Baal Shem Tov

[Ashk. Heb. bahl shem-tohv, -tohv; Seph. Heb. bahl shem-tawv, -tawv] Show IPA
Rabbi Yisroel (Israel) ben Eliezer ( !" # $%! A&'&st (), *+,- (*- .l&l/ 0 1a2
((, *)+3/, o4te5 6alle7 Baal Shem Tov o8 Besht , was a 9ewish m2sti6al 8abbi. He is
6o5si7e8e7 to be the 4o&57e8 o4 Hasi7i6 9&7aism (see also 1e:hbi:h Hasi7i6 725ast2/.
;esht was bo85 to .lie:e8 a57 Sa8a i5 <kop2, =e85opil <blast a small villa'e that ove8 the
6e5t&8ies has bee5 pa8t o4 Pola57, R&ssia, a57 is 5ow pa8t o4 >k8ai5e. He 7ie7 i5
1e7:h2bi:h, whi6h ha7 o56e bee5 pa8t o4 ?ith&a5ia, the5 =&8ke2, Pola57 a57 R&ssia, a57
is 5ow i5 >k8ai5e.
;esht is bette8 k5ow5 to ma52 8eli'io&s 9ews as @the hol2 ;aal Shem@ ( der heyliger baal
shem i5 Ai77ish/, o8 most 6ommo5l2, the Baal Shem Tov ( % B" CD / . =he title Baal
Shem Tov is &s&all2 t8a5slate7 i5to .5'lish as @1aste8 o4 the Eoo7 Fame@, with Tov
(@Eoo7@/ mo7i42i5' Shem (@[Givi5e] Fame@/, altho&'h it is mo8e 6o88e6tl2 &57e8stoo7 as
a 6ombi5atio5 o4 Baal Shem (@1aste8 o4 the [Givi5e] Fame@/ a57 Tov (a5 ho5o8i4i6
epithet to the ma5/. =he 5ame Besht ( "% @ D / H the a68o52m 48om the wo87s 6omp8isi5'
that 5ame, bet ayin shin tes His t2pi6all2 &se7 i5 p8i5t 8athe8 tha5 spee6h. =he appellatio5 @
;aal Shem@ was 5ot &5iI&e to Rabbi Ais8oel be5 .lie:e8; howeve8, it is Rabbi Ais8oel be5
.lie:e8 who is most 6losel2 i7e5ti4ie7 as a @;aal Shem@, as he was the 4o&57e8 o4 the
spi8it&al moveme5t o4 Hasi7i6 9&7aism.
=he little bio'8aphi6al i54o8matio5 that is k5ow5 abo&t ;esht is so i5te8wove5 with le'e57s
o4 mi8a6les that i5 ma52 6ases it is ha87 to a88ive at the histo8i6al 4a6ts. J8om the 5&me8o&s
le'e57s 6o55e6te7 with his bi8th it appea8s that his pa8e5ts we8e poo8, &p8i'ht, a57 pio&s.
Khe5 he was o8pha5e7, his 6omm&5it2 6a8e7 4o8 him. At s6hool, he 7isti5'&ishe7 himsel4
o5l2 b2 his 48eI&e5t 7isappea8a56es, bei5' alwa2s 4o&57 i5 the lo5el2 woo7s s&88o&57i5'
the pla6e, 8apt&8o&sl2 e5Lo2i5' the bea&ties o4 5at&8e. 1a52 o4 his 7is6iples believe7 that
he 6ame 48om the Gavi7i6 li5e t8a6i5' its li5ea'e to the 8o2al ho&se o4 Mi5' Gavi7, a57 b2
eNte5sio5 with the i5stit&tio5 o4 the 9ewish 1essiah.
Early life and marriage
;eshtOs be5e4a6to8s 'ave &p the hope o4 him eve8 be6omi5' a 8abbi, a57 ma7e him a
@helpe8@, who took the 6hil78e5 to a57 48om s6hool a57 8ehea8se7 sho8t be5e7i6tio5s a57
p8a2e8s with them. His se5time5tal 5at&8e, to whi6h his late8 s&66ess was i5 '8eat meas&8e
7&e, 5ow stoo7 him i5 'oo7 stea7; 4o8 he 6o&l7 wi5 6hil78e5 a57 atta6h them to him b2
eNpla5atio5s s&ite7 to thei8 &57e8sta57i5'. ?ate8 he be6ame shammash ( seNto5/ i5 the
same 6omm&5it2, a57 at abo&t ei'htee5 he ma88ie7. Khe5 his 2o&5' wi4e 7ie7 he le4t the
pla6e, a57 a4te8 se8vi5' 4o8 a lo5' time as helpe8 i5 va8io&s small 6omm&5ities o4 Po7olia,
he settle7 as a tea6he8 at =l&ste ( =ovste/ 5ea8 Palish6h2k2.
;e6a&se o4 his 8e6o'5i:e7 ho5est2 a57 his k5owle7'e o4 h&ma5 5at&8e, he was 6hose5 to
a6t as a8bit8ato8 a57 me7iato8 4o8 people 6o57&6ti5' s&its a'ai5st ea6h othe8; a57 his
se8vi6es we8e b8o&'ht i5to 48eI&e5t 8eI&isitio5 be6a&se the 9ews ha7 thei8 ow5 6ivil
6o&8ts i5 Pola57. I5 this avo6atio5 he s&66ee7e7 i5 maki5' so 7eep a5 imp8essio5 &po5 the
8i6h a57 lea85e7 .ph8aim o4 ;8o72 that the latte8 p8omise7 ;esht his 7a&'hte8 Qha5a i5
ma88ia'e. =he ma5 7ie7, howeve8, witho&t telli5' his 7a&'hte8 o4 he8 bet8othal; b&t whe5
she hea87 o4 he8 4athe8Rs wishes, she 7i7 5ot hesitate to 6ompl2.
