plik

The Mirror and Other Hasidic Tales

Master and Disciple

The Hasidim began singing the words,

AHappy is the man who

has not forgotten you, and the son of man who takes strength in You

to the well-known tune of my great-grandfather (Rabbi Menachem
Mendel, third leader of Lubavitch).

They entered such a state of feeling that their faces were

aflame and tears streamed from their eyes. There wasn't the slightest
doubt that each of them felt that he was standing next to Rabbi
Menachem Mendel, seeing and hearing how he was praying.

Because I had heard Rabbi Menachem Mendel's study hall

described many times, I knew exactly how it had looked and where he
had stood when praying. Now the singing of the Hasidim and their
overall appearance made such a deep impression on me that I was
drawn along with their profound feeling. It appeared to me as though
I was seeing him wrapped in his prayer shawl, wearing his white
clothes and white yarmulke, singing with his holy voice,

AHappy is

the man who has not forgotten you, and the son of man who takes
strength in You.

Having heard many stories about how the souls of departed

spiritual masters came to their children and students in hidden and
revealed ways, I was certain that Rabbi Menachem Mendel was
present, and this filled me with joy and fear. I was entirely taken over
by an exaltation, a feeling that one cannot express in words, one of
the highest impressions of the heart that cannot be written.

Then I felt with a clean child's simplicity

Bwhich I understood

more later as I grew older and began to learn Hasidism

Bthe meaning

of a connection between a Hasid and his rabbi. I understood that the

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thought of a Hasid that clings to his rabbi can bring the rabbi to him.

Yes, in today's unsettled life, it is hard to imagine such a thing

and understand how it can be: how a thought can accomplish so
much. But in the past, when life was cleaner and more composed,
this was well-understood and a matter of experience.

Likutei Dibburim 1-2, pp. 236-7

A childhood memory by the previous Lubavitcher rebbe,

Rabbi Yosef Yitzchak Schneersohn (1880-1950)

Bfrom a talk

delivered on Pesach of 1934.

The Old Man of the Forest

A number of the Hasidim of the holy and famous Rabbi

Menachem Mendel of Lubavitch learned in his study hall. At night,
each Hasid sat with a candle burning before him. Then, when the
learning period came to an end, the Hasidim would put out all the
candles but one or two; and sitting around the flickering light, they
would tell stories about spiritual masters.

One such evening, Rabbi Menachem Mendel came into the

study hall and asked his Hasidim what they were talking about.

They answered that they had been telling stories about the

holy Rabbi Menachem Mendel of Vitebsk, of blessed memory.

Rabbi Menachem Mendel of Lubavitch told them,

AIn honor

of that holy rabbi, light all the candles, just as if you were learning,
and I will tell you a story about him.

They lit all the candles, and Rabbi Menachem Mendel of

Lubavitch told them the following story:

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The holy Rabbi Menachem Mendel of Vitebsk had a respected

and God-fearing slaughterer who was also an expert mohel
(circumcisor).

One day, one of Rabbi Menachem Mendel's followers came to

him with a request.

Two of this man's children died as a result of being

circumcised. Now a third son had been born to him.

AI know,@ he

said,

Athat according to the law, it is forbidden to circumcise him on

the eighth day. But I believe that if you come to the circumcision,
your merit will guard him so that nothing will happen to him.

The circumcision was due to fall on the coming Sabbath.
Rabbi Menachem Mendel replied,

AIf the circumcision were

on a weekday, I would go. But this Sabbath, I am expecting
important guests. I will send my slaughterer to be your mohel. It will
be exactly as if I myself were there, and nothing will happen to the
baby, God forbid.

The man agreed to this.
Rabbi Menachem Mendel called the slaughterer and told him

to travel to the circumcision.

The slaughterer refused. He argued,

AHow can I spend the

Sabbath there and not at your table, listening to your teachings? Ever
since I became your follower, I haven't been away from you.

But Rabbi Menachem Mendel commanded him to go.
So the slaughterer listened to Rabbi Menachem Mendel and

traveled to the man's home for the circumcision. But he made one
condition with the man: on Saturday night, as soon as the Sabbath
was over, a wagon-driver would take him home immediately, so that
he would at least be able to hear Rabbi Menachem Mendel recite the

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havdalah ceremony marking the beginning of the new week.

So it was. As soon as it grew dark on Saturday night, the

slaughterer set out for home.

The road led through a forest.
The wagon driver got lost and began to wander about the

forest. They stayed there a long time until the slaughterer grew very
cold, for it was the middle of winter.

Then from afar, the slaughterer saw a house from whose

windows many candles and lanterns were shining brilliantly.

When they drew up before the house, the slaughterer sent the

driver in to see if any Jews were there.

When the driver entered the house, he saw many Jews

standing before an old man who was sitting at the head of a table and
giving a talk.

The driver came out and told the slaughterer what he had seen.
The slaughterer went into the house. No one even looked at

him, because everyone was listening to the old man's words of Torah.

The slaughterer stood among the others and listened to the old

man's talk, which pleased him very much.

When the old man finished speaking, all the men there turned

to the slaughterer and greeted him.

The old man himself called the slaughterer over and greeted

him. He asked him,

AAre you familiar with the teachings of the

Torah?

AYes,@ replied the slaughterer.
ADid you understand what I said? Were you pleased?@
AI was very pleased,@ replied the slaughter.
The old man then asked him,

AWhere are you from?@

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The slaughterer replied,

AI am a follower of the holy Rabbi

Menachem Mendel of Vitebsk.

@ He told that Rabbi Menachem

Mendel had sent him to perform a circumcision and that he had
gotten lost in the forest.

The old man began to speak more words of Torah with great

depth.

The slaughterer understood him well and liked his teachings

very much. He made up his mind that the old man was equal to
Rabbi Menachem Mendel of Vitebsk.

Then the old man spoke more words of Torah, at length and

with great depth. The slaughterer's heart was drawn to him, and he
concluded that the old man was even greater than Rabbi Menachem
Mendel. He decided that after traveling home, he would return
immediately to this house. He would leave Rabbi Menachem Mendel
and become a Hasid of the old man.

When he told this to the old man's Hasidim, they explained to

him how to get out of the forest and how to return to them.

The slaughterer left and at last arrived home. As soon as he

came into town, he went to the house of Rabbi Menachem Mendel to
get permission to go to the old man. He imagined that Rabbi
Menachem Mendel would not object.

But when he came to the holy rabbi's house, he saw that the

candles had already been extinguished. So he went home.

The next morning, the slaughterer again went to Rabbi

Menachem Mendel's house and tried to enter, as usual.

But the beadle kept him out. He said that Rabbi Menachem

Mendel had told him not to let the slaughterer in.

The slaughterer was shocked. He understood that Rabbi

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Menachem Mendel had learned with his holy spirit everything that
had happened to him in the forest, and that the old man must be from
the Other Side

Bmay the Compassionate One have mercy!

The slaughterer was deeply troubled that he had been caught

in the net of the Other Side.

Meanwhile, Rabbi Menachem Mendel did not allow him to

enter  and  see  his  face.    The  slaughterer  sent  people  to  Rabbi
Menachem Mendel to speak on his behalf.  Rabbi Menachem Mendel
told  them  that  the  slaughterer  had  only  one  way  of  rectifying  this
matter: if he again happened to be in that place, he must reject the old
man and his teachings, forcefully expressing his disgust to the old
man's face.

Matters stood at this point for more than a year. Then the man

who had had the circumcision again came to Rabbi Menachem
Mendel.

ASince last year,@ he said, Awhen you sent the slaughterer to

circumcise my son, he has been healthy.  And now my wife has again
borne  a  son,  and  the  boy  is  due  to  be  circumcised  this  coming
Sabbath.  So I ask you, honored rabbi, to again send your slaughterer
to circumcise my son.

The holy rabbi sent a message to the slaughterer to travel to

the circumcision.

The slaughterer now entered the house of Rabbi Menachem

Mendel, but the rabbi did not look at his face. The slaughterer said,
AIt is possible that I will again come to that house. And I am afraid
that if I speak strongly against them as you want me to, they may
harm me.

The holy rabbi replied,

AGod will help you, and I promise that

they will not be able to do you any evil. But you must be strong.

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The slaughterer went to the man's house for the Sabbath and,

as he had done the last time, left the man's house on Saturday night.
Again he lost his way in the forest and again he saw the house shining
brightly before him. When he entered the house, everyone recognized
him and greeted him happily.

The old man asked him,

AWhy didn't you come the entire year,

as you had said you would?

The slaughterer answered bluntly,

AMy rabbi, Rabbi

Menachem Mendel, is the holy of holies, but you are from the Other
Side. You are nothing less than total uncleanness.

The old man opened his mouth against the holy Rabbi

Menachem Mendel:

AWho is your rabbi? What is he?@

But the slaughterer was not intimidated, and he continued to

insult the old man.

The old man's followers wanted to burn the slaughterer, and

they threw burning cinders at him.

But the old man stopped them. He said,

AI will speak more

words of Torah, and I think that even this slaughterer will admit that
he is mistaken.

And he began to speak on the Torah with great depth and

feeling.

When he concluded, he asked the slaughterer,

AWhat do you

say now?

The slaughterer replied,

AIf this had come from the Side of

Holiness, it would be very good. But in truth you are from the Other
Side.

The old man's followers wanted to kill the slaughterer, but

again the old man did not let them.

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He told them to bring out his book so that he could see if any

words of Rabbi Menachem Mendel of Vitebsk were recorded there.
AIf they are, you may do with the slaughterer as you wish. But if
Rabbi Menachem Mendel of Vitebsk's words do not appear in my
book, you do not have permission to harm him.

They brought a large and heavy book to the old man.
They searched through the entire book. A number of

statements of other spiritual masters were recorded there. But there
was nothing from the holy Rabbi Menachem Mendel.

So the old man commanded his followers to let the slaughterer

leave in peace.

When the slaughterer returned home, Rabbi Menachem

Mendel came out to meet him with great love.

Rabbi Menachem Mendel told him,

AYou should know that

you underwent a great test. Thank God, you withstood it. You gave
God great satisfaction by humiliating the Other Side to his face and
thus uplifting holiness, and so God saved you.

The slaughterer asked,

AWhy did the words of other spiritual

masters appear in his book?

Rabbi Menachem Mendel replied,

ADo not doubt that they

really are spiritual masters. But when they taught, they had a bit of
pride. Therefore, the Other Side has a slight hold on their words. But
with God's help, I am not affected by pride. Therefore, the Other Side
has no hold on my words of Torah.

Rabbi Menachem Mendel of Lubavitch concluded,

AImagine

the holy power of Rabbi Menachem Mendel of Vitebsk, who was not
at all affected when he said words of Torah, and so did not allow the

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Other Side to grasp his holy words. This is why all the candles
should be lit when you speak of that spiritual master, just as when you
learn the holy Torah itself.

Sipurei Tzaddikim, p. 32

The Baal Shem Tov's Journey to the Land of Israel

The story of the Baal Shem Tov's journey to the land of Israel

is told by Hasidim at the Baal Shem Tov's seudah at the end of
Passover. The following version is taken from Siach Sarfei Kodesh, a
book of Breslov teachings and narratives.

Years ago, I also heard this story told by a number of Hasidim,

particularly the rebbe of Skulye. How well and clearly I recall those
tellings is doubtful. Here, I add in brackets those parts I heard that
contradict or add to the version found in Siach Sarfei Kodesh.

[There was once a Jew who had no money. His wife urged

him to go to the Baal Shem Tov and ask for a blessing.  The Jew went
to the Baal Shem Tov.  But once there, he was so spiritually uplifted
that he forgot to ask for the blessing.  When he returned home, his
wife  asked  him  if  he  had  gotten  the  blessing.

ANo,@ he said, AI

forgot.

@ So his wife told him to go again. The Jew again went to the

Baal Shem Tov. Again, he was so spiritually exalted that he
completely forgot to ask for the blessing for money. When he came
home, his wife asked him if he had gotten the blessing, and he had to
admit that he had not.

His wife told him,

AGo again. And if this time, you do not get

a blessing from the Baal Shem Tov, I am going to leave you.

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So the Jew went to the Baal Shem Tov again. After spending

Shabbos there, as he was taking his leave, he recalled that he had to
ask for a blessing for money. He told the Baal Shem Tov,

AI am

ashamed to ask, but I am requesting a blessing for money.

The Baal Shem Tov told him to travel to Istanbul, and that he

would become wealthy there.

The man came home and gave this news to his wife. Being a

good, pious wife, she told her husband,

AIf this is what the Baal Shem

Tov told you to do, then go and do so.

And so the man left his family behind and set out for Istanbul.
When he entered the city, he did not know how he would

make a living.  But he heard a town crier announcing that a certain
accountant had died, and another accountant was needed. The man
thought to himself that it is not too hard to add up figures.  And so he
went and got the job.    And so  for many months,  he worked as an
accountant, making a meager living.

Early in the spring, this man was passing through the market

square of Istanbul.  He saw that a vendor had a fruit that had only
now come into season.  Because it was the first fruit of the year, it
was very expensive, whereas in a few weeks, the price of the fruit
would go down drastically. Still, the Jew decided to buy it now, so
that  he  would  have  the  opportunity  of  making  a  shehechiyanu
blessing in thanks to God for all the good that God had done for him.
And so he bought this very expensive fruit.

