115
YUD TES KISLEV II
THE LIBERATION
OF THE ALTER REBBE
THE ROSH HASHANAH
OF CHASSIDUS
The festival on which
“Our soul’s illumination and vitality
were given to us.... It is our duty,
on this day, to awaken our hearts....”
Hayom Yom, Yud Tes Kislev
116 A D A Y T O R E C A L L , A D A Y T O R E M E M B E R
When the Alter Rebbe was in prison, he was visited by
the Baal Shem Tov and the Mezritcher Maggid, and asked
them, “Why am I being punished so severely?”
They answered, “Because
Chassidus in abundance.”1
you
are
publicizing
The Alter Rebbe then asked, “Should I discontinue this
practice [of publicizing Chassidus] after I am released?”
And they replied, “On the contrary; not only should
you not stop, but you should publicize it even more than
before.”
The Rebbe Rashab said: Although it is difficult to
establish exactly when Chassidus was taught in a way that
everyone could understand it, it is reasonable to say that it
began after the Alter Rebbe was released from his
imprisonment in Petersburg.2
1.
2.
As this was two years after he published the Tanya. See The Tanya: Its Story and
History, Rabbi Sholom DovBer Avtzon, 1991.
This is also the meaning in reference to the Alter Rebbe’s maamarim if they were said
“before Petersburg” and “after Petersburg.” If one compares the Alter Rebbe’s
maamarim on the same topic before and after his imprisonment, it will be much easier
to understand the latter, for it was said with greater elaboration and explanation.
YUD TES KISLEV II
117
U
nder the leadership of the Maggid, Chassidus not only
became firmly entrenched with the establishment of
three more Chassidic centers,3 but began to blossom with the
acceptance of Chassidic rabbis as rabbis of many nonChassidic communities, most notably the brothers HaRav
Shmuel Shmelka and HaRav Pinchas Horowitz in the
German cities of Nikolsburg and Frankfurt respectively.
Nevertheless, people were cautious about letting it be known
that they had joined the new movement4 as they feared that
the misnagdim would make their lives very unpleasant.
As we see, the Alter Rebbe himself was affected from the
very beginning by this bitter opposition to Chassidus. When
he returned from Mezeritch, his father-in-law demanded that
the Alter Rebbe give a get (divorce) to his wife (his father-inlaw’s daughter). When Rebbetzin Sterna told her father she
didn’t want a divorce, he became very upset, and although he
was very wealthy, he refused to give them any financial
assistance, even for basic necessities.5 A short time later, the
Alter Rebbe accepted the position of being the Maggid of
Liozna and settled there.
In 5537 (zWke,-1777), four years after the Maggid’s
histalkus, HaRav Menachem Mendel Horodoker and many
other chassidim, unable to bear the constant persecution of
3.
4.
5.
They are: Lubavitch led by Reb Yissacher Ber; Karlin led by Reb Aharon; and
Horodok led by Reb Menachem Mendel.
It is said that on Chol HaMoed, when chassidim don’t don tefillin and misnagdim
do, Rav Pinchas donned tefillin without any parshios in them in order to keep the
peace.
There is the story that one Friday night his father-in-law hid all the wine as a
punishment to the Alter Rebbe, since the Alter Rebbe would finish davening
very late. Not finding any wine, the Alter Rebbe was forced to make Kiddush on
very strong vodka. Only thanks to the leftover kasha that he found, which
would be his meal, was the Alter Rebbe not affected. From then on the Alter
Rebbe would eat kasha on motzo’ei Shabbos.
After the Alter Rebbe became famous, his mother-in-law asked him to return
with the promise to support him wholeheartedly; however, the Alter Rebbe
declined saying that while a child receives everything in his mother’s womb,
once it leaves it doesn’t wish to return.
118 A D A Y T O R E C A L L , A D A Y T O R E M E M B E R
the misnagdim,6 left Russia and moved to Eretz Yisroel. The
Alter Rebbe originally joined them, but in the middle of the
trip, while in the city of Mohilov7 after a week-long
discussion with HaRav M. M. Horodoker, the Alter Rebbe
resolved to return and spread the teachings of Chassidus in
the area inhabited by its greatest opponents.
In the year 5541 (twwne,-1781) (eight years after the
histalkus of the Maggid), the misnagdim issued a new letter,
reaffirming their ban of 5532 (cWke,-1772)8 forbidding interaction with chassidim, and exhorted people to do everything
in their power to stop the growth of Chassidus.
This resulted in some chassidim being physically beaten,9
and some parents even mourned and sat shiva for their children whom they considered “lost.”
To counter this,10 the Alter Rebbe instructed about twenty
gifted students to travel anonymously throughout the entire
region and, as was the custom of travelling maggidim, to
deliver scholarly lectures intermingled with words of ethics,
in different cities. After enthralling the audience with their
brilliance, they spoke forcefully that since there are many
severe accusations against the chassidim, they believe that
the Chassidic leaders should be called to task to answer these
accusations.
6.
7.
8.
9.
10.
HaRav Menachem Mendel Horodoker and the Alter Rebbe once traveled to
Vilna hoping to be able to discuss their differences with the Vilna Gaon and
peace would reign in Israel. However, the Vilna Gaon refused to see them.
