_%20Robin%20Hood%20of%20the%20Ukraine%20%E2%80%93%20Reynolds's%20News%20and%20Misc.png) |
| Oleksa Dovbush 1700-1745 |
Introduction
This article—based extensively on the research by Professor Boris Czerny[1]—examines some unusual similarities between the Baal Shem Tov (the founder of the Chassidic movement, c.1700-1760) and Oleksa Dovbush (the Ukrainian Robin Hood and rebel leader, 1700-1745). Czerny researched the archives of Kyiv and Lviv, as well as Israel, and analysed texts written in Ukrainian, Russian, Hebrew and Yiddish. He also consulted police and court records concerning Oleksa Dovbush to construct his revolutionary biography (Czerny 2018:34). I thank Professor Czerny for gifting me a copy of his book (in French!).
Both Oleksa Dovbush and the Baal Shem Tov were born at the same time and operated within the same geographical area of the Carpathian region—a 1 500-kilometre arc through Romania, Ukraine, Slovakia, Poland, Hungary, Serbia, and the Czech Republic. The Carpathian region is known for its unique and traditional mountain culture. During the time of Oleksa Dovbush and the Baal Shem Tov, western Ukraine was under Polish rule.
Carpathian mountain culture
Around the early eighteenth century, the central and eastern Carpathians—where Oleksa Dovbush and the Baal Shem Tov both originated—were home to the Hutsuls. The meaning of ‘Hutsul’ is subject to some scholarly debate. According to K. Milewski, it means ‘nomads,’ and according to Ivan Krypiakevych, it means ‘brigands’—robbers, bandits, and gangs that ambush travellers and raid settlements. Hutsul historically refers to outlaws operating in rural and mountainous areas. Between 1738-45, Dovbush led the ‘opryshoks’ (opryshky) or ‘noble robbers’ who formed the “anti-feudal and national liberation movement active in the Carpathian Mountains” (Fialkova, 2011:1).
The traditional Hutsul folksongs lauded the valiant deeds of their heroes, particularly Oleksa Dovbush. Hutsuls also have a distinctive folk music and dance. The Hutsuls were known for sheep herding and seasonal migration, elaborate woodwork and wooden architecture (perhaps also reflected in the beautiful wooden synagogue of the Baal Shem Tov).
 |
| Woodwork in the replica of the Baak Shem Tov Shule in Mezbuz, Ukraine. The original was destroyed by the Nazis. |
Hutsul folklore celebrated mountain heroes and loner outlaw figures. The overwhelmingly peasant Hutsuls came to be dominated and oppressed by Polish magnates and Hungarian nobles, but they soon began to rebel under the leadership of Oleksa Dovbush. Resistance has always been associated with Carpathian culture:
“[T]he Carpathians have always been a region where the resistance of indigenous pastoral communities has manifested itself in all aspects of life—social, spiritual, economic, and political” (Hosejko in Czerny 2018:4).
Literacy among the Hutsuls remained low until as late as the twentieth century. Although their clothes often contained colourful embroidery, the outer garments for both men and women were usually a black or dark red coat (serdak) (Encyclopedia of Ukraine, entry Hutsuls). One wonders how much of the indigenous Hutsul mountain culture went on to influence the Baal Shem Tov.
Hutsul uprising
The Hutsul uprising of the 1730s and 1740s was a popular peasant rebellion in the Carpathian Mountains against economic and social oppression by the Polish nobility. Led by Oleksa Dovbush, the opryshoks raided wealthy estates and redistributed the stolen property to local serfs. Oleksa Dovbush adopted the strategy of Robin Hood as his way to attain social justice, and he robbed from the rich and gave to the poor. The movement was brutally suppressed following Dovbush's betrayal and death in 1745, but the rebellion left an enduring legacy in Ukrainian history and folklore as a powerful symbol of resistance against foreign feudal rule.
Were Jews targeted by the opryshoks?
While there were Orthodox Christian priests active among the opryshoks, they were generally of a lower order. They attacked Roman Catholics and Greek Catholics as well as Jews (but generally the richer Jews). Jews held an intermediate economic position between the richer Polish landlords and the poorer local Ukrainian masses. Often Jews appeared to be more influential than they really were because they worked for and administered the estates of the Polish nobility. In fact:
“in the absence of Polish magnates on the ground, in the villages of the Carpathians, Jews could appear to be the sole and true masters” (Czerny 2018:26).
