Baal Shem Tov

The Baal Shem Tov's Pipe

2010-02-07T14:18:00.000-05:00

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.

BAAL SHEM TOV FOUNDATION

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)
21625 Chagrin Blvd. #220
Beachwood, Ohio 44122
800-613-0955
bst_times@baalshemtov.com
www.baalshemtov.com

KESER SHEM TOV - Yitro

2010-02-04T23:46:00.000-05:00

Anthology of the Teachings of the Baal Shem Tov

Kst-72

The Baal Shem Tov taught:¹

Regarding thoughts, there are many different types of thoughts, some good, some evil. But even within falsehood there is truth, for the numerical value of falsehood SheKeR is 600, which is inclusive of truth EmeT the numerical value of which is 441.²

¹Ben Porath Yoseph 126c.

²This teaching is found in the quoted source immediately after the teaching of #71, and continues the same idea. All evil and falsehood conceals within it the good and the true, as alluded to by the numerical values the numerical value of evil (280) is also greater than of good (17), the large difference perhaps implying that good is frequently extremely hidden within evil, whereas falsehood must contain a large amount of truth in order for it to be accepted.

Translation and commentary by Rabbi Yehoshua Starrett.

BAAL SHEM TOV FOUNDATION

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)
21625 Chagrin Blvd. #220
Beachwood, Ohio 44122
800-613-0955
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DIVINE LIGHT - Yitro

2010-02-04T23:43:00.000-05:00

The Mystical Light of the Baal Shem Tov

39. On the verse, Then G d said to Moses: 'Look, I am going to rain down for you bread from Heaven. Every day, the people will go out and gather enough for each day, ¹

The Baal Shem Tov taught:

A poor person has the privilege of speaking to the Holy One every day. A rich person, however, receives all his sustenance from G d at once, and doesn't need to ask Him for his daily needs - unless he is very righteous, and realizes that everything he owns is worthless without G d giving it life- force.

A poor person with nothing to eat must beseech G d each day. Thus, he merits speaking to Him every day. Furthermore, G d must also remember the poor person daily, to arrange his livelihood. However, G d does not need to remember a rich person each day, for He already gave him everything at one time.
Rav Yebi, Tehilim.

¹ Shemos 16:4

Translation and Commentary by Rabbi Dr. Eliezer Shore

From DIVINE LIGHT by Tzvi Meir HaCohane (Howard M. Cohn. Patent Attorney)

BAAL SHEM TOV FOUNDATION

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Tzvi Meir Cohn (Howard M. Cohn, Patent Attorney)
21625 Chagrin Blvd. #220
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HEART OF PRAYER - Yitro

2010-02-04T23:41:00.000-05:00

The Baal Shem Tov's Teachings on Prayer

6-9 Be fearful when you speak.

You should be fearful when you speak, for the World of Speech is the World of Fear. But when you speak about matters of love and fear, you should first feel fear, then fiery enthusiasm.
Tzava as HaRivash, p. 10b

Translation and Commentary by Rabbi Dr. Eliezer Shore

BAAL SHEM TOV FOUNDATION

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Tzvi Meir Cohn (Howard M. Cohn, Patent Attorney)

21625 Chagrin Blvd. #220
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SEFER BAAL SHEM TOV - Yitro

2010-02-04T23:39:00.000-05:00

The Baal Shem Tov's Teachings on the Torah

And all the people saw the voices, and the fire and the voice of the shofar, and the mountain smoking. (Exodus 20:14)

When the Baal Shem Tov would teach Torah to his holy students, they would be surrounded by fire. The ministering angels would gather around them, and they could hear the thunder and lightning, and the words "I am the L-rd your G-d," from the mouth of G-d Himself.

This is well known to all.
Heichal HaBracha, Va'Eschanan, p. 28a

Translation and Commentary by Rabbi Dr. Eliezer Shore

BAAL SHEM TOV FOUNDATION

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)
21625 Chagrin Blvd. #220
Beachwood, Ohio 44122
800-613-0955
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TALES OF THE BAAL SHEM TOV - Yitro

2010-02-04T23:33:00.002-05:00

THE JEWISH THIEF

"You shall not steal." (Yitro 20:13)

And then there was the time that a merchant returned to his town of Whitfield from a buying trip, with a wagon loaded with merchandise. He arrived late at night and was too tired to open up his store and unload the wagon. Instead, he un-harnessed the horses and left the wagon outside by his store, planning to unload it the next morning. After all, he thought, "Who would steal such a large wagon?"

Later that night, a thief came by, harnessed other horses to the wagon and stole it together with all the merchandise.

The next morning, the merchant got up early and rushed to his store and found his wagon missing. He was beside himself. A number of his friends joined him in his frantic search through the town. But there was no sign of the wagon.

The merchant sent a letter with a friend to the Baal Shem Tov advising him of his loss and requesting a blessing that the wagon and his merchandise be returned. When the messenger arrived in Medzibush, he found the Baal Shem Tov kissing the mezuzah of his house, as he left to attend a Bris (ritual circumcision) in the holy community of Derzane. The Baal Shem Tov took the letter from the messenger and quickly read through it. He then instructed the messenger, "Please wait here until I return." The messenger agreed and took lodging at the local inn. The Baal Shem Tov left in his wagon for the long trip to the city of Derzane accompanied by Reb Zev his scribe and Alexei his wagon drive. As they were entering the city, the Baal Shem Tov saw a wagon loaded with merchandise in the distance. He asked, "Reb Zev, Do you see that loaded wagon over there pulled by two horses?"

"Yes," answered Reb Zev.

"Do you remember the man that spoke to me just before we left?" inquired the Baal Shem Tov.

Reb Zev nodded yes.

"That man," continued the Baal Shem Tov, "was sent by a merchant from Whitfield whose wagon full of merchandise was stolen. They requested my blessing that the wagon and the merchandise would be found and returned because it represented all of the Merchant's wealth. And that very wagon full of merchandise is the one that was stolen. So when we get to town, immediately ask around and find out at what inn the "owner" of the wagon is staying. Then, go to that inn, find the wagon owner and tell him that you know the wagon was stolen from Whitfield. Tell the 'owner' to give it to you to return to the merchant. Meanwhile, I'll go to the Bris."

Immediately upon arriving in town, Reb Zev inquired and found that the man driving the wagon was staying at a certain inn. He went to that inn and found the man praying in his Tallis (prayer shawl) and Tefillin (Phylacteries). Reb Zev was reluctant to call the man a thief since he appeared innocent as he prayed like any honest Jewish man.

Reb Zev rushed to the Baal Shem Tov and told him what he had seen.

The Baal Shem Tov got very excited. "Return immediately and tell that thief as I instructed you. Otherwise he will soon leave town and the wagon and merchandise will be lost."

Reb Zev ran back to the inn where the thief was staying. This time he found the man eating breakfast. He questioned the man about the wagon and the merchandise. The man responded with a good story. When the man stepped out for a minute, Reb Zev questioned the innkeeper. "Did that man drink a lot of whiskey like some kind of thief?"

"Oh no," answered the inn keeper, "He just had one drink like many of us after the morning prayers."

Reb Zev left again without directly confronting the man. He returned to the Baal Shem Tov and reported all that had happened. He concluded with frustration in his voice, "Rebbe, you must be mistaken. He is an upstanding Jewish merchant and can't be a thief."

