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TALES OF THE BAAL SHEM TOV
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And then there was the time, in the time of the Baal
Shem Tov, there lived a very poor family in a small
town near
Mezibush.
Every year, the husband Moshe, went to visit his
Rebbe, the Baal Shem Tov. Before each visit, his wife
Rachel would ask her husband to speak with the Baal
Shem Tov about their poverty but things had gotten
progressively worse.
Finally,
Rachel said, "Moshe, next week, when you go to the
Baal Shem Tov, ask him for a blessing."
Moshe answered, "Rachel, I've told you before, when I
have Yichidus (private audience) with the Rebbe, I only
ask about our spiritual growth."
That answer didn't satisfy Rachel. So for the next
week, Rachel kept reminding Moshe, "Don't leave
Mezibush until you tell him about our living situation.
I'm sure he'll give us his blessing."
The next week, when Moshe was in Yichidus with the
Holy Baal Shem Tov, he finally told of his family's
poverty. "Please give us your blessing, Rebbe," he
asked.
The Baal Shem Tov looked directly into Moshe's eyes
and said, "Go to the bridge on the road over the Bog
river. Underneath the bridge, by the riverbank, there is
a buried treasure.
"Oh thank you Rebbe," Reb Moshe said as he rushed
to the bridge. As soon as he arrived, he started to dig.
He was already sweating when he heard a voice,
"Hey
Moshe, what are you doing down here?"
He looked up on the bridge and saw an old
acquaintance, Reb Yankel the butcher. After they
spoke awhile, Moshe finally told him, "Reb Yankel, I
just left Yichidus with the Baal Shem Tov. After I
explained how difficult it was to make a living these
days, the Rebbe told me that if I dug here under the
bridge, I would find a treasure."
Now Reb Yankel, who was not a great
believer in the almost mystical powers of the Baal
Shem Tov replied, "Now that's interesting because
just last week I had a dream where a man that looked
quite a bit like the Baal Shem Tov came to me and told
me there is a treasure buried under a stove in the
house of a Reb Moshe ----- that's funny, I just
remembered the house was in your town. But you
really don't think I'm going to find this Reb Moshe's
house and start digging under his oven? So Reb
Moshe, I really think you should go home."
Moshe feigned a laugh and said, "You're right Reb
Yankel, I think I'll go on home."
As soon as
he was
out of sight, Reb Moshe started running towards his
house. When he finally arrived, he rushed over to the
oven and started digging underneath.
Rachel looked at him, out of breath and digging like a
crazy man. "Moshe, what are you doing? What
happened when you were with the Baal Shem
Tov?"
"Just a minute Rachel and I'll tell you
everything."
Just then, Reb Moshe struck an object with his
shovel. After a few more shovelfuls, he unearthed a
chest filled with gold and silver coins.
Moshe and Rachel didn't tell anyone of their treasure.
No one knew of their changed circumstances.
As the months passed, Moshe's started to feel more
and more guilty and couldn't stop thinking, "I'm living a
comfortable life because of what Reb Yankel the
butcher told me.
At least some of my treasure belongs to him."
So
Moshe put a tenth of his fortune into a money sack
and went to give the money to Yankel. After a day of
travel, who should he see but Reb Yankel,
himself.
They rushed to each other and said at the
same time, "What a coincidence seeing you
here."
Then Reb Yankel blurted out, "I want to tell you what
happened after we last met. Do you remember that
you told me that the Baal Shem Tov told you to dig
under the bridge for your treasure. So I decided to
look myself. I dug for a few minutes and suddenly I hit
something. It turned out to be a chest full of gold and
silver coins. I took the treasure home and hid it. Ever
since, we've been living modestly. However, I've felt
guilty that I found the money because of you and yet I
haven't shared anything with you. So I've put a tenth
into a sack and brought it to give to you. I really can't
believe what a coincidence that I just met you. So
here it is," Reb Yankel said as he gave the money
sack to Moshe, "and thank you very much."
When Reb Yankel was finished speaking, Moshe was
speechless. Then he said, "My dear friend, I can't take
this money."
"Why Moshe, are you angry with me? Do you think I
should give you more?" said Yankel.
"Oh no," answered Reb Moshe, "It's not that at all. I
am just in shock because of the Divine Providence
that happened." Then he went on to tell Reb Yankel
everything that had transpired and showed him the
money sack with one tenth of his fortune that he
brought to give him.
