In Ukraine, a “Kohanim Bridge” was built for $1,000,000: in Gadyach, a Chabad shrine was made accessible to the descendants of ancient priests – what is it and why?

“A 200-meter-long bridge, with 37 sections, 178 steps, and a heating system, allows the Kohanim to safely visit the holy site…“

The construction of the bridge cost more than 1,000,000 dollars. According to the organizers, it is the largest project of its kind in Ukraine and, most likely, in all of Europe.

Ukraine is at war. Every day brings new destruction, civilians die, the economy collapses under the bombs. It would seem there is no place now for anything except the front and survival.

And suddenly the news: in Hadiach, Poltava region, the “Bridge of the Kohanim” was opened. For most people, it sounds strange, unclear, even absurd: when there is blood and rockets around, why would anyone need a bridge at a cemetery?

But it is precisely such events that become symbols. They prove that even under shelling, the people continue to keep their faith, respect tradition, and build the future. This bridge is a sign that the Jewish community of Ukraine, together with the entire country, will not surrender to Putin’s aggression and will continue to live, pray, and develop on its land, no matter how difficult it is. It connects the common past of Ukrainians and Jews — the memory of Rabbi Alter Rebbe, of centuries of neighborhood and communal life — with the shared future being built here and now: a free Ukraine and a living Jewish tradition on this land.

What happened: in the Ukrainian city of Hadiach (Poltava region), a unique bridge nearly 200 meters long was built. It leads to the grave of Rabbi Shneur Zalman of Liadi, known as the Alter Rebbe, the founder of the Chabad movement.

This was reported by the Federation of Jewish Communities of Ukraine on August 28, 2025:

“In Hadiach (Poltava region), the “Bridge of the Kohanim” was solemnly opened in the “Admor HaZaken” complex at the Tziyun of the Alter Rebbe, the founder of Chabad Hasidism and author of the Tanya.”

The bridge was built specifically for the Kohanim — descendants of the ancient Jewish priests, who, according to Torah law, are forbidden to enter a cemetery and approach graves. Previously, this rule completely closed their access to the shrine, but now they have the opportunity to pass: the bridge is laid above the cemetery ground, and the Kohanim reach the grave by a separate structure without violating the prohibition.

Historically, there was already a “bridge of the Kohanim” there: according to Chabad sources, it was built by Rabbi Yehuda Leib — the brother of the Alter Rebbe. That first bridge was destroyed during the eras of Nazism and Communism, and for almost a hundred years the Kohanim could not approach the Tziyun directly. The current one is the second, returning direct access to the Kohanim for the first time in decades (previously they had to pray about 200 meters away from the burial site, from the balcony of the guest complex).

Hadiach

Hadiach is a city in the Poltava region, founded back in the 17th century as a fortified Cossack center. In the history of Ukraine, it is also known as the capital of the Hetmanate under Yurii Khmelnytskyi.

The Jewish community here appeared in the 18th century and quickly became one of the most influential in Left-Bank Ukraine. Hadiach was an important trade hub, and Jews engaged in crafts, commerce, and owned taverns.

The city gained particular significance after 1812, when the Alter Rebbe, Shneur Zalman of Liadi, was buried here. From that moment, Hadiach became a holy place for Chabad Hasidim. At the cemetery, a Moshila (“ציון”) was formed, where pilgrims came from all over Europe.

Even in Soviet times, when religious life was banned, Jews secretly strove to come here to pray. After Ukraine’s independence, the shrine received the official status of a memorial complex.

Today, Hadiach is a small town in the Poltava region of Ukraine with a population of about 20,000 people. The Jewish community here is no longer as large as before the revolution or the war, but its role is still felt through memory and heritage.

Like all of Poltava region, Hadiach has repeatedly suffered from Russian attacks: drones and missiles damaged gas transport and industrial infrastructure, causing fires and destruction. Although the city itself was not always a direct target, residents constantly live under the threat of new shelling and disruptions of critical facilities.