It is not clear in which year they attempted this meeting. However,
according to the personal account of Rav Boruch Mordechai of Babroisk, it was
around 5532 (cWke,-1772). See Sefer HaToldos of the Alter Rebbe p. 474.
In Mohilov, the Alter Rebbe’s greatness was revealed to all when he paskened
that the suspected kesomim of a certain lady were in truth the blood of a bird
and that she was pure. A short while later, a woman admited that out of
jealousy, she constantly placed the bird’s blood on the woman’s garments.
See the beginning of the previous essay, Yud Tes Kislev I.
They even decreed and actually killed four chassidim from Shvintzian. Sefer
HaToldos of the Alter Rebbe, p. 487.
The Alter Rebbe differed with some of his colleagues who came to him with the
request to answer the ban with a ban of their own. (Sefer HaToldos of the Alter
Rebbe p. 390.) See essay on Yud Tes Kislev I, the histalkus of the Maggid on pp.
107-108.
YUD TES KISLEV II
119
The populace11 thought that this was an ingenious way of
shaming the Chassidic leaders, thus showing everyone the
fallacy of joining the movement. They decided it should be
held in one of the fortresses of opposition, the city of Minsk.
After the public debate12 in Minsk (in 5543 [dwwne,-1783])
between the Alter Rebbe and three of his greatest
opponents,13 the scene changed entirely.14 Many talmidei
chochamim from very prominent families began to cling
openly to the Alter Rebbe, especially since Reb Zemel, one of
his debaters, declared that the Beis Din was wrong in their
harsh decision against the chassidim and that he now
realized that the many accusations against chassidim in
general and the Alter Rebbe in particular were completely
unfounded. Two of those who joined him and became two of
11.
12.
13.
14.
The leaders of the misnagdim were against having a debate, as many of them
were aware of the truth. Only after immense pressure from the populace and
the Vilna Gaon’s decision that they must be willing to debate did they agree to
it.
The Alter Rebbe had many previous debates, proving the integrity of Chassidus.
His first debate was in Vitebsk right after he returned from his year and half of
learning in Mezeritch and becoming a disciple of the Maggid.
The three are Rabbis Zemel, Shimon and Tzelka.
On the first day of the debate, the Alter Rebbe immediately answered all their
scholarly questions, and then, as originally agreed upon, posed his own. His
debaters requested that they be given some time to answer it, and on the
following day they said, “We will now begin the second phase of the debate, as
we still have to find an adequate answer.” The Alter Rebbe protested, saying
that the agreement was that only after his debaters answered his questions,
would he have to explain the new ways of Chassidus.
The Alter Rebbe continued, “However, being that they are unable to answer
[my questions], even after considering them for many hours, I will now repeat
the answer that I heard from my illustrious Rebbe, the Maggid, who answered
these very questions immediately after I posed them to him. The assembled
were utterly amazed at how the Alter Rebbe presented the answer in such a
clear way that everyone could understand it, while the venerable scholars
couldn’t give any answer at all.
However, “the Beis Din then decreed that chassidim are against Halachah,
which to many was extremely baffling since they all saw the greatness of the
Alter Rebbe not only in his Torah knowledge but also in his davening. They also
did not understand the Beis Din’s explanation, that since the Alter Rebbe refuses
to continue the debate, it is a proof that he can not answer the innovations of
chassidim, especially since after repeating the Maggid’s answer he explained
the basic philosophy of Chassidus.
120 A D A Y T O R E C A L L , A D A Y T O R E M E M B E R
his greatest disciples were Rabbi Pinchas Schick,15 son of the
chief Rabbi of Shklov, and HaRav Yitzchok Isaac Homiler, a
nephew of Reb Zemel.
On Rosh HaShanah 5550 (bWe,-1789), the Alter Rebbe
began saying the maamarim (chapters) of the Tanya for a
second time,16 thus firmly establishing his philosophy of
teaching Chassidus to all in a manner that they could
understand.
This caused the opposition to intensify their battle against
him. But this time, in addition to the misnagdim, there were
also some of the Maggid’s disciples who felt that he was
teaching and publicizing Chassidus to those who were
incapable of comprehending it.
This turmoil climaxed on Shavuos 5552 (cWbe,-1792)
when the Alter Rebbe fainted in the middle of the farbrengen,
and shortly afterwards on Tzom Gedalia of the following year,
his daughter Rebbetzin Devorah Leah was nistalek after
giving her life in exchange for her father’s.17
In 5754 (swwbe,-1794) the gaon Rabbi Chanoch Henach
Schick, chief Rabbi of the Shklov Rabbinical Court, mistook
his son’s handwritten copy of the Alter Rebbe’s Hilchos
Talmud Torah as his son’s own scholarly dissertation and
wrote an approbation for it. It was published anonymously18
and the first edition of 4,000 copies was immediately sold out.
That year alone it was reprinted twice more. When the Vilna
Gaon saw it, he said in its praise that “...only a true gaon —
Talmudic scholar — could write such a sefer.”
15.
Chassidim called him Reb Pinchas Reizes. We should also note that while his
father remained in the opposition, he ruled that his family should not sit shiva.
