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ORIGINS OF THE BAAL SHEM TOV
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OBST 21
In the last installment, Reb Yoel, the Baal Shem brought the demons to Bais Din and finally forced them all to leave.
There once lived a butcher who had a clever and G-d fearing son. The son wished to study Torah constantly and searched for a fitting tutor. When he saw that his city contained no worthy scholar he began to wander from city to city until he reached a large Yeshiva. There he studied for ten years successfully and became one of the great lamdonim there.
One day, a rich man came to the Rosh Yeshiva in search for a suitable husband for his daughter. The Rosh Yeshiva suggested this young man to him and he was accepted. After his marriage, the young man continued his studies and was supported by his father-in-law. Time passed and he too became rich.
The young man remembered his parents who lived not far away and he longed for them. He went to seek them and he finally found them. Their joy knew no bounds when they were again reunited with their only son. He recounted all the happenings until the present day and told them that he was now a wealthy man and could support them. He urged his father to give up his lowly job and to come with his mother and live with him. They gladly complied.
But as soon as the father had discarded the yoke of earning a livelihood, he became a different man. He began to drink heavily and became a shameful burden to his righteous son who was at a loss with what to do with his father. His conseience gave him no rest.
During this time, the townspeople were looking for a rabbi, but they could not affort to pay a large salary for a famous and well-learned man. The wealthy father-in-law approached them with the suggestion that they accept his son-in-law for the position since he was wealthy himself and didn't require a salary. The people rejoiced at this advice and installed him with great honor into the position of rabbi.
The young rabbi's father continued in his drunken ways. The rumors that circulated about his father's behavior disturbed and shamed the young man. He finally went to his mother and begged her, for his sake, that they leave the city, as he could no longer suffer the shame his father caused him. Again, they complied.
To be continued. . . . . .
Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story in Moroim Gdolim as translated in Tales of the Baal Shem Tov by Y.Y. Klapholtz.
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THE HOLY RUZHINER REBBE GIVES AN HASKOMAH FOR A SEFER OF STORIES OF TZADDIKIM
As the well known story goes, the Tzemach Tzedek once sent his truly brilliant Chassid, the famed Rav Yitzchak Aizik HaLevi Epstein from Homil, to the holy Rebbe of Ruzhin, regarding matters that pertained to the community. This Chassid, who was one of the teachers of the Chabad Chassidim, was very interested to learn the ways and customs of the Rhyzhiner Chassidim and especially the customs of the Rebbe, Reb Yisrael of Ruzhin, and therefore he put his incredible mind and heart to observe every little detail of what happened.
The way the Ruzhiner Rebbe would accept people and read the kvitlach, which was the general way by chassidim of Poland and Vohlin, was as follows. There would be one chosen chassid selected from the chassidic elders by the Rebbe, who would be the translator and intermediary between the Rebbe and his Chassidim. He was called the "close one". This person would stand on the Rebbe's right side to greet people and receive the kvitlach while the gabbai would stand to the left of the Rebbe.
One of the guests at that time in Ruzhin was one of the great Rabbis in Bukavinya, known as a great scholar, and among the closest followers of the Holy Ruzhiner Rebbe. He brought his newest sefer, a book of Torah insights to get a haskomah (an approbation) from the Rebbe.
Also among the guests was a Chassid who had gathered many stories of Tzaddikim and Chassidim over the years and he also brought a sefer containing a compilation of these stories to get a haskomah from the Rebbe.
The time came when the Rebbe was receiving people and these two, the Rav and the Chassid, were standing before the Rebbe with their books. The designated Chassid intermediary, as instructed by the Rebbe, took both books and read for the Rebbe several random pages from the book of the Rav and then a few stories from the book of the Chassid.
The Rebbe sat there in a state of devekus and then started to speak about the greatness of stories of Tzaddikim and the great impression that these stories make in the Heichalos (chambers) of the Tzaddikim in Gan Eden. Immediately afterwards, he expounded on the Torah insights that had been read to him from the book of the Rav. He then instructed the interpreter to write his haskomah for both of these books.
The Chabad Chassid, sent by the Tzemach Tzedek, was carefully observing the unfolding of these events, the manner in which the Rebbe was receiving the people and how he would relate to his followers. He was amazed at the depth of analysis that the Rebbe offered on the insights that were read to him from the book of the Rav.
He was, however, confused by the fact that the Rebbe had addressed his comments and given his haskomah for the story book before commenting on and giving his haskomah for the book of the Rav. He found this to be quite surprising.