;eshtOs wooi5' was 6ha8a6te8isti6. I5 the shabb2 6lothes o4 a peasa5t he p8ese5te7 himsel4
at ;8o72 be4o8e Ab8aham Ee8sho5 o4 Mitov ( M&t2/, b8othe8 o4 the 'i8l, hea7 o4 a 8abbi5i6al
6o&8t i5 ;8o72, a57 a 8e6o'5i:e7 a&tho8it2 i5 the Mabbalah a57 the =alm&7. Ab8aham
Ee8sho5 was abo&t to 'ive him alms, whe5 ;esht p8o7&6e7 a lette8 48om his po6ket,
showi5' that he was the 7esi'5ate7 b8i7e'8oom. Ab8aham Ee8sho5 t8ie7 i5 vai5 to 7iss&a7e
his siste8 Qha5a 48om shami5' thei8 4amil2 b2 ma882i5' him, b&t she 8e'a87e7 he8 4athe8Os
will alo5e as a&tho8itative.
A4te8 his ma88ia'e Is8ael be5 .lie:e8 7i7 5ot 8emai5 lo5' with his b8othe8-i5-law, who was
ashame7 o4 him (4o8 he kept &p the p8ete5se o4 bei5' a5 i'5o8a5t 4ellow/; a57 he we5t to a
villa'e i5 the Qa8pathia5s betwee5 ;8o72 a57 Massowa. His ea8thl2 possessio5s 6o5siste7
o4 a ho8se 'ive5 him b2 his b8othe8-i5-law. Is8ael be5 .lie:e8 wo8ke7 as a labo8e8, 7i''i5'
6la2 a57 lime, whi6h his wi4e 7elive8e7 eve82 week b2 wa'o5loa7 to the s&88o&57i5'
villa'es, a57 48om this the2 7e8ive7 thei8 e5ti8e s&ppo8t. ;&t the ma'5i4i6e5t s6e5e82 i5 this,
the 4i5est 8e'io5 o4 the Qa8pathia5s, a57 the possibilit2 o4 e5Lo2i5' it witho&t the
i5te88&ptio5s o4 6it2 li4e, 6ompe5sate7 him 4o8 his '8eat p8ivatio5s. Is8ael be5 .lie:e8 a57
Qha5a ha7 two 6hil78e5S >7l a57 Pvi He8sh. >7l was bo85 i5 *)(3. Pvi He8sh was bo85
some 4i4tee5 2ea8s late8.
Development as leader and challenges
=he ;eshtOs 6o57itio5 was bette8e7 whe5 he took a positio5 as a 8it&al b&t6he8 i5
Mshilowi6e, 5ea8 Iaslowi6e. He soo5 'ave &p this positio5 i5 o87e8 to 6o57&6t a villa'e
tave85 that his b8othe8-i5-law bo&'ht 4o8 him. G&8i5' the ma52 2ea8s that he live7 i5 the
woo7s a57 6ame i5to 6o5ta6t with the peasa5ts, Is8ael be5 .lie:e8 ha7 lea85e7 how to &se
pla5ts 4o8 heali5' p&8poses a57 to e44e6t wo57e84&l 6&8es. I5 4a6t, his 4i8st appea8a56e i5
p&bli6 was that o4 a5 @o87i5a82@ ;aal Shem. He w8ote am&lets a57 p8es68ibe7 6&8es.
A4te8 ma52 t8ips i5 Po7olia a57 Tolh25ia as a ;aal Shem, ;esht, 6o5si7e8i5' his 4ollowi5'
la8'e e5o&'h a57 his a&tho8it2 establishe7, 7e6i7e7 (abo&t *)U3/ to eNpo&57 his tea6hi5's
i5 the shtetl o4 1e7:h2bi:h a57 people, mostl2 48om the spi8it&al elite, 6ame to liste5 to
him. 1e7:h2bi:h be6ame the seat o4 the moveme5t a57 o4 the 1e7:2bi:h Hasi7i6 725ast2.
His 4ollowi5' '8a7&all2 i568ease7, a57 with it the 7islike, 5ot to sa2 hostilit2, o4 the
=alm&7ists. Feve8theless, ;esht was s&ppo8te7 at the be'i55i5' o4 his 6a8ee8 b2 two
p8omi5e5t =alm&7ists, the b8othe8s 1eV8 a57 Isaa6 Gov 1a8'alios. ?ate8 he wo5 ove8 '8eat
a57 &5ive8sall2 8e6o'5i:e7 8abbi5i6 a&tho8ities who be6ame his 7is6iples a57 atteste7 to
both his s6hola8ship a57 sai5tli5ess. =hese i56l&7e Rabbi 1ei8 1a8'oli&s, 6hie4 8abbi o4
?embe8' a57 late8 <st8oha, a57 a&tho8 o4 Meir Netivim (a wo8k o4 hala6hi6 8espo5sa/ a57
othe8 wo8ks; Rabbi Aaakov Aose4 Hakohe5, 8abbi o4 Pol5o2; Rabbi Gavi7 Halpe8i5, 8abbi
o4 <st8oha; Rabbi Is8ael o4 Sati5ov, a&tho8 o4 =i4e8et Ais8ael; Rabbi 9oseph Heilpe8i5 o4
Slosowit:; a57 Rabbi Gov ;e8 o4 1e:8i6h to whose '8eat a&tho8it2 as a =alm&7ist it was
6hie4l2 7&e that ;eshtOs 7o6t8i5es (tho&'h i5 a5 esse5tiall2 alte8e7 4o8m/ we8e i5t8o7&6e7
i5to lea85e7 6i86les. Fotewo8th2 is that the 8e5ow5e7 Se4a87i6 Rabbi Qhaim Gavi7 A:&lai
(Qhi7a/ 6ites the ;aal Shem =ov i5 his wo8ks i5 '8eat la&7ato82 te8ms.
Some 7i8e6t histo8i6al evi7e56e 8emai5s o4 the ;esht 7&8i5' the 7a2s he live7 i5
1e7:h2bi:h. Rosma5 7is6ove8e7 5&me8o&s le'al 7o6&me5ts that she7 li'ht o5 this pe8io7
48om the Polish Q:a8to82ski 5oble 4amil2 a86hives. =he ;eshtOs ho&se is me5tio5e7 o5
seve8al taN 8e'iste8s a57 his ho&se is 'ive5 taN-48ee stat&s, th&s i57i6ati5' that he was well-
k5ow5 to the Polish 1a'5ate as a5 impo8ta5t tow5 8eso&86e. Seve8al o4 the ;eshtOs 6oho8ts
i5 his sto8ies 48om Shivhei Ha;esht also appea8 i5 Polish 6o&8t 8e6o87s, 5otabl2, Kol4
Mitses a57 Gavi7 P&8kes. Rosma5 6o5te57s that the Polish 7o6&me5ts show the ;esht a57
his 4ollowe8s we8e 5ot o&t6asts o8 pa8iahs, 8athe8 the2 we8e pa8t o4 the mai5st8eam 9ewish
6omm&5al li4e a57 we8e themselves 8espe6te7 i5 the 6omm&5it2. 1e7:h2bi:h at the time
was 5ot some ba6kwate8 villa'e as some 6o5te57e7. I5stea7, it was a th8ivi5', p8ospe8o&s,
a57 impo8ta5t 6omm&5it2 i5 the Q:a8to82sk2 estate.
