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Schneerson (Schnoerson, Shneirson) Family
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#shn-4:Rabbi Sholem Schneersohn the fifth Lubavitcher Rebbe

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Daniel Levitan, Rabbi Yossi Baitelman ( Ancestry from Dokshitz) and
his wife Chani ( Ancestry from the Shneirson family of Chabad.)

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From; http://www.jewish-history.com/Chabad/haskalah1.html

Rabbi Menachem Mendel Schneersohn (Schneerson), famed as the "Tzemach Tzedek" after his magnum opus on Talmudic law, was born on the eve of Rosh Hashana 5549 (1789), to Rabbi Shalom Schachne and Devora Leah. His maternal grandfather was Rabbi Schneur Zalman (Baruchovitch) of Liadi-Lyozna, founder of Chabad Chassidus, and popularly known as the "Alter Rebbe" (Old Rabbi), or simply as the "Rav." Two great works of Rabbi Schneur Zalman are Tanya and Shulchan Aruch, on Chassidus and Torah law respectively. Rabbi Menachem Mendel's father-in-law was his uncle Rabbi Dov-Ber Schneuri, the "Mitteler Rebbe," whom he succeeded as head of the Chabad Chassidim on Kislev 10, 5588 (1827 ), until his passing on Nissan 13, 5626 (1866) .

When Rabbi Menachem Mendel was fifteen, Rabbi Schneur Zalman instructed him to work with his uncle, Rabbi Moshe, in communal affairs. This was in addition to his responsibility to study all inquiries on Torah matters, and after discussion of the law with Rabbi Yehuda Leib of Yanovitch (Rabbi Schneur Zalman's brother and author of Sheris Yehuda), to submit responsa in outline to Rabbi Schneur Zalman.

After residing briefly in Haditch where Rabbi Schneur Zalman had been interred in 1813, Rabbi Menachem. Mendel settled in Lubavitch, Mogilev province, in 1814, with his father-in-law. He stipulated that no communal problems intrude on his studies. His assiduity in study was exceptional, 1 and he continued to examine all Torah inquiries received by Rabbi Dov-Ber. When Rabbi Dov-Ber approved, he would answer the letters. This regime lasted about twelve years.

1 "I generally studied eighteen hours daily, including five hours in writing; he wrote to his son.

In a supplement to Torah Or (N. Y. 1954, p. 285), Rabbi Joseph I. Schneersohn writes:
By the age of ten (Rabbi Menachem Mendel) had a swift and beautiful hand. He could write a page of thirty lines in five or six minutes. Every day he wrote for three hours, and to make up for Shabbos and Holy days, he wrote the following evening. Once his son complained about the excessive stringency of a teacher, R. Gershon. "Is that stringent?" Rabbi Menachem Mendel exclaimed. "It is nothing compared to the regimen I imposed on myself at the age of nine, regarding hours of study and writing."

In later years Rabbi Menachem Mendel attributed his success at the Rabbinical Commission of 1843 to three merits. One was the 32,000 hours he spent during thirty years in profound study of Rabbi Schneur Zalman's works, and the commentaries he wrote then twenty hours every week.

Rabbi Dov-Ber was accused1 in 1826 of subversive activities, and ordered to appear in Vitebsk. At this point Rabbi Menachem Mendel entered public life. His first undertaking was the organization of a committee, composed of people from various circles, to defend Rabbi Dov-Ber. He also laid t efforts on establishing farm colonies in Vitebsk and Minsk provinces; Mogilev boasted a great many colonies by that time.

1 While fleeing Napoleon's armies Rabbi Schneur Zalman died. All the family's possessions in Liadi were destroyed. Rabbi Dov-Ber was then in Kremenchug in Little Russia, and from there he went to settle in Lubavitch in White Russia. Chassidim en route provided him with means to establish himself in his new home. Upon his arrival however, he decided to distribute the funds to the needy, and wrote to a relative about forming a committee of three to supervise the allocation. In this letter he referred to a "considerable" sum.

Years later this letter came into the hands of the recipient's heir, as unscrupulous and vengeful enemy of the Rabbi. He harbored air implacable hatred of the Rabbi for some personal family "slight." He attempted to use this letter to blackmail the Rabbi, but the Rabbi refused to be intimidated by a perfectly innocent letter.

