Chapter Six

After the Alter Rebbe returned from his second arrest in St. Petersburg (1801) and settled in Liadi, he instituted a new system of expounding Chasidus. Previous discourses were generally succinct, and the bi’urim, or “elucidations,” were also of extreme brevity. Now he began delivering lengthy discourses with interpretations and super-interpretations. Frequently he delivered the same discourse with three or four “interpretations,” each uniquely profound in content.

This release of 1801 had even more far-reaching beneficial effects for Chasidus than did the release of 1798. Though only the first arrest involved prison, still the charges were more serious the second time. The charges in 1798 were leveled primarily against the Rebbe personally—his alleged ambitions of becoming a monarch over the Land of Israel, recruiting followers and raising funds toward this goal, plotting revolution, and so forth. In contrast, the charges in 1801 were aimed primarily against chasidic ideology.

In 1798 the Alter Rebbe allowed only intercessors and their aides to come to St. Petersburg. In 1801, however, he permitted all his chasidim to visit him, and from many communities, delegations came to inquire about the Rebbe’s welfare. Three weeks before his release from Taini Soviet1 in 1801 the chasidim learned that they had won a decisive victory and that the Rebbe’s release was imminent. Only due to the formality of royal authorization and consent of the Senate was there a delay.

In contrast to the imprisonment in the Petropavli2 fortress in 1798, the confinement in Taini Soviet was comfortable. Taini Soviet was more commodious than an ordinary prison, and much more pleasant than the Petropavli fortress. Since the Rebbe was recognized by the officials as an unusual personality, he was treated with utmost respect. He was permitted to have any books he desired, and to make his own arrangements for food.

One day the commandant of the prison told him that the verdict was favorable to Chasidus; the Rebbe himself was also exonerated and would be permitted to continue teaching Chasidus without interference by the Government. Until the Czar and the Senate would officially approve the verdict however, he would have to remain in Taini Soviet. Since he was legally free, guards would no longer be posted and visitors would have unimpeded access to him. An apartment with four spacious rooms was assigned for his use in the outer court, pending the clearance of his papers and his return home.

Immediately, the Rebbe moved to his new quarters, and within a few hours the chasidim learned of the developments. Messengers were sent to Liozna, the Rebbe’s home, and to all chasidic communities. One of the rooms was designated a synagogue, a Torah scroll was brought, and services were conducted regularly. Until his final release, the Rebbe lived just as in Liozna.

A great many wondrous stories have been recounted about that last period in Taini Soviet, but this is not the place for them, except to note that the Rebbe’s joy was unbounded. Every day he spent some time in a room large enough to easily accommodate 300 people, and he addressed his chasidim. The chasidim were surprised and amazed by this new practice. Some of them had known the Rebbe for twenty-five years and had never known him to designate a daily period to spend with chasidim. Besides, the content of his talks, and the stories he told, were extraordinary.

The Rebbe’s demeanor those days spent in the apartment at Taini Soviet, his narratives and talks, were permeated with unequaled happiness. His sheer joy could not be understood; it could only be felt. Some things cannot be grasped by the frigid mind; they can be perceived only by one with feeling, by a refined, warm heart. The Rebbe, the Tzemach Tzedek, Rabbi Menachem Mendel, in discussing this period with his son Rabbi Shmuel, said that the Rebbe’s conduct was like that of the Baal Toke’ah3 after sounding the shofar on Rosh Hashana. According to Kabbalah, the Baal Toke’ah is to return to his seat facing the congregation, each looking at the other. This mutual look of affection, symbolic of love and unity, counteracts any opposition to the Divine mercies elicited by the shofar blowing.4

“While in Taini Soviet,” the Tzemach Tzedek told his son, Rabbi Shmuel, “my grandfather was the intercessor for Divine mercies for chasidim and Chasidus. He alone was aware of the grave danger hovering over the teachings of the Baal Shem Tov and Chabad Chasidus. I remember well the two occasions when my grandfather was taken to St. Petersburg. The first time he was transported in a black coach used for criminals, and escorted by armed guards. The second time two commissioned officers came with their aides and notified the Rebbe that they desired to speak with him. If he had no time that day, they said, they would come tomorrow.

“Before the appointment, the Rebbe sent Reb Chaim Zalman, a leading citizen of Liozna who spoke Russian fluently, to accompany the officers to the meeting place. After spending some three hours with the Rebbe, the officers departed. The following week, the Alter Rebbe traveled to St. Petersburg as he had assured the officers he would.

