395) The Alter Rebbe’s great-grandson who became a proto-Zionist and developed a form of 'natural' messianism.

 

Rabbi Chaim Tzvi Schneersohn

Introduction

R. Chaim Tzvi Schneerson (1834-1882) was a fourth-generation descendent of R. Shneur Zalman of Liadi, the founder of the Chabad movement (Gartner 1968:33).[1] He was known as the נין של בעל התניא, or great-grandson of the Baal haTanya.[2] Born in Lubavitch, Belarus in 1834, he emigrated to Palestine with his family in 1840 and was ordained as a rabbi at his Bar Mitzvah. Later, he taught himself English and became an important emissary and fund-raiser for Collel Chabad, which was founded in 1788 by R. Shneur Zalman, and is to this day the oldest continuously operating charity in Israel. 

During one of his fundraising trips outside of the Holy Land, R. Schneersohn became convinced that the Jews would be redeemed - not by messianic forces(!) - but instead by a series of natural and human events eventually culminating in the fulfilment of the Jewish eschatological dream of the final redemption.

Possible origins of the idea of a natural Messiah

R. Schneersohn’s idea of a natural Messiah may have had its origins in the Maimonidean concept of the gradual perfection of humankind until a state is reached where the world has naturally progressed to a messianic reality without the need for a supernatural Messiah.[3] Considering R. Schneersohn’s deep connection to the Chabad movement - especially as we know it today with its emphasis on messianism[4] - his rather unsettling messianic stance would have been considered most unusual for someone of his pedigree to have taken.

On the other hand, his messianic expectations may have had more mundane origins as he was severely affected by the cruelty Jews were subjected to in Palestine. He wrote:

“The Jews never take part in the [Muslim funeral] procession, neither do they venture to show themselves in their midst when their minds are affected by any public or private, festive or grievous occasion, be it a funeral or a wedding, a meeting or a religious holiday; and truly it would be dangerous for any Jew to come near them. Any Mohammedan could insult or maim him with impunity, for brought to answer before the justice he would plead guiltless, having done it without ill will in a kind of excessive trance produced by his exorbitant grief or joy, and the wise judge, satisfied with this manner of defense, would discharge him on such grounds. This is so notorious that the policemen on such occasions do not interfere even when a Jew is insulted or beaten before their eyes. 

There are no regular Turkish soldiers in Hebron, but a kind of militia or gensd'arms hired by the city authorities is garrisoned there, a set of people good for nothing and regarded and feared by nobody. There is no fear of God nor of the king, and so the most wicked murderers and robbers of the country find there a good abode to do what they like.

The city where the pious men once lived is now a city of murderers.”[5]

He continues that his only consolation is that G-d remembers “His covenant with Abraham,” with its messianic promises for a better future.

Bringing the Gentile nations on board

R. Schneersohn was so convinced of the efficacy of his natural and universal messianic theory that he needed to get important non-Jewish political leaders of the world involved. He also turned to Christian religious leaders for their support:

“In most of his talks, Rabbi Schneerson stressed the idea that the Jews would soon be given control of Eretz Yisrael. He proposed plans for the return of the Jews in large numbers to Eretz Yisrael and for the building of viable Jewish agricultural communities there” (Levine 2009).

He travelled to Persia, India, Paris, London, China, Roumania and was lavishly welcomed and entertained in Australia. He raised money for the poor Jews of Palestine, and also for the rebuilding of the wall around old Jerusalem. People in important positions all around the world began to take notice of him.

Not all his travels were for fundraising. He travelled to New York in 1872, to further political relations between the United States and Palestine. While in New York, R. Schneersohn published his work entitled “Palestine and Roumania: A description of the Holy Land.”

Unlike the common meshulachim (fundraisers) of today, R. Schneersohn dressed very differently and exotically:

“When he traveled as a meshulach, he wore a white robe over a long yellow vest, a thick colorful belt, and a red oriental fez” (Levine 2009).^[6]

According to other accounts, he also wore sandals and carried a cane.[7] Gartner describes his “exoticism” as follows:

“[H]e began to envelop himself in the exoticism which seemed to impress many Bible-reading Christians as genuinely Jewish, out of the era of their saviour” (Gartner 1968:33).

On February 17, 1869, R. Schneersohn delivered a lecture at the New York Historical Society by invitation. He was then granted an audience by President Ulysses Grant and the two corresponded with each other subsequently. The President even offered R. Schneersohn honourary American citizenship. R. Schneersohn recited the blessing reserved for royalty when he beheld President Grant:

“Baruch atah…who has given of His glory to human beings” (Sama 2012:107-8).^[8]

He addressed important organizations including Congress and convinced President Grant to replace an unsympathetic diplomatic consul in Jerusalem. R. Schneersohn commanded respect and proved to be very persuasive:

“He…managed to obtain an interview with Secretary of State Hamilton Fish. Rabbi Schneerson pointed out that the American Consul to Jerusalem had been mixing Christian proselytizing with his diplomatic duties. Indeed, the consul had personally tried to entice a Jewish girl to convert to Christianity” (Levine 2009).

