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TALES OF THE BAAL SHEM TOV
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During the time of the Baal Shem Tov, a tobacco pipe
was one of man's most important possessions. In
those days, the Jewish people were so poor, they
barely had enough food to feed their families. So
when a man would come to visit a friend, the host
could at least afford to offer his guest a pinch of pipe
tobacco and a cup of tea.
The Baal Shem Tov had a very special tobacco pipe. It
was said that his pipe was so long that he could rest
the pipe stem on the back end of the wagon while
sitting on the seat and smoking.
And then there was the time that the Baal Shem Tov
was traveling in his wagon with several of his
followers and his wagon driver, Alexei, at the reins.
They were smoking their pipes and discussing a
concept of Torah. Suddenly, three soldiers of a local of
governor approached them on horseback. When the
soldiers got close to the wagon, they pulled out their
swords and planned to steal some money from the
Jews in the wagon.
"Listen up, we are the soldiers for the Governor and
we demand twenty ruples for the right to travel on the
Governor's road," the commander of the soldiers said
with a snarl.
"We're sorry," answered Alexei, "but the Rabbi and his
students don't have any money."
Just then, the soldiers noticed the Baal Shem Tov's
pipe. "In that case we'll take this," said the
commander, as he leaned down from his horse and
snatched the pipe out of the Baal Shem Tov's hand.
With that, they galloped off, holding the pipe in the air
as if it were a sword.
No one in the wagon spoke. The students just sat, still
feeling the fear from the encounter with the soldiers.
The Baal Shem Tov seemed to be far off in a deep
meditative state. As for Alexei, he reached under his
seat and took a little nip from a bottle of whiskey he
always kept there.
About an hour passed. The Baal Shem Tov looked
around and said to Alexei, "Unhitch the horse from the
wagon so that you can ride it. Then go (Bo) down the
road in the direction that the soldiers went. When you
finally catch up with them, take back the pipe and bring
it back to me."
"But Rabbi, they aren't going to give me that pipe and
they are armed!" said Alexei with a lot of concern in his
voice.
"Don't worry," said the Baal Shem, "you'll be able to
take it."
As Alexei rode of in the direction that the soldiers went,
he wondered, "I sure hope the Master is right."
After riding for about an hour, Alexei saw the three
soldiers sitting on their horses. He slowly approached
them wondering how he was going to retrieve the
pipe. But as he got closer, he saw that the three men
were all sound asleep on their horses. Then he saw
the Baal Shem Tov's pipe secured to the saddle of the
commander of the soldiers.
Alexei rode up as quietly as he could and snatched
the pipe from the saddle. Then, he rode away as fast
as he could. When he returned to the Baal Shem Tov
he was nearly out of breath.
"Well Alexei, what happened? Did you get the pipe?"
asked the Baal Shem Tov.
Alexei handed him the pipe and said, "Rabbi, you
won't believe what happened. They were all sound
asleep on their horses."
"Oh Alexei, you know I'm a man of faith, I do believe
that happened!" the Baal Shem Tov said with a warm
smile and little chuckle in his voice. Now harness the
horse to the wagon, take a L'chaim and we'll be off."
And so it was.
Freely adapted by Tzvi Meir HaCohane (Howard M.
Cohn, Patent Attorney) from a story in Shivchei
HaBesht as translated in In Praise OF THE BAAL
SHEM TOV by Ben Amos and Mintz.
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Sefer Baal Shem Tov
The Baal Shem Tov's Teachings on the Torah
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This month shall be unto you the beginning of
months; it shall be the first month of the year to you.
(Exodus 11:4)
I heard from my grandfather [the Baal Shem Tov] that
once, in the month of Nissan, he told the famous
Magid of Turtshin [the Magid of Mezritch], "Right now
we have to pray, because the first of Nissan is the
New Year for Kings,1 when all the rulers
and officials in the world are
appointed.2 At this moment, some
rulers who are not good are being appointed, and we
must pray [on behalf of Israel].
Degel Machane Ephraim, Bo
1The Mishna (Rosh Hashanah 1:1) lists
four New Years of the year: the first of Elul begins the
new year for counting animal tithes, the first of Tishrei
begins the counting of Sabbatical and Jubilee years,
the first (or the fifteenth) of Shevat begins the tithing
cycle for fruit trees, and the first of Nissan is the new
year for counting the reign of kings, as well as the
yearly festival cycle.
2See Likutey Moharan I:70 and II:5,10,
where a similar statement is made.
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 2.10
The Baal Shem Tov
taught:
Words, our very vitality, are from
G-d.
Words, which are your very vitality, are from
G-d. When you say a good word, it rises up
and causes Supernal Speech to rain down more
vitality upon you. But when you speak evil words, your
life-force departs without ascending and it may be lost
completely. Thus, people say: "He talked it out - er hot
ois giret."1
Tzava'as HaRivash, 103
1He explained it publicly.
Translation
and
Commentary by Rabbi Dr.
Eliezer Shore
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DIVINE LIGHT
The Mystical Light of the Baal Shem Tov
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Section 43.
Praying for G-d's
Sake
The Baal Shem Tov taught:
Prayers for physical needs, such as: "Heal us and we
shall be healed," "Bless us with a good year," etc., are
like [turning to] a father who longs to fulfill his son's
desires, and to make sure that he lacks nothing, even
foolish things. For it is the nature of one who is good
to do good.
G-d's only thought is how to bestow material
goodness to the Congregation of Israel, who are
called His children. Prayer draws down sustenance
and shefa into all the worlds, even material shefa, to
satisfy G-d's longing. Thus, prayers [on behalf
of G-d] are accepted immediately. For heaven
scrutinizes the prayers you pray for yourself, to see if
they are worthy of being received. But when you pray
for G-d's sake, there is nothing to stop them.
Kedushas Levi, Likutim Shonim, p. 509
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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206: FAITH AND INQUIRY
Why do we say, "Our G-d and the Our
G-d of our
forefathers"?1
There are two types of people who believe in Our
G-d. One
is the person who believes in Our G-d by way
of tradition,
but yet, his faith is strong. The second is the one who
arrives at the conclusions of faith by way of inquiry.
The difference between the two is that the first one
has the advantage of not being open to outside
influence, even if he is confronted with many
arguments to contradict his faith, for his faith is strong
by virtue of his tradition, and he has never inquired into
his faith. On the other hand, he has the disadvantage
of not knowing the reasoning underlying his faith, and
thus performs his obligations out of habit.
The second one, though, because he found Our
G-d by
way of inquiry, has the advantage of his faith being
very strong and his love complete. On the other hand,
he has the disadvantage of being open to outside
influence, if he will be brought arguments to disprove
his faith.
However, the one who possesses both, who relies
firmly on the tradition handed down to him, but also
inquires into it himself, he has all advantages, and his
faith is complete.
Therefore, we say, "Our Our G-d and the Our
G-d of our
forefathers": our Our G-d by way of our own
inquiry, and
Our G-d of forefathers by way of tradition.
Therefore, we
also say, "Our G-d of Abraham, Our
G-d of Isaac, and Our G-d of
Jacob," rather than, "Our G-d of Abraham,
Isaac and
Jacob," to imply that Isaac and Jacob did not rely
alone on the tradition handed down to them from
Abraham, but inquired into Our G-d on their
own as well.2
1The opening section of the
Shemoneh Esreh.
2As we are taught, each of the
forefathers served God in a different and unique way-
each one according to his individual nature: Abraham
through loving-kindness, Isaac though awe, and
Jacob through integration and blending of the two
opposites.
Translation and Commentary by Rabbi
Yehoshua
Starrett
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