With some judicious doctoring, the figures in the letter, "three or four thousand rubles" became "one hundred and three or four thousand." This was indeed a "considerable" sum. What could be its purpose? And how did he gather such a sum on so short a journey? Simple. He was plotting a revolution! The money was destined for the Turks, who then ruled the Holy Land. The regular remittances to needy scholars there lent an air of credibility to the charges.

Other weird accusations were made concerning the dimensions of the Rabbis synagogue being similar to those of the Jerusalem Temple, and of course that meant that he intended to be King of Israel or something. The similarity to the charges leveled against Rabbi Schneur Zalman ( fn. 37) in 1798 is striking.

In the fall of 1826 the Rabbi was instructed to appear in Vitebsk, the provincial capital. This was done in a most respectful manner, through high-ranking officers and arrangements to suit the Rabbi. Hundreds accompanied him from Lubavitch, and at every village the elders met him with the traditional bread and salt. The honor and reverence accorded him by Jew and Gentile deeply impressed the officials.

Governor-General Chavanski, a harsh man who entertained little affection for the Rabbi, conducted the investigation. However, Dr. Heibenthal, Jan Lubomirski, and others interceded on his behalf. He was treated with dignity and later permitted to worship publicly, lecture on Chassidus, etc. He was officially informed that he was completely exonerated of all suspicion and released on Kislev 10, a festival among Chassidim ever since.

For details of the dramatic trip and investigation, see Hatomim II, Warsaw, 1935, p. 74 ff.

The Kherson farmers1 had demonstrated the feasibility of Jews' settling on farms. They prospered there, and many regularly gave tithes to charity, a portion to be distributed at the discretion of Rabbi Dov-Ber. The settlers in Vitebsk, Minsk, and Mogilev received aid from the reconstruction fund established by Rabbi Dov-Ber, and a large proportion of the loans had been repaid into the agriculture fund.

1 Chabad Rabbis were always concerned about the material welfare of Jews, not only about their spiritual condition. In order to alleviate their economic distress he encouraged farming, a previously unfamiliar occupation. To this end he persuaded the Government to allot land in Kherson province for Jewish settlers. He arranged for their settling, supplied them with the necessities, and spent a full summer with them at the time. ( Kuntres Umayon, New York, 1943, p. 14.)

Rabbi Dov-Ber's last three years, 1825-1827, were hard. Because of the depression the contributions for the families in the Holy Land1 were only one third of the required sum, and the debts were overwhelming. Rabbi Dov-Ber loaned money from the agriculture fund to complement the contributions.

1 About the year 1777, a group of Chassidim established a colony in the Holy Land under the leadership of Rabbi Menachem Mendel Vitebsker (Horodoker) -- for whom the Tzemach Tzedek was named -- and elder confrere of Rabbi Schneur Zalman.

Rabbi Menachem Mendel appointed a council of five senior Chassidim who would make the necessary decisions in communal problems. They were Rabbis Moshe Meisels1 of Vilna, Baruch Mordecai Eitinga2 of Bobroisk, Isaac 3 of Gomel, Hillel4 of Paritch, and Peretz5 of Beshenkovitch. Rabbi Hillel began making regular visits to the Kherson settlements in 1828, and would spend the three summer months there annually. Besides his influence on the settlers in regard to Torah and piety in the Chassidic tradition, he had a salutary erect on their personal conduct and brotherly relations with each other.