This time the Baal Shem Tov stood up and pushed Reb Zev to the door saying, "He is not an upstanding Jewish merchant, he is a Jewish thief. Now go and confront him and call him a thief. Then prove your accusation with the following signs." After Reb Zev heard the signs, he rushed back to the inn.

As soon as he entered the inn, he walked up to the man and said that the Baal Shem Tov had sent him. He then told him that the Baal Shem Tov knew he was a thief and had stolen the wagon and the merchandise. Further, he offered to prove it with the signs the Baal Shem Tov told him. "After the wagon was stolen, you hid for three nights in the forest until the owner gave up looking. During that time, you slept in an abandoned cabin near the river. Then you stayed at two inns until you arrived here in the city of Derazene." After Reb Zev told him the signs, he warned the thief, "You had better return the wagon and merchandise to the Baal Shem Tov. He'll take it back to the merchant. Otherwise, I don't even want to think about what might happen to you."

The thief was flabbergasted. "You're right," he said, "I confess, I am the thief. Take the wagon with the merchandise."

Reb Zev asked the innkeeper to guard the wagon and merchandise because he was going to the Bris with the Baal Shem Tov.

When the thief heard Reb Zev speak with the inn keeper, he thought, "Now that I'm a poor man, I might as well go to the Bris and eat with the other beggars." During the meal after the Bris, the thief approached the Baal Shem Tov and asked, "I have a question to ask you Rabbi. Since you know how thieves steal and where they sleep, you must be able to see better things than this. Why do you bother to pay attention to bad things? Why don't you look at good things instead?"

The Baal Shem Tov answered: "That is a very profound question." He began to expound words of Torah on this topic until the time of Mincha (the afternoon prayers) arrived, and still he had not finished.

Without notice, the Baal Shem Tov looked at Reb Zev and said, "We should be going. That messenger is still waiting for us to return with the merchant's wagon and merchandise."

And so it was.

Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story in Shivchei HaBesht and translated in In Praise of the Baal Shem Tov by Ben-Amos and Mintz.

BAAL SHEM TOV FOUNDATION

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)
21625 Chagrin Blvd. #220
Beachwood, Ohio 44122
800-613-0955
bst_times@baalshemtov.com
www.baalshemtov.com

False Testimony

2010-01-31T01:06:00.000-05:00

By: Rabbi Tzvi Meir Cohn

Do not distort justice. . . (Deuteronomy 16:19)

Once, there were three men, Reb Ezriel, Reb Anshel, and Reb Eliezer, that were partners in a business. Reb Ezriel bought feathers and hides from Russia and Reb Anshel bought similar merchandise from Galicia. The third partner, Reb Eliezer, who was the son of the Belzer Rebbe, Reb Sholom, arranged financing for their ventures and kept the books, auditing all the expenses and income of their various transactions.

For some time, all was well. Then, for some unknown reason, Reb Ezriel and Reb Anshel asked Reb Eliezer if they could see the books.

"We would like to know where we stand," they said. But Reb Eliezer refused to show them the ledgers, so the two decided to go to his father, the Belzer Rebbe with their complaint and to see if he could adjudicate the matter.

"I cannot be a judge in this matter," the Rebbe told the men. "I am the father of the accused and I am therefore invalid to judge."

"Even so," the two partners assured him, "we trust your decision even though you have an interest in the matter."

"Very well," said the Rebbe. "But it is late, just before Minchah and there is no time to hear all the details. For now, let me quickly tell you a story that relates to this situation.

The Rebbe began, "There were once two brothers, one rich and one poor. The rich brother had a daughter who was of marriageable age, and the poor brother had a son who was a fine Talmud Chochom of the same age. It seemed natural, therefore, that when the rich brother had rejected the many offers of marriage for his daughter, the shadchun (marriage broker) urged him to take his nephew, (the poor brother's son) as a son-in-law. The rich brother agreed and the two were married.

The young man, Yisroel, soon found life under his father-in-law's roof very uncomfortable. Neither his wife nor father-in-law appreciated his occupation with Torah study and would have preferred that he involve himself in business. The situation became tense, so Yisroel decided to leave and become a melamed (teacher), for the sake of peace for all involved.

Yisroel traveled far, to an isolated village and there became the melamed for the children of a chassid of the Baal Shem Tov. In time, the chassid took a trip to visit his Rebbe.

Just as he was about to depart with a group of other chassidim, Yisrael asked: "Can you kindly mention me to your Rebbe. I have a difficult personal matter that is a great burden. Perhaps the Baal Shem Tov will have some advice for me."

Yisroel's employer did indeed mention his name to the Baal Shem, and returned home with an urgent message. "As soon as we mentioned your name to the Rebbe, he became quite upset. He told us to advise you to immediately return to your home. The Rebbe's words were, 'Reb Yisroel's return involves a serious matter regarding his wife.' We didn't even know you were married?"

"It is a painful story so I did not share it with you," he answered.

Yisroel was skeptical. He questioned the Chassidim, "How would the Rebbe know of me? How does he even know I'm married?" "Never mind," they insisted. "If the Baal Shem Tov was so adamant about your returning home, you must do as he says. He told us that he looked at the root of your soul and found a danger present. You must not delay. You should leave immediately."

"How can I go home?" Reb Yisroel answered. "My belongings are here and besides, I don't have any money for the journey."

The chassidim wouldn't take 'no' for an answer. They all quickly contributed funds to hire a wagon and driver to take Yisroel home and helped Reb Yisroel gather his few belongings and load the wagon.

"What am I doing?" he thought to himself as the wagon bumped along the dirt road. "I wonder if the Chassidim were just trying to get rid of me. I wonder if they even mentioned my named to the Baal Shem Tov. How could he know about me?" Such thoughts filled his mind as he traveled. He had thoughts of stopping the wagon and turning around, but the urgent words of the Baal Shem Tov disturbed him greatly. Finally he arrived at his hometown. As the wagon came to a stop in front of his house, he hesitated. He finally summoned the courage to knock on the door. A strange man answered the door. "What did you want?" the man asked.

"Is Reb Yisroel's wife at home?"

"She is no longer Reb Yisroel's wife, and she doesn't live here. In fact, she is planning to get married in two days."

Reb Yisroel was shocked. He had never divorced his wife. How could she get married again? He now understood the urgency of the Baal Shem Tov's words. The first thing he must do was to prevent his wife from marrying another man. But how? Reb Yisroel went to the Beis Medrash and sat down to think. As he sat, he overheard several of the local beggars talking about the impending wedding. "I can't wait for the feast. It will no doubt be lavish because the bride's father is certainly rich." Yisroel then knew what he had to do. He went immediately to the town Rabbi's home. He related his story, insisting that he had never sent his wife a divorce.

The town Rabbi did indeed remember and believe Yisroel. "Please stay here while I go to your father-in- law and discuss this matter."

Reb Yisroel's father-in-law had been deceived by an unscrupulous, traveling darshan (speaker). The darshan had come to town and realized the rich man's great despair because his daughter had been deserted by her husband. So he approached the girl's father and said, "In my travels, I've met your son- in-law and we became friends. I'm quite sure that I can get him to divorce your daughter. Just give me power of attorney to act on your behalf and I will take care of everything."