This was part of his speech to the President highlighting the plight of Jews in Palestine:

‘The Israelites in Palestine possess no political or civil rights whatever, and oftentimes deprived of protection by the representatives of the civilized nations which the Christians enjoy, are exposed to violence and arbitrary rule. The only shelter the Israelites occasionally find is in the courts of the different European consulates, where one of their co-religionists is employed either as interpreter or deputy consul, who convey their grievances to the proper channel.

This free republic [of America], alone, whose banner covers the oppressed, whose foundation is based on equality, toleration, and liberty of conscience, has no Israelites employed near the consul at Jerusalem.

I do pray, therefore, your Excellency, to turn your attention to the deplorable condition of my brethren in the Orient, that the principles of this Government may be truly embodied in its representatives abroad; and I do further pray that your Excellency may show me that mark of favor which will enable my brethren in the Holy Land in the hour of need to seek refuge under the Stars and Stripes, that this free country and its exalted chief should be blessed on the sacred spot of our common ancestors” (from Palestine and Roumania).

R. Schneersohn always had a universal message. He concluded his speech with a prayer for the President and his family and for all humankind:

“may He bless and preserve, guard and assist your Excellency and your family. May the Supreme King of Kings grant you a long life, and inspire you with benevolence and friendship towards all mankind” (from Palestine and Roumania).

The audience was reportedly moved by his eloquence and sincerity, and many had tears in their eyes and responded with an audible “Amen”. R. Schneersohn continued:

“Of course, American sympathy will respond to such an appeal; and the American Government cannot refuse so humble a request as that the Israelites of our own and other lands shall have in the American Consulate at Jerusalem, an advocate whose voice will be heard throughout Christendom, as well as at the court of the greatest of the Mahommedan powers” (from Palestine and Roumania).

R. Schneersohn explained to the European Hebrew weekly, Ha-Magid, that he was motivated by a spirit of universalism:

“the spirit of freedom, the spirit of religion and learning, and the spirit of life in this good and blessed land, aroused me to petition the President of the country, who loves all men without distinction and executes justice and righteousness in the land” ( from Ha-Magid March 9, 1870).

R. Schneersohn also addressed the Cooper Institute and he was introduced by the Christian clergyman, the Reverend Dr Howard Crosby. He encouraged America to purchase land in Palestine and contribute toward building a future Jewish homeland. America was presented as the “chosen agent” for the restoration of a Jewish state.

The following is an extract from an invitation for R. Schneersohn to address a Mormon community in Salt Lake City:

“[I]t will afford our citizens much pleasure to have you address them in the Tabernacle on subjects of such deep and abiding interest to us all as the past history and present condition of G-d’s covenant people, Israel. If possible please inform me, a day or two in advance of your coming, when you will be here, so that the people may be notified through the Press of your intended visit, and the Tabernacle be prepared for your lecture. I remain, Dear Sir, Very Sincerely Yours, In the cause of Israel, BRIGHAM YOUNG” (from Roumania and Palestine).

R. Schneersohn also asked the President to intervene on behalf of the Romanian Jews who were facing terrible persecutions:

“Five hundred thousand souls in Roumania are ... subject to the malicious will of all. Their crime is their belief in One G-d; their sin, that they are scions of the stock of Abraham… None takes heed of their wailings. On all the earth, there is no Israelite the occupant of a throne or in any position of might, whence he could speak a weighty word for these unfortunates. The influence of the United States can be exerted in two different ways ... in the appointment of consuls friendly toward our race in that country [Romania]; but more especially would such an appointment prove efficacious ... if a Jewish citizen were sent there as consul...” (from The First Rabbi).

Significantly, R. Schneersohn’s success in influencing the appointment of a new consul to Jerusalem and a Jewish consul in Bucharest, Romania, made him the first proto-Israeli diplomat (Levine 2009). See also (Gartner 1968:81).

R. Schneersohn is regarded by many historians as one of the important early Jewish leaders and architects of modern Zionism[9] (and unusually so for a religious leader) who foresaw and paved the way for a Jewish Homeland:

“Sneersohn had grandiose ideas which place him among the nineteenth century forerunners of the Jewish State” (Gartner 1968:33).

R. Schneersohn’s expulsion from Jerusalem and death in South Africa

R. Schneersohn’s story, however, took a bitter turn when he returned to Jerusalem, because he was confronted by huge opposition from the rabbinic leadership including the Jerusalem rabbinate, and was compelled to leave the Holy Land.

They accused him of embezzling money, being a Reform Jew, and a secret member of the Masonic lodge. They also alleged that he claimed to be the Messiah (something quite unlikely considering his moderate form of natural messianism). At some point, he was physically assaulted by these rabbis so severely that he was left for dead, and would have certainly not survived were it not for a Franciscan abbot and his monks who nursed him back to life (Hebrew Wikipedia).