for the rest go to ; http://www.jewish-history.com/Chabad/haskalah1.html

The Chabad Heritage Series


presented by Rabbi Shloma Majeski; http://www.sichosinenglish.org/audio/heritage/
http://www.us-israel.org/jsource/biography/schneerson.html
Rabbi Menachem Mendel Schneerson, the leader -"the Rebbe"- of the Lubavitch movement of Chassidic Judaism for forty four years, was a paradoxical man. While he barely set foot outside his neighborhood during his entire leadership, his influence was felt worldwide. While he was considered one of the worlds foremost religious scholars, he was also recognized as a brilliant scholar in mathematics and science. While he appeared to be an Old World leader whose community was somewhat cloistered, he was thoroughly knowledgeable about the modern world and reached out enthusiastically to society at large, to Jew and non-Jew alike, encouraging the pursuit of virtuousness education, and unity.Menachem Mendel Schneerson was born on April 18, 1902 (the eleventh day of Nissan, 5662), in Nikolayev, a town in the southern Ukraine. His father, Rabbi Levi Yitzchock Schneerson, was a renowned scholar, his mother, Rebbitzen Chana Schneerson, was an aristocratic women from a prestigious rabbinic family. He had two younger brothers, Dovber and Yisroel aryeh Leib.. When Menachem Mendel was five years old, the family moved to Yakaterinoslav, now Dnepropetrovsk, where his father was appointed chief rabbi.From early childhood, Menachem Mendel displayed prodigious mental acuity, leaving school for private tutoring. By the time he reached bar mitzva, he was considered a Torah prodigy, and during his teenage years, he immersed himself in the intricacies of Torah study. In 1923, he met Rabbi Yosef Yitzchock Schneerson - then the Lubavitcher Rebbe- who drew him into his inner circle giving him various responsibilities; five years later, in Warsaw, he married the Rebbe's second eldest daughter, Chaya Mushka (1901-1988).A short while later, the couple moved to Berlin, where Rabbi Menachem Mendel had already begun studying mathematics and science at the University of Berlin, Because of the Nazi rise, the young Rabbi and his wife left Berlin in 1933 for Paris, and he continued his studies at the Sorbonne. Primarily, however, he immersed himself in prayer and religious study, and was referred to by his father-in-law on various matters, including the preparation of Lubavitch publications. He also served as his father-in-law's private secretary and traveled on his behalf to visit various Jewish leaders in Europe.When the Nazis occupied Paris, the couple was forced to escape the city. On June 23, 1941 they arrived in New York, where Rabbi Yosef Yitzchock Schneerson appointed his son-in-law head of Lubavitch's educational arm, as well as the movements social-service organization and its publishing house.In 1950, Rabbi Yosef Yitzchock passed away. Although Rabbi Menachem Mendel was the obvious successor, he was initially reluctant to accept the mantle of leadership. A year later he formally assumed the title of Rebbe, explaining to members of the movement that while he would be devoted to his work as leader, each man and women was ultimately responsible for his or her own actions, and for his or her pursuit of G-dliness.The ensuing forty-four years of the Rebbe's leadership saw Lubavitch grow from a small movement nearly devastated by the Holocaust to a worldwide community of 200,000 members. The Rebbe, recognizing the unique needs of the current generation and anticipating the societal needs of the coming decades, began to establish education and outreach centers, offering social-service programs and humanitarian aid to all people, regardless of religious affiliation or background. He established a corps of Lubavitch emissaries (shluchim) and sent them out to build Chabad - Lubavitch centers worldwide, to serve the spiritual and material needs of the local communities. Today there are more than fourteen hundred Chabad-Lubavitch institutions in thirty-five countries on six continents.By blending his intense religious and secular training with deep compassion and insight, the Rebbe quietly became a leader to whom other leaders - those in politics, business, and religion - turned for advice. Beginning in 1986, he would personally greet thousands of visitors each Sunday, distributing dollar bills that were meant to encourage the giving of charity; many people saved the dollar bills as a memento of their visit with the Rebbe, a testament to being moved by his presence.With the fall of communism and the miracles during the gulf war, the Rebbe stated that these are heralding a time of peace and tranquillity for all mankind, the time of Moshiach (messiah). To this end the Rebbe placed much emphasis on the traditional Jewish teachings regarding the time of Moshiach, placing great emphasis in the studying of these concepts. The Rebbe also oft repeated the statement of our sages that through doing just one good deed we can usher in the era of Moshiach. May it be speedily in our days.In 1992, at the age of ninety, the Rebbe suffered a stroke; he passed away two years later, on June 12, 1994. Shortly thereafter, a bill was introduced in the U.S. House of Representatives by Congressmen Charles Schumer, John Lewis, Newt Gingrich, and Jerry Lewis to bestow on the Rebbe the Congressional Gold Medal. The bill passed both Houses by unanimous consent, honoring the Rebbe for his "outstanding and lasting contributions toward improvements in world education, morality, and acts of charity".


