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Volume 6 Number 61
| Yom Kippur |
6 October 2011 - 8 Tishrei 5752 |
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BAAL SHEM TOV
EXODUS
Mystical Stories on the Weekly Torah Portion
Volume 2
Two Baal Shem Tov stories for each week's Torah portion by Tzvi Meir Cohn, Founder and Executive Director of the Baal Shem Tov Foundation.
Order your copy.
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This week's edition of the Baal Shem Tov Times relates to Yom Kippur. There is the continuing selection for the Origins of the Baal Shem Tov, a Baal Shem Tov story and other teachings relating to Yom Kippur and other topics.
PLEASE help spread the teachings of the Baal Shem Tov by forwarding this edition of the Baal Shem Tov Times to a friend or relative, and making a copy for your home and synagogue.
Blessings that you should have an easy fast and holy Yom Kippur.
Tzvi Meir Cohn (Howard M. Cohn, Patent & Trademark Attorney)
Founder and Executive Director
Baal Shem Tov Foundation |
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ORIGINS OF THE BAAL SHEM TOV No. 56 |
In the last installment, Reb Menashe and his sons kept careful watch over the young man but Reb Boruch Wiesner was happy that there was nothing that developed that made him unsuitable to be the rosh yeshiva.
But Reb Boruch's failure to discover the true nature of the young man continued to annoy him. He had become familiar with his scholarship but he knew not of his approach towards serving his Creator.
After a while he came up with an idea. He suggested to the young man that they study Rambam together, hopeful that through their study together he could uncover his leanings. After three weeks of this he managed to discover merely that his pupil was familiar with philosophy and mussor and that his mind was very organized. He was expert in the philosophy of the Ramban and Rabbi Bechaye, the Rambam, and the Ralbag. Seeing his familiarity with so many different philosophies, Reb Boruch could not decide to which of them he leaned. One thing seemed almost certain - if he was familiar with Kabbala, he could not possibly be a spy for the misnagdim.
Reb Boruch pressed this investigation for some time but still could not decide to which sect the young man belonged. One day, Reb Boruch approached him courageously and asked him outright what his opinion was of Kabbala.
To this the youth replied: "Not only am I sympathetic to the study of Kabbala, but I am quite familiar with it myself."
Reb Boruch continued speaking with him and saw that he was capable of discussing at length and in depth the various Sifrei Kabbala such as "Avodas Hakodesh", "Derech Emuna", "Tolaas Yaakav", and "Pardes Rimonim" by Reb Moshe Cordovero. He also knew the works of the Ari Hakadosh, and discussed the differences between these two writers. He said that it was easier to err in the study of the Ari Hakodesh's, works because of their unexplained lofty concepts and the fact that they had been recorded by others. He expressed the opinion that one must study these works carefully, for the slightest misunderstanding of certain concepts could cause much damage.
He brought evidence to support his contention from the Gemmora Sota (20:a). Reb Yishmoel asked Reb Meir what his profession was and he answered that he was a scribe who writes Torah scrolls.
"My son," said Reb Yishmoel to him 'you must be very careful. Your work is holy work. If, G-d forbid, you leave out a single letter or add an extra letter, you are destroying an entire world."
The young genius told this incident to show that whoever touched the works of the Ari Hakodosh might come to grave errors if he didn't study with the correct approach and attitude. This was, therefore, the reason that he was afraid to study the philosophy of the Ari, for it was not written clearly and it was possible that it had been copied over with mistakes.
When he had heard all this, Reb Boruch came to the conclusion that this young man was no misnaged. Indeed, he had a very limited knowledge of the Ari's way, which later on became the basis of Chassidus. But the reason for his meager knowledge, as the man had explained, was that such a subject must be approached very carefully. In other branches of Kabbala, his knowledge was more extensive, for they were written more clearly and precisely. Reb Boruch was pleased to see that the young man before him was no misnaged. He therefore decided to speak to him about the nistorim. Upon hearing this opinion he would be able to form a complete and clear picture of this young rosh yeshiva and his leanings.
He decided that he would explain to the young man, if necessary, the nistor's way of life and outlook. He wished also to draw him closer and have him meet Reb Adam Baal Shem, the leader of all nistorim.
To be continued. . . . . .
Freely adapted by Tzvi Meir Cohn from Eretz Chaim as translated in Stories of the Baal Shem Tov by Y.Y. klapholtz |
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A MODERN DAY BAAL SHEM TOV STORY
When "perestroika" became a reality in the former Soviet Union, Jews after many decades of forced assimilation were finally able to live openly as Jews again. The next year, in 1987, a young Chabad rabbi, sent by the Lubavitcher Rebbe, was leading the services in the main synagogue of Kiev on Yom Kippur night.
