|
BAAL SHEM TOV STORY
Following the Weekly Torah Reading
|
|
THE LANGUAGE OF
ANIMALS
"I will cause some of the spirit which is upon you to
emanate, and I will place it on them." (Behaloscha
11:17)
AND it happened that Rabbi Aryeh Leib of
Polonoye, the Maggid (Preacher), desperately wanted
to learn the language of birds and animals. He
thought this knowledge would be useful in soothing
the souls of his followers to whom he preached.
The language of the animals, birds and even the
plants and rocks is always known by at least one
person in every generation. At that time, this
knowledge was known by Rabbi Israel ben Eliezer,
the Baal Shem Tov.
Rabbi Aryeh Leib decided, although possibly
presumptuous, to beg the Baal Shem Tov to teach
him this language. He reasoned that it was okay to
ask because, "After all, I only plan to use the power for
the sake of heaven. With the knowledge of the
physical world, I will really be able to help my followers
overcome their worldly concerns."
Having made up his mind, Rabbi Aryeh Leib traveled
to Mezibush. The trip took almost no time because
his mind was engrossed with thoughts of listening to
the speech of birds and animals.
It was already night when he arrived in Mezibush. The
study house of the Baal Shem Tov was lit up and filled
with students. Reb Aryeh Leib entered and saw the
Baal Shem Tov sitting at a table speaking with his
students. While Reb Aryeh Leib was sure that the
Baal Shem Tov had noticed him, the Rebbe's eyes
didn't meet his to acknowledge his arrival. Later, after
most of the students had already left the study house,
Reb Aryeh Leib still waited and hoped to be
recognized by the Baal Shem Tov. Finally, when the
Baal Shem Tov walked out of the study hall, he
glanced over to Reb Aryeh Leib and greeted him
without any emotion, "Shalom Aleichem (Peace be
unto you)."
Reb Aryeh Leib was very upset. "Why didn't he greet
me as he always had before?" he thought. "Maybe I
should just leave. But then again, there is nothing
more important to me than learning the language of
the birds and animals. No! I won't leave. I'll wait for a
good time to approach him," he thought.
For the next few days, the Baal Shem Tov didn't say
anything special to Reb Aryeh Leib. Then, after
Shabbos, the Baal Shem Tov asked Alexei, his wagon
driver, to prepare his wagon for a journey. He then
invited Reb Aryeh Leib and several other Chassidim to
join him. Reb Aryeh Leib and the others readily
agreed and he was filled with joy thinking that his wish
might finally be fulfilled.
The next day, after many long hours of travel, the
wagon with the Baal Shem Tov and his Chassidim
stopped at an inn. The Baal Shem Tov went right up
to a room that was especially prepared for him by the
innkeeper. The Chassidim stayed together in the
main room of the inn. Being tired after the long trip,
they all immediately fell asleep.
Only Reb Aryeh Leib couldn't fall asleep. He kept
wondering if the Baal Shem Tov would teach him the
knowledge he desperately wanted to learn. He heard
the Baal Shem Tov pacing back and forth in his room.
So he gathered his courage and went upstairs to
speak with him. When he reached the top of the
stairs, he saw a bright light shining from the Baal
Shem Tov's room. He started to go into the room but
then realized that the bright light was beaming from
the face of the Baal Shem Tov. He stood glued to the
floor, unable to look away from the Rebbe's face that
was ablaze like a fire.
When the Baal Shem Tov walked over to him, Reb
Aryeh Leib nearly fell to the floor with fear. He begged
forgiveness for disturbing the Baal Shem Tov.
The Baal Shem Tov gently put his hand on his
student's shoulder and said "Reb Aryeh Leib, stand
up. Don't be afraid. What is it that you
want?"
But Reb Aryeh Leib was too embarrassed to say
anything. So he turned around and went back
downstairs.
The next day, as they continued their journey in the
wagon, the Baal Shem Tov asked Reb Aryeh Leib to
sit next to him. Reb Aryeh Leib was very excited by the
invitation.