The Ukrainians believed their only way to achieve liberation from the feudal system was through violence. While Jews certainly were often targeted as they “were generally the most prosperous residents of the village” (Czerny 2018:37):
“their victimization was not uniform throughout: it was deadliest in Khmelnytsky’s uprising [17th century], and seemingly mildest in that of the opryshoks [18th century]” (Fialkova, 2011:2).
Thus, during the time of Oleksa Dovbush, Jews may have been targeted but not necessarily because they were Jewish. There are accounts of Dovbush even giving poor Jews money for the Sabbath (Hnatiuk 1910:111).
Czerny’s personal interest in Hutsul culture
Czerny—whose grandmother came from the Hutsul region—has a personal interest in Oleksa Dovbush and the Baal Shem Tov, because he writes:
“The Hutsul region as a territory piqued my interest as a researcher because this was where I discovered folk tales and stories that have both Ukrainian and Jewish characters” (Czerny 2019-).
He makes a profound point on scholarship in general:
“A scholar always seems to be on a quest. In research there is always a personal dimension—both in the reasons behind the research and in its object” (Czerny 2019-).
Czerny was clearly emotionally and personally moved by a visit to the Hutsul region:
“[D]uring my visit…I encountered
quite a few men who resembled my father. They spoke the same language, with the
same accent as my father. And this was delightful to my ears” (Czerny 2019-).
This prompted Czerny to further explore his Ukrainian and Jewish roots:
“I searched for texts that contain Jewish characters from the Carpathians and the Hutsul region” (Czerny 2019-).
He soon discovered that Ukrainians and Jews shared common and similar hero figures—Oleksa Dovbush and the Baal Shem Tov—who, according to frequent Chassidic accounts, actually knew each other, although Czerny questions the historicity of the two ever meeting in reality.
Oleksa Dovbush and the Baal Shem Tov
Ukrainian ethnographers and ethnologists have gathered various accounts about Oleksa Dovbush. He emerges as a Robin Hood figure who was eventually imprisoned by the Poles and executed. The stories of Oleksa Dovbush encounter owners of taverns and overnight lodgings, bankers, usurers, peasants and butchers—the same way that Chassidic chroniclers describe the Baal Shem Tov.
Oleksa Dovbush, the chief of the Hutsuls, comes across as defiant, proud, valiant. He is physically strong. Politically, he resists the Polish aggressor, and locally, he resists the landlords. He stands for justice and the people. In a similar manner, the Baal Shem Tov represents the people. He stands for the democratisation of Judaism from the tyranny of the rabbinate. He is also physically strong and sometimes even depicted as a shoveller of sand, but his main strength lies in the soul.
Chassidic stories
Dov Noy (1960) was the first scholar to identify Dovbush in Chassidic literature. In these sources, the often anonymous ‘robber’ in the stories of the Baal Shem Tov is a reference to Oleksa Dovbush (Fialkova, 2011:4). There are Chassidic stories where the Baal Shem Tov tries to introduce Dovbush to a more spiritual strength, like experiencing union with nature, and abandoning quests for enrichment.
“The Jewish storytellers of the Hasidic communities – which were particularly numerous in Ukraine and, more specifically, in the Carpathian region – considered legends and shevahim (praises) as a way to glorify the miraculous and mystical abilities of the rebbes (Hasidic rabbis)” (Czerny 2022-).
According to folklore literature which Larisa Fialkova discovered in the Israel Folktale Archives, Dovbush’s mother became a widow while pregnant with her son. She was penniless, and the only person who would bring her some food was a Jew, an innkeeper. This Jew then named her son Dovbush (little bear). Dovbush was always associated with Jews. In Chassidic stories, the Baal Shem Tov is depicted as acting as a mentor to Oleksa Dovbush. In some stories, the Baal Shem Tov’s haunting melodies and spiritual abilities impress Dovbush more than physical strength.
“In the Jewish stories, Oleksa Dovbush acts as a force of resistance, which is based on his own physical powers. But gradually this strength recedes, finding an ally for itself in the person of Ba`al Shem Tov” (Czerny 2019-).
