The Baal Shem Tov

Rabbi Yisroel ben Eliezer
The Kever of the Baal Shem Tov
The Baal Shem Tov
Born	18 Elul 5458
Passing	6 Sivan 5520
	Mezhibuzh
Students	The Maggid of Mezritch
Signature

Rabbi Yisrael Baal Shem Tov — known by the acronym the Besht — was the head of the circle of hidden tzaddikim, and subsequently the founder and originator of the Chassidic movement and its teachings, from which all Chassidic courts branched out and developed.

He was born on Yud Ches Elul 5458 (August 24, 1698), was niftar on Vov Sivan 5520 (May 22, 1760) — the first day of Shavuos — and his place of burial is in the town of Mezhibuzh.

The Period of His Birth

Fifty years before the birth of the Baal Shem Tov, in 5408 (1648), the Cossack rebellion against the Polish nobility broke out, during which numerous pogroms were carried out against Jews — known as the massacres of Tach v'Tat (5408–5409). As a result of these pogroms and the ensuing destruction of Jewish communities, the material and spiritual state of the Jewish people reached its lowest point. This period is referred to in Chassidus as eilafon — likened to a person who has fainted and lies in a deep stupor.

Rabbi Pinchas of Koritz said that the neshamah of the Baal Shem Tov descended into the world specifically in order to awaken the neshamos of Yisrael from their faint.

The Rebbe explains: just as when a person faints, one calls out his personal name in order to revive him — because a person's name reaches to the very essence of the soul, and when the essence is aroused, the person awakens — so too, before the revelation of the Baal Shem Tov, Klal Yisrael was sunken in eilafon. The Ribono shel Olam sent down the neshamah of the Besht — whose name was Yisrael — into the world, in order to arouse the very essence of the soul within the people, so that they too would arise from their eilafon.

The Background of His Birth

His parents, Rabbi Eliezer and Rebbetzin Sarah, were childless. They lived in a settlement where they enjoyed ample livelihood, and were great ba'alei hachnasas orchim.

Once, a guest arrived very late on Erev Shabbos dressed in weekday clothing. Despite this, Rabbi Eliezer welcomed him warmly and drew him close. According to another version, the guest arrived on Shabbos after the meal, which made it appear as though he had come from beyond the Shabbos boundary — yet Rabbi Eliezer honored and hosted him nonetheless, while the other guests rebuked him for doing so. Rabbi Eliezer, however, continued to treat the guest with full honor.

The guest remained, as was Rabbi Eliezer's custom, until Sunday afternoon. After Rabbi Eliezer escorted him on his way, the guest revealed himself to be Eliyahu HaNavi, and said that he had come to test him in the mitzvah of hachnasas orchim. In the merit of passing this test, a child would be born to him — and the guest conveyed certain matters that Rabbi Eliezer was to share with the child upon his reaching the age of two and a half.

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

The Maggid of Mezritch explained from this story the verse, Bameh yezakeh na'ar es orcho — how does one merit a child (na'ar)? Through hachnasas orchim (orcho).

The elder chassidim explained from this story the tradition from the Chabad Rebbeim that one should learn the weekly parshah each day with Rashi's commentary, and once or twice a week a few lines from the Baal Shem Tov's sefer Kesser Shem Tov — the connection being that both Rashi and the Baal Shem Tov were born to fathers who had stood firm in a test.

Rabbi Yisrael was born in the town of Tloste on Monday, Yud Ches Elul 5458. The numerical allusion in the date is the word nachas — for through his deeds he brought nachas to the worlds above and below.

Rabbi Hillel of Paritch testified in the name of his teacher Rabbi Mordechai of Chernobyl, who heard it from his father the Me'or Einayim, that on Yud Ches Elul the Besht was born in his guf, his ruach, and his neshamah: in his guf — at his physical birth; in his nefesh — at the revelation of his holy teacher to him; in his ruach — at his general revelation to Klal Yisrael.

His Upbringing

The Baal Shem Tov was an only child, and was orphaned from his parents at the age of five. Before his father passed away, he said to him: My son, fear nothing whatsoever — only the Ribono shel Olam Himself — and love every Jew in the innermost depths of your heart, without distinction as to who he is or what he does. These words served as a tzavaah, which the Besht internalized and lived by throughout his life.

After the passing of his parents, the townspeople provided for his livelihood — but this did not continue for long. During his childhood years, he would go almost daily after his learning with his melamed to the forest, wandering among the trees and the flourishing nature, where he found his tranquility. There he would review his studies, and at times even fell asleep.