In a little-known historical detail, he found refuge in South Africa where he passed away in 1882. He had one son, Moshe, and two daughters but there is no record of any grandchildren (Levine 2009).[10]

I have checked the records of the South African burial societies but there does not seem to be any record of R. Schneersohn being buried in South Africa.[11] It is very unusual that this community, traditionally respectful of rabbis (especially, one would imagine a descendent of R. Shneur Zalman of Liadi), seems to have no records of him even visiting the country. Although there is no certainty, it seems that the British authorities issued a statement to his brother Pinchas that R. Schneersohn died in Cape Town and may have been later buried somewhere in Israel (I’m sure someone reading this article must know where he is buried).

 

Analysis

To what extent R. Schneersohn was influenced by his vision of a natural messianism as opposed to a supernatural Messiah, is something that historians do not seem to deal with, but is certainly worthy of more exploration and research.

Also worthy of further exploration, and perhaps an important point is the fact that R. Schneersohn was the grandson of the notoriously wayward Moshe, the son of R. Shneur Zalman of Liadi who had converted to Christianity in 1820. To what extent did this have any bearing on the thought of R. Schneersohn? [See Kotzk Blog: 176) WHAT HAPPENED TO MOSHE, SON OF THE BAAL HATANYA?]

R. Schneersohn’s messianism and interesting descent through Moshe are not mentioned in Gartner’s nor Levine’s accounts, but should not be overlooked. Jonathan Sama suggests that Moshe’s wife, son, daughter-in-law and grandchildren (including young Chaim Tzvi Schneersohn) most likely emigrated to Palestine from Russia to escape the stigma of being connected to Moshe. Sama is also the only other English source I found that explicitly connects R. Schneersohn’s enterprises to his messianic theology:

“He was especially keen to promote the return of Jews to the land of Israel in anticipation of the coming of the Messiah” (Sama 2012:106).

Sama, however, does not go far enough because he ignores R. Schneersohn’s unusual brand of natural messianism which does not require a supernatural Messiah.

Toldot Mishpachat haRav MiLiadi (History of the Family of the Rabbi [Schneur Zalman] of Liadi) touches upon this with a short and benign reference, but also does not express the full extent of his messianism:

ומבשר את גאולת ישראל

“And he spread the message of the redemption of Israel” (p. 74).

Most interesting is an entry in Hebrew Wikipedia which states that he was stoned, beaten and excommunicated by Galician Chassidic rabbis for political reasons and also because of his view that the messianic age was to be a natural progression:

פעילותו עוררה התנגדות גדולה של ראשות חסידי גליציה מכולל אוסטריה בטבריה. הללו זעמו עליו בגין עמדותיו ופעולותיו נגד החלוקה וגישתו בדבר דרכי גאולת ישראל בדרך הטבע

Was R. Schneersohn’s natural messianism a theology (similar to that of Maimonides) or was it more akin to the then prevalent view of secular Zionism that opposed the traditional idea of waiting for the Messiah to arrive and replaced it with the need to take matters into one’s own hands?

---

[1] Gartner, L. P., 1968, ‘Roumania, America, and World Jewry: Consul Peixotto in Bucharest, 1870–1876’,  American Jewish Historical Quarterly, Vol. 58, No. 1, The Johns Hopkins University Press,  24-56, 59-117.

[2] R. Shneur Zalman of Liadi was the author of the foundational Chabad Chassidic work, Tanya.

[3] Kotzk Blog: 226) MASHIACH - A NATURAL OR SUPERNATURAL EVENT?

[4] It must be pointed out that the earlier Chabad rebbes did not always adopt an overt messianic approach. See Kotzk Blog: 383) Traces of a messianic feminist revolution in Chabad ideology. In any event, Chaim Tzvi’s view of a “natural” messianism would have probably ruffled feathers in many quarters (with those unfamiliar with the little-known Maimonidean view).

[5] Online source: Great-Grandson of Lubavitcher Rebbe on Life in Ottoman Hebron | the Jewish Community of Hebron. Retrieved 12 August 2022.

[6] Levine, Y., 2009, ‘The Jerusalem Rabbi who met President Ulysses S. Grant’, Hamodia.

[7] Online source: Wayback Machine (archive.org). Retrieved 12 August 2022.

[8] Sama, D., 2012, When General Grant Expelled the Jews, Knopf Doubleday Publishing Group.

[9]  See: Klausner, I., 1973, ‘Rabbi Haim Zvi Sneersohn, of the predictors of the State of Israel’, Harav Kook Institute publishing, Jerusalem.

[10] According to Hebrew Wikipedia, he had another son, Avraham Shmuel who became a medical doctor in Berdichev.

[11] I thank Mr Phillip Kalmanowitz for his assistance in this regard.