The Dual Luminary - Revolution: Book I (A Novel of the Alter Rebbe, the Origins of Chabad, and the French Revolution)

Preface

I have often wondered what it would be like to travel in time and meet the great and notable personages of history in person – to observe them, ask them questions, find out who they really were and get the real story behind their lives. And being Jewish myself, I have especially been fascinated by the idea of encountering the various giants of Jewish and/or Biblical history. What a wonder it would be to observe Moses demanding that Pharaoh release the Hebrews from slavery; to watch young David slay the mighty Goliath; to witness Zerubabbel return with the Jewish captives of Babylon to rebuild the Beit HaMikdash, the Holy Temple in Jerusalem; to see a ragtag bunch of unkempt Jewish soldiers fight off invading Arab armies in the 1948 War for Israeli Independence. Similarly, how amazing it would be to discuss Biblical grammar with Rabbi Shlomo Yitzchaki (Rashi); to delve into Jewish law with Rabbi Moshe Ben Maimon (the Rambam); to listen to the Halachic guidance of Maran Yosef Caro.

Unfortunately, I – like most other people I know – am permanently confined to the generation of time in which I was born and am therefore temporally challenged. Such being the case, I must instead carefully study history and then use my imagination to bring these great personages and the events surrounding their lives into some sense of tangible perception. And as a courtesy to my fellow non-time travelers, I have striven to put onto paper (or electronic file, perhaps) those efforts to recreate the lives and worlds of such great men and women of history, especially the ongoing saga of the Jewish people.

This project in many ways is a documentation of my endeavor to meet yet another great figure of Jewish history – Rabbi Schneur Zalman of Liadi, also known as the Alter Rebbe (of blessed memory) and the Ba’al HaTanya. Although not a Chassidic Jew myself, I have immense respect for the Alter Rebbe as well as his dynamic accomplishments of founding the Chabad-Lubavitch movement, drafting the revolutionary spiritual work commonly known as the Tanya, guiding his community during an incredibly turbulent time in world history, and much more.

Perhaps ironically, this book was largely inspired by my initial inability to find an answer to a single, simple question about Reb Schneur Zalman that I suspect is not of primary interest or importance to most others, including members of the Chabad sect of Judaism. Following our imaginary time travel model, I wanted to ask the Alter Rebbe why he was so emphatically opposed to the expansion of Napoleon Bonaparte, instead supporting the Russian Czar. Sure, I understood the stated reasons that Napoleon was not beneficial to the spiritual welfare of the Jewish people. Certainly that answer has been satisfactory to most interested persons throughout the centuries, but I felt that there had to be some deeper layers to the Alter Rebbe’s reasoning.

So I began to dive more and more into the biographical materials I had access to regarding the life and perspectives of Reb Schneur Zalman of Liadi. To my surprise, the more I studied, the more I was perplexed by the Alter Rebbe’s position. In a word, the Alter Rebbe expressed concern that the alleged liberation and benefits presented to the Jewish people by Napoleon Bonaparte would result in spiritual decline due to an excess of freedom, wealth, and success. I immediately became confused, however, when I learned that the Alter Rebbe utilized a great deal of his life (and even his own financial assets) to enable his Jewish community to better their living situations economically and even politically. Why would a rabbinical leader actively promote Jewish parnassah, economic success and livelihood, and then simultaneously oppose Napoleon Bonaparte, who promised to bring more freedom and financial success to the Jews? It seemed like a complete contradiction. Even more puzzling, I soon realized that the Alter Rebbe even from his youth was not only brilliant in the Torah and spiritual matters, but he was also very well versed in key secular subjects, such as mathematics and astronomy. In other words, the thought that the Alter Rebbe might have issued a spiritual ruling impacting the economic and political matters of his community from a place of supposed ignorance is wholly inconceivable on every level. Reb Schneur Zalman undeniably made his decision to oppose Napoleon from a position of immense knowledge and understanding of spiritual, economical, and political matters, genuinely seeking the betterment and even survival of his community and movement. But how did the Alter Rebbe reach this conclusion of adamantly opposing Napoleon Bonaparte? And why?