Once, while in the forest, he encountered one of the hidden tzaddikim standing beside a tree, absorbed in fiery prayer. The Besht observed him, and afterward asked him to teach him Torah. After a period of wandering and learning together, this tzaddik brought him to one of the heads of the hidden group, Rabbi Meir, so that he could learn in an organized manner. The Besht spent four years in Rabbi Meir's home, during which time he acquired all of his knowledge in esoteric Torah and Kabbalah. In later years, the Besht related that during his time with his teacher Rabbi Meir, he had encountered Eliyahu HaNavi.

His Marriage

At a certain point, the Baal Shem Tov left Tloste and moved to the Brody region near Podolia. There he became a melamed in one of the chedarim, and encountered Rabbi Ephraim of Brody — one of the prominent men of the city and the father of Rabbi Avraham Gershon of Kitov. Rabbi Ephraim proposed his daughter, Moras Chana, to the Baal Shem Tov, and they became engaged — though the Baal Shem Tov wished this to remain secret.

Only after Rabbi Ephraim's passing did the Baal Shem Tov come to marry his betrothed. When he arrived, he concealed himself in the garb of a coarse peasant. Rabbi Avraham Gershon attempted to turn him away, but ultimately recognized that this was his sister's chassan, and they were married — though Rabbi Avraham Gershon kept him at a distance from his circle.

The young couple moved to one of the villages between Kutov and Kosov, where R' Yisrael spent most of his time in hisbodedus in the forests and fields. Later they moved to another village, and in 5490 (1730) they relocated to Tloste in Galicia and resumed their work in teaching — living their entire lives in financial hardship.

His Activities

His Involvement in the Education of Jewish Children

Before his revelation, the Besht worked as an assistant melamed, escorting children to and from the cheder. Along the way, he would instill in them spiritual experiences — including, among other things, diligence in answering Amen — and would protect them on the roads from dangers and from dogs.

He performed this work with boundless joy and love, to the point that in later years he expressed to his great talmidim that those days were the happiest days of his life. His talmid, the Maggid of Mezritch, once remarked: If only they would kiss the Sefer Torah with the same love that the Baal Shem Tov kissed the children when he brought them to the cheder as the melamed's assistant.

When he was eighteen years old (5476 / 1716), he proposed to his colleagues among the hidden tzaddikim a new approach: to travel from town to town and ensure that each place had a melamed for the local children, and where there was none, the hidden tzaddikim themselves would fill the role. During this same period, the Besht also continued to serve as an assistant melamed.

Head of the Hidden Circle

At the age of fourteen (5472 / 1712), he entered the group of hidden tzaddikim, which was then under the leadership of the Baal Shem, Rabbi Adam of Ropshitz.

Before the passing of Rabbi Adam Baal Shem — the leader of the hidden circle — he was informed through a dream to transmit the writings in his possession to Yisrael ben Eliezer of Okup. He sent his son to find Rabbi Yisrael, bearing the message that these writings belonged to the root of his neshamah, and that if he was willing to learn with him, all the better. After a long search, the son found the shomer beis hamidrash named Yisrael, who was then fourteen years old. The son asked him to learn with him; Rabbi Yisrael agreed — on the condition that it appear as though Rabbi Yisrael were the student. As a result of this learning, a shidduch was arranged for him with a woman from the city of Okup — this wife passed away shortly after the marriage.

At the age of eighteen, he was formally appointed as the 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, Achiya revealed to him the inner light of both the revealed Torah and Kabbalah as it is learned in Gan Eden — until on his thirty-sixth birthday his teacher urged him to reveal himself publicly.

His Revelation and His Name

On Yud Zayin Elul 5494 (1734), when the Baal Shem Tov was thirty-six years old, Achiya HaShiloni commanded him to reveal himself to the world. He first made himself known in the town of Tloste, and thereafter began to publicize his path through travels and wanderings. Initially he engaged primarily in the redemption of captives, the strengthening of Torah and yiras Shomayim, and the spreading of pnimiyus haTorah. In the course of his travels he visited Horodenka, Kitov, Nemirov, and Sharagrod in Galicia and Podolia, as well as Polonoye, Sde Lavan, and Zaslav in Volhynia.

During his travels he would heal the sick through medicines and also through kameyos. His amulets were written by the sofer Rabbi Alexander Ziskind, and later, as the requests multiplied, he was also assisted by Rabbi Tzvi Sofer, whose parshiyos were highly prized. Eventually only Rabbi Tzvi remained as his sole sofer.

