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#bak-5:HaRav Moshe David Baksht ZTL
#bak-6:HaRav Chaim Baksht
HaRav Chaim Baksht, Deputy Chief Rabbi of the Israeli Armed Forces and the son of the late HaRav Moshe David Baksht zt"l.
#bak-7:HaRav Dov Baksht
The head of the Bet Midrash is HaRav Dov Baksht, a graduate of the Hebron Yeshiva, Jerusalem and the grandson of HaRav Moshe David Baksht, zt"l.
#bak-8:Russian pianist Elena Baksht. A native of Moscow, she is a graduate of The Moscow Conservatory and the Central Special Music School for Gifted Children. She first came to public attention at age eleven, when she appeared as soloist with the Moscow Philharmonic at the Central Hall of Art in Moscow. Elena's career as a recitalist, orchestral soloist and chamber musician has taken her to concert halls throughout the United States, Canada, Mexico and Europe as well as in France, Italy, Germany and The Netherlands.
#bak-9:International organization World ORT was founded in 1880 in Saint-Petersburg as a Society of Handicrafts and Agricultural Work among Jews of Russia (ORT - Russian abbreviation for "Obshestvo Remeslennogo Truda").
ORT was set up on the initiative of well-known scientist Nikolai Bakst. He proposed that major Jewish businessman Samuel Polyakov and Horace Gunzburg establish a fund for supporting such a Society. ORT aimed to organize vocational training of Jews, and provide assistance to craftsmen in acquiring tools, materials, opening workshops and moving to areas where their labour was needed.
Ytzhak Zvi Baksht of Oshmany
Eliyahu Avraham Bakst
In the site which I creatd for Shavli I posted a picture and some information about Aharons' grandfather, Rabbi Aharon Yosef Bakst (H"YD) and also a picture from 1941, I am pasting them here;
RABBI AHARON Bakst was born in Ivie in 1867. He studied in Volozhin and Slobodka. As rabbi of Shaduva he established a Yeshiva there. In exile in Russia during World War I, he served as a rabbi in several communities. After the war he returned to Lithuania, being rabbi of Suvalkan and later Lomza. After encountering some problems with the Zionists, he left Lomza to serve in Shauliai. During the Soviet days ( 1940- 1941) he kept teaching and many would come to hear is sermons. He was amongst the first to be killed, as soon as the Germans entered Siauliai in 1941.
From Lohamai Hagetaot information; Jews in the Siauliai ghetto, Lithuania, standing in a roll call assembly opposite uniformed Germans, beside the "Red Prison" before being taken for extermination. The Jews were taken to Kuziai, where they were killed. In the photo: Rabbi Nachumowski, Shapira, Rosenberg, and Abramowicz, an attorney. The tallest of the Jews in the photo is Pen, from the town of Klaipeda (Memel
There is also;
Bakst Aharon Yosef
From Jewishgen;...Rabbi Aharon Bakst, who was born in Ivye in 1867 was the last rabbi of Shavel. He was previously Rabbi in Baisagola, Semiatitz, Tzaritzin and then in Poltave during the First World War, Seduva, and Suwalk. He came to Shavel in 1930. He was killed in the Holocaust together with his son-in-law, Rabbi Aizik Rabinowitz of Telz. --------------------------
vm11218Alter Baksht and wife Dora in 1957. Alter is a survivor of the holocaust who was born in Dolhinov ( then Poland now Belarus). C 1950 he came to the U.S. - His brother Yosel Baksht Z"L visited him from Israel c 1970. Since the death of Yosel the family lost touch and would very much like to find information...