<the8 7i8e6t evi7e56e i56l&7es the ;eshtOs 7ail2 p8a2e8 book (si77&8/ with his ha57w8itte5
pe8so5al 5otes i5 the ma8'i5s that is ow5e7 b2 the A'&7as Qhaba7 ?ib8a82 i5 Few Ao8k.
Ji5all2, his '8ave 6a5 be see5 to7a2 i5 the ol7 9ewish 6emete82 i5 1e7:h2bi:h.
Disputes ith the !ran"ists and Death
Khile the ;esht was alive, the8e was ve82 little a5ta'o5ism betwee5 7i44e8e5t st2les o4
9&7aism (=alm&7ism a57 Hasi7ism/. I5 4a6t, the ;esht 6o5si7e8e7 himsel4 a57 his 7is6iples
as mai5st8eam. ;esht took si7es with the =alm&7ists i5 thei8 7isp&tes a'ai5st the J8a5kists (
9a6ob J8a5kOs 6&ltist moveme5t that 6o5si7e8e7 J8a5k the 1essiah i56a85ate/. It was o5l2 i5
keepi5' with ;eshtOs 6ha8a6te8 that he wel6ome7 baptism b2 the J8a5kists as a5 e57 to its
th8eat to mai5st8eam 9&7aism o4 the 7a2, 4o8 it is 8elate7 that he sai7S @ As long as a
diseased limb is connected with the body, there is hope that it may be saved; but, once
amputated, it is gone, and there is no hope. @ =he &pheaval 6a&se7 b2 the th8eats o4 the
J8a5kist moveme5t to 7est8o2 mai5st8eam 9&7aism seeme7 to &57e8mi5e ;eshtOs health,
howeve8, a57 he 7ie7 sho8tl2 a4te8 the 6o5ve8sio5 o4 ma52 J8a5kists to Qh8istia5it2.
#is legacy
Is8ael be5 .lie:e8 le4t 5o books; 4o8 the Mabbalisti6 6omme5ta82 o5 Ps. 6vii., as68ibe7 to
him ( Phitomi8, *-3U/, Sefer mi!abbi "israel Ba#al Shemtov, ma2 5ot be 'e5&i5e. I5
o87e8 to 'et at his tea6hi5's, it is the8e4o8e 5e6essa82 to t&85 to his &tte8a56es as 'ive5 i5 the
wo8ks o4 his 7is6iples Hasi7im. 1ost a8e 4o&57 i5 the wo8ks o4 Rabbi 9a6ob 9oseph o4
Pol5o2. ;&t si56e Hasi7ism, imme7iatel2 a4te8 the 7eath o4 its 4o&57e8, was 7ivi7e7 i5to
va8io&s pa8ties, ea6h 6laimi5' 4o8 itsel4 the a&tho8it2 o4 ;esht, the &tmost o4 6a&tio5 is
5e6essa82 i5 L&7'i5' as to the a&the5ti6it2 o4 &tte8a56es as68ibe7 to ;esht.
Qhapi5 a57 Kei5sto6k 6o5te57 that the ;esht was esse5tiall2 the 8i'ht pe8so5, i5 the 8i'ht
pla6e, at the 8i'ht time. .i'htee5th 6e5t&82 Po7olia was a5 i7eal pla6e to 4oste8 a sea-
6ha5'e i5 9ewish thi5ki5'. It ha7 bee5 7epop&late7 o5e 'e5e8atio5 ea8lie8 7&e to the
Mhmel5itsk2 1assa68es. A =&8kish o66&patio5 o4 Po7olia o66&88e7 withi5 the ;eshtOs
li4etime a57 alo5' with it the i54l&e56e withi5 this 48o5tie8 te88ito82 o4 Shabbetai Pvi a57
his latte8 7a2 spi8it&al 7es6e57a5ts s&6h as 1ala6h a57 J8a5k. <56e the Polish 1a'5ates
8e'ai5e7 6o5t8ol 48om the =&8ks, Po7olia esse5tiall2 we5t th8o&'h a5 e6o5omi6 boom. =he
1a'5ates we8e be5evole5t to the e6o5omi6 be5e4its the 9ews p8ovi7e7 a57 e56o&8a'e7
9ewish 8esettleme5t to help p8ote6t the 48o5tie8 48om 4&t&8e i5vasio5s. =h&s, the 9ewish
6omm&5it2 itsel4 was esse5tiall2 sta8ti5' ove8. Kithi5 this 6o5teNt, the 9ews o4
Po7olia we8e ope5 to 5ew i7eas. =he ;eshtOs 8e48eshi5' 5ew app8oa6hes to 9&7aism we8e
wel6ome, eNpa57i5' with little 8esista56e i5 a 6omm&5it2 h&5'82 4o8 6ha5'e.
