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BAAL SHEM TOV STORY
Following the Weekly Torah Reading
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A SIP OF WINE
"One does not see evildoers in Yaakov; and he has
seen no transgression in Yisroel." (Balak 23:21)
Bilaam (a prophet that had extroadinary power from
the bad side) was offered a great reward by Balak, the
King of Moav, to curse the Children of Israel. Bilaam
hated the Children of Israel and wanted to harm
them. But he was only able to speak the words put in
his mouth by an angel sent by G·d. Ultimately, Bilaam
blessed the Jews, albeit against his will.
AND it happened that in the city of Brody, there
lived a great number of people who were strongly
opposed to the the Baal Shem Tov and the Chassidic
movement he started. As more and more people
were drawn to the fledgling Chassidic movement,
those in the opposition tried even harder to discredit
the Baal Shem Tov and dispel the spiritual aura that
surrounded him.
One time, when the Baal Shem Tov was spending a
Shabbos in Brody, a local wine merchant thought of a
great way to discredit the Baal Shem Tov. He
instructed his servant, "Go into the wine cellar and fill
a bottle with that especially fine wine we sell only to
the wealthy, non-Jewish landowners. Then take it to
the Baal Shem Tov as a gift from me and tell him that
it is a very fine vintage wine. Insist that he taste the
wine and don't leave until you see him sip it with your
own eyes."
The wine merchant's servant fulfilled his master's
instructions and waited until the Baal Shem Tov had
taken a sip of the wine. Then he returned and
reported to his master that everything had been
completed, even the Baal Shem Tov drinking the wine.
The wine merchant was thrilled to have tricked
the "Holy Rabbi Israel Baal Shem Tov" into drinking
yayin neseck (non-kosher wine). He quickly spread
the word around the town of Brody. Everyone was
whispering about how the Baal Shem Tov had
committed a transgression of the Torah, by drinking
non-kosher wine.
The whole town of Brody was present at the Baal
Shem Tov's Shabbos meal where he expounded
teachings of the Torah. Of course the wine merchant
also attended the meal and gloated to himself that he
had personally caused the downfall of his enemy.
After the meal concluded, the Baal Shem Tov called
the wine merchant over and asked him. "I've heard the
report that you sent me the bottle of wine that I drank.
The rumor is that the wine was yayin neseck and that I
committed a transgression. I'd like to know if you
personally poured the wine into the bottle."
The wine merchant answered, "No, my servant
poured it at my direction."
The Baal Shem Tov responded, "In that case, will you
call him? I'd like to speak with him myself."
"Certainly," answered the wine merchant with a smirk
on his face.
When the servant arrived, the Baal Shem Tov
questioned him, "From which casket did you take the
wine that you brought me?"
The servant answered that it was from the casket
which contained the wine normally drunk by the wine
merchant.
The wine merchant screamed out, "But I told you to
pour the wine from the casket with the fine wine
normally sold to the non-Jews!"
"I'm sorry master," answered the servant, "I made a
mistake and took the wrong wine."
"But you told me that you took the Rabbi the fine wine
normally sold to the wealthy, non-Jewish
landowners!" yelled the wine merchant.
"I made a mistake master," answered the
servant. "Once I realized I had taken the wrong wine, I
thought, 'What's the difference?' So I gave the Rabbi
the wine poured from the casket containing the wine
that you always drink."
The wine merchant realized that his plan was stopped
by Heavenly intervention and left in disgrace.
After this, the opposition of the people of Brody to the
Baal Shem Tov lessened.
And so it was.
Freely adapted by Tzvi Meir HaCohane (Howard M.
