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BAAL SHEM TOV STORY
Following the Weekly Torah Reading
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NAMING AT A
CIRCUMCISION
"On the eighth day, the (child) shall be circumcised."
(Tazria 12:3)
AND then there was the time that the Baal
Shem Tov was still young and had just married, he
earned a meager livelihood by digging lime and taking
it with his horse and wagon from town to town to sell.
Although his holy wife, Rebbetzyn Channah, was
bought up in a rich household and was not use to
hard labor, she nevertheless helped the Baal Shem
Tov load the wagon and sometimes traveled with him
for weeks on end. In the pale of Eastern Europe, they
appeared as two of the many simple Jews.
After some time, their horse grew so weak
that it was barely able to pull the wagon by itself much
less when it was loaded with a heavy load. The Baal
Shem Tov grew worried. He could not afford a new
horse and without one he could not earn a living.
Once, he discussed his problem with some other
poor travelers whom he met on the road. They told
him there was a well-known Jewish landowner
named Reb Boruch who lived in the community of
Uman and was known for his hospitality. He also
dealt in horses, so perhaps he could be of assistance
to the young couple. The Baal Shem Tov and
Channah traveled the long and hard journey to see
Reb Boruch.
Reb Boruch had fled the pogroms in his
native Bohemia to Ukraine. He was not a Torah
scholar, just a simple Jew. Both he and his wife
Rachel were kind, G·d-fearing people. They had two
daughters and without other children decided to
devote themselves and their wealth to charitable acts.
They were particularly known for their involvement in
the mitzvah of hospitality. They had built a special
guesthouse on their estate that had many small
rooms, each furnished with two beds and a table. Any
needy traveler was welcome to stay for a week. The
visitors were given two meals daily and on Shabbos
joined all the other guests at Reb Boruch's table.
When a poor man came together with his wife and
children, the family was given a room together.
However, if a man and a woman came without
children, Reb Boruch would not give them a room
together because he was unsure if they were
married. Finally, when the poor guests left, they were
sent off with a charitable contribution to help them on
their way.
When the Baal Shem Tov and his wife Channah finally
arrived at Reb Boruch's estate, they were offered a
meal and a place to stay. After eating, the Baal Shem
Tov told his host about his horse. Reb Boruch
immediately instructed his servants to replace it with
a young healthy horse. The gift was greatly
appreciated and since the the Baal Shem Tov and
Channah were exhausted after their journey, they
decided to stay a few days until after Shabbos. Reb
Boruch assigned them separate rooms according to
his custom. "I don't doubt you are married, but my
policy is not to give my guests a joint room unless I
know for sure that they are a married couple," he
explained. The Baal Shem Tov smiled at his
answer.
On Motzei Shabbos, as Reb Boruch sat
studying, he looked up and noticed a bright light
shining through a window from the guesthouse. He
first thought the guesthouse was on fire and ran out to
investigate. He quickly realized the light was not a
fire, but a bright light coming from the window of the
Baal Shem Tov's room. He quietly approached the
door of the room and peeked in through the keyhole.
There he saw his unknown guest, sitting on the floor
and reciting "Tikun Chatzos" - the midnight prayer
lamenting the Destruction of the Holy Temple and the
exile of the Divine Presence. The Baal Shem Tov's
face was radiant and tears were pouring from his
eyes. Next to him stood a tall man in a long robe with
a long white beard and a glowing countenance.
Reb Boruch fell down against the door in a faint.
Hearing the commotion, the Baal Shem Tov rushed to
the door and helped him into the room. After Reb
Boruch composed himself, he fell down at the Baal
Shem Tov's feet. "Please forgive me, Rebbi, for
separating you from your wife."
The Baal Shem Tov helped Reb Boruch to his feet and
answered, "Don't give it another thought. I can't thank
you enough for your generosity. But I have one
request: I ask that you promise me that you will not
reveal anything you have seen tonight to
anyone."
"Rebbe, I swear I will never tell anyone what I saw
tonight," said Reb Boruch.
The Baal Shem Tov then said, "I bless you with a son
that will grow up to be a great Tzaddik. Be sure that
your wife nurses this child herself instead of using a
wet nurse as she had done with your other
children."