Elements of Besht$s doctrines
=he 4o&57atio5-sto5e o4 Hasi7ism as lai7 b2 ;esht is a st8o5'l2 ma8ke7
pa5e5theisti6 6o56eptio5 o4 Eo7. He 7e6la8e7 the whole &5ive8se, mi57 a57 matte8, to be a
ma5i4estatio5 o4 the Givi5e ;ei5'; that this ma5i4estatio5 is 5ot a5 ema5atio5 48om Eo7, as
is the 6o56eptio5 o4 the Mabbalah b2 1it5a'7im, 4o8 5othi5' 6a5 be sepa8ate7 48om Eo7S
all thi5's a8e 8athe8 4o8ms i5 whi6h Eo7 8eveals Himsel4. Khe5 ma5 speaks, sai7 ;esht, he
sho&l7 8emembe8 that his spee6h is a5 eleme5t o4 li4e, a57 that li4e itsel4 is a ma5i4estatio5
o4 Eo7. .ve5 evil eNists i5 Eo7. =his seemi5' 6o5t8a7i6tio5 is eNplai5e7 o5 the '8o&57 that
evil is 5ot ba7 i5 itsel4, b&t o5l2 i5 its 8elatio5 to ma5. It is w8o5' to look with 7esi8e &po5 a
woma5; b&t it is 7ivi5e to a7mi8e he8 bea&t2S it is w8o5' o5l2 i5so4a8 as ma5 7oes 5ot
8e'a87 bea&t2 as a ma5i4estatio5 o4 Eo7, b&t mis6o56eives it, a57 thi5ks o4 it i5 8e4e8e56e to
himsel4. Feve8theless, si5 is 5othi5' positive, b&t is i7e5ti6al with the impe84e6tio5s o4
h&ma5 7ee7s a57 tho&'ht. Khoeve8 7oes 5ot believe that Eo7 8esi7es i5 all thi5's, b&t
sepa8ates Eo7 a57 them i5 his tho&'hts, has 5ot the 8i'ht 6o56eptio5 o4 Eo7. It is eI&all2
4alla6io&s to thi5k o4 a 68eatio5 i5 timeS 68eatio5, that is, Eo7Os a6tivit2, has 5o e57. Eo7 is
eve8 a6tive i5 the 6ha5'es o4 5at&8eS i5 4a6t, it is i5 these 6ha5'es that Eo7Os 6o5ti5&o&s
68eative5ess 6o5sists.
=his pa5e5theism wo&l7 have bee5 i'5o8e7, ha7 ;esht 5ot bee5 a ma5 o4 the people. He
'ave his metaph2si6al 6o56eptio5 o4 Eo7 a5 emi5e5tl2 p8a6ti6al si'5i4i6a56e.
=he 4i8st 8es&lt o4 his p8i56iples was a 8ema8kable optimism. Si56e Eo7 is imma5e5t i5 all
thi5's, all thi5's m&st possess somethi5' 'oo7 i5 whi6h Eo7 ma5i4ests Himsel4 as the
so&86e o4 'oo7. Jo8 this 8easo5, the ;esht ta&'ht, eve82 ma5 m&st be 6o5si7e8e7 'oo7, a57
his si5s m&st be eNplai5e7, 5ot 6o57em5e7. <5e o4 his 4avo8ite sa2i5's was that 5o ma5 has
s&5k too low to be able to 8aise himsel4 to Eo7. Fat&8all2, the5, it was his 6hie4 e57eavo8 to
6o5vi56e si55e8s that Eo7 stoo7 as 5ea8 to them as to the 8i'hteo&s, a57 that thei8 mis7ee7s
we8e 6hie4l2 the 6o5seI&e56es o4 thei8 4oll2.
A5othe8 impo8ta5t 8es&lt o4 his 7o6t8i5es, whi6h was o4 '8eat p8a6ti6al impo8ta56e, was his
7e5ial that as6eti6ism is pleasi5' to Eo7. @Khoeve8 mai5tai5s that this li4e is wo8thless is i5
e88o8S it is wo8th a '8eat 7eal; o5l2 o5e m&st k5ow how to &se it p8ope8l2.@ J8om the ve82
be'i55i5' ;esht 4o&'ht a'ai5st that 6o5tempt 4o8 the wo8l7 whi6h, th8o&'h the i54l&e56e o4
Isaa6 ?&8iaOs Mabbalah, ha7 almost be6ome a 7o'ma amo5' the 9ews. He 6o5si7e8e7 6a8e
o4 the bo72 as 5e6essa82 as 6a8e o4 the so&l; si56e matte8 is also a ma5i4estatio5 o4 Eo7, a57
m&st 5ot be 6o5si7e8e7 as hostile o8 oppose7 to Him.
I5 6o55e6tio5 with his st8&''le a'ai5st as6eti6ism, it is 5at&8al that he sho&l7 have 4o&'ht
also a'ai5st the st8i6t5ess a57 the sa56timo5io&s5ess that ha7 '8a7&all2 7evelope7 48om the
st8i6t =alm&7i6 sta57poi5t. Fot that ;esht 8eI&i8e7 the ab8o'atio5 o4 a52 8eli'io&s
6e8emo5ies o8 o4 a si5'le obse8va56e. His ta8'et was the '8eat impo8ta56e whi6h the
=alm&7i6 view atta6hes to the 4&l4illme5t o4 a law, while almost e5ti8el2 7is8e'a87i5'
se5time5t o8 the '8owth o4 ma5Os i55e8 li4e. Khile the 8abbis o4 his 7a2 6o5si7e8e7 the st&72
o4 the =alm&7 as the most impo8ta5t 8eli'io&s a6tivit2, ;esht lai7 all the st8ess o5 p8a2e8.
@All that I have a6hieve7,@ he o56e 8ema8ke7, @I have a6hieve7 5ot th8o&'h st&72, b&t
th8o&'h p8a2e8@. P8a2e8, howeve8, is 5ot me8el2 petitio5i5' Eo7 to '8a5t a 8eI&est, 5o8 eve5
5e6essa8il2 speaki5' to Eo7, b&t 8athe8 (@6leavi5'@, dve$ut /H the 'lo8io&s 4eeli5' o4
O<5e5ess with Eo7 Almi'ht2O, the state o4 the so&l whe8ei5 a ma5 o8 woma5 'ives &p thei8
6o5s6io&s5ess o4 sepa8ate eNiste56e, a57 Loi5 thei8 ow5 selves to the .te85al ;ei5' o4 Eo7
S&p8eme. S&6h a state p8o7&6es i57es68ibable bliss, whi6h is the 4o8emost 48&it o4 the t8&e
wo8ship o4 Eo7.
