The Baal Shem Tov: Difference between revisions

(One intermediate revision by the same user not shown)

Line 36:

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 ~~eilafon~~.

Rabbi Pinchas of Koritz<ref>Sefer HaMaamarim, Rebbe Rashab, 5663, p. 142.</ref> 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 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<ref>Likkutei Sichos, vol. 2, p. 471.</ref>.

----

=== 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.

His parents, Rabbi Eliezer and Rebbetzin Sarah, were childless. They lived in a settlement where they enjoyed ample livelihood<ref name=":0">As told by the Maggid of Mezritch to the Alter Rebbe (sicha of the Frierdiker Rebbe, the night of the first day of Chag HaSukkos 5697, section 5 — Sefer HaSichos 5696–Winter 5700, pp. 161–162 (in the earlier edition); R' Avraham Chanoch Glitzenstein, Sefer HaToldos — Rabbi Yisrael Baal Shem Tov, p. 27, Otzar HaChochmah).</ref>, 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.

Once, a guest arrived very late on Erev Shabbos dressed in weekday clothing. Despite this, Rabbi Eliezer welcomed him warmly and drew him close<ref name=":1">The Frierdiker Rebbe, sicha of Chof Cheshvan 5701, section 10 (Sefer HaSichos 5701, pp. 43–44).</ref>. 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<ref name=":0" />.

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.

After some time, Rabbi Eliezer's only son was born — the Baal Shem Tov<ref name=":0" /><ref name=":1" /><ref>The story was first printed in: Rabbi Yaakov Katina, Rachmei HaAv, Warsaw, 5634, section nun.</ref>.

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 Maggid of Mezritch explained from this story the verse<ref>Tehillim 119:9.</ref>, Bameh yezakeh na'ar es orcho — how does one merit a child (na'ar)? Through hachnasas orchim (orcho)<ref name=":0" />.

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.

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<ref name=":1" />.

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 Yisrael was born in the town of Tloste<ref>The Rebbe Rashab related in the name of the Alter Rebbe that although there are letters from the Besht signed "Yisrael of Okup" (HaTamim, vol. 1), this does not mean that he was from a town called Okup. Rather, in the town of Tloste there was a wall that had over the years collapsed, leaving only the foundation excavations — "akapi" meaning excavations. Since his parents lived in the area of the ruined wall and not in the center of town (as they were very poor), the Besht signed himself "Yisrael of Okup." (Sichos Kodesh 5720, p. 251.)</ref> on Monday, Yud Ches Elul 5458<ref>According to Sefer HaToldos Admur HaRayatz, p. 106, and the Kherson Genizah; in other traditions, different dates are recorded for his year of birth.</ref>. The numerical allusion in the date is the word nachas — for through his deeds he brought nachas to the worlds above and below<ref>Likkutei Diburim, vol. 1, p. 31 and onwards.</ref>.

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.

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<ref>Sefer HaToldos Admur HaRayatz, p. 106.</ref>.

----

=== 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.

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<ref>Likkutei Sichos, vol. 2, p. 594.</ref>: 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.

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<ref>There are sources that record that the Besht learned entirely on his own — Hisvaaduyos 5743, vol. 3, p. 1567.</ref>, 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.

Line 72:

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.

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<ref>A region today divided between Poland and Ukraine.</ref> 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.

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<ref>Sichos Kodesh 5724, p. 58. Igros Kodesh, vol. 19, p. 70 and cited sources.</ref>.

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.

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<ref>Sichos Kodesh 5724, p. 58. Igros Kodesh, vol. 19, p. 70 and cited sources.</ref>.

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.

Line 270:

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 ==

@@ Line 36: / Line 36: @@
 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 eilafon.
+Rabbi Pinchas of Koritz<ref>Sefer HaMaamarim, Rebbe Rashab, 5663, p. 142.</ref> 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 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<ref>Likkutei Sichos, vol. 2, p. 471.</ref>.
 ----
 === 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.
+His parents, Rabbi Eliezer and Rebbetzin Sarah, were childless. They lived in a settlement where they enjoyed ample livelihood<ref name=":0">As told by the Maggid of Mezritch to the Alter Rebbe (sicha of the Frierdiker Rebbe, the night of the first day of Chag HaSukkos 5697, section 5 — Sefer HaSichos 5696–Winter 5700, pp. 161–162 (in the earlier edition); R' Avraham Chanoch Glitzenstein, Sefer HaToldos — Rabbi Yisrael Baal Shem Tov, p. 27, Otzar HaChochmah).</ref>, 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.
+Once, a guest arrived very late on Erev Shabbos dressed in weekday clothing. Despite this, Rabbi Eliezer welcomed him warmly and drew him close<ref name=":1">The Frierdiker Rebbe, sicha of Chof Cheshvan 5701, section 10 (Sefer HaSichos 5701, pp. 43–44).</ref>. 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<ref name=":0" />.
 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.
+After some time, Rabbi Eliezer's only son was born — the Baal Shem Tov<ref name=":0" /><ref name=":1" /><ref>The story was first printed in: Rabbi Yaakov Katina, Rachmei HaAv, Warsaw, 5634, section nun.</ref>.
-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 Maggid of Mezritch explained from this story the verse<ref>Tehillim 119:9.</ref>, Bameh yezakeh na'ar es orcho — how does one merit a child (na'ar)? Through hachnasas orchim (orcho)<ref name=":0" />.
-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.
+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<ref name=":1" />.
-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 Yisrael was born in the town of Tloste<ref>The Rebbe Rashab related in the name of the Alter Rebbe that although there are letters from the Besht signed "Yisrael of Okup" (HaTamim, vol. 1), this does not mean that he was from a town called Okup. Rather, in the town of Tloste there was a wall that had over the years collapsed, leaving only the foundation excavations — "akapi" meaning excavations. Since his parents lived in the area of the ruined wall and not in the center of town (as they were very poor), the Besht signed himself "Yisrael of Okup." (Sichos Kodesh 5720, p. 251.)</ref> on Monday, Yud Ches Elul 5458<ref>According to Sefer HaToldos Admur HaRayatz, p. 106, and the Kherson Genizah; in other traditions, different dates are recorded for his year of birth.</ref>. The numerical allusion in the date is the word nachas — for through his deeds he brought nachas to the worlds above and below<ref>Likkutei Diburim, vol. 1, p. 31 and onwards.</ref>.
-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.
+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<ref>Sefer HaToldos Admur HaRayatz, p. 106.</ref>.
 ----
 === 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.
+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<ref>Likkutei Sichos, vol. 2, p. 594.</ref>: 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.
+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<ref>There are sources that record that the Besht learned entirely on his own — Hisvaaduyos 5743, vol. 3, p. 1567.</ref>, 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.
@@ Line 72: / Line 72: @@
 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.
+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<ref>A region today divided between Poland and Ukraine.</ref> 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.
+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<ref>Sichos Kodesh 5724, p. 58. Igros Kodesh, vol. 19, p. 70 and cited sources.</ref>.
-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.
+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<ref>Sichos Kodesh 5724, p. 58. Igros Kodesh, vol. 19, p. 70 and cited sources.</ref>.
 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.
@@ Line 270: / Line 270: @@
 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 ==