Moshe continued, "It just
became
clear to me that every person has their own lot in life
and they can't take something of another. The Baal
Shem Tov sent me to find a treasure under the
bridge. I found my fortune when you told me to look
under my oven. At the same time, you found your
fortune under the bridge where I was told to look. The
biggest miracle is that we both decided to share our
fortune with each other at the same time and we met
here at the crossroad with our money
sacks."
They both started hugging and laughing. "So what
should we do with this money?" they asked each
other.
"Well Reb Yankel, since you have a son of that is of
the age to be married and my daughter is also ready
to be married, why don't we marry them to each other
and give them this money to start off their life," said
Reb Moshe.
"I agree!" answered Moshe. Let's go and tell the Baal
Shem Tov what happened to both of us."
Within the day, they went to meet with the Baal Shem
Tov in Mezibush.
As soon as the Rebbe saw
Moshe
and Yankel he exclaimed, "Mazel tov! Mazel tov! The
match between your children was made in Heaven.
Hashem (G-d) opened His treasure house
and
blessed you both. You can keep your wealth by using
it only for good such as helping the poor and needy
and by supporting Torah scholars and worthy
institutions."
The two men were speechless. The Baal Shem Tov
knew everything before they had even spoken a word.
The Rebbe asked each of them to tell their story.
When they finished, the Baal Shem Tov continued, "I
suggest that you both celebrate your good fortune by
paying for a wedding of a poor couple that getting
married before your children. I happen to know two
orphans that are planning a wedding exactly one week
before your childrens. I advise that you, Reb Moshe,
can provide money for the orphan boy, while you Reb
Yankel, will provide for the orphan girl. Having this
wedding take place one week before the wedding of
your own children will assure that good fortune will
remain with you."
Both men gladly agreed and returned home to make
the necessary preparations for both weddings. The
wedding for the orphan couple was just as lavish as
that of their own children.
And so it was.
Adapted by Tzvi Meir HaCohane from a story
found in Ohr Yesharim and Otzar Hasipurim and
translated in Stories of the BAAL SHEM TOV by Y. Y.
Klapholtz.
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Sefer Baal Shem Tov
The Baal Shem Tov's Teachings on the Torah
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On the verse, "And Judah drew near to him and said,
Oh my lord,
(Genesis 44:18)," the Baal Shem Tov taught:
The Talmud says, "A person should always praise
G-d first, and then pray [for his
needs].1
Yet, in
another place, the Talmud states the opposite
view.2
The answer is that there are two separate opinions.
The Ramban3 writes that the essence
of a craftsman
can be found in the craft that he
creates.4 [Likewise],
the Creation is compared to a snail, whose garment
is part of itself.5 In all suffering, there
exists a spark of
holiness from G-d, although it is hidden within
many
garments. This is the meaning of the verse: "the
seven maids chosen to be given to her, from the
king's house"6 (Esther 2:9). When a
person realizes
that G-d is with him even there, the garments
become
transparent and disappear, and the suffering is
abated.
This is what it means to offer praise first.
G-d's praise is that His glory fills the entire
universe. "In all their afflictions, He is afflicted" (Isaiah
63:9) - then, there is no affliction7 - and
one can
pray. When one knows how to praise G-d in
this way,
the suffering will disappear by
itself.8
The other opinion says to pray
first.9 In
this case, a person's has faith that G-d is also
there
[in the affliction], so that he can offer his praise
[afterward].10
With this, we can understand the
verse: "And Judah drew near to him."11
He praised
the Holy One.12 First, he said, "Oh my
L-rd" -
because all affliction derives from this
name.13 But
when he drew near to Him and praised and exalted
Him, the affliction was annulled.14
Toldos Yaakov Yosef, Vayechi
1Berachos 31a.
2"Rabbi Eliezer said, a person should
first ask for his
needs, and then pray." Avoda Zara 7b.
3Nachmanidies (1194-1270).
4Meaning, whenever a person creates
something,
something of his soul enters into and remains in their
handicraft. Great kabbalists, such as the Arizal and the
Baal Shem Tov could look at an object, and
immediately know everything about the one who made
it. Here, the Baal Shem Tov applies the principle to
creation itself. Since it is G-d's handiwork,
there must
be a remnant of the Creator within it.
