Rav Yaakov Yosef Hakohen of Polnoy was descended from the mekubal, Rav Shimshon of Ostropoli and Rav Yosef Katz, author of Yesod Yosef, and Rav Yom Tov Lipman Heller, author of Tosefos Yom Tov on Mishnayos.
He was one of the very first disciples of the Baal Shem Tov to spread and teach chassidus. He was the holy Baal Shem’s beloved talmid muvhak, and is best known for his sefer, Toldos Yaakov Yosef. Chassidim affectionately refer to him as the Baal HaToldos or just the Toldos.
Rav Yaakov Yosef was appointed at a young age to serve as Rav of Sharigrod in Podolia, where he drew close to the Baal Shem after originally being one of his opponents and detractors. Chassidic tradition has it that the Baal Shem exerted himself to win him over and when he had succeeded, boasted: “Ribono Shel Olam – Master of the World! I do not request reward in the World to Come for my acts and deeds; I only request to be rewarded for giving You such a Yosseleh as this one!”
He is said to have passed away on the 21st (or 24th) of Tishrei, 5544 (1783), although the exact year of passing is unclear, as the writing on his grave marker and matzeva became worn and blurred over time. The stone is inscribed: “Ish Chai Rav Pa’alim Chassid Anav Ish Elokim Kadosh Yomar Lo” – which is roughly translated as “a busy man of much action, a chassid, a humble, G-dly man, a holy person.”
His resting place is beside that of Rav Leib of Polnoy, who is described in Shivchei HaBaal Shem as one of those who influenced Rav Yaakov Yosef to join the Chasidic movement. A single, joint ohel was erected over both monuments.
Rav Yaakov Yosef left behind a son and a daughter. His son, Rav Avraham Shimshon, succeeded him as Rav of Rashkov and emigrated to Eretz Yisrael during his father’s lifetime. His daughter was married to Rav Avraham Dov Auerbach, who succeeded his father-in-law as Rav of Polnoy. Rav Avraham Dov’s sons also made aliyah to Eretz Yisrael.
Rav Yaakov Yosef was the very first author of the chassidic movement, publishing the first chassidic sefer in history. His writings are amongst the movement’s most important as well.
His sefarim are:
Toldos Yaakov Yosef, derushim on the Torah; Ben Poras Yosef, derushim and chiddushei Torah, including a copy of the famed letter of the Baal Shem Tov, describing his messianic vision of the redemption arriving when his teachings widely proliferate; Tzafnas Pa’aneach on Shemos; and Kesones Pasim on the Torah. He often cites the firsthand teachings he received from the Baal Shem Tov, over 280 times in Toldos Yaakov Yosef alone!
The groundbreaking publication of the Toldos Yaakov Yosef caused an uproar, especially as it was full of harsh criticism for the leaders and rabbanim of that generation and their derech of learning. Rav Yaakov Yosef blamed the shortcomings and failures of the generation on these rabbinical leaders and attacked and criticized the entire establishment. Instead he suggested a new type of leader, the tzaddik and chassidic rebbe: “who would not ignore the ignorant masses, but be intimately involved in their lives and watch over their affairs, guiding, leading and loving them, and drawing them close to their Father in Heaven.” He continued, “The masses are the body and the tzaddik their heart, the soul of the generation. He must lower himself to lift them up, and Avodas Hashem could be done by anyone not just in spiritual matters but even with physical things.” These criticisms were one of the main catalysts behind the misnagdim’s opposition and a contributing factor to the cherem (ex-communication) they later pronounced over the chassidim. The sefer itself is alluded to in the Vilna cherem as well as in Rav Dovid of Makov’s kuntresim, Zamir Aritzim and Shever Poshim, polemics against the chassidim and chassidus, in which he calls it “a mesis u’mediach against Klal Yisrael.”
The sefer was publicly burned in Brode and in other bastions of the misnagdim. Tradition has it that Rav Yechezkel Landua of Prague, the Noda B’Yehudah, sat with his feet resting on the sefer. Rav Yaakov Shimshon of Shepetovka then travelled to Prague where he purportedly presented a scholarly argument that reconciled the work and its author, Rav Yaakov Yosef, to the Noda B’Yehudah, who afterwards lifted up the sefer off the ground and kissed it. The story of this meeting and debate was recorded and published as Divrei Noam and Darkei Noam, in many editions.
The chassidim, on the other hand, rejoiced with the sefer, and its appearance was reason for a Yom Tov-like celebration. Rav Pinchos of Koretz is quoted saying that: “There is no other such sefer as this which is Torah from Heaven.” Rav Yisrael the Kozhnizter Maggid once refused to pass by a certain house in Brode, saying that tumah (impurity) pours forth from there! Upon investigation it was discovered that the Toldos had once been burned at that location. Tradition has it that the very Heavens were disturbed by the Rav Yaakov Yosef’s cries of anguish over his sefer’s fate at the hands of its opponents and detractors.