vm11217Description: back of picture sent by holocaust survivor; Alter Baksht/ Bakst ( Zalman? Walter?)and wife; Dora, to his brother Yosel in Israel.The family in Israel would like to find out any information about Alter who lived in the U.S last they heard from him in the 1970s
| Name of Deceased Year of Death Heirs Place of Residence
8 Ida Baksht 2002/3 Pnina Rapheal Jerusalem
9 Moses Baksht 2004 Ze'ev Keshet Tel Aviv
10 Batya Baksht 2004 Ze'ev Keshet Tel Aviv
11 Malka Baksht 2004/5 Shlomo Baksht Eilat
12 Yuta Baksht 2006 Yitzhak Bahat Haifa
13 Ze'e'v Baksht 1983 Unavailable Unavailable
14 Zalman Baksht 1995 Unavailable Unavailable
Mussar emissary (teacher of ethics) to ba'alei battim, the lay community
by Chaim Shapiro
This article originally appeared in the Jewish Observer and is also available in book form in the ArtScroll/Mesorah Publications Judaiscope Series. It is reprinted here with permission
Rabbi Aaron Yoseif Baksht
5629/1869 - 5701/1941
When Rabbi Meyer Shapiro, the Rav and Rosh Yeshiva of Lublin, was asked why he changed his rabbinical positions with such frequency, he replied: "A rav can be compared to a nail. As long as he has a head, he can be pulled out from one place and set into another."
Rabbi Aaron Yoseif Baksht, who was lovingly referred to as "Reb Archik", served in no less than thirteen cities - from Stalingrad deep in Russia to Shavl in the heart of Lithuania. Yet he was known mainly as the "Lomzer Rav", the rav of my home town.
When a delegation came to the town of Suvalk to invite him to serve as rabbi in Lomza, Reb Archik refused. He explained that he had a kollel of young men whom he was teaching and training for the rabbinate. Since Lomza already supported a large yeshiva, he would not impose on the community the further responsibility of supporting a kollel.
When Rabbi Yechiel Mordechai Gordon, the Rosh Yeshiva of Lomza, heard this, he immediately made the trip to Reb Archik to personally plead with him to accept the rabbanus. Rather than compete with the Yeshiva, he insisted, the kollel would be an asset to the Yeshiva, as an inspiration and a direction for continuation. And knowing the people of Lomza, the Rosh Yeshiva assured the Rav that the community would certainly take care of both!
Arrival in Lomza
The city's entire population lined the road leading to Lomza, awaiting the arrival of the new Rav. With much pomp he was taken to the Central Synagogue where he delivered his maiden speech. With the voice of a roaring lion projecting his dynamic personality, expressing his mussar approach, he made a lasting impression on the entire community.
It was assumed that the Rav was fatigued from his trip and the welcoming parade, and he was taken immediately to the spacious apartment the kehillah had always reserved for the Rav. To everyone's surprise, the Rav insisted on visiting the Yeshiva first.
Entering the Yeshiva, he glanced into the sefer a student was immersed in. It was open at Yore De'ah 58, and he began his speech with this very paragraph. The subject was risuk eivarim (broken limbs), i.e. if an animal falls from a certain height, it is not kosher for ritual slaughter until it is examined for broken vital limbs. The animal is tested by allowing it to walk by itself. He widened the subject, quoting relevant sources from memory. The same rules apply to fowl; however, swimming is as valid a test as walking, provided the subject swims against the current, for a crippled or even a dead subject can be carried with the current.
"People who move with the current," continued the Rav, "following the trend, show no proof of life! 'Ve'atem hadveikim beHashem' by clinging to G-d, by studying His Torah, opposing the trends, resisting the current - this proves that 'chaim kulchem hayom' - that you are very much alive!"
"Know What to Answer"
By nature he was a man of bounding enthusiasm - a basic ingredient for imparting mussar (Torah ethics) ... Thus as a young lad in Volozhin, where he was recognized as a potential giant in Torah scholarship, he caught the eye of Rabbi Yitzchak Blazer (Reb Itzele Peterburger) - a disciple of Reb Yisrael Salanter, founder of the mussar movement - and Reb Itzele introduced him to mussar. He eventually moved to Kelm where he became attached to Reb Simcha Zissel Ziv, another disciple of Reb Yisrael Salanter. Reb Archik emerged as a giant in Torah and mussar, the two inseparable banners which he carried with enthusiasm all his life.
Reb Archik was a gifted orator. His rebbes therefore assigned him the task of spreading the mussar movement - not in the Yeshiva world, but in the streets, among ba'alei battim (laymen). He would debate maskillim and apikorsim with relish. His favorite argument that Torah is min hashamayim (of Divine source) was from Vayikra 11, where the two signs of kashrus are named - chewing a cud and possessing split hooves. The Torah lists the three animals that chew a cud but do not have split hooves - the camel, the rockbadger and the hare - and the one animal that does have split hooves but does not chew the cud - the swine. The Talmud in Chullin 59 comments: "The Ruler of the world knows that there are no animals but these that possess only one of the two signs of kashrus.