5Midrash Rabbosai, Bereishis 21:5. Just
as the
garments of a locust are part of itself, so the creation
is not something separate from or outside of the
Divine. It is part of Him, and His Presence is
continually present within it.
6The "seven maids" represent the
sparks of
holiness that have fallen among the "shells" of
impurity. The word maid, na'arah, is related to the
word "to shake out," mino'ar, because the holiness
found in these sparks has been "shaken out" of them,
until almost nothing remains. However, these sparks
yearn to return to their root. Thus, the verse from
Esther continues: "When it came the turn for each
maid to come into the king. . . ." (Esther 2:12); that is,
each spark of holiness has a pre-determined time
that it will leave the shells of impurity, and come
before the King. (See Baal Shem Tov on the Torah,
Miketz, on Genesis 41:1.
7The word lo in this verse is written
different than it is
read. It is written lamed vav, which mean "him," in this
case, G-d. However, tradition tells us to read
the word
lo as though it were written with lamed aleph, which
means "no," in this case, "there is not." The Baal
Shem Tov combines both readings. When a person
realizes that G-d is present in all of his
afflictions, then
the afflictions themselves cease to exist.
8R. Yaakov Yosef adds here: "I heard
from my Master
(the Baal Shem Tov) that this is the meaning of 'You
will establish their heart, Your ears will hear [their
prayers]" (Psalms 10:17).
9I.e., a person who prays for his needs,
without first
praising G-d; that is, coming to the realization
that G-d
is present even in the affliction.
10In other words, even though a person
does not
perceive the spark of holiness in the suffering, if he
believes that G-d is with him even there, he
will
eventually come to this realization.
11The Baal Shem Tov reads Judah's
words as not
being addressed to Joseph, but to G-d
himself. See
Pri Tzaddik, Vayigash 1, by Rabbi Tzaddok HaKohen
of Lublin, who explains that tzaddikim often address
their words to the Divine Presence, even when they
are speaking to other human beings.
12The name Judah - Yehuda - is from
the Hebrew
word "hodu" - to praise. As Leah said, when he was
born: "Now I will praise G-d; therefore, she
called his
name Judah" (Genesis 29:35). And Jacob
said: "Judah, your brothers will praise you" (ibid. 49:8).
13The Hebrew reads: "Bi Adoni." The
Baal Shem Tov
sees this as alluding to G-d's name
Ado-nai, which
represents the forces of concealment and strict
judgment.
14I.e., Joseph revealed himself. Then,
the very
source of the their problem - the evil viceroy of Egypt -
turned out to be their beloved brother, whose
intentions were only for their good.
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 2.6
Both the evil and good in our life
comes from our speech.
The Baal Shem Tov taught:
Your soul is mixed with good and evil, in order that it
should be free. Therefore, when you speak holy
words, they draw down new life from holiness, and
when you speak evil words, they draw down new life
from the root of evil and the Other Side. The latter
causes you to do evil. So everything in your life,
whether for evil or for good, depends upon your
speech.
Arvei Nachal, Vayishlach
Translation
and
Commentary by Rabbi Dr.
Eliezer Shore
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Section 38.
Rabbi Nachman of
Bratslav1 said
that descendents of the Baal Shem Tov are
particularly accustomed to crying out to G-d at
all times. This is because they are descendents of
King David, whose whole life was devoted to this -
that he should break his heart constantly to
G-d. This is the essence of the Book of
Psalms.
Likutey Moharan II:1100
11772-1811 was a great-grandson of
the Baal Shem
Tov on his mother's side.
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 201: TRANSCENDING PRIDE
The Baal Shem Tov taught:
When a person is always with G-d at every
moment, one has no time for personal pride, or to
value other negative traits. One should rather envision
oneself as if one were not even in this world, and what
benefit is there that people honor him?
Yet, if one is about to perform a mitzvah, one should
endeavor to do it and not be put off by confusing
thoughts that tell him that it may bring him to pride.
Rather, one should force oneself into an enthusiasm
and one will certainly then be able to eventually reach
a state of performing it with complete sincerity and
without any pride, for sincerity will emerge from
insincerity.
Translation and Commentary by Rabbi
Yehoshua
Starrett
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