Announcements of the Yom Kippur services had been posted all over Kiev and Jews responded eagerly. Old men who remembered accompanying their parents to shul as children, young families who wanted a taste of their heritage after more than a half- century of Soviet persecution, and youth in their teens who barely knew they were Jewish, flocked to the main synagogue.
The services began with the cantor chanting Kol Nidrei. The moving melody stirred the hearts of all those who had come. But as the service proceeded, the Chabad rabbi sensed feelings of disappointment beginning to surface. After all, most of the people had never before even been in a synagogue; none of them knew how to pray together with the cantor. Despite the best intentions, Hebrew-Russian prayerbooks, and his explanations in Russian, he could sense that the people were becoming bored, and within their hearts a question was beginning to take form: Were these the prayers that they had yearned for so many years to be allowed to say?
In the middle of the services, after the silent prayer said while standing, known as the Amida or Shemona Esrei, the young Chabad rabbi decided to make one more attempt to strengthen their involvement in the proceedings. So he ascended to the lectern and began to tell them the following Baal Shem Tov story:
One Yom Kippur, the Baal Shem Tov was praying together with his students in a small Polish village. Through his spiritual vision, the holy Baal Shem Tov had detected that harsh heavenly judgments had been decreed against the Jewish people, and he and his students were trying with all the sincerity they could muster to cry out to G-d and implore Him to rescind these decrees and grant the Jews a year of blessing.
This deep feeling took hold of all the inhabitants of the village and everyone opened his heart in deep-felt prayer.
Among the inhabitants of the village was a simple shepherd boy. He did not know how to read or even follow from the prayerbook; indeed, he could just barely read the letters of the alef-beit, the Hebrew alphabet. As the intensity of feeling in the synagogue began to mount, he decided that he also wanted to pray. But he did not know how. He could not read the words of the prayer book or mimic the prayers of the other congregants.
So, he opened the prayer book to the first page and began to recite the letters: alef, beit, veit - reading the entire alphabet. Then he then called out: "G-d, this is all I can do. You know how the prayers should be pronounced. Please, arrange the letters in the proper way."
This simple, genuine prayer resounded powerfully within the Heavenly court. G-d rescinded all the harsh decrees and granted the Jews blessing and good fortune.
The Chabad Rabbi paused for a moment to let the story impact his listeners. Suddenly a voice in the Shule called out, "alef." And thousands of voices thundered back "alef." The voice continued: "beit," and the thousands responded "beit." They continued to pronounce every letter in the Hebrew alphabet.
And then they began to file out of the synagogue. They had recited their prayers.
And so it was.
Reprinted by Ascent of Safed from Keeping In Touch by Rabbi Eliyahu Touger, published by Sichos In English.
http://www.ascentofsafed.com |
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SEFER BAAL SHEM TOV
The Teachings Of The Baal Shem Tov On Prayer |
The Importance of Pacing Oneself
Thye Baal Shem Tov taught:
Do not overdo the recitation of Psalms before prayer, so as not to tire yourself out to the extent that you would not be able to fulfill the essential daily prayer obligation - the Prayer Psalms of Pesukei dZimra, the recitation of the Sh'ma, and the Amidah with proper Devekut (devotional concentration), on account of your energy having been spent before prayer with [pious] preparations. Rather, begin the actual prayer with Devekut, and if [at the end of the 'formal' prayer] G-d grants you additional strength, then recite [additional]
Psalms or the Song of Songs,1 with Devekut.
So too on Yom Kippur before the final Neilah Prayer, pace yourself by reciting the Machzor without such great concentration2 so that afterwards you can pray3 with great devotional concentration [Devekut].
1Perhaps this refers to the prayer-time at the entry of the Shabbat.
2It is interesting to note in this connection that in the Lurianic contemplative practices for Yom Kippur the period of the Minchah prayer is one of recapitulation, getting ready for the final surge of theurgic 'progress' to take place during the Neilah prayer. See Pri Etz Hayim Shaar Yom haKippurim, end of chapter 1.
3The most important Neilah Prayer
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DIVINE LIGHT
The Mystical Light Of The Baal Shem Tov |
54. THE author of Kitzos HaChoshen,[1] once asked the holy Rabbi Tzvi Hirsh of Zidichov:[2] "What is the difference between one day and another? From the day the Baal Shem Tov became known, the number of Chasidim who follow him has multiplied. As we know, the Baal Shem Tov based himself upon the roots and foundations of the teachings of the Arizal. Yet, we don't find that any large groups attached themselves to the Arizal. What did the Baal Shem Tov innovate in the roots of Chassidus that attracts such a large following, with groups in every city?"
Reb Tzvi answered him with the following parable.
Once, the citizens of a certain country had to appoint a king. They heard that in a very distant land, there was remarkable man: a man of towering stature and wisdom, beautiful to look upon, with flowing hair, pure as wool. He was complete with every good virtue, and there was no other as fit as he for the kingship.