And so began a journey to understand what was really happening in the life and in the world of Reb Schneur Zalman of Liadi and, if possible, to determine the deeper thoughts that were circling in his mind as he observed these phenomena. I soon realized that while the Alter Rebbe revealed spiritual secrets to the Jewish adherents of the Chabad movement and beyond, the world had become engulfed in earth-shattering, cataclysmic events that would forever change history as we know it – the American Revolution, the French Revolution, the rise of Napoleon and his empire, the turbulence of the Czars of Russia, and much more. As I studied both the life of the Alter Rebbe and the contextual history, all of these events intertwined and I connected the dots. I had the answer to my original, burning question; I now understood why Reb Schneur Zalman and the members of Chabad-Lubavitch made the decisions that they did about Napoleon Bonaparte, the Czar, and beyond. And as I completed my journey into an era of revolution and revelation, I realized that perhaps for just a very brief moment, I had in fact achieved the impossible feat of time travel and was privileged to attain the briefest glimpse of the Alter Rebbe himself. Or, at least, that’s what it felt like to me, anyway.

Although the following work is fiction, great care has been taken to maintain the historical accuracy and biographical integrity of the persons and events reflected. Regarding the French Revolution and Napoleon Bonaparte, the vast majority of the content is painstakingly accurate. Efforts were made to provide a realistic compilation of historical sources, although in some cases certain events are composites of similar content and occurrences. Similarly, I endeavored to ensure that the accounts of Rabbi Schneur Zalman of Liadi and the origins of the Chabad-Lubavitch movement are likewise accurate, realistic, and respectful portrayals.

The characters of François Chevalier, Yossi Mendel, Chana Novikov, Mikhail Novikov, and Sergei Novikov are fictitious, as are some supporting characters. In some cases, these fictitious and/or secondary characters are inspired by actual historical persons that are either unnamed, or are composites of real persons from the seventeenth and eighteenth centuries. All other main characters are historical, and the events relating to them are portrayed as accurately as possible while still maintaining the easy reading and flow of the plot. (There is no relation whatsoever of any character to anyone living or recently deceased.)

Unlike the historical records of the French Revolution and Napoleon Bonaparte, the historical and biographical information surrounding the Alter Rebbe and the origins of Chabad-Lubavitch are generally compiled from accounts passed down from previous generations of Chassidic leadership rather than as part of a centralized narrative. And again, this work is historical fiction. As such, for more information regarding the life of Rabbi Schneur Zalman and the origins of Chabad-Lubavitch, please consult with your local and/or favorite Chabad rabbi or rebbetzin. (No matter where you may be located in the world, there is no doubt a warm, friendly, and welcoming Chabad rabbi and rebbetzin nearby.)

* * *

Content suitable for persons aged 16 and up

Rated 16+

for:

Suspense and tragedy

Graphic descriptions of war and/or execution

Intense scenes of violence and/or abuse

Non-descriptive / ambiguous / vague references to romance and/or immorality

(all in the context of historical authenticity)

NOT RECOMMENDED FOR CHILDREN

* * *

A glossary of non-English terms used frequently throughout the book is located in the back for the reader’s convenience.

(See Table of Contents)

Chapter 1

Slanted, red-tile roofs peered above clusters of dry, leafless trees scattered throughout a wide valley of gently rolling hills. A series of half-frozen rivers cut through the city, with icy paved streets meandering through the eighteenth century urban sprawl. Heavy gray clouds hung low over the valley, warning the inhabitants of an inevitable, uncomfortable sprinkling of freezing rain.

