One of the most significant phenomena in the course of modern Jewish history is undoubtedly the astonishing success of the hasidic movement in winning and retaining large numbers of followers. What is even more remarkable is that this process took a relatively short time to come to fruition: It is widely agreed that at the death of the Ba‘al Shem Tov (who is often still regarded as the founder of the movement) in 1760, his circle numbered no more than a few dozen initiates, but by the 1820s, the movement had become dominant in the Jewish society of large swathes of eastern Europe, particularly Ukraine and Galicia.1 Many different explanations for this success have been proposed: Hasidism's attraction has been variously perceived as a result of its being a movement of religious revival and reform, a movement of social protest and class struggle, a movement popularizing elite Jewish mystical thought, and a movement of social reconstruction.2 In terms of social structure, all scholars agree that Hasidism's main innovation—and a major factor in its success—was the creation of the figure of the zaddik: a charismatic spiritual leader who acts as an intermediary between the individual hasid and God and provides answers to all problems, whether they are spiritual or earthly.3 However, relatively little attention has been paid to the social organization of the early hasidic movement as a whole, which allowed Jews from all over eastern Europe to find their place and nurture their new identity as hasidim.4 My goal here is to examine the development of Hasidism as a social movement from the perspective of the structures that it created to solidify the bond between the zaddik and the hasid. In particular, I shall focus on the ways in which the new movement overcame the geographic barriers separating Jews in different parts of eastern Europe.