All the vendors in the market square worked for one Turk.

When this man saw the Jew buy that expensive fruit, he was very
surprised. He knew who the Jew was and what he did for a living,
and that he earned a meager salary. Where had the Jew gotten the

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money to buy such an expensive fruit? The Turk decided that he
would follow the Jew and confront him. Once he learned where the
Jew had gained so much money, he would stab him to death.

And so the Turk ran ahead and lay in wait, in one of the

winding alleys. When the Jew passed by, the Turk leaped out with a
knife in his hand.

The Jew was terrified. He was sure that he was going to be

killed. The Turk asked him where he had gotten the money to buy
such an expensive fruit.

The Jew explained that although he made a meager living as

an accountant, when he saw this fruit, he bought it so that he would
have the opportunity to praise God with a special blessing.

The Turk found this answer very pleasing. He told the Jew,

ACome with me.@

In great fear, the Jew accompanied the Turk. He thought that

the Turk was taking him somewhere to kill him. They passed through
many alleys, and gradually came into the wealthy section of Istanbul.
Once there, they came to the wealthiest street in Istanbul, and then to
one of the houses on that street. The Turk took the Jew into house
and then told the Jew to descend into the cellar. Now the Jew was
ceratin that he was about to be murdered.

But when they came down into the basement, the Turk

showed him a room filled with silver vessels, and another room filed
with golden vessels.

The Turk told the Jew,

ANo one else knows that the house

contains this wealth. And I have no relatives. When I die, this house
will be put up for sale. Only you know how much it is worth, so you
make sure to buy it.

@ And he let the Jew go.

The Mirror and Other Hasidic Tales

One day, as the Jew was passing through the marketplace, he

heard an announcement that that Turk had died. Immediately, the
Jew went to his employer and borrowed enough money to buy the
house. He bought the house, paid back his employer and now, with
the riches hidden in the basement, became one of the wealthiest
people in Istanbul.]

[Meanwhile, the Baal Shem realized that he is a

Agreat light@

in the world. Were he to get together with the man who was the
Asmall light,@ the moshiach could come. He realized that the Asmall
light

@ lived in the land of Israel. And so he set out for the Holy Land.

The

Asmall light@ was the holy Ohr Hachaim (or, perhaps, the

Ramchal).]

The Baal Shem Tov had the custom of not keeping any money

from one day to the next. And when he travelled to the Holy Land, he
kept that custom, concerning himself only with that day's expenses.
In this way, he travelled from town to town and from city to city, not
worrying about anything but covering the day's expenses. He placed
his trust in God to take care of all his needs as he travelled from place
to place.

He was accompanied on this trip by his daughter Adel and his

shammash, Rabbi Hirsch Sofer. And they travelled from city to city
and from town to town, until they arrived on the eve of Passover at
the city of Istanbul.

Meanwhile, in Berlin there lived a very wealthy Jew, who had

no children

BGod have mercy!Bfor many years. The news of the Baal

Shem Tov and his wonders came to his ears. This man's friends
counseled and urged him to travel to the Baal Shem Tov and ask him
for a blessing to have children.

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And so he prepared a carriage with good horses and took a

great  deal  of  money,  as  is  the  custom  of  the  wealthy.    And  he
travelled  with  his  wife  to  Mezhbozh.    As  soon  as  he  arrived,  he
learned  where  the  Baal  Shem  Tov  lives.    But  the  members  of  his
household told him that the Baal Shem Tov had just now he had set
out on his way to the land of Israel.

The wealthy man learned the direction he had gone in and

went after him.  But when he arrived at that town, he was told that the
Baal Shem Tov had just left.  And so did this couple follow the Baal
Shem  Tov  from  place  to  place  until  they  too  came  to  Istanbul  on
Passover eve.

The wealthy man rented a fine room on the upper story of a

hotel, and prepared for a lavish seder. Then, having done that, he
went to look for the Baal Shem Tov.

He considered that in a great city like Istanbul it would be

hard to find the Baal Shem Tov. So he went to the harbor to ask if
anyone had seen the Baal Shem Tov arrive or knew where he is
staying.

When the Baal Shem Tov had arrived in Istanbul, he had gone

to the same hotel

Bexcept that in his great poverty, he rented a small

room in the hotel basement.

[He was not known to the local Sefardi Jews; or perhaps his

reputation was known, but he wanted to travel incognito.]

[Meanwhile, what of the wealthy Jew? He had heard that the

Baal Shem Tov had come to Istanbul at Passover time. But this Jew
turned deeply ungrateful. It was below his dignity, he decided, that
such a wealthy man as he should consort with a man as impoverished
as the Baal Shem Tov.]

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The Baal Shem Tov's daughter, Adel, kept asking him,

AWhat

will we do for the Passover seder? Where will we eat?,

@ and so forth.

Her father, the Baal Shem Tov would only reply,

AGod will

help!

He went to the synagogue and stayed there. As for Adel, in

her great faith in the words of her father, she ceased to worry. And
she went to launder the clothing they would need for Passover at the
seashore. [Or she was very distressed, and cried as she laundered the
clothing.]

Now the wealthy man approached Adel and asked if she had

seen the Baal Shem Tov arrive.

She replied,

AYes, the Baal Shem Tov has arrived. In fact, he

is my father. We are staying at such-and-such a hotel on the bottom
floor.

The wealthy man rejoiced to hear this. He told Adel to

accompany him back to the hotel, and that she and her father should
come to him for the holiday. He had already prepared the best things
for the seder for them as well.

When Adel returned, she joyfully told her father of the miracle

that God had provided them with: that He had prepared them a fine
place to make the seder. But she saw no change in her father's
expression.

After the evening prayers, the Baal Shem Tov immediately

entered the wealthy man's room. Saying nothing at all to anyone, he
conducted the seder according to his custom.

Then, after completing the first half of the seder, he turned to

the wealthy couple and told them:

AI know why you came here. And

you have already been helped.

@ As soon as he said those words, his

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soul rose with great cleaving to God. The others saw him undergoing
a great strain, but they had no idea what it was about. He would
periodically relax, and they heard him burst out,

AIf so, I will serve

Hashem yisborach without the world to come!

@ Then they saw joy

and great light on his face. [At some point, they saw red lines streak
across his forehead.]

He awoke from his mystic union and told that at the time he

blessed them to have children, a great opposition arose against him in
heaven. This couple was barren [from the days of Creation] without
any possibility of having children. Now, because of the Baal Shem
Tov's blessing, nature would have to changed for them entirely.

Because of this opposition, [the Baal Shem Tov was punished

with heavenly strokes

Band those were the streaks they had seen on his

forehead. And] it was decreed above that the Baal Shem Tov would
completely lose the reward of the world to come. When the Baal
Shem Tov heard this, he replied joyfully,

AIf so, I will serve Hashem

from now on without the reward of the world to come.  In this way, I
can serve Him without any ulterior motives.  When it was seen in
heaven  how  he  is  so  totally  dedicated  to  serve  God  with  such
selflessness, it was decided that he would in fact be rewarded with the
world-to-come,  and  that  this  childless  couple  would  also  have
children.  And this was the reason his face had shone with joy and
great light.

The Baal She Tov led the seder with awesome feeling, making

no small talk. When he arrived at the words,

AL'oseh niflaos gedolos

levado

BWho makes great wonders alone,@ he repeated the word,

Aalone,@ many times with great feeling.

Meanwhile, the sultan had, with the counsel of his ministers,

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sealed a decree of death against the Jews in a very cruel manner: they
decided to kill all the Jews on one day, on the first of Passover. And
the ministers entered into a vow to reveal this to no one, so that the
Jews would not attempt to block this decree.

However, one of these ministers liked the Jews. In shock, he

came on Passover eve to the Jewish communal leader, the parnas, and
revealed this decree to him in great secret. He told the parnas,

AIf the

sultan learns that you know of this decree, my life will be in great
danger. I have no advice to give you. I only came to inform you. tell
you, so that you may know of this decree. Perhaps you will find some
way of dealing with it.

The parnas called the city rabbis and took counsel with them.

They decided that since the sultan's mother likes the Jews, they
would go to her and take speak with her regarding the best course of
action.

Immediately following the seder, the parnas and the city

rabbis went to the house of the sultan's mother. As they went, they
passed the Baal Shem Tov's hotel. They heard him repeating over
and over again,

AWho does great wonders alone.@ They said to each

other:

AIf that Jew knew of the terrible decree that threatens the Jews

of this city, he would not be so ecstatic.

When they came to the mansion of the sultan's mother at such

a late hour, she was very shaken. She understood that this must be an
urgent business. She received them graciously, and they told her of
the decree that her son had made against the Jews of the city. They
cautioned her to use great wisdom in trying to nullify the decree, so
that her son should not know that they had come to her.

With the mercy of God, she formulated an plan. She went

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immediately, in the middle of the night, and awoke her son from his
sleep.

She told him that her husband, the deceased sultan, had come

to her in a dream with great trepidation and told her that he has no
rest in the world of truth, because by tomorrow morning, there will
not remain even a remnant of his children and grandchildren. They
will all be destroyed forever.

The sultan's mother asked her son,

AWhat terrible thing has

occurred in the kingdom as a result of which our family will suffer
such a terrible decree of destruction?

Her son, the sultan, began to enumerate various sins for whose

sake this heavenly decree might have been commanded. But every
time, she would reply,

ANo, no. It doesn't make sense that because of

that sin, such a terrible decree should be commanded against our
family.

Finally, he told her about the decree to kill all the Jews

tomorrow, in one day. As soon as the king said that, she turned to
him and cried out,

ACertainly, certainly! It is because of this that

heaven has commanded this decree against our family.

@ She angrily

told him,

AAre you starting up with the nation of the Jews? Do you

not know that whoever has started up with them did not come out
unscathed? Go, quickly rip up the decree, without delay, so that no
one will ever know that such a decree existed!

@ In his fear, the king

immediately took the decree and tore it up in her presence.

She then returned home and told the parnas and the city rabbis

who were waiting for her in her house that the decree had been
nullified. They could return home and tell the Jews to thank God for
His good mercies, which He himself had carried out for them without

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their knowledge.

When they returned, after the passage of a few hours, they

again passed the hotel of the Baal Shem Tov. And they heard how he
was still at that section of the Haggadah, repeating the words,

AL'oseh

niflaos gedolos levado

@BAalone.@ Now they heard him reciting these

words with greater joy and happiness than when they had gone to the
sultan's mother.

The next day, the rabbis went to the synagogue and told the

congregants of the awesome miracle that had taken place that night.
In passing, they told of that unusual Jew who had repeated over and
over again the words

Al'oseh niflaos levado.@ The Baal Shem Tov

spoke up

Bbecause they did not recognize himBand told them, AIf not

for that Jew, this great miracle would not have occurred at all.

[Meanwhile, the sultan had an advisor who was a secret

Christian.  Had anyone known of his religion, he would have been
immediately killed.  This advisor hated the Jews.  And so he told the
king that the Jews despise him.  As proof, he told the king to pay a
visit to the wealthy Jew and he would see for himself.

And so on the seder night, the sultan ordered the Jew to come

to his palace and engage in business.  The Jew was very frightened,
but he sent back a message that he could not, because tonight he was
very  busy.    So  the  sultan,  accompanied  by  his  retinue  of  royal
soldiers,  paid  a  visit  to  the  wealthy  Jew.    The  wealthy  Jew  was
conducting his seder. He got up and invited the king in. The Jew's
matzah cover was encrusted with jewels.

AYou see,@ the advisor whispered to the king, Athe Jew shows

more respect to some dry wafers than he does to you.

The king returned to his palace in wrath. Again he sent his

The Mirror and Other Hasidic Tales

royal soldiers in their carriage to the Jew's house. The Jew could hear
the bells of the carriage ringing and again he stepped out. The
soldiers arrested the Jew.

Only now did the wealthy Jew remember the Baal Shem Tov,

and he wanted to plead with him for help.

He asked the soldiers, who were taking him to the palace, to

conduct him by way of the Jews' section. In this way, he would pass
the hotel where the Baal Shem Tov was staying.

As they passed the hotel, the wealthy Jew looked up and saw

the Baal Shem Tov outlined in the window. The Baal Shem Tov did
not even look down, but he kept repeating in a sing-song voice,
AL'oseh niflaos levado, ki le'olam chasdo!

At the palace, the king informed the Jew that by tomorrow he

would be killed and the rest of the Jews of Istanbul would be expelled
from the city.  And he sent the Jew back home.  Again, the king's
royal carriage with the wealthy Jew passed the window of the Baal
Shem Tov.  The Baal Shem Tov was still standing in the window, not
looking  down,  and  chanting  over  and  over  again,

AL'oseh niflaos

levado, ki le'olam chasdo!

Now as it happened, the sultan's mother liked the Jews. The

reason for that was as follows: many years past, her husband had been
sultan  (the father of the current sultan).  He liked to dress up as a
common  man  and  walk  amidst  the  people.    One  day  as  he  was
walking in the market, a number of men grabbed him.  They kidnaped
him and took him to their hide-out.