"That would be wonderful! And you can be sure that I will pay you well for your kindness," the rich man told the darshan.

The darshan quickly traveled to another small town some distance away, where he was not known. There he found three men of questionable character and honesty who were willing go along with his ruse for a profit. The darshan then went to a Bais Din (Jewish court), claiming that he had recognized a man at the local inn who was sought for abandoning his wife. "His name is Yisroel and he refuses to give his wife a divorce. Her father has asked me to force him to give a divorce at any cost."

The Bais Din was convinced by the darshan's story. They had the man in the inn (one of the three conspirators) apprehended and brought before them. After some "coaxing", the man admitted that he was the husband that had deserted his wife. Then, the two false witnesses (the other two conspirators) were brought to testify that they also knew the man to be the alleged Yisroel, the runaway husband of the rich man's daughter. The Bais Din managed to extract a divorce, which they gave to the darshan, having the power of attorney of the rich man.

The darshan returned to the rich man with the prized bill of divorce.

"How can I repay you for all your efforts?" the rich man asked.

"I do not want any money," said the darshan. "I was just doing a kindness. However, I would appreciate the opportunity to introduce an eligible young man to your daughter. That is all I ask."

The eligible young man just happened to be the darshan's son, and he made a favorable impression on the family. The wedding date was set and plans were made.

Once the real Yisroel spoke to the town Rabbi, the Rabbi accompanied by the local police, marched to the rich man's home. The Rabbi explained Yisroel's story and accused the darshan and his son of fraud. The police promptly took the two scoundrels to jail. The rich man realized that he had been deceived but was very happy that the plot has been foiled in time. Yisroel found that his wife had meanwhile deeply regretted her unloving behavior towards her husband, and she begged Yisroel remain as her husband. "And," concluded the Belzer Rebbe, "they did live happily thereafter. Do you know why I told you this story?" he asked the two men before him. "You, Reb Anshel, and you, Reb Ezriel, were the two brothers and my son Eliezer was Reb Yisroel in a former life. You two owe him a great deal for the shame and discomfort he suffered. I suggest that you increase his share of the earnings and I am sure he will show you the books."

And so it was.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

(Rabbi Tzvi Meir Cohn of Cleveland, Ohio is the executive director of the Baal Shem Tov Foundation. He can be contacted at cohn@baalshemtov.com)

Read more about Baal Shem Tov and Students

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False Testimony, reprinted with the kind authorization of Rabbi Lazer Brody of Breslev Israel.

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Concealed Humility

2010-01-31T00:50:00.000-05:00

By: Rabbi Tzvi Meir Cohn

In his youth, Reb Menachem Mendel of Vitebsk studied under Reb Dov Ber, later known as the Mezritcher Maggid and the successor to the Baal Shem Tov. By the time Mendel was ten years old, he was already well versed in all of the Talmud, and because of his diligence, the Maggid was very fond of him. One Shabbos morning, the Maggid saw young Mendel strutting about in high spirits.

"Mendel," he called, "How many pages of Talmud have you studied today?"

"Six," answered Mendel in a satisfied voice.

"I see," responded the Maggid, as if he were talking to himself: "Now if after six pages of Talmud one is so excited that his hat slips over his ears, how many pages does it take for one's hat to fall off completely?"

Mendel knew that the Maggid was speaking about him. "Rebbe, it is true that I am proud of my abilities-and I realize that such conceit is not appropriate, but I can't help myself."

"Don't worry," the Maggid reassured him. "We will both go to The Rebbe, the Baal Shem Tov. He will guide us to the proper path to follow."

The next day they departed for Mezibush. When they arrived on Friday, the Maggid went directly to see The Baal Shem Tov. Mendel decided to first bathe, and put on his better suit-as he was always careful about his appearance.

As was the Baal Shem Tov's tradition-he conducted a Melave Malkah meal after the conclusion of the Shabbos. Throughout the meal, he gazed at Mendel. He then related a story that seemed to relate to Mendel's' life-from the moment of his birth until the time of his death many years later in Eretz Yisrael. At the table also sat the Maggid and Reb Yaakov Yosef of Polonnoye (two of The Baal Shem Tov's most well- known disciples).

Later, Mendel mentioned he understood that the Baal Shem Tov was referring to various aspects of his life. One of the others, the Maggid or Reb Yaakov Yosef, later said that he had understood the whole story while the other confessed that he had understood only half.

The Baal Shem Tov later commented to the Maggid that his pupil, Reb Mendel, appeared to be an "onov" - a truly humble person. And to the end of his days, Reb Menachem Mendel signed his letters, 'Mendel HaKoton' -'the small one'.

Many years later, Reb Menachem Mendel understood the whole story told by the Baal Shem Tov that night.

Once, while Reb Menachem Mendel still lived in Vitebsk, he became so ill, that he lost his ability to speak. Hearing the cries of his Chassidim, who were afraid that they would lose their Rebbe, he said: "Have no fear! - For the Baa! Shem Tov had said that I would have the merit to live in Eretz Yisrael (the land of Israel)."

Later, he did recover and set out for Eretz Yisrael. On the way he stopped in the holy community of Polonnoye. After settling in at an inn, he removed his gartel (the belt worn by Chassidim for prayer and as an expression of reverence on certain other occasions), lit his pipe and strolled over to pay his respects to Reb Yaakov Yosef.

When the local Chassidim saw what appeared to be Reb Mendel's irreverent attitude, they quietly told him, "Rebbe, we think you ought to know that Reb Yaakov Yosef is likely to express his displeasure when he sees such a lack of deference!"

Reb Menachem Mendel ignored their advice, and was received warmly by Reb Yaakov Yosef. When the latter asked whether he understood the story that they had both heard from the Baal Shem Tov years before, the Reb Mendel answered that he did. Then Reb Yaakov Yosef asked, "And which part of the story are you up to now?"

Reb Menachem Mendel sighed: "I have already used up more than half of the story."

"And do you know," asked Reb Yaakov Yosef, "that there was a "remez" - a hint in the story that you would be visit me?"

"I do," replied Reb Menachem Mendel. "And that is why I passed through Polonnoye, so that I should have the honor of calling on you."

They discussed Torah late into the night, and then Reb Yaakov Yosef escorted his young guest to his lodgings.

The local Chassidim were curious about the meeting between these two great chassidic masters. Finally one of the braver elder Chassidim asked Reb Yaakov Yosef, "What kind of a man is this who dared to pay a visit to you, Rebbe, without his gartel, with a lit pipe in his mouth, and silver-threaded shoelaces in his shoes?"

Reb Yaakov Yosef answered with a parable. "Once there lived a king who possessed a priceless gem. He lived in constant fear that thieves would steal it. So what did he do? He hid it in the barn, under the manure pile -where no one would expect to find such a treasure. And so it is with Reb Menachem Mendel. He is an "onov”, and holds himself as the lowest of all people - and is afraid that if he would exhibit any slight expression of humility, others may think of it as false. And that is why he has chosen to conceal his humility in a place of "filth", namely - pride!"

And so it was.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

(Rabbi Tzvi Meir Cohn of Cleveland, Ohio is the executive director of the Baal Shem Tov Foundation. He can be contacted at cohn@baalshemtov.com)

Read more about Baal Shem Tov and Students

See More Articles By Rabbi Tzvi Meir Cohn.

