Editing Dov Ber of Mezeritch

{{Short description|Hasidic rabbi (1704–1772)}}
{{Infobox rebbe
| title = Maggid of Mezeritch
| image = 
| signature = File:Magidauto.jpg
| birth_name = Dov Ber ben Avraham
| predecessor = [[Baal Shem Tov]]
| spouse = 
| children = [[Avraham HaMalach]]
| father = Avraham
| mother = 
| birth_date = 1704
| birth_place = [[Lokachi]], [[Volhynia]], [[Polish–Lithuanian Commonwealth]]
| death_date = 4 December 1772 [[Old Style|O.S.]] / 15 December 1772 [[New Style|N.S.]] / [[Yahrzeit]] 19 Kislev, 5533
| death_place = [[Hannopil]]
}}
[[File:Maggid Devarav L'Yaakov.jpg|thumb|200px|Title page of ''Maggid Devarav L'Yaakov'' ([[Korets]], 1781 edition).]]
'''Dov Ber ben Avraham of Mezeritch''' ({{langx|yi|דֹב בּער פֿון מעזעריטש}}; died December 4, 1772 [[Old Style|O.S.]]), also known as the ''[[Maggid]] of [[Velyki Mezhyrichi|Mezeritch]]'' or ''Mezeritcher Maggid'', was a disciple of Rabbi Israel ben Eliezer (the [[Baal Shem Tov]]), the founder of [[Hasidic Judaism]], and was chosen as his successor to lead the early movement. Dov Ber is regarded as the first systematic exponent of the mystical philosophy underlying the teachings of the Baal Shem Tov, and through his teaching and leadership, the main architect of the movement.<ref name=JE>see Kaufmann Kohler & Louis Ginzberg. [http://jewishencyclopedia.com/view.jsp?artid=103&letter=B "Baer (Dov) of Meseritz"], ''[[Jewish Encyclopedia]]'', retrieved May 20, 2006</ref> 

He established his base in [[Velyki Mezhyrichi|Mezhirichi]] (in [[Volhynia]]), which moved the centre of Hasidism from [[Medzhybizh]] (in [[Podolia]]), where he focused his attention on raising a close circle of disciples to spread the movement. After his death the third generation of leadership took their different interpretations and disseminated across appointed regions of Eastern Europe, rapidly spreading Hasidism beyond [[Ukraine]], to [[Poland]], [[Galicia (eastern Europe)|Galicia]] and [[Russia]].

His teachings appear in ''Magid Devarav L'Yaakov'', ''Or Torah'', ''Likutim Yekarim'', ''Or Ha'emet'', ''Kitvei Kodesh'', ''Shemuah Tovah'', and in the works authored by his disciples. His inner circle of disciples, known as the ''Chevraia Kadisha'' ("Holy Brotherhood"), included Rabbis [[Avraham HaMalach]] (his son), [[Nachum of Czernobyl]], [[Elimelech of Lizhensk]], [[Zusha of Hanipol]], [[Levi Yitzchok of Berditchev]], [[Boruch of Medzhybizh]], [[Aaron ben Jacob of Karlin|Aharon (HaGadol)]] of [[Karlin (Hasidic dynasty)|Karlin]], [[Chaim Chaykl of Amdur]], [[Menachem Mendel of Vitebsk]], [[Shmuel Shmelke of Nikolsburg]], [[Shlomo Flam]] (the Lutzker Maggid), [[Asher Zebi of Ostrowo]], [[Zev Wolf of Zhitomyr]], and [[Shneur Zalman of Liadi]].

==Name==
The most common transliterations are Dov-Ber, Dov Baer and DovBer; rarely used forms are Dob Ber or Dobh Ber, which often depend on the region in [[Eastern Europe]] where Jews resided and hence the influence of the local [[Yiddish language|Yiddish]] dialects. The name דוב-בער ''Dov-Ber'' is traceable back to the {{langx|he|דב|translit=dov|lit=bear}}, and {{langx|yi|בער|translit=ber|lit=bear}}.<ref name="language">[[Ghil'ad Zuckermann|Zuckermann, Ghil'ad]] (2003), [[Language Contact and Lexical Enrichment in Israeli Hebrew]]. [[Palgrave Macmillan]]. {{ISBN|9781403917232}} / {{ISBN|9781403938695}} [http://www.palgrave.com/br/book/9781403917232]</ref>{{rp|138}} It is thus an example of a [[pleonasm#Bilingual tautological expressions|bilingual tautological name]].