At the palace, the sultan's disappearance caused great

consternation, but the news was kept secret, so that there would be no
public unrest.

The Mirror and Other Hasidic Tales

But they did not know how to ransom him safely. And so the

kidnappers kept him for many days. One day he told them,

AAs long

as I am here, you can still make some money off of me. I happen to
be an extraordinary rug weaver.

And so the kidnappers gave the sultan a loom and yarn. The

sultan wove a small rug with some letters woven into a corner, which
could only be seen when one held the rug horizontally before one's
eyes. The sultan told the kidnappers,

AThis is a very precious rug, but

only a real expert can recognize it. Go to the market and ask for a
very high price. Most people will laugh at you. But when you find a
real expert, he will gladly pay.

And so the kidnappers brought the rug to the market place.

Whenever they offered the rug for the price the sultan had set, people
laughed at them.  Finally, they came to a Jewish merchant.  When the
merchant heard their price for the rug, which was not very well-made,
he realized that there was something strange.  Examining the rug from
all angles, he saw the letters woven into the rug.  He agreed to pay for
the rug, and asked for more such material.

And so the sultan made rug after rug, which the Jewish

merchant bought. When the Jewish merchant realized that the rugs
were spelling out the sultan's name, he informed the palace. The
palace sent soldiers to trail the kidnappers, and they freed the sultan.
In thanks, the sultan gave the tailor a pass that would allow him to
enter the palace at any time and confer with the sultan.

In time, the sultan died and his son took over. And the Jewish

merchant died as well.

Now, this terrible and dangerous seder night, the son of that

merchant had a dream. In his dream, his father came to him and told

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him that he must go immediately to the sultan's mother. He must tell
her to inform her son that his beloved minister is really a secret
Christian.

In his dream, the son of the merchant saw how a brick over

the  doorway  contained  the  pass  to  the  palace.   And  he  saw  God's
name floating in the air.  God's name floated through the streets until
it came to a certain courtyard of a house and stood upon a great rock
in  the  courtyard.    The  name  struck  the  rock,  and  it  opened  up,
revealing a secret monastery. (Or, crosses flew forth from it.)

The son of the merchant woke up. He broke open the brick

and found the pass. With this pass, he went to the palace. Seeing the
pass, the soldiers let him in to speak to the present sultan's mother.
When she heard the man's story, the sultan's mother went with him to
see her son, the sultan. She told her son that this Jew claimed that the
sultan's favorite minister was really a secret Christian.

The merchant's son led the sultan through the streets, along

the path that he had seen the name of God follow.  He came to the
courtyard of the house, which was the minister's house.  They came to
the great rock and struck it.  It opened up, and the secret monastery
was discovered.

In rage at his minister, the sultan had him executed and his

anti-Jewish decree revoked. The sultan chopped off the finger of the
minister on which the signet ring was, and gave the ring to the Jew.

When the king returned to the palace, he summoned the

wealthy Jew. Again, the royal carriage with the bells went to the
Jew's house and summoned him. Again, as they passed the hotel of
the Baal Shem Tov, they could see the Baal Shem Tov not looking
down, but still chanting,

AL'oseh niflaos gedolos levado, ki le'olam

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chasdo!

The Jew was brought to the palace and informed that the

decree had been revoked. The wealthy Jew would live and the other
Jews would not be expelled from Istanbul.

This time, when the wealthy Jew was escorted back home, the

Baal Shem Tov looked down at him kindly.

The Jew went to the Baal Shem Tov and abjectly apologized

for having ignored him. He asked the Baal Shem Tov what he was
doing here. When the Baal Shem Tov told him that he was on his
way to the land of Israel, the wealthy Jew said that as soon as the first
days of the holiday were over, he would provide the Baal Shem Tov
with passage. And so he did.]

The couple wanted to give the Baal Shem Tov a great sum of

money  for  the  blessing  he  had  given  them.    However,  he  did  not
agree.   Instead, he only asked that they  give him,  Adel and Rabbi
Hirsch passage money for a ship going to the land of Israel.  This the
couple did.  And they immediately acquired berths in a ship traveling
to the land of Israel.

The Baal Shem Tov spent no time in the city. On the morning

of the first day of chol hamoed, he continued on his journey, boarding
the ship to the land of Israel.

As they sailed, there was a storm at sea. The ship was in great

danger, and people began to throw all their possessions overboard to
lighten the ship so that it would not be capsized.

The Baal Shem Tov said that he knew why the sea is so

stormy. It was because there was a decree of destruction from above
against either his writings (because above, it was not desired that they
should be revealed), or against Adel, his daughter. Adel said that she

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is ready to give her life in order to save her father's writings.  She was
lowered to the water.  But she signaled that she should be lifted back
up. She told her father that it would be better if he were to throw his
writings into the sea, because one day she would have a grandson
(Rabbi  Nachman of  Breslov) who  would  write seforim even finer
than those of her father, the Baal Shem Tov.

And so they took her back on board and threw the Baal Shem

Tov's writings into the sea. And the water grew calm.

Then they saw that they were close to an island. The captain

piloted the ship toward the island, and everyone disembarked in order
to get some rest after their difficult journey.

[Once there was a king who was very ill. The Baal Shem Tov

said that he would heal him if he could have anything he wanted. The
king agreed, and the Baal Shem Tov healed the king. To get his
reward, the Baal Shem Tov then entered the king's library and took
down a manuscript. The king said,

AIf I had known that you had

wanted that, I wouldn't have given it to you. But since you have
asked for it now, I cannot refuse you.

@ This was an original

manuscript of Tehillim, written by Dovid Hamelech himself.

[When the sea was raging, the Baal Shem Tov realized that

heaven did not want him to continue to the land of Israel. He knew
that to stop the storm, he would have to either cast his daughter into
the sea or the manuscript of Adel. Adel volunteered to go into the
sea. Reb Hirsch lowered her into the sea and the sea calmed down.
He raised her up, and the storm returned. This happened three times.
Finally, they threw the manuscript of Tehillim into the sea

Bfor the

teachings of her father (or of Chasidus) would in addition be revealed
in the world. Reb Hirsch stretched out his hand, which stretched out

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miraculously long, and brought Adel back into the ship. He grasped
her arm very strongly and she always had a mark on her arm after
that.

And soon afterwards they came to an island.]
As the Baal Shem Tov, his daughter Adel and his shammash

Rabbi Hirsch walked around the island, they were suddenly attacked
by murders called Eidemakes, who wanted to kill them. These
murderers tied them to the ground. [They were captured by cannibals
who tied them to a tree.]

Rabbi Hirsch cried out to the Baal Shem Tov,

ARabbi! Why do

you remain still?

The Baal Shem Tov replied,

AMy mind is closed. I do not

know a thing.

And when the murderers came close and sharpened their

swords in order to slaughter them, Rabbi Hirsch again cried out to the
Baal Shem Tov,

ARabbi! Why do you remain still?@

The Baal Shem Tov again replied to him,

AI do not know a

thing. Perhaps you know something?

Rabbi Hirsch replied,

AAll I know is the alphabet. The Baal

Shem Tov cried to him,

ASay it! Say it!@

And Rabbi Hirsch began to recite the alef beis.
[The Baal Shem Tov repeated the letters one by one after

Rabbi Hirsch, until his powers came back. He broke their bonds and
they fled. This occurred on the seventh of Pesach.]

Suddenly, they heard a carriage from afar. The murderers

were frightened and fled. And soon, a wagon with men arrived.
When the men saw these people lying on the ground, they freed them
and lifted them onto the wagon.

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[The Baal Shem Tov realized that God did not want him to go

to the land of Israel, and so he returned to Mezhbozh.]

They brought them back to another ship, which was anchored

close to the island, and they continued on their way to the Holy Land.

The ship lost its way. On the eve of the seventh of Passover,

the passengers saw that it had accidentally returned to Istanbul.

Now the Baal Shem Tov decided not to continue to the land of

Israel.

In consequence of these events, it became the custom in all the

communities of Israel who follow the path of the Baal Shem Tov to
arrange a meal on the seventh of Pesach to give thanks to God for the
rescue of the Baal Shem Tov and his return in peace from his journey.

And in telling the story, Hasidim would conclude: The ship

captain was no doubt Elijah the prophet.

recorded and translated by Yaacov Dovid Shulman
Siach Sarfei Kodesh II

The Baal Shem Tov=s Journey to the Land of

IsraelBVersion Two

Everyone knows about the Baal Shem Tov

=s journey to the

land of Israel, where he was hoping to meet the holy rabbi, the author
of Ohr Hachaim. But he was prevented from doing so from heaven,
for had he gotten together with the Ohr Hachaim, the moshiach would
have come, but the time was not yet ripe, due to our many sins.
Therefore, the Baal Shem Tov had many troubles on his journey.
Once, he grew terribly distressed, and his great spiritual attainments
were taken from him.

ASo what!@ said the Baal Shem Tov. So I will

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serve the Creator of the world like a simple Jew, without great
spiritual attainments.

The Baal Shem Tov had with him a small volume of Psalms

that  he  had  received  from  the  holy  Rabbi  Adam  Baal  Shem  Tov.
During the entire journey, as he sailed, he recited songs, praises and
psalms  like  a  simple  person,  until  he  arrived in  Istanbul.   He was
accompanied by his famous daughter, Adil, who [later] had two sons,
the two holy brothers, Rabbi Boruch of Meziboz and Rabbi Efraim of
Sudulkov, the author of Degel Machaneh Efraim.  When they arrived
in Istanbul, they were impoverished, without good clothing, and it
was shortly before the holiday of Passover.  The Baal Shem Tov went
to the beis medrash, where he rested and prayed and learned like a
simple Jew.

Two days before the holiday, the Baal Shem Tov

=s saintly

daughter went to a river to wash his shirt for Passover. As she did so,
she recalled her holy father

=s situation: that they were impoverished,

and it was close to Passover, and they did not yet have matzah
shmurah nor any wine for the four cups, nor anything else that is
needed for the holiday. And also, when she saw that her father was
sitting like a simple Jew, she grew sick at heart, and as she stood at
the waterside, she wept copiously and tears poured from her eyes.

At that moment, a very wealthy man was passing by. When

he saw this holy young woman crying so much, he asked her,

AMy

child, why are you crying?

She answered,

AAnd if you knew, how could you help me?@

The wealthy man told her,

AMy child, perhaps with God=s

help, I will be able to help you. Tell me what is going on.

The holy young woman told him about her holy father and

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what they had gone through, and that he still had nothing ready for the
holy Passover. The wealthy man told her,

AMy child, go to your

father and tell him that I will provide him with everything he needs.
He should come to me immediately, and I will give him everything.

The holy daughter of the Baal Shem Tov ran to her father and

told him that a local wealthy man was inviting him. On the eve of
Passover, after afternoon prayers

Bat about two or three o=clockBthe

Baal Shem Tov went to the wealthy man.  As soon as the Baal Shem
Tov stepped upon the doorsill and saw all the fine rooms and fine
furniture  and  beautiful  utensils,  his  mind  grew  easy.    He  forgot
everything that he had gone through and was filled with joy.  And
through joy, he again received all his great spiritual gifts, and his face
shone like the sun in the month of Tammuz.

The wealthy man took the Baal Shem Tov to a large room,

where he treated him to old, expensive wine. When the holy Baal
Shem Tov drank the wine, he was filled with joy, and his heart
returned to what it had once been, filled with love and awe of God,
and all his holy spiritual attainments returned.

ASo,@ said the Baal Shem Tov, AI will lie down a little to rest,

so that we will be able to tell of the exodus from Egypt in the
Haggadah with a shining mind.

And the Baal Shem Tov lay down, and fell fast asleep. Ten

=clock arrived. The wealthy man said, AI have no idea what is going

on with our guest. Why is he sleeping so long? We have to make the
Seder!

@ The wealthy man took a light and went to the Baal Shem Tov,

and looked at his holy face. And he saw that as his precious guest was
sleeping, two streams of tears poured from his eyes.

The Mirror and Other Hasidic Tales

The wealthy man wondered greatly at this. He was afraid to

wake him up, because he had never seen anything like it. He
remained standing, looking into his face, in order to see what would
finally happen. He saw how, ever minute, the Baal Shem Tov
became a different person, and tears were gushing out, and [his eyes
opened, and they] were bulging from their sockets, as though he felt
great suffering. And he gave a yell. And with this, he awoke.

The holy Baal Shem Tov washed his face and hands. He

stood up to recite the evening prayers, and then he read the Hallel
with great feeling.  After that, he went to the table, and recited the
Haggadah, telling the story of the exodus from Egypt with such great
feeling that his face shone.  In awe, the wealthy man looked him in
the face, and now understood what a precious guest this was, a man
of God, holy and awesome. Daylight arrived, and they came to the
end of the seder. The wealthy man asked the Baal Shem Tov what
had happened when tears had flowed from his eyes as he slept, and
why  he  had  given  such  a  yell  when  he  woke  up  that  his  eyes
protruded from their sockets.