%pposition to &urianic 'abbalah
It is 8ema8kable that ;esht, whose sta8ti5' poi5t was the same as that o4 Isaa6 ?&8iaOs
Mabbalah a88ive7 at seemi5'l2 opposite 8es&lts. His 6o56eptio5 o4 Eo7 was pa5e5theisti6;
while the s6hool o4 ?&8ia lai7 the '8eatest st8ess &po5 the p8i56iple o4 ema5atio5. ?ate8
Hasi7i6 wo8ks spe5t m&6h e44o8t i5 8e6o56ili5' these views. =he ;eshtOs 4i'ht a'ai5st
as6eti6ism was 7i8e6te7 mo8e a'ai5st the s6hool 48om whi6h it sp8a5' tha5 a'ai5st p&8e
=alm&7ism. His tea6hi5's 6o56e85i5' @Lo2@ ( simcha / we8e espe6iall2 oppose7 to
as6eti6ism. =he 4ollowe8s o4 ?&8ia 6o5si7e8e7 weepi5' a5 i57ispe5sable a66ompa5ime5t to
p8a2e8; while ;esht 6o5si7e8e7 &58est8ai5e7 weepi5' a57 4eeli5's o4 so88ow to be wholl2
obLe6tio5able. =he si55e8 who 8epe5ts o4 his si5 sho&l7 5ot be6ome 7ist8a&'ht ove8 the
past, b&t sho&l7 8eLoi6e ove8 the Heave5l2 Toi6e, ove8 the Givi5e Powe8, wo8ki5' withi5
him a57 e5abli5' him to 8e6o'5i:e the t8&e i5 a7mitti5' his si5. =he 4&56tio5 o4 Lo2 i5
p8a2e8 is pa8allele7 b2 'lowi5' e5th&siasm a57 e6stas2 (@to be6ome i54lame7@, hitlahavut /
i5 eve82 a6t o4 wo8ship. Jea8 o4 Eo7 is o5l2 a5 i5itiato82 step to 8eal wo8ship, whi6h m&st
sp8i5' 48om a love o4 Eo7 a57 a s&88e57e8 o4 sel4 to Him. I5 his e5th&siasm, ma5 will 5ot
thi5k eithe8 o4 this li4e o8 o4 the 5eNtS the 4eeli5' o4 &5io5 with Eo7 is i5 itsel4 a mea5s a57
a5 e57. .5th&siasm, howeve8, 7ema57s p8o'8ess, 5ot the me8e 4&l4illme5t o4 the ?awOs
p8e6epts i5 a 7ail2 8o&ti5e whi6h be6omes 7ea7e5i5'S t8&e 8eli'io5 6o5sists i5 a5 eve8-
'8owi5' 8e6o'5itio5 o4 Eo7.
Influence on #asidism
=he late8 7evelopme5ts o4 Hasi7ism a8e &5i5telli'ible witho&t 6o5si7e8atio5 o4 ;eshtOs
opi5io5 6o56e85i5' ma5Os p8ope8 8elatio5 with the &5ive8se. =8&e wo8ship o4 Eo7, as above
eNplai5e7, 6o5sists i5, the 6leavi5' to, a57 the &5i4i6atio5 with, Eo7. =o &se his ow5 wo87s,
@the i7eal o4 ma5 is to be a 8evelatio5 himsel4, 6lea8l2 to 8e6o'5i:e himsel4 as a
ma5i4estatio5 o4 Eo7.@ 12sti6ism, he sai7, is 5ot the Mabbalah, whi6h eve82o5e ma2 lea85;
b&t that se5se o4 t8&e o5e5ess, whi6h is &s&all2 as st8a5'e, &5i5telli'ible, a57
i56omp8ehe5sible to ma5ki57 as 7a56i5' is to a 7ove. Howeve8, the ma5 who is 6apable o4
this 4eeli5' is e57owe7 with a 'e5&i5e i5t&itio5, a57 it is the pe86eptio5 o4 s&6h a ma5
whi6h is 6alle7 p8ophe62, a66o87i5' to the 7e'8ee o4 his i5si'ht. J8om this it 8es&lts, i5 the
4i8st pla6e, that the i7eal ma5 ma2 la2 6laim to a&tho8it2 eI&al, i5 a 6e8tai5 se5se, to the
a&tho8it2 o4 the P8ophets. =his 4o6&s o5 o5e5ess a57 pe8so5al 8evelatio5 helps ea85 his
m2sti6al i5te8p8etatio5 o4 9&7aism the title o4 pa5theism.
A se6o57 a57 mo8e impo8ta5t 8es&lt o4 the 7o6t8i5e is that th8o&'h his o5e5ess with Eo7,
ma5 4o8ms a 6o55e6ti5' li5k betwee5 the Q8eato8 a57 68eatio5. =h&s, sli'htl2 mo7i42i5' the
;ible ve8se, Hab. ii. U, ;esht sai7, @=he 8i'hteo&s 6a5 vivi42 b2 his 4aith.@ ;eshtOs 4ollowe8s
e5la8'e7 &po5 this i7ea a57 6o5siste5tl2 7e7&6e7 48om it the so&86e o4 7ivi5e me862, o4
blessi5's, o4 li4e; a57 that the8e4o8e, i4 o5e love him, o5e ma2 pa8take o4 Eo7Os me862.
<5 the opposite si7e o4 the 6oi5, the ;aal Shem =ov wa85e7 the Hasi7imS
Amalek is still alive to7a2.W.ve82 time 2o& eNpe8ie56e a wo882 o8 7o&bt abo&t
how Eo7 is 8&55i5' the wo8l7HthatOs Amalek la&56hi5' a5 atta6k a'ai5st 2o&8
so&l. Ke m&st wipe Amalek o&t o4 o&8 hea8ts whe5eve8Ha57 whe8eve8Hhe atta6ks
so that we 6a5 se8ve Eo7 with 6omplete Lo2.
=ho&'h ;esht ma2 5ot be hel7 8espo5sible 4o8 the late8 6o56eptio5s, the8e is 5o 7o&bt that
his sel4-8elia56e was a5 impo8ta5t 4a6to8 i5 wi55i5' a7he8e5ts. It ma2 be sai7 o4 Hasi7ism
that the8e is 5o othe8 9ewish se6t i5 whi6h the 4o&57e8 is as impo8ta5t as his 7o6t8i5es.
