|
BAAL SHEM TOV STORY
Following the Weekly Torah Reading
|
|
THE INHOSPITABLE
RABBI
"And he said [to the three angels disguised as
men], 'My Lords, if I find favor in your eyes, please
pass not away from your servant.'" (Bereishis 18:3)
Our father Avraham, on the third day after his
circumcision, when the pain is the greatest and the
patient is most weakened, made a great effort to
welcome his guests.
And then there was, in the time of the Baal Shem Tov,
a strong opposition to the "Sect," later known as the
Chassidic movement. This opposition was led by
learned Torah scholars who feared that the wisdom of
Torah would be diminished by the teaching of
Chassidus, and its appeal to the simple, unlearned
Jews.
In one small town, there was a Rabbi who was a
virulent opponent of the Baal Shem Tov. The Rabbi
went so far as to issue a decree to the members of
his community that they were forbidden to offer any
hospitality whatsoever to the Baal Shem Tov and his
followers.
As it happened, the Baal Shem Tov and some of his
students were traveling through this town just before
Shabbos. They sought a house to spend Shabbos.
But the community, following the instructions of their
beloved Rabbi, did not offer any hospitality. Seeing
that all doors were closed to him, the Baal Shem Tov
continued on his travels.
That very day, a woman came to the Rabbi with a
personal question regarding her purity. The Rabbi
considered the issue carefully and came to the
conclusion that she was indeed pure. Late that night,
however, he found a similar case, described in a sefer
of halacha (Jewish law), where the ruling in a similar
case was rendered as impure. He was overwhelmed
with panic. He immediately called his shammos
(attendant) and told him, "Quickly, go to this woman's
home and tell her that she is impure." The shammos
hurried, but soon returned with the report that he
arrived too late.
The Rabbi was visibly shaken. From this time on, he
was a changed man. As he had always prided himself
in being as meticulous as possible in the
performance of every mitzvah, he could not bear the
guilt of his grave error which had caused the woman
and her husband to transgress one of the most
important laws of the Torah. As time went on, the
Rabbi became more and more anguished.
Everyone in the town watched the deterioration of their
beloved Rabbi. Doctors were brought in to treat him.
No matter what remedies were tried, the Rabbi kept
sinking into deep depression.
Finally the local people learned of a man who lived
near Medzibush, known to possess spiritual powers
and the ability to heal people. Several of the townsfolk
took
the Rabbi via a coach to meet this man. The night they
arrived, they stayed at an inn. Naturally the
conversation turned to the Rabbi and his forthcoming
meeting with the man who would hopefully heal him.
The innkeeper suggested they first visit the Baal
Shem Tov who happened to live in Medzibush, which
was nearby to the inn. "After all," said the innkeeper, "If
you've come this far already, you should surely go to
the Baal Shem Tov first."
The townsfolk accompanying the Rabbi considered
the idea. In light of their rabbi's deep-seated distrust
and dislike for the Baal Shem Tov and his followers,
they initially dismissed the idea. "But what do we have
to lose?" said one. The others agreed and the next
day they started to travel towards Medzibush.
As they traveled, there was a noticeable change in the
Rabbi. The closer they got to the city of Medzibush, the
better the Rabbi began to feel. Soon he began looking
around him with interest and began speaking with his
usual clarity and wisdom. By the time he stepped
down from the carriage in front of the Baal Shem Tov's
beis medrash, he seemed to be completely returned
to his former good spirits.
When the Rabbi entered the office of the Baal Shem
Tov, he was warmly greeted.
"Shalom aleichem (Peace be to you)," said the Baal
Shem Tov. "Rabbi, I've just come across a case
regarding a woman's purity that I thought you might
find to be of interest." The Baal Shem Tov had a sefer
of halacha open that he showed to the Rabbi. "Do you
see what is written here?"
When the Rabbi looked, the case discussed in the
sefer was exactly the same circumstances as those
on which he had "incorrectly" ruled. The Rabbi
excitedly related how he had ruled regarding the purity
of a woman and, and what occurred after he found that
he had ruled incorrectly.
The Baal Shem Tov said, "Your ruling that the woman
was pure was a correct ruling. You have no reason to
feel guilty. Your confusion in this halachah (law) was
caused by your preventing me from receiving
hospitality in your town. But in the end, everything has
turned out for the best. We have finally met and your
unfounded animosity towards me has finally
dissolved and you are cured."