The Baal Shem Tov told him,

AI was then experiencing an

ascent of the soul.  I heard in heaven that a decree had been passed
against the Jews in this city, so that they would all be driven out, and
there would be many murders and much suffering.  So I wept a great
deal before His Holy Name, begging that the bitter decree be nullified
and  that  no  evil  befall  the Jews,  heaven forbid.  But the heavenly
forces did not want to heed me.  Then, with total self-sacrifice for the
sake of the Jews, I offered to die if that would save the Jews. Only
then, for the first time, did I arouse divine compassion, and the evil
decree  was  nullified.    And  because  I  had  been  ready  to  sacrifice

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myself for the sake of the Jews, my spirit was returned to me so that I
should rejoice with the joy of the Jewish people. And then I awoke.
And when the morning

=s prayers come to an end, what I am telling

you will come to light.

In the morning, two very wealthy men did not come to

services. The people in the synagogue waited for them to arrive, but
at last they could no longer wait, and they prayed without these men.
After prayers were ended, the wealthy men came with joyful faces
and greeted the people,

AA good holiday, a good holiday, peace, peace

upon us and upon all Israel.

The people asked,

AWhat happened that they did not come to

prayers and now they are saying these words?

@ The two Jews

answered,

AIn the blink of an eye, almost all the Jews were driven out

of here. But praise God, the evil decree was nullified.

They told what had happened to them, and that God

compassion had been aroused, so that they found favor in the eyes of
the king

=s mother, and he was brought to recall the evil that an anti-

Semitic minister had performed

Band thus the Jews were not driven

out. [This episode alluded to here briefly is expanded upon in other
versions of this tale.]

And so the anti-Semite was imprisoned, because she had

wanted to spill innocent blood.

Then the Baal Shem Tov was revealed.
May Hashem, be He blessed, deliver us from all evil and send

us the true redeemer, quickly, in our days, amen, selah.

=aseh Tzaddikim

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The Baal Shem Tov=s Journey to the Land of

IsraelBVersion Three

by Menashe Unger

In the courts of various rebbes

Bin particular of those rebbes

descending from the Baal Shem Tov and his disciples

Bthere is a

custom that on the last day of Passover, following the afternoon
prayers, a third meal

Ba Ashalosh seudos@Bis eaten, which is called Athe

Baal Shem Tov

=s feast.@

At this meal,

Athe Baal Shem Tov=s kneidlach@ are eaten, and a

story is told of the miracle that took place at the time of the Baal
Shem Tov

=s attempted journey to the land of Israel.

The rebbe, R. Israel Ber of Vilendik, a student of R. Nachum

Tchernobler, would on the seventh of Passover tell the story of the
Baal Shem Tov

=s travels to the land of Israel and the problems that he

underwent, for his travels were disrupted by heavenly forces, and he
only arrived as far as Constantinople. (R. Israel Ber of Vilendik,
author of She

=eiris Yisroel, was revealed to the world by the rebbe, R.

Mendele of Lubavitch. He passed away on 29 Teves, 5510

B1850.

According to a reliable source, Hasidim to this day travel to pray at
his gravesite.)

There exist various versions regarding this journey and the

miracle that occurred. We will here relate the story as it is told in
Halachos V

=halichos B=chasidus by Rabbi Dr. Aharon Wertheim (pp.

176-78), a descendant of the Baal Shem Tov

=s family, who relates the

version that was passed down in his rebbe-family.

When R. Israel Baal Shem Tov traveled to the land of Israel,

he took with him his scribe, R. Hersh.

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According to another version of this story, which was told by

the rebbe, R. Yitzchak Eizik Kamarner, the Baal Shem Tov

daughter, Adel, traveled with him, and a miracle took place when the
ship sank. This is also alluded to in the gathered teachings at the end
of Toldos Yaacov Yosef of the Baal Shem Tov

=s disciple, R. Yaacov

Yosef of Polnoe. There it is written:

AWhen [the Baal Shem Tov]

went on his well-known journey, his teacher showed him a certain
place where there was an allusion to the journey that the Jews
traveled in the desert. And a person

=s every journey is alluded to in

the Torah...Also, when his ship foundered and he was very upset, his
teacher came and was astonished at him, and showed him what
spiritual worlds he is now inhabiting, and these were the names

will be and the permutations of

>I will be=...and then [the Baal Shem

Tov] strengthened his heart to rectify them in their root, in the manner
known to him

@ (note ten).

In order to reconcile these two versions, Hasidic tradition tells

that the Baal Shem Tov made two attempts to travel to the land of
Israel, both of which failed, due to opposition by heavenly forces.
His daughter Adel traveled with him on the first trip, and his scribe,
R. Hersh, on the second (cf. Wertheim, ibid., in note 31)}.

One day the ship came to a small island and the ship anchored

there.

Everyone came down onto the island to rest (Sh. Bastomsk

writes in his Legendes fun Baal Shem Tov, Vilna 1925, p. 131:

Athe

Baal Shem Tov was Istanbul on the first days of Passover, and on the
middle days of Passover, they sailed to the land of Israel.

@ That book

also cites a number of variants about the Baal Shem Tov

=s journey to

the land of Israel and the difficulties that he suffered).

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On the island, the Baal Shem Tov and his shamash R. Hersh

Sofer went for a walk and discussed

Amatters that stand at the height

of the world

@ until they forgot that they must return to the ship at a

certain time. They did not even hear the sound of the bell summoning
everyone back to the ship.

When the Baal Shem Tov finished his profound discussion

with R. Hersh, they remembered that they must return to the ship. But
when they hurried back to the seashore, they saw that they were too
late. The ship had already left.

And as they stood there in shock, they were attacked by

pirates. On that island, there was a pirates

= hide-out in a cavern. The

pirates did not dare attack large ships, and so they had hidden in their
cave. But when the ship sailed off, they emerged, thinking that
perhaps someone or something valuable had been left behind.

When the pirates saw the Baal Shem Tov and his shamash,

they grabbed them, tied them up, and wanted to kill them.

R. Hersh called out to his rebbe, the Baal Shem Tov,

AWhy is

the rebbe still? In another minute we will be lost!

The Baal Shem Tov replied,

AWhat do you want me to do?@

R. Hersh said,

ARebbe, why do you not pronounce a Divine

Name?

AI cannot,@ said the Baal Shem Tov. AMy entire memory has

been erased. I have forgotten everything. I do not even remember
one word of the Torah or of any prayers. Perhaps you remember
something?

R. Hersh replied,

AI have also forgotten everything. The only

thing that I remember is the alphabet.

All this was of course the act of Satan, who had taken away

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the Baal Shem Tov and R. Hersh Sofer

=s memories, for Satan wanted

to keep the two of them from coming to the land of Israel.  Had R.
Israel  Baal  Shem  Tov  come  to  the  land  of  Israel,  he  would  have
brought the redemption and the messiah. But the generation was not
ready for the messiah, and one cannot bring him by force.  And so
Satan removed the Baal Shem Tov

=s memory, so that he would not

remember even a single prayer. Satan knew that if the Baal Shem
Tov could pray, he would be saved from all dangers. But Satan did
not understand the way of Hasidism: that the essential thing is not
prayer, but intent. And in this he was frustrated.

As soon as R. Israel Baal Shem Tov heard that R. Hersh still

remembered the alphabet, he told him,

AGood, say the letters for me!@

R. Hersh began to recite,

AAlef, beis, gimel, daled, hei....@

And the Baal Shem Tov repeated every word with great fire.
R. Israel Baal Shem Tov said,

ARibono shel Olam, Master of

the world: Do You need the prayers of a simple person who is called
Israel? If so, I am reciting the letters before You, and You, merciful
Father in heaven, braid them Yourself into a wreathe of prayers!

And the Baal Shem Tov again began to recite the letters with

great intent,

AAlef, beis, gimel...@

When he finished reciting the letters, he and R. Hersh

suddenly heard the bell of a large ship that had just anchored in the
harbor.

The pirates were frightened and fled to their cave. The people

on the ship disembarked and saw the Baal Shem Tov and R. Hersh
lying tied up with rope. They quickly untied them and brought them
to the ship.

This ship was not traveling to the land of Israel. To the

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contrary, it was returning from the land of Israel to a Russian port on
the Black Sea.

All this took place on Passover. On the ship, the Baal Shem

Tov and R. Hersh ate nothing but fruits and potatoes. They had
nothing with them, for all their belongings had remained on the other
ship. When the captain asked them for payment, they did not have
anything to give him. They told him that if he brought them to a port
city where Jews live, R. Hersh would disembark and tell the Jews that
the Baal Shem Tov is on the ship, and the Jews would certainly bring
money.

The captain agreed, and on the seventh of Passover the ship

came to the port city of Kilia.

R. Hersh went down from the ship early in the morning and

went to the synagogue, where all the Jews were at prayers. An hour
after R. Hersh left, the captain told the Baal Shem Tov,

AI see that you

are a reliable person. I will let you go into town, and I trust that you
will pay me.

The Baal Shem Tov left the ship. He entered the town and,

since he was tired and broken by the long journey, he went into the
first Jewish house that he came across.

Since everyone had gone to the synagogue, there was no one

there. The Baal Shem Tov was hungry and tired. He climbed onto the
pyekelik, the large stove, to rest.

There the Baal Shem Tov saw a plate filled with thirty

kneidlach, the largest of which lay in the middle. Although Hasidim
are careful not to eat gebrokhts (soaked matzah) during the first seven
days of Passover, because the Baal Shem Tov felt his strength
slipping away, he permitted himself to eat from the kneidlach. After

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he ate and regained his strength, he again lay down on the stove to
rest.

Meanwhile, R. Hersh told the Jews that the Baal Shem Tov is

on a ship, and must be ransomed.

Jews eagerly brought bags of money, to perform the mitzvah

of pidyon shevuyim, ransoming the imprisoned. But when they came
to the seashore, there was no ship to be seen.

They were very sad. They did not know, what had happened to

the Baal Shem Tov.

Meanwhile, the people who lived in the house where the Baal

Shem Tov was sleeping came home, and found the Baal Shem Tov
lying on the stove. They ran out to tell the other Jews that the Baal
Shem Tov was in their house, and the entire town was filled with joy.

From that time onward, R. Israel Baal Shem Tov introduced

the custom that on the last day of Passover he made a special meal to
recall the miracle that happened to him, and at that meal, he would eat
kneidlech.

The Baal Shem Tov did not make this meal on the seventh of

Passover, the day that the miracle had occurred, for on the seventh of
Passover Hasidim do not eat kneidlech (since kneidlech are
gebrokhts)..

Every year, when the Baal Shem Tov sat at this feast and told

the story of the miracle that had taken place and mentioned the
captain, his scribe, R. Hersh, told him,

ARebbe, why must you call

him

>captain=? Why don=t you call him by his name? We all know that

this was Eliyahu Hanavi!

From then onwards, the rebbes who descend from the Baal

Shem Tov

=s family had the custom of making a Athe Baal Shem Tov=s

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feast

@ on the last day of Passover. They would eat Athe Baal Shem

Tov

=s kneidlach@ and tell about the miracle that had occurred to the

Baal Shem Tov and of the captain who had saved him.

R. Yisroel Baal Shem Tov

The Servant and the Maidservant

Many years ago in Poland, there were landlords who ruled

villages and towns as though they were kings. Whatever they wished
to do, they did

Bfor evil or for good. They could punish and even kill,

and no one could protest.

In one such village, there was a Jew who lived with his family

in an inn, which he managed for the landlord. But he was unable to
pay the rent.  The landlord waited a few years until the Jew's debt
grew enormous.  When the sum finally reached the amount of four
hundred rubles, of which the Jew had paid nothing, the landlord put
him in jail together with his wife and children.  They remained there a
while, with barely enough bread and water.

But then the cruel landlord thought: What would this

accomplish? Would keeping the Jew in jail make him pay what he
owed?

And so, after some thought, the landlord instructed his

assistant to take the poor Jew, together with his wife and children,
and bind them in chains. He was to bring his prisoners to the nearby
city and lead them to every street corner. There he was to beat a drum
so that people would gather, and then he was to read them a letter that
the landlord had written and set his seal to.

The letter proclaimed that if the Jews would not redeem the

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prisoners for a sum no less than three hundred rubles, the lot of
them

Bthe man, his wife and his childrenBwould die.

The landlord's assistant had to carry out this command. He

brought the prisoners bound in chains to the nearby city.  He stood
them in all the streets of the city, beat on a drum and read the cruel
landlord's  letter  before  the  crowds.    And  the  prisoners  cried  and
pleaded  before  their  fellow  Jews  to  have  mercy  on  them  and  to
redeem them, for they were in danger of being put to death by the
cruel landlord, without mercy.

Whoever heard this felt great compassion

Bbut no one, not

even the wealthy, could give the amount demanded of them.
Nevertheless, whoever heard the news would give a groan and go on
his way. And in the bitterness of their spirit, the prisoners cried and
wailed, for they were certain to be killed. Yet no one helped them.

There was a young man, very simple, who had worked as a

servant for a long time, and who had slowly saved his earnings until
he  had  amassed  one  hundred  and  fifty  rubles.    When  this  servant
heard of the trouble that the prisoners were suffering and learned that
they would not live past that very day, he felt very great compassion
for them.  He decided to give away everything he owned for the sake
of the mitzvah of ransoming prisoners. But he knew that his money
alone  would  not  suffice,  because  the  ransom  money  was  three
hundred rubles.  Then he recalled a poor orphan girl, a maidservant
who worked for another household, who had also saved her money
until she had amassed one hundred and fifty rubles.