;esht himsel4 is still the 8eal 6e5te8 4o8 the 6hasi7im; his tea6hi5's have almost s&5k i5to
oblivio5. As S6he6hte8 (@St&7ies i5 9&7aism,@ p. U/ 4i5el2 obse8vesS @=o the Hasi7im, ;aOal-
Shem [;esht]Wwas the i56a85atio5 o4 a theo82, a57 his whole li4e the 8evelatio5 o4 a
s2stem.@
(haracteristics
;esht 7i7 5ot 6ombat the p8a6ti6e o4 8abbi5i6al 9&7aism; it was the spi8it o4 the p8a6ti6e
whi6h he oppose7. His tea6hi5's bei5' the 8es&lt 5ot o4 spe6&latio5, b&t o4 a 7eep, 8eli'io&s
tempe8ame5t, he lai7 st8ess &po5 a 8eli'io&s spi8it, a57 5ot &po5 the 4o8ms o4 8eli'io5.
=ho&'h he 6o5si7e8e7 the ?aw to be hol2 a57 i5violable, a57 emphasi:e7 the impo8ta56e o4
=o8ah-st&72, he hel7 that o5eOs e5ti8e li4e sho&l7 be a se8vi6e o4 Eo7, a57 that this wo&l7
6o5stit&te t8&e wo8ship o4 Him.
Si56e eve82 a6t i5 li4e is a ma5i4estatio5 o4 Eo7, a57 m&st pe84o86e be 7ivi5e, it is ma5Os
7&t2 so to live that the thi5's 6alle7 @ea8thl2@ ma2 also be6ome 5oble a57 p&8e, that is,
7ivi5e. ;esht t8ie7 to 8eali:e his i7eal i5 his ow5 6a8ee8. His li4e p8ovi7e7 the best eNample
4o8 his 7is6iples; a57 his 8elatio5ships with the i55keepe8s (a 5&mbe8 o4 whom he 8aise7 to
a hi'he8 level/ 4&85ishe7 a sile5t b&t e44e6tive p8otest a'ai5st the p8a6ti6e o4 the 8abbis,
who, i5 thei8 i5eNo8able se5se o4 st8i6t 8i'hteo&s5ess, wo&l7 have 5o 7eali5's with people
4alle5 mo8all2. =he Hasi7im tell o4 a woma5 whom he8 8elatives so&'ht to kill o5 a66o&5t
o4 he8 shame4&l li4e, b&t who was save7 i5 bo72 a57 so&l b2 ;esht. =he sto82 ma2 be a
m2th, b&t it is 6ha8a6te8isti6 o4 ;eshtOs a6tivit2 i5 heali5' those i5 '8eatest 5ee7 o4 8elie4.
1o8e impo8ta5t to him tha5 p8a2e8 was a 48ie57l2 8elatio5ship with si55e8s; tho&'h the
4o8me8 6o5stit&te7 a5 esse5tial 4a6to8 i5 the 8eli'io&s li4e. =he sto82 o4 ;eshtOs 6a8ee8
a44o87s ma52 eNamples o4 &5sel4ish5ess a57 hi'h-mi57e7 be5evole56e. A57 while these
I&alities eI&all2 6ha8a6te8i:e a 5&mbe8 o4 the 8abbis o4 his 7a2, his 7isti5'&ishi5' t8aits
we8e a me86i4&l L&7'me5t o4 othe8s, 4ea8less5ess 6ombi5e7 with 7islike o4 st8i4e, a57 a
bo&57less Lo2 i5 li4e.
1o8eove8, ;eshtOs metho7s o4 tea6hi5' 7i44e8e7 esse5tiall2 48om those o4 his oppo5e5ts a57
6o5t8ib&te7 5ot a little to his s&66ess. =he8e a8e ma52 sati8i6al 8ema8ks 7i8e6te7 a'ai5st his
oppo5e5ts, a5 espe6iall2 6ha8a6te8isti6 o5e bei5' his 7esi'5atio5 o4 the t2pi6al =alm&7ist o4
his 7a2 as @a ma5 who th8o&'h shee8 st&72 o4 the ?aw has 5o time to thi5k abo&t Eo7.@
;esht ill&st8ate7 his views o4 as6eti6ism b2 the 4ollowi5' pa8ableS
A thie4 o56e t8ie7 to b8eak i5to a ho&se, the ow5e8 o4 whi6h, 682i5' o&t, 48i'hte5e7
the thie4 awa2. =he same thie4 soo5 a4te8wa87 b8oke i5to the ho&se o4 a ve82 st8o5'
ma5, who, o5 seei5' him e5te8, kept I&ite still. Khe5 the thie4 ha7 6ome 5ea8
e5o&'h, the ma5 6a&'ht him a57 p&t him i5 p8iso5, th&s 7ep8ivi5' him o4 all
oppo8t&5it2 to 7o 4&8the8 ha8m.
Fot b2 4leei5' 48om ea8thl2 e5Lo2me5ts th8o&'h 4ea8 is the so&lOs powe8 ass&8e7, b&t b2
hol7i5' the passio5s &57e8 6o5t8ol.
1&6h o4 ;eshtOs s&66ess was also 7&e to his 4i8m 6o5vi6tio5 that Eo7 ha7 e5t8&ste7 him
with a spe6ial missio5 to sp8ea7 his 7o6t8i5es. I5 his e5th&siasm a57 e6stas2 he believe7
that he o4te5 ha7 heave5l2 visio5s 8eveali5' his missio5 to him. I5 4a6t, 4o8 him eve82
i5t&itio5 was a 7ivi5e 8evelatio5; a57 7ivi5e messa'es we8e 7ail2 o66&88e56es.