The complete story of the debate is printed in Early Chassidic Personalities — Reb
Pinchas Reizes, pp. 46-50.
16. See The Tanya: Its Story and History, ch. IV.
17. See essay on Chof Tes Elul, on pp. 187-190.
18. His son, Reb Pinchas, agreed to allow him to publish it, as long as it was
published anonymously. His father thought it was out of his son’s humility, but
in truth it was because he wasn’t the true author.
YUD TES KISLEV II
121
A year later, when Rabbi Schick realized that what he had
just endorsed and published was a copy of what had been
written by the Alter Rebbe, he was upset with himself for
unwittingly publicizing the greatness of the leader of the
chassidim. Many misnagdim were furious, claiming that the
chassidim did this intentionally in yet another attempt to
attract thousands more to the Alter Rebbe.19
At the same time, the kuntreisim (handwritten copies of
chapters of the Tanya) of the Alter Rebbe were becoming
increasingly popular, and the misnagdim did not know how to
control the growing acceptance of Chassidus. To discredit the
Alter Rebbe, some misnagdim20 reprinted parts of the
kuntreisim of Tanya and intentionally changed some words to
give the subject the wrong meaning. When the Alter Rebbe
became aware of this forgery, he decided to print the Tanya
as a complete sefer21 so that everyone would know exactly
what he really wrote. The first copy was given to the Alter
Rebbe on Chof Kislev 5557 (zWbe,-December 1796).
By this time, it was twenty years since the Alter Rebbe
became Nassi, and Chassidic communities were entrenched
all over — they even had a few votes in the Vilna community
council.22 In addition, many prominent talmidei chochamim,
including Rabbi Chaim Volozhin, a disciple of the Vilna
Gaon, realized that the Chassidic movement was authentic
and not a follow-up of any false movements as they had
previously suspected.
19.
This followed the chassidim’s widespread public notice explaining how the
Alter Rebbe’s intense efforts were instrumental in abolishing the evil intentions
of the Minister Derchavin, a close confidante of the Czar, who tried and almost
succeeded in expelling Jews from the capital of Russia, and forbidding them
from practicing many trades.
Tens of thousands of Jews then became the Alter Rebbe’s chassidim.
20. Not all misnagdim lowered themselves to forgery. Realizing that the populace
was thirsty for knowledge on how to serve Hashem, the Rabbonim of Shklov
reprinted a few thousand copies of the sefer Lekach Tov and distributed them free
of charge.
21. See The Tanya: Its Story and History, ch. II.
22. The most prominent chassid in Vilna was Reb Meir Rafaels.
122 A D A Y T O R E C A L L , A D A Y T O R E M E M B E R
On Sunday, the second day of Chol HaMoed Sukkos 5558
(jwwbe,-1797), the Vilna Gaon was nistalek. This should have
brought an end to the war against chassidim. However, some
zealous23 opponents convinced themselves that it was the
wish of the Vilna Gaon to eradicate the Chassidic movement
once and for all. Realizing that they could not defeat the Alter
Rebbe by demeaning him in the Jewish community, they
decided to stop the expansion of the Chassidic movement by
disgracing the Alter Rebbe in the eyes of the Russian
government.24
On the fourth of Sivan 5558 (jWbe,, May 8, 1798), false
accusations against the Alter Rebbe were sent to the Russian
government in Petersburg, the major accusation being that
the Alter Rebbe wanted to overthrow the Czar. They claimed
he was collaborating with the enemy25 and that the money he
was “officially” collecting for the needy of Eretz Israel was
really being sent to help the Ottoman (Turkish) Empire,
(which then included Eretz Yisroel).
In addition, they translated the part of Tanya26 which
states that Malchus (kingdom and rulership) is the least significant of the ten Sefiros. They claimed that in this, the Alter
Rebbe was implying that it is not necessary to respect the
Czar or the government.
23.
Since it was Chol HaMoed Sukkos, some chassidim were farbrenging in their
sukkah, not knowing that the Vilna Gaon had passed away. The misnagdim
claimed that the chassidim were rejoicing over the Gaon’s passing, thus
arousing the ire of his disciples.
It should be noted that the leader of this whole campaign in Vilna against
chassidim was Yosef Peseles, a rich maskil, who did this because he knew that
the Alter Rebbe was the one stopping the maskilim’s wishes to spread their
ideology throughout Russia. The maskilim are the forerunners of today’s Reform
Movement.
24. They started by convincing the German and French, the main instructors of the
Russian nobility, that chassidim were harmful people. They in turn would
speak to the poritizim against the chassidim. The chassidim who dealt with the
nobility noted that their attitude toward them had indeed changed.
25. In Kerem Chabad, vol. IV, where copies of some of the original documents of the
accusations against the Alter Rebbe and his responses have been printed, it
mentions Turkey only once and mentions Napolean, who was then fighting in
Egypt, as the one with whom the Alter Rebbe was collaborating.
26. Mentioned throughout the Tanya.
YUD TES KISLEV II
123
They proceeded to try to prove it by showing that the
Alter Rebbe had total disregard for authority, as seen by the
fact that he introduced new customs into the Jewish religion
and changed some of the wording of the Siddur. In essence,
they claimed he made a new religion.27
In total, the misnagdim presented 22 questions and accusations against the Alter Rebbe, the most serious accusation
being treason — plotting to overthrow the government.