Walking in the mountains
In a famous story about the Baal Shem Tov and the ‘robbers,’ high up in the Carpathian mountains, we read:
“Israel [Baal Shem Tov] took his wife with him high into the Carpathians. Near the village of Zabie he built a cabin for them to live in…But sometimes Israel would take dry bread in a sack, and go away into the hills. He would remain by himself all week long; before the Sabbath he would return home. He would remain at home during the Sabbath, and during the following week again take bread and wander among the high hills, contemplating God.
In those mountains, too, there
were many robbers. They had their forts in the forests, and they sallied out in
bands to attack wealthy travellers on the roads.
Once, hidden among the trees, a
number of these bandits saw the form of a man [the Baal Shem Tov] who walked on
the ledge of a mountain-peak. A chasm lay between the cliff he walked upon and
the next mountain.
The man seemed absorbed in
thought. He did not look where he walked.
‘He will surely walk off the cliff! He will fall into the chasm!’ the bandits cried to one another. They could not move, but watched him.
Then they saw the two mountains
move together, and close the chasm between them. The Master stepped safely from
one peak to the other peak. And when he had passed, the mountains separated
behind him, and were as they had been, with the chasm lying between them. When
the robbers saw this happen they said one to another, ‘He must be a holy man!’ Then
they ran toward him and said, ‘Be our judge!’ Rabbi Israel answered, ‘If you
will promise never to injure a Jew, I will be your judge.’ They agreed. ‘I live
in the cabin near Zabie,’
he said, ‘When you need a judge to decide your quarrels, come to me’” (Shivchei haBesht, no.9).
The Baal Shem Tov’s pipe
The expression “They agreed,” in the above story, indicates a form of corroboration between the two heroes. Perhaps related to this story—where the Baal Shem Tov informs the ‘robbers’ as to where he lives—is the Chassidic legend that Oleksa Dovbush once had to seek refuge in the home of the Baal Shem Tov, and as a token of gratitude gifted the latter his pipe. From then on, the Baal Shem Tov is said to have taught while holding the pipe in his hand. This eminent pipe, known as a ‘lulkah,’ was handed down within Chassidic communities and was recently sold in an auction in Jerusalem. There are many other stories about Dovbush’s ‘robbers’ and ‘bandits’ in the tales of the Baal Shem Tov.
Beautiful songs
A less-known story about encounters with anonymous robbers was also found by Fialkova (2011:9) in the Israel Folktale Archives:
“The Baal Shem Tov once takes a teenage boy, Shaul, to accompany him in one of his trips. They stop to rest at an inn where they encounter some Ukrainian villagers that are dancing and singing. Shaul has a wonderful voice which is admired by the villagers who pledge him their friendship. Many years later Shaul, who has become a wealthy merchant, is robbed on his way through the forest. He recognizes his assailants, and reminds them of their meeting at the inn. The robbers ask him to sing and then restore all his property to him” (IFA 1197).
The underground journey to Jerusalem
There is also the story in Shivchei haBesht depicting Dovbush and the Baal Shem Tov as digging an underground tunnel together—or in some versions the bandits claim to know a shortcut that leads to the Holy Land through cellars and underground passages (Czerny 2018:184)—all the way to Jerusalem. However, at some stage in the process, a certain energy descends upon them and informs them that it was not the right time for either to go to Jerusalem. This strange story suggests a common sense of purpose between this unlikely company (Ben-Amos/Mintz 1993:23). Significantly, this very story is known in Ukrainian folklore as well (Vincenz 1979:195).
A Poem by Naftali Gross
Naftali Gross (1897-1956) was raised on Chassidic stories. Although this poem was written some two centuries later, it captures the prevailing ethos which seems to merge and fuse the imagery of both Oleksa Dovbush and the Baal Shem Tov as they were imagined to have moved through the Carpathian mountains:
“Dovbush spent the whole night in the mountains feasting
His companions brought him the most delicious dishes,
Then
we danced, whistled, played the violin and sang.
The
Baal Shem Tov meanwhile walked through the forest,
Talking
with the wind and the pine needles
Hugging
each tree like a friend, a family member.
Stomping
his bare feet on the frozen snow,
He
spoke with G-d as an equal
Praising
with each step the earth beneath his feet…
Before
the Baal Shem Tov and Dovbush
Borders
and barriers disappear…
And
trees and grasses and fountains,
Like
mills rustle and murmur,
In the ears of Dovbush and the Baal Shem Tov” (Naftali Gross).