Reb Shneur Zalman


(1745-1813) Reb Shneur Zalman was the founder of Chabad Chassidus, and learned about Hasidism from Rabbi Dov Baer HaMaggid, leader of the Hasidic movement. Under The Maggid, Reb Shneur Zalman wrote updated and profound commentaries about the Shulchan Aruch. When the anti-Chassidic movement was taking place in the mid-18th century, Reb Shneur Zalman went to Vilna and attempted to speak to the Gaon of Vilna to try to reach some kind of understanding between Chassidim and Misnagdim. Reb Shneur Zalman later published the Tanya, which was accepted as the written law of Chabad Chassidus.  His ability to explain even the most complex issues of Torah made his writings popular with Torah scholars everywhere. Reb Zalman had a vast knowledge of mathematics and science as well. His son, Rabbi Shalom Dov Baer Schneerson, became the leader of the Chassidic movement after Reb Zalman’s death.

Rabbi Shalom Dov Baer Schneerson
http://www.ou.org/about/judaism/rabbis/dschneerson.htm


(1773-1827) The eldest son of Rabbi Shneur Zalman of Liady, who was the founder of Chabad Chassidism and had suffered the full force of the anti-Chassidic backlash, Reb Dov Baer became the leader of the Chabad dynasty after his father's death in 1813. He moved the group to the town of Lubavitch in Russia, after which the group became known. As a prolific writer, he expanded on the mystical works of his father, and helped to further differentiate the Chabad movement from other forms of Chassidism. Like his father, Reb Dov Baer was imprisoned by the Russian authorities after allegations by opponents, but was released soon after.


Excerpt From The Diary Of The Lubavitcher Rebbe, Shlita:
Monday, 16 Teves, 5688 [January 9, 1928], Riga.Today, I received by post a gift from the estate of the late renowned chassid Reb Avraham Abba Persan of Königsberg: some holy handwritten letters and chassidic discourses.As soon as I arrived in Riga I began to inquire about the estate of the gracious chassid mentioned above. Today (thank G-d), I have succeeded in obtaining handwritten manuscripts by: my great-grandfather the holy Rebbe the Tzemach Tzedek; the holy rabbis and tzaddikim, my great-uncles, sons of the Tzemach Tzedek; my grandfather, the holy Rebbe Reb Yosef Yitzchak;[2] my grandfather, the holy Rebbe Reb Shmuel,[3] and my saintly father the holy Rebbe [Rashab]. A detailed list is attached.


Bibliographic Remarks


Wednesday, 25 Teves, 5688 [January 18, 1828].A letter written in the holy handwriting of my saintly great-grandfather the Tzemach Tzedek. He wrote it to the well-known chassidic magnate, Reb Zev Volf Vilenkes. The chassid Reb Zev Volf once ran many business enterprises in the city of Vitebsk, and owned a very large store. He was also involved in the forestry business. The entire managerial staff of his commercial establishment was made up of chassidim and men of good deeds.The chassidic magnate Reb Zev Volf was very involved in communal affairs, and his name was familiar to the most important civic leaders. He was very wise, and strong-willed. He was frequently summoned to the government offices by the governor-general [of Vitebsk], who would reprimand him and warn him about the conduct of the Jews who resided in the city, or in the whole district.I first learned of the existence of this letter from Reb Avraham Abba Persan during the summer of 5661 [1901], when we happened to meet in Warsaw (as described in my diary of 5661). He told me that the Rebbe the Tzemach Tzedek wrote the letter in the year 5605 [1845], two years after his first summons to a Rabbinical Convention in Petersburg in 1843 - 5603. The letter was written in great secrecy, because they were very afraid of the government officials. That was the fourth year that a high-ranking police official had been stationed in Lubavitch (which was, after all, only a small hamlet among other rural villages). His orders were to keep an eye on the activities of the Rebbe and those who visited him.In the year 5602 [1842], the governor-general of Vitebsk was informed - by Yisrael Yosef, the snatcher of Bichev - that my holy great-grandfather the Rebbe had sent the outstanding young scholar Reb Aharon of Bilinycz as his agent to all communities in the counties of Mohilev and Vitebsk. Most of the leaders of these communities were chassidim. He instructed them that they were to expel the snatchers from their midst and excommunicate them, for they had resumed their child snatching after a two-year interruption.The governor of Vitebsk informed the Minister of Internal Affairs about this, and for that reason the Rebbe was summoned to Petersburg for the first time, during the summer of 5603. Their intention was to indict him for high treason. But in order to disguise their intentions, they resorted to a ruse, summoning three others in addition: the gaon Reb Y. of Volozhin, Reb Y. Halperin, and the Maskil Betzalel Stern. The proceedings of that Rabbinical convention are well known, and are recorded elsewhere. From that time on, the government kept a closer watch over the Rebbe the Tzemach Tzedek.All this did not affect the Rebbe, who simply ignored it. He continued his practice of sending his emissaries to encourage those who were in military service to observe the Torah and its mitzvos, and he sent his agents to ransom the cantonists.[4] He also took part in a plot to eradicate the snatchers. Alas, during the year 5605 a misfortune occurred: the chassid Reb Chayim Yehoshua of Kalisk was caught red-handed, ransoming a few cantonists for a large sum of money in the village of Kastoreve, near Kazan, in central Russia.The present letter was sent by my great-grandfather, the Rebbe the Tzemach Tzedek, to the chassid Reb Zev Volf. It refers to the matter of Reb Chayim Yehoshua, and his rescue. I saw the letter in the possession of the chassid Reb Avraham Abba Persan, when my family and I were living in Königsberg during the summer of 5668 [1908], as mentioned in my diary.The following is what Reb Avraham Abba related to me in connection with this holy letter:"When we happened to meet in Warsaw during the summer of 5661, I told you about this letter. It was written by the Rebbe the Tzemach Tzedek to my father-in-law's father-in-law (that is how he always referred to his wife's maternal grandfather), the chassid Reb Zev Volf Vilenkes. Now that we have it in our possession, I will explain it word by word, exactly as I heard it and as [the commentary] was transmitted to me."