Dirty, slushy snow crunched under the feet of two men dressed in long, black, woolen coats. One man was in his mid-forties, and the other man was not yet thirty. The very gait of the younger man indicated that he was predominant among the two, despite the older man being his senior in age, title, and position. The younger man moved in a manner that did not convey boastful pride; quite the opposite. He strode with purpose, his motions conveying strength and confidence clothed in genuine humility rather than arrogance. One hand had been shoved firmly into his woolen coat pocket to stave off the frigid morning air. The other hand occasionally escaped to stroke his bushy black beard in deep thoughtfulness.

The other man was similarly dressed, also wearing a fur-covered, cylindrical shtreimel hat on top of a large, black yarmulke, or Jewish skullcap. Both of the men wore tzitzis religious fringes underneath their woolen coats. They walked together through the grayness of the dreary Lithuanian day in solemn, thoughtful silence. Eventually the older of the two men spoke up.

Do you think he will listen to us?

The younger man sighed contemplatively as his hand once again darted for his beard and chin.

May the Almighty assist us, but… only He knows, the man in his late twenties responded finally, exhaling a misty cloud of warm breath into the cold winter air.

"I don’t know how the machlokes, dispute, has reached this level."

I don’t understand it, either, the younger man replied. "Our colleague, Reb Avraham Katz of Kalisk, along with his talmidim, students, unfortunately caused us a great deal of harm. The joyous energy and passion of Reb Avraham’s students were sometimes seen by others as undignified and even foolish. Even worse, in their enthusiasm for our spiritual philosophy of Chassidus they were prompted to speak very disrespectfully and disparagingly against the rabbis of the Misnagdim, sometimes to their faces. Rabbi Moshe Ben Maimon wrote, ‘The perfect Torah which perfects wants us to live sensibly and follow a balanced path.’ They were acting out of unbridled zeal for our Chassidic movement but… tolk is nisht ken tolk. What happened in the year tav-kuf-lamed, 1770, was not appropriate or constructive. Truth be told, in many ways their conduct was simply indefensible according to Halachah, Jewish law, and the principles of ahavas Yisrael, love for our fellow Jews."

Yes, that is all quite true, the older man conceded impatiently but then countered, "but what about all of the terrible things that the Misnagdim have done to us? The students of Reb Avraham didn’t just lash out for no reason. The Misnagdim have degraded us publicly and lied about us incessantly. Did you hear that they actually conspired to have witnesses testify before a beis din, a rabbinical court, that the Chassidic Jews were eating and drinking on Tisha B’Av? They claimed that we desecrated the ninth day of the Hebrew month of Av, the day that commemorates the destruction of Jerusalem with intense mourning and fasting."

Well, of course we were eating and drinking on the ninth of Av that year, the younger man said with a rueful laugh. "That year the fast of Tisha B’Av fell on Shabbos, the Sabbath. It is the Halachic ruling in that case that every Jewish person eats and drinks on the ninth of Av. They failed to mention that according to standard practice the fast of Tisha B’Av had been pushed a day forward and was dutifully observed on the tenth of Av by all Jews, including the Chassidim. The very same witnesses that testified that we were eating and drinking on the ninth of Av as well as the rabbis who heard the case were themselves eating and drinking that same day, and instead fasting the following day."

It’s infuriating, the second man declared as he shook his head in disgust. The lies get even worse. They are even claiming that we are actually followers of Shabbatai Tzvi!

The younger man frowned sadly before replying.

"I don’t even understand how that lie has been given any credibility whatsoever. Shabbatai Tzvi was a heretical Jewish mystic from Ottoman Turkey who passed away over five hundred miles from here after converting to Islam under threat of execution. I simply cannot comprehend how anyone could possibly even try to connect our Chassidic movement inspired by the teachings of the Baal Shem Tov and the Maggid of Mezritch as somehow being related to that obsolete heresy."

"It’s sinas chinam, baseless, free-flowing hatred, that’s what it is, the older man retorted in aggravation. With such treatment by the Misnagdim, it’s not so hard to understand why the talmidim of Reb Avraham Katz of Kalisk reacted as they did."