Unlike other ba'alei shem who preceded him, the Baal Shem Tov made no use whatsoever of the invocation of holy Names, and the kameyos he distributed contained no Names — this is among the reasons his title differs from all other ba'alei shem before him, and he came to be known specifically as the Baal Shem Tov.

In 5500 (1740), the Baal Shem Tov settled in the city of Mezhibuzh, where thousands of chassidim and admirers began to gather around him — among them many great Torah scholars and renowned tzaddikim. The Baal Shem Tov would learn a shiur in Gemara together with his talmidim — a shiur that was sharp and brilliant, incorporating Rambam, Rif, Rosh, and other Rishonim connected to the sugya being studied — and would translate the words into Yiddish.

During this period the Baal Shem Tov also planned to make aliyah to Eretz Yisrael, which held a central and important place in his teachings — but this plan was never realized.

His Ascent to the Chamber of Moshiach

On Rosh Hashanah of 5507 (1746), the Besht made an ascent of the neshamah to the higher worlds, which he described at length in the letter known as the Igeres HaGeulah. During this ascent, Melech HaMoshiach told him that his coming depends on the spreading of the wellsprings of Chassidus. The Besht described the ascent and the words of Melech HaMoshiach in a letter he sent to his brother-in-law R' Gershon of Kitov. This is the text:

On Rosh Hashanah of the year 5507, I performed an ascent of the neshamah, as is known to you, and I saw wondrous things in the vision — things I had never seen since the day I attained awareness... And I ascended from level to level until I entered the chamber of Moshiach, where Moshiach learns Torah with all the Tannaim, the tzaddikim, and the seven shepherds. And there I saw exceedingly great joy... And I asked Moshiach: When will the master come? He replied: By this shall you know — when your teachings become publicized and revealed throughout the world, and your wellsprings spread outward — what I have taught you and what you have attained — so that they too will be able to perform yichudim and ascents as you do. Then all the kelippos will be annulled, and it will be a time of favor and salvation. And I marveled at this, and had great anguish over the length of time — when could such a thing possibly come to be?

— Sefer Ben Poras Yosef, at its conclusion; also printed at the beginning of Sefer Kesser Shem Tov.

At the time of the Besht's anguish, tears flowed from his eyes.

The Victory Over the Frankists

On Chof Vov Tammuz 5519 (1759), the Besht defeated the Frankists in the city of Lemberg (Lvov). In letters found in the Kherson Genizah, it is recorded that the Besht and his talmidim declared this day a day of celebration. In a letter dated Ches Kislev 5720 (1959), the Rebbe responded to someone who had asked why this day is not commemorated annually. The Rebbe said that he had not heard an explanation for this, but what appeared to him was that since the Besht passed away the following year (5520 / 1760), the observance was not continued.

His Teachings and Approach

The Core of His Innovations

There are many points that the Besht introduced and emphasized in his approach. The essence of all his innovations is to take every matter and reveal its source — its very essence: what is its purpose, its goal, its origin, and where it leads. In this way one discovers the essence of the world's existence — continuous creation by the Ribono shel Olam. In this way one also discovers precisely what the Yid is — an essence united in the most complete sense with Atzmus Ain Sof. And since this innermost point is more openly manifest specifically in simple Jews, he drew them closest. He particularly encouraged the simple, natural ahavas Yisrael toward every Jew that flows from the very essence of the neshamah. In this way one also discovers the nature of the kelipas nogah (see Tanya, chapter 6), and so on.

Hashgachah Pratis

The Baal Shem Tov's approach to hashgachah pratis is encapsulated in his famous dictum: In every single movement, the Master of the World is present. The Baal Shem Tov explains that even in the place that appears to be the greatest concealment — in the five alefs of Pharaoh's boastful words, I will pursue, I will overtake, I will divide the spoil — even there, those five alefs indicate that even behind these words of the kelipah stands the One, unique and singular — the Alufo shel Olam, the Master of the World.

A well-known mashal of the Baal Shem Tov, brought in the sefer of his grandson the Degel Machaneh Ephraim, concerns a king who surrounded himself with seven formidable walls, each more enclosed and fortified than the one before it. Many tried to scale and breach the walls and failed. Only the king's son — who knew with certainty that his father would never abandon him — gave over his very life to pass through all the walls. And ultimately, after giving himself over completely, it became clear to him that it was all an illusion: there were no walls and nothing whatsoever standing between him and the king. The nimshal is that if the Yid truly believes that the Ribono shel Olam is close to him, all the concealments will fall away.