However, because he was so far away, it was impossible for them to get a detailed picture of each of his merits, though they did have an overall image of his wondrous virtues. Many of the townspeople could simply not grasp or comprehend the essence of this man.
Then, someone who had traveled to that distant land and had seen that man with his own eyes, came to them and was able to describe him in every detail. His words entered the hearts of a number of the people, who could understand him. However, the majority of the people still could not understand everything based upon the traveler's testimony alone.
Finally, one wise man traveled to the distant land and actually brought the man back and set him before them, so that all who desired could see him. Multitudes flocked to him and saw his wondrous virtues for themselves. Now that they had seen what he was and they understood that he was fit to be king, they devoted themselves to him in love and set the crown of monarchy on his head.
The parable can be understood as follows:
Rabbi Shimon bar Yochai and his companions were the first to reveal a little of "G-d's secrets to those who fear Him"[3] in the Holy Zohar and especially in the two Idras.[4] However, they carefully hid the meaning of their words in the Zohar. And so it remained, until the "World of Repair" was revealed in the generation of the Arizal.
The Arizal came to make known and explain that which Rabbi Shimon bar Yochai and his companions had concealed. However, all the holy words of the Arizal deal with supernal lights and supernal worlds, and cannot be grasped by every person. All his words are in the highest heavens, and relate to spiritual matters. The multitude of people cannot be enlightened by them.
Finally, the holy Baal Shem Tov, revealed Divinity even in this lowly world, in each and every detail, and especially, in human beings. He showed how everything, even every limb and gesture, is a garment for the Divine power hidden within it.
And he revealed the great power of Tzaddikim, who liken the form to its Creator.[5] For there is no movement or word that does not contain awesome and wondrous unifications. Every person is created upon this earth in order to achieve greatness and wonders, and to act in this world while remaining connected to the supernal worlds. Divrei Tzaddikim
[1] Aryeh Leib Hacohane Heller 1745-1813
[4] Idra Rabbah and Idra Zutra; two parts of the Zohar.
[5] In other words, who see within the forms of creations, and especially the human form, a reflection of supernal realities, as the verse says, "From my flesh, I will behold G-d." (Job 19:26) |
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HEART OF PRAYER
Anthology of the Teachings of the Baal Shem Tov on Prayer |
13-4 Serve G-d while telling stories or speaking about mundane things.
I heard and saw how my grandfather (the Baal Shem Tov) would tell stories or speak about mundane things, yet all the while, he served G-d with his pure, clear wisdom.
Degel Machane Ephraim, Vayeishev |
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KESER SHEM TOV
An anthology of Teachings on the Torah by the Baal Shem Tov |
Keser Shem Tov Volume 1 No. 106
"Pharaoh brought close."[1]
The Baal Shem Tov taught:
When evil serves as a catalyst for good, then the evil becomes a vehicle for the good, and everything becomes completely good. This is virtually a complete nullification of evil, as will take place in the future. Deep concepts are contained in this idea regarding untoward thoughts, but let this suffice.
Similarly, when the sages said that Abraham's slave, Eliezer, was transformed from cursed to blessed because of what he did for Abraham, they were also alluding to this idea.
[1]Exodus 14:10. The sages comment that this verse implies that Pharaoh brought something else close. This, they say, alludes that Pharoah's chasing the Israelites brought them close to G-d, because they cried out to Him and repented. The Baal Shem Tov's teaching here is based on this comment. |
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The Baal Shem Tov Foundation, a 501(c)(3) non-profit organization, uses emails, teleclasses and other material to spread and publicize the Torah of the Baal Shem Tov throughout the world. Please visit us at www.baalshemtov.com to learn more about the Baal Shem Tov and the work of the Foundation.
The goal of the Foundation is to hasten the imminent coming of the Moshiach (Messiah) by acting on the answer of the Moshiach to the Baal Shem Tov's question: 'When are you coming Master?' (The Moshiach answered) "When your teachings have become well-known and revealed throughout the world, and when your well springs have spread outwards, imparting to others what I have taught you, so that they too will be able to perform contemplative unifications and ascents of the soul..." [quoted from a letter from the Baal Shem Tov to his brother-in-law Rabbi Gershon Kitover.]
One of the major projects of the Baal Shem Tov Foundation is the World Wide Mezuzah Campaign whose goal is to insure that every Jewish person in the world has a kosher Mezuzah attached to the doorpost of their home. Please visit www.mezuzah.net for more information.
Tzvi Meir is always available for questions and to support your work in this area.
Tzvi Meir Cohn (Howard M. Cohn, Patent Attorney)
Suite 300, Pepper Pike Place
30195 Chagrin Boulevard
Cleveland, OH 44124
800-613-0955
bst_times@baalshemtov.com
www.baalshemtov.com
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| | Yisrael Ben Moreinu Rabbeinu HaRav Rav Eliezer KoesB (presently in) Mezibush | | Signature of the Baal Shem Tov |
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