Later, the Rabbi became an ardent follower and
student of the Baal Shem Tov.
And so it was.
Freely adapted by Tzvi Meir HaCohane
(Howard M. Cohn, Patent Attorney) from a story in
translated in STORIES OF THE BAAL SHEM TOV by
Y.Y. Klapholtz.
|
|
Sefer Baal Shem Tov
The Baal Shem Tov's Teachings on the Torah
|
|
The Baal Shem Tov taught:
And G-d said to Abram, "Go out from your
land, from your birthplace, and from your father's
house, to the land that I will show you." (Genesis 12:1)
"I will make your nature known in the world" (Rashi).
I heard from my Master in the name of Rav Sa'adiah
Gaon, that a person is created in this world solely to
break his negative, inborn character traits. Through
this, he raises up the level called "your nature" [i.e.
what is natural for you] "in the world" - [i.e. into the
world] Above." It is called "world" (olam) from the
word "hidden" (he'elam) and "concealed."
Kesser Shem Tov, p. 3b
Translation and Commentary by Rabbi Dr.
Eliezer Shore
|
|
THE PILLAR OF PRAYER
The Baal Shem Tov's Teachings on Prayer
|
|
1.15 The ideal religious belief in G-d comes
from
following the path of the forefathers and intellectual
investigation.
Why do we say "Our G-d and G-d of
our
fathers"?
Because there are two types of people who believe in
G-d. The first type believes in the Holy One
because they follow the path of his forefathers, and
remain strong in their faith. The second type comes to
religious belief through investigation. There is a
difference between them. The first has the advantage
that it is impossible to entice them [away from their
beliefs]. Even if you present them with numerous
refutations, G-d forbid, their faith is strong, in
that they received it from their forefathers.
Furthermore, they never investigated it at all. However,
the disadvantage is that their faith is like a
commandment done by rote,
without reason or understanding.
The second type of person has a
different advantage in that they know their Creator
through extensive investigation; thus they are strong in
their perfect faith and complete love. However, the
disadvantage is that they can be easily dissuaded. If
people present them with evidence that refutes their
conclusions, they will be convinced, G-d
forbid.
However, one who has both these traits is
the highest of all. That is, they rely fully upon their
forefathers, and have also come to [their belief] as a
result of their own investigation. This is a good and
pure faith. And this is what we say: "Our G-d
and G-d of our fathers." This can also explain
the verse: "Taste and see that G-d is good"
(Psalms 34:9).
Meaning, taste [for yourself] as a result of
your own investigation, and see - that is, see the
conduct [of
others], the same as our forefathers conducted
themselves.
Kesser Shem Tov, p. 19c
Translation
and
Commentary by Rabbi Dr.
Eliezer Shore
|
|
THE LIGHT OF THE EYES
On the Greatness of the Baal Shem Tov
|
|
Section 31.
Rabbi Yaakov Tzemach wrote that the revelation of the
soul of the Arizal was absolutely necessary for that
generation, so that the Arizal could reveal the wisdom
of Kabbalah-and provide that low generation with a
shield and a shelter to serve our Father in Heaven.
So too, it is truly heaven-sent that the great soul of our
Rabbi, the holy Baal Shem Tov, descended from the
highest world to become revealed in our time - this
generation before the Moshiach - in order to
illuminate the world and its inhabitants with the light of
the holy Torah.
True, in previous generations, there were many
individuals who served G-d with all their heart
and soul, toiling at Torah day and night. However, they
accomplished this in one of two ways. (1) Either they
were blessed by G-d with prosperity, which
allowed them to set aside time for Torah study and
prayer. Or, (2) they turned their backs on the cares of
this world and accepted poverty with love, rejecting
everything else, in order to toil at Torah. Everyone else,
however - the poor who could only make a living with
great effort, whether at home, in the fields, in the
markets, or in the streets - could taste nothing of the
light of G-d in Torah study and prayer. Indeed,
they were very far from it.
Furthermore, even among those people who could set
time aside for Torah study, there were few who were
wise enough to be able to find protection in the Torah,
from the great enemy (the Yetzer Harah) that lurks in
the heart of man. The little Torah study and prayer they
were capable of was negated by evil desires and bad
character traits. Their lives were rife with gossip,
falsehood, jealousy, hatred, insincerity, bad temper,
cruelty, and, especially, ego-which is the root of evil,
and which ruins all good deeds and positive traits.