“More than once the Rebbe told me of the peril to Chasidus: ‘The first arrest was directed against me personally. But I had no fears, since in over thirty years of work I had succeeded in training a number of students with an extensive knowledge of Chasidus. Even though my son, your father-in-law [Rabbi DovBer], was still quite young, I was confident that my disciples would assist him. On the other hand, the second accusation was directed mainly against Chasidus. Though the teaching of Chasidus was not prohibited all during the proceedings, and though my son, your father-in-law, was already a most capable leader and chasidic educator, still I was deeply concerned, because the opposition was so powerful.’

“The trial’s conclusion and the exoneration of Chasidus explains the great joy the Alter Rebbe enjoyed, as Chasidim visited him in Taini Soviet as they had done in Liozna.”

Rabbi Shmuel once remarked to his son, Rabbi Sholom DovBer, that he read a transcript of the narratives and discourses delivered in Taini Soviet. Unfortunately, these notes were all consumed in the fire of 1856 in Lubavitch, but he repeated much of the material to Rabbi Sholom DovBer.

When the approved papers arrived, the Alter Rebbe was informed that he could leave Taini Soviet. For about three months, however, he was to remain in St. Petersburg. This last stipulation dismayed the Rebbe. He knew that there was a proposal before the authorities that he be required to establish permanent residence in the capital. He was actually to be given a measure of assistance by the Treasury to carry on his work publicly and freely, yet he was to remain in St. Petersburg.

From the time that the Rebbe had been confined to his own quarters in Taini Soviet many chasidim came to St. Petersburg. When he left the prison-apartment for his own dwelling rented in town, hundreds of chasidim accompanied his coach. The procession created quite an impression in the city.

Prince Lubomirski, a high official and confidant of the Czar, was in St. Petersburg at the time. He happened to be sitting on a balcony when the Rebbe’s coach, followed by an ever-increasing crowd, passed. The Prince noticed the Rebbe’s holy face and was very intrigued. In his official capacity he was acquainted with the accusations and the case, but he had taken only a cursory interest in the matter. Now that he witnessed the honor accorded the chasidic leader, he wanted to meet him personally. A few days later he sent word to the Rebbe requesting an audience. The Rebbe set a time for the appointment.

Among the chasidim then in the city were many lessees of Lubomirski’s estate in Mogilev. One was Avraham Kruler, a personal and respected friend of the Prince. Avrohom visited the Prince and described the Rebbe’s eminence to him, explaining the reverence with which scores of thousands of chasidim regarded the Alter Rebbe. He mentioned that the chasidim were troubled, since the Rebbe’s residence in St. Petersburg would preclude their frequent visits to him as had been their custom when he was in Liozna. He told the Prince incidentally, that the Rebbe’s choice of residence would bring economic benefits to the chosen community. In addition to the honor accruing to the lord of the city where the Rebbe would reside, the townspeople would benefit financially and would be able to pay higher taxes with greater ease. Avrohom flattered the Prince and declared that if the Prince so desired, the Prince could, no doubt, influence the Crown to permit the Rebbe to live in one of the Prince’s own cities.

Later, when Lubomirski visited the Rebbe, Lubomirski told the Rebbe that if he would consent to live in Dubrovna or Liadi, two of Lubomirski’s estates, permission to leave St. Petersburg permanently would be forthcoming. The Alter Rebbe agreed and chose Liadi. Lubomirski ordered the manager of his estates in Liadi to construct homes for the Rebbe and his family. All new settlers were to be given building materials for homes and stables, free of charge. The count further asked Avrohom Kruler that he supervise the construction of the homes for the Rebbe and his household.

While still in St. Petersburg, the Rebbe sent emissaries to all the chasidic communities. These men were to bolster the study and practices of Chasidus, and they discharged their assignments competently. When the Rebbe left the capital for Liadi, a journey that lasted two weeks, he was accompanied by thousands. It is said that five thousand people entered Liadi with him.

The Tzemach Tzedek described the years the Alter Rebbe spent in Liadi as an unbroken chain of gratification. Most of his pupils covered the country in a campaign to disseminate Chasidus and promote chasidic practice. (Often, they were opposed by representatives of the mitnagdim who endeavored strenuously to weaken the influence of the Rebbe’s men.) In Liadi, the Rebbe permitted selected pupils to expound upon various teachings of Chasidus. This innovation gave further impetus and encouragement to the chasidim.

The Alter Rebbe instructed his son, Rabbi DovBer, to transcribe the weekly Shabbat exposition. A remarkably swift scribe, the Mitteler Rebbe usually had his copy completed by Sunday evening, and then scores of copies were made and sent to all chasidic communities. All these developments considerably buoyed the spirit of chasidim.