Agudas Chasidei Chabad v. Russian Federation

466 F. Supp. 2d 6, 2006 U.S. Dist. LEXIS 87148, 2006 WL 3476236
CourtDistrict Court, District of Columbia
DecidedDecember 4, 2006
DocketCiv. Action 05-01548 (RCL)
StatusPublished
Cited by27 cases

This text of 466 F. Supp. 2d 6 (Agudas Chasidei Chabad v. Russian Federation) is published on Counsel Stack Legal Research, covering District Court, District of Columbia primary law. Counsel Stack provides free access to over 12 million legal documents including statutes, case law, regulations, and constitutions.

Bluebook
Agudas Chasidei Chabad v. Russian Federation, 466 F. Supp. 2d 6, 2006 U.S. Dist. LEXIS 87148, 2006 WL 3476236 (D.D.C. 2006).

Opinion

MEMORANDUM OPINION

LAMBERTH, District Judge.

The plaintiff, Agudas Chasidei Chabad of United States (“Chabad”), is a nonprofit religious corporation incorporated under the laws of the State of New York. On November 9, 2004, Chabad commenced this action in the United States District Court for the Central District of California against the Russian Federation and several Russian 1 state agencies (collectively “defendants”). 2 Chabad alleges that the defendants violated international law by illegally taking and continuing to hold an invaluable collection of Jewish religious books and manuscripts, a collection that Chabad claims to rightfully own. Chabad seeks declaratory and injunctive relief mandating the return of the collection and damages incurred because of the defendants’ violation of international law. The defendants moved to dismiss for lack of jurisdiction under the Foreign Sovereign Immunities Act (“FSIA”), 28 U.S.C. §§ 1602 et seq., under the act of state doctrine, and under the doctrine of forum non conveniens.

On July 14, 2005, the U.S. District Court for the Central District of California transferred the present case to this Court pursuant to 28 U.S.C. § 1406(a), declining to rule on the remaining issues raised in the motion to dismiss. (Order [Cal. 56] 3 to Transfer Action.) Adhering to this Court’s Order [2] of November 23, 3005, the parties filed supplemental briefs to address legal precedent in the District of Columbia Circuit. Now before this Court are: the defendants’ motion [Cal. 13] to dismiss, the plaintiffs opposition [Cal. 45] thereto, the defendants’ reply [Cal. 46], and the parties’ supplemental briefs [14; 15]. This Court heard oral argument on August 30, 2006. Upon consideration of the parties’ filings and oral arguments, the applicable law, and the entire record herein, this Court concludes that it has jurisdiction over some, but not all, of Chabad’s claims. Therefore, and in accordance with this Memorandum Opinion, this Court shall grant in part and deny in part the defendants’ motion to dismiss.

I. BACKGROUND

Long before Chabad was incorporated as a non-profit corporation under the laws of the State of New York, it was an organization of Jewish religious communities lo *11 cated worldwide, with origins in the Russian Empire. The United States District Court for the Eastern District of New York had the occasion to describe the history of Chasidic religious thought and of Chabad Chasidism, see Agudas Chasidei Chabad of United States v. Gourary, 650 F.Supp. 1463, 1464 (E.D.N.Y.1987), aff'd, 833 F.2d 431 (2d Cir.1987), which is useful for a fuller understanding of the issues before this Court:

Chasidism, the movement of Chasidim (literally, the “righteous”), was founded in the mid-18th Century in Eastern Europe by Rabbi Israel ben Eliezer, known as the Baal Shem Tov (“Master of the Good Name”). The teachings of the Baal Shem Tov emphasized the presence of God in all things, including the most mundane. The movement was in its origin intensely community oriented and centered on leaders, generally disciples of the Baal Shem Tov, who served as mediators between the Chasid, God and the society outside the community. The movement divided itself into several groups centered on individual leaders and local communities, one of which ivas Chabad Chasidism, which became known as Lubavitch Chasidism after the town in Russia in which the movement was centered in its early years.

Id. at 1464 n. 1 (emphasis added).

Rabbi Schneersohn ... was until his death the sixth in a line of rabbis who led a movement of Orthodox Jews known as Chabad Chasidism. Chabad is an acronym for the Hebrew words “cochma,” “bina” and “daas,” meaning wisdom, knowledge and understanding. As its name suggests, Chabad Chasidism has been considered as placing a greater emphasis on the intellect in the study of the Torah and the Kabbale than is the norm in Chasidism.
Chabad Chasidism was formed in 1775 by Rabbi Schneur Zalman, considered the first Lubavitcher Rebbe and known as the Alter Rebbe. The Alter Rebbe was a disciple of the successor of the Baal Shem Tov. The founder’s son and successor, Rabbi Dov Baer, who died in 1827 and was known as the Mittler Rebbe, settled in the Russian town of Lubavich and, hence, gave the movement its present name. The third leader of the group was the son-in-law of Dov Baer and the son of the daughter of Schneur Zalman. This Rebbe, known as the Tzemach Tzedek, after the title of his major written work, was Rabbi Men-ahem Mendel, who died in 1866. The fourth Lubavitcher Rebbe was the youngest son of Menahem Mendel, Rabbi Samuel Schneersohn, known as the Maharash. He was succeeded by his son, [the Fifth Rebbe] Rabbi Shalom Dov Baer, known as the Rashab, who died in 1920. The sixth Rebbe ... was the son of Rabbi Shalom Dov Baer and succeeded his father on his father’s death.

Id. at 1464 (emphasis added). The court noted that the “family relationship between the ... succeeding Lubavitcher Rebbes may explain why ... the distinction between property of the religious institutions of Chabad Chasidism and the personal property of the Rebbe is not a distinction which has had to be made with any regularity in the movement’s history.” Id.

At issue in this case are two distinct sets of property: the “Library” and the “Archive.” 4 The Library, the origins of which *12 date back to 1772, consists of more than 12,000 books and 381 manuscripts. (Id. ¶ 11(a).) It “was established, maintained and augmented by the first Five Chabad Rebbes....” (Id. ¶ 11(a).) The Archive is comprised of over 25,000 pages of Chabad Rebbes’ handwritten teachings, correspondence, and other records. (Id. ¶ 11(b).) The contents of the Archive passed down from Rebbe to Rebbe, and the Gourm-y court quoted testimony exemplifying its significance:

[T]he ksovim that are original manuscripts or manuscripts used by the Rebbe himself, assume a sanctity about them, that they are kind of the essential legacy. I would compare it to the crown jewels. It’s something concrete that is passed on in a symbolic way, and in a way incorporates in itself both the sanctity, the very presence, the very personality of the Rebbe himself.

650 F.Supp. at 1465. The term “Collection,” as used by the parties and in this memorandum, is primarily a term of convenience and refers to both the Library and the Archive.

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466 F. Supp. 2d 6, 2006 U.S. Dist. LEXIS 87148, 2006 WL 3476236, Counsel Stack Legal Research, https://law.counselstack.com/opinion/agudas-chasidei-chabad-v-russian-federation-dcd-2006.