Another famous teaching of the Baal Shem Tov is that even the concealment itself comes from the Ribono shel Olam, as it is written, V'anochi hastir astir panai — and therefore the punishment is that even this reality itself becomes concealed: the concealment becomes a concealment of the concealment.

According to the Baal Shem Tov's approach, even a leaf that falls from a tree is necessarily subject to hashgachah pratis. For since there is no existence that does not contain Divine presence, it is impossible that even a single action should take place — from the beginning of creation until the end of the seven thousand years of the world's existence — without hashgachah pratis.

Drawing Close the Simple Jews

On Yud Zayin Elul 5474 (1714), while the Besht was alone in the forest, Eliyahu HaNavi was revealed to him for the first time. Eliyahu disclosed to him that in heaven there is greater nachas ruach when a simple Jew blesses the Ribono shel Olam and gives thanks for his livelihood, than from all the yichudim and kavanos that tzaddikim perform. From that point on, the core of the Besht's approach was to draw close and endear specifically the simple Jews — who at times could not even read or write — encouraging and persuading them to bless and give thanks to the Ribono shel Olam. He would travel from village to village, inquiring after the welfare of the people, so that words of gratitude to the Ribono shel Olam would emerge from their lips.

The Power of Thought

The Baal Shem Tov attached extraordinary importance to the power of thought, and established that wherever a person's thought is — there he himself is entirely. In the avodah of Torah and tefillah as well, the Baal Shem Tov strongly emphasizes the importance of the thought's deveikus in the shoresh of the letters, which is the Ohr Ain Sof — and similarly guides a person to always attach his thought to the Shechinah HaKedoshah.

It is a well-known tradition in Chassidus that the Baal Shem Tov demonstrated to his talmidim, through a number of stories, how wherever a person's thought is — there he truly is. For example, once the Baal Shem Tov showed his talmidim how an ox was eating another ox — whereas in physical reality, this was a person eating beef out of desire at a Shabbos meal.

In another case, one of the ba'alei batim of Mezhibuzh had a quarrel with another ba'al habayis. Once while they were together in the Baal Shem Tov's beis hamidrash, the man cried out that he would tear his enemy apart like a fish. The Baal Shem Tov instructed his talmidim to take hold of one another's hands and stand beside him with their eyes closed, then placed his holy hands on the shoulders of the two talmidim standing beside him. Suddenly the talmidim began to cry out in fear — they saw how the ba'al habayis was tearing apart his enemy like a fish. This demonstrates clearly that every force produces a result and an effect — whether expressed in a material garment, or in a spiritual one that can only be perceived through higher and more refined senses.

Elevating the Evil to the Good

According to the Baal Shem Tov's teachings, there is in truth no genuine reality of evil in the world whatsoever. Although there is indeed a reality of evil that conceals the good — in the manner of illusion and concealment — even the existence of evil is ultimately in accordance with the will of Hashem. To this point the Baal Shem Tov brings the mashal of a king who sends a wicked person to entice his son — yet even the wicked person's own desire is that the son should not heed him.

Furthermore, the vitality of evil is in essence a holy spark — namely, the vitality of overcoming the transgression. This is, in fact, the very reason for the existence of the transgression or the kelipah: in order for one to overcome and subdue it.

Additionally, the Baal Shem Tov teaches that even darkness serves the good — for the advantage of light over darkness is apparent precisely from the darkness; the superiority of the wise man is recognized by contrast with the fool; the virtue of the tzaddik is known through the contrast of the rasha; pleasure is understood through the experience of pain and suffering; and the value of knowledge is recognized through the experience of forgetfulness.

It follows that even darkness and evil contain an elevation and a benefit — for the darkness becomes a kind of throne for the good, and since it serves as a throne for good, it receives connection and vitality from the good; like a person's hand that reaches upward — he himself is there.

Nevertheless, one must not err and think that darkness is therefore good — for there is a screen that separates and divides between the light and the darkness. The value of darkness lies specifically in the recognition that it is darkness, and in its serving as a throne for the light. One must not mistake it for being good itself.

His Torah and Its Publication

The Besht was an immense gaon in both the revealed Torah and the esoteric. A number of accounts of his genius in the plain dimensions of Torah were transmitted in the tradition of our Rebbeim. His practice was to express brief and profound Torah teachings in the Yiddish language. It was his talmidim who collected and recorded his teachings and sayings, and published them in various seforim:

Toldos Yaakov Yosef — written by his talmid Rabbi Yaakov Yosef of Polonoye, printed in 5540 (1780).