Concealed Humility, reprinted with the kind authorization of Rabbi Lazer Brody of Breslev Israel.

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KESER SHEM TOV - Bashalach

2010-01-29T00:23:00.000-05:00

Anthology of the Teachings of the Baal Shem Tov

Kst - 71

The Baal Shem Tov taught:¹

When one feels that one's service of G-d is not going well, one should acknowledge that the appropriate verse at this time is, "I [G-d] have sworn in My wrath/Aph [that they will not enter My peaceful Sanctuary]."²

For even during a period of Divine wrath - Aph - one must realize that this is only a manifestation of the eight lower Sephirot ¹ below Binah, ⁴ and that even in the Aph - the Phe - is hidden the letter Aleph, representing the Aluph/Leader of the World. In this way, one sweetens ⁵ the Aph, the Divine wrath.

¹ Ben Porat Yoseph 126c.

²Psalms 95:11.

³The letters aph inverted are the Hebrew letter Phe, which is numerically equivalent to 80, a integer of 8, representing the eight lower Sephirot, each of which is a complete holographic system of the ten Sephirot, as is known.

⁴Binah is the lower of the two upper Sephirot connected with knowledge and understanding, while in comparison, the eight lower Sephiroth as a whole are connected with a lack of understanding and with constrictions, which give rise to such periods of Divine wrath. The implication here is that one must bring this higher understanding -this experiential reality - into one's period of constricted consciousness.

⁵The use of the metaphor, "sweetening" the judgments, used so extensively in Chassidic texts, alludes that what is "done" does not change the essence of the Aph, but only makes it palatable to us, just as sweetener makes food palatable. This fits in with the idea of the previous two teachings (#69 and #70), that all evil is only from our perspective, and we transform evil by transforming our awareness, and recognizing it as concealed Divine love.

Translation and commentary by Rabbi Yehoshua Starrett.

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DIVINE LIGHT - Bashalach

2010-01-29T00:21:00.000-05:00

The Mystical Light of the Baal Shem Tov

38. There was a discussion among the Baal Shem Tov's closest students regarding two verses in Scripture. Of Noah it is written: "These are the chronicles of Noah. Noah was a righteous man, faultless in his generation; Noah walked with G-d."¹ Of Abraham it is written: "G-d, before whom I walked."² It seems that Noah needed G-d's help and support, but Abraham strengthened himself and walked in his own righteousness.

One of the Baal Shem Tov's disciples asked, "Why is it that there are times when a person clings to G-d and knows in his soul that he is close to Him, But then suddenly loses his devekus and becomes distant from the Creator?" The Baal Shem Tov answered with the following parable. When a father wants to teach his infant son to walk, what does he do? He stands his son between his outstretched arms so that the child walks between his father's arms and does not fall. When he comes close to his father, the father backs up slightly so that the child can approach him again. In this way, the child learns to walk. If the father didn't keep moving back, the child would only walk that short distance from where his father had first put him to where his father now stands. However, because the father moves back, the child walks further.

This is how G-d relates to His creatures. When a person is aflame with spiritual attachment, G-d must distance Himself, for if not, his devekus would be neither strong nor consistent. However, because G-d keeps moving away, the person must continually renew and strengthen his devekus. This is what King David alluded to when he said: "He will lead us eternally."³ On this Rashi explains: "Like a man leads his small son slowly."⁴ For this reason, G-d is called "the hidden G-d." For even a Tzaddik never feels that he has reached perfection in serving G-d but always feels far from Him. This is designed so that he comes ever closer. It is the meaning of "He will lead us eternally." G-d is called "He" when He is hidden.⁵ This is in order that "He will lead us eternally (al'mus) -- like a child (al'miah,)⁶ so that we keep coming closer.
Rav Yebi, Tehilim

¹Bereishis 6:9

²Bereshis 24:40

³Psalms 48:15

⁴Turei Zahav, Rosh Hashanah

⁵In Aramaic. In Hebrew, as well, the word "elem" means a "youth."

⁶Shemos 16:4

Translation and Commentary by Rabbi Dr. Eliezer Shore

From DIVINE LIGHT by Tzvi Meir HaCohane (Howard M. Cohn. Patent Attorney)

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HEART OF PRAYER - Bashalach

2010-01-29T00:19:00.000-05:00

The Baal Shem Tov's Teachings on Prayer

6-8 Try to say at least one word of prayer with love and fear, for that arouses all the angels to sing to G-d.

When a person speaks with love and fear, the Shechinah desires their words, like a mother who longs to hear her son speak with wisdom, so that her husband should admire her too. Likewise, when through a person's efforts the words are beautified and rise Above, a great splendor is born and the angels declare: "Who is like Your people Israel, a unique nation in the earth" (1 Chronicles 17:21).

Try to say [at least] one word of prayer with love and fear, for that arouses all the angels to sing to G-d. For when you serve G-d, you arouse all of the worlds to serve G-d as well.
Kesser Shem Tov, part 2, p. 5a

Translation and Commentary by Rabbi Dr. Eliezer Shore

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SEFER BAAL SHEM TOV - Bashalach

2010-01-29T00:17:00.000-05:00

The Baal Shem Tov's Teachings on the Torah

Then G-d said to Moses: 'Behold, I will make bread rain down to you from heaven; and the people will go out and gather enough for each day. . . . (Exodus 16:4)

A poor person has the privilege of speaking to the Holy One every day. A rich person, however, receives all his sustenance from G-d at once, and doesn't need to ask Him for his daily requirements - not unless he is very righteous, and realizes that everything he owns is worthless, without G-d giving it life-force to sustain him. The proof is that a sick person has all the food he needs, but still cannot sustain himself.

A poor person, with nothing to eat, must beseech G-d each day. Thus, he merits speaking to Him every day. Furthermore, G-d must also remember the poor person daily, to arrange his livelihood. However, G-d does not need to remember a rich person each day, for He already gave him everything at one time.
Rav Yebi, Tehilim

Translation and Commentary by Rabbi Dr. Eliezer Shore

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TALES OF THE BAAL SHEM TOV - Bashalach

2010-01-29T00:12:00.001-05:00

BAAL SHEM TOV STORY Following the Weekly Torah Reading.

BAAL SHEM TOV STORY Following the Weekly Torah Reading PERFECT FAITH In this week's Torah reading (Exodus 13:17 to17:16), Pharaoh sent the B'nei Israel (Children of Israel) from Egypt. After the B'nei Israel left, the Pharaoh changed his mind and pursued them to the Reed Sea. Moses split the Sea and the B'nei crossed. Then the Pharaoh and his army followed them into the split Sea. Once all of the B'nei Israel had crossed the Sea, Moses put out his hand toward the Sea and the water returned killing the Egyptians. When the B'nei Israel saw the dead Egyptians on the sea shore..... "The people. . . . . . . believed in G-d and Moses His servant." Exodus 14:31

PERFECT FAITH

And then there was the time that Rabbi Dovid Leikes, one of the Chevrayah Kadisha, was speaking with several followers of his son-in-law, Reb Mottel of Chernobyl (also known as the Chernobyler Rebbe). Reb Dovid asked the followers of Reb Mottel, "Tell me. Do you have perfect faith in your Rebbe, Reb Mottel?"

