Searching for the Lost Princess of Connection

IN THE EARLY 1800’s, Rebbe Nachman of Breslov began telling his legendary stories with a uniquely beautiful tale, "The Lost Princess." The tzaddik's tale tells of the long and glorious journey of a viceroy who devotes his life to locating a princess abducted from her father's palace and returning her home. The Breslover mashpiim explain that the princess represents the soul, faith, passion, inwardness, and wonder of youth that have become lost over time in the murkiness of the modern experience. The viceroy represents the souls of our generation, wandering through the post-modern darkness on a mission to reclaim the passion of youth.
As individuals and as a community, we have set our eyes on a life that is filled with wonder, illumination, and excitement. We long for an avodas Hashem that is bursting with a tangible feeling of closeness with our Creator. Yes, we are all searching for the princess, the soul of life. Founded upon twenty-five core principles derived from “The Story of Our Lives”, R’ Yaakov Klein’s seminal work on “The Lost Princess,” the Lost Princess Initiative seeks to provide a compass for this essential search, using the life-changing teachings of the tzaddikim to guide us toward our goal.

The Lost Princess Initiative provides a compass to a generation searching for the youthful spirit of connection, vibrancy, and passion, using the life-changing teachings of our tzaddikim to guide us toward our goal.

The Redemptive Remedy

BY ALL ESTIMATIONS, our generation is experiencing the final era before the coming of Moshiach. This special time is known as “ikvisah d’meshicha,” “the heels of Moshiach,” as those with discerning ears can already begin to hear the approaching footsteps of the final redemption. However, the words “ikvisah d’meshicha” hold a secondary implication as well. Like the heel, the souls of our generation are particularly susceptible to spiritual numbness and emotional detachment. The awesome potential for spiritual elevation in our time is matched by a deluge of impurity, lowliness, and despair. But there is yet a ray of hope, shining through the darkness of our times. In His overwhelming mercy and love, Hashem sent the remedy before the disease set in.


IN THE EARLY 1700’s Hashem brought an exalted soul into the world to illuminate the darkness of a broken and battered European Jewry. This soul was Rebbe Yisrael Baal Shem Tov, “the light of the seven days of creation.” Following many years of intense Torah study and prayer, the holy Baal Shem Tov began to reveal deep and liberating Torah teachings he had received from the upper realms, eventually founding the Chassidic movement whose various tzaddikim and dynasties would revolutionize European Jewry in the coming decades. Two generations later, a great-grandson of the Baal Shem Tov, Rebbe Nachman of Breslov, continued the work of his forebear by re-establishing the spiritual foundations of Chassidus that had become somewhat obscured by the garments of institutionalization over time. It was the teachings of these exalted masters that would support a spiritually exhausted Jewish nation as they took the last few steps toward the finish line of history. It was the consciousness these tzaddikim yearned to foster that would prepare am Yisrael for the final redemption.


JUST A FEW short years ago, the term "Chassidus" was a fairly uncommon expression. There were certainly "Chassidim", and various "Chassidic courts," but Chassidus as a philosophy, as a comprehensive path toward closeness with Hashem, had not yet risen to the forefront of our consciousness as a community. Today, all of this has changed. Looking past the externalities of a cultural experience to tap the eternal spirit of the masters and teachings which sit at its core, many thousands of Jews from all walks of life have begun to taste from the bubbling spring of the holy Baal Shem Tov. Across the entire spectrum of Orthodoxy, there is a deep thirst for the teachings of Chassidus and the life-giving waters of clarity, depth, beauty, and relevance that flow forth from the foundational works of the early masters.


R' YAAKOV KLEIN founded the Lost Princess Initiative in May of 2020 for the purpose of encouraging and fascilitating this national discovery of Hashem’s remedy to our generation's ills. Through its various projects, this broad initiative aims to foster a Yiddishkeit that is deep, passionate, sincere, joyous, inspirational, positive, vibrant, profound, individualistic, broad-minded, healthy, and eminently relevant. LPI brings the leading lights of this silent revolution under a single banner, consolidating talent, vision, and energy for the purpose of amplifying the communal voice that is continually crying out for a deeper way of engaging with our tradition. With Rebbe Nachman’s tale as our guide, we pray that the dawn of Moshiach will continue to spread its healing rays over our community and that the study of Chassidus and Pnimiyus HaTorah facilitated by LPI will bring both personal and general redemption for our holy nation.

 Our Projects

  • Engaging Chassidic content disseminated via social media channels
  • Rich online resources for further Chassidic exploration and study
  • Lost Princess Principles webinar course
  • Lost Princess Publishing
  • LPI Minyanim
  • “My Journey to the Princess”
  • LPI Events/Programs
  • Inspirational merchandise

 Our Vison

At LPI, we believe that engagement with the inner light of Torah will transform the consciousness of our generation and solve many of today's difficulties, symptoms of having lost touch with the princess of deep, soulful, and inspired living. We envision a positive yiddishkeit experience filled with the consciousness of Hashem's love and centered around fortifying our essential relationship with Him through the Torah and its diverse array of contact points with the Divine.