Besides featuring prominently in Chassidic stories, Dovbush captured the collective memory of the non-Chassidic and secular world as well, with vast amounts of writing and accounts about him. Often these Jewish sources describe a weak and weary Dovbush (Czerny 2018:204).
Daniel Klouger
In a story by Daniel Klouger (1951-2025), an Israeli writer and physicist born in Simferopol in the Ukrainian Soviet Socialist Republic, Dovbush is pursued by his enemies and is wounded. He encounters the Baal Shem Tov, who heals him:
“The Besht drove away the pursuers with a magical prayer. He tended to the bandit’s wounds and gave him mountain water to drink” (cited in Czerny 2018:214).
Ukrainian stories
On the other hand, in the Ukrainian stories, Dovbush is depicted as the embodiment of physical strength and intense revenge against the Polish and Ukrainian lords for oppressing the peasants. His strength is sometimes more cruel than powerful, as he cuts off heads and rips stomachs open—all for the ultimate betterment of the populace. He is ready to sacrifice himself for his people (Czerny 2022-). This cruelty does not come across in the Jewish narratives. In the Ukrainian stories—besides the cruelty, honour, revenge and an insatiable desire for justice—there is, surprisingly, no hatred or greed. On the contrary, there is generosity because ultimately Dovbush gives away all that he owns. He truly behaves like a Robin Hood figure and even destroys the peasants' debt receipts.[2]
“In the Hutsul stories, the rabbis of the Hasidic courts appear as miracle workers, magicians and doctors with extraordinary powers… Jewish magic and its practitioners were part of the everyday landscape of the villages and towns of the multi-ethnic communities that lived in virtual isolation in the mountains” (Czerny 2022-).
Chassidim and nobility
There are also some parallels between Polish nobility and Chassidim in the way they conducted their hierarchical social structures:
“Just as the authority of a [Polish] lord was exercised according to a pattern of concentric circles with an ever-widening radius, starting from the members of his family and extending down to the peasants, the head or rebbe of a Hasidic court based his material power on a network that spread out in rhizomes, stretching from his court to his relatives and followers” (Czerny 2018:26).
Cultural parallels
The parallels between Jews and Ukrainians, particularly Hutsuls, were significant. I read through Czerny’s voluminous research and his collection of Hutsul stories about Dovbush and interactions with Jews, and the sheer quantity of this material on shared cultural experiences is astonishing and should not be underestimated. The Hutsul-Chassidic connection was far from trivial. They reflect complex but intense areas of interaction and coexistence because they were often “the only ones present in these high-altitude villages of the Carpathians” (Czerny 2018:35):
“If Jews are found in Ukrainian stories, Ukrainian characters are also present in Jewish tales and legends” (Czerny 2022-).
In Jewish sources, Dovbush’s encounters with rabbis are not just with the Baal Shem Tov, but with other early Chassidic characters as well (Fialkova 2011:13). Hutsuls often participated in Jewish festivals, especially Purim, dressing up as Haman and running through the village being beaten by Jews. The Hutsuls even developed the expression “to be beaten up like a Haman” (Czerny 2018:37). The interaction and areas of crossover were particularly intense when it came to—not just Jews—but the early Chassidim because:
“certain practices shared by the Hutsuls and Hasidic Jews were based on the expression of basic forms of belief and superstition… magic and demonology” (Czerny 2018:35).
In Chassidic and Hutsul stories, the evil forces can be driven out of a person through the little finger [see Kotzk Blog: 403) Hillel Baal Shem Ra: the Master of the Evil Name.] To this day, tombs like that of the Baal Shem Tov are regarded as miraculous spaces by the local peoples of the Carpathian region (Czerny 2018:38).
Nostalgia
Czerny notes a certain nostalgia in both the Jewish and Ukrainian versions of the stories, where the setting—the lost paradise of the Carpathian mountains, forests and streams—is the backdrop to a certain intimacy and camaraderie that once existed among this particular group of traditional Jewish and Ukrainian mountain people:
“I think that in no other folklore in the world can you find stories depicting the encounter of two national heroes from two different cultures of two different peoples. The folklore of the Carpathian Mountains is very special” (Czerny 2019-).