The servant went to her and told her,

AI have decided to give

everything I have, one hundred and fifty rubles, to perform the
mitzvah of ransoming prisoners. If you would like, give your amount

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as well to perform this commandment.  We are poor and simple folk.
What mitzvos  can we do?   But now that God has brought us this
mitzvah, listen to me.  Let us perform this precious mitzvah together,
because we have no other that we could perform for the rest of our
lives.

The fine young woman was persuaded. She went and got her

money, and he got his money. And he gave the entire amount

Bthree

hundred rubles, and no less

Bto the landlord's assistant.

Immediately, the assistant freed the prisoners, and they

rejoiced and gave praise to God.

The young servant told the young woman,

AWe must praise

and thank God, may His name be blessed, for having given us the
opportunity to perform such a precious mitzvah.  However, since I
persuaded you  to  give away  all  you  had, I  am responsible to  seek
security for you, just as I must seek it for myself.  And I have an idea:
I have an uncle in the city not far from here. Let us both go to him.
He will look for some way that we can support ourselves.

And so it was. The two of them set out by foot, with their few

possessions on their shoulders, to his uncle's house. That evening,
they arrived at an inn, where they decided to spend the night.

Meanwhile, in the upper worlds a great commotion had been

made and a holy, awesome unity created by the great mitzvah which
these simple, poor people had performed in the simplicity of their
hearts. And

Bas may be imaginedBGod's great Name was greatly

sanctified.

Therefore, it was told to the Baal Shem Tov from heaven to

travel immediately to the inn where the young man and woman were
staying and to bring them clothing, and to marry them to each other in

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accordance with the law of Moses and Israel. And the Baal Shem
Tov did as he had been commanded from heaven: he took clothing for
the bride and groom and that evening came to their inn.

The innkeeper came out to greet the Baal Shem Tov,

trembling before him.

ARabeinu, spend the night at my inn.@

The holy Baal Shem Tov agreed and entered the inn, and a

special room was prepared for him.

The Baal Shem Tov summoned the innkeeper and told him to

prepare a wedding meal that night, for a bride and groom would be
celebrating their wedding.  The innkeeper immediately began to do as
the holy Baal Shem Tov had told him: preparing a meal for a quorum,
as is required by Jewish law.  As for where the bride and groom were,
he  did  not  ask  the  Baal  Shem  Tov,  but  instead  busied  himself
preparing the feast.

The young man and woman were used to serving masters.

And so when they saw the innkeeper busy, they volunteered to help,
so that they would earn their stay and not eat

Athe bread of shame.@

As the innkeeper prepared wedding meal, the young man helped him,
and the maidservant went into the kitchen and helped bake and cook.

After three or four hours, the innkeeper came to the Baal

Shem Tov and told him,

ARabeinu, the meal is ready.@

The Baal Shem Tov asked him if any guests had come to the

inn. The innkeeper replied,

ANo, no one, besides a young servant and

maidservant.

The Baal Shem Tov told the innkeeper to send them to his

room. When the couple entered the Baal Shem Tov's room, he gave
each of them clothing and told them to put them on, for they would
soon be getting married.

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The bride and groom put on the clothing and waited an hour

or two, until seven men arrived at the inn in beautiful coaches:
remarkable-looking men, royal and striking.

And now, with the holy Baal Shem Tov, the groom and the

innkeeper, there was a quorum. The innkeeper wondered: Who were
all these people who had come to the inn? And who were the bride
and groom, for whom the Baal Shem Tov had worked so hard? (As it
happened, these seven guests were the seven

Aushpizin@: Abraham,

Isaac, Jacob, Joseph, Moses, Aaron and David.)

The Baal Shem Tov married the couple in accordance with the

law of Moses and Israel.

Then, after the chupah, everyone sat down at the meal and ate

and drank, and their hearts were joyous.

The custom was that at the end of the meal, the guests would

announce a

Adrashah geshank@Bwhat gift they were giving. As this

now took place, the innkeeper watched everything and remained
silent. But in his heart, he was amazed.

One of the men proclaimed,

AI give the bride and groom the

gift of the barn and oxen that belong to the local landlord.

A second guest proclaimed,

AI give the bride and groom a gift

of the old landlady's jewelry, with its precious stones and pearls.

The Baal Shem Tov announced,

AI give the bride and groom

this inn as an outright gift.

Then they recited grace, and the seven men took their leave.

The only ones left were the Baal Shem Tov and the couple.

And this was almost as strange to the innkeeper as the

proclaiming of gifts had been

Bfor the couple still had nothing.

But you, dear reader, may see the providence of the blessed

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Creator, the wonders He performs and His great mercy, higher than
human ability to understand.

The local village landlord [not the same as the cruel landlord]

had an only child, a son about ten years old. It can be well-
understood that this boy was as beloved to him as his own soul, and
even more than his soul.

Suddenly, two days before the marriage, the boy had

disappeared. The landlord literally went mad, and sent many
messengers to look for his son in the entire region. But although they
sought, they did not find.

Now, the morning following the marriage, the bridegroom

awoke. And after thinking matters over, he told the innkeeper,

AI will

ask one favor of you.   I have a relative, an uncle who lives in the
nearby city.  Could you lend me your wagon, so that I could travel to
him?  I wish to ask him if he might have some work for me to support
myself and my wife. And I will come back to you right away.

Since the innkeeper had seen how hard the Baal Shem Tov

had worked for the groom, the groom found favor in his eyes, and he
lent him his carriage.

The groom traveled by himself. As he was on his way, he

approached to a bridge across a gulley.  And as he was about to cross,
he  heard  a  voice  crying  and  moaning.    He  was  frightened, but  he
made himself go forward, traveling very slowly so that he could make
out where the voice was coming from. He heard that the voice was
under the bridge, and that it belonged to a young boy.  He got off the
wagon and bent down to peer under the bridge.

He saw something that looked like the head of a child

protruding from the mud. He went down into the gulley and saw a

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boy, barely alive. Immediately, he began to pull him out of the mud,
with great effort. This was the son of the landlord, who had now been
missing for a third day.

The bridegroom had pity on the boy. He wiped him clean of

the filth and wrapped him in his own garments, until the boy's spirit
returned to him.

The boy told him,

AI am the son of the village landlord. I

know that my father must be searching for me everywhere. Bring me
to my father's courtyard.

And the bridegroom did so. The boy showed him the way,

and he brought the boy to the courtyard. When they arrived, there
was a great celebration. The boy called out,

AFather, father, if not for

this Jew, I would not be alive. So give him a great present that he
will never forget.

@ And he said the same to his mother, the landlady.

And he kept urging them, until at last the landlord gave the

bridegroom his inn as a present. The landlady gave him the barn with
the oxen. And the elder landlady gave him her jewelry, with its
precious stones and pearls.

And in this way, the blessings of the holy tzaddikim were

fulfilled for this couple, who had performed the great mitzvah of
ransoming prisoners with self-sacrifice.

And they lived in great wealth for the rest of their lives.
Sipurei Tzaddikim, #30

A Pinch of Snuff

One time, as the Baal Shem Tov's disciples were praying on

Rosh Hashanah, the snuffbox of one of the disciples fell, and so he

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picked it up and took some snuff. Another disciple who saw this
rebuked him for having interrupted his prayers for such a matter.

With his holy spirit, the Baal Shem Tov saw that the disciple

who had picked up the snuffbox would die that year. The Baal Shem
Tov's soul rose to heaven, and he argued a great deal about this

Bbut

nothing helped.

Then, on the evening of Hoshanah Rabbah, the Baal Shem

Tov's  soul  rose  again.    He  argued,  cried  out  and  prayed.    And  he
requested that  if  the  disciple who had delivered the rebuke would
himself  find  justification  for  the  other  disciple,  that  other  disciple
would be found guiltless.

When the Baal Shem Tov entered his beis medrash, he found

the disciple who had delivered the rebuke reciting Devarim, as part of
the  prayer  service  known  as  the  Tikkun.    The  Baal  Shem  Tov
removed  the  disciple's  state  of  consciousness  so  that he could not
learn with the proper state of mind.  As a result, he walked back and
forth, trying to concentrate on God's exaltedness, His Oneness and
other such matters.

As he paced back and forth, he thought of a reason why, in

these final generations before the coming of the Messiah, tobacco had
been revealed in the world.  He said to himself that perhaps there are
precious  souls  in  this  final  generation  who  cannot  be  clothed  and
made material.  The essence of their rectification can be found only in
the subtlety of an aroma

Bas in the verse, AA fire offering, a pleasing

fragrance to Hashem.

Now he regretted having rebuked his fellow who had taken

the snuff in the midst of his prayers. Who knows whose soul and
what precious matter had been raised at that time?

The Mirror and Other Hasidic Tales

On Hoshanah Rabbah, it was the Baal Shem Tov's custom to

answer whoever questioned him about what had been decreed above
and below, and what was occurring all over the world, for he gazed
with his holy spirit from one end of the world to the other, and his
mind was in very good spirits. Everyone [in the beis medrash]
prepared a question

Bin derush, Gemara, poskim, or other mattersBand

he responded to everyone that day.

The disciple who had delivered the rebuke asked this question

about the novel discovery of tobacco. The Baal Shem Tov replied,
AYou give me the answer yourself.@  And so the disciple gave his
reason  about  precious  souls  who  cannot  be  clothed  and  made
material.    The  Baal  Shem  Tov  told  him,

ATell me what else you

thought of.

@ So the disciple told how he had now found merit in the

other disciple who had picked up the snuffbox.

The heavenly accusation and decree against that other disciple

were nullified. And the Baal Shem Tov told the disciple who had
delivered the rebuke the entire story. And he cautioned him to always
judge a sincere person favorably and not arouse judgement against
him, and then things would go well for him as well.

Derech Emunah Umaaseh Rav

A Pinch of SnuffBVersion Two

My father, Rabbi Yissachar shu

=b of Tishevitz (Lublin

district), related that the Maggid of Trisk (the author of Magen
Avraham) told the following story on the last day of Passover, which
is the day of Rabbi Dovid Leahkes

=s yahrtzeit.

Rabbi Dovid Leahkes and Rabbi Dovid Perkis lived in the

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same town.  Since they were important Jews of the town, they had
synagogue  seats  along  the  eastern  wall.    Rabbi  Dovid  Leahkes
became a follower of the Baal Shem Tov, and he began taking snuff.
Once,  Rabbi  Dovid  Perkis  saw  Rabbi  Dovid  Leahkes  drop  his
snuffbox in the middle of the Shmoneh Esrei prayer.  Rabbi Dovid
Leahkes bent over, picked it  up and took a pinch of snuff.  Rabbi
Dovid  Perkis  believed  this  to  be  a  interruption  forbidden  by  the
Shulchan Oruch, and thus considered Rabbi Dovid Perkis guilty of
misconduct.    Furthermore,  he  concluded  that  Hasidim  in  general
violate the Shulchan Oruch.

Every year, Rabbi Dovid Leahkes came to the Baal Shem Tov

for Rosh Hashanah, Yom Kippur and Succos.  But after this incident
involving the snuffbox, he grew ill, and so he was not able to come
for Rosh Hashanah.  The Baal Shem Tov asked about him, and so
learned that he was sick.  In the course of the holy day, he stormed the
heavens over the fact that a student of his was being punished without
his  knowledge.    And  so  he  was  informed  from  heaven  about  the
greatness of Rabbi Dovid Perkis, and how his critical thoughts about
Rabbi Dovid Leahkes had caused Rabbi Dovid Leahkes to grow ill.
And he also learned that Rabbi Dovid Leahkes could recover only if
Rabbi Dovid Perkis would justify Rabbi Dovid Leahkes

= actions. In

addition, the Baal Shem Tov was given heavenly permission to strip
Rabbi Dovid Perkis of his spiritual attainments.

And so, on the eve of Hoshanah Rabbah, during the recitation

of Sefer Devorim (known as the Mishneh Torah

Bnot to be confused

with the Mishnah Torah of the Rambam), the Baal Shem Tov took
away Rabbi Dovid Perkis

=s attainments. When Rabbi Dovid Perkis

began reciting the Mishneh Torah, he realized that his learning was

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not  proceeding  in  the  usual  manner.  He  closed  the  Tikkun  (the
Shavuos Torah-learning volume) and walked back and forth through
the beis medrash, engaged in thoughts of repentance.  A few times he
opened the Tikkun, and then he closed it again. At that point, a Jew
who  considered  it  a  mitzvah  to  go  to  the  Hasidic  gatherings

Bthe

tishn

Band distribute generous helpings of snuff entered the beis

medrash.

Among the others, Rabbi Dovid Perkis took a pinch of snuff.