"Now," Reb Archik would exclaim, "in all these years no one has ever found an additional animal to disprove those sentences in the Torah! Isn't that proof that Torah is min hashamayim!"
To demonstrate the veracity of the Talmud he would quote his Rebbe, Reb Simcha Zissel: "In Chulin 127 the Talmud says: 'All animals found on earth have a counterpart in the sea, except the chuldah (weasel).' Now listen carefully," he would exclaim, "how the Chazal opened themselves to disproof. If they would say 'including the weasel' and we never found a weasel in the sea, that would never prove them wrong. Did anyone ever check all the oceans of the world for a sea-weasel? However when the Chazal dared state 'except the weasel' - if one would ever find a weasel in the sea, even a thousand years later, he would have proven the Chazal false!"
(This last statement became especially clear to me while visiting the aquarium in Eilat. There one can see a variety of ocean-animals which are found in the Red Sea. I was impressed by the sea-lion and others - but no weasel!)
"Ahavas Yisrael - Kavod Yisrael"
In his speeches he would make great demands on his community, raising the Jew to higher levels, criticizing constantly. However, should an outsider - a non-Jew or an irreligious Jew - criticize the klal, he would rise militantly to the defense. Once an American diplomat criticized his kehillah in his presence. Reb Archik, like a faithful shepherd, rose in defense of his flock.
While non-Jewish orphans would run the streets without supervision, often turning to a life of crime, the Jewish orphans in Lomza were cared for by the "Cheurah Hashgachas Yesomim." Two separate homes were maintained - one for boys and one for girls - where they would be kept until they reached 18, when they set out on their own, prepared with an education and a trade. Many of the boys would continue to study in the Yeshiva.
After the First World War, applications to the orphans' homes tripled. There was no room, nor was it within the capacity of the Chevrah to take care of so many children. A call went out to America, and as always, American Jewry responded quickly and generously. The Joint Distribution Committee sent sufficient funds and a new building with all facilities went up. The children from poor families with parents would quip, "We are not lucky enough to be orphans."
A delegation from the Joint, accompanied by a representative of the American Embassy in Warsaw, came to Lomza to dedicate the new building. In the presence of Polish Government delegates and the City Hall officials, the American diplomat delivered a speech criticizing the Jewish Community for constantly extending its open palms to America. Wrapped in diplomatic fine-talk he demanded that the community try harder to muster together its own resources without begging from America!
My uncle, Reb Yechiel Kamchi, who was one of the trustees of the Chevrah used to tell how shocked everyone was - but who could dare talk up against an American diplomat? And how could one reply to him without insulting the Joint delegation? They were charitable Jews who had furnished the necessary funds, and were certainly not responsible for the tactless speech of their embassy official. All eyes turned to the Rav. One could see from his face that a storm was brewing within him. The Rav began his speech calmly, telling of the various charity activities in the Jewish community of Lomza. "When it comes to charity, the Jews are second to none. And when the Chevrah finally did turn to America for help, it was because of the war, and the poverty it had brought to the people." He then quoted a Midrash, which tells of a woman who came before King Solomon to sue G-d Himself! She complained that she was a poor widow and that she had been collecting grain in the field - as she was entitled by law - when a fierce storm-wind blew away all the grain she had collected, and she and her little children were forced to hunger the entire night. The King summoned the wealthiest merchant in Jerusalem, asking him how his business was faring.
"Excellent," replied the merchant. His ships were at sea, and a strong wind brought them to port three days ahead of schedule. So he hit the high market and made a killing. "Pay the poor widow," ordered the King, "for the same storm that made you rich made her hungry."
"Gentlemen," concluded the Rav, his eyes piercing the diplomat, "the very same war that orphaned these children made America rich! And it is no more than right that you pay the bill!"
Wisdom, Comparison, and Zeal
Two women once came to Reb Archik with a din Torah. They were neighbors who shared a clothesline and now each claimed an entire wash as her own. Reb Archik told them to leave the laundry with him and he would announce his psak (verdict) the following morning. After the women left, he took some of his own clothing and mixed it with the bundle they had left. The next day he called in one of the women and she immediately picked out her laundry, separating Reb Archik's from it, stating "These are not mine."