None of the men responded.

After a pause Reb Dovid persisted, "So nu?"

Finally, one of Reb Mottel's adherents came back with, "Who can say he has perfect faith?"

Reb Dovid nodded and continued. "My friends, let me tell you a story about faith. Once, several of us in the Chevrayah Kadisha spent a Shabbos at an inn with the Rebbe. As usual, Seudah Shlishit went late into the night."

"The Baal Shem Tov told us of the mystical insights he had received while meditating, praying, and studying Torah during that Shabbos. When he finished speaking, we Benched, said Maariv and then Havdalah."

"Immediately afterwards," Reb Dovid continued, "we sat down together with the Baal Shem Tov for Melava Malkah."

"After a few minutes, the Baal Shem Tov turned to me and said, 'Reb Dovid, reach into your pocket and take out a gulden, please, and buy us some mead (honey wine) from the inn keeper.'"

"I was still wearing my Shabbos clothes and of course I never carry money on Shabbos. Yet, without thought or hesitation, I reached into my pocket to take out the gulden, as my Rebbe had requested. And - the most amazing thing! I found a gulden in my pocket."

The disciples of Reb Mottel, after hearing this story, commented to Reb Dovid, "You know, that is really not that amazing. It's just another miracle story about the Baal Shem Tov."

"Yes. That is so," said Reb Dovid. "But the point of my telling you the story is not to show that the Baal Shem Tov does miracles. My point is that my faith in my Rebbe, the Baal Shem Tov, is so great that I didn't even think to question his request. I just reached into my pocket for the money. That it was there is secondary."

And so it was.

From a story in FAITH LOVE JOY by Tzvi Meir HaCohane (Howard M. Cohn. Patent Attorney)

BAAL SHEM TOV FOUNDATION

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The Baal Shem Tov’s Tefillin

2010-01-24T11:05:00.000-05:00

By: Tzvi Meir Cohn

"Bind [these words] as a sign on your hand, and let them be an emblem in the center of your head." Deuteronomy 6:8

And then there was the time that the Baal Shem Tov was studying Torah in the Bais Medrash (study hall) with his close disciples. Suddenly, he became so sick that he was unable to speak.

The disciples became very alarmed. "Rebbe, Rebbe," they asked, "What's wrong? Can we get you something?"

The Baal Shem Tov motioned to his Tefillin bag. Quickly, the students took out his Tefiilin and wrapped one around his arm and put the other on his head. By this time, the Baal Shem Tov was so weak that he just lay down on a bench. He closed his eyes and didn't move. The disciples sat by his side unsure of what to do.

After a long time passed, the Baal Shem Tov sat up and began speaking to the disciples. "Thank G·d, I'm feeling better."

The disciples asked in a concerned voice, "Rebbe, what happened?"

The Baal Shem Tov explained, "In my youth, I committed a sin. An accusation was made against me before the Heavenly Court and the Court decided that I deserve to die. At first, I wasn't aware of what was happening to me. All I knew was that I started to feel very, very weak. Just then, my teacher, Achiya HaShaloni (a spiritual Being and teacher of King David), came and told me the situation. Then he told me, 'Reb YIsrael, quickly put on your Tefillin.'"

"After you put my Tefillin on," continued the Baal Shem Tov to the disciples, "the Accuser (the Satan) came in the form of a Russian peasant carrying an iron shovel in his hand. He wanted to chop off my head. But because of the power of the Tefillin, the Satan could not get close to me. He started yelling, "Take off that leather (the Tefillin are made of leather)!" But I didn't pay any attention to him and he continued yelling until, thank G·d, the accusation was nullified."

The Baal Shem Tov continued, "During that time, my brother-in-law, Rabbi Gershon came to testify for me. However, the gates to the Heavenly court were closed and he couldn't get through. But that didn't stop Reb Gershon. He took a heavy wooden pole and started banging on the Gates until they were finally opened. Then, he ran in and started yelling before the Court in an angry voice, 'Will you sentence Rabbi Yisrael to death, G·d forbid, for a trivial thing that happened in his youth?' The court wasn't able to overcome the defense of Reb Gershon and revoked their original sentence."

The Baal Shem Tov continued, "It says in the Tikune Zohar (book of Kabbalah), the commandment of Matronita (the Schechina, the female aspect of G·d) places a man under her wings and protects him from the hand of the Accuser. So it is with the commandment of wearing Tefillin."

And so it was.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

(Rabbi Tzvi Meir Cohn of Cleveland, Ohio is the executive director of the Baal Shem Tov Foundation. He can be contacted at cohn@baalshemtov.com)

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The Baal Shem Tov’s Tefillin, reprinted with the kind authorization of Rabbi Lazer Brody בס"ד of Breslev Israel.

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The Baal Shem Tov’s Legends

2010-01-24T10:54:00.001-05:00

By: Rabbi Tzvi Meir Cohn

The legends of Israel Baal Shem Tov, as well as the other Tzadikim (spiritual masters), were passed down for the last three hundred years, orally and more recently in writings from Chassid to Chassid. It's very important to remember that Chassid embody a fundamental belief that stories about their own Rebbe are definitely true, and those of other Rebbes are probably true. The closest analogy of how the stories were passed down to us in 1998, about 300 years from the Baal hem Tov's death in 1760, is the game called Telephone. A message is passed from person to person. When the last person tells the others the message, it has usually changed so dramatically from the message as it began, we get a good laugh. So just because Baal Shem Tov stories are the result of several hundred years of Eastern European Telephone, does that mean that the stories are not true? Well there is an old saying. "If you believe all of the Baal Shem Stories you're a fool, and if you don't believe any of them you are an epicoris (a disbeliever who was once a knowledgeable believer). No help in our quest for the Truth.

Let's look at a Maiseh (story) for the answer. Once, while the Baal Shem Tov was experiencing an aliyah (elevation) of the Neshamah (Soul) in the heavenly worlds, he encountered the Satan (the Angel in charge of our experiencing difficult situations). The Satan was strutting around studying a Sefer (book) and gesturing so that the Baal Shem knew the sefer contained the Baal Shem Tov's own transmission of the Torah. Upon return to his earthly body, the Baal Shem called together all of his close Chassidim (disciples) and inquired as to who among them wrote a sefer of the Baal Shem Tov's Torah. One of the Chassidim sheepishly came forward holding a small sefer (book) in which he had carefully recorded Torah teachings which he personally heard from the lips of the Baal Shem Tov. The Baal Shem Tov immediately sat down and read the entire Sefer. After he finished, he handed the Sefer back to the student and said "There is not a single statement that I said within this sefer."

Oil painting by Sarah Feldman

Comment:

Of course it’s impossible that a Chassid in the inner circle (generally brilliant scholars of exreme piety and with high spiritual awareness) could have made more than a slight mistake in recording the teachings of the Baal Shem Tov.

Rather, the teachings of the Baal Shem Tov were actually projections of spiritual vibrations that were enclothed, so to speak, in the garment of a Torah teaching or Story. Thus, the actual words or expressions, as spoken by the Baal Shem Tov, were not the point of what he spoke, but rather just a convenient mechanism to direct spiritual vibrations of different frequencies, depending on the circumstances, to the listener.