Cohn, Patent Attorney) from a story found in Sipurei
Chassidim and translated in STORIES OF THE BAAL
SHEM TOV by Klapholtz
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TORAH BAAL SHEM TOV
Selection from Sefer Baal Shem Tov on the Torah
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"And Balaam raised his eyes, and saw Israel dwelling
at peace by tribes, and the spirit of G·d came upon
him." (Balak 24:2)
He saw that their doors were not opposite one
another, and he said, "It is fitting to bless
them."1
Sometimes, two scholars who are debating one
another cannot admit to the truth. Each one seeks to
disprove his friend's words. Even though he knows
that the other is right, his intention in arguing merely to
harass, G·d forbid. Yet, the main intention in a debate
should be to admit to the truth, and to fulfill what our
Sages have said: "If two people sit together and share
words of Torah, the Divine Presence dwells among
them."1
Now, the mouth is called a "door," for speech goes
out from it. This is the meaning of: "Their doors were
not opposite one another." They did not intend to
oppose or provoke each other in their debates, but to
admit to the truth. And so he said, "It is fitting to bless
them."
Dudayim BaSadeh, Likutey Amorim, p.
29d
1Bava Basra 60a. See Rashi on
this verse.
2Pirkei Avos 3:2
Translation and Commentary by Rabbi Dr.
Eliezer
Shore
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THE PILLAR OF PRAYER
The Baal Shem Tov's Teachings on Prayer
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Section 74
Moses used the Name Kehas, which is the
transposition of Sha-dai, to kill the Egyptian, and
elevate the spark that was sunk in filth to its source.
This Name is very propitious for elevating all the
sparks, as is known from our Master, the G·dly Baal
Shem Tov.
Otzar HaChayim, p. 58a
Translation and Commentary by Rabbi Dr.
Eliezer Shore
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THE LIGHT OF THE EYES
On the Greatness of the Baal Shem Tov
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Section 9
When a person carries with him pearls and gems, he
may be attacked by robbers. Not so, however, when
he carries straw. Likewise, in every generation,
wicked people and a "mixed multitude"1
rise up against Israel,2 for the Jews
have whatever exists in the realm of holiness. The
Baal Shem Tov saw this trouble in the last generation
and cried out over it. For because of these "thorns,"
and their strange and distorted ways, he was unable
to fix the souls of Israel by means of Torah study and
Divine service.
Indeed, every Tzaddik and Chasid has an opposing
force, which draws to itself all the rejected souls. At
times, the wicked are able to overcome the
Tzaddik.
Notzer Chesed, chap. 2:4
1A term for the non-Jewish rabble that
followed Israel out of Egypt (Exodus 12:38).
The Zohar, however, applies it to individuals among
the Jewish people who will be reincarnations of these
souls. They rebel against G·d and Torah and lead
others to sin. Their influence will be especially felt in
the generations before the Moshiach.
2The Baal Shem Tov is addressing the
problem of false leaders. Although they appear to be
genuine, and even reflect in their behavior all the traits
of true Tzaddikim, their leadership and presence
actually delays the final redemption. Each true
Tzaddik has such a person opposing him, who
obstructs him from accomplishing his holy
goals.
Translation and Commentary by Rabbi Dr.
Eliezer Shore
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KESER SHEM TOV
Anthology of the Teachings of the Baal Shem Tov
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Section 92
The phenomenon of "running and returning" exists in
the physical world as well. This is alluded to in the
Mishnah, "Make yourself warm near the fire of the
wise,"1 implying not to try and warm
oneself from too far, but at the same time, not to come
too close, until one is at the flame, as the Mishnah
concludes, "Be careful from their coals, lest you be
burnt."2
1Tractate Avoth 2:10
2Toldoth Yaakov Yoseph, VaYera
#2. As the Toldoth explains there, when one "runs"
toward G·d, one's being becomes "dissolved"
and "absorbed" into His Oneness, thus one loses
one's own identity and in a sense, "nullifies" one's
very existence. But this is not G·d's wish, but rather
that a world continue to exist in apparent
separateness from Him, so one must "return" to
earthly existence and serve G·d from the "distance."
Similarly, if one gets too "close" to the wise, one may
tend to lose one's own identity by being overwhelmed
by their spiritual light, and not grow to become what
one oneself is meant to become. O ne must thus find
the golden median between submission to the wise
and self-actualization.
Translation and Commentary by Rabbi
Yehoshua
Starrett
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