The Baal Shem Tov said to him, "I know that the main
reason for your joining me is to learn the language of
the birds and animals. I've decided to teach you what
you want so much to learn. There is, however, one
condition that is of utmost importance. You must
listen with your full attention to what I'm about to
say."
"Oh yes Rebbe, I promise to give my undivided
attention to all that you say," Reb Aryeh Leib
answered.
The Baal Shem Tov continued, "To begin, it is known
that the Heavenly Chariot is supported by a face of an
eagle at one corner, the face of an ox at another
corner, the face of a lion at another corner, and the
face of a man at the last corner. It is also known that
from the eagle face flows the life power to the birds,
from the ox face flows the life power to the domestic
animals, from the lion face flows the life power to the
wild animals and from the man's face flows the life
power down to the lower man. Also the language of
the birds, the animals and people comes from the
Heavenly Chariot. A wise person that can see things
at their source in the Heavenly Chariot can understand
the speech of the birds and animals."
As the Baal Shem Tov continued with the deeper,
primary teachings from our Holy Books such as the
Zohar and the Tikkunim, the wagon entered a forest.
Reb Aryeh Leib was listening with all his attention to
the Baal Shem Tov. Suddenly he felt a branch brush
against his cheek. At that moment he began to hear
the animals and birds speaking to each other.
Meanwhile the Baal Shem Tov continued talking. Reb
Aryeh was so enthralled with hearing the speech of
the animals and birds that he divided his attention.
With one ear he listened to the Baal Shem Tov and
with the other ear he listened to the birds and animals.
Later, when the wagon came out of the forest, the Baal
Shem Tov said, "So you understand all that I
said."
"Oh yes!" answered Reb Aryeh Leib.
Then the Baal Shem Tov passed his hand
over the face of Reb Aryeh Leib. At that moment, Reb
Aryeh Leib still heard the sounds of the animals and
birds but could no longer understand their
speech.
The Baal Shem Tov said, "Because you
couldn't hold your full attention on what I was saying,
you're not ready to be entrusted with the knowledge of
the language of birds and animals."
And so it was.
Freely adapted by Tzvi Meir HaCohane (Howard M.
Cohn, Patent Attorney) from a story in In Praise of the
Baal Shem Tov by Mintz and Amos
|
|
TORAH BAAL SHEM TOV
Selection from Sefer Baal Shem Tov on the Torah
|
|
"And G·d spoke to Moses, saying this is the work of
the Menorah, beaten work of gold; until its base, and
until its flowers, it was beaten work; according to the
pattern which G·d had shown Moses, so he made the
Menorah." (Naso 8:1-4)
The Holy One showed him [the Menorah] with His
finger, because Moses had difficulty understanding
[its construction]. Thus, it is written "This is the work of
the Menorah."1
Why did Moses have a harder time understanding the
construction of the Menorah than of the other vessels
of the Tabernacle? Furthermore, G·d knows what is in
a person's heart. Since he knew that Moses would
not be able to understand through words, but only by
seeing, why did He tell him in the first place? Why
didn't He just show him the completed Menorah at the
outset? Rather, the matter is as follows.
The construction of the Tabernacle paralleled the
creation of the world, as the Sages said: "Betzalel
knew how to combine the letters through which
heaven and earth were made."2 This
implies by this is that they needed to know the letter
combinations of the creation in order to construct the
Tabernacle.
Now, there are Ten Utterances in the work of
creation,3 for the word Bereishis - "In
the beginning" - is also an Utterance, as our Sages
have said.4 But why does it not
say: "And He said" as in the other
instances5 The answer is that it was a
Supernal Utterance that was not revealed. For to G·d,
each Utterance is an outflow from Him that is revealed
to the creation - similar to a person whose words
reveal his innermost thoughts to others. However, the
work of the Menorah corresponded to the first
Utterance of creation, in which [the words] "And He
said" were unstated, for it is not revealed to creation.