Immediately  his  mind  grew  clear  and  all  his  spiritual  attainments
returned to him.  He again closed the Tikkun and walked through the
beis  medrash,  thinking:  Why  did  the  sages  of  the  generation  not
institute  a  blessing  for  taking  snuff  and  smoking  tobacco?    He
considered:  the  essential  purpose  of  a  blessing  is  to  elevate  and
liberate the holy sparks in food and drink, or in spices.  However,
tobacco  contains  sparks  so  fine  that  they  cannot  be  uplifted  with
speech

Bonly with thought. And this can be accomplished only by the

rare few of the generation. Now he had an answer to the question of
why Rabbi Dovid Leahkes had taken a pinch of snuff in the middle of
Shmoneh Esrei: this was fit for him, since he was one of those rare
few.

Immediately after Rabbi Dovid Perkis justified Rabbi Dovid

Leahkes

= actions, the latter began to sweat; the worst of the illness

was over, and he gradually improved, so that after Succos the Baal
Shem Tov came from Mezshibezsh to play him a visit. As the Baal
Shem Tov sat at Rabbi Dovid Leahkes

=s bedside, he sent for Rabbi

Dovid Perkis. He asked him,

AWhat happened to you on the eve of

Hoshanah Rabbah?

@ Rabbi Dovid Perkis was stunned by the question.

He realized the greatness of the Baal Shem Tov, who had sensed his

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thoughts from a distance.  The Baal Shem Tov told him everything
and commanded him never again to accuse a Jew, even in thought, for
a tzaddik must only seek the merit in Jews.  And from then on, Rabbi
Dovid Perkis also became a follower of the Baal Shem Tov.  May
their merit guard us and all Israel, amen.

Chasidishe Maasiyos

Tallow Candles

The maggid of Zlatshov, Rabbi Mechele, was a rabbi and

preacher (musar zager) before he grew close to the Baal Shem Tov.

Once, a Jewish merchant came to him, seeking a way to

repent. The previous Friday, he had been so delayed that he had
driven into town with his wagon filled with merchandise, after the
time for candle-lighting had passed.

Rabbi Mechele told the man to fast forty days and to carry out

various other such acts. The penitent

Bthe baal teshuvahBbegan

fasting, but after a while, he felt that he could bear these self-
mortifications no more.

Meanwhile, the Baal Shem Tov visited the neighborhood of

the baal teshuvah.  The baal teshuvah approached the Baal Shem Tov
and told him about his situation.  The Baal Shem Tov replied that on
Friday  he  should  bring  a  half  pound  of  tallow  candles  to  the
synagogue

Band that would constitute his repentance.

On Friday, the man brought the candles to the synagogue and

hung them on the chandelier. But before his very eyes, a dog entered
the synagogue, leaped up and grabbed the candles, and ate them.

The baal teshuvah came back to the Baal Shem Tov with a

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broken heart, for this occurrence must mean that his repentance had
not been accepted in heaven.

The Baal Shem Tov told him that on the coming Friday he

should again donate half a pound of candles to the synagogue. And
this time, the Baal Shem Tov added, no dog would take it.

The Baal Shem Tov realized that the reason dog had snatched

the candles the previous week was that Rabbi Mechele knew of the
easy rectification that the Baal Shem Tov had prescribed for the man,
and was very upset.

And so the Baal Shem Tov sent the following message to

Rabbi Mechele:

AA Jew who has never sinned his entire life cannot

understand the broken, regretful heart that a Jew has after committing
a sin. And so how can a Jew without sin undertake to give out
penitential practices? With his broken heart, this baal teshuvah has
already rectified everything.

Chasidishe Maasiyos, p. 23

The Wondrous Path to the Land of Israel

In my youth, when I was eighteen years old, I was told the

following story by an old Jew, almost eighty at the time, named Reb
Meir'l Lubliner. He heard the story from his grandfather, Reb Zundel
Ukhaner. And his grandfather was told this story by his own father,
the rav and gaon, the tzaddik, Reb Shalom, known as the old Belzer
rabbi. And he in turn was told this story by his rebbe, Rabbi Yaacov
Yitzchak Ish Horowitz Halevi

Bthe rebbe of Lublin.

In the village of Kvatshinik, near Shebreshin (in the Lublin

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district of Poland), lived a Jew who made a living by grazing sheep.
He also had one goat of his own, which he used for milk, and which
grazed amidst the sheep.

Once, the goat returned for a few evenings in a row very well-

fed, and of course giving more milk than usual, as well as richer.

The village Jew's son, who was very well-learned in Torah

and clever, wanted to discover where the goat had grazed so well.

So  he  went  with  the  flock  to  see  where  the  sheep  and  goat  were
grazing. But in the middle of the day he grew drowsy. And by the
time he awoke, the goat was no longer amidst the sheep.  Then, when
it  came  time  to  lead  the  sheep  back  home,  the  goat  appeared  and
joined the sheep.

The next the morning, the son had an idea. He would take a

ball of string and tie one end of the string to his hand and the other to
the goat's foot. In that way, when the ball of string completely
unraveled, he would wake up.

And so it was.
He followed the string, until he came to a town populated by

people whom he did not recognize.  And then he learned that he was
in the land of Israel!  He decided to remain there.  He wrote a letter to
his father, telling him to do as he had done and bring the entire family
to the land of Israel.  The son pushed this letter into the goat's ear.  On
the way, the letter lodged itself more deeply into the goat's ear.  By
the time the goat returned, it was shaking its head constantly in its
discomfort.  And so the village Jew had it slaughtered.  Only then did
he find the letter in its ear. So the village Jew at last learned where
his son was

Bbut he could not follow him to the land of Israel.

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After telling this story, the rebbe of Lublin concluded:

AThe

son was needed in the land of Israel, but they could manage without
the father.

My father-in-law, Rabbi Yisrael Tzvi Tzimmerman, shochet

of Shebreshin, told me that he had been told an addition to this story
by the rabbi and gaon, Rabbi Nachum Palast, the rabbi of Bilgarei.
He in turn was told this in a private audience with the holy rabbi and
gaon, Rabbi Yaacov Leib, the Kalever Rav, who was (a) the son of
the old Neschizsher rav, (b) student of the Rebbe, Reb Boruch, and (
c) father-in-law of the Trisker Maggid (author of the Magen
Avraham).

When the Baal Shem Tov saw that he was not being allowed

from heaven to travel to the land of Israel in the usual way, he began
to seek other means. He learned by ruach hakodesh (the holy spirit)
of the path close to Shebreshin. So he went there alone. There, in the
wild, dense forests roamed a criminal, who would loose his vicious
dog on travelers and then rob them. When this criminal loosed his
dog on the Baal Shem Tov, the dog stood before the Baal Shem Tov
on its hind legs and with its forelegs caressed the Baal Shem Tov, as
though he were appeasing him. The thief was astonished and threw
himself on the ground before the Baal Shem Tov,
believing him to be a holy man.

The Baal Shem Tov saw that the thief was holding a roll. And

he realized by ruach hakodesh that this was from the fruit of the land
of Israel.

The Baal Shem Tov asked the thief,

AWhere did you get that

from?

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The thief replied,

ANot far from here, in a Jewish shtetl.@

The Baal Shem Tov asked him,

ACan you take me there?@

The thief replied,

AI will go first and you follow me, and you

will get there right away.

On the way, they came to a stream with a plank lying over the

water from one bank to the other. The thief went easily across. But
when the Baal She Tov stepped on the plank, the stream turned into a
great river, and the Baal Shem Tov barely escaped with his life.

Later, the Baal Shem Tov said that at the stream, the

Ablazing, whirling sword@ (mentioned in Bereishis 3:24) had stood
against him. From then on, he no longer tried to travel to the land of
Israel.

The elders of Shebreshin had a tradition that in the middle of

that forest was a bare spot where the snow never clung, a spot called
by the neighboring peasants

AZshidavska shkala@: Jewish synagogue.

They also said that on thick, old tree branches were engraved

such sentences as

AHere we completed our learning of Maseches

Berachos; here we completed our learning of Maseches Shabbos,

and so forth.

The legendary tradition tells that these engravings were made

by Spanish Jews who were expelled from Spain in 5252 (1492), who
had made their way to Poland, where they founded the Nine
Communities

Bof which Shebreshin is one.

Among the exiles were great Kabbalists. In one of the deep,

long caves that can be found in that forest, they made use of holy
names. And they would use a holy name that allows one to travel
instantaneously: kefitzas haderech. And so, he who is meritorious
can easily come to the land of Israel through that cave.

The Mirror and Other Hasidic Tales

May God help us live to see quickly in our days the in-

gathering of the exiles of Israel to the land of Israel with the
consolation of Zion and Jerusalem, amen.

Chasidishe Maysios, by Avraham Shtern, pp. 40-3

Tale-bearing

The second Husyatiner rebbe

Bwho passed away in Tel

Aviv

Bonce passed by the cheder in Vienna on a Saturday night, where

Hasidim at a melave malka were sitting silently.

He asked them why they weren't either singing or telling

stories about tzaddikim.

They replied,

AWe are waiting until one of us remembers a

story about the Baal Shem Tov.

The rebbe replied,

AI will tell you a story about the Baal Shem

Tov

The Baal Shem Tov once was in Brody for Succos. On the

first day of Succos in the morning, he went to the mikvah. As he was
leaving, he met Rabbi Chaim Sanzer, one of the leading sages of
Brody, who was just on his way to the mikvah.

The Baal Shem Tov stopped him and said,

AReb Chaim, what

do you have against me that you were speaking against me last night
in your succah?

Rabbi Chaim answered,

AThere was no one in my succah

besides me and my son. Only an angel could have told you what I
was saying. And if an angel may engage in tale-bearing, certainly I
have the right to do so.

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The Baal Shem Tov replied,

AThat angel was created by your

tale-bearing, and it came to me seeking a rectification.

From that time on, Rabbi Chaim became a follower of the

Baal Shem Tov.

Chasidishe Maasiyos, #8

The Torah Scholar's Search

In Mezhibozh, where the holy Baal Shem Tov lived, lived a

great Torah scholar who learned day and night. But he was
exceedingly poor and supported himself and his family only from
what people gave him out of pity.

His wife was very pious. She never told him to earn a living,

because she didn't want to keep him from learning Torah. After their
children were grown, she came to him and said,

AAlthough it is true

that we live with great faith that His holy name will help us, what are
we to do now that our children are already grown and we must marry
off our daughters? It is not right that a girl should not be married at
this age.

Her husband replied,

ANu, what can I do, since His holy name

has not yet sent any help?

She told him,

AListen to me, my husband. Here in town is the

holy Baal Shem Tov. Many people are helped by him. You see how
much money people spend just to come to him. Nu, if we live in the
same town, why shouldn't you go to him? Put aside your opposition
to him and go to him, you will also be helped.

Even though the Torah scholar was opposed to the Baal Shem

Tov and didn't believe in him, what could he do? His wife didn't

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leave him alone. So at last he went to the Baal Shem Tov. he told
him of his great poverty, and that his children are already grown and
that he has to marry them off, but he doesn't have a single cent.

The Baal Shem Tov told him,

AGo to Kazmir. There, ask after

a certain craftsman.

@ And he told him his name and father's name and

gave him other signs of identification as well, so that he would be
able to inquire after him. And then he would get everything he needs.

The scholar agreed to set out on the road as the Baal Shem

Tov had told him to. Since he had no money for expenses, he
travelled by foot from town to town, until at last he came to Kazmir.

When a poor man comes to town, he goes directly tot he beis

medrash to rest from his tiring journey.  And so, this poor man came
to  the beis medrash.   It  was filled with people, so he immediately
began to ask about the craftsman whom the Baal Shem Tov had told
him about.  But no one knew about him.  They said,

AThere is no one

here with that name. We don't know anything about such a
craftsman.

The Torah scholar sighed deeply because of his great distress

and weariness. He came to another beis medrash to ask after that
man. There too no one knew what to answer him.

But there were some old people there who called him over.

They asked him to tell them all the signs. And then they told him:

ADear friend, why do you ask about that man? That evil man

is already dead for the last sixty years.

They told him that it was true that this man had lived here, but

he was an evil person, an informer, a troubler of Israel. There was no
sin that he had not committed. It was already sixty years since his
death

Band when he had died, the entire town had rejoiced. AWhat

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does he matter to you? Why do you ask about him?

Bwhen the Torah scholar heard this, he asked other old

people, and they too told him that this had been an evil man who was
dead for more than sixty years.

So the Torah scholar left, his heart deeply broken, and turned

back home, without having been helped at all, but instead with great
pains and troubles of the journey, until he returned to Mezhibozh,
exhausted and weary, and made his way to the Baal Shem Tov, so
that he might understand what the Baal Shem Tov had meant by
sending him on that journey.

He told the Baal Shem Tov everything that had happened

when he had come to Kazmir, how he had asked after that man and
been told that the man was already dead sixty years, an infamous
man, an informer who had not relinquished one sin.

The Baal Shem Tov replied,

AYou are in truth a God-fearing

man, a Torah scholar. Do you believe in the Gemara and in all the
holy, wise men who wrote about reincarnation

Babout how a person

comes back to the world to rectify his misdeeds, and must undergo
suffering for his sins?

The Torah scholar answered,

AI believe all these things with

complete faith.

The holy Baal Shem Tov said,

AYou must know that you are

that man from Kazmir of sixty years ago who transgressed the entire
Torah and who informed on people and denounced them numerous
times. Now I ask you: on top of that, do you desire riches and honor
and everything good? If only you manage to rectify what you had
ruined in that incarnation! If only your sufferings and poverty pay for
the great sins of that incarnation.