When the other woman's turn came, she looked over the laundry and stated with a conviction that betrayed her dishonesty: "The entire laundry is mine!"
The city of Lomza was astir over the practical wisdom of their Rav.
Among the many charity "chevros" in Lomza was a Chevrah Gemilas Chasadim Al Mashkonos - a free loan society on collateral. Thus many poor people would borrow before the market day and then repay the date after, when they had made their profit - living from hand to mouth. Some would repay in a month or six months or a year. The society's building had a shul in front with a storage area in the rear - always full of jewelry and other valuable items that had been deposited for collateral. One night thieves broke in and stole most of the valuables. People knew all the thieves in town, so the suspects were recognized. No charges could be made, however, for there were no clues. The Rav announced three warnings, promising no prosecution: he asked for a return of the items or he would proclaim a cherem (banishing the guilty parties from the Jewish community), because many poor people and widows had lost their last small treasures and the Chevrah was ruined, unable to pay for the damages and unable to continue in its charitable activities. With no results, the date of the cherem was set. The community gathered in the largest shul, black candles were lit, and the Rav opened the aron hakodesh, proclaiming in the name "of the Holy One, in the name of the Torah." Then a list of curses followed that made everyone shudder with fear ... before the year was over, two known thieves became ill. Not only did the physicians fail to prescribe a cure, they could not even diagnose the ailment, so strange were the symptoms; and the two died in a matter of days! That must have been the last cherem in all of Poland.
Reb Archik eventually left Lomza. At first it seemed that he would go to Lodz, the second largest city in Poland, and without a Rav for years. A former Rav of Lomza, Reb Ely Chaim Maizel, had once been Rav in Lodz and had brought order to the city. Again Lodz looked to Lomza, and invited Reb Archik. There were two stumbling blocks to overcome, however. First, how could a Chassidic city like Lodz accept a mussar exponent like Reb Archik? In addition, would they support his kollel?
Two members of the kollel, my uncle Rabbi Hirsh Y. Margolis and, yibadel lechaim, Rabbi J.H. Feldman (formerly of Baltimore, presently in Jerusalem) went to Lodz to surmount these difficulties. Both were Chassidim and had spent many years in the Yeshiva of Lomza and in Reb Archik's kollel. They negotiated with Ger (Gerer Chassidim were the most powerful faction in Lodz) and they almost succeeded in bringing their beloved Rebbe to Lodz. Then the Polish authorities vetoed the move. This was at the height of Polish-Lithuanian animosity and the Poles would not permit a Lithuanian Rabbi to become head of the second largest city in Poland. (Although there were many Lithuanian rabbis in Poland, they had won their positions before Poland became independent.) And so Reb Archik moved back to his native Lithuania and became Rav in Shavl.
Surprises: Flight ... and Return
After World War II, I had thought that Reb Archik, his activity, and his entire world were totally wiped out. Then I had several surprises. While waiting for a train in the Paris Metro, a lady approached me, calling me by name. She was Reb Archik's daughter, who miraculously came out alive from the Shavl Ghetto. She recognized me, for my father would often take me along as a small boy on his frequent visits to the Rav. She told me about her brothers - rabbis in London, one of whom eventually settled in Jerusalem.
Then came the surprise of Ely Galupkin. In Winsheim-Nurenberg, the Vaad Hatzalah (the rescue arm of American Orthodoxy) opened a yeshiva for the survivors of all European yeshivos. There I met a Telshe talmid, Ely Galupkin. Discovering that he is a native of Shavl, I asked him about Reb Archik, and indeed he had a story to tell.
Reb Archik would study with him and his brothers, for he had a deep love for b'nei Torah and a craving for harbotzas-HaTorah - promoting Torah study. When the Soviets occupied Lithuania and began to arrest leading personalities, shipping them off to Siberia, the Rav was afraid of being arrested at any moment. He therefore handed over to Ely a valise full of manuscripts, his seals, all kinds of documents, plus thirteen ksav Rabbanus from the thirteen cities he had served as Rav. He asked him to hide the valise so the Soviets would not take these papers.