The Alter Rebbe and His Legacy

Who was Shneur Zalman of Liadi

Shneur Zalman (1745–1812), better known as the Alter Rebbe (“the Old Teacher” in Yiddish), was an outstanding Jewish thinker and spiritual leader. A deep philosopher, reformer of Jewish law, and religious guide, his works became the foundation for thousands of followers around the world. In Judaism, the word “Rebbe” is not just a rabbi, but a mentor to whom the community turns for spiritual and practical guidance.

He was born in Eastern Europe, in the town of Liozna (now Belarus), and from a young age displayed extraordinary abilities in Torah study. Becoming a disciple of Dov Ber of Mezeritch, known as the Maggid, the Alter Rebbe was placed directly in the spiritual line that traced back to the Baal Shem Tov, the founder of Hasidism. Through this teacher, he inherited the tradition and gave it a new intellectual direction. Shneur Zalman later moved to Liadi (about 80 km away), where he established the center of Chabad and became known as the “Alter Rebbe of Liadi.”

In Lithuania, where the Jewish environment was renowned for high scholarship and often regarded Hasidism as “emotional simplicity,” Shneur Zalman offered a new approach. He explained Hasidic ideas through logic and deep Torah study, making them understandable and respected among rabbis and scholars. This gave birth to the Chabad movement — an acronym of the Hebrew words “Chochmah, Binah, Da’at” (“Wisdom, Understanding, Knowledge” — the names of the three upper sefirot in Kabbalah).

Despite opposition, the Alter Rebbe led the spread of Hasidic ideas in Lithuania and laid the foundation of the Chabad school. Thus, he became the founder of Chabad-Lubavitch — one of the most influential branches of Hasidism, where emphasis was placed not only on emotion but also on intellectual service to God.

He was also the progenitor of the dynasty of Hasidic tzadikim and rabbis of the Schneerson family.

How the Alter Rebbe Came to Hadiach

Rabbi Shneur Zalman of Liadi (the Alter Rebbe) spent the last years of his life during a very difficult time. In 1812, war broke out between the Russian Empire and Napoleon. The French army advanced through Eastern Europe, and in the Jewish community this war was seen as a great test: some viewed Napoleon as a liberator, others as a threat to spiritual life.

The Alter Rebbe believed that Napoleon’s victory would bring Jews external freedom but weaken their faith and devotion to tradition. When Napoleon’s troops approached, the Alter Rebbe, together with his family and disciples, was forced to leave his home near Liadi (now Belarus).

The winter flight was harsh: hundreds of disciples and followers accompanied him in his escape. Conditions were extremely difficult, and the Alter Rebbe’s health deteriorated sharply. In January 1813 (24 Tevet 5573 in the Jewish calendar), he died on the road near the town of Hadiach (now Poltava region of Ukraine).

His body was buried there, in the local Jewish cemetery. Thus Hadiach unexpectedly became one of the key centers of the Hasidic world: the Moshila (“ציון”) of the Alter Rebbe turned into a place of pilgrimage for Jews from all over the world.

For more than two hundred years, Hadiach has been associated with the name of the founder of Chabad. Even during the years of Soviet repression, Jews secretly traveled there to pray. Today, the memorial complex “Admor HaZaken” (“the Old Rebbe”) surrounds the Moshila, and the opening of the “Bridge of the Kohanim” has made the shrine accessible to all Jews.

Major Works of the Alter Rebbe

• His main work is “Tanya” (Likkutei Amarim). This book explains the spiritual struggle within man between the “divine” and the “animal” souls. Because of this work, Shneur Zalman is called Baal HaTanya (“Author of the Tanya”).
• He also compiled “Shulchan Aruch HaRav” — a revised and expanded version of the classic code of Jewish law “Shulchan Aruch,” adapted to the Hasidic tradition.
• Another important work is “Torah Or” and “Likkutei Torah”, in which he commented on the weekly Torah portions from the perspective of Chabad philosophy.

The Teachings of the Tanya

The main book of Shneur Zalman is called “Tanya”. It is written in the form of short chapters, each of which explains how a person should understand themselves, their strengths, and weaknesses.

The Two Souls in Man

According to the Alter Rebbe, every Jew has two souls:

• The Divine Soul — the source of striving for spirituality, goodness, and self-sacrifice for God and others.
• The Animal Soul — connected to the body, desires, passions, egoism, and the habit of thinking only about oneself.