Upon receipt of the accusations, and being that the political situation was very unstable, the government sent its police and a high-ranking officer to arrest the Alter Rebbe. To
everyone’s suprise and anguish, in middle of Chol HaMoed
Sukkos 5559 (ywwbe,-1798), officers suddenly arrived in
Liadi.
In addition, fearing that the Alter Rebbe was leading a
rebellion, they weren’t interested in arresting only the Alter
Rebbe. They also decided to arrest28 thirty of his closest
chassidim29 and associates, including some fellow disciples of
27.
The Czar, out of fear of a rebellion, decreed that no one was allowed to create a
new movement, fearing that the adherents would be influenced not to obey the
Czar. The misnagdim hoped that the Czar would consider Chassidus to be such a
movement.
Indeed, in one of the letters in Kerem Chabad, vol. IV, the prosecuter of
Vitebsk informed the Czar that while he sees nothing illegal in the actions of the
Alter Rebbe, the blind following that chassidim have for him is conducive to an
uprising and he should be banished for that reason.
Chassidim say that the Czar’s advisors also told him that they see that the
Alter Rebbe wishes to attain a certain high level. To the Czar this confirmed his
suspicion that the Alter Rebbe wished to be king.
The Alter Rebbe answered that the Czar’s advisors were correct in their
observation; however, the high level he wishes to attain is to be united with
G-dliness.
28. The provincial governor who was instructed to investigate these charges wrote
that the accuser used a fictitious name — Hirsch ben David — and that his other
accusation which was against the police was a total lie. This should have proven
the Alter Rebbe’s innocence before he was arrested. However, the fear of a
rebellion was so strong that the Alter Rebbe was not only arrested anyway, but
in a harsh manner.
29. Most were immediately arrested, but the officers arrested Reb Aharon
Starishele later. The names of all the arrested are listed in Kerem Chabad, vol. IV,
pp. 35-39.
124 A D A Y T O R E C A L L , A D A Y T O R E M E M B E R
the Maggid who were admorim30 (Rebbes) in their own cities.
However, only the Alter Rebbe was to be brought to the
capital, while the remainder were held in Vilna or elsewhere.
Based on the outcome of his investigation, they would decide
the fate of the others.
When the Alter Rebbe heard that the officers had arrived
to arrest him, he escaped through a back door in order to give
himself time to consider his strategy.31 He decided that if they
came back to arrest him, he would not resist.32 Seeing that it
was in the middle of a Jewish holiday and not knowing
where the Alter Rebbe was, the highest ranking officer left
the city but left some officers behind.
In the meantime, the Alter Rebbe wrote a letter
instructing the chassidim to have faith in Hashem that all
would be well. He also warned them not to fight back against
his opponents no matter what, and instructed his brother-inlaw Reb Yisroel to travel immediately to Petersburg.33
On Thursday morning, Isru Chag (the day after Yom Tov),
the highest officer returned with the heavily guarded “black
30.
There is a question as to which ones were arrested. Some say it was Rav Asher
of Stolin and the Rav of Amdor.
31. It is said that the Alter Rebbe discussed it with Reb Shmuel Munkes. After
relating a story to the Alter Rebbe, Reb Shmuel said, “Go. If you are truly a
Rebbe, nothing will happen to you, and if not [...] who gave you the right to
take away worldly enjoyment from tens of thousands of Jews?!” See Early
Chassid Personalities — Reb Shmuel Munkis, pp. 23-26.
32. As we see from the incident with the wagon (which will be mentioned shortly),
had the Alter Rebbe not wanted to go, they would not have been able to force
him. So too with the entire arrest, it was only with the agreement of the Alter
Rebbe.
Chassidim relate that Reb Levi Yitzchok of Berditchev said to the Alter
Rebbe, “Had I been imprisoned, I would have prayed to Hashem that the
prison walls should part and I would have walked out.”
The Alter Rebbe replied, “That would have shown that Chassidus is higher —
above the physical world. By staying in prison and having the Senate declare
my innocence, it proves that Chassidus can be revealed in this world and is not
removed from it.”
33. He also sent a messenger to Rav Levi Yitzchok of Berditchev to pray on his
behalf.
YUD TES KISLEV II
125
carriage” used for prisoners guilty of treason, and he took the
Alter Rebbe to Petersburg.34
Immediately after the Alter Rebbe was arrested,
chassidim came together to see what could be done to save
the Alter Rebbe and what had to be done to continue the
Alter Rebbe’s holy work.35
The following day, Friday, six hours before Shabbos, the
Alter Rebbe requested that they stop traveling. When the
officer refused, the carriage axles broke. As soon as the axles
were repaired, one of the horses pulling the carriage fell over
and died. Undaunted, the officer obtained another horse, but
now the horses were unable to pull the carriage.36
By now the officer finally realized that all this was no
mere coincidence and asked the Alter Rebbe for permission
to travel to the closest town. The Alter Rebbe refused, but
agreed that they could move the carriage off the road. They
spent the entire Shabbos under a tree37 on the side of the road.
