The Baal Shem Tov

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The Kever of the Baal Shem Tov
The Baal Shem Tov signature

Rabbi Israel Baal Shem Tov (abbreviated as Besht) was initially the leader of hidden tzaddikim and later became the founder and creator of the Chassidic movement, from which all Chassidic courts developed and branched out.

He was born on 18 Elul 5458 (August 24, 1698) and passed away on 6 Sivan (first day of Shavuot) 5520 (May 21, 1760). His resting place is in the town of Mezhibuzh.

Life History[edit | edit source]

In 5408, fifty years before the birth of the Baal Shem Tov, the Cossack rebellion against Polish nobles erupted, during which many pogroms were carried out against Jews, known as the Gezeiros Tach V'Tat. As a result of these pogroms and destruction of communities, the physical and spiritual state of the Jewish people was at its lowest. This period is called in Chassidut "fainting," like a person who has fainted and is in deep slumber.

Rabbi Pinchas of Koritz said that the soul of the Baal Shem Tov descended to the world to awaken Jewish souls from their unconsciousness.

The The Rebbe explains that just as one calls an unconscious person by their private name to awaken them, since a person's name comes from the essence of their soul, when awakening the essence, the person also awakens. Similarly, before the revelation of the Baal Shem Tov, the Jewish people were in a state of 'unconsciousness' and Hashem sent down the soul of the Besht (whose name is Israel) to the world to awaken the essence of the soul in the people, thus awakening them from their unconsciousness.

Background to His Birth[edit | edit source]

His parents, Rabbi Eliezer and Rebbetzin Sarah were childless and lived in a settlement where they had abundant livelihood and were great practitioners of hachnosas orchim (hospitality).

Once, a guest arrived very late on Erev Shabbos in weekday clothes, yet Rabbi Eliezer welcomed and brought him close. According to another version, the guest arrived on Shabbos after the meal, which appeared as if he had traveled beyond the Shabbos boundary, but despite this, Rabbi Eliezer honored and hosted him while other guests rebuked Rabbi Eliezer, but he continued to honor the guest.

The guest stayed, as was Rabbi Eliezer's custom, until Sunday afternoon, and after Rabbi Eliezer accompanied him, the guest revealed that he was Eliyahu Hanavi who had come to test him in the mitzvah of hachnosas orchim. Due to his passing the test, he would be blessed with a child, and he gave him instructions to tell the child when he reached two and a half years old.

After some time, Rabbi Eliezer's only son, the Baal Shem Tov, was born.

The Maggid of Mezritch interpreted based on this story the pasuk "Bameh yezakeh naar es archo": How does one merit a child - through hachnosas orchim.

Chassidic elders interpreted based on this story the tradition from Chabad Rebbes that one should learn the weekly parsha with Rashi's commentary daily and once or twice a week a few lines from the Baal Shem Tov's book Kesser Shem Tov, explaining that the connection between these two shiurim is that both Rashi and the Baal Shem Tov were born after their fathers passed a test.

Early Life and Education[edit | edit source]

Rabbi Israel was born in the city of Tlust to his father R' Eliezer and mother Sarah on Monday, 18 Elul 5458 (the numerical value spells "Nachas," as his deeds brought satisfaction to both upper and lower worlds).

Rabbi Hillel of Paritch testified in the name of his teacher Rabbi Mordechai of Chernobyl, who heard from his father the Meor Einayim, that on 18 Elul the Besht was born in his body, spirit, and soul. In body - through his birth. In his soul - through the revelation of his holy teacher to him. In his spirit - through his general revelation to the Jewish people.

The Baal Shem Tov was an only child and was orphaned at age five. Before his father passed away, he told him: "My son, fear nothing except Hashem Himself, and love every Jew deeply in your heart regardless of who they are or what they do." This served as a testament for him and he internalized this message and lived by it. After his parents' passing, the townspeople provided for his sustenance, but this did not last long.