Man is always caught between these two forces. This tension is the main stage of his life.

The Image of the “Beinoni”

The Tanya introduces the concept of the “Beinoni” — “the intermediate person.” This is neither a tzadik nor a sinner, but an ordinary person who struggles every day and chooses good.

The Alter Rebbe taught: the main value is not to be sinless, but to struggle and never give up. Even if the struggle lasts a lifetime, it has holiness in itself.

The Path to God Through the Intellect

Unlike other Hasidic schools, which emphasized emotions and ecstasy, Chabad (based on the Tanya) focused on understanding and comprehension. The Alter Rebbe taught that love and fear of God should arise not from blind feeling but from deep contemplation of Torah and creation.

Practical Philosophy

The Tanya is not abstract theory but a guide to life:

• How to deal with anger, envy, and depression.
• How to keep faith in difficult times.
• How to learn to see meaning even in hardship.

The Significance of the Book

It was thanks to the Tanya that the Chabad movement became widespread. People realized that the teaching spoke to them in simple language: “You’re not a saint? That’s fine. The main thing is — struggle and choose good.”

Thus: The Tanya is a philosophy for the ordinary person, which gave Jews of the 18th century (and gives today) the sense that their daily struggle for good has spiritual weight.

Joy and Dance in the Teachings of the Alter Rebbe

In the Hasidic tradition, joy is not just an emotion but a spiritual obligation. The Alter Rebbe wrote in the “Tanya”: sadness and despair paralyze the soul, making a person inactive. Joy, on the other hand, gives strength to fight against weaknesses.

Therefore, in Hasidic life, joy is expressed not only through words of prayer but also through the body — in songs and dances. When Hasidim dance, it is not entertainment but a form of prayer. In dance, a person is freed from the burden of worries and rises above daily problems.

Hasidic rabbis often repeated: “It is impossible to serve God with sadness. Only joy expands the boundaries of the soul.”

Dance became for them a symbol of the victory of the spirit over despair. Even in hard times — be it pogroms, persecutions, or today’s war — the Hasidic community continues to sing and dance, showing that its faith is alive.

Thus, the “Tanya” provided the philosophical foundation for joy, while Hasidic practice made it visible — in songs and dances, which may look unusual to outsiders but for Jews express deep faith.

Chabad-Lubavitch: From the Alter Rebbe to Today

A Brief History

The Alter Rebbe himself gave his teaching the name “Chabad” — an acronym of three Hebrew words:

• Chochmah (חכמה) — Wisdom,
• Binah (בינה) — Understanding,
• Da’at (דעת) — Knowledge.

After the Alter Rebbe’s death, the movement’s center became the town of Lubavitch (now Belarus), from which the second part of the name comes. In the following centuries, Chabad spread across the world, preserving a distinct philosophical school and system of education.

Who is the Rebbe Now

The last spiritual leader (Rebbe) was Menachem Mendel Schneerson (1902–1994), the seventh in the line of the Alter Rebbe’s successors. He turned Chabad into a global movement, opening hundreds of schools, synagogues, and cultural centers (“Chabad Houses”).

After his death, no new Rebbe was appointed, but Hasidim continue to consider him their spiritual guide.

The Modern Movement

Today, Chabad is one of the largest Jewish movements in the world. It has:

• around 200–300 thousand active followers, fully living by the traditions of the movement;
• more than 3–4 million Jews involved in Chabad’s educational, cultural, and charitable projects;
• tens of thousands of emissaries (shluchim, שלוחים) and rabbis working in over 100 countries worldwide.

In Israel, Chabad is active in education, charity, and public life, while in the post-Soviet space, Chabad communities often became the foundation for the revival of Jewish religious life. In Ukraine, before the war, there were about 50 Chabad communities, and they continue to help people even during the aggression.

Chabad in Modern Ukraine

After Ukraine’s independence, it was Chabad that became the leading force in reviving the country’s Jewish life. Emissaries of the Lubavitcher Rebbe Menachem Mendel Schneerson began arriving in Ukraine while he was still alive. After the Rebbe’s death in 1994, the movement continued to send shluchim according to his instructions and the concept of shlichut, which became the basis of Chabad’s global network.