On the eighth of Cheshvan, October 7th, the Alter Rebbe
arrived in Petersburg and was immediately taken to the
Senate for questioning.
There are many wondrous stories38 about incidents that
occurred while the Alter Rebbe was imprisoned. They all
34. Found on his desk was a note in which the Alter Rebbe had written the first
words of the possuk: “Officials pursued me without cause.” (Tehillim 119:161).
35. They made many regulations on how the chassidim should conduct themselves
until the Alter Rebbe gained his freedom.
36. There is a similar story with a rowboat. Only after the attendant saw that the
Alter Rebbe had the power of stopping the boat on his own, did he accede to the
Alter Rebbe’s request to stop the boat in order that the Alter Rebbe be able to
recite Kiddush Levana.
However, before stopping the boat, he asked the Alter Rebbe for a written
blessing, which he received and kept under a thick piece of glass for all to see.
The entire story is printed at the end of this chapter.
37. For many years, chassidim living in Nevel were able to point out that place,
since that tree stood out. For while all trees around it were barren, it blossomed.
38. However, at the same time, in “The Story of Rav Zalman” (reprinted in Kerem
Chabad, vol. IV), there are many stories in which one sees that most of them are
a stretch of the author’s imagination. Therefore the Frierdiker Rebbe said one
has to be extremely careful to repeat stories only from reliable sources.
126 A D A Y T O R E C A L L , A D A Y T O R E M E M B E R
proved to the Russian government that the Alter Rebbe was a
saintly person who was in no way guilty of any of the
charges against him.
The following is one such episode:
While sitting in prison, the Alter Rebbe was visited by a
high-ranking government official who was well learned and
possessed some Torah knowledge. The official asked the
Alter Rebbe, “In addition to Rashi’s explanation, what is a
deeper meaning of the possuk,39 vfht uk rnthu ost kt wv trehu
— where Hashem called out to Adam, ‘Where are you?’ How
is it possible that Hashem should not know where Adam
was?”
The Alter Rebbe asked him, “Do you believe that Torah is
eternal and applies at all times and to each and every
person?” The officer replied, “Yes, I believe this.”
The Alter Rebbe explained, “The Torah verse is telling us
that at all times Hashem calls each and every person and says
to him: ‘Where are you in the world? What have you
accomplished until now?’”40
Speaking directly to the officer he continued, “You have
already lived so and so many years and what have you
accomplished in that time?” The official was very impressed
with the profundity of the explanation and stunned by the
fact that the number of years the Alter Rebbe mentioned was
In Sefer HaZichronos, vol. 3, p. 87, it is stated that some of these untrue stories
were publicized by the government in order to deter chassidim from trying to
ascertain the whereabouts of the Alter Rebbe, as they were fearful that he was
the leader of a revolutionary army.
39. Bereishis 3:9.
40. The Rebbeim mentioned that this question and answer saved the Alter Rebbe’s
life. At that time in prison, the Alter Rebbe was cleaving to G-dliness on such a
level that there was the possibility that his soul would leave his body in order to
connect itself with its Source.
However, after answering the question “Did you accomplish and fulfill your
soul’s mission?” the Alter Rebbe realized that he, too, must remain in this world
and fulfill his mission.
YUD TES KISLEV II
127
exactly his age. Afterwards, this official spoke highly of the
Alter Rebbe before the Czar.41
While the Alter Rebbe was imprisoned, the chassidim did
everything in their power to help him and found out his
whereabouts through the following series of events:42
The Alter Rebbe refused to eat the prison’s non-kosher
food. The warden thought that he was trying to commit
suicide, chas v’shalom, and tried to force-feed him. The
abovementioned high official was passing through the prison
and saw what was happening. He told the warden that he
would try to convince the prisoner to eat.
He told the Alter Rebbe that it was possible he would be
freed, but if he commits suicide he will not only lose his life
but also his Olam HaBah — his life in the World to Come! The
41. Chassidim say that the Czar, wishing to see firsthand if everything said about
the Alter Rebbe was true, dressed up as a regular prison warden and visited the
Alter Rebbe. However, as soon as he entered the room, the Alter Rebbe arose
and acknowledged him as the Czar.
Explaining that he felt in his presence a fear which he did not feel with any
of the other officers, he realized that he must be the Czar.
This is similar to one of the answers the Alter Rebbe gave about a king. Since
a king receives his powers from Hashem, if a person rebels against the king, in
essence he is rebelling against Hashem. See essay on Yud Kislev (p. 79) where
the Mitteler Rebbe expounds on this concept.
42. The abovementioned official asked the Alter Rebbe if there was some favor he
could do for him. The Alter Rebbe asked that he please inform his family that he
was alive.
The official said, “Being that your accusers are also Jewish, how do I know
who to tell?”
The Alter Rebbe answered, “My brother-in-law is wearing these clothing
[which are noticeably different than those of the people of Petersburg]. Tell
him.”
Meeting Reb Yisroel, the official asked his name. Being that Reb Yisroel
borrowed a passport, he gave a fake name. The official said, “I believe you are
lying.”
The following day he met him again, but this time Reb Yisroel understood
that the Alter Rebbe was probably trying to send a message, and he gave his
real name.