In his childhood years, he would go almost daily after his studies with his melamed to the forest and walk among the trees and flourishing nature, where he found his peace and would review his learning, sometimes falling asleep there. Once while in the forest, he met one of the hidden tzaddikim who was standing near a tree immersed in fervent prayer. The Besht observed the man, and later asked him to teach him Torah. After a period of wandering and learning with that tzaddik, the tzaddik left him with one of the leaders of the hidden tzaddikim, Rabbi Meir, so that he could learn with him in an organized manner. Indeed, the Besht stayed in his home for 4 years during which he accumulated all his knowledge in nistar and Kabbalah. Later, the Besht related that during his time with his teacher Rabbi Meir, he met Eliyahu Hanavi.

Marriage[edit | edit source]

At some point, the Baal Shem Tov left the settlement of Okup and moved to the Brody region near Podolia. There, he became a melamed in one of the cheders and met Rabbi Ephraim of Brody, who was among the city's dignitaries and the father of Rabbi Abraham Gershon of Kitov. Rabbi Ephraim suggested his daughter Chana to the Baal Shem Tov for marriage, and they became engaged, though the Baal Shem Tov wanted to keep it secret. Only after Rabbi Ephraim's passing did the Baal Shem Tov come to marry his wife, but when he arrived, he disguised himself in coarse farmer's clothing. Rabbi Abraham Gershon tried to turn him away but finally realized this was his sister's groom and they married, though he distanced himself from him. The young couple moved to one of the villages between Kutov and Kosov. Rabbi Israel spent most of his time in seclusion in forests and fields. Later they moved to another village. In 5490 they moved to Tlust in Galicia and began teaching again, living in financial hardship throughout their lives.

His Involvement in Educating Jewish Children[edit | edit source]

Before his revelation, the Baal Shem Tov worked as a melamed's (teacher's) assistant, and his role was to escort children from their homes to the cheder (learning room). During these walks, the Baal Shem Tov would instill spiritual experiences in the children, including the importance of answering Amen, and protecting them from dangers and dogs on their way.

He performed this work with endless joy and love, to the point where he later told his great students that "these were the happiest days of his life." His student, the Maggid of Mezritch, once remarked: "If only people would kiss the Torah scroll with the same love that the Baal Shem Tov showed when kissing the children as he led them to cheder when he was a melamed's assistant."

At age 18 (1716), he proposed to his fellow members of the hidden tzaddikim a new course of action: to travel from town to town ensuring each place had a melamed for the local children, and in places where there wasn't one, the hidden tzaddikim would serve in this role. During this period, the Baal Shem Tov also served as a melamed's assistant.

Leader of the Hidden Tzaddikim[edit | edit source]

At age 14 (1712), he joined the group of hidden tzaddikim, which was then under the leadership of the "Baal Shem" Rabbi Adam of Ropczyce.

Before the passing of Rabbi Adam Baal Shem, leader of the hidden tzaddikim, he was told in a dream to give his writings to Yisrael ben Eliezer of Okop. He sent his son to search for Rabbi Yisrael and asked him to deliver the writings, as they belonged to his soul root, and if he agreed to study with him, all the better. After a long search, he found the 'shul keeper' named Yisrael who was then fourteen years old. Rabbi Adam's son asked to study with him, and Rabbi Yisrael agreed on the condition that it would appear as if Rabbi Yisrael was the student. As a result of their learning, they arranged a marriage for him with a woman from Okop, but she passed away shortly after the wedding.

At age eighteen, he was officially appointed as leader of the hidden tzaddikim.

On his twenty-sixth birthday, Achiya HaShiloni was revealed to him and taught him Torah for ten years. During this time, he revealed to him the illumination within both the revealed Torah and Kabbalah as learned in Gan Eden. Until his thirty-sixth birthday, when his teacher urged him to reveal himself.