"How this machlokes started is ultimately irrelevant, the younger man answered firmly. And we must be very careful to guard ourselves against lashon hara, negative speech, in regards to this issue. What matters is how we end the hostility, and how we move forward from here."

Yes, you’re right, the older man exhaled and said. Do you think Rabbi Eliyahu Ben Shlomo Zalman will agree to our request for a public forum of discussion and debate?

"B’ezras Hashem, with the help of the Eternal One, the younger man answered. We must have a public discussion. That is the only way to counter all of the lies and falsehoods that have been spread about the Chassidic movement. Rabbi Eliyahu, the Vilna Gaon, is extremely well-respected as an incredible Torah scholar and humble yet dynamic Jewish leader. We must have a discussion with him publicly in order to prove to all that Chassidus is based on observance of the Torah and not some kind of heresy, chas v’chalilah, Heaven forbid. The entire community needs to see that the lies are completely baseless, and that the opposition to us is wholly unfounded."

"But will the Vilna Gaon really concede in a public forum that the Chassidic movement is, in fact, based on Torah and Halachah, and not some kind of terrible heresy, chas v’chalilah?"

Well, the younger man responded hesitantly, once again furiously rubbing his black beard. "Observance of the Torah is very important to the Vilna Gaon. If we speak to him publicly in accordance with the precepts of the Torah and established Halachah, I can’t imagine that Rabbi Eliyahu would defy or contradict our statements. In that sense, he would really have no choice but to admit that Chassidus is based on the Torah rather than heresy."

Contemplative silence resumed again as the two men crossed a rickety wooden bridge built over the Neris River. Flat chunks of ice drifted along the surface of the chilly water. Gediminas’ Tower, a three-tiered octagonal brick structure connecting to an adjoining fortress, stood defiantly on a nearby hill. The castle and tower intrepidly and perhaps suspiciously surveyed the bustling city of Vilna as well as the two incoming Chassidic Jewish visitors.

I think what bothers me the most about all of this, the younger man added after several minutes of silence, "is that many Jews are erroneously rejecting Chassidus and those who follow the movement out of a sincere desire to properly keep the Torah. They have been told that we are heretics who, chas v’chalilah, refuse to adhere to the Torah and Halachah. In other words, they are not responding to us poorly out of hate like some of the Misnagdishe leadership are. Rather, they are trying to do the right thing and correctly follow the Torah. But because there are so many lies circulating about us, they don’t realize that we also follow the Torah and have a very special connection with the Eternal One that they, too, can have. And that makes me sad… very sad indeed."

The older man nodded dismally, then said a few moments later, "Do you know what I have always found peculiar about all of this? We are called Chassidim, referring to people who practice ‘chesed,’ a Hebrew term meaning acts of loving kindness. But they have defined themselves as Misnagdim, from a Hebrew word for ‘opponents.’ We have named ourselves after love and kindness. They have named themselves after their hateful opposition to us."

And that also makes me sad, the younger man replied quietly. "B’ezras Hashem, with the help of the Eternal One, we will end this dispute quickly and permanently."

"Omaine, Amen, the older man responded robustly. He then added, The Misnagdishe synagogue of the Vilna Gaon is just up ahead and around the corner."

The two men continued down the slick street, which was surprisingly busy considering the weather. They both stood before the heavy iron door of the famous synagogue and study hall of the Vilna Gaon, well-known as a center of Torah wisdom and learning. The older man took a deep breath and glanced over at the younger man who opened the door without hesitation.

Several dozen Jewish men of all ages and sizes sat on hard wooden benches lined up before a series of tables. On top of the tables an assortment of seforim, Jewish religious books, lay open as the men pored over them carefully. The heads of the Misnagdim all rose in unison to stare at the unfamiliar and unexpected visitors. One man in particular, a rather frail, balding man with kind eyes, stood up from a nearby table and approached the two visitors still standing in the doorway.

"Shalom aleichem? Peace unto you?" the man said rather tentatively, more as a question than as a greeting.