The officer slowed down and Reb Yisroel followed. After the officer entered
his house, he dropped a paper out of a window for Reb Yisroel to pick up, with
the phrase of Shema Yisroel written on it by the Alter Rebbe.
In Reshimos #171, p. 13, it is written that the officer gave it to Reb. Mordechai
when he returned the eingemachts.
128 A D A Y T O R E C A L L , A D A Y T O R E M E M B E R
Alter Rebbe answered him, “[The reason] I am not eating [is]
because this food is not kosher. If you personally will arrange
for kosher food to be brought to me, I will eat it. However,
since I am weak from not eating, I am only able to eat
eingemachts” (a dish of radishes marinated in honey).
The official was friendly with Reb Mordechai Liepler, a
chassid of the Alter Rebbe who lived in Petersburg, and told
him that he needed food for a Jewish prisoner without
revealing to him the identity of the prisoner. The chassid,
wanting to know who the prisoner was, wrote a note and
concealed it in the food.
When the Alter Rebbe received the food and found the
note, he was able to correspond secretly with the chassid by
putting a note under the leftover food. He wrote, “Send a
messenger immediately to Vilna,” but gave no further instructions.
Upon arrival in Vilna, the messenger43 realized that he
had been sent there to insure that the transcripts of the Alter
Rebbe’s response to the Russian Senate were not falsified.
Since the Alter Rebbe answered the 22 questions44 and
accusations in Hebrew, it was necessary for the government
43.
According to some accounts, the messenger specified by the Alter Rebbe was a
relative of the Vilna Gaon (according to some his name was Leib Yanovitch).
After speaking brazenly against chassidim and their leader, he got his family to
believe that he had nothing to do with the chassidim, and when they heard that
he came at this time to collect money for his daughter’s wedding, they took him
into the Gaon’s Beis Hamidrash. Outwardly showing no interest in the discussion
about chassidim, he was able to hear all their plans.
We should note that although this was after the histalkus of the Gaon, the
leaders of the misnagdim nevertheless used his Beis Hamidrash as a meeting
place.
44. This is taken from the Beis Rebbe where the author mentions that the questions
were related to the changes that the Alter Rebbe instituted, including the nusach
of the davening, the new way that the knives for shechita be prepared, davening at
length, and the Chassidic explanations that he gives.
However in the documents that we now have (reprinted in Kerem Chabad,
vol. IV) there are twenty-three paragraphs in which the Alter Rebbe explains
only two of the above points: why chassidim daven at length and what concepts
he speaks of on various occasions. Concerning the first two charges mentioned
YUD TES KISLEV II
129
to have them translated into Russian. One of the official
government translators was a resident of Vilna, which was
the main city of the misnagdim.45
Were it not for the alertness of the chassid who was sent
to Vilna by the Alter Rebbe, the misnagdim would have
convinced the translator that it was a mitzvah to alter the
Alter Rebbe’s responses.46
* * *
During the Alter Rebbe’s imprisonment, he would recite
the Tehillim as divided by the days of the week in addition to
the Tehillim recited for the day of the month.
On Tuesday of Parshas Vayeishev, on Yud Tes (the 19th of)
Kislev — ukxf ywwh, when he started saying the possuk padah
b’shalom nafshi, in chapter 55, he was informed that he was
found innocent of all charges and was being released.
As a service, the officials asked him where he would like
to be taken. He told them his desire was to go to the home of
Reb Mordechai Liepler. The driver, not knowing that Reb
in the Beis Rebbe, we don’t see any reference to them in the official documents
available to us.
Also, the accuracy of this abovementioned story must be questioned, since in
the Czar’s decision, he writes that the letters should be sent, “and they should
be translated in secrecy.”
However, since the Alter Rebbe was in jail for a lengthy time after he wrote
his answer to the main accusations, it is plausible to say that the Senate used the
opportunity to question him on additional points and thoughts.
Indeed the Frierdiker Rebbe writes in Kitzurim v’Ha’aros, p. 122, that the last
12-13 days were the most difficult for the Alter Rebbe, for on those days he was
asked to explain what is a Jew and what is his connection to Hashem, etc. These
questions and answers aren’t mentioned at all in the official documents.
We also know of the interrogation in the middle of the night when the Alter
Rebbe requested the warden to stop the boat for Kiddush Levana. This all shows
there were additional questions.
45. This was in addition to the many questions that they had about his writings and
his personal spiritual behavior, to which the Alter Rebbe answered orally.
46. Although in the Beis Rebbe it is written that the translator refused on his own to
falsify the documents saying that as there is another translator, it would be
noticeable that he didn’t translate it correctly, etc. However, we must say that
the messenger’s presence helped persuade him to translate it honestly,
otherwise, why would the Alter Rebbe have sent him?
130 A D A Y T O R E C A L L , A D A Y T O R E M E M B E R
Mordechai lived upstairs, brought him to the apartment on
the lower level. The occupant of this apartment was an
opponent of the Alter Rebbe, and was astonished to see him
arrive at his door, yet he invited him in.