Tzavaas HaRivash — contains material from the Besht's Torah as well, as gathered by Rabbi Yeshaya of Yanov; published in 5735 (1975), and re-issued by Kehot by directive of the Rebbe.

Kesser Shem Tov — a collection of Torah teachings. Today a comprehensive thematic anthology has been compiled in the sefer Baal Shem Tov, in two large volumes.

A number 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 collection of the Besht's letters was discovered in the Kherson Genizah, acquired by the Frierdiker Rebbe, and published in the pages of HaTamim.

The coming of Moshiach is necessarily contingent on the spreading of the Baal Shem Tov's Torah — as he himself wrote in his letter — that on Rosh Hashanah of 5507 he made an ascent of the neshamah and reached the chamber of Melech HaMoshiach. The Baal Shem Tov asked: Eimasai kasi mar? — When is the master coming? Moshiach replied: Leksheyafutzu mayyanosecha chutzah — When your wellsprings spread outward — referring to the wellsprings of the Torah of Chassidus that the Baal Shem Tov had revealed and taught. When his Torah is publicized and disseminated throughout the world, the Geulah will come.

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The Seven Torahs

The Seven Torahs of the Baal Shem Tov that were revealed to the Rebbe Rashab are teachings the Besht delivered in Gan Eden in 5652 (1891/1892). On Shemini Atzeres 5653 (1892), the Rebbe Rashab related the details of the event — either publicly or only at his private seudah. From then on, the event was not mentioned for over forty years, until in 5697 (1937) the Frierdiker Rebbe published and revealed its details.

His Miraculous Leadership

Stories of the Besht

The stories of the Baal Shem Tov were printed in part in Sefer Shivchei HaBesht and in dozens of other seforim, with many more transmitted from authoritative sources among the Besht's talmidim and the followers of their path. The miracles transmitted from the Baal Shem Tov — some of which are attested to with great precision — are beyond all imagination, to the point that Rabbi Menachem Mendel of Vitebsk wrote in a letter: There was one — the Baal Shem Tov — before whom there was none, and after whom, from the dust, who will arise?

The Baal Shem Tov testified about himself that the extraordinary miracles he performed were not through the use of holy Names, but through simple emunah in the oneness of the Creator and the nullity of creation without the Creator's power. For example, the Baal Shem Tov once crossed the river near Mezhibuzh by spreading his handkerchief upon the water and crossing over it — testifying that he did so solely through simple emunah.

Kefitzas HaDerech

In many stories of the Baal Shem Tov, it is told that he would instruct that the reins of the horses be released and the horses allowed to travel as they wished — whereupon they would gallop in a manner that was manifestly supernatural. In this way the Baal Shem Tov effected supernatural salvations, covering vast distances in very short periods of time — some of which occurred close to the arrival of Shabbos, necessitating the use of kefitzas haderech.

His Histalkus

During Pesach of 5520 (1760), the Besht fell ill and became very weak; even his speech was labored. On the night of Shavuos all his talmidim gathered around him, and he delivered Torah before them. In the morning he summoned the members of the chevra kaddisha and instructed them how to attend to his burial. Afterward he rallied somewhat and davened before the amud himself, in his home.

After davening, his talmid Rabbi Nachman of Horodenka went out to pour out his heart in tefillah for his Rebbe's welfare. The Besht responded: He davens in vain — if he could enter through the same opening through which I enter, he would accomplish. Those nearby then heard him whispering: I forgive you those two hours — do not torment me! When the townspeople came to wish him a Yom Tov greeting, he delivered words of Torah before them. Afterward he again spoke words of Torah to his close talmidim — concerning the pillar that ascends from the lower Gan Eden to the upper Gan Eden. Then he took leave of the townspeople, saying: Until now I have done chesed with you — now you shall do chesed with me.

His strength left him. He instructed his talmidim to recite V'Yhi No'am. When he saw his talmidim grieving, he said: I am not concerned for myself, for I know with certainty that I will exit through this opening and enter through another. He then lay down and sat up intermittently. Afterward he instructed that he be covered with a sheet and lay down once more. He began to tremble and shudder — as was his manner during Shemoneh Esrei — and then rested briefly. His voice was no longer heard; only his lips could be seen murmuring the verse: Al tevo'eni regel ga'avah. At that very moment he was niftar — and at that precise instant, the two clocks in the house stopped and ceased to run.