Analysis
In Jewish and Ukrainian traditions, there is much overlap (if not inversion) between Oleska Dovbush and the Baal Shem Tov:
“The hero of the other is deprived of culturally unacceptable features by the censorship of tradition… The image of Dovbush in Jewish folklore supplements the image of the Besht (and other holy Jews) in Ukrainian and Polish folklore as two sides of a single phenomenon in neighbouring cultures” (Fialkova 2011:14).
In a literary sense (and without denying their separate historical existences), the real or imagined interactions between the two hero figures tempt the question: was Dovbush a Ukrainian Baal Shem Tov—or was the Baal Shem Tov a Jewish Dovbush?
Two films
Here is a 1959 film on Oleksa Dovbush (with English subtitles): https://www.google.com/search?q=oleksa+dovbush&sca_esv=0bd0d527fc5b0f39&sxsrf=APpeQnuOXSrDgxqrtO6o2EJ-vlBQhfdObQ:1785608673547&ei=4Tluao33ILLGi-gPl6WqgAg&start=10&sa=N&sstk=AU9db-B3KLcp4aFRSO7W44tVLdMfk18ox2iI7GILk9J_icR7kFzSPGZEvHh3XEzQblky5paB3QRfMPYnUOJPly0o87h6n6gvldhVGg&ved=2ahUKEwjN68bVhoCWAxUy4wIHHZeSCoAQ8tMDegQIRRAE&biw=1896&bih=941&dpr=1#fpstate=ive&vld=cid:19468571,vid:EN-aEXTQmcE,st:0
In 2023 a new film, “Dovbush” was released during the Russia-Ukraine war, and has broken box office records for Ukraine, with its themes of national self-determination and the struggle against invaders. Luzer Twersky, a former Chassid and descendent of the Baal Shem Tov, plays the role of the Baal Shem Tov!
Bibliography
Ben-Amos, D., and Mintz, J.R., (Translators), 1993, In
Praise of the Baal Shem Tov [Shivchei ha-Besht]: The Earliest Collection of
Legends about the Founder of Hasidism, Jason Aronson INC., London.
Encyclopedia of Ukraine (entry Hutsuls). Online
source: https://www.encyclopediaofukraine.com/display.asp?linkpath=pages%5CH%5CU%5CHutsuls.htm.
Retrieved 28 July 2026.
Czerny, B., 2018, Contes et récits juifs et
ukrainiens du pays houtsoule [Jewish and Ukrainian Tales and Stories from the
Hutsul Region], PETRA.
Czerny, B., 2019, ‘Tales from the Hutsul region, the
meeting place of Oleksa Dovbush and Ba`al Shem Tov’. Online source: https://ukrainianjewishencounter.org/en/tales-from-the-hutsul-region-the-meeting-place-of-oleksa-dovbush-and-baal-shem-tov/.
Retrieved 28 July 2026.
Czerny, B., 2022, ‘Dovbush and the Baal-Shem Tov: two
heroes of Jewish and Ukrainian national identities’. Online source: Dovbush
and the Baal-Shem Tov: two heroes of Jewish and Ukrainian national identities -
K. Jews, Europe, 21st Century. Retrieved 28 July 2026.
Fialkova, L., 2011, ‘Oleksa Dovbush: An Alternative
Biography of the Ukrainian Hero Based on Jewish Sources’, Fabula, vol. 52
(1/2), 92-108 (1-17).
Hnatiuk, V., 1910, ‘Narodni opovidannia pro opryshkiv
(Folktales about the Opryshoks)’, in Entohrafichnyi zbirnyk (Ethnographic
collection) 26.
Noy, D., 1960, ‘Agadot Ha-Besht Ba-Harim Ha-Karpatim
(The Legends about the Besht in the Carpathians)’, in Mahanaim, Shavuot, 66-73.
Vincenz, S., 1936, Na Wysokiej Poloninie: Obrazy, Dumy
i Gawêdy z Wierchowiny Hu culskiej (On the High Uplands, First Part in Polish),
Warszawa.
I thank Dr. Avi Harel for the following source:
Hrabovets'kyi,
V. Oleksa Dovbush. (1700–1745) לבוב 1994
[1]
I thank my Ukrainian-Russian friend Simeon Khazin for drawing my attention to Oleksa
Dovbush.
[2]
Online source:
https://ukrainianjewishencounter.org/en/the-founder-of-hasidism-is-in-a-ukrainian-film-for-the-first-time-in-the-history-of-world-cinema/.
Retrieved 28 July 2026.