Today, the stories and teachings of the Baal Shem Tov serve the same function as over 250 years ago. That is, to direct spiritual vibrations onto our soul to heal any weak aspect of our soul body and enable us to intensify our service to G-d, i.e. to serve G-d while remaining in the spiritual flow that originates in G-d by living life b'simchah (with a joyful attitude).

Since the specific spiritual vibrations associated with each story still exists, my goal in presenting the stories is to connect the reader or listener to the original spiritual vibration still associated with that story and thereby affect some healing. Presently, few Beings are openly teaching and/or applying these healing spiritual vibrations. I have humbly attempted to present with a full heart a few stories with the intent to spiritually uplift my Brothers and Sisters of the Jewish Nation to heal them of any sickness, either of a spiritual or physical nature, and help them move quickly and effortlessly onto the path of a Jewish life with a Joyous attitude. And while on the path, I bless us to serve as beacons of G-ds light to help guide our soul brothers and sisters on their journey along the path to greet our Holy King Moshiach, May he come quickly in our days.

I bless everyone I've encountered along my path and pray for each of my Soul Brothers and Sisters that they enjoy a spiritual expansion and physical renewal of such an astounding degree that the only explanation can be that we truly are directly connected to the vibrational flow surging from G-d through the Universe. And I bless us that this realization be accompanied by our private, indisputable experience that the degree of spiritual expansion and physical renewal is proportional to the degree of joyous attitude we have during the living of our life.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

(Rabbi Tzvi Meir Cohn of Cleveland, Ohio is the executive director of the Baal Shem Tov Foundation. He can be contacted at cohn@baalshemtov.com)

Read more about Baal Shem Tov and Students

See More Articles By Rabbi Tzvi Meir Cohn.

The Baal Shem Tov’s Legends, reprinted with the kind authorization of Rabbi Lazer Brody בס"ד of Breslev Israel.

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KESER SHEM TOV

2010-01-21T17:32:00.002-05:00

Anthology of the Teachings of the Baal Shem Tov

Kst 70

"G-d saw that [Moses] went to look, and He called out to him, 'Moses, Moses'."¹

The Baal Shem Tov taught:²

Moses was initially concerned that this vision before him was not a holy vision, until G-d called out to him, "Moses, Moses." Only then did Moses respond, "Here I am."

For Moses' soul, as alluded to by his name, encompasses all worlds, which is why Moses could not comprehend his own name, as we shall see. For just as the Divine presence encompasses all worlds - the inanimate, the vegetable, the good and the evil - so does Moses' name: the first letter mem, which alludes to the Divine Malchut/presence, also encompasses all things, while the second letter shin encompasses all spirits, and the last letter heh encompasses all souls. Therefore, Moses' difficulty in comprehending the Menorah, the shekel, and the New Moon (HaChodesh), alludes to his difficulty in comprehending his own name (Moses = Mosheh), his own essence, since his name also encompassed good and evil. Furthermore, his difficulty was also in comprehending how the Divine presence Itself, the Shechinah, is the Ultimate Unity, since It encompasses the antitheses of good and evil, yet remains One Indivisible Unity. Thus, he was confused how he, whose name was Moses, which encompassed these antitheses, could bring about such Unity. Indeed, tradition records that Moses had the tendency to be a kidnapper/gambler.³

However, the truth is that evil is a vehicle for good, as we find in the teaching that Pharaoh brought the Jewish people to repentance by pursuing them,⁴ or by the fact that beholding the ways of the wicked brings a righteous person satisfaction and pleasure that he is not like that. This arousal of pleasure from contrast to evil exists in all worlds, and evil itself also has a virtual elevation from this, only that when good rises in this way, all evil is dissolved in the process.⁵ And in the same way, all evil thoughts can be vehicles of elevation.⁶

Thus, Moses did not answer G-d after the first call of his name, since he did not comprehend how Unity could be achieved, for when the lowest spiritual levels were revealed, as symbolized by the bush, all their higher spiritual sources were also revealed to him. Therefore, Moses could not understand why evil - as represented by the bush - was not "burnt" by those sublime spiritual levels. Then G-d called out to him again, "Moses," alluding that the Ultimate Unity is achieved specifically by the union of the lowest levels with the highest. Only then did Moses say, "Here I am."⁷

¹Exodus 3:4.

²Ben Porath Yoseph 126c.

³Tractate Bekhorot 5a. The two alternatives are given by Rashi and Tosafot, respectively, and neither interpretation is very complementary. Furthermore, there is a Midrash in which a king versed in physiognomy requests to see a portrait of Moses, and upon seeing it remarks that this person possesses all the worst traits in the world. The point is that Moses grew to become Moses not only despite, but because he had to overcome the existential human inner conflict between good and evil tendencies. And the spiritual light that appeared with him at birth, as according to oral tradition, was not a manifestation of his inborn perfection, but of his potential to unify these dichotomous elements within his personality into and towards the singular goal of serving G-d, as in this teaching.

⁴Zohar I 81b.

⁵Psalms 92:10.

⁶This idea is alluded to in #69 and expounded upon in #39.

⁷As mentioned in n. 2 in #69, there are two ways of dealing with evil: subduing it or transforming it. When Moses first saw the fire of the burning bush, he understood the fire to symbolize that the bush, representing evil, as said in the text, must be "burnt," and subdued. But then he saw that the fire was not consuming the bush - which he understood to mean that all efforts to vanquish evil are doomed to fail. If so, he thought, that evil is an existential reality, does this not point to Duality, to an existence outside of G-d? But then G-d called out to him a second time, "Moses," thereby alluding to him that he, too, was a seeming duality - a "lower" and an "upper" Moses: a very human Moses with all human frailties and weaknesses, but also a "G-dly" Moses, and both were parts of his unique singularity. Then Moses realized that the fire in the bush was not symbolizing destructive power of fire, but its "light" - the potential of transformation. Then Moses realized that both evil and good are really part of the One. Then Moses answered, "Here I am" - an integrated one.

Translation and commentary by Rabbi Yehoshua Starrett.

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DIVINE LIGHT

2010-01-21T17:30:00.000-05:00

The Mystical Light of the Baal Shem Tov

37. A man once journeyed to the Baal Shem Tov with a question. He had studied the natural sciences and philosophy and had discovered that according to the laws of nature, the Sea of Reeds¹ was supposed to split at the very moment of the Children of Israel's arrival there. Why then, he wondered, do we believe that the splitting of the sea was such a miraculous event great thing? This question troubled him deeply.

When he arrived at the Beis Medrash of the Baal Shem Tov, even before he had asked his question, the Baal Shem Tov summoned all the townspeople to hear a sermon.

"There are fools and heretics in this world who have trouble believing that the splitting of the sea was a miracle," he said. "These people have eyes, but cannot see.

It is written: 'In the beginning, G-d created the heavens and the earth.' The name of G-d, 'Elokim'² has the same gematria³ as of 'Hatevah,'⁴ for nature is also created by G-d. Thus, the Sages said on the verse, 'And the sea returned to its strength,'⁵ that 'G-d made a condition with the sea.'⁶ From the very beginning, G-d had built it into the sea to split before the Children of Israel at that time. This, in fact, makes the miracle even greater! From the beginning of creation, G-d created the natural order for the sake of the Children of Israel, as it says: 'In the beginning' - for the sake of Israel, who is called 'the beginning.'⁷ This nature of the sea was created for Israel. Had they not required this miracle, G-d would not have built it into the sea."