Therefore, Moses had difficulty understanding a verbal
description of the Menorah's construction. Because,
the Creator wanted Moses to realize the
correspondence between the Menorah and the first
Utterance, in which the words "And He said" were not
explicitly stated, being unrevealed to creation.
Therefore, G·d explained it to him in words, which he
did not understand. Then Moses realized that it
corresponded to the first the Utterance of
creation.
Bnei Yissaschar, in the name of the disciples of
the Baal Shem Tov, Chodesh Kislev-Teves
4:49
1Throughout his commentary on the
Torah, Rashi consistently explains the word "this" as
referring to something visible, that one could point to.
See Rashi on Exodus 12:2, ibid. 15:2, I Samuel
14:1.
2Berachos 55a. Betzalel was the
architect and executor of the Tabernacle (Exodus
31). According to classic mystical texts, such as
the Sefer Yetzirah, the Hebrew are letters the
underlying components of creation. Through the
infinite combination of these letters the universe came
into existence. See Sha'ar HaYichud
ve'haEmunah, chap. 1, by R. Shneur Zalman of
Liadi (printed in Sefer HaTanya).
3According to tradition, G·d said, "Let
there be" ten times in the story of creation. However,
only nine such statements can be found in the
verses.
4Megilah 21b
5I.e. "And G·d said, Let there be a
beginning!"
Translation and Commentary by Rabbi Dr.
Eliezer
Shore
|
|
THE PILLAR OF PRAYER
The Baal Shem Tov's Teachings on Prayer
|
|
Section 68
Sometimes, a person becomes impassioned to serve
G·d through Torah study or prayer, but his desire does
not age [slowly]; rather it becomes immediately lost,
as though the mitzvah has become old. This is similar
to what it says, "like an old decree."1
Thus it says, "Do not cast me off" from my
enthusiasm,2 [that my worship] should
seem to be like an old decree. Rather, let it be like a
new edict from the King.
Sifsei Tzaddikim, Pikudei
1The halachic work Tur, Orach Chaim
61 writes that one should recite the Kriyat Shema
with fear and trembling, like a newly issued imperial
decree, edict issued by a king, an not like an old edict
that no longer inspires fear.
2The words, "Do not cast me off in the
time of old age," can also be read, "Do not cast me
into the time of old age". That is, let me mature slowly
in my service of G·d; do not cast me quickly into a time
of old age.
Translation and Commentary by Rabbi Dr.
Eliezer Shore
|
|
THE LIGHT OF THE EYES
On the Greatness of the Baal Shem Tov
|
|
Section 5
The Tzaddik, Rabbi Yosef of Yampeleh, the son of
Rabbi Michal of Zlotichov used to pray with intense
concentration, especially the evening prayer. So much
so that he was critical of anyone who would not pray
that prayer with great concentration. About him, his
holy father once, "My son, Yosef, is able to
pray."
Once, he became sick and fell into a coma. His soul
ascended Above and was immersed in the Dinar
River.1 Afterward, he beheld the
Heavenly Court weighing all of his merits. They
brought forth all the prayers he had ever recited, from
his childhood onward, with not one missing.
Suddenly, a fearsome angel came and
declared, "What, are these prayers!?" He blew upon
them and they scattered, until nothing was left but a
single letter hey that shone with a pure light. R. Yosef
stood before the heavenly court with his hands
shaking.
However, on that very day, his holy father suddenly
passed away during the third meal of Shabbos. For
about two years before his death, his family needed to
watch him during that time, so that that his soul not
leave him due to his intense attachment to G·d. He
would eat the third meal of Shabbos in his private
room with some of his sons. Then he would go to the
study hall to deliver words of Torah and to sing, until
the meal was finished.2 Then he would
walk back and forth in deep mystical attachment,
repeating the words: "In that [time of] will, Moses
departed,"3 until his face burned like a
fire. Once, his student Rabbi Yosef of Zhemigrad said
to his brother, the Tzaddik, Rabbi Avraham
Mordechai, "Do you see how the heels of our Rabbi
are standing in the Upper Garden of Eden." Thus, he
required special supervision.