His talmid Rabbi Leib Kessler related that he witnessed the departure of the neshamah like a blue flame, and testified that at the moment of the neshamah's departure, his face shone as at the receiving of Shabbos — with the receiving of the neshamah yeseirah.

On Vov Sivan 5520 — Wednesday, the first day of Shavuos — at the age of sixty-one years, eight months, and eighteen days, the Besht was niftar and ascended to his eternal rest. His place of burial is in Mezhibuzh.

On Wednesday, Chof Kislev 5559 (1798), the Alter Rebbe — his spiritual grandson — said: On the fourth day, the luminaries were taken — meaning that on a Wednesday the great luminaries were removed from the world and passed away.

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The Debate Regarding the Precise Date

In recent generations, a debate arose regarding the precise date of the Besht's histalkus — whether it was on the first day of Shavuos (Vov Sivan) or on the second day (Zayin Sivan). In the sefer Shmu'os V'Sipurim it is recorded that one Shavuos, Rabbi Levi Yitzchak Schneersohn was a guest in the home of the Rebbe Rashab, and they spoke of the Baal Shem Tov's histalkus. R' Levi Yitzchak mentioned the opinion that the Besht was niftar on Zayin Sivan. The Rebbe Rashab responded decisively that the histalkus occurred on Vov Sivan, while Dovid HaMelech was niftar on Zayin Sivan. R' Levi Yitzchak raised a difficulty from the halacha prohibiting burial on Yom Tov — and from the implication of the Rebbe Rashab's position that the Besht's burial was carried out by non-Jews. The Rebbe Rashab responded that the holy body of the Besht did not require the involvement of the chevra kaddisha.

In the Hayom Yom, on the date of Vov Sivan — Aleph d'Chag HaShavuos — it is written: The histalkus of the Baal Shem Tov — on Wednesday, the first day of Shavuos 5520, and his resting place is in Mezhibuzh.

His Portrait

A portrait has become famous throughout the world that is attributed to the Baal Shem Tov, however serious doubts have been raised regarding its authenticity. Some attribute it to a certain rabbi who was a Shabbesnik — a follower of Shabbesai Tzvi. The Rebbe stated that this portrait belongs to a different Baal Shem who lived and was active in Germany — but not to the Baal Shem Tov.

The Rebbe offered a number of reasons for this position. Beyond the professional research that casts doubt on the portrait's authenticity, the primary reason is that the Frierdiker Rebbe stated that there is a mesorah that no portrait of the Baal Shem Tov exists. An additional reason given by the Rebbe is that according to the tradition, one could discern in the Besht's beard the thirteen tikkunei dikna — thirteen physical rows — and this is not reflected in the portrait.

His Talmidim

His successor and the one who continued his path — the Maggid of Mezritch

Rabbi Yaakov Yosef of Polonoye

Rabbi Yechiel Michel of Zlotshov

Rabbi Chaim HaKohen Rapaport

Rabbi Zeev 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 Koritz

Rabbi Shmuel of Kaminke

Rabbi Avraham Abba of Krivoshin

Rabbi Dovid Leikes

Rabbi Leib Sarah's

Rabbi Yehudah Leib of Pistyn

Rabbi Zalman of Lutsk

Rabbi Avraham of Podolsk

Rabbi Menachem Mendel of Premishlan

Rabbi Lieber of Berdichev

Rabbi Dovid of Kolomea

Rabbi Menachem Mendel of Bar

His Family

The Baal Shem Tov had two known children:

His son, Rabbi Tzvi

His daughter, Adel

Among his well-known grandchildren, the children of Adel:

Rabbi Moshe Chaim Ephraim of Sudilkov

Rabbi Baruch of Mezhibuzh

A grandson of R' Baruch of Mezhibuzh was R' Moshe Tzvi of Savran.

His great-great-grandson — Adel's grandchild through her daughter Feiga — was Rabbi Nachman of Breslov.

Among the descendants of both the Besht and the Alter Rebbe:

Rav Aharon Zaslavsky, Rav of Kremenchug — a grandson of the Alter Rebbe (the son of his daughter, the Rebbetzin Freida) and the son-in-law of the Mitteler Rebbe — married in a second marriage Moras Chaya, the daughter of Rabbi Nachman of Breslov, and they had a son named R' Yechiel. In Kremenchug there lived his grandchildren — grandchildren of the Alter Rebbe and grandchildren of the holy Rabbi Nachman of Breslov alike.

See Also

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

Further Reading

• 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