His Revelation and Name[edit | edit source]

On the 17th of Elul 1734, when the Baal Shem Tov was thirty-six years old, Achiya HaShiloni commanded him to reveal himself to the world, and he first revealed himself in the city of Tlust. Afterward, the Baal Shem Tov began spreading his teachings through journeys and wanderings. Initially, he mainly focused on pidyon shvuyim (redeeming captives), strengthening Torah and yiras shamayim (fear of Heaven), and spreading pnimiyus haTorah (inner dimensions of Torah). During his travels, he visited Horodenka, Kitov, Nemirov, Shargorod in Galicia and Podolia, Polnoye, Sde Lavan, and Zaslav in Volhynia.

During his travels, he would heal the sick through medicines and kameios (amulets). His kameios were written by the scribe Rabbi Alexander Ziskind, and later, as requests increased, he was also assisted by Rabbi Tzvi Sofer, whose Torah scrolls were highly valued. Eventually, Rabbi Tzvi remained his sole scribe.

Unlike other Baalei Shem before him, the Baal Shem Tov never used divine name invocations, and the kameios he distributed did not contain names. This is one reason why his title differs from all other Baalei Shem before him, and he was given the title 'Baal Shem Tov.'

In 1740, the Baal Shem Tov moved to the city of Mezhibuzh, where thousands of chassidim and admirers began to gather around him, including many Torah scholars and famous tzaddikim. The Baal Shem Tov would teach his students a Gemara shiur. The shiur was sharp and brilliant, and they also studied Rambam, Rif, Rosh, and other Rishonim commentaries related to the Gemara being learned. The Baal Shem Tov would translate the words into Yiddish.

During this period, the Baal Shem Tov also planned to make aliyah to Eretz Yisrael, which held an important and central place in his teachings, but his plan did not materialize.

His Ascent to the Chamber of Moshiach[edit | edit source]

In Rosh Hashanah of 5507, the Baal Shem Tov performed a soul ascension to the upper worlds, which he described at length in a letter known as the Igeret HaGeulah. During this ascension, Melech HaMoshiach told him that his coming depends on spreading the wellsprings of Chassidus. The Baal Shem Tov himself wrote the description of the ascension and the words of Melech HaMoshiach in a letter he sent to his brother-in-law R' Gershon of Kitov, saying:

"On Rosh Hashanah 5507, I performed the soul ascension as you know, and I saw wonderful things in a vision that I had not seen since I gained understanding... I ascended level after level until I entered the chamber of Moshiach, where Moshiach learns Torah with all the Tanaim and tzaddikim, and also with the seven shepherds. There I saw tremendous joy... I asked Moshiach: When will the master come? And he answered me: By this you shall know - when your teachings become famous and are revealed to the world, and your wellsprings spread outward, what I have taught you and what you have achieved, and they too will be able to perform unifications and ascensions like you, then all the kelipos will be eliminated and it will be a time of favor and salvation. I was amazed at this and had great anguish about the length of time, when this would be possible."

— From the book 'Ben Porat Yosef' at its end, also printed at the beginning of 'Kesser Shem Tov'.

During the Baal Shem Tov's anguish, his eyes shed tears.

Victory Over the Frankists[edit | edit source]

On 26 Tammuz 5519, the Baal Shem Tov defeated the Frankists in the city of Lvov. Letters found in the Kherson Genizah reveal that the Baal Shem Tov and his students declared this day as a holiday. In a letter dated 8 Kislev 5720, the Rebbe responds to someone who asked why this day is not celebrated every year, explaining that he hadn't heard an explanation for this, but what seems likely is that by the following year the Baal Shem Tov had already passed away (in 5520).

