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ORIGINS OF THE BAAL SHEM TOV
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OBST 8
In the last installment, Reb Avraham Moshe decided to turn to his teacher and rabbi, Reb Eliyahu Baal Shem for advice and to follow everything he commanded.
Soon thereafter, Reb Avraham Moshe went to his rabbi and teacher and poured out the whole story to him. He told how he desired intensely to save his great-grandfather's soul from suffering and to achieve its fulfillment.
Reb Eliyohu replied that he would send three of his students to Lvov to his great-grandfather's grave and instruct them which special thoughts to concentrate upon in order to save the soul. But it was up to him, Reb Avraham Moshe alone, to see to it that his uncle Moshe be aroused to repent and return to the fulfillment of the mitzvahs with a complete repentance.
He arranged and presented to Reb Avraham Moshe the various steps he was to take in order to inspire his uncle to teshuva. He taught him mystic thoughts and symbols and warned him against touching food or drink in his uncle's house, even plain water. He was just to use water to wash himself. He was to say "Tikun Chatzos" each night. The afternoon and evening prayers were to be said in Moshe's house, though on Shabbos, he could pray in the nearby Jewish settlement. Reb Eliyohu Baal Shem gave him a mezuzah which he was to affix to the main door on the second day of his stay, after morning services, without a blessing. He was also warned against revealing that he was Moshe's nephew, even after he succeeded in arousing him to repent.
Reb Avraham Moshe arrived at his uncle's home. When his uncle saw the guest, he arose and greeted him, offering him a seat. Reb Avraham Moshe sat opposite his uncle and stared in amazement. Here was a man, already eighty six years of age, whose appearance was of no more than sixty, straight as an oak, broad-shouldered, clean-shaven, groomed in the manner of the gentiles, of genial disposition, sitting there with a large dog at his feet.
When Reb Avraham Moshe noticed that his uncle was studying the Gemorrah Sanhedrln, he began discussing with him a certain passage. Moshe answered him eagerly and Avraham Moshe listened and enjoyed his words, for his uncle's logic and erudition amazed him. But his countenance, coarse and thickset from eating too much pork, his eyes red and burning from too much alcoholic drink, and his uncovered head, all disgusted Reb Avraham Moshe's spirit until he could refrain no longer.
"Is it possible to learn G-d's Torah with an uncovered head?"
"And why is it not possible?" his uncle answered.
"It is a most blasphemous act!"
"What blasphemy is there in it?" asked the uncle coolly.
"Why it is blasphemy and total disrespect towards Heaven!" answered his brother's grandchild excitedly.
"The very reason for covering the head is to show the fear of G-d, one's master. But for one who acknowledges no master, there cannot be a show of awe.
I undersatnd how you feel and so, in your honor," said the uncle, "I will don a headcovering." With this he put on his hat.
Reb Avraham Moshe was stunned by the sound of these words. His eyes opened wide; his mouth fell agape, and his whole body shook. When Moshe seated himself, he regained his speech and said, "One must rend his garments at the sound of such words!"
"No, you are mistaken," answered Moshe. "One who hears the Name pronounced as it is written must tear his clothing. But he who hears another say that he doesn't believe, need not rip his clothing." And he went on to deny the existence of a Creator, Torah from Heaven, and all the thirteen principles of faith that the Rambam enumerates. He explained that he loved the Torah itself from the depths of his soul, and furthermore respected and esteemed the Torah scholars, but he himself refused to acknowledge G-
d and His commandments.
They had a lengthy conversation, and when the time for the Mincha prayer arrived, Moshe handed his guest a sum of money as a gift.
Reb Avraham Moshe explained that he had all his necessities but he wished to stay on for a while in his house.
Moshe agreed happily but told him that he could not eat anything by him as all his dishes were treife.
Reb AAvraham Moshe said that he had brought his own food and dishes and all he required was a place to stay.
Moshe ordered one of his large rooms to be prepared for his guest. A bed, a table and lamp, and a basin with a pitcher of water were provided and Moshe showed his guest to his room. Then he went back to resume his study.
After he had davened Mincha, Reb Avraham Moshe saw two carriages, each drawn by four horses, complete with drivers and expensively uniformed footmen, pull in to the courtyard. When they came to a halt at the door, the footmen jumped off and opened the coach doors for their masters, helping them out. The latter stepped down from the carriages,, their lap dogs, adorned with silver collars, following on purple velvet leashes.