 Our Mission

LPI is an educational platform dedicated to increasing awareness of and engagement with the study of Chassidus and penimiyus HaTorah in a variety of mediums. Our mission is to spread a message of depth, soulfulness, God-consciousness, hope, and unity to Jews across the globe via premium in-print publications, engaging social media content and campaigns, and inspirational live events featuring our mashpiim and musicians.


Our Values


We have found the teachings of penimiyus HaTorah to be completely life-changing, and we are passionate about rendering them accessible for our generation.


We believe that Torah study should be among the sweetest experiences in life, and we are devoted to sharing the messages of the tzaddikim in a way of warmth, wonder, and enthusiasm.


We strive to strike a balance between the light of Aggadah and the vessels of Halacha, ensuring that our focus on the former never comes at the expense of the latter. The teachings of penimiyus HaTorah are intended to enliven, not negate, classical Torah study and observance.

Radical Optimism

We strive to integrate the elevated perspective of the tzaddikim into our modern worldview, viewing all of creation, our nation as a whole, and each individual Jew as steadily rising toward perfection.


We aim to convey the deepest teachings of our tzaddikim in a manner that is lucid, clear, and eminently understandable to Jews of the modern age.


We are committed to communicating messages from the tzaddikim that are remarkably relevant to the emotional and spiritual journey of our generation.


Our goal is to convey teachings that treat the innermost core of our tradition and the most fundamental foundations of avodas Hashem.

Spiritual Individualism

We believe that every Jew has a uniquely personal path to spiritual greatness.


"In the darkest days of Jewish history, Chassidus brought a new hope, a new happiness to millions of people. It brought Judaism to life again, making it meaningful to the masses. The radiance that illuminated two centuries of Jewry may yet have another great purpose to serve. I was once at a conference where it was discussed what kind of Judaism we will have in America 100 years from now. Some people said the trend would be toward Reform. Others said it would be toward the middle, conservative movements. The pessimists said that there would be no problem, given the current rise in intermarriage, for in 100 years, there would be no Judaism at all in America.

But one person suggested that 100 years from now, Chassidic Judaism would dominate the American Jewish scene. I would agree. The Chassidic spirit, the Chassidic philosophy, is certainly the up-and-coming thing. Perhaps this is our answer, the missing ingredient which will provide our coming generation with a new kind of Judaism, a turned-on Judaism . . .

Maybe we have to get involved in this love affair of the Chassidim, this love affair with God."

- Rabbi Aryeh Kaplan, “Faces and Facets,” 1993

The post-Holocaust generation has come of age. We have prospered financially and religiously. The self- portrait of our Torah community “shows all colors and features real to life.” Soon, the Siyum HaShas will take place before an anticipated audience of 90,000 people. Our institutions are bursting at the seams. We have a formidable array of daily and weekly publications filled with our own current events and advertisements for the latest, non-gebrokts, Pesach getaways. Many neighborhoods take pride in their “minyan factories” where a Maariv can be caught until the wee hours of the night. We have morning kollels and evening kollels and gemachs for everything under the sun. “Just one thing is missing: the Soul.”

R. Levi Yitzchak of Berditchev once called all the Jews of the city to a massive “asifa” (gathering) in the main shul. A hush fell over the “oilam” (crowd) as the Tzaddik climbed to the top of the bimah and cried out, “Yidden (Jews), don’t forget! You must always remember that the Ribbono Shel Olam (G-d) exists! He really exists!!” The Kedushas Levi was appealing to a shul filled with strictly observant Jews. Apparently, he felt that despite all the “colors and features” of Yiddishkeit, something very precious was slipping away. Real davening cannot be manufactured in a “minyan factory;” it longs for a soul. True tznius (modesty) is not just a matter of stockings and sleeves. It has a neshama, a soul. Torah learning that does not lead to a meaningful Torah life filled with sincere joy, authentic yiras shomayim and simple human decency, is without a soul. In every generation, the outside world stands as a tempting alternative to Yiddishkeit. History and common sense prove repeatedly that wielding the axe can never provide more than a short-term, superficial respite from the onslaught of secularism. Hashem sent the Baal Shem Tov and R’ Yisroel Salanter to set Klal Yisroel on fire! Only a deep, introspective, passionate Yiddishkeit bursting with a tangible consciousness of Hashem’s presence can expose the emptiness of any alternative.

- Rabbi Moshe Weinberger, "Just One Thing is Missing: The Soul", 2012