His Approach[edit | edit source]

There are many points that the Baal Shem Tov innovated and emphasized in his approach. The core of all innovations is to take everything and reveal its source, its essence. Meaning: what is its purpose, its goal, its source, and where does it lead. Thus he reveals what is the essence of the world's existence - continuous creation by Hashem. He also reveals exactly what a Jew is - an essence completely united with Atzmus Ein Sof (and since this aspect is more revealed in simple Jews specifically, he brought them closer) and he especially encouraged simple love for every Jew based on the essence of the neshamah. He also reveals the nature of kelipat nogah (see Tanya - Chapter 6), and more.

Hashgacha Pratis[edit | edit source]

The Baal Shem Tov's approach to Hashgacha Pratis is summarized in the famous statement "in every movement, there is the Alufo Shel Olam." The Baal Shem Tov explains that even in what appears to be the greatest concealment - the five alefs in Pharaoh's boastful words "The enemy said: I will pursue, I will overtake, I will divide the spoil" - even there are five alefs to show that behind these words of kelipah stands the One and Only - Alufo Shel Olam.

A famous mashal of the Baal Shem Tov is brought in his grandson's book Degel Machaneh Ephraim about a king who surrounded himself with seven fearsome walls, each more fortified and enclosed than the previous one. Many climbed and tried to break the walls but did not succeed. Only the king's son, who knew that his father surely had not abandoned him, sacrificed himself to pass through all the walls, and finally, after sacrificing himself to climb the walls, he discovered that everything was an illusion; there were no walls and nothing preventing approach to the king. The nimshal is that if a Jew truly believes that Hashem is close to him - all concealments will be nullified for him.

A famous statement of the Baal Shem Tov is that even the concealment itself is from Hashem, as it is said "And I will surely hide My face," and therefore the punishment is that this reality itself will be concealed - that the concealment is a concealment.

According to the Baal Shem Tov's approach, even a leaf falling from a tree must involve Hashgacha Pratis. Since there is no reality that doesn't contain G-dly reality, therefore it's impossible for even a single action to occur from the beginning of creation until the end of its seven thousand years of existence - that doesn't involve Hashgacha Pratis.

Drawing Close the Simple Jews[edit | edit source]

On the 17th of Elul 5474, while the Baal Shem Tov was in the forest alone, Eliyahu Hanavi appeared to him for the first time. He revealed that in heaven there is more nachas ruach when a simple Jew blesses and thanks Hashem for his parnassah than from all the yichudim and kavanos that tzaddikim perform. From then on, the Baal Shem Tov's main approach was specifically drawing close and cherishing the simple Jews, who sometimes couldn't even read or write. He would encourage them to bless and thank Hashem, traveling from village to village and inquiring about people's wellbeing so they would express their gratitude to Hashem.

The Power of Thought[edit | edit source]

The Baal Shem Tov placed special importance on the power of thought, stating that "wherever a person's thoughts are, that is where they are entirely." In avodas haTorah and tefillah, the Baal Shem Tov greatly emphasized the importance of d'veikus of thought to the root of the letters, which is the Ohr Ein Sof. The Baal Shem Tov guides a person to always attach their thoughts to the Shechinah Hakdoshah.

Chassidus relates several stories where the Baal Shem Tov showed his talmidim how a person exists where their thoughts are. For example, once the Baal Shem Tov showed his talmidim how one ox was eating another ox, while in the physical world this was a person eating ox meat out of desire during a Shabbos meal. In another case, one of the baalei batim of Mezhibuzh had a dispute with another baal habayis, and once while they were with the Baal Shem Tov in shul, he shouted that he would "tear his opponent like a fish." The Baal Shem Tov instructed his talmidim to hold hands and stand beside him with closed eyes. The Baal Shem Tov placed his holy hands on the shoulders of the two talmidim standing beside him. Suddenly the talmidim began shouting in fear: they saw how the baal habayis was tearing his opponent like a fish! This clearly shows that every force has a result and effect: whether in physical form, or spiritual, which can only be grasped with higher and more refined senses.