Reb Avraham Moshe heard his uncle's voice blast out a hearty welcome to his guests. He ordered drinks and cakes to be served and all the candelabra and chandeliers to be lit in the large drawing room. The guests lifted their voices in boisterous song, dancing and drinking riotously throughout the entire night. At dawn, dead drunk, they were dragged back to their coaches by their servants and driven home.
The host, the elderly Moshe was also inebriated and the sound of his vomiting could be heard throughout the house. He too was finally dragged to his room and placed upon his bed where he slept until past noon.
Reb Avraham Moshe, who was studying Torah in his room, heard all the disgusting things that were going on and wept bitter tears on the downfall of his uncle to the muddy, stagnant depths of sin. At midnight, he said the Tikun Chatzos prayer for the destruction of the Holy Temple with a broken heart. He wept for the exile of the Shechinah and for the downfall of the Jewish people. He cried from the very depths of his heart. He then resumed his study until two in the morning.
When Moshe awoke, he ate breakfast and sat down to study as he always, with no second thoughts about the past night's experience. He was accustomed to such visits from noblemen from time to time.
Among the holy thoughts and mystical combinations that Reb Eliyohu Baal Shem had taught Reb Avraham Moshe, was the verse, "Zecher rav tuvcho yabiyu vetzikdkoscho yeranenu - They shall pour forth the memory of thy great goodness..." When he concentrated upon the hidden meanings of this verse, the power of memory would be aroused in the heart of his subject, Moshe. He would recall everything he had ever seen from the moment he had opened his eyes on earth, and remember all he had heard since the time he had begun to understand. Reb Eliyohu Baal Shem told Avraham Moshe to concentrate upon this verse in his prayers on the second day of his stay at his uncle's house.
Reb Avraham Moshe followed his rebbe's instructions to the minutest detail. When he had finished his study, after his prayers, he took the mezuzah his rebbe had given him and affixed it upon the main doorpost of the house.
When Moshe saw the mezuzah, his heart was im-mediately aroused. He blurted out in an excited voice, "Thirty years have passed since I moved from my home in the city to this house and in all that time I have not seen a single mezuzah nor a set of Teffilin, nor a Sefer Torah!" Suddenly, tears started to stream from his eyes.
"I recall now," continued Moshe, "when I was three years old my mother, a most righteous woman, used to lift me up twice a day, in the morning when I awoke and at night before I lay down to sleep, to kiss the mezuzah at the door. She did this steadily every day while my father used to jest and say, 'What do you gain from kissing a mere animal skin?'
"When I grew up and went to cheder, I used to climb upon a chair myself to kiss the mezuzah, and my mother used to give me my father's teffilin straps to kiss.
"Once my father saw this and mocked, 'Isn't it enough that you've accustomed him to kiss animal skin, must he also kiss the straps made from a bull or a calf?' He laughed jovially, but my mother cried at his words."
Reb Avraham Moshe saw that the mezuzah he had nailed unto the doorpost had accomplished its purpose of arousing an inner turmoil in his uncle's heart as he remembered his childhood. He understood that this was the beginning of Moshe's salvation, in which Hashem would aid in redeeming his soul from the evil powers that enchained him. He was strengthened by the hope of success in his endeavor.
Moshe sat and reminisced for many hours, recounting his childhood experiences, telling of his great teachers who had been leaders of their generation. The more he spoke, the more emotional he become, until while explaining a concept in mussar from the teachings of his rebbe, he suddenly cried out that he desired to return to the Judaism he had known then. He said that his head and arm were burning to put on teffilin again. He begged his guest, Avraham Moshe, to lend him his talis and teffilin. He quickly put them on, fervently reciting the blessing. Then he remained standing and davened the Shacharis prayer, sobbing loudly all the while.
To be continued . . . . .
Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story in Sefer Hazichronos by Reb Yosef Yitzchok of Lubavitch, Zal as written in Tales of the Baal Shem Tov by Y.Y. Klapholtz.
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The Baal Shem Tov and the Angel of Death
And then there was the time that Rabbi Leibush of the holy community of Mezeritch visited the Baal Shem Tov for the Days of Awe. Right before Rosh Hashanah, Reb Leibush became very sick. The Baal Shem Tov came to his room in the inn to cure him on the eve of Rosh Hashanah and then visited again that night. The Baal Shem Tov saw that he was very sick but did not see any sign of death, G-d forbid, at all.
When Reb Leibush went to the study hall of the Baal Shem Tov at the time for prayer, he became faint and felt so weak, that he had to return to his room in the Inn.