Dov Ber of Mezeritch was known as the ''[[Maggid]]''—"Preacher" or literally "Sayer," one who preaches and admonishes to go in God's ways—of [[Mezritsh]] (the German form ''Meseritz'' is sometimes used instead of ''Mezeritch''). Towards the end of his life he was also known as the ''Maggid'' of [[Rivne]], the town where he was buried.

==Biography==
Dov Ber was born in [[Lokachi]], Volhynia in 1710, according to the ''[[Jewish Encyclopedia]]'',<ref name=JE/> though his year of birth is unknown and some sources place it around 1700.<ref>[http://www.chabad.org/library/article.asp?AID=110434 "The Journeyman/Ascetic"], Chabad.org, retrieved May 20, 2006</ref> Little is known about him before he became a disciple of the ''Baal Shem Tov''. A Hasidic legend states that, when he was five years old, his family home burst into flames. On hearing his mother weeping, he asked: "Mother, do we have to be so unhappy because we have lost a house?" She replied that she was mourning the [[family tree]], which was destroyed, and is traced to King David by way of Rabbi [[Yochanan Hasandlar|Yohanan, the sandal-maker]] and master in the [[Talmud]]. The boy replied: "And what does that matter! I shall get you a new family tree which begins with me!"<ref name=Buber>[[Martin Buber]]. ''Tales of the Hasidim'', Schocken 1947; this edition 1991, p. 98-99. {{ISBN|0-8052-0995-6}}</ref>

When he was young, he reportedly lived in great poverty with his wife. One legend relates that when a child was born, they had no money to pay the midwife. His wife complained and the ''Maggid'' went outside to "curse" Israel. He went outside and said: "O children of Israel, may abundant blessings come upon you!" When his wife complained a second time, he went outside again and cried: "Let all happiness come to the children of Israel—but they shall give their money to thorn bushes and stones!" The baby was too weak to cry, and the ''Maggid'' sighed rather than "cursing". Immediately the answer came, and a voice said: "You have lost your share in the coming world." The ''Maggid'' replied: "Well, then, the reward has been done away with. Now I can begin to serve in good earnest."<ref name=Buber/>

==Death==
[[File:Mausoleum with Zusha of Hanipol, Dov Ber of Mezeritch.jpg|thumb|Mausoleum in Hanipol where he is buried alongside [[Zusha of Hanipol]]]]
[[File:Tomb of Dov Ber of Mezeritch.jpg|thumb|]]
He is buried in [[Hannopil]], beside [[Zusha of Hanipol]].

==Visit to Baal Shem Tov==
Dov Ber was originally a student of the [[Jacob Joshua Falk|Pnei Yehoshua]] later became an admirer of [[Isaac Luria]]'s system of ''[[Kabbalah]]'', which was becoming popular at that time, and was aware of [[Moshe Chaim Luzzatto]], whose writings, then only in manuscript, were well known among the Polish mystics of the period.{{Citation needed|date=March 2013}} Dov Ber followed the Lurian school, living the life of an [[Asceticism in Judaism|ascetic]], [[Fasting in religion#Judaism|fasting]] a great deal, praying intensely, and living in poverty. He is reported{{where|date=March 2013}} to have become a cripple as a result of poor nourishment.{{Citation needed|date=March 2013}}

One account has it that on account of his poor health he was persuaded to seek out the ''Baal Shem Tov'' for a cure.
He arrived at the ''Baal Shem Tov's'' house, expecting to hear expositions of profound mysteries, but instead was told stories of the latter's everyday life. Hearing only similar stories at each subsequent visit,  Dov Ber decided to return home. Just as he was about to leave, he was summoned again to the ''Baal Shem Tov's'' house. The ''Baal Shem Tov'' opened an ''"Eitz Chaim"'' of Rabbi [[Chaim Vital]] (Rabbi Isaac Luria's chief disciple), and asked him to explain a certain passage. Dov Ber did so to the best of his ability, but the ''Baal Shem Tov'' declared that he had not understood the real meaning of the passage. Dov Ber  reviewed it once more and insisted that his interpretation was correct. The Baal Shem Tov then proceeded to explain the passage himself. Legend has it that, as he spoke, the darkness suddenly gave way to light, and angels appeared and listened to the ''Baal Shem Tov's'' words. "Your explanations," he said to Dov Ber, "were correct, but your deductions were thoughts without any soul in them."<ref name=JE/> This experience persuaded Dov Ber to stay with the ''Baal Shem Tov''.<ref>Martin Buber, Die Erzählungen der Chassidim, 12. Auflage, Zürich: Manesse Verlag, 1992, {{ISBN|3-7175-1062-2}}, p. 194</ref><ref>[https://www.haaretz.com/jewish/this-day-in-jewish-history/.premium-1.561625 This Day in Jewish History 1772: The Maggid, Untrained Successor to Baal Shem Tov, Dies], [[Haaretz]]</ref>