A Collection Of Sacred Handwritten Letters By My Saintly Great-Grandfather, The Rebbe The Tzemach Tzedek (Of Holy And Blessed Memory)


Translator's note: As mentioned previously, "The letter was written in great secrecy, because they were very afraid of the government officials..." Therefore, the letter does not mention Reb Chayim Yehoshua by name, nor does it refer specifically to his arrest or rescue. On its surface, the letter seems to be an appeal for financial assistance in behalf of "the bearer," Reb Sender Yechiel. Thus, if the letter were to fall into the wrong hands, it contains nothing to implicate the Tzemach Tzedek (or anyone else) in a plot to rescue an accused traitor.

Links in the Chassidic Legacy: Letter From The Tzemach Tzedek With Remarks By The Previous Rebbe, And Excerpts From His Diary http://www.sichosinenglish.org/books/links-in-the-chassidic-legacy/15.htm

Name Residence Arrived Age
Meite Schnaierson Witebsk 1905 44
Eidel Schnaierson Witebsk 1905 18
Aron Schnaierson Witebsk 1905 10
  Basja Chneerson  Elisavethgrad, Russia 1907 23
  Chassie Schneerson  Koseletz, Russia 1913 17
  Chjene Schneerson  Koseletz, Russia 1912 17
  Glava Schneerson  Paris 1897 17
  Haim Schneerson  Consple, Turkey 1923 33
  Chayeteige Shnairson  Jerusalem, Palestine 1920 5
  Jacob Shnairson  Jerusalem, Palestine 1920 25
  Sarah Shnairson  Jerusalem, Palestine 1920 24
  Petro Szmorzun  Olchowisce, Austria 1907 28
Perl Shnairzon  Jerusalem, Syria 1914 19
Chaja Sznejer Wilna., Poland 1921 47
Ester Sznejer Oszek, Poland 1921 7
Etaz Szneier Monasterzysk, Poland 1921 61
Jacob Sznejer Wilna., Poland 1921 17
Leib Sznejer Wilna, Poland 1921 11
Lejzor Sznejer Oszek, Poland 1921 13
Marza Sznejer Sokolka, Poland 1921 19
Mina Szneier Monasterzysk, Poland 1921
Mordko Sznejer Oszek, Poland 1921 9
Sofa R. Sznejer Wilna., Poland 1921 22
David Shneierson Leeds, England 1907 20
Itte Shneier Bialistok, Grodno 1907 7
Meische Shneier Bialistok, Grodno 1907 3
Rosie Shneier Sadki 1904 18
Zire Shneier Bialistok, Grodno 1907 0
201  Nina Schnaier   1920
Annie Schnayolern...aw... Gitoin...w, Russia 1912 38
Channe Schnayslerm...wn Gitoin...w, Russia 1912 7
4  Clisve Schnayslern...wn Gitoin...w, Russia 1912 9
Leiby Schnayslerm...wn Gitoin...w, Russia 1912 5
5  Ester Schnayslern...wn Gitoin...w, Russia 1912 3
Moisclic Schnayslern...wn Gitoin...w, Russia 1912 11
Israel Schnayer Jaslowice, Austria 1907 19
Abram Schneyer  Mogilew 1905 17
Bertha Schneyer Montreal, Canada 1913 25
14  Braine Schneyer Putzajew Russia 1913 17
16  Chaje Sure Schneyer Bachmacz, Russia 1914 49
17  Charles H. Schneyer Montreal, Canada 1913 28
Edith Schneyer New York, N.Y. 1923 26
Feige Schneyer Lomza 1902 17
Feigel Schneyer Mako w 1903 18
Julius D. Schneyer Philadelphia, Pa. 1914 40
Gitel Schneyer Makow, Russia 1916 16
Hirsch Schneyer Bachmacz, Russia 1914 11
Kurt Schneyer   1895 17 61 
Leibe Schneyer Bachmacz, Russia 1914 8
62  Leibe Schneyersohn Russia 1904 18
Lois Schneyer Warschan 1892 28
  Margo Schneyer Eberswalde 1904 18
  Meier Schneyer Bachmacz, Russia 1914 6
Rubin Schneyer Makow, Russia 1916 60
William Schneyer   1918 21
  William Schneyer   1918 22
  William Schneyer   1918 22
  Wolf Schneyer Bachmacz, Russia 1914 50