The First Wave (1990–1994) — During the Rebbe’s Lifetime

• Dnipro — Rabbi Shmuel Kaminetsky, one of the first shluchim, arrived in 1990. A graduate of the “Tomchei Tmimim” yeshiva (New York). He restored the “Golden Rose” synagogue, a network of educational institutions, and built the Menorah Center (2012) — the largest Jewish complex in Europe.
• Odesa — Rabbi Avraham Wolff, arrived in 1993. He studied at the “Tomchei Tmimim” yeshiva (New York). He founded the “Or Avner” school and a network of humanitarian projects.
• Kharkiv — Rabbi Moshe Moskowitz, came in the early 1990s (around 1991–1992). A graduate of the yeshiva in Kfar Chabad (Israel). He organized a school, kindergarten, and youth programs.

The Second Wave (After 1994) — By the Global Chabad Network

• Kyiv — Rabbi Moshe Reuven Asman, arrived in 1996. He studied in Kfar Chabad (Israel) and New York (770 Eastern Parkway). He created “Or Avner” schools, cultural centers, and shelters for refugees during the war.
• Chernivtsi — Rabbi Menachem Mendel Glitzenshtein, arrived in 2003. A graduate of the Kfar Chabad yeshiva. He revived the Jewish community, opening youth and educational programs.
• Vinnytsia — Rabbi Shneur Schwartzman, has worked in the city since 2002. A graduate of a yeshiva in Israel. He created schools and humanitarian initiatives.
• Lviv — Rabbi Moshe Kvitnitsky, arrived in 2002. He studied at a yeshiva in Safed (Israel). He organized youth programs and cultural projects.
• Uzhhorod (Zakarpattia) — Rabbi Menachem Mendel Wilhelm, arrived in 2008. A graduate of a New York yeshiva. He headed a synagogue, a school, and cultural initiatives in the region.
• Zaporizhzhia — Rabbi Nokhum Ehrentreu, has worked since the 1990s, assigned as a shaliach by Chabad. He studied at a yeshiva in New York. He founded a school, kindergarten, and aid center for the needy.

Chabad in Ukraine has grown into a powerful network covering dozens of cities with educational, religious, and humanitarian projects.

Note. In modern Ukraine, Jewish life is represented by several religious movements.

The most influential is Chabad-Lubavitch. Its main figure is considered to be Rabbi Moshe Reuven Asman, who since 1996 has served as Chief Rabbi of Ukraine on behalf of Chabad and is based in Kyiv. Among other leaders of this movement are Rabbi Shmuel Kaminetsky in Dnipro, who heads the largest Chabad community and initiated the construction of the Menorah Center, Rabbi Avraham Wolff in Odesa, and Rabbi Moshe Moskowitz in Kharkiv. Chabad de facto leads Jewish life in the country in terms of the number of communities and scale of activity.

Alongside it, the movement of Breslov Hasidim is also active. Its center is in Uman, where the grave of Rabbi Nachman is located. There is no single leader in Ukraine: different rabbis and groups coordinate pilgrimages, while general leadership is connected to Israel — for example, through Rabbi Shlomo Ben Meir and other spiritual centers in Jerusalem and Bnei Brak.

Another movement is represented by the Vaad of Ukraine, which stands on the principles of Orthodox Judaism but is not affiliated with Chabad. It is headed by Rabbi Yaakov Dov Bleich, a native of the USA, who has been active in Kyiv since 1990. He holds the title of Chief Rabbi of Ukraine for the Vaad and represents the American Orthodox tradition.

Other currents also exist.

For example, Progressive Judaism is represented by Rabbi Alexander Dukhovny in Kyiv, considered the Chief Rabbi of Reform communities in Ukraine, working in cooperation with the international World Union for Progressive Judaism.

Additionally, Conservative Judaism (Masorti) is present. Its spiritual leader is Rabbi Reuven Goldstein, who heads a community in Kyiv and is linked to the international Masorti Olami movement.