Several of the close followers tried to tell the Baal Shem Tov about Reb Leibush having to return to his room, but he did not hear them and they were afraid to shout.
When Rabbi Isaac of the holy community of Mezeritch saw that the Baal Shem Tov did not respond, he shouted to him in a loud voice.
The Baal Shem Tov answered: "Why didn't you tell me?" And he hurried to Reb Leibush and found the Angel of Death standing at the head of the bed. The Baal Shem Tov scolded the Angel of Death severely, and the latter ran away. The Baal Shem Tov then held Reb Leibush by the hand and he recovered immediately. He led him to the study hall, as he was afraid to leave him in his room lest the Angel of Death return, G-d forbid.
After that, the Baal Shem Tov told his close followers that because of what had happened, the Heavenly Court wanted to reject him from both this world and the next world. But they withdrew the harsh judgement after he pleaded that he hadn't stayed with Reb Leibush because the sickness happened so quickly, he did not realize that Reb Leibush was so sick and he had not seen any signs of death.
However, the Baal Shem Tov went on to explaln, "As soon as I saw the Angel of Death, I immediately felt grief stricken and I acted."
And so it was.
Freely adapted by Tzvi Meir Cohn (Patent Attoney) from a story in IN PRAISE OF THE BAAL SHEM TOV by Ben-Amos and Mintz
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SEFER BAAL SHEM TOV
The Teachings Of The Baal Shem Tov On Prayer
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"And he said, please my L-rd, if I have found favor in your eyes, please do not pass by your servant." (Bereishis 18:3-4)
Greater is welcoming guests than receiving the face of the Shechinah. (Shabbat 127a) 1
1The Talmud deduces this from the use of the word L-rd in the above verse, which refers to G-d, and not one of the travelers. Abraham had been in a state of communion with G-d, but when the three travelers passed by, he asked G-d to wait while he tended to their needs.
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DIVINE LIGHT
The Mystical Light Of The Baal Shem Tov
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4. Before the Baal Shem Tov was born, there were terrible decrees on the Jews, such as the decrees of the anti-Semitic Ukranian barbarians, Chmielnicki and his army in 5408 and 5409.1 The situation of the Jews throughout Europe was dire, both spiritually and economically. The landlords harassed them, the priests falsely accused them of crimes they had not committed and not a year passed in which the Jews did not suffer from these libels, physically, spiritually and financially.
The economic situation of the Jews fell considerably, and the material situation seriously affected their spiritual state, so much so that they entered a state of spiritual slumber and unconsciousness.
In Heaven they saw that in order to arouse the Jews and elevate them, both materially and spiritually, a uniquely superior soul must descend to the world; the soul of our teacher the Baal Shem Tov, who is named, "Yisrael," after the nation of Israel. The tried and trusted way to revive someone who has fainted is to call him by his name. So too, the soul of Yisrael Baal Shem Tov descended to this world and awake the nation of Israel from their spiritual slumber.
Likuti Sichos Vol. 2 P. 516 Quoting the Maamar of Rebbe Rashab 5663 P.251
1Estimated 100,00 to 200,00 Jews killed in what was considered first pogram.
From DIVINE LIGHT by Tzvi Meir
Cohn
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HEART OF PRAYER
Anthology Of The Teachhings Of The Baal Shem Tov
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9-a2 Uplifting of the sparks is done through the extraneous thoughts that enter the mind during prayer.
Everyday, your prayers require a different intention - "if he is able to say something new."1 Proof for this lies in the essence of prayer, which is to redeem the 288 sparks from the broken vessels. This is the meaning of "uplifting the feminine waters" to Malchut, which causes the two halves to unite.2
Elevating these sparks comes through the extraneous thoughts that enter the mind during prayer. A wise person knows how to extract the essence of these thoughts, which are the sparks of holiness within the impure shell that forms the thought itself. For instance, lustful thoughts, which come from Chesed (as it is written, "If a man takes his sister3 . . . it is chesed"4) at their essential root. You should realize that the pleasure in these thoughts only exists because of the single spark of holiness within it. How much greater, then, is the pleasure of clinging to its root?
On two consecutive day's, can it be said that one's thoughts are ever alike? Necessarily, then, the prayers one recites based on these ever changing thoughts must also be different. But it requires profound insight and intense concentration to align one's heart, mouth and thoughts. To be sure, this is not the case if you pray by rote as you did yesterday and on other previous days. Your tongue just reels off the words, and your head bows by itself at the appropriate time, but your heart is missing.