After serving the Alter Rebbe tea, the man began to
degrade chassidim in general and the Alter Rebbe in particular. “What was wrong with Yiddishkeit until now?” he
screamed. “Why did you decide to make changes?” For three
hours he continued to aggravate the Alter Rebbe with his
rantings. The chassidim were upstairs with Reb Mordechai
awaiting the Alter Rebbe. They worried that perhaps, G-d
forbid, something had happened to the Alter Rebbe at the last
moment.
Thinking that the neighbor downstairs may have some
information, they went to his door and were astounded when
they heard him shouting, “Why did you change na’aritzcha to
kesser?” With this, they realized that the Alter Rebbe was
there.
They knocked loudly on the door, and the misnagid
opened up and said, “Here is your Rebbe. Take him.” In
order that the host not be shamed, the Alter Rebbe drank his
cup of tea, recited the after blessing, and then went upstairs.
The Alter Rebbe remarked, “In those three hours I suffered
more than in the fifty-three days that I was imprisoned.”
Therefore, although the Alter Rebbe was officially
released on Yud Tes Kislev, his actual freedom started three
hours later (after nightfall) on Chof Kislev.
* * *
The Alter Rebbe’s fifty-three days of imprisonment correspond to the fifty-three chapters of the Alter Rebbe’s
Likkutei Amarim (Tanya). As the Rebbe the Tzemach Tzedek
explains, the Alter Rebbe was ready to accept any
punishment as long as he was able to publicize G-dliness
throughout the world.
YUD TES KISLEV II
131
While the Alter Rebbe was in prison, he was visited by
the Baal Shem Tov and the Maggid (despite the fact that they
had passed away many years earlier). In response to his
question as to why he is suffering so, they replied that it is
because he is spreading too much Chassidus.
The Alter Rebbe then asked, “When I gain my freedom,
should I discontinue this practice of spreading Chassidus?”
The Baal Shem Tov and the Maggid answered, ”No! On
the contrary, once you are freed, you should teach it even
more than before.”
For this reason, Yud Tes Kislev is called the Rosh
Hashanah of Chassidus because after his liberation, the Alter
Rebbe began explaining Chassidus in a way that everyone
could understand it.
Chassidim thought that the celebration of Yud Tes Kislev
should include retelling the entire story as all Yidden do on
Purim. To that end they prepared a draft of Megillas Yud Tes
Kislev to be shown to the Alter Rebbe. However the Alter
Rebbe did not allow them to make one and stated: “This day
will be established as a permanent festive day amongst Jews,
and through it the name of Hashem will be sanctified, and
thousands of Jews will be aroused to true repentance and
service to Hashem.”47
47. In 5696 (uWmr,-1935) the Frierdiker Rebbe wrote that since this custom of
retelling the entire story was weakening, he was therefore publishing a Megillas
Yud Tes Kislev, with the request that it be read at all gatherings and farbrengens
commemorating the Alter Rebbe’s release.
Another reason why the Alter Rebbe did not allow this is that he was afraid
it might add tension to the already strained relationship between the chassidim
and misnagdim at that time. Indeed, on the day the Alter Rebbe was arrested, he
wrote a letter admonishing the chassidim not to take any action against the
misnagdim. When he was freed, he again warned them not to gloat, hoping that
perhaps there would finally be peace between them.
Fulfilling the Alter Rebbe’s request, this Megillah wasn’t published;
nevertheless, every year on Yud Tes Kislev, chassidim would retell the entire
story. The Mitteler Rebbe’s son Rav Nochum would say the part of the arrest in
a sad tune, and then his voice would rise in joy and jubilation when he
recounted the details of the liberation.
132 A D A Y T O R E C A L L , A D A Y T O R E M E M B E R
The following Yud Tes Kislev, chassidim gathered in the
Rebbe’s Beis HaMidrash to celebrate, and as Reb Issac Homiler
related, they were quite jubilant.
In the middle of the celebration, the Alter Rebbe’s
grandson the [Rebbe] the Tzemach Tzedek, who was then ten
years old, entered and banged on the bimah. He then cried
out, “Let us start saying the passages of Atah Hareisa, for after
all, isn’t today Simchas Torah?! After giving different people
the honor of reciting one of the seventeen passages of Atah
Hareisa, he picked up a Tanya and said in a Simchas Torahdike
tune, “We will now honor so and so with a ‘Sefer Torah’ for
the first Hakafah,” etc., and the dancing continued late into the
night.48
When the Alter Rebbe was informed of what transpired,
he derived much pleasure from this and blessed the Tzemach
Tzedek that he should merit to reveal the Oral Torah of
Chassidus. Yet the chassidim were perplexed as to why the
Alter Rebbe did not make a Seudas Hoda’ah as one who is
saved from a possible death penalty is obligated to do.
Perhaps the explanation can be found in what the Rebbe
the Tzemach Tzedek said in 5609 (1849-yWr,). “In 5559
(yWbe,-1798), [when I was nine years old,] as was my
custom, I stood under the Alter Rebbe’s tallis for tekios. [That
year] I saw that the Alter Rebbe would be in a severe
situation; however, I did not see the salvation, as the
salvation of that year was not a complete redemption.”