Then came the dreadful day of June 22,1941 - the German attack on Russia. On the very first day, all cities along the border were bombed, including Shavl. Galupkin understood that the Russians had their hands full with the war and they would not bother the Rav anymore, so he returned the valise to the Rav. Reb Archik took out some of the papers, returned the rest to Ely and told him to take them and leave town immediately with his family, adding, "I am batuach (I have faith) that you will take good care of this and that you will return leshalom." When Ely pointed out that his father was out of town and there was no way of communicating with him, the Rav stamped his feet on the floor and ordered: "Get out! Get out of the city at once!" repeating his blessing: "I am batuach you will return leshalom."
With the valise under his arm, Ely went home to inform his mother of the Rav's order. On the way, a gnawing question dawned on him: What if the Germans push the Russians out of Lithuania and march into Russia? Does the Rav's order mean even to run into Russia? He turned around, under a hail of German bombs, in hope of clarifying the matter with the Rav. He found the Rav's house totally empty. He decided that this was exactly what the Rav had meant, and he rushed to his mother to tell her the Rav's command. She unhesitatingly gathered her sons and began the long march to safety.
On foot for many miles, then by truck and train, under a constant shower of bombs, with people falling to the left and to the right, they made it deep into Russia - all the while guarding the Rav's treasure, the manuscripts, with great mesirus nefesh and personal risk. In those dark days, with the absence of sefarim the boys would take out those pages and study them. There were sh'eilos u'teshuvos (responsa), commentaries and mussur shmuessen (ethical discourses).
When the war ended, the Galupkins returned to Shavl with the manuscripts, just as the Rav had promised. But the country was empty of Jews - the Germans, with the active, enthusiastic help of the Lithuanians, had wiped out Lithuanian Jewry. Ely realized that Soviet Lithuania was no place for a ben Torah and he decided to escape illegally from the U.S.S.R. While he was ready to risk his own life - for he would have to cross one border into Communist Poland, another border into Soviet occupied Germany, and then on into the American Zone - he did not dare risk the manuscripts. Thus he left them with his mother. Ely made it across all those borders to the Yeshiva in Windsheim, then on to the other Vaad Hatzalah Yeshiva in Bailly, France, and finally to the Telsher Yeshiva in Cleveland, Ohio, where he is now a Rosh Yeshiva.
Throughout these years he tirelessly tried to get the manuscripts out of Vilna, but to no avail. First his mother, an elderly woman, had received permission to emigrate to Israel years before the mass emigration started, and she took the manuscripts along. The Soviet inspectors spotted them and confiscated them. A shock wave passed through her old bones as she watched the Russian's hands rifle the holy papers. Risking everything, she managed to slip them out from under his hands and hand them over to her son who was waiting outside the plane. Later, the son tried to mail it page by page, first to Israel and then to the U.S., but they would always be returned with a note from the Soviet inspectors, stating that sending out these materials was unlawful. Finally the son got his exit visa to Israel. Again the inspector discovered the manuscripts, but this time there was no one to leave them with. For three days Galupkin refused to board the plane without the manuscripts. One can imagine his frustration, after having waited for five years for an exit permit; and now at the gates of freedom he refused to leave without these papers! Finally on the fourth day, he managed to hand over all his cash-savings to an inspector, and with the manuscripts in his possession, he finally arrived in Israel!
How old was Reb Archik when he was tortured and finally murdered by the Lithuanians and Germans? Rabbi Galupkin has a most characteristic reply. Reb Archik used to tell him that he adopted a minhag (custom) from his late mother. Every day she would recite the Chapter of Tehillim (Psalms) that corresponded to her age. The year Reb Archik was murdered he would say with deep emotion every day Chapter 72: "On behalf of Solomon: 0 G-d grant Your powers of judgment to a King, Your righteousness to a King's son." BAKST
Description Bakst, Baksht, Baxt, Baxter from Oshmyany, Lithuania/Belarus and Kremenchug, Ukraine.