Before leaving Russia, Chaya Mushka was engaged to marry the Rebbe, Rabbi Menachem M. Schneerson.


The actual marriage was delayed until 1928, when, on the 14th day of Kislev, their marriage was celebrated in Warsaw, Poland.


On the day preceding the wedding, thousands of Jews flocked to the railway station in Warsaw to welcome her father and his family. During the course of the day, a multitude of Chasidim, hailing from all of Poland, Lithuania, and Russia, arrived in the capital.


At eight o'clock that evening, in the presence of the students of the Yeshiva Tomchei T'mimim, her father celebrated the meal of the "chosson mohl." In the middle of the meal her father delivered a ma'amar [chasidic discourse]. Midnight came and went, and the meal was still in progress. Her father expressed his desire to rejoice with the Yeshiva students, and they at once formed a circle, in the center of which he danced a good while.


The next day, the 14th of Kislev, at five in the evening, the "kabbalat panim" began. Ushers were placed at the entrance of the Yeshiva, and only guests with official invitations were allowed to enter. Thousands of people surrounded the building and there simply wasn't enough room for them all.
Hundreds of miles away, in Russia, in Dnepropetrovsk, (Yekatrinoslav), another wedding celebration was taking place. The Rebbe's parents, Rabbi Levi Yitzchak and Rebbetzin Chana, unable to attend in person, organized a festive meal and farbrengen in their own house, to which hundreds of local Jews flocked.
go to http://www.kehotonline.com/rebbetzin/marriage.html for the rest
to America on the ninth of Adar II 5700 (March 20, 1940), after miraculously escaping from Nazi-occupied Poland. For six months he stayed at the Greystone Hotel in Manhattan, NY where he had a suite that was used as a Shul in addition to his living quarters.Finally, on the 5th of Av, a fitting residence was located, and negotiations were started to purchase the building at 770 Eastern Parkway. A week later on Friday, 12 days in Av, the purchase was completed, and the Rebbe was given the keys. A few days later the Rebbe came to 770 and prayed Mincha and Maariv there. He then said, "The One Above should allow it to be a permanent dwelling for the soul, for Torah study and for prayer services, but a temporary dwelling for living purposes. For very soon we should merit to be in the Holy Land with Moshiach
to read the rest go to; http://www.770live.org/Eng770/770history1.asp