Dov Ber is reported to have learned from the ''Baal Shem Tov'' to value everyday things and events, and to emphasize the proper attitude with which to [[Torah study|study Torah]]. The mystical philosophy of the Baal Shem Tov rejected the emphasis on mortification of the body in [[musar literature|Musar]] and [[Kabbalah|Kabbalistic]] traditions, seeing the greater spiritual advantage in transforming the material into a vehicle for holiness, rather than breaking it. This could be achieved by the perception of the omnipresent [[Divine immanence]] in all things, from understanding the inner mystical Torah teachings of [[Hasidic thought]]. Under the guidance of the ''Baal Shem Tov'', Dov Ber abandoned his ascetic lifestyle, and recovered his health, though his left foot remained lame. The Baal Shem Tov said that "before Dov Ber came to me, he was already a pure golden menorah (candelebrum). All I needed to do was ignite it."<ref name="ReferenceA">''The Great Maggid'' by [[Jacob Immanuel Schochet]], Kehot Publication Society</ref> Regarding his holiness, the Baal Shem Tov also reputedly{{By whom|date=March 2013}} said that if Dov Ber had not been lame, and had been able to ritually immerse in the [[mikvah]], then he could have been able to bring the [[Mashiach]].{{Citation needed|date=March 2013}}

==Hasidic leadership ==

{{blockquote|Suddenly, Reb Tzvi got up and said, “My father appeared and told me that the Shechina now dwells in Mezritch.” Then Reb Tzvi removed the white cloak of leadership and put it onto the shoulders of Reb Dov Ber of Mezritch. And so, Reb Dov Ber, who later became known as the Mezritcher Maggid, assumed leadership of the Chassidic movement. And so it was<ref>Cohn, Tzvi. ''Baal Shem Tov Numbers: Mystical Stories On The Weekly Torah Portion'' BST Publishing</ref>}}

Immediately after the death of the ''Baal Shem Tov'' in 1760, his son Rabbi Tsvi became the next Rebbe. After only a year he gave up this position. Among the disciples of the Baal Shem Tov, two stood out as contenders to succeed him, Dov Ber and [[Yacov Yoseph of Polonne]]. Yacov Yoseph would later become the author of the first Hasidic book published (''"[[Toldot Yaakov Yosef|Toldos Yaacov Yosef]]"'' in 1780), one of the most direct records of the teachings of the Baal Shem Tov. By collective consent, the ''Maggid'' assumed the leadership of Hasidism. In effect he became the architect of the Hasidic movement and is responsible for its successful dissemination.

The Maggid was housebound because of his poor physical condition. Jewish philosopher [[Solomon Maimon]] records an encounter with the Maggid in his memoirs, in which he passes a strong negative judgement on the [[Hasidic]] movement.<ref>{{cite encyclopedia|title=Salomon Maimon|url=http://plato.stanford.edu/entries/maimon/|encyclopedia=The Stanford Encyclopedia of Philosophy Fall 2012 edition|access-date=6 March 2013|author=[[Thielke, Peter]]|author2=Melamed, Yitzchak}}</ref> He relates that the Maggid passed the entire week in his room, permitting only a few confidants to enter. He appeared in public only on [[Shabbat]], dressed in white satin. On those occasions he [[Jewish services|prayed with people]], and kept open house for anyone who wanted to dine with him. After the meal he would reportedly begin to chant, and placing his hand upon his forehead, would ask those present to quote any verse from the Bible. These served as texts for the Maggid's subsequent sermon. Solomon Maimon wrote: "He was such a master in his craft that he combined these disjointed verses into an harmonious whole."<ref>Solomon Maimon. "Selbstbiographie," i. 231 et seq. in Kaufmann Kohler & Louis Ginzberg. [http://jewishencyclopedia.com/view.jsp?artid=103&letter=B "Baer 04/06 (Dob) of Meseritz"], ''[[Jewish Encyclopedia]]'', retrieved May 20, 2006</ref> Historian David Assaf studied the sermons quoted by Maimon and found that they are indeed attributed to The Maggid in other sources, indicating that the meeting between them did in fact take place.<ref>{{Cite journal |last=Assaf |first=David |last2= |first2= |date=2006 |title=The Teaching of Maggid R. Dov Ber of Mezritsh in Salomon Maimon's Autobiography |url=https://www.jstor.org/stable/23567716 |journal=[[Zion]] |language=he |volume=71 |issue=1 |pages=99–101 |issn=0044-4758 |jstor=23567716}}</ref>