Beis Yaakov, Bereishis and Beshalach

₁Although it is usually refered to as the Red Sea, it is actually translated as the Sea of Reeds.

₂ Each of G-d 's Names has a different significance. The Name used in the first chapter of Genesis, describing the creation of the world, is Elokim.

³Numerology on the basis of numerical equivalents for each letter of the Hebrew alphabet.

⁴Both "Elokim" and "Hatevah" (the Hebrew word for nature) are numerically equivalent to 86.

⁵Exodus 14:27

⁶Midrash Rabbah, Bereishis 21:6. The words "to its strength"-l'eitano-is interpreted by the Sages as l'tanao-"to its stipulation." That is, G-d made a stipulation with the sea when He created it, that it would split at that very moment for the Children of Israel.

⁷See Rashi's commentary on Genesis 1:1. Israel is called "the beginning," as in the verse, "Israel is the L-rd's hallowed portion, the beginning of His produce." (Jeremiah 2:3)

Translation and Commentary by Rabbi Dr. Eliezer Shore

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HEART OF PRAYER

2010-01-21T17:28:00.000-05:00

The Baal Shem Tov's Teachings on Prayer

6.7 Pray for the sake of the words because the words desire to be bound to thought.

This is the meaning of praying "for the sake of the Name."¹ That is, for the sake of the words, for the words themselves long and desire to be bound to thought. When a person speaks with love and fear, his voice and words delight in each other. Thought watches over this, like a father who delights in his child. For thought longs to enter into voice, in order to come into words.

Likutim Amarim, p. 18b

¹Usually meaning, "for the sake of the thing itself," such as, Torah study for the sake of studying, prayer for the sake of praying; i.e. without ulterior motives. However, the Chasidic movement gave this term a new meaning: "Leshema" - "For the sake of the Name" (literally "to the Name"), that is, for the sake of G-d's Presence in creation. At times, the word is broken into two: le'shem hey: "For the sake of the letter hey," representing Malchut and the Shechinah. In the present case, a reference to prayer, which also corresponds to the Shechinah.

Translation and Commentary by Rabbi Dr. Eliezer Shore

BAAL SHEM TOV FOUNDATION

Please visit www.mezuzah.net for more information.

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SEFER BAAL SHEM TOV

2010-01-21T17:25:00.000-05:00

The Baal Shem Tov's Teachings on the Torah

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] said, "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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TALES OF THE BAAL SHEM TOV

2010-01-21T17:14:00.002-05:00

The"[These words] shall [also] be a sign on your arm and an insignia in the center of your head." (Bo 13:16)

"These words" indicates that this chapter of the Torah must be included in the Tefillin (phylacteries), which are worn as a sign on one's arm and head. The center of your head is written literally as "between your eyes." This is an idiom that means between your eyes and just above the hairline. Insignia means frontlets or totafos in Hebrew.

During the time of the Baal Shem Tov, it was common for travelers to stay at inns. Many of those small inns were leased by Jewish innkeepers from the gentile landowners.

Prior to revelation of Rabbenu Baal Shem Tov as a spiritual giant, he would disguise himself as an ignorant, albeit pious peasant and was simply known as Reb Israel. Rabbi Gershon Kitover, his brother-in- law, wanted to help his sister, the Baal Shem Tov's wife Chana, with their material needs, so he attempted to find local employment for Reb Yisrael. But the Baal Shem Tov proved unsuitable for any work and an embarrassment to Rabbi Gershon who was well known as a famous Talmud Chocham and Rav (expert in Jewish law) in his city of Kitov. In desperation, Rabbi Gershon rented an inn in a small village where Reb Yisrael could make a living and support his wife.

When the couple took over the inn, the Baal Shem Tov built a small study house in the nearby forest where he studied all week with his Heavenly spiritual master Achiya HaShaloni. It was during this time that the Baal Shem Tov reached his spiritual perfection. Rebbetzyn Chana tended to the inn.

Whenever a guest would arrive, she would send for the Baal Shem Tov and he would return to serve their guests. No one suspected that Reb Israel was anything other than a simple Jewish innkeeper.

For the High Holidays, it was the Baal Shem Tov's custom to close the inn and spend the entire month with Rebbetzyn Chana in the city of Kitov.

Once during the intermediate days of Succot (an eight day holiday following Yom Kippur), Rabbi Gershon noticed that his brother-in-law was not putting on Tefillin during his prayers. The fact was obvious to everyone in the Synogogue since the Baal Shem Tov davened by the eastern wall at the front of the synagogue. Feeling quite annoyed with Reb Israel, Rabbi Gershon asked, "Reb Yisrael, why didn't you put on your Tefillin today?"

The Baal Shem Tov answered, "I saw an interpretation in a particular holy sefer (book) that he who puts on Tefillin during the intermediate days (between the first two and last two days of the holiday) is sentenced to death."

Rabbi Gershon turned from annoyed and angry that his wife's brother was following the customs of the Kabbalist from Germany instead of the prevailing customs of the Jewry of Galicia. So he took him to the Rav of the city to discuss the matter.

When they came to the house of the Rav, Rabbi Gershon touched the mezuzah at the entranceway and then kissed his fingers, as is the custom. The Baal Shem Tov also touched the Mezuzah but didn't kiss his fingers. When Rabbi Gershon saw this, he became angrier, "Reb Yisrael, what is wrong with you?"

When Rabbi Gershon and the Baal Shem Tov entered the study of the Rav, the Baal Shem Tov removed the spiritual disguise from his face. The Rav saw a great spiritual light shining from the Baal Shem Tov's face and immediately stood up. The Baal Shem Tov then replaced his spiritual disguise and the Rav sat down.

This happened several times. The Rav was bewildered and frightened because Reb Yisrael first looked like a holy man and then returned to looking like a simple man.

Meanwhile, Rabbi Gershon looked at the Rav's strange antics and wondered what was going on. Rabbi Gershon explained to the Rav about Reb Yisrael's refusal to put on Tefillin and his failure to kiss the Mezuzah.

The Rabbi took the Baal Shem Tov aside and asked him, "Who are you? Please tell me the truth."

The Baal Shem Tov disclosed to the Rav that in fact he was a holy man but ordered him not to tell anyone what he saw or heard. "You are the first to see my true nature because the time has not yet arrived for me to reveal my spiritual status to others."

When they returned to Rabbi Gershon, the Rav said, "I have discussed the matters with him. He would not knowingly disregard our customs. He acted in innocence."

As soon as Rabbi Gershon and the Baal Shem Tov left, the Rav examined his Mezuzah. Sure enough, he found that it was defective.

And so it was.

Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn. Patent Attorney) from a story in SHIVCHEI HABESHT and translated in IN PRAISE OF THE BAAL SHEM TOV by Mintz and Ben Amos.

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KESER SHEM TOV

2010-01-21T00:50:00.002-05:00

Anthology of the Teachings of the Baal Shem Tov

Kst 69

The Baal Shem Tov taught:

"Avoid evil and do good."¹

This means avoid evil by transforming it into good.²

¹Psalms 34:15.