Indeed, two years later in 5561 (tWxe,-1800), once again
on Monday the second day of Chol HaMoed Sukkos, the Alter
Rebbe was visited by officials, requesting that he come to
Petersburg for questioning. He was to leave Liozna on
Monday, Isru Chag; however, this time he was allowed to
travel in a respectful manner, accompanied by two personal
attendants and three plain-clothed officials.
48. Sefer Kitzurim V’Ha’arus, p. 124.
YUD TES KISLEV II
133
His youngest son, Reb Moshe, requested that he be one of
those to accompany the Alter Rebbe, saying that he was
certain that he could free the Alter Rebbe from all accusations
as he is fluent in Russian and French and could argue for him
and explain to them all of his father’s teachings. The Alter
Rebbe took him along and allowed him to give additional
explanations.
On Friday, the 28th of Tishrei, the Alter Rebbe arrived in
Petersburg. He was greeted in a respectful manner by an
officer of the Interior Ministry and given a comfortable room
in which to stay.
During the next two months, the Alter Rebbe was
questioned more than twenty times. On the 27th of Kislev, the
third day of Chanukah,49 the Alter Rebbe was informed that
he was freed from all charges, but for the time being he
would have to remain in Petersburg.
This disturbed the Alter Rebbe greatly as he saw that the
government was considering mandating that he remain in
Petersburg.
A chassid acquainted with Prince Lubamirsky, a highlyrespected member of the Czar’s circle, told him of the
situation and pleaded that he intercede on the Rebbe’s behalf.
The Prince agreed on the condition that the Alter Rebbe settle
in one of his towns, Liadi or Dubrovna, noting that he would
supply all the lumber needed to build the houses for the Alter
Rebbe’s immediate family. The Alter Rebbe chose Liadi.
In Beis Rebbe50 there is a different version: When Czar
Pavil was assassinated, his son Alexander ascended the
throne. The first decree he signed exonerated the Alter Rebbe
from all charges.
On the 10th of Av the Alter Rebbe left Petersburg, and
four days later, Erev Shabbos Nachamu, he arrived in Liadi.
49. According to other versions, this happened two days later, on the fifth day of
Chanukah.
50. Chs. 35-37.
134 A D A Y T O R E C A L L , A D A Y T O R E M E M B E R
The first arrest was based on accusations that the Alter
Rebbe was trying to become king; in other words, it was
personal. The second accusation was against the teaching of
Chassidus. Therefore, after his second liberation, the Alter
Rebbe said his maamarim with much more explanation than
previously.
The following year, 5562 (cWxe,-1801) the Alter Rebbe
participated for the first time in the public festivities of Yud
Tes Kislev.
EPILOGUE
After his release (from the first arrest), the Alter Rebbe
wrote to his mechutan HaRav Levi Yitzchok of Berditchev that
Hashem made His greatness be known in the world to all the
officials. The Rebbe explained that this is the purpose of
Chassidus, that G-dliness should permeate the physical world
to the extent that physicality itself should recognize G-d’s
supremacy.
This is illustrated in an incident which occurred during
the Alter Rebbe’s imprisonment. One evening, when the
Alter Rebbe was being transported from the prison building,
which was on an island, to one of his interrogations, he asked
the warden to stop the boat so that he could stand up and
recite Kiddush Levana. The warden refused, and to his
bewilderment the boat stopped on its own.
The Alter Rebbe stood up, recited the first paragraph of
Kiddush Levana, and then sat down. The boat then began once
again to move. A few moments later, the Alter Rebbe again
asked the warden to stop the boat to enable him to finish
Kiddush Levana. This time the warden agreed; however, he
requested that the Alter Rebbe give him a blessing in writing.
One can ask, since the boat stopped on its own accord
when the Alter Rebbe requested it the first time, why did the
Alter Rebbe say the remainder only after the warden agreed
to stop it himself?
YUD TES KISLEV II
135
The Frierdiker Rebbe explains, the Alter Rebbe wanted to
accomplish that the entire world should be elevated to the
extent that even a non-Jew would voluntarily assist in the
fulfillment of Hashem’s commandment.
For this reason, the Rebbeim convey and explain the
loftiest concepts of Chassidus in a manner in which we can
comprehend even sublime levels of G-dliness. This will
inspire us to elevate ourselves and automatically influence
our surroundings to come closer to holiness.
As is traditional amongst chassidim to wish each other:
May we all be inscribed and sealed for a good year in the
study of Chassidus and in the ways of chassidim.
Gut Yom Tov!
Let us end with the conclusion that the Frierdiker Rebbe
wrote in Megillas Yud Tes Kislev:
“We, Chassidei Chabad, must remember that our great
Rebbe gave us all a holy inheritance, namely the teachings of
Chassidus and the great and holy gift of Chassidishe traits.
“The Alter Rebbe, together with all the Rebbeim and the
teachings of Chassidus, demand that all Chassidei Chabad be
as one family. Everyone should be interested in the other and
help him.
“In these extremely difficult times that we, Chassidei
Chabad, together with all Jews, are living through, it is
incumbent upon us to join as one, to strengthen our
observance and morale through the establishment of classes
to learn the holy maamarim of our holy Rebbeim.
“Their great merit should cause Hashem to have
compassion on us and send Moshiach speedily in our days.
Amen.”
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