He attracted a remarkable group of scholarly and saintly disciples, including most of his fellow students of the Baal Shem Tov. The Baal Shem Tov had travelled across Jewish areas, reaching out to and inspiring the common folk, whose sincerity he cherished. He sought to revive the broken spirit of the simple Jews. At the same time, he would also seek out the great scholars of [[Talmud]] and [[Kabbalah]], to win them over to Hasidism, to whom he taught the inner meaning of his teachings. Many Hasidic tales relate the stories of the Baal Shem Tov's travels, accompanied by his close disciples, and led by his non-Jewish wagon driver. Dov Ber, in contrast, set up his court in [[Mezhirichi]], where his lameness restricted him, and devoted his main focus to articulating the mystical-philosophical system within the Baal Shem Tov's teachings to his close circle of disciples, who would lead the future movement. The simple folk were also able to visit during the Sabbath public attendancies of Dov Ber, and receive spiritual encouragement and comfort. The Maggid's court became the spiritual seat and place of pilgrimage of the second generation of the Hasidic movement, and moved its centre north from the Baal Shem Tov's residence in [[Medzhybizh]]. This move benefited the growth of the movement, as it was closer to new territories in [[Galicia (eastern Europe)|Galicia]], [[Poland]] and [[Belarus]] to reach. It was also nearer to the centre of Rabbinic opposition in [[Lithuania]], who perceived of the new movement as a spiritual threat. The disciples of Dov Ber related that:

<blockquote>
With the move of Rabbi Dov Ber, the [[Shechina]] (Divine Presence) "Packed up Her belongings and moved from Medzhybizh to Mezeritch, and all we can do is follow"<ref name="ReferenceA"/>
</blockquote>

The elite group of disciples, the "Chevraya Kaddisha" ("Holy Society"), included Rabbis [[Aharon of Karlin (I)|Aharon of Karlin]], [[Menachem Mendel of Vitebsk]], [[Levi Yitzchok of Berditchev]], [[Elimelech of Lizhensk]], [[Zusha of Hanipol]], [[Shmelke of Nikolsburg|Shmelka]] (later Chief Rabbi of Nikolsburg), [[Pinchas Horowitz]] (later Chief Rabbi of Frankfurt-am-Main and author of profound Talmudic commentaries), and [[Shneur Zalman of Liadi]] (author of the ''[[Tanya (Judaism)|Tanya]]'', and by instructions of his master, author of an updated version of the ''[[Shulchan Aruch]]'' code of Jewish Law for the new movement). These disciples, being themselves great [[Talmud]]ic authorities and well-versed in [[Kabbalah]] and [[Hasidic philosophy]], were successful in turning Hasidus into a vast movement.

==Opposition of the rabbis==
Hasidism spread rapidly as a result of Dov Ber's powerful personality, gaining footholds in [[Volhynia]], [[Lithuania]], and [[Ukraine]]. The dissolution of the "Four-Lands" synod in 1764 proved favorable to its spread. The local rabbis were annoyed by the growth of the movement, but could not easily do anything about it. The ''[[Vilna Gaon|Gaon of Vilna]]'' was the only rabbi whose reputation extended beyond the borders of Lithuania. When Hasidism appeared in [[Vilnius|Vilna]], the [[Vilna Gaon]] enacted the first major [[Herem (censure)|excommunication]] against Hasidism, which was issued on April 11, 1772. The Vilna Gaon believed the movement was antagonistic to Talmudic rabbinism and was suspicious that it was a remnant of the recent [[Sabbatai Zevi|Sabbatean]] movement. ''See'' [[Schisms among the Jews#Hasidim and Mitnagdim|Hasidim and Mitnagdim]].