;esht is I&ite 5at&8all2 o5e o4 the most i5te8esti5' 4i'&8es i5 mo7e85 9ewish histo82. As a
ma5 o4 the people a57 4o8 the people, it is 5ot st8a5'e that he sho&l7 have bee5 ho5o8e7 a57
'lo8i4ie7 i5 sto82 a57 i5 t8a7itio5. <4 the ma52 5a88atives that 6l&ste8 abo&t him, the
4ollowi5' a8e 'ive5 as the most 6ha8a6te8isti6S
In legend
I5 Qhassi7i6 t8a7itio5, the8eRs a sa2i5', XSomeo5e who believes i5 all the sto8ies o4 the ;aal
Shem =ov a57 the othe8 m2sti6s a57 hol2 me5 is a 4ool; someo5e who 7oes5Rt believe [a52
o4] them is a he8eti6.Y
Abo&t his pa8e5ta'e, le'e57 tells that his 4athe8, .lie:e8, whose wi4e was still livi5', was
sei:e7 7&8i5' a5 atta6k (b2 the =ata8s pe8haps/, 6a88ie7 48om his home i5 Kalla6hia, a57
sol7 as a slave to a p8i56e. <5 a66o&5t o4 his wis7om, he 4o&57 4avo8 with the p8i56e, who
'ave him to the ki5' to be his mi5iste8. G&8i5' a5 eNpe7itio5 &57e8take5 b2 the ki5', whe5
othe8 6o&5sel 4aile7, a57 all we8e 7ishea8te5e7, .lie:e8Os a7vi6e was a66epte7; a57 the 8es&lt
was a s&66ess4&l battle o4 7e6isive impo8ta56e. .lie:e8 was ma7e a 'e5e8al a57 a4te8wa87
p8ime mi5iste8, a57 the ki5' 'ave him the 7a&'hte8 o4 the vi6e8o2 i5 ma88ia'e. ;&t, bei5'
mi574&l o4 his 7&t2 as a 9ew a57 as the h&sba57 o4 a 9ewess i5 Kalla6hia, he ma88ie7 the
p8i56ess o5l2 i5 5ame. A4te8 bei5' I&estio5e7 4o8 a lo5' time as to his st8a5'e 6o57&6t, he
6o54esse7 his 8a6e to the p8i56ess, who loa7e7 him with 6ostl2 p8ese5ts a57 ai7e7 him to
es6ape to his ow5 6o&5t82.
<5 the wa2, the p8ophet .liLah appea8e7 to .lie:e8 a57 sai7S @<5 a66o&5t o4 th2 piet2 a57
stea74ast5ess, tho& wilt have a so5 who will li'hte5 the e2es o4 all Is8ael; a57 Is8ael shall be
his 5ame, be6a&se i5 him shall be 4&l4ille7 the ve8se ( Isaiah NliN. Z/S O=ho& a8t m2 se8va5t,
< Is8ael, i5 whom I will be 'lo8i4ie7.O@ .lie:e8 a57 his wi4e Sa8ah, howeve8, 8ea6he7 ol7 a'e
6hil7less a57 ha7 'ive5 &p all hope o4 eve8 havi5' a 6hil7. ;&t whe5 the2 we8e 5ea8l2 a
h&578e7 2ea8s ol7, the p8omise7 so5 (;esht/ was bo85.
;eshtOs pa8e5ts 7ie7 soo5 a4te8 his bi8th; beI&eathi5' to him o5l2 the 7eathbe7 eNho8tatio5
o4 .lie:e8, @Alwa2s believe that Eo7 is with 2o&, a57 4ea8 5othi5'.@ ;esht eve8 8emai5e7
t8&e to this i5L&56tio5. =h&s, o5 o5e o66asio5, whe5 he was es6o8ti5' s6hool6hil78e5 to
s25a'o'&e, a wol4 was see5, to the te88o8 o4 ol7 a57 2o&5', so that the 6hil78e5 we8e kept at
home. ;&t ;esht, 4aith4&l to the beI&est o4 his 4athe8, k5ew 5o 4ea8; a57, o5 the se6o57
appea8a56e o4 the wol4, he assaile7 it so vi'o8o&sl2 as to 6a&se it to t&85 a57 4lee. Fow,
sa2s the le'e57, this wol4 was Sata5 (o8, i5 some ve8sio5s, a we8ewol4 i5spi8e7 b2 Sata5/.
Sata5 ha7 bee5 ve82 m&6h pe8t&8be7 whe5 he saw that the p8a2e8s o4 the 6hil78e5 8ea6he7
Eo7, who took mo8e 7eli'ht i5 the 6hil7ish so5's 48om thei8 p&8e hea8ts tha5 i5 the h2m5s
o4 the ?evites i5 the =emple i5 9e8&salem; a57 it was 4o8 this 8easo5 that Sata5 t8ie7 to p&t a
stop to ;eshtOs t8ai5i5' the 6hil78e5 i5 p8a2e8s a57 taki5' them to s25a'o'&e. J8om this
time o5, s&66ess4&l st8&''les with Sata5, 7emo5s, a57 all ma55e8 o4 evil spi8its we8e 7ail2
o66&88e56es with ;esht.=he t8&e mea5i5' o4 the sto82 is that eve5 the wol4[(Sata5/ ha7 a
spa8k o4 the Givi5e that was i5 a shell.
)iracles
At this time, too, a66o87i5' to 6hasi7i6 t8a7itio5, he lea85e7 how to wo8k mi8a6les with the
5ame o4 Eo7. =he 4ollowi5' is a5 i5sta56eS I5 Qo5sta5ti5ople, whe8e ;esht stoppe7 o5 his
i5te57e7 Lo&85e2 to the ?a57 o4 Is8ael, he was 8e6eive7 with &5&s&al hospitalit2 b2 a
wo8th2 6o&ple who we8e 6hil7less. I5 8et&85 4o8 thei8 ki575ess ;esht, whe5 7epa8ti5',
p8omise7 them that the2 sho&l7 be blesse7 with a so5, a57 8e57e8e7 this possible b2 the
&tte8a56e o4 the Sa68e7 Fame. Fow, to 7o this is a '8eat si5; a57 s6a86el2 ha7 the wo87s o4
the i56a5tatio5 passe7 ;eshtOs lips whe5 he hea87 a voi6e 48om the heave5s 7e6la8i5' that
he ha7 4o84eite7 the8eb2 his sha8e i5 Ha<lam Ha;a (=he Ko8l7 =o Qome/. I5stea7 o4
4eeli5' &5happ2 ove8 s&6h a 4ate, ;esht 6alle7 o&t Lo24&ll2S @;lesse7 a8t =ho&, < ?o87, 4o8
=h2 me862\ Fow i57ee7 6a5 I se8ve =hee o&t o4 p&8e love, si56e I ma2 5ot eNpe6t 8ewa87 i5
the 4&t&8e wo8l7\@ =his p8oo4 o4 his t8&e love 4o8 Eo7 wo5 pa87o5 4o8 his si5, tho&'h at the
eNpe5se o4 seve8e p&5ishme5t.