FAMILY ORIGINS
The earliest Sneirsons have been traced to various shtetls in Lithuania and Latvia in the mid 1800's, including the following in Lithuania: Kupishok (Kupiskis), Salat (Salociai, Salat, Salatas, or Salaty), and Bauska, Latvia. To the right is a photograph of the Kupishok Marketplace, taken in 1912. ORIGINS OF THE NAMEThe Sneirson name has been spelled in many ways. In Lithuania, the name has been listed in a document as "Snejersonas." On arrival in the U.S., the first Sneirsons spelled the last name as "Sneierson," which later evolved into two branches of the family: the SNEIRSONS and the SNIERSONS. Other possible variations of the spelling might include the following: Sneirson Snierson Sneierson Schneerson Shneerson Schneierson Shneierson Shneourson Schneurson Schneourson Schneyerson Shneyerson Shneorson Shneiorson Shnieorson Schneorson Sznierson Schneourson Snejerson Shneursohn Snerson Snearson Sznejerson Szneerson Shneurson Schneurson Shneurson Schneursohn From: Encyclopedia Judaica, Keter Publishing House, Jerusalem:
SCHNEURSOHN (SCHNEERSON, SHNEURSON)
This is a patronymic of the Hebrew name "Schneur." (Some of the Schneersohns claim descent from the family of Hasidic leaders who were descendants of the Zaddik, Shneur Zalman of Lyady, the founder of Habad Hasidism, popularly known as Lubavich).
Jews used patronyms as a means of personal identification long before its comparatively recent use in the formation of hereditary surnames. The Talmud itself is a rich source for patrynomics, illustrating the fact that these were so common that it was necessary to distinguish names from one other by using relationships other than the straightforward "son of" such as "son-in-law," "brother-in-law," etc.
Most Jewish patronymics which have survived into modern Sephardi and Oriental Jews borrowed extensively from their Arab neighbours, while Ahkenazi Jews often translated Hebrew names into Yiddish and the vernacular, or used vernacular suffixes on the Hebrew name to indicate the patronymic.
One of the peculiarities of European Jewish onomastics is the unusually high proportion of metronymic surnames, which can be explained by the important place accorded to the mother in Jewish law. The smaller proportion of surnames based on the wife's name is also fairly unique to the Jewish people.
The most common signs indicating patrynomics are the prefixes "Ben" and "Bar" (Hebrew), "Ibn" (Arabic), and "Ou" (Berber), the suffixes "sohn" (German) or "s, es, is, ic, son, zon, el, and kind/kin/lin" (Yiddish, the latter mainly found in metronymics). Many Eastern European Jewish patronymics can be identified by the suffixes "ovitch, ov, off, eff, in , ko, ka. cik, and kin."
From: Nahum Goldmann Museum of the Jewish Diaspora:
SCHNEURSOHN, SCHNEURSON
Many Jewish family names are deeply embedded in legend and history.
Schneur is a German variant of the Hebrew Shneo(u)r, and Schneurso(h)n is the German/Yiddish equivalent of Ben Sheneor.
Shnei is the Hebrew for two, and or means light. The meaning of Shneo(u)r and similar names is two lights or two lamps.
Light is the primal element of creation in all ancient cosmologies. In the Bible, it is the first creation of G-d (Gen.1.2-3). In Rabbinical literature, it also symbolizes the Torah, the soul and wisdom.
One story explains Shneo(u)r as the name give to a baby orphaned of both parents in the hope that their two souls, or two lights, would watch over it. Another relates that when a husband and wife wanted to name their new son after their father, they called him Sheneor, that is two lights, because both grandfathers had borne names meaning light: one had been Meir and the other Uri.
Ben Sheneor, meaning the son of two lights, is documented as a family name with the 12th/13th-century Rabbi and Tosafist, Samuel Ben Sheneor of Evreux, France. Seneor in 15th-century Spain, and Sheneor in 15th-century Holland. Schneur is recorded in 1545, Schneor in 1635, Schnepf in 1690, and Schneer in 1692. Schnerph is found in 1700, Schneyer in 1757, and Schnerb and Schnerf in 1784. ORIGINS IN AMERICAThe Sneierson Immigrants
1. George Sneierson
George Sneierson was born on July 10th, 1870 in Riga, Latvia, to Hiram and Mary Sneierson. He emigrated to Boston, Massachusetts on or about May 5, 1888, and settled in Manchester in Hillsborough County, New Hampshire. He petitioned for naturalization in May of 1894. Leon Saidel and Kosriel Nunas of Manchester were his witnesses.
to read the rest go to; http://home.attbi.com/~sneirson/origins.html


Kurenets, Belarus
... Shneorson (the pharmacist) his wife, their son Liyona, the son's wife, Riva nee Anzelevich and their daughter, – were murdered ten months after the day of slaughter when the Jews in the area were killed.
Since the German needed a pharmacist they kept the family alive. They helped many Jews with their escape. They were in touch with the Russian partisans and gave them information. They were told by the partisans to stay in Kurenitz for a little longer and then they would be helped with their escape... The German found out that they are helping the Jews and the partisans and killed them.
One son survived.