Submitted by Stuart Liss - email@example.com
Internet Page http://www.liss.olm.net/genealogy
In Odessa in southern Ukraine, Ohr Sameach runs orphanages for 86 children. Its day school feeds an additional 500 students, most of whom go home to empty cupboards. Orphanage director Rabbi Baksht, an eighth-generation Israeli, struggles to feed the children he already has. In addition, he has a waiting list of 170 Jewish children, some under five, many now living on the streets of the city. He hopes to buy and renovate two abandoned buildings to house them, and still needs to raise $350,000 for this project
Leon Bakst (Lev Samoilovich Rosenberg) was born in a middle class Jewish family in Grodno, Belarus, on May 10, 1866 and died in Paris on December 27, 1924. He was educated at the gymnasium in St. Petersburg and then at the Academy of Fine Arts. He started his artistic career as an illustrator for magazines but changed his mind when he met Aleksandr Benois. He travelled through Europe and came in contact with European artists. After his return to St Petersburg, he began to gain notoriety for his book designs and his portraits. In 1898, together with Benois and Serge Diaghilev, he founded the group World of Art (Mir Iskusstva). In 1906 he became a teacher of drawing in Yelizaveta Zvantseva's private art school where, among other students, he taught Marc Chagall.
Bakst's greatest achievements are related to theatre. He debuted with the stage design for the Hermitage and Aleksandrinskii theatres in St. Petersburg in 1902-3. Afterwards, he received several commissions from the Marinskii theatre (1903-4). In 1909 he began his collaboration with Diaghilev, which resulted in founding of the Ballets Russes, where he became the artistic director. His stage designs quickly brought him international fame. Most notable are his costume designs for Diaghilev's Sheherazade (1910) and L'Apres-midi d'un Faune. He settled in Paris in 1912, after being exiled because of his Jewish origins. [S.C.]
[Sources: Zotov, Parshin.]
Name Residence Arrived Age
1 Bakscht,Bendel Grodno 1906 22
2 Bakscht,Boris Krementsug, Russia 1907 20
3 Bakscht,Scheine Gwje 1913 16
4 Bakszt,Dynka Rozanka, Poland 1922 15
5 Bakszt,Jankiel Wilno, Poland 1922 12
Michol Bakshtanovicz, Russia 1910 17
1 Bakst,... Kowno 1900 46
2 Bakst,A.aim 1892 4
3 Bakst,Abram Russia, Minsk 1907 12
4 Bakst,Abrem Wilna 1901 16
5 Bakst,Abrham Osmiany 1900 31
6 Bakst,Baruch Osmjany 1904 24
7 Bakst,Basche Wilna, Russia 1906 3
8 Bakst,Beile Zwie, Russia 1913 19
9 Bakst,Beme Konigsberg 1903 32
10 Bakst,Benjamin Iwje 1901 4
11 Bakst,Berl Iwje 1901 8
12 Bakst,Chaie Wilna, Russia 1906 11
13 Bakst,Chaie Lime, Russia 1910 17
14 Bakst,Chaim Nowogrodek, Poland 1922 18
15 Bakst,Chane Lnoje, Rus 1913 40
16 Bakst,Chane Osmiana 1904 29
17 Bakst,Chane Wilna 1903 16
18 Bakst,Cipel Wilna, Russia 1906 9
19 Bakst,Danniel Twje, Wilna 1909 10
20 Bakst,Ester Wilna, Russia 1907 9
21 Bakst,Ester Wilna 1901 47
22 Bakst,Ettel Twje 1904 17
23 Bakst,Feiga Danzig, Germany 1921 51