Returning to the Bridge: Who Are the Kohanim and Why They Cannot Enter Cemeteries

What Does “Kohen” Mean?

The word Kohen (כהן) in Hebrew means “priest.” It is not a profession but an inherited status.

It is passed down through the male line from father to son.

Wait! You may say: “But we know that Jewishness is passed through the mother! And here suddenly — through the father? Gotcha…”
In fact, there is no contradiction — these are two different levels of inheritance.

Judaism distinguishes two levels of belonging.

The first level — belonging to the Jewish people.
According to the Talmud (Kiddushin 68b), Jewish identity is determined by the mother: if the mother is Jewish, the child is considered Jewish regardless of the father; if the mother is not Jewish, the child is not considered Jewish, even if the father is. This is because the mother is always known with certainty, and she transmits spiritual identity.

“The son of your daughter is called your son, but the son of your son from a non-Jewish woman is not called your son.”

The second level — tribal affiliation.
In the Torah (Numbers 1:18) it is said that the tribes of Israel are determined “by their fathers’ houses.” This means that the status of “Kohen” or “Levi” is passed strictly through the male line — from father to son. Thus, the son of a Kohen and a Jewish woman will be a Kohen, the son of a Levite and a Jewish woman will be a Levite, and if the father is from the tribe of Israel, the children will be Israel.

Torah, Numbers 1:18:
“They declared their lineage according to their families, by their fathers’ houses.”

This means tribal affiliation, and therefore the status of Kohen or Levi, goes through the father’s line.

Torah, Exodus 28:1:
“Take to yourself Aaron your brother, and his sons with him… that they may serve Me as priests.”

Here it is emphasized: only Aaron’s sons inherit priesthood.

Thus, Jewishness comes from the mother, but the distribution of roles within the nation (Kohen, Levi, Israel) comes from the father. This combination may seem unusual, but in Judaism it forms a complete system: the mother determines belonging to the people, the father — the hereditary function within it.

But what if the father is a Kohen and the mother is not Jewish? Then:

• According to Jewish law, the child is not considered Jewish (since Jewishness is only passed through the mother).
• And since he is not Jewish, he also does not inherit the status of Kohen.

The Talmud (Kiddushin 68b) explicitly states:
“The son of your daughter is your son, but the son of your son from a non-Jewish woman is not your son.”

In the eyes of Halakha, such a child completely “drops out” of the Jewish people. To be recognized as Jewish (and therefore eligible to inherit religious status), he must undergo giyur (conversion to Judaism). But even after conversion, he cannot become a Kohen, because priesthood is only inherited by a Jewish son from a Kohen father and a Jewish mother.

Kohanim and Levites: What’s the Difference?

In the people of Israel, there was a special division into tribes. One of them was the tribe of Levi (שבט לוי). All Levites were dedicated to Temple service.

• From the Levites came the Kohanim — priests, direct descendants of Aaron.
• The rest of the Levites assisted the Kohanim: they sang in the Temple, guarded the sanctuary, and carried the Ark of the Covenant and sacred vessels.

Thus: every Kohen is a Levite, but not every Levite is a Kohen. A Kohen is a “priest,” a Levite is a “Temple servant.”

Their Role in Antiquity

When the First and Second Temples stood in Jerusalem, the Kohanim performed the main rituals: offering sacrifices, lighting the Temple menorah (Menorah, מנורה), purifying the sanctuary, and blessing the people.

Numbers 18:7:
“You and your sons with you shall guard your priesthood in everything pertaining to the altar and behind the curtain, and you shall serve. I give your priesthood as a gift.”

This emphasizes that service at the altar was not a choice but an obligation and a sacred gift.

Modern Meaning

After the destruction of the Second Temple in 70 CE, the Kohanim lost their central function of bringing sacrifices. But their special status did not disappear: it continues to be inherited, because it is enshrined in the Torah itself. Even today, the Kohanim perform commandments that are not directly tied to the Temple, such as blessing the people in synagogue.