The Mirror and Other Hasidic Tales

When the Torah scholar heard this, he grew frightened. He

wept before the Baal Shem Tov to receive some rectification for what
he had done. He clung to the holy Torah; he prayed, learned with
great diligence, until he became of the great students of the holy Baal
Shem Tov.

Maaseh Tzaddikim

The Baal Shem Tov and the Childless Woman

One time, a childless woman (heaven have mercy) came to the

Baal Shem Tov. She bitterly begged him to pray on her behalf. The
Baal Shem Tov promised her that within the year she would have a
son. And she went home and had a son, a very fine
child

Bexceptionally fine.

When the child was two years old and it was time to wean

him, she brought him to the Baal Shem Tov to bless him. When she
came, the Baal Shem Tov told his man to take the child from her and
bring it to him. When the child was brought to him, he began to kiss
it fervently. Then he said,

AGive him back to his mother.@ And she

went home with her child joyfully.

But after she returned home, her child suddenly died. She

wept bitterly. She returned to the Baal Shem Tov, weeping, and cried
out,

AWhat did you want from me that you killed my child?@

The Baal Shem Tov told her to stop crying, and he would tell

her the entire story of that child.

And he began to tell the following:
There was once a great king who was friendly to the Jews. He

had a Jewish advisor whom he would consult in all matters, even the

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greatest governmental affairs. And whatever the advisor told him, he
would do.

One time, the king was sitting alone with the advisor, and he

told him,

AYou know that you are my favorite minister. And I ask

your advice in everything and always follow your counsel. Give me
advice regarding the fact that I am childless.

The advisor replied,

AFor this, no one can help you except the

Jews.

The king grew happy. He said,

AIf this is so, I will free them

from pruziv [tax?].

The advisor said,

AIf you do so, you won't have a child.

Instead, command the Jews to pray to God that you will have a son.
Tell them that if you do not have a son after a year, you will expel all
the Jews. Tell them that bribes will not have the slightest effect. You
will see that you will have a son this year.

The king followed this advice. He sent messengers to every

town, commanding the Jews to pray that the king have a son this year.
And if he will not father a child, they will not be allowed to continue
living in the country.

There was of course a great uproar. The Jews began to fast

and recite Psalms so that God should have mercy on them and give
the king a son.

Their prayer was heard. There was a holy soul that had

already spent many years in the Garden of Eden. It announced that it
had great compassion on the Jews of that country. And it would
descend and become the king's son.

And so it was. That year, the king had a very fine son. He

thanked the Jews profusely and did them many favors.

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When the child was two years old, it was weaned. And the

boy began to learn, for he had a good head, and already showed much
ability. Whatever he was taught he grasped and understood it better
than his teacher did

Bas befits such a great soul.

One day, the child told the king,

AI have no pleasure from any

of the subjects that I am learning. I want to learn something that will
give me pleasure.

The king told him,

AI will ask the pope to learn with you. You

will certainly derive pleasure from what he has to teach.

The king sent for the pope and told him,

AI command you to

teach my son.

The pope replied,

AI must obey the royal decreeBbut with one

condition. For two hours every day, I go up to heaven and no one
may enter at that time. Tell your son that he too may not see me
then.

@ The king promised, and forbade his son from going to the

pope during those two hours of the day.

The pope began learning with the child, who soon understood

the material better than the pope, for he had a good head. And the
king, his father, could not keep him away from the pope besides those
two hours per day.

One time, the king's son thought,

AI am more of a scholar than

the pope himself, and my father, the king, cannot bear to be without
me for even one hour. Why shouldn't I know what the pope is doing
during those two hours a day?

He had keys made for him, and entered the pope's room

during that two-hour period. When he came in, he found the pope
sitting in a tallis and tefillin, learning Gemara with Tosafos. When
the pope saw that he had been discovered, he grew so frightened that

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he almost fainted

Bso afraid was he that he had been found to be a

Jew. But the king's son calmed him down and assured him that he
would tell no one.

The pope told him,

AYou should know that Jewish knowledge

is superior to everything that you have learned up till now.

@ And he

began to teach him Jewish teachings, until they were learning Gemara
with Tosafos and all the commentaries. The king's son had grasped
everything quickly, and now these Jewish teachings in particular,
because of his holy soul.

At one point, he asked the pope,

ANow I see that everything I

had learned before is as nothing compared to these Jewish teachings.
And if those other beliefs are nonsense, why do you deceive the world
to go on a false path?

He told him,

AAs far as the world is concerned, no one will be

able to take it out of its foolishness until the moshiach comes.

ASo why do you yourself act in this way?@ asked the king's

son.

AWhy do you deceive the world to think that you are the

representative of a faith that you don't believe at all?

He told him that he had been doing so many years and was

already used to it. No Jews were allowed to live in that country. And
by this time, he could no longer change.

The king's son told him,

AAdvise me how I can convert. I love

the Jewish faith and I want to be a Jew. But know that my father
cannot bear to be without me.

The pope told him,

AFirst of all, you must set aside a great deal

of money. Then tell your father, 'You had wanted to have a child to
take over the kingdom after you pass away. You are already an old
man, yet you have never left the royal residence. How then am I

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prepared  to  lead  a  country?    Therefore,  I  must  travel  through  the
country and become acquainted with the populace.  But since I know
that  you  cannot bear begin without  me for even a short while, we
must accustom ourselves gradually to be separated from each, until
we can be apart for an entire month.  Then I will be able to travel
throughout the country.'

The king's son repeated these words to his father. The matter

pleased the king, and they gradually accustomed each other to not
seeing one another. Finally, the king's son took leave of his parents
and travelled away until he came to the border. There, he told the
carriage driver to return home, for he wished to stay here a long
while.

After the carriage driver left, the king's son went to a tailor

and  had  ordinary  clothing  made  for  him,  so  that  he  would  not  be
recognized.  He smuggled himself across the border.  He converted to
Judaism, then went to a beis medrash and learned full-time.  He lived
well for the rest of his life on the money that he had brought with
him.

Afterwards, he passed away and came to the heavenly court to

give an accounting of what he had done in his life.  There are angels
that constantly find merit, and others that constantly find fault.  But
who could find fault in a soul that had cared so much for the Jews that
it  had  voluntarily  left  the  garden  of  Eden  to  save  them  from their
troubles?  Nevertheless, an accuser stepped forward and said that for
two years, he had nursed from a gentile woman.

And since there is no favoritism in heaven, the court decreed

that this soul must return to earth and nurse as a Jewish child for two
years.

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And this is what the Baal Shem Tov told the woman.

AAt that

exact moment, you came to me and cried out that you want children.
So I requested that he should be born to you. Now what wrong did I
do you that you should nurse such a soul that had dedicated itself
completely for the sake of the Jews?

May the merit of the holy Baal Shem Tov stand by us, so that

we will be helped. Amen.

[translator's note: Nursing from a gentile wet-nurse is not

halachically prohibited to a Jew. Eating unkosher food, not keeping
Shabbos, etc., are. So why didn't the soul have to return to rectify
those actions? My speculation is that this is meant as a cautionary
tale regarding a common practice that was halachically acceptable but
frowned-upon: using gentile wet-nurses.

[Also: How could the

Apope@ justify his fooling of others who,

as bnei noach, are forbidden to engage in idolatrous acts?

[What justification could the Jewish advisor have (in episode

one) to advise the king to threaten the king with expulsion?]

Gevuras Yisrael (Warsaw 1923), pp. 9-11

The Agunah

After the Baal Shem Tov was revealed, he spent his time in

the villages which fell under the governance of Tchortkov.  At that
time,  the  rabbi  of  Tchortkov  was  the  gaon  (Torah  genius),  Rabbi
Hirshele.  (He was the father of the two holy gaonim, Rabbi Shmelke
of Nikolsburg and Rabbi Pinchas of Frankfurt-am-Main.)  The Torah
leaders of that time wrote to Rabbi Hirshele that he should prevent

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the Baal Shem Tov from performing wonders and giving amulets.
Rabbi Hirshele ignored this.

One time there came before him a halachic question regarding

a woman who wished to go that night to the mikveh, and he gave her
permission to do so.

Rabbi Hirshele was one of the marei dechushbana: one of

those who every night before going to sleep take an account of what
they have accomplished that day. It seemed to him that according to
Jewish law he had been mistaken in his ruling and wrongly answered
the woman

=s question. He ran and knocked at the woman=s house.

Through the window, he let her know that her immersion in the
mikveh had been ineffective, for he had made a mistake. But the
woman

=s husband told him that he was too late, for they had already

been together.

Rabbi Hirshele went home with great bitterness, and he began

to consider: What sin had he committed before, which

Bwith the

power of

Aone sin brings forth another sin@Bhad brought him to this

mistaken judgement? He finally decided that this had occurred
because he had not obeyed the leaders of the generation who had
instructed him to harass the Baal Shem Tov.

He woke his assistant and soon that same night traveled to the

village in his governance where the Baal Shem Tov could be found.
When he entered the Baal Shem Tov

=s room, he found a large

gathering of people. He saw a woman crying before the Baal Shem
Tov that it was already several years since her husband had
abandoned her, and she had been left an agunah.

The Baal Shem Tov got up, went to out to the street and to an

unclean place [to relieve himself], and then returned to the house.

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Without washing his hands, he again looked at the agunah

=s kvittel,

her note, and told her the name of the place where her husband could
be found. He told her to travel to him and blessed her that she should
easily come to an agreement with him: either to get back together
with him or else to receive a divorce.

No one there knew Rabbi Hirshele. He stood frightened and

astounded at the door, and thought to himself that the Torah leaders
who wished to harass the Baal Shem Tov were entirely correct.  One
really  saw  that  these  miracles  were  not  from  the  clean  side.    But
immediately  the  Baal Shem  Tov called for water.  He washed his
hands and said the blessing, asher yatzar [recited after one goes to the
bathroom]. He then went over to Rabbi Hirshele and said,

AShalom

aleichem, Rabbi Hirshele Tchortkover! Your suffering and concern
regarding the question from yesterday is unnecessary, because you
answered correctly.

@ And the Baal Shem Tov quoted by heart a

Tosafos in Gemara Nidah, which permits a woman in such a case to
go to the mikveh.

AAnd you should also not wonder,@ the Baal Shem Tov

continued,

Athat in the middle of [reading] the kvittel, I interrupted

with  uncleanliness, and looked at it  a second time  without having
washed my hands.  You should know that I looked for her husband in
the  next  world  and  didn

=t find himBneither in Gan Eden nor in

Gehinnom. After that, I looked for him where Jews are found, in all
the holy places in this world, and didn

=t find him there either. I had to

bring myself down to the unclean places of this world.  There I found
him.  It is a great danger, but what will one not do to save a Jewish
soul,  and  also  so  that  a  Jewish  daughter  should  not  remain  an
agunah?

The Mirror and Other Hasidic Tales

Rabbi Hirshele traveled home a happy man, and he cautioned

others not to bother the Baal Shem Tov.

Chasidishe Maasiyos #3, translated by Shoshana Shulman

The Childless Couple

Part I

One time, there was a very wealthy Jew who was involved in

large business deals and even had ships on the sea

Bbut he had no

children. This man came to the Baal Shem Tov and asked the Baal
Shem Tov to pray for him to have children. The Baal Shem Tov told
him,

AI have advice for you, but it will constitute a great test. If you

are interested, come back with your wife. If you both agree to what I
say, you will have children, God willing.

The wealthy man went home. Then, harnessing his best

carriage and horses and taking his coachman, he returned to the Baal
Shem Tov with his wife. The Baal Shem Tov told them,

AIf you want

children, you will have to agree to become poor, so poor that you will
literally have nothing more than a loaf of bread. You will have to ask
people for charity and even go begging from door to door.

@ Once the

wealthy man

=s wife agreed, the man himself agreed.

On the way home, they stopped in a shtetl near their town, and

stayed in an expensive hotel. There the wealthy man learned that his
ships had sunk. He also heard from the hotel guests that all his
possessions had burned to the ground.

He could no longer travel home, because he was a debtor. So

he dismissed his coachman, and sold his horse and carriage to make

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some money. He moved into a small shtetl, rented a poor apartment
and  stayed  there  until  his  wife  told  him  the  good  news:  she  was
pregnant.  He gave whatever small amount of money that remained to
his wife, and he went out into the world, traveling with the riffraff,
begging from door to door.  Meanwhile, his wife gave birth to a boy.
Jews,  who  are

Amerciful and children of the merciful,@ supported

them from their charity boxes.

The once-wealthy man traveled with the riffraff deep into

Germany. He was happy with his lot, for he was sure that at home his
wife was already bringing up their child.

However, one wintry Saturday night, as he was warming

himself at the oven-fireplace in a beis medrash, he gave a deep sigh.
The shamash asked him why he was sighing. He answered that he
wanted a fresh glass of tea from a samovar. He recalled how, when
he had once been wealthy, many Jews had drunk tea at his own
house

Band he compared that to his situation now. The shamash was

moved. He immediately brought him to the richest man in town. He
took him into the kitchen and asked the servant woman to give him a
glass of tea from the samovar.