The Contemporary Jewish Documentation Centre ("CJDC") project was the dream of Itzhak Shneorson, a Parisian blessed with a sense for history, who early in the Second World War began documenting the Nazi horrors. On returning to Paris after the war, he decided to erect a monument in memory of the murdered Jews, turning to Jewish Auschwitz survivor, architect Alexander Frasiz. He proposed a building to house Shneorson's documentation, including the Gestapo archive seized in Paris after falling from a fleeing Nazi truck.
http://www.aiq.co.il/pages/articles/45/shoah.html
Unpublished sections of Sefer Vitebsk Shneorson Mordechai, rav 3
Shneorson Mordechai, rav 4
Shneorson Mordechai, rav 5
Shneorson Yehuda Lev, rav 5
Shiri SHNEORSON, PhD Student, StanfordUniversity GSB.
Well done to Gil Shneorson who graduated through the AFF Program here with us on March 26, 2002. We loved skydiving with you, and making friends with both yourself and Yaron. We look forward to seeing you both again soon.   
http://216.239.51.100/custom?q=cache:hEW3ULGPMKsC:www.ffadventures.com/albums/042102/042102/shneorson.html+%7C+Shneorson&hl=en&ie=UTF-8
Moshe Shneorson is the head and the mind of the company
Dr. Nona International Ltd. was established in Israel in 1994
Oren Shneorson
    Erez, M., Shneorson, Z. (1995).  Personality type and motivational charactoristics vs. professionals in industry in the same occupational disipline.  Journal of Vocational Behaviors, 17, 95-105.    

from; http://members.tripod.com/~allbell/minsk.html
Minsk Vedomosti notices concerning the Shneersons of Lubavitch
   Translation of two legal notices from the 2 April 1877 Minsk Vedomosti,
   Page 154 in the bound volume, dealing with the finances of the
   Shneerson family of Lubavitch:
1. Levik Boruch Shneerson
   The Orsha District Police Board announces that, in accord with a decree
   issued 17 January 1877 under Section 2089 Volume X Chapter II, for
   nonpayment by Levik Boruch Shneerson, an Orsha residents who belongs
   to the Lubavitch Hebrew community, of a money loan issued 27 October
   1859, with principal of 432 rubles 44.5 kopecks, interest of 180 rubles
   18.75 kopecks, fines of 62 rubles 12.5 kopecks, capital under
   (razsrochke??) from 1876 to 1879 96 rubles 9.75 kopecks, for a total of 818
   rubles 90.25 kopecks, a public sale will be held of real estate belonging to
   Shneerson, including a one-story wooden dwelling house with two rooms
   lying in the Orsha District, fourth ward, in the town of Lubavitch, on landing
   belonging to the sovereign town of Lubavitch, to the honorable
   descendants of the citizen Ivan Firsan, who (deeded?) to the house and
   courtyard 320 square 3.5-foot units of length, said property appraised at
   462 rubles, (by law purchased at a price below appraisal/s'
   predostavleniem prava pokupshcikam predlagat tzenu nizhe otzenki). The
   sale will be held in the Orsha District Police Board offices 2 June 1877 in a
   three-day special re-auction. Those who wish to buy the
   aforesaid property can see documents on the terms of this sale at the
   Police Board offices.
2. Shneer Nokhimov Shneerson
   The Mogilev Gubernya Board announces that, because Orsha resident
   Shneer Nokhimov Shneerson failed to pay a fire loan made by this
   government board that was backed by a lien on his house, there will be a
   sale of three-room wooden house with extensions and sheds
   located in the Orsha District, in the town of Lubavitch, on
   (vladelcheskoi owned?) land appraised at 1297 rubles. The sale will be
   held 3 June 1877, with a statutory re-auction, under the appraisal.
   Those who wish may see documents concerning the execution of this
   notice and the terms of the sale, at 6 Stole 2 Gubernya Board branch, on
   all government days.