The main commandment still in effect is the Birkat Kohanim (ברכת כהנים), the Priestly Blessing. The Kohanim stand before the congregation in the synagogue and recite words from the Torah:

Numbers 6:22–23:
“The Lord spoke to Moses, saying: Speak to Aaron and his sons, saying, Thus you shall bless the people of Israel: You shall say to them…”

This commandment is observed to this day: in Israel — daily, in the diaspora — on festivals.

The status of the Kohanim is also preserved because Jewish tradition awaits the construction of the Third Temple (בית המקדש השלישי) in Jerusalem. Then the Kohanim will again take their place at the altar. If their lineage were not preserved, this would be impossible in the future.

Why Kohanim Cannot Enter Cemeteries

This prohibition is given directly in the Torah.

Leviticus 21:1–3:
“The Lord said to Moses: Speak to the priests, the sons of Aaron, and say to them: None shall defile himself for the dead among his people; except for his closest relatives… he may defile himself.”

From these verses it follows: Kohanim are forbidden to enter cemeteries, touch the dead, or be near graves. The only exceptions are for the closest relatives: parents, children, brothers, or sisters.

Challenges Kohanim Face Today

Even in the 21st century, the ancient laws of the Torah directly affect the lives of the Kohanim. Their status is linked not only to honor but also to significant restrictions.

Key Issues

• Cemeteries and Funerals. A Kohen cannot attend funerals of friends or distant relatives. Only immediate family — parents, children, brothers, or sisters — are exceptions. This often forces him to say farewell from a distance.
• Work. Kohanim are forbidden to work in morgues, pathology departments, funeral services, or cemeteries. Even a Kohen driving a hearse would technically violate the law.
• Air Travel. If a dead body is being transported on board, a Kohen is forbidden to fly. In Israel, airlines announce such cases, and special notifications are sent to Kohanim.
• Pilgrimages. Many tziyuns (graves of righteous tzadikim) are located in old cemeteries. Kohanim cannot enter them. In Uman and Hadiach, until recently, they could only pray from a distance.

Thus, everything connected with the Kohanim — their status, duties, and restrictions — comes not from custom but directly from the commandments of the Torah.

Why They Did Not Move the Grave but Built the “Bridge of the Kohanim”

In Hasidic tradition, the word “Moshila” means more than just a grave. It is the resting place of a righteous person — a Tzadik, whose life and deeds became an example for generations. It is believed that the soul of the Tzadik remains connected to this place, and prayers there have special power. That is why such graves become centers of pilgrimage: people come from different countries to pray, to seek advice, and spiritual support.

Such a place exists in Hadiach — where in 1812 Rabbi Shneur Zalman of Liadi, the Alter Rebbe, was buried. His Moshila has long been a shrine of global significance.

The word “Moshila” (as often pronounced in Slavic countries) in Hebrew is written and pronounced as ציון‎ (Tziyun).

Literally, “ציון” means “sign, marker, tombstone”, but in Hasidic tradition, it refers specifically to the grave of a righteous person (Tzadik) — a place of pilgrimage and prayer.

Thus, when they say “Tziyun of the Alter Rebbe” (ציון אדמו״ר הזקן) — it means “the grave of the Alter Rebbe.”

Throughout Jewish history in Ukraine, dozens of revered graves of tzadikim — called moshilos in Yiddish — have become places of prayer, pilgrimage, and spiritual centers.

Why Not Move the Grave?

At first glance, it may seem easier to solve the problem by relocating the remains of Rabbi Shneur Zalman to another place. But in Judaism, such a step is impossible. Moving the remains of a Tzadik is considered a grave desecration: the grave is the place of eternal rest, and disturbing it is strictly forbidden.

Moreover, holiness is tied to the exact place where the person was originally buried. If the remains are moved, the shrine itself loses meaning. In Jewish tradition, graves of Tzadikim are never moved for convenience. On the contrary, infrastructure is built around them — roads, buildings, and in Hadiach’s case, a bridge.

Thus, the only solution was the expensive construction of the “Bridge of the Kohanim.” It allowed full observance of the Torah’s prohibition while enabling descendants of the priestly line to approach the Alter Rebbe’s Moshila.