After responding, "Amen, may it be His will," to the
Baal Shem Tov's blessing, Reb Boruch
asked, "Rebbe, if I may be so bold as to ask, who was
that old man all in white standing next to
you?"
"Since you merited to see him," answered the Baal
Shem Tov, "I'll reveal to you that it was the saintly
Maharal (Rabbi Yehudah Leib ben Bezalel of Prague).
His lofty soul needs to return again to this world to
accomplish some great tikkun. It is your privilege that
this soul will find its abode in the son you will have.
To this son you will give the name Leib. After his birth,
I will see him and bless him."
Reb Boruch wept for joy because he had
all but given up hope that he would ever have a
son. "My holy master, please don't be angry with me,
but may I ask what is your name and where are you
from? I wish to help and provide for all your needs so
you will never know need again."
"Please do not ask me these questions," responded
the Baal Shem Tov, "for the time for me to be known in
this world has not yet come. Your son likewise will not
be known early in life. He will first live a life of poverty.
Later, his righteousness will shine forth like the
radiance of the sun. More than this I cannot tell you.
And again I ask that you not to tell anyone what you
have seen and the words we have spoken here
tonight. Please do not show me any special honor in
anyone's presence, and treat me exactly as you do all
the other guests you generously provide for.
Tomorrow I will be on my way."
The Baal Shem Tov departed in his wagon, which was
now harnessed to the new horse. No one knew what
had transpired, but Reb Boruch recorded every detail
in a diary.
Within a year, the Baal Shem Tov's
blessing was fulfilled and Reb Boruch's wife gave
birth to their first son. Their joy was boundless. Reb
Boruch sent word to all the neighboring towns inviting
all the poor to attend the bris and
celebration.
Because, as the Talmud
says, "Your friend too has a friend," the message
spread in no time, and groups of beggars started to
travel to Uman to celebrate with Reb Boruch.
On the day of the bris, hundreds attended
the joyful event. But Reb Boruch was anxious. He
paced to and fro among the crowd looking for the face
of the hidden Tzaddik whose blessing was the source
of his son. Finally, he saw him; with his staff and
knapsack in the middle of the crowd. Reb Boruch ran
to greet him, but did not manage to utter a word before
the Baal Shem Tov motioned him to remain silent,
adding: "Please be sure not to speak to me, nor to
honor me in any way. Simply treat me like all the other
poor people here."
The bris was held after morning prayers, and the
infant was named Aryeh Leib. Reb Boruch very much
wanted the Baal Shem Tov to bless his new son, but
realized he could not reveal his identity. Finally he
thought of an idea - He passed his baby son from
hand to hand-asking each person to give a blessing
to the infant. Reb Boruch carried the baby all the way
through the crowd of poor folk because as he wished
to have their blessings as well. As they approached
the Baal Shem Tov, the latter placed his hands on the
baby's head, and said in a loud and happy voice: "I am
sorry - I am an ignorant man and don't know how to
give blessings in the Holy Tongue. But I do
remember one verse from the Torah that my father
taught me:"
"It says: V'Avhram Zakein' - And Avraham was old.
The word av at the beginning means father. The
second word zaken means 'zeide' (Yiddish
for 'grandfather'). That is to say, our father Avraham is
our grandfather. May this child baby be blessed to
grow up to be a grandfather for all Israel, just as
Avraham Avinu."
Some in the crowd were amused by the words of this
simpleton. Some even laughed. Thereafter the joke
remained-and the child was refered to as "Zeidelle" -
the little grandfather. Townsfolk would jokingly ask
Reb Boruch "How's your Zeidelle?" Even Reb Boruch
and his wife called their son Zeidelle."
Indeed, the name remained with Reb Boruch
throughout his life. Reb Aryeh Leib grew to become a
great Tzaddik who helped his Jewish brethren and
through acts of kindness in this World and through
intercession in the World Above. Not only was he
loved in his time, he is remembered to this day as the
Shpoler Zeide - may his memory be a
blessing.
And so it was.