"Aleichem shalom, And unto you, peace," the two visitors responded in unison.

"A gutn tog, hello and good day to you. How may I assist you?"

We are here to speak with the Vilna Gaon, the younger man replied in a very polite yet firm manner."

HaGaon Rabbeinu Eliyahu? said the Misnagdishe man as he raised his eyebrows in surprise. Is he expecting you?

No.

And may I ask who is seeking an appointment with Rabbeinu Eliyahu?

The younger visitor paused and said nothing, as was commonly his custom when interacting with the Misnagdim. Instead, he preferred to maintain an incognito status and display his legitimacy as a Torah scholar and observant Jew before disclosing his identity as a renowned member of the Chassidic movement. The older man, however, chimed in a bit more impatiently.

My name is Reb Menachem Mendel of Horodok. And this is my esteemed colleague, Reb Schnuer Zalman of Liozna.

The gentle murmuring of study ceased abruptly. The large, drafty room was completely silent except for the sound of a certain Misnagdishe rabbi inadvertently slamming shut the volume of the Talmud Yerushalmi he had been obsessing over just moments before. His eyes bulged and his face became beet red in undisguised fury. The other talmidim stared openly at the visitors, their eyes wide with a combination of shock, wonder, and suspicion.

"You mean the Reb Schneur Zalman, the greatest talmid of the Maggid of Mezritch?"

Reb Schneur Zalman again did not answer. His sharp, dark eyes merely stared back at the Misnagdishe man in an expression of humble confidence.

After several moments of silence, the man asked further with a hint of apprehension, Why do you want to see Rabbeinu Eliyahu?

Reb Schneur Zalman said, We have come to request that the esteemed Torah scholar, the Vilna Gaon, meet with us for a discussion and debate in a public forum about the merits and true nature of the Chassidic movement.

"Bruchim Haboim! Welcome! My name is Reb Shmuel, and I will be your host while you are visiting Vilna, he replied with unexpected enthusiasm. He reached both his hands forward and energetically pumped Reb Zalman’s hand. He likewise turned to Reb Menachem Mendel and vigorously shook his hand as well. Just behind me is my young study partner, Moshe Meisels."

The fifteen year-old rose from the table, eyeing the two visitors curiously. Reb Schneur Zalman scrutinized him with his own piercing stare.

Reb Shmuel clapped his hands and beamed broadly.

"I am so glad you have come. This is fantastic news!"

It is? Reb Menachem Mendel responded as he furrowed his brow in confusion.

Of course, Reb Shmuel answered. For years now we have heard all sorts of wild stories and even terrible rumors about the Chassidim, but we were unsure of what to believe. And now, under the scrutiny of our great rabbi, the Vilna Gaon, we can discuss the matter further and finally discover the truth.

That is precisely the idea, Reb Schneur Zalman responded in affirmation.

Come with me, please, Reb Shmuel gestured for the two Chassidic visitors to follow him past the rows of leering and in some cases antagonistic Misnagdim. Rabbeinu Eliyahu is studying in his office. I will take you to him directly.

Reb Zalman and Reb Mendel walked with the man across the room and ascended a narrow set of stairs towards a wooden door with a solid iron handle and lock.

Rabbeinu Eliyahu, Reb Shmuel called out quietly through the door as he knocked softly. I am very sorry to disturb your studies, but there are two unexpected visitors that have come to see you.

The sounds of shuffling feet emanated from under the door. Rabbi Eliyahu opened the door slightly to address Reb Shmuel about his appointment schedule. His eyes widened considerably. His round face was offset by a sizable nose and white, full, symmetrical beard. The tall, fur shtreimel hat perched on top of his head nearly slipped off as he jerked himself backwards in surprise and slammed the door shut.

It is prohibited to speak with such heretics! Rabbi Eliyahu nearly shrieked back through the solid door as the iron lock clicked shut.