Ukraine — One of the Main Holy Lands of the Hasidic World

It was here that Hasidism was born, where its founders and disciples lived and worked. On Ukrainian soil, dozens of tziyuns — graves of tzadikim — have been preserved, and Jews from all over the world continue to make pilgrimages to them. These places became spiritual centers: here people pray, ask for intercession, and feel a connection with past generations.

The Ten Main Tziyuns of Ukraine

1. Uman (Cherkasy region) — grave of Rabbi Nachman of Breslov (1772–1810), grandson of the Baal Shem Tov, founder of Breslov Hasidism. The main pilgrimage site for tens of thousands of Hasidim on Rosh Hashanah.
2. Medzhybizh (Khmelnytskyi region) — grave of Baal Shem Tov (Israel ben Eliezer, 1698–1760), founder of Hasidism.
3. Hadiach (Poltava region) — grave of the Alter Rebbe — Shneur Zalman of Liadi (1745–1812), founder of the Chabad-Lubavitch movement.
4. Berdychiv (Zhytomyr region) — grave of Rabbi Levi Yitzchak of Berdychiv (1740–1809), the “advocate of Israel.”
5. Nemyriv (Vinnytsia region) — grave of Menachem Nachum of Chernobyl (1730–1787), disciple of the Baal Shem Tov and founder of the Chernobyl dynasty.
6. Zhytomyr — resting place of Rabbi Ze’ev Wolf of Zhytomyr (d. 1798), one of the main disciples of the Maggid of Mezeritch.
7. Shpola (Cherkasy region) — grave of Aryeh Leib of Shpola (1725–1811), known as the “Shpola Zeide.”
8. Belz (Lviv region) — graves of the founders of the Belz dynasty, primarily Rabbi Shalom Rokeach (1779–1855).
9. Sadigura (Chernivtsi) — graves of the Ruzhin tzadikim, founded by Rabbi Israel Friedman of Ruzhin (1796–1850).
10. Vizhnitsa (Chernivtsi region) — graves of the founders of the Vizhnitz dynasty (Rabbi Menachem Mendel Hager and his descendants).

Other Cities and Towns with Tziyuns

Korosten, Anipol, Korostyshiv, Polonne, Ruzhyn, Kostopil, Skvyra, Starokostiantyniv, Slavuta, Bar, Bratslav, Kagarlyk, Chyhyryn, Tulchyn, Boyany, Antonivka, Zolochiv, Kremenets, Husiatyn, Khotyn, and others.

In Ukraine, more than 30 tziyuns are known and revered by Hasidim. Among them, 10 are considered global centers of pilgrimage (Uman, Medzhybizh, Hadiach, Berdychiv, etc.), while the rest are local shrines tied to dynasties and disciples of the Baal Shem Tov. This makes Ukraine truly the spiritual cradle of Hasidism.

Why Spend So Much Money on the Kohanim

• It’s not just “a few people.” Around 8–10% of Jews have the status of Kohen. In Chabad — thousands. Leaving them “behind the fence” of the main shrine would be unacceptable.
• This is a global pilgrimage center. The Tziyun of the Alter Rebbe is a place people travel to from Israel, the US, and Europe. Excluding Kohanim has been a systemic pain for the community.
• The law cannot be broken. “Closing one’s eyes” and walking through the cemetery is not an option. A technical solution was needed that fully respected Halakha.
• Historical justice and continuity. There once was a bridge; its restoration is a return to what was lost.

The New “Bridge of the Kohanim” in Hadiach

The construction of the bridge cost more than 1,000,000 dollars.

Why Was It So Expensive?

• Length and structure: nearly 200 meters, 37 sections, 178 steps — a complex engineering project.
• Material: Corten steel — durable, corrosion-resistant, with a planned lifespan of 100+ years without repainting.
• Winter safety: heating system for the walkway to prevent icing — special equipment and automation required.
• Halakhic restrictions: the bridge could not touch burial plots; special spans, clearances, and “clean zones” were required — increasing complexity and cost.
• Logistics: elements delivered by 20 trucks, traveling about 18,000 km — expensive in terms of production, transport, packaging, and insurance.
• Engineering and approvals: multi-level design + religious oversight and compliance.
• Reliability during wartime: additional safety margins, supply risks, and construction under conditions of war.
• Scale: this is the largest project of its kind in Ukraine, and probably in Europe — such things inevitably cost a lot.