Elevating Evil to Good[edit | edit source]

According to the Baal Shem Tov's teachings, there is no true existence of evil in the world at all. Although there is indeed an existence of evil that conceals good through illusion and concealment, even the existence of evil is essentially Hashem's will. The Baal Shem Tov brings the mashal of a king who sends a wicked person to tempt his son, but even the wicked person's true desire is that the son should not listen to him.

Additionally, the life-force of evil is actually a holy spark, which is the vitality of overcoming the sin - which is actually the reason for the existence of the sin or klipah - so that it can be overcome and subdued.

The Baal Shem Tov further says that even darkness serves good, because light's advantage is from darkness - the advantage of light is recognized through darkness, just as a wise person is recognized in contrast to a fool, a tzaddik's virtue is recognized in contrast to a rasha, pleasure is recognized through affliction and suffering, and knowledge is known through forgetfulness.

Therefore, even darkness and evil have elevation and benefit, since darkness becomes like a "throne" for good, and since it becomes a throne for good it has a connection and vitality from good, like a person's hand reaching upward is itself there.

However, one should not mistakenly think that darkness is also good, because there is a partition that separates and divides between light and darkness. The virtue of darkness is specifically in recognizing that it is darkness, and in its serving as a throne for light, but one should not err and think it is good.

His Torah[edit | edit source]

The Baal Shem Tov was a tremendous gaon in nigleh and nistar. Several matters and stories of his genius in simplicity were passed down in mesorah by our Rebbeim. His custom was to say short and deep divrei Torah in Yiddish, but it was his talmidim who collected and wrote his sayings and teachings, and printed the seforim:

  • Toldos Yaakov Yosef - Written by his talmid Rabbi Yaakov Yosef of Polnoye, printed in 5540
  • Tzavaas HaRivash - Contains teachings of the Baal Shem Tov as collected by Rabbi Yeshaya of Yanov and published anew in 5735 by Kehot, at the Rebbe's instruction
  • Kesser Shem Tov - Where Torah teachings were concentrated in Sefer Kesser Shem Tov, and today a comprehensive collection by topics has been made in the sefer "Baal Shem Tov" in 2 large volumes

Some of his teachings also appear in the sefer "Degel Machaneh Ephraim" written by his grandson, R' Moshe Chaim Ephraim. In a later period, a large bundle of the Baal Shem Tov's letters was discovered in the Cherson Genizah, which were acquired by the Frierdiker Rebbe and published in the HaTamim journals.

The coming of Moshiach necessarily depends on spreading the Baal Shem Tov's teachings, as he himself wrote in a letter that on Rosh Hashanah 5507 he had an aliyas neshamah and reached the palace of Melech HaMoshiach. The Baal Shem Tov asked Melech HaMoshiach: "When will the master come?" Moshiach answered him: "When your wellsprings spread outward," referring to the wellsprings of Chassidus which the Baal Shem Tov revealed and taught, and when his Torah will be publicized and spread, the geulah will come.

The Seven Torahs[edit | edit source]

The seven Torahs of the Baal Shem Tov that were revealed to the Rebbe Rashab are teachings that the Baal Shem Tov said in Gan Eden in 1892. On Shemini Atzeret 1893, the Rebbe Rashab shared the details of this event (either publicly or just at his seudah). After that, the event was not mentioned for over forty years until 1937 when the Rebbe Rayatz published and revealed the details of the event.

Stories of the Baal Shem Tov[edit | edit source]

Stories of the Baal Shem Tov were partially printed in Shivchei HaBaal Shem Tov and dozens of other seforim, and many more are accepted from authoritative sources among the students of the Baal Shem Tov and their students. The mofsim that are accepted from the Baal Shem Tov, for which there exist precise testimonies, are beyond imagination, to the point where Rabbi Menachem Mendel of Vitebsk writes in a letter "The Baal Shem Tov was unique - before him there was none like him and after him who will rise from the dust?"