The Maggid's pupils Rabbi [[Menachem Mendel of Vitebsk]] and Rabbi [[Shneur Zalman of Liadi]] tried to visit the Vilna Gaon to bring about reconciliation, but the Vilna Gaon declined to meet them. Lubavitch legend has it that had the Gaon met with these two Rabbis, the [[Mashiach]] (Messiah) would have come.

The ban issued at Vilna drew the eyes of the world toward Hasidism. Rabbi Dov Ber ignored the opposition, but it is blamed in part for his death in [[Mezhirichi]] on December 15, 1772.<ref name=JE/>

==Views and teachings==
{{See|Hasidic philosophy}}

===Published writings===
The ''Maggid'' left no writings of his own. Many of his teachings were recorded by his disciples and appeared in  anthologies  "Maggi'''D''' Debara'''V''' le-Ya'ako'''V'''" (מגיד דבריו ליעקב the last letters of which title spell "Dov"), known also under the title of ''Likkutei Amarim'' ("Collected Sayings"), published at [[Korets]] in 1780 (second edition with additions Korets, 1784), and frequently reprinted; ''Likkutim Yekarim'' ("Precious Collections"), published at Lemberg in 1792; ''Or Torah'' (the largest collection) published in Korets, 1804; ''Or Ha'emet'' published in Husiatin, 1899; ''Kitvei Kodesh'' (small collection) published in Lemberg. 1862; ''Shemu'ah Tovah'' (small collection) published in Warsaw. 1938. A number of manuscripts with additional teachings are in the [[National Library of Israel|National Library of the Hebrew University]]. They consist of excerpts from his sermons, transcribed and compiled by his students. The first to be published (''Likkutei Amarim'') was collated by his relative, Rabbi [[Shlomo Flam]] of Lutzk, who, as he himself notes, was unhappy with the manuscript but did not have time to edit it properly.{{citation needed|date=February 2021}}

There is a great deal of overlapping between all these texts, but each contains teachings that do not appear in the others. Work and editing has been done on them: ''Maggid Devarav Layaakov'' was edited by Rabbi Avraham Yitzchak Kohn (Jerusalem, 1961).  Later, a critical edition was edited by Prof. Rivkah Shatz-Uffenheimer (Hebrew University, Jerusalem, 1976).  Kehot Publishing of [[Chabad]] put out another edition edited by Rabbi Jacob Immanuel Schochet (Brooklyn, NY, 2008). These editions all contain  introductions, annotations and indices. ''Or Torah'' has appeared in an annotated edition with introduction, commentaries, cross-references and indices, authored by Schochet (Brooklyn, NY, 2006). ''Likkutim Yekarim'' is in annotated edition by Rabbi Avraham Yitzchak Kohn (Jerusalem, 1974).{{citation needed|date=February 2021}}

===View of God===
For the ''Maggid'', [[Names of God in Judaism|God]] manifests Himself in creation, which is only one aspect of His activity, and which is therefore in reality a self-limitation. Just as God in His goodness limited Himself, and thus descended to the level of the world and man, so it is the duty of the latter to strive to unite with God. The removal of the outer shell of mundane things, or "the ascension of the [divine] spark,"<ref name=JE/> being a recognition of the presence of God in all earthly things, it is the duty of man, should he experience pleasure, to receive it as a divine manifestation, for God is the source of all pleasure.<ref name=JE/>

===On the ecstasy of prayer===
Rabbi Dov Ber's view of [[Jewish services|prayer]] was that it is the purpose of the life on earth to advance until the perfect union with God is attained. Thus the vegetable kingdom serves as food for the animal kingdom, in order that the lower manifestation of divinity, existing in the former, may be developed into a higher one. Man being the highest manifestation has a duty to attain the highest pinnacle in order to be united with God. The way to achieve this, he argued, is through prayer, in which man forgets himself and his surroundings, and concentrates all his thought and feeling upon union with God.<ref name=JE/>

Like the [[Neoplatonism|Neo-Platonists]], he said that when a man becomes so absorbed in the contemplation of an object that his whole power of thought is concentrated upon one point, his self becomes unified with that point. So prayer in such a state of real ecstasy, effecting a union between God and man, is extremely important, and may even be able to overcome the laws of nature.<ref name=JE/>