Who Paid and Who Built It

• The project took several years to complete.
• Organization and coordination — the Federation of Jewish Communities of Ukraine (FJCU).
• Philanthropists from Ukraine, Israel, the US, and other countries; some wished to remain anonymous.
• Architects and engineers designed the structure specifically to meet halakhic requirements.
• At the same time, local authorities announced the repair of 40 km of the Lokhvytsia–Sumy road (a separate infrastructure project but part of overall accessibility to the shrine).

“Construction lasted several years and was carried out with the support of the Federation of Jewish Communities of Ukraine, numerous philanthropists, and architects,” the FJCU reported.

The Opening Ceremony

Delegations from Ukraine, Israel, and the US attended the opening. The first to walk across the bridge was Rabbi Yehuda Kaplon from Miami — himself a Kohen, making his step especially symbolic.

“Jewish life in Ukraine continues to thrive despite the war. I thank the authorities and Chabad for their efforts,” said Rabbi Kaplon.

Reactions

Rabbis

The Chief Rabbi of Hadiach, Shneor Zalman Deutsch, called the opening “a historic and long-awaited moment.” According to him, the bridge became a symbol of purity and generational continuity.

Authorities

Mayor Volodymyr Nistorenko supported the project and announced that the city allocated funds for the repair of 40 kilometers of the Lokhvytsia–Sumy road leading to the shrine.

Federation of Jewish Communities of Ukraine

The organization stated:

“In Hadiach, the ‘Bridge of the Kohanim’ to the holy site of the Alter Rebbe was opened. The event gathered guests from Ukraine, Israel, and other countries. The nearly 200-meter bridge became the largest project of its kind in Ukraine and likely in Europe.”

The author of NAnews – Israel News emphasizes: “The Bridge of the Kohanim united ancient law with modern technology.”

Are There Analogues of the “Bridge of the Kohanim” in the World?

Yes, similar solutions exist, but all are much smaller in scale:

• Ohel in New York (USA). Here lie the two last Lubavitcher Rebbes — Yosef Yitzchak and Menachem Mendel Schneerson. A special passage and wall were built for Kohanim so they could approach the Tziyun while maintaining ritual purity. Hundreds of thousands of pilgrims visit annually.
• Uman, Ukraine. At the grave of Rabbi Nachman of Breslov, reconstruction worth more than $2 million is underway. The project includes separate zones for Kohanim, prayer rooms, and upgraded facilities for pilgrims.
• Cemeteries in the US and Israel. Many are designed with special pathways and zones so that Kohanim can keep a safe distance (about 8–10 feet) from graves.
• Meron, Israel. At the grave of Rabbi Shimon bar Yochai, there once was a metal walkway allowing Kohanim to pass above burial areas.

But none of these projects compares in scale to Hadiach.

Final Summary

The “Bridge of the Kohanim” in Hadiach is not only an engineering structure. It became a spiritual symbol proving that even the strictest religious laws can be observed without denying people access to their holy sites. Moreover, according to organizers, this is the largest project of its kind in Ukraine and probably in all of Europe, underscoring its exceptional importance.

FAQ: in simple words

What is the “Bridge of the Kohanim”?

It is a bridge almost 200 meters long, built above the cemetery in Hadiach. It leads to the grave of Rabbi Shneur Zalman and allows the Kohanim to reach it without breaking the prohibition.

Who are the Kohanim?

They are descendants of the ancient Jewish priests from the family of Aaron. Their status is inherited and comes with special duties and restrictions.

Who was the Alter Rebbe?

Shneur Zalman of Liadi (1745–1812) — rabbi, philosopher, founder of the Chabad movement, and author of the book “Tanya.” His grave in Hadiach became a shrine for Jews around the world.

Who built the bridge and with what funds?

The project was carried out by the Federation of Jewish Communities of Ukraine with the support of philanthropists and architects from different countries.

Why is this important for Israel and the diaspora?

Because the bridge symbolizes the living connection between Ukraine and Israel and strengthens Jewish identity worldwide.

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