&egacy
=he ;aal Shem =ov 7i8e6tl2 impa8te7 his tea6hi5's to his st&7e5ts, some o4 whom 4o&57e7
thei8 ow5 8espe6tive Hasi7i6 725asties. =hese st&7e5ts i56l&7eS
Rabbi 9a6ob 9oseph o4 Polo55e (*)*3-*)-U/
Rabbi PeOev Kol4 Mit:es o4 1e7:h2bi:h (]*+-^-*)--/
Rabbi Ae6hiel 1i6hel o4 Plot6hov (*)(*-*)-+/
Rabbi Gov ;e8 o4 1e:e8it6h (*)3U-*))(/
Rabbi Pi56has o4 Mo8ets (*)(--*),3/
Rabbi Fa6h&m =we8ski o4 Qhe85ob2l (*)Z3-*),)/
Rabbi ?eib o4 Shpola (*)(^-*-*(/
Rabbi Av8aham Ee8sho5 o4 Mitov, b8othe8-i5-law o4 =he ;aal Shem =ov (*)3*-
*)+*/
Rabbi 1ei8 1a8'oli&s o4 <st8oha
Rabbi .ph8a2im o4 S&72lkov (his '8a57so5/
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=he 6hie4 so&86e 4o8 the ;eshtOs bio'8aph2 is ;e8 (Gov/ be5 Shm&elOs Shivchei haBesht ,
Mop2s, *-*U, a57 48eI&e5tl2 8ep&blishe7, a57 t8a7itio5s 8e6o87e7 i5 the wo8ks o4 va8io&s
Hassi7i6 725asties - espe6iall2 b2 the lea7e8s o4 the Qhaba7 moveme5t.
Jo8 ;eshtOs metho7s o4 tea6hi5', the 4ollowi5' wo8ks a8e espe6iall2 val&ableS
9a6ob 9oseph ha-Mohe5 , Toldot "aa$ov "osef
%i$utim "e$arim ( %i$ut / - a 6olle6tio5 o4 Hasi7i6 7o6t8i5es
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=:avaOat Ha8ivash , '&i7eli5es, 7o6t8i5es a57 i5st8&6tio5s 4o8 8eli'io-ethi6al 6o57&6t
Mete8 Shem =ov, a5 a5tholo'2 o4 his tea6hi5's, 6ompile7 mai5l2 48om the wo8ks o4
9a6ob 9oseph o4 Polo55e a57 ?ik&tim Aeka8im.
Sefer Baal Shem Tov , a two-vol&me a5tholo'2 o4 his tea6hi5's 6ompile7 48om ove8
(33 Hassi7i6 teNts, a57 6o5stit&ti5' the most 6omp8ehe5sive 6olle6tio5.
=:avaOt Ha8ivash a57 Mete8 Shem =ov a8e the most pop&la8 a5tholo'ies a57 have bee5
8ep8i5te7 5&me8o&s times. All e7itio5s &5til 8e6e5tl2, howeve8, a8e 6o88&pt, with 5&me8o&s
omissio5s, p8i5ti5' e88o8s a57 6o54&se7 6itatio5s. ;oth teNts have 5ow appea8e7 i5 68iti6al
a55otate7 e7itio5s with eNte5sive 6o88e6tio5s o4 the teNts. ( =:vaOat Ha8ivash *,)^, 4i4th
8evise7 e7itio5 *,,-; Mete8 Shem =ov - Hashalem (33U, se6o57 p8i5t (33-./ =hese 5ew
a&tho8itative e7itio5s we8e e7ite7 b2 Rabbi 9a6ob Imma5&el S6ho6het who also a77e7
a5al2ti6al i5t8o7&6tio5s, 6opio&s 5otes o4 so&86es a57 68oss-8e4e8e56es, 6omme5ta8ies,
5&me8o&s s&ppleme5ts a57 7etaile7 i57i6es, a57 we8e p&blishe7 b2 the Qhaba7 p&blishi5'
ho&se Mehot i5 ;8ookl25 FA.
(ritical or"s on the sub*ect
G&b5ow, "evreis$aya &storia , ii. U(+0UZ*
i7em, i5 'os$hod , viii. Fos. ^0*3
Hei58i6h E8_t: , (esch. der )uden , (7 e7., Ni. ,U0,-, ^U+0^^U
9ost, (esch. des )udenthums und Seiner Se$ten , iii. *-^ et seI.
A. Maha5a, !abbi "israel Ba#al Shem , 9itomi8, *,33
G. Moha5, i5 *aSh. ;a8, v. ^330^3U, ^^Z0^^U
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S6he6hte8, Studies in )udaism , *-,+, pp. *0U^
Pwei4el, Shalom #al"israel , i.0iii.
Pe7e8ba&m , +eter +ehunah , pp. -30*3Z
J8&mki5, OA7at ...;..Hasi7im, ?embe8', *-+3, *-+^ (a/
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Qo5ti5&&m I5te85atio5al P&blishi5' E8o&p, FA, (33^ (U(3 pp/.
Is8ael Pa5'will , -reamers of the (hetto , pp. ((*0(-- (4i6tio5/.
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6&lt&8e o4 a 4o8'otte5 9ewish 6omm&5it2 i5 .aste85 .&8ope, Tol&me *. IS;F 3-
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A8o5so5, I56., *,,+.
Rosma5, 1oshe, ,ounder of *asidism S IS;F 3-^(3-(3*,*-U >5iv. o4 Qali4. P8ess,
*,,+. ( Jo&57e8 o4 Hasi7ism b2 1oshe Rosma5/
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(, *,-), p. *))--,. Rep8i5te7 withi5 .ssential 0apers on *asidism e7, E.G.
H&57e8t IS;F 3--*U-)ZU)3-), Few Ao8k, *,,*.
S6ho6het, 9a6ob Imma5&el , !abbi &srael Baal Shem Tov , ?iebe8ma55, =o8o5to
*,+*
S6ho6het, 9a6ob Imma5&el , T1ava#at *arivash The Testament of !abbi &srael Baal
Shem Tov (a55otate7 .5'lish t8a5slatio5 with a5 i5t8o7&6tio5 o5 the histo82 a57
impa6t o4 this wo8k a57 the 6o5t8ove8s2 it evoke7 i5 the battle betwee5 Hasi7ism
a57 its oppo5e5ts/, Mehot, ;8ookl25 FA *,,-
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