This time, however, there was no one there, and he
ran back and forth in his room saying, "In that [time of]
will, Moses departed." Suddenly, his daughter saw
him, and rushed to tell her brother, Rabbi Yitzchok. He
ran into the room and grabbed R. Michal in an attempt
to disrupt his thoughts, and bring him down from his
devekus. R. Michal fell on his son's shoulder and
cried, "Shema Yisroel, Hashem Elokeinu, Hashem
Echad," and departed.
Now, R. Yosef was still Above, until
Sunday morning. As he stood before the Court, he
heard a proclamation that all the Tzaddikim should go
to welcome Rabbi Michal of Zlotichov who was now
arriving. All the Tzaddikim went, and among them was
our Master, The Baal Shem Tov, who was R. Michal's
teacher. When he saw R. Yosef standing before the
court, he asked him, "Yosef, my son, what are you
doing here?" R. Yosef told him everything. The Baal
Shem Tov went before the court and said, "How can
you claim that the prayers of my dear friend, R. Yosef,
are not pure. I will tell him to pray the morning prayer,
and you will see that his prayers are indeed sincere
and true." He called to him and said, "Pray here, my
son, before the Creator of all, and He will save you."
He began to pray, and with this one prayer, he uplifted
all the other prayers so that they all shone brightly.
Because of the great intensity with which he prayed,
his body down below began to sweat, and he awoke
and was healed of his sickness. His mother and
sisters were there, and he said to them, "Why do not
you remove your jewelry? Our father has passed
away."4
Nesiv Mitzvosecha: Nesiv Emunah, Shevil
3:25
1A river of fire that souls must immerse
in before being admitted into heaven.
2Apparently, he would then retreat to his
private study to pace the floor.
3The Zohar states that Moses died at
Mincha time of Shabbos, the highest point of the
week, when the inner will of G·d (ra'ava d'ra'avin) is
revealed.
4Perhaps this event occurred in a
different town, and so his mother and sister had not
yet learned of R. Michal's passing, or perhaps they
had been to busy taking care of R. Yosef to remove
their jewelry as a sign of mourning.
Translation and Commentary by Rabbi Dr.
Eliezer Shore
|
|
KESER SHEM TOV
Anthology of the Teachings of the Baal Shem Tov
|
|
Section 88
The Baal Shem Tov taught:
Every human being is composed of the Ten Sephiroth,
since every human being is a microcosm of Creation,
and whatever is present in the dimension of "world," is
present in the dimensions of time and
soul,1 as alluded to in the verse, "Mount
Sinai was full of
smoke/ASHaN."2
The lowest level in man is connected with pain and
suffering, and corresponds to the Sephirah of
Malkhuth, as the verse [alluding to Malkhuth]
says, "Her feet descend to death."3 The
Sephiroth of Netzach and Hod are paralleled in man
by the pillars of faith upon which he stands, which
establish one's firm faith in G·d. The Sephirah of
Yesod represents one finding more pleasure in
serving G·d than from any other
pleasure.4
1From here, and from the next
paragraph, we see that this lesson is speaking about
the human soul, and not the human body. The
Sephiroth are certainly represented in the human
body, but that is included in the dimension of "world."
Also, the specific "sites" of the Sephiroth within their
traditional depiction are also paralleled in the human
body, as we also see from the next paragraph, with
lowest Sephirah, the Malkhuth, represented by the
bottom of the feet, the Netzach and Hod represented
by the legs, and the Yesod represented by the organs
of pleasure.
2This Hebrew word is an acronym of
world (aolam), time (shanah), and soul (nephesh).
The reason why these three levels of existence are
alluded to with the word smoke is because G·d
reveals Himself through these three channels, which
are in fact veils - "smoke screens" - that conceal G·d
as well as manifest Him (Mei HaShiloach
VaYaytzay, V'hineh).
3Proverbs 5:5
4Toldoth Yaakov Yoseph, Lekh Lekha
#4
Translation and Commentary by Rabbi
Yehoshua
Starrett
|
|