The Baal Shem Tov testified about himself that the tremendous mofsim he performed were not through the use of holy names, but through simple emunah in the unity of the Creator and the nothingness of creation without the Creator's power. For example, the Baal Shem Tov crossed a river near the city of Mezhibuzh by spreading his handkerchief on the river and crossing, testifying that he crossed only with simple emunah.

Kefitzat Haderech (Miraculous Journey)[edit | edit source]

Many stories of the Baal Shem Tov tell of how he instructed to release the reins of the horses and let them travel as they wished, and then the horses galloped in a clearly supernatural way. In this manner, the Baal Shem Tov worked supernatural yeshuot when he needed to be in places very far from each other in very short times, some of which occurred close to the onset of Shabbat and required the use of kefitzat haderech.

His Histalkut[edit | edit source]

At Pesach 1760, the Baal Shem Tov became ill in his stomach and as a result became very weak, and even his speech was difficult. On the night of Shavuot, all his talmidim gathered around him and he shared Torah with them. In the morning, he sent for the Chevra Kadisha and instructed them how to handle his burial. Afterward, he strengthened somewhat and davened before the amud himself, in his home. After davening, his talmid Rabbi Nachman of Horodenka went out to pour out prayer for his rebbe's wellbeing. The Baal Shem Tov responded: "His prayer storm is in vain - if he could enter through the same entrance that I would enter, he would accomplish something."

Later they heard him whisper: "I forgive you those two hours, don't torment me!" When the townspeople came to bless him for Yom Tov, he shared Torah with them. Later he again shared Torah with his close talmidim "about the pillar that rises from lower Gan Eden to upper Gan Eden." Then he parted from the townspeople saying: "Until now I have done chesed with you, and now you will do chesed with me."

His strength left him. He instructed his talmidim to say "Vihi Noam." Seeing his talmidim distressed, he said: "I am not worried for myself. For I know with certainty that I will exit through this entrance and enter through another entrance." Then he lay down and sat up intermittently. Later he instructed to cover him with a sheet and lay down again. He began to tremble and shake as he would during Shemoneh Esrei and then rested a bit. His voice was no longer heard, only his lips were seen moving with the verse: "Let not the foot of pride come to me." At that exact moment, he was nistalek and at that exact moment the two clocks in the house stopped and ceased working. His talmid Rabbi Leib Kesler related that he saw the departure of the neshamah "like a blue-colored flame" and testified "that at the time his neshamah departed his face shone like on Shabbat when receiving the neshamah yeteirah."

On 6 Sivan 1760 - Wednesday, first day of Shavuot, at age sixty-one years, eight months and eighteen days, the Baal Shem Tov was nistalek to his eternal home. His honored resting place is in Mezhibuzh.

On Wednesday 20 Kislev 1798, the Alter Rebbe, who was his spiritual grandson, said about this: "On the fourth day the luminaries were taken," meaning - on Wednesday the luminaries were taken and departed.

Controversy Around the Exact Date[edit | edit source]

In recent generations, a controversy arose around the exact date when the Baal Shem Tov was nistalek - the question being between the first day of Shavuot (6 Sivan) and the second day (7 Sivan). In Shemuot V'Sipurim it is brought that one year Rabbi Levi Yitzchak Schneerson was a guest of the Rebbe Rashab on Shavuot. They discussed the histalkut of the Baal Shem Tov, and Rabbi Levi Yitzchak mentioned the opinion that the Baal Shem Tov was nistalek on 7 Sivan. The Rebbe Rashab responded decisively saying the histalkut occurred on 6 Sivan, while on 7 Sivan King David was nistalek. Rabbi Levi Yitzchak challenged this determination from the halacha prohibiting burial on Yom Tov and from the assumption emerging from the Rebbe Rashab's determination that the Baal Shem Tov's burial was conducted by non-Jews. The Rebbe Rashab responded to this claim by saying that the holy body of the Baal Shem Tov did not require the involvement of the Chevra Kadisha. In HaYom Yom on 6 Sivan, first day of Shavuot, it is written: "Histalkut of the Baal Shem Tov - on Wednesday, first day of Shavuot 1760, and his honored resting place is in Mezhibuzh."