A few days later was Rosh Chodesh and the Tzemach Tzedek's Chassid, Reb Aizik, was invited to the seudah (festive meal) of Reb Yisroel, the Holy Ryzhiner Rebbe. During the seudah, the Rebbe spoke words of Torah and before the benching , he said as follows:
"The Litvish Gaon (referring to Reb Aizik) found it surprising that we first spoke about the stories of the Tzaddikim and only afterwards about the sefer containing Chiddushei Torah (insights in Torah), and also, that we gave our approval for an haskomah to the book of stories before the book of Chiddushei Torah.
"This, in truth, is a great and old question that was asked by Rashi Hakadosh , who was a Goan Olam (world class Torah scholar) in the revealed and hidden aspects of Torah. He asked this same question on the first verse in Bereishis. His question was that the Torah only needed to start from the verse of "This month is for you." What is the reason that the Torah starts with Bereishis? He answered, it is to tell of the strength of His (G-d's) deeds. This refers to the neshamah (soul) within the stories of creation and within every creation, which is always present, in every moment."
"The Zaide, the holy great Maggid, received from the holy Baal Shem Tov a way to see in everything the neshamah (soul) that is in the body of that thing."
"You understand," he turned to the Chabad Chassid, "we emulate the order that Hashem gave us in his holy Torah. First, in Sefer Bereishis, there are stories of Tzaddikim. As the Medrash says, "With whom did Hashem consult, with the Neshamos of the Tzaddikim." Only afterwards do we have sefer Shemos (Exodus) in which it is stated "HaChodesh hazeh lachem."
"Both of the authors are Chassidim of stature. Both manuscripts are wonderous Chiddushim. The Chiddushim of Torah authored by the Rav attest to the great learning and thought that the author brought to light in the Holy Torah. And the stories of the Tzaddikim attest to the great novelty that Hashem brought to light in the world. Therefore, we preceded the haskomah for the sefer of stories of Tzaddikim to that of the haskomah for the sefer of Torah insights."
Freely adapted by Tzvi Meir Cohn (Howard M. Cohn, Patent Attorney) from Igros Kodesh Vol. 6 written by the Previous Rebbe
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SEFER BAAL SHEM TOV
The Teachings Of The Baal Shem Tov On Prayer
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"And the L-rd spoke to Moses, saying: Speak to the children of Israel, that they take for Me an offering; of every man whose heart prompts him, you shall take My offering." (Terumah 25:1-2)
A person should seek ways to transform his mundane desires1 - all that "his heart prompts him" - into good qualities. From his habitual, bad traits, he should learn how to serve the Creator with the same passion and desire, even more intensely.
Tiferes Shlomo, Toldos
1Literally, "external desires" (tava'ot chitzonim). See below, where the Baal Shem Tov explains that within every mundane desire the love of G-d can be found.
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DIVINE LIGHT
The Mystical Light Of The Baal Shem Tov
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19. Once, the Baal Shem Tov was outside the city of Mezibush with his students, and the time for Mincha1 arrived. His disciples said to him, "Rebbe, there is no water to wash our hands for Mincha." The Baal Shem Tov took his walking stick and struck the earth and a spring of water burst from the ground. It flows until today, near Mezibush, and is called the Baal Shem Tov's well.
The Baal Shem Tov did many miraculous things, the likes of which had not been seen since the days of the Tannaim,2 Rabbi Shimon bar Yochai3 and Rabbi Chanina ben Dosa.4 All the miracles were as a result of his constant attachment to G-d.
Notzer Chesed
1The afternoon prayer
2Rabbinic Sages (700CE-2000CE)
3 Author of Zohar
41st century
From DIVINE LIGHT by Tzvi Meir Cohn
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KESER SHEM TOV
An anthology of Teachings on the Torah by the Baal Shem Tov
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Kst 51
"Although these [the academy of Shamai] forbid, and these [the academy of Hillel] permit, both opinions are the Words of the Living G-d."
The Baal Shem Tov taught:
The different opinions are only in the lower worlds of duality, but in the upper world of Binah, which is referred to as "the Living G-d," everything is Unity.
1Tractates Yevamoth 13b; Eruvin 13b.
2 The Toldot Yaakov Yoseph in VaYechi #3 and in Mishpatim #9 quote this in the name of an anonymous sage. But in VaYakhel #3, the Toldot writes that he thinks he heard this from the Baal Shem Tov.
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