===Role of the ''tzadik''===
Rabbi Dov Ber taught that only the ''[[tzadik]]'' is able to remove '''all''' his thoughts from earthly things and concentrate '''completely''' on God. Because of his union with God, he is the connecting link between God and creation, and thus the channel of blessing and mercy. The love that men have for the ''tzadik'' provides a path to God. The duty of the ordinary mortal is therefore to love the ''tzadik'' and be a student of his.<ref name=JE/> In this connection Hasidim cite the classical [[Judaism|Jewish]] teaching<ref>Ketubot 111b</ref> that Scripture considers one who serves Torah scholars to be cleaving to the Almighty Himself.

==See also==
* [[Amshinov (Hasidic dynasty)]]
* [[Chabad]] 
* [[Boyan (Hasidic dynasty)]]
* [[Ruzhin (Hasidic dynasty)]]
* [[List of Hasidic dynasties]]

==References==
{{reflist}}

==Further reading==
*Dubnow, Voskhod, ix. Nos. 9–11;
*[[Heinrich Graetz|Grätz]], ''Gesch. der Juden,'' xi.98 et seq. and note 22;
*Schochet, Jacob Immanuel, ''The Great Maggid,'' a comprehensive biography, 1974
*Kohan, in ''[[Ha-Shaḥar]],'' v.634-639;
*Ruderman, ib. vi.93 et seq.;
*Lobel, in ''Sulamith,'' ii.315;
*Rodkinsohn, ''Toledot 'Ammude ha-ChaBad,'' 1876, pp.&nbsp;7–23.
*{{cite book |last1=Mayse |first1=Ariel Evan |title=Speaking Infinities: God and Language in the Teachings of Rabbi Dov Ber of Mezritsh |date=2020 |publisher=University of Pennsylvania Press |isbn=978-0-8122-5218-7 |language=en}}

==External links==
*[https://www.academia.edu/11685449/Beyond_the_Letters_The_Question_of_Language_in_the_Teachings_of_Rabbi_Dov_Baer_of_Mezritch Beyond the Letters: The Question of Language in the Teachings of Rabbi Dov Baer of Mezritch]

'''Maps'''
*[http://www.routledge.com/textbooks/0415236614/resources/maps/map49.jpg Map showing The Baal Shem Tov-Medzhibozh, The Maggid-Mezhirech, and the dissemination of the Maggid's disciples after 1772] {{Webarchive|url=https://web.archive.org/web/20090926232834/http://www.routledge.com/textbooks/0415236614/resources/maps/map49.jpg |date=2009-09-26 }}
*[http://www.routledge.com/textbooks/0415236614/resources/maps/map50.jpg Map of the spread of Hasidism from 1730 and 1760-75, and its encroachment on the Lithuanian centre of Rabbinic opposition] {{Webarchive|url=https://web.archive.org/web/20090915011410/http://www.routledge.com/textbooks/0415236614/resources/maps/map50.jpg |date=2009-09-15 }}

'''Articles'''
*[http://www.chabad.org/article.asp?AID=110433 A biography of Dov Ber of Mezeritch]
*[https://web.archive.org/web/20070312203943/http://www.chabadlibrary.org/books/magid/ot/index.htm אור תורה Fulltext] ([[hebrew language|Hebrew]]), chabadlibrary.org

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{{succession box | before=Rebbe [[Baal Shem Tov]] | title=Hasidic Rebbes| years=1760–1772 | after=Rebbe [[Elimelech of Lizhensk]], Rabbi [[Shneur Zalman of Liadi]], Rebbe [[Aaron ben Jacob of Karlin|Aharon HaGadol]] of [[Karlin (Hasidic dynasty)|Karlin]], Rabbi [[Levi Yitzchok of Berditchev]], Rabbi [[Zusha of Hanipol]], Rabbi [[Menachem Mendel of Vitebsk]]}}
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[[Category:18th-century births]]
[[Category:1772 deaths]]
[[Category:People from Volyn Oblast]]
[[Category:Hasidic rebbes]]
[[Category:Hasidic rabbis in Europe]]
[[Category:Volhynian Orthodox rabbis]]
[[Category:18th-century Polish–Lithuanian rabbis]]
[[Category:Maggidim]]