His Image[edit | edit source]

There is a widely circulated image attributed to the Baal Shem Tov, but there are many doubts about its authenticity. Some attribute it to a certain Shabtai. The Rebbe said this image belongs to a different Baal Shem who lived and worked in Deutschland (Germany), not to the Baal Shem Tov.

There are several reasons why the Rebbe believed the image was not of the Baal Shem Tov. Besides professional research proving doubts about the image's authenticity, there are additional reasons. However, the main one is because the Frierdiker Rebbe said there is a kabbalah (tradition) that no image exists of the Baal Shem Tov.

The Rebbe gave an additional reason, because according to tradition there should be thirteen tikkunei dikna (aspects of the beard) visible in the beard.

His Students[edit | edit source]

The holy fellowship (Chevraya Kadisha) included:

  • His successor the Maggid of Mezritch
  • Rabbi Yaakov Yosef of Polnoye
  • Rabbi Yechiel Michel of Zlotchov
  • Rabbi Chaim Hakohen Rappaport
  • Rabbi Zev Wolf Kitzes
  • Rabbi Chaim of Krasna
  • Rabbi Nachman of Horodenka
  • Rabbi Aryeh Leib of Shpola
  • Rabbi Menachem Mendel of Vitebsk
  • Rabbi Menachem Nachum of Chernobyl
  • Rabbi Pinchas of Koretz
  • Rabbi Shmuel of Kaminka
  • Rabbi Avraham Abba of Kribosh
  • Rabbi Dovid Leikes
  • Rabbi Leib Sarah's
  • Rabbi Yehuda Leib of Pistin
  • Rabbi Zalman of Lutsk
  • Rabbi Avraham of Podolsk
  • Rabbi Menachem Mendel of Premishlan
  • Rabbi Leiber of Berditchev
  • Rabbi Dovid of Kolomea
  • Rabbi Menachem Mendel of Bar

His Family[edit | edit source]

The Baal Shem Tov had two known children:

  • His son, Rabbi Tzvi
  • His daughter, Adel

Among his known grandchildren through Adel:

  • Rabbi Moshe Chaim Ephraim of Sudilkov
  • Rabbi Baruch of Mezhibuzh
  • Rabbi Baruch of Mezhibuzh's grandson was Rabbi Moshe Tzvi of Savran (a town in Ukraine)
  • His great-grandson, Adel's grandson through her daughter Feiga - Rabbi Nachman of Breslov

Descendants of both the Baal Shem Tov and the Alter Rebbe:

  • Rabbi Aharon Zaslavsky, Rabbi of Kremenchug, grandson of the Alter Rebbe (son of his daughter Rebbetzin Freida) and son-in-law of the Mitteler Rebbe, married in his second marriage Maras Chaya, daughter of Rabbi Nachman of Breslov, and they had a son named Rabbi Yechiel. In Kremenchug lived his grandchildren, who were grandchildren of both the Alter Rebbe and Rabbi Nachman of Breslov.

See Also[edit | edit source]

  • Igeres HaGeulah
  • Shivchei HaBaal Shem Tov
  • The War Against the Frankist Sect
  • The Writings of Rabbi Yasha Shochet
  • The Long Letter

Further Reading[edit | edit source]

  • Sefer HaZichronos - Frierdiker Rebbe
  • Sefer HaToldos HaBaal Shem Tov - Chanoch Glitzenstein
  • HaMeirim LaAretz - Yitzchak Alfasi
  • Shivchei HaBaal Shem Tov - 1815
  • Nezer HaBaal Shem Tov - Avraham Shmuel Bukiet
  • Kisvei Rabbi Yasha Shochet