Yet G-d took compassion on us in this lowly
generation, when everyone is pressed to make a
living, when no one has money and everything is
expensive, when there are fewer and fewer diligent
students of Torah each day, and no one searches [for
G-d]. He sent us an angel from heaven to
enliven us - our holy rabbi, the light of Israel, the Baal
Shem Tov. He enlightened our eyes so that even in
the most laborious times we can still remember
G-d and His Torah. Then, we will always be
careful to separate the evil from the good in everything
we do, in our paths and our words.
However, if we look at ourselves truthfully, we see a
complete lack of humility. Our attitudes come from the
evil inclination that has accompanied us since birth
and blinds us to the truth. The evil inclination makes
us think that we are humble, although we are only
becoming prouder. For, if we were truly humble, we
would not become angry and belittle [the reprover]. We
would consider it appropriate to listen to this chastiser
(the yetzer harah). Perhaps we might learn something
from the words of the Baal Shem Tov - perhaps [they]
are sent from heaven.
Now, though, we must thank G-d for sending
us, in His great love and compassion, an angel and
redeemer to enlighten our eyes in the way of
Chassidism. For every Jew can follow this path,
strengthening himself to fear G-d even amidst
suffering, hardship, and poverty. And the little bit of
goodness that he derives from Torah study and the
performance of mitzvos will be a great light for him, to
prevent him from following after his eyes and heart.
For instance, when he is preoccupied by his daily
activities and in business, he will still follow the words
of our holy Torah: "You shall not steal; neither shall
you deal falsely, nor lie to one another." (Leviticus
19:11) Likewise, he will be just in his
measurements: "a just ephah and a just hin"
(Leviticus 19:36), because this is G-d's will in
His Torah.
He will be careful not to speak malicious gossip or
use other foul language, so as not to [spiritually]
damage his mouth. Nor will he look at women or their
beautiful clothing, so as not to damage his eyes. And
all because this is G-d's Will.
It comes out that he is always serving G-d -
the same as if he were actually studying Torah-when
he is involved in business or walking through the
market. This is even truer if he knows the secret of
how to make unifications. Then, he can make
unifications even with mundane things, as the Baal
Shem Tov taught us, so that he is actually considered
to be studying the secrets of Torah and the writings of
the Arizal, when involved in business, in the market, or
in conversation with people. Thus, G-d
clothes Himself in physical desires, in order to allow
people the opportunity to transcend these very desires
and transform them into a desire for Him. However, if
the person cannot find G-d there, and comes
close to sinning, G-d lowers Himself even
more, to clothe Himself in the very force that now
prevents him from carrying out the act of sinning.
Imrei Noam
Translation
and Commentary by Rabbi Dr. Eliezer Shore
|
|
KESER SHEM TOV
Anthology of the Teachings of the Baal Shem Tov
|
|
Kst 192: DVEIKUS
The Baal Shem Tov taught:
What is dveikus?
Dveikus is when you are saying a certain word of
prayer, and you continue saying that word for a long
time, because it has brought you to such a state of
dveikus-intimacy with . . . .
Dveikus is also when you do a mitzvah or are
studying Torah,1 and you make your
body a vehicle for
the nefesh-soul, the nefesh-soul a vehicle for the
spirit, the spirit a vehicle for the neshamah-soul, and
the neshamah-soul a vehicle for the light of the
Shekhinah-Divine presence that rests on your head,
and you experience that light as surrounding you on
all sides, while you sit in the midst of it, rejoicing in
awe. . . .
This is why the heavens appear to us as a circle from
all points.2
1Whereas prayer is mainly a
thought/heart process, performing a mitzvah or
studying Torah are mainly within the realm of the
world of action. Thus, while the service of deep prayer
is by definition on the neshamah-soul level, because
thoughts are within that realm, a mitzvah or Torah
study must be elevated from the world of action, within
which are the body and the nefesh-soul, up through
the worlds of the spirit-heart and neshamah-soul-
mind. In practical terms, this means bringing one's
emotions and focused thought into the action. The
actual experience of dveikus, though, is the same in
both instances.
2That is, so that we be able to
experience G-d's presence surrounding us on
all
sides from wherever we are on earth.
Translation and Commentary by Rabbi
Yehoshua
Starrett
|
|