But Rabbeinu Eliyahu, Reb Shmuel stammered in embarrassed confusion. This is Reb Schneur Zalman of Liozna and Reb Menachem Mendel of Horodok! They have come all this way to see you and publicly discuss the matter of the Chassidic movement.

Judging by his reaction, Reb Menachem Mendel commented a bit sarcastically, I would say that the Vilna Gaon already knows exactly who we are and requires no further introduction.

Reb Schneur Zalman raised his hand slightly, encouraging his companion to be polite and practice as much tact as possible, regardless of the circumstances.

The voice of the Vilna Gaon repeated through the door, "Asur! Prohibited!" Rabbi Eliyahu then said nothing further.

Dismayed, Reb Shmuel brought the Chassidic visitors back down the stairway to the large room filled with rabbis and students.

I… I don’t know what to say, Reb Shmuel said quietly, his wide eyes darting back and forth between the two Chassidic men sheepishly.

I do, the Misnagdishe rabbi who had previously slammed his sefer book shut blustered as he stood up forcefully. His round frame shook with fury as a vein popped out on his forehead. "You heard Rabbeinu Eliyahu! These men, like all other Chassidim, are heretics! I issued an order of cherem, excommunication, against them years ago! Throw them out and back into the cold street where they belong!"

Reb Avigdor, please, Reb Shmuel began, further humiliated by the unbridled rage of his colleague.

Reb Avigdor? Of Pinsk? Reb Menachem Mendel asked incredulously.

What of it?

"You’re the one who usurped the rabbinical position of Reb Levi Yitzchak when he was away at a meeting in Mezritch. And then you harassed his family, driving them out of their very own home in the city of Pinsk. You wanted to make it all but impossible for Reb Levi Yitzchak to properly reclaim his position according to Halachah, the same position that you stole from him!"

"He got off lucky as far as I am concerned. You heretics deserve far worse than that!" Reb Avigdor snorted malevolently.

Reb Menachem Mendel retorted sharply, and the Misnagdim responded with incoherent shouting. Reb Shmuel raised his hands and futilely attempted to speak over the yelling in an effort to suppress the commotion.

Reb Schneur Zalman calmly but unhappily surveyed the chaos in the synagogue. After several long moments he slammed his hand down fiercely on the wooden table. The boom of the impact reverberated throughout the drafty room followed by a deafening silence.

"Genug shoyn! Enough already! Reb Zalman declared with a fervent, fiery passion that surprised all but his colleague, Reb Menachem Mendel. This is a place of holiness, a place of Torah study and of tefillah, prayer."

The Misnagdim said nothing, but merely stared back at him in silence. Some, like Reb Avigdor, glared at him in open, undisguised malice and hatred. Others, like Reb Shmuel, lowered their eyes in humiliation.

"This is unacceptable. Genug iz genug. Enough is enough."

Without invitation, Reb Schneur Zalman climbed the narrow staircase and purposefully approached the office of the Vilna Gaon. Reb Shmuel almost protested, but he couldn’t bring himself to resist the defiant Chassidic visitor.

Rabbi Eliyahu? Reb Zalman called politely, respectfully, yet loudly through the locked door as he firmly rapped on the wood. "This is Reb Schneur Zalman. We have come a great distance to speak with you publicly regarding the proper observance of Torah and Halachah."

No answer.

We know that you are a great Torah scholar of immense respect. Therefore, we are confident that if you speak with us further, we can all understand and agree about acceptable methods of following the Torah and connecting with the Holy One, Blessed Be He.

No answer.

Reb Schneur Zalman narrowed his eyes suspiciously and placed his ear to the wooden door, hearing nothing.

Rabbi Eliyahu, the Chassidic visitor in his late twenties prodded further. "This machlokes can’t go on like this. We are seeking to communicate with you publicly to spread proper Torah knowledge and observance among all Jews, both Chassidic and Misnagdishe."

No answer.

I don’t hear anything, Reb Schneur Zalman commented