Adapted by Tzvi Meir Cohane (Howard M. Cohn, Patent
Attorney) from a story in A TREASURY OF CHASSIDIC
TALES ON THE TORAH by S.Y. Zevin
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TORAH BAAL SHEM TOV
Selection from Sefer Baal Shem Tov on the Torah
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"This is the law of the metzorah on the day of his
cleansing: he shall be brought to the priest. Then the
priest shall command to take for the one who is to be
cleansed two living clean birds, and cedar-wood, and
scarlet tola'as, and hyssop." (Metzorah 14:2-4)
I heard a parable from my Master. A certain king
sought a drug that would enable him to live forever.
The "medicine" he was given was to distance himself
from pride.1 However, the more humble
he acted, the prouder he became - for he was such a
great king, and so humble too! Finally, his teacher
came and taught him how to act outwardly like royalty,
but humbly within, for he showed him [that he needed
to use] the toilet, like other men.
I also heard an explanation of the
verse: "G·d is King, He is clothed in pride" (Psalms
93:1). But isn't pride a despicable character trait?
Rather, for the sake of running the kingdom, He needs
a garment of pride.
Tzafnah Paneach, p. 3c
My grandfather [the Baal Shem Tov] raised a
question. The verse says: "G·d is King, he is clothed
in pride," yet it is written: "In every place you find the
greatness of the Holy One, there you find His
humility."2 Where is His humility
alluded to here (in the verse from Psalms)?
The answer is that only the clothing is
pride; in His inner essence, you find His
humility.3
Degel Machane Ephraim, Purim
1This is not merely a metaphor, for the
humbler a person is before G·d, the more he
becomes attached to the Divine and partakes of G·d's
essence. He can attain an aspect of eternal life,
which derives from G·d's own eternal nature. See
Likutey Moharan I:21 for an expansion of this
idea.
2Megilah 31a
3G·d's essence is described
as "humble" because it is beyond all perception and
limitation, just as a truly humble person makes no
statement about himself, and is, in a sense, invisible.
However, G·d created a "garment" of pride; that is, the
created world that allows for a manifestation of
divinity. Thus, the Baal Shem Tov reverses the
meaning of this Talmudic statement. According to the
simple meaning, G·d's greatness refers to His
transcendence. "Thus says the High and Lofty One
that inhabits eternity, whose name is Holy: I dwell in
the high and holy place." (Isaiah 57:15),
whereas His humility refers to His lowering Himself to
show concern for the creation: "[and I dwell] also with
him that is of a contrite and humble spirit, to revive the
spirit of the humble, and to revive the heart of the
contrite ones" (ibid.). However, to the Baal Shem Tov,
G·d's "greatness" is His manifestation in creation,
whereas His "humility," is His essence, which
transcends creation entirely and cannot be perceived.
See Likutey Moharan I:4 for a similar
explanation.
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 2
I heard from my Master that ulterior motives [in serving
G·d] are a complete structure,1 and
create a real person who will torment you.
Tzafnah Paneach, p. 18a
1Literally, a "full stature," implying that
ulterior motives have all the elements of a body,
a "head," "body," and "limbs."
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 52
On the eve of Yom Kippur, they wanted to prohibit the
poor people from sitting with their begging bowls [in
synagogue], because the noise disturbed the
prayers. But the Baal Shem Tov told them not to do
so. He related that once, the impure shells joined
forces [to overcome the side of holiness], but because
of the rattling of the coins on the eve of Yom Kippur,
they were completely dispersed.
Midrash Pinchas HaChadash
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 81
The Baal Shem Tov taught:
If all suffering and other issues for which one should
pray will disappear with the times of the Messiah,
what will happen to prayer itself? For we can surely
not say that prayer itself, which is considered a "limb
of the Shekhinah/Divine presence,"1 will
be abolished. Furthermore, the verse says, "On that
day, the iniquity of Israel will be sought but there will
be none, and the sin of Judah but not
found."2 Why will they be sought? Who
will need the iniquities of Israel?
The answer is that there are four categories of
suffering that evoke prayer. The first is when one is
pained by the desecration of G·d's Name among the
nations, and prays for this. The second is [when one
is pained] for having sinned, for the greatest suffering
is sin. Sin, in fact, is even worse than death, for while
death atones for sin, sin causes many types of death.