24 Bakst,Feige Wilna, Russia 1907 42
25 Bakst,Finkel Twje, Wilna 1909 41
26 Bakst,Gitsel Iwje, Russia 1910 19
27 Bakst,Gittel Iwjin, Wilna, Russia 1912 16
28 Bakst,Hersch Irvie, Russia 1913 48
29 Bakst,Hgman 1904 21
30 Bakst,Hinda Danzig, Germany 1921 25
31 Bakst,Hirsch Rotterdam 1901 37
32 Bakst...,Isaac Gorodist..., Russia 1910 17
33 Bakst,Itzik Iwic 1902 29
34 Bakst,J. 1920 29
35 Bakst,J. 1920 29
36 Bakst,J. 1920 29
37 Bakst,J. 1921 29
38 Bakst,J. 1921 29
39 BAKST,JOHN 1920 29
40 Bakst,Jankel TRoiet, Russia 1914 40
41 Bakst,Jankel Zwic, Russia 1913 19
42 Bakst,Jankel Osmjany 1904 26
43 Bakst,Jankel Twje, Wilna 1909 5
44 Bakst,Jankel Lnoje, Rus 1913 7
45 Bakst,John 1921 31
46 Bakst,John New York 1920 29
47 Bakst,John New York 1920 29
48 Bakst,John 1920 23
49 Bakst,Kene Lnoje, Rus 1913 9
50 Bakst,Kreine Twje, Wilna 1909 9
Bakst (Rosenberg),Leon. Paris, France 1922 56
52 Bakst,Lore Osmiana 1904 7
53 Bakst,Lossel 1892 2
54 Bakst,Maria Georgenburg 1892 7
55 Bakst,Max New York 1924 53
56 Bakst,Meyer Minsk 1900 44
57 Bakst,Mocinke Uinsn 1900 19
58 Bakst,Mordche Truje, Russia 1908 40
59 Bakst,Mr. Chaje Twje 1904 46
60 Bakst,Musche Twje, Wilna 1909 11
61 Bakst,Nesche Jwic 1903 18
62 Bakst,Peschke Zwic, Russia 1913 17
63 Bakst,Pesie Nowogrudock, Russia 1907 16
64 Bakst,Rachel Wilna, Russia 1906 33
65 Bakst,Rebecca Danzig, Germany 1921 27
66 Bakst,Reise Dalinew, Russia 1911 23
67 Bakst,Rindke Russia, Minsk 1913 20
68 Bakst,Rivoke Zwic, Russia 1913 52
69 Bakst,Rosa Riga, Latvia 1923 66
70 Bakst,Sara Danzig, Germany 1921 18
71 Bakst,Sara 1893 56
72 Bakst,Schleime Norodyk 1904 24
73 Bakst,Schljome Fwjc, Russia 1909 11
74 Bakst,Schulke Freida Haradish, Russia 1914 17
75 Bakst,Seine Iwje 1901 29
76 Bakst,Selde Lnoje, Rus 1913 14
77 Bakst,Simon Iwje 1901 18
78 Bakst,Simon 1901
79 Bakst,Sore Twje, Wilna 1909 17
80 Bakst,Tony 1892 37
81 Bakst,Wolf Iwje 1901 3
82 Bakst,Zorach Wilna, Russia 1907 11
83 Bakst,Zysel Nowogrodek, Poland 1922 16
1 Bagst,Beile Ienie Russia 1906 22
2 Bagst,Leie Ienie 1906 20
3 Bagst,Peste Ienie 1906 19
4 Bagst,Riwke Ienie 1906 18
5 Bajst,Abraham Palany 1905 19
1 Bakszt,Dynka Rozanka, Poland 1922 15
2 Bakszt,Jankiel Wilno, Poland 1922 12
3 Bakszt,Leja Wilno, Poland 1922 45
4 Bakszt,Mowsza Wilno, Poland 1922 17
2 Buksztelska,Menucha Wilno, Poland 1923 23
Bokst,Mecyl Ewia, Russia 1911 18
Surname Given Name Comments Town Source Year
BAKSHT Yisroel for Keren Kayemet Daugavpils, Lat. Hamelitz #23 1901
BAKSHT M Y Beis Hakneses R. Zeinwil Vilnius, Lith. Hamelitz # 192 1900
BAKSHT M Y
Vilnius, Lith. Hamelitz #36 1894 Surname Given Name Comments Town Source Year
Krakes, Lith. Hamaggid #11 1872
BAKSHT Chaya woman Merkine, Lith. Hamaggid #11 1872
BAKSHT Moshe Yitzchok
Merkine, Lith. Hamaggid #11 1872
BAKSHT Yitzchok bridegroom Merkine, Lith. Hamaggid #11 1872
BAKST, Izrail Chaim 2 males in family, a tavern-keeper Taxpayers 4 July 1840 Kedainiai Kaunas Kaunas KRA/I-61/2/686 626 32
Svirankovskaia StreetBuksht BUKSHT, Girsh 77 Itsek head of householdBeggar
MichaliskesMichaliskesMichaliskes LVIA 768 / 1 / 1 thru 8