In this way the doctrine preached by Besht undermined not only scholastic and ceremonial Rabbinism, but also the ascetic Cabala, emphasizing in their stead the principle of blind faith in Providence, of fervent and inspiring prayer, and, last but not least, the dogma of attaining salvation through the medium of the miracle-working Tzaddik. The last-mentioned article of faith was of immense consequence for the further development of Hasidism, and subsequently overshadowed the cardinal principles of the new movement. As a matter of fact, the personality of Besht as the first Tzaddik impressed the people far more than his doctrine, which could be fully grasped only by his nearest associates and disciples. Among these the following were particularly prominent: Jacob Joseph Cohen, who occupied the post of rabbi successively in Shargorod, Niemirov, and Polonnoye; Baer of Mezherich, a Volhynian preacher and Cabalist; Nahman of Horodno, Nahman of Kosovo, Phineas of Koretz, all of whom frequently visited Besht in Medzhibozh. Even the former Rabbi of Brody, Gershon Kutover, who had once looked down on his brother-in-law as an _Am ha-Aretz_, acknowledged his religious mission. About 1750, Besht sent to his brother-in-law Kutover, who had in the meantime settled in the Holy Land, a kind of prophetic manifesto, telling of his miraculous vision, or _revelation_. In it Besht asserted that on the day of the Jewish New Year his soul had been lifted up to heaven, where he beheld the Messiah and many souls of the dead. In reply to the petition of Besht, "Let me know, my Master, when thou wilt appear on earth," the Messiah said: This shall be a sign unto thee: when thy doctrine shall become known, and the fountains of thy wisdom shall be poured forth, when all other men shall have the power of performing the same mysteries as thyself, then shall disappear all the hosts of impurity, and the time of great favor and salvation shall arrive.