The third is prayer for one's sustenance, and the
fourth is for life itself.3
Now, the "limbs of the Shekhinah/Divine presence"
are enwrapped within the four categories of suffering
just mentioned, so that one should be moved to pray,
while seeing through the veil of those superficial
circumstances and elevating the Divine sparks hidden
within them.4 However, when one is not
confronted by one of those four painful circumstances,
one does not realize that one should
pray.5
This, then, is the meaning of the verse, "The iniquity of
Israel will be sought," so that it could be prayed for, but
there will be none, or "The sin of Judah" - the Hebrew
word "sin" means a lack, in this case, the lack present
in any of those painful circumstances - "but it will not
be found." Thus, on that day there will be nothing to
pray for, and prayer will then be only to make
unifications.6
For all physical acts that are done in this world are all
alluded to in the Torah, and are all included in the
World of Atziluth/Closeness. The main thing, though,
is to believe beyond any doubt that the words of prayer
bring about the immediate reality of that for which one
is praying.7
This also explains the verse, "Jacob sent
messengers to Esau."8 Jacob [Ya'AKoV]
represents
the Shekhinah, for the first letter yud is the raw
potential9 that becomes enclothed in the
seven levels
of material existence, which are represented by the
second letter ayin,10 each of which is
inclusive of the
ten levels of existence, each of which are inclusive of
the ten Sephiroth, which are represented by the third
letter kuf.11 All this is accomplished by
way of Binah,
which is represented by the fourth letter beyt, which
refers to the two "angels"12 that were
sent "to Esau," to
the world of Asiyah/Action.13
1Zohar I 10b (where the metaphor
is actually wings).
2Jeremiah 50:20
3These four categories seem in an
order of
descending levels, from the most spiritual to the most
physical. One who prays for the desecration of G·d's
Name is not praying for any personal salvation, but
rather of that of mankind and the entire universe.
Praying for having sinned, however sincerely, involves
a personal salvation.
4When one prays with an awareness
that one is
indeed talking to G·d, he experiences himself being in
G·d's presence. At that moment, one has
indeed "revealed" G·d in the world - in his world. G·d
was always there, but we did not see Him. So G·d
puts us through painful experiences so that we call
out to Him from our suffering, so that perhaps we may
come to realize that the suffering was only a means to
bring us to Him. Nevertheless, when one has indeed
reached this level of prayer at which one is "at
Oneness" with G·d, the prayer itself has becomes
transformed from a means to the goal. This may be
alluded to in the metaphor of "limbs." On the one
hand, limbs are not actually part of the main part of the
body - the head and torso - but only extensions that
serve it, to bring things to the body or to bring the body
somewhere. On the other hand, though, the limbs are
certainly part of the totality of the body, and the entire
body can be seen as one entity.
5Regarding this, Rebbe Nachman of
Breslov said that
one should train oneself to speak to G·d about
everything that is going on in one's life, as if one were
talking to one's best friend.
6Until here is from the Toldoth
Yaakov Yoseph,
VaYikra 2, and the remainder is an addition of the
compiler. As said, the goal of prayer is to attain
Unification with G·d, for which suffering is only a
means. But when mankind will reach this level,
suffering will no longer be needed as a means, and
prayer will then be to reach ever higher levels of
Unity.
7This idea was already presented in the
previous
piece (#80).
8Genesis 32:4
9The letter yud is "raw potential,"
because it is only a
dot of ink, from which all other letters can be
drawn.
10The letter ayin is numerically 70,
composed of the
seven levels times ten levels.
11The letter kuf is numerically 100.
12The letter beyt is numerically two. In
the writings of
the Rabbi Yitzhak Luria, the two Supernal Sephiroth of
Chokhmah and Binah are referred to as "angels"
(Pri
Etz Chaim, Shabbath ch. 20).
13The physical world, represented by
the lower seven
Sephiroth, are "mindless" and "chaotic." Each function
seeks its own fulfillment, and does not interact with
another. This creates our world of apparent
separateness. However, by bringing Mind into play -
the Mind of the two higher Sephiroth, Chokhmah and
Binah, the dissonance of the different Sephiroth are
transformed into the harmony of a single orchestra, all
interacting harmoniously to produce something
beautiful. This is an aspect of the Oneness and Unity
that one must strive to achieve in one's personal life,
and for the world at large.
Translation and Commentary by Rabbi
Yehoshua
Starrett
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