Editing Shneur Zalman of Liadi (section)

=== Arrests ===
{{Main article|19 Kislev}}
In 1797 following the death of the Gaon, leaders of the [[Vilna]] community accused the Hasidim of subversive activities - on charges of supporting the [[Ottoman Empire]], since Shneur Zalman advocated sending charity to support Jews living in the Ottoman territory of [[Palestine (region)|Palestine]]. In 1798 he was arrested on suspicion of treason and brought to [[St. Petersburg]] where he was held in the [[Peter and Paul Fortress|Petropavlovski fortress]] for 53 days, at which time he was subjected to an examination by a secret commission. Ultimately he was released by order of [[Paul I of Russia]]. The Hebrew day of his acquittal and release, [[19 Kislev]], 5559 on the [[Hebrew calendar]], is celebrated annually by [[Chabad]] Hasidim, who hold a festive meal and make communal pledges to learn the whole of the [[Talmud]]; this practice is known as "''Chalukat HaShas''".

In Chabad tradition, his imprisonment is interpreted as a reflection of accusations in Heaven that he was revealing his new dimensions of mystical teachings too widely. The traditional tendency to conceal Jewish mysticism is founded on the Kabbalistic notion of the [[Sephirot]]. The side of Divine [[Chesed]] seeks to give physical and spiritual blessing without restriction. This is counterbalanced by the side of [[Gevurah]], which measures and restricts the flow to the capacity and merit of the recipient. The subsequent Sephirah of [[Hod (Kabbalah)|Hod]] implements any restriction in order to preserve the glory of the Divine majesty. In the Hasidic story of an earlier episode among the "Holy Society" disciples of [[Dov Ber of Mezeritch]], one of the great followers saw a page of Hasidic writings blowing around the courtyard. He regretted the undue dissemination of Hasidut for its desecration of Divine holiness. In the account, his vocalisation of these thoughts caused a Heavenly accusation against the Maggid, for revealing too much. The young Schneur Zalman replied with a famous Hasidic parable:<ref>''The Great Maggid'' by [[Jacob Immanuel Schochet]]. Kehot Publications</ref>
<blockquote>
A king had an only son who became ill and all the attending doctors were at a loss of how to heal him. A wise person understood the only possible cure. He told the king that he would have to desecrate the royal crown by removing its most precious jewel. This would have to be ground up and fed to the king's son. The king regretted the loss to his majesty but immediately agreed that the life of his son was more important. The jewel was ground and the solution was fed to the son. Most of the cure fell to the ground, but the son received a few drops and became cured. Concluded Schneur Zalman in defence of Hasidic dissemination, the king represents God, and the son represents the Jewish community, who recognise the "God of Israel". At the time of the emerging Hasidic movement, the Jewish people were at a physical and spiritual low ebb. The only cure would be the dissemination of the inner Divine teachings of Hasidic thought. Even though this would also involve their desecration, this would fully be justified in order to heal the people. The accusing student of the Maggid realised the wisdom of this, and agreed with Schneur Zalman. When the Maggid heard about this, he told Schneur Zalman that "you have saved me from the Heavenly accusation".
</blockquote>
The story of this parable is famous across other Hasidic dynasties as well. Chabad commentary asks about this the question of why a new Heavenly accusation would have arisen against Shneur Zalman himself, and result in his incarceration in St. Petersburg. Had he not already received the Heavenly agreement to the wisdom of disseminating Chassidic teachings? Since Chabad thought presented Hasidic thought with a new degree of elucidation in intellectual form, this caused a new, more severe Heavenly accusation to emerge. This went beyond the justified spiritual revival and healing of mainstream Hasidism. Here, in Hasidic thought, Schneur Zalman was seeking to fulfill the Messianic impulse to disseminate Hasidic philosophy as a preparation for [[Mashiach]]. Therefore, his subsequent exoneration by the Tzarist authorities is interpreted in Chabad as a new Heavenly agreement to begin the fullest dissemination of Hasidic thought without its prior limitations. Chabad tradition tells that in prison, Schneur Zalman was visited by the deceased [[Baal Shem Tov]] and [[Maggid of Mezeritch]], who told him the reason for his imprisonment. In reply to the question of whether he should stop, they replied that once released, he should continue with even more dedication. Therefore, in Chabad thought, the 19th day of Kislev is called the "New Year of Hasidut", complementing the other 4 Halachic "New Year" dates in the [[Hebrew calendar]].

In 1800 Rav Shneur Zalman was again arrested and transported to St. Petersburg, this time along with his son [[Moshe Schneersohn|Moshe]] who served as interpreter, as his father spoke no Russian or French. He was released after several weeks but banned from leaving St. Petersburg.<ref>''On learning Chassidus'', Brooklyn, 1959, p. 24</ref> The accession of [[Tsar Alexander I]] ([[Alexander I of Russia]]) to the throne a few weeks later led to his release; he was then “given full liberty to proclaim his religious teachings” by the Russian government.

According to some, his first arrest was not the result of anti-Hasidic agitators fabricating charges, or officials seeking extortion monies.<ref name="wer"/><ref>''Kerem Chabad'', Kfar Chabad, 1992, pp. 17–21, 29–31 (Documents from the Prosecutor General's archive in St. Petersburg</ref> An accusation was made on May 8, 1798 by Hirsh ben David of Vilna accused him of trying to assist the [[French Revolution]], by sending money to Napoleon and the Sultan. Since this Hirsch ben David was untraceable, some were led to believe that there was no such person as Hirsh and the authorities were attempting to stir up internecine fighting among the Jews.<ref name="wer"/>