir up internecine fighting among the Jews.<ref name="wer"/>

=== Liadi ===
[[File:Ohel Alter Rebbe.jpg|thumb|right|170px|New guesthouse next to his [[Ohel (grave)|Ohel]]]]
[[File:Alter Rebbe gravesite.jpg|thumb|right|100px|His grave in [[Hadiach]]]]
After his release he moved his base to [[Lyady, Vitebsk Region|Liadi]], [[Vitebsk Region]], [[Russian Empire|Imperial Russia]]; rather than returning to Liozna. He took up his residence in the town of Liadi at the invitation of Polish [[Stanisław Lubomirski (1704–1793)|Prince Stanisław Lubomirski]],<ref>{{Cite book|url=https://books.google.com/books?id=hRcRAQAAIAAJ&q=Prince+Lubomirski|title=Wrapped in a holy flame: teachings and tales of the Hasidic masters|last1=Schachter-Shalomi|first1=Zalman|last2=Miles-Yepez|first2=Nataniel M.|date=2003-03-31|publisher=Jossey-Bass, a Wiley Imprint|isbn=9780787965730|pages=92|language=en}}</ref> [[voivode]] of the town, where Zalman settled for the next 12 years. His movement grew there immensely, and to this day he is associated with the town. In 1812, fleeing the [[French invasion of Russia (1812)|French Invasion]], he left [[Mogilev]], intending to go to [[Poltava]], but died on the way in the small village of [https://web.archive.org/web/20120218125150/http://www.world-geographics.com/europe/russia/kursk-3399/511648-pena.html Pena], [[Kursk Oblast]]. He is buried in [[Hadiach]].

=== Subsequent history of Chabad ===
:''See [[Chabad#History]]''

Dovber Schneuri moved the movement to the town of Lubavitch ([[Lyubavichi]]) in present-day [[Russia]]. A top follower of Shneur Zalman, Aharon HaLevi Horowitz, established a rival Chabad school in [[Strashelye (Hasidic dynasty)|Strashelye]], which did not last after his death.

In 1940, under the leadership of the previous [[Rebbe]], [[Yosef Yitzchok Schneersohn]], the [[Chabad-Lubavitch]] movement moved its headquarters to [[Brooklyn, New York]] in the [[United States]]. Under the leadership of [[Menachem Mendel Schneerson]], Chabad established branches all over the world staffed by its own Lubavitch-trained and ordained [[rabbi]]s with their wives and children. The number of branches continues to grow to this day, and existing branches continue to expand.

Many descendants of Shneur Zalman carry surnames such as Shneur, Shneuri, Schneerson, and Zalman.