²Ben Porath Yoseph. There are two ways of dealing with evil: overcoming it and subduing it, or transforming it, as said here. While the path of overcoming entails a constant struggle, and is based on the perception of inherent evil, the path of transformation entails a shift in perception, an awareness that all perceived evil is in reality only an illusion. This idea is embedded in the parable of the king who created walls around him by the use of optical illusions, so that his son would eventually see through the illusion (KST 51), and in the parable in the Zohar of the king who hired a prostitute to entice his son. In practice, this means that instead of struggling with one's baser desires, one should elevate one's intentions while involved in actions usually motivated by one's baser desires.

Translation and commentary by Rabbi Yehoshua Starrett.

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DIVINE LIGHT

2010-01-21T00:48:00.000-05:00

The Mystical Light of the Baal Shem Tov

36. "Sometimes, violation of Torah is its observance. We learn this from G-d's telling Moses after the breaking of the Tablets, 'That you broke,'¹ which implies approval for his having broken them."²

The Baal Shem Tov taught the following on this teaching from the Talmud. How can violating the Torah possibly enhance its observance? When one eats, drinks, or is otherwise involved in mundane affairs, they are "violating" the Torah because of not studying it or explicitly serving G-d at that time. However, at this time, their soul has a chance to rest from its enthusiasm to serve G-d and gather new strength to return to an even higher level of closeness to G-d. This spiritual phenomenon is alluded to in the verse, "The chayos (angels) run to and fro;"³ this is why "violating" the Torah sometimes is its observance.⁴
Keser Shem Tov II 02

¹Exodus 34:1

²Tractate Menachoth 99b

³Ezekiel 1:14

⁴Toldot Yaakov Yoseph, Tazria 2; Devarim 2. There are two reasons why this must be so. First, if one were not to periodically "cool down" from intense spiritual experiences, one might reach a stage where one's soul would become so united with G-d that it would completely lose its separateness. At that point it would not be able to return to the physical body. The other reason is because perpetual pleasure loses its glamour and becomes boredom. Thus, if one were constantly experiencing peak spiritual pleasures, they would no longer be considered pleasurable experiences. Regarding why one then rises to even more intense experiences, this is because the anguish of separation intensifies the pleasure of return.

Translation and Commentary by Rabbi Dr. Eliezer Shore

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HEART OF PRAYER

2010-01-21T00:46:00.000-05:00

The Baal Shem Tov's Teachings on Prayer

6.6 To elevate your words, speak with fear and love.

When you speak, think about "allusion, voice and speech." Speak with fear and love, and imagine that the World of Speech is emanating through your mouth. Then you will elevate your words.
Kesser Shem Tov II, p. 4b

Translation and Commentary by Rabbi Dr. Eliezer Shore

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SEFER BAAL SHEM TOV

2010-01-20T16:35:00.003-05:00

The Baal Shem Tov's Teachings on the Torah

"I revealed Myself to Abraham, to Isaac, and to Jacob, as G-d Almighty, but by My name Y-H-V-H, I did not make Myself known to them. (Vaeira 6:3)

I heard from the holy Rabbi Yacov Yoseph HaKohen (who certainly heard it directly from the Baal Shem Tov), that the letters of the word "to" - e- l1 - refer to the Alupho shel Olam (the Master of the World), with the lamed, which is composed of three lines. This is as much as he said.

This can be compared to a flowing fountain. If the pipes that carry the water are clean, then the water will also be pure. But if the pipes are not clean, then the water will be dirty. So too, each person, depending upon his level, upon the Torah he studies and the spiritual work he does, draws a holy outflow from the Supernal Fountain through the channel of his soul. If these conduits are clean and free of damage, so that he draws through them the Alupho shel Olam, then the water and [spiritual] outflow they carry will be clean and pure. But if, G-d forbid, he damages the channels of his soul, so that the Master of the World is not revealed through them, then the outflow that descends through them will not be clean.

This is the meaning of the verse: "I revealed Myself to Abraham, to Isaac, and to Jacob." The word 'el' is mentioned before each one, for each one drew the aleph - the Alupho shel Olam - through the lamed, which is the three clean conduits of his soul.2 Thus, G-d appeared to each of them in that very same aspect of "el" - as "E-l Shakai" (G-d Almighty). This is the holy emanation that flowed out to them from the Supernal Fountain. This principle applies to the entire Torah, to laws of the permitted and forbidden, or Torah legislation, as my grandfather said, that the three forefathers are represented by the three judges (that sit on a rabbinical court).³
Degel Machane Ephraim, Vaeira

¹Spelled aleph lamed.

²Referring to the three columns on the chart of the Sefiros: the right hand column embodying the Sefiros of expansiveness - Chochmah, Chesed and Netzach; the left hand column embodying the Sefiros of Limitation - Binah, Gevurah and Hod; and the middle column with the Sefiros of balance: Kesser, (Da'at), Tiferes, Yesod and Malchus.

³Every rabbinical court - a beis din - must be comprised of a minimum of three judges. The Baal Shem Tov explained that they correspond to the three columns of the Sefiros, embodied by the three forefathers, Abraham (Chesed), Isaac (Gevurah) and Jacob (Tiferes).

Translation and Commentary by Rabbi Dr. Eliezer Shore

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TALES OF THE BAAL SHEM TOV

2010-01-20T16:31:00.004-05:00

THE SNORING GUEST

"The master symbolists (sorcerers) tried to produce lice with their hidden arts (incantations), but they could not." (Vaeira 8:14)

And then there was the time that a guest came to visit the Baal Shem Tov at his home. After dinner, they discussed deep concepts in Torah until very late in the night. The Baal Shem Tov invited the guest to sleep in his house and everyone adjourned to their rooms.

Very early in the morning, the Baal Shem Tov's son Tzvi Hirsh, who was still a small boy, awoke from the loud noise of the guest snoring. He became frightened and rushed to his father's room. "Father, do you hear that noise from our guest's room? It is really scary to me and I can't fall back to sleep."

The Baal Shem Tov put his arm around his son and said, "Hershele, just quietly tip-toe to his room, open and close his door and he'll stop snoring."

Tzvi Hirsch reluctantly left the comfort of his father's side and went to the guest's room. There he quietly opened and closed the door to the room. Immediately thereafter, the guest stopped snoring.

The next night, the guest stayed again. As with the night before, the guest started to snore loudly. Tzvi Hirsh again awoke from the noise. This time, he went and opened and closed the door as his father, the Baal Shem Tov, had told him the night before. However, the guest did not stop snoring.

Tzvi Hirsh went to his father. "Father, can you hear the guest snoring? I did the same thing you told me last night. But this time, it didn't work."

The Baal Shem Tov explained, "Last night, the Angel of Sleep was discharged and a new one was appointed. Between the discharge of the first Angel of Sleep and the installment of the new Angel of sleep, the ploy worked. But once the new Angel started his job, the ploy no longer worked."

And so it was.

Adapted by Tzvi Meir HaCohane from a story in SHVICHEI HABESHT and translated in IN PRAISE OF THE BAAL SHEM TOV by Mintz and Ben Amos.

BAAL SHEM TOV FOUNDATION

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Tzvi Meir is always available for questions and to support your work in this area.

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