For this reason, there are ten terms for prayer, which correspond to the ten attributes in Malchut. Each day, you must repair another spark of the ten aspects of Malchut, until you fix the last aspect and return in repentance. This is especially relevant for the generation before Moshiach, when the entire world will be rectified down to the "heels" at which time all the sparks of the universe will ascend. Then, "death will be swallowed up forever," 5 and Moshiach will come.
According to this, you should remember that your prayers are not for yourself but for the sake of the Shechinah. As the Arizal writes, "If you think about your own needs, the Shechinah cries out over you, 'G-d has delivered me into their hands; I am unable to rise.'6 But if your intention is for the good of the Shechinah, you will be answered immediately for 'If the Shechinah is there, they [the Supernal gates] immediately open for the supplicant.'7 Furthermore, your request is included in Binah, which is the "mother of all life." And since all souls are included in the Shechinah, you will be answered, as well. On the other hand, if you pray for the Shechinah in order to be answered, you make a partition. . . . a wall, for all intents and purposes. May G-d enlighten us to serve him in truth and simplicity!"
The sign that your prayers will be answered is alluded to in the verse, "You will direct their heart, Your ear will hear." If G-d helps you concentrate on your prayers, then certainly "Your ear will hear."8 Were it not an opportune time to enter the King's chamber and receive an answer, you would be unable to concentrate. But since you have entered before the King, your request will surely be granted for nothing can prevent G-d from fulfilling your desires and heartfelt requests for He is the ultimate love and compassion.
Yet, there are times when you come before the King, but your request goes unanswered. This can be understood with the parable of the king whose consort has sinned. The king dismisses her, and she travels to a distant land. One day, the king must go there on royal affairs. When his consort hears that he is coming, she devises a plan to see him. She comes before him and pleads with him. She tells him how bitter her life has been since she left him, and she relates to him everything that happened to her since. Then, the king forgives her and fulfills her requests. However, if she approaches him with threats and accusations, claiming that he betrayed her, he will not listen unless she finds him in good spirits. Then her words will make an impression on him, and he will realize that her claim of abandonment was correct and that his actions were unfitting for a king. Then he will fulfill her request and answer her favorably, despite the fact that she spoke harshly. This is known as the "Shechinah quarreling with her husband."
Toldos Yaakov Yosef p. 181a
1Talmud Berachos 29b
2 This refers to the essential unification of G-d.
3Leviticus 20:17
4 According to most Biblical commentators, chesed in Aramaic means "shameful." The Baal Shem Tov, however, follows the Hebrew meaning of the word, which is "love" or "kindness." The underlying idea is that all desire, even the most illicit, has a root in holiness. However, that emotion fell to an impure, material state. The task of man, therefore, is to uplift all thoughts and emotions to their Supernal root.
5 Isaiah 25:8
6 Lamentations 1:14
7 Tikkunei Zohar p. 55a
8 Psalms 10:17
From
HEART OF PRAYER 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 22
"One who learns one chapter of Torah from his companion, or one law, one verse, one phrase, or even just one letter, is obligated to treat him with honor, as we find that King David learned only two things from Achitophel, and he called him, 'My teacher, my mentor who enlightens me.' Thus, if King David gave Achitophel this honor for just teaching him two things, all the more so is the one who learns a chapter, a law, a verse, a phrase, or even just a letter from his companion is obligated to treat him with honor."1
The Baal Shem Tov taught:
This Mishnah is difficult to understand. Firstly, what does it mean by, "only two things"? Secondly, whatever it means, the teaching derived from that instance cannot be more extreme than that instance itself,
[and how can we learn from here even "one law, or one letter?]
The answer is that whatever one learns from a fitting Torah teacher, that teaching will bear further fruit within the student, but if one learns from a wicked person, that teaching will not bear fruit, but will remain within the student the same as when he learned it.2
Thus, if King David learned from the wicked Achitophel only two things - because they bore no fruit and remained only two things, as he had learned them from him - yet King David called him his teacher, one who learns from his companion, that is, that they are both righteous people, in which case the Torah transmitted will bear fruit, is certainly obligated to treat him with honor.
This also explains why the sages taught Torah "in the company" of Torah,3[so that the Torah being transmitted would multiply within the students].
1Tractate Avot 6:3
2Toldot Yaakov Yoseph, addendum #19-20
3Tractate Berakhot 63b
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