There was a half-open door between the kitchen and the salon.

And from the salon the once-wealthy man heard weeping.  He asked
the servant woman what the weeping was about.  She told him that
the master of the house is very rich and  even has his own ships at
sea.  However, he has great troubles.  In recent years he lost his wife
and two adult children, from whom no more was left than a son from
one and a daughter from the other. He arranged for the marriage of
these two  to  each other, and he gave them control of his  business
affairs.   Unfortunately,  they  do  not  have any children.  The entire

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week, they are involved in the business. But every Saturday night,
they come to their grandfather, give him the business figures, and
afterwards, she hears weeping.

The guest told the servant woman to tell the master of the

house  that  he  can  help.    She  did  so,  and  the  master  of  the  house
immediately  called  him  in.    He  told  the  guest  that  a  tragedy  had
overtaken his granddaughter: she was unable to become ritually pure
[and thus have relations with her husband].  As soon as she would
come out of the mikveh, she would again become ritually impure.
And so his grandson and granddaughter come to him every Saturday
night, crying and asking him to allow them to get divorced.  Although
he had brought in many doctors, there was no improvement.

The guest assured the master of the house that the Baal Shem

Tov  from  Poland  could  certainly  help  him.    The  Baal  Shem  Tov
might want to come in person, and that would involve great expenses.
(At that time, the Baal Shem Tov used to travel on his own to the
needy in order to sanctify the name of heaven and to show the Jews
that God has compassion on them and listens to the prayers of their
tzaddikim). The master of the house immediately hired a coachman
to  travel  with  the  guest  directly  to  the  Baal  Shem  Tov  in
Mezshibezsh.    He  also  sent  a  letter  along  with  the  guest,  and
promised that if the Baal Shem Tov were willing to come himself, he
would pay whatever the Baal Shem Tov requested.

In those days, the trip from Germany to Mezshibezsh, by

horse  and  carriage,  took  several  weeks.    When  they  arrived  in
Mezshibezsh,  the  Baal  Shem  Tov  told  the  coachman to  go home,
while he kept the guest [the formerly wealthy man] with him over
Shabbos.  Immediately after Havdalah on Saturday night, the Baal

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Shem  Tov  had  his  gentile  servant,  Alexia,  harness  his  horse  and
wagon and bring along the guest.  When they left town, he told Alexia
to tie the reins to the wagon, turn his back to the horses, and let them
go on their own.  The guest saw towns and villages flit by just as if
the horses and wagon were flying through the air.

The horses came to a halt in a small forest near an inn. They

heard the cry of an infant coming from the top of a tree. The Baal
Shem Tov told Alexia to wait there, and he and the guest walked over
to the inn.

There they found over ten Jews reciting Psalms, and the

innkeeper and his family in great distress. Obeying the request of the
Baal Shem Tov, the guest asked the people,

AWhat is going on?@ He

was told that the wife of the innkeeper had a number of times given
birth to boys. Each time, on the vach nacht (the night of watching,
before the circumcision), it seemed as if some changeling had been
exchanged for her son

Bthen this apparent changeling suffered for a

few hours, and died. And so this time the innkeeper had brought a
quorum of Jews from the town to remain awake with the mother the
entire night, learning Torah and reciting Psalms in order to guard the
new-born child. However, a few minutes ago the mother had noticed
that another child had apparently been exchanged for her own.

Part II

The Baal Shem Tov told the woman to take down the bed

sheet that hung around her bed. (It was the custom in Poland to hang
a bed sheet around the bed of a new mother

Bthirty days in the case of

pious Jews and at least until after the circumcision for regular Jews.)

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He showed everyone the child. Everyone agreed that this child did
not have a human appearance. The Baal Shem Tov handed the child
to the guest and told him,

AI am giving you my stick for protection.

Go to the wagon where you heard a baby crying from the top of a tree.
Raise the stick up to the tree, and with your other hand, beat the
child. When you hear a commotion coming from the tree, say,

>Give

me back my child alive, and I will give you back yours. I am telling
you this as a messenger of Rabbi Israel Baal Shem Tov.

= And you

will be given back the true child. Then get on the wagon and come
back here with the child, and with Alexia.

A few minutes later, the guest came back to the inn carrying a

child in his arms. The Baal Shem Tov told him to give the child to
the mother. She recognized it as her own, and there was great joy in
the inn.

How happy were the innkeeper, his family, and the entire

quorum of Jews when they learned that the Baal Shem Tov, about
whose good name they had only heard from a distance, was here in
their midst

Band, in addition, had saved the child with such a

wondrously great miracle. They begged him to remain with them
until the next morning for the circumcision. But the Baal Shem Tov
answered,

ATonight I have an important matter to take care of, in

order to sanctify the name of heaven. However, wait for me to come
to the circumcision tomorrow. I promise that I will, God willing,
come on time.

The Baal Shem Tov and the guest again sat in Alexia

=s wagon,

and the horses again flew as before, until they came to a stop deep in
Germany at the house of the rich grandfather. Coming into the house,
they met the two grandchildren weeping in the presence of their

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grandfather, as they did every Saturday night. The grandfather and
grandchildren were filled with great joy when they saw the guest with
the Baal Shem Tov, whom they did not recognize. The grandfather
asked after the coachman whom he had sent to get the Baal Shem
Tov. The guest replied,

AThe coachman is traveling in the natural

way, so he will first come in the normal period of time. But we came
here miraculously. We only left Mezshibezsh at the beginning of the
evening, and our trip was interrupted with a miraculous event

@ (the

story with the saved child).

The Baal Shem Tov sent someone to call the town shamash

(who, as shamash of the Chevra Kadisha and the Chevra Nosim, was
involved with burying the dead, and so was not a fearful man). He
commanded him to light his lantern and enter the bath. He should
carry the Baal Shem Tov

=s stick into the mikvah room he should carry

the Baal Shem Tov

=s stick, and say loudly: AThe Baal Shem Tov is

here in town, and he decrees that you leave this mikveh.

@ The

shamash obeyed. As soon as he said these words, there was a great
commotion in the mikveh room, and a voice answered him,

AIs it not

that Rabbi Israel Baal Shem Tov has chased us out of Poland? Now,
does he also want to chase us out of Germany?

@ And there was a

great wind that blew out the lantern. The shamash grew frightened
and barely escaped with his life, and back to the Baal Shem Tov.

Then the Baal Shem Tov himself went, taking along the

shamash and the guest. He stood with the lantern in the mikveh room
and told the shamash and the guest to go down to the mikveh. The
shamash should strike the water with the Baal Shem Tov

=s stick,

using all his force. When the shamash did so, they could hear a deep
groan from the mikveh, as though someone had been killed. The Baal

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Shem Tov lit the mikveh with the lantern, and they saw that the water
turned had red, the color of blood. Then the Baal Shem Tov sent for
the rabbi of the town. He told him to drain the mikveh and kasher it
with milk [?], in accordance with the law. He added that from now
on, the granddaughter would be able to purify herself according to the
law of Moshe and Israel and that she would have children.

The rich man asked:

AHow much should I pay you for your

trouble?

@ The Baal Shem Tov replied, AI want nothing for myself. I

traveled here for the sake of heaven, to increase the glory of heaven.
But you must reward the guest.

AHow much should I give him?@ asked the grandfather. The

Baal Shem Tov replied,

AYou must give him what is his. You deal in

salvaging sunken ships. Some time ago, you salvaged two ships
filled with merchandise, and made a great profit. That merchandise
belongs to the guest. Deduct your expenses and give him the
remainder.

The grandfather replied,

ARabbi, I will be more generous than

that. I will forgive the expenses and give him all the profits that I
earned with his money.

The grandfather immediately the grandfather ordered his

grandchildren to bring the accounts from the books, and on the spot
he paid the guest with ready cash.

The Baal Shem Tov, the guest, the rabbi, the shamash, the

grandfather and the grandchildren ate a joyful melave malke together.
The Baal Shem Tov took his leave and arrived came at the inn in
time for the circumcision.

The innkeeper, the grandfather and his grandchildren, and the

guest were all helped through the prayers of the Baal Shem Tov. May

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his merit protect us and all Israel.

Chasidishe Maasiyos

The Baal Shem Tov=s AHashem Malach, Geyus

Laveish@ and Mendel His Cantor

Tune recorded by the Ethnographic Expedition in Mezshbuzsh in
1913, as sung by Rabbi Chaim Bick, now rabbi in New York, from
whom we also wrote down the following story.

There was a wealthy lumber merchant from Pilyave, a small

town  not  far  from  Mezshbuzsh,  who  had  a  son-in-law  whom  he
supported, who was deeply involved in Hasidism.  This son-in-law
was called Mendel.  A few times a year, Mendel traveled with his
father-in-law  to  Mezshbuzsh  to  receive  a  blessing  from  the  Baal
Shem Tov and to drink from the pure wellspring of Hasidism.

After his father-in-law died, Mendel had to find a way of

earning a living. He came to Mezshbuzsh to ask the Baal Shem Tov
to guide him and tell him what profession to take up to support
himself and his family.

When the Baal Shem Tov heard his request, he told Mendel to

stay for the Sabbath, to pray in his kloyz, to hear his way of prayer,
and

Bmost of allBto take careful note of the new tune he had composed

for the verse,

AHashem malach, geyus laveish@B AHashem has ruled,

He has clothed Himself in majesty

@Bwhich the Baal Shem Tov would

himself sing this Sabbath for the first time.

Mendel devotedly obeyed. At the beginning of the Sabbath,

as soon as the Baal Shem Tov began singing his new tune, Mendel

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was filled with emotion. He listened intently and felt as though the
holy notes of the song entered his fervent mind forever. And
throughout the entire Sabbath, he concentrated on absorbing the Baal
Shem Tov

=s way of prayer.

After Havdalah following the Sabbath, the Baal Shem Tov

summoned Mendel to his special room. There, he told him,

AMendel,

at the beginning of the Sabbath, you heard my new

>Hashem malach,

geyus laveish.

= I will now sing it to you again. Concentrate, so that

you can remember it and repeat it.

With great humility, Mendel replied,

ARebbe, I feel that I

memorized your holy melody the first time I heard it, and I already
know it.

And he immediately began singing

AHashem malach, geyus

laveish

@ with great feeling and extraordinary passion, just as the Baal

Shem Tov had sung it at the beginning of the Sabbath.

The Baal Shem Tov listened with great antzikung [?] to his

sweet voice. He was very impressed by his exact rendition, and he
said to him,

AMendel, become a cantor in my kloyz.@ With great joy,

Mendel immediately agreed.

When they parted, the Baal Shem Tov gave him his hand,

drew him close, and told him quietly, almost in his ear,

AFor the rest

of your life, you will support yourself as a cantor. But you must
know that the last time you lead the prayers will be when someone
pushes you away from the prayer lectern.

Mendel remained the permanent cantor in the Baal Shem

Tov

=s kloyz. The new tune for

AHashem malach, geyus laveish@ grew

famous and was sung by the many followers and Hasidim came from
near and far to the Baal Shem Tov in Mezshbuzsh.

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After the Baal Shem Tov passed away Mendel the Cantor

hired a vocalist to accompany him and traveled to cities and towns,
where he would lead the prayers on the Sabbath in Hasidic kloyzen.
He was well-known as

Athe Baal Shem Tov=s cantor,@ and wherever

he went, he was treated with respect. He would lead the Sabbath
prayers, and then would be handsomely paid.

In this way, Mendel the Cantor and his accompanist wandered

from town to town, until one day they came to Lizhensk, home of
Rabbi Elimelech of Lizhensk, the principle student of Rabbi Dov Ber
(the Maggid of Mezeritsh, who had become leader of the Hasidic
movement after the Baal Shem Tov had passed away). As was his
custom, Mendel the Cantor came to the community rabbi

Bwho in this

case was Rabbi Elimelech

Bto ask permission to lead the prayers in his

kloyz on the Sabbath. Rabbi Elimelech did not think highly of
cantors

Bin particular, of cantors with accompanistsBand he had never

allowed an outsider to lead the prayers in his kloyz. But when Mendel
came to him, out of respect for the Baal Shem Tov, Rabbi Elimelech
could not entirely refuse him, and so he gave him permission to the
prayers

Bbut on Friday night only.

The Friday evening, as soon as Mendel the Cantor began the

prayers welcoming the Sabbath, Rabbi Elimelech was spiritually
uplifted and filled with a supernal joy. He felt such a sweet ecstasy
that he was close to dying. And then, when Mendel and his
accompanist began singing

AHashem malach, geyus laveish@ with the

Baal Shem Tov

=s tune at the end of Kabbalas Shabbos, Rabbi

Elimelech suddenly felt that his life force is leaving him

Bthat a

second more and his soul would flee. He grew terrified. He tore
himself away from where he was standing, raced to the cantor and

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pushed him away from the prayer lectern with both his hands. Then
he took the cantor's place and completed Kabbalas Shabbos and the
evening prayer.

As soon as the prayers were over, Rabbi Elimelech

approached the shamed Mendel the Cantor. He asked forgiveness for
his insulting behavior, and explained that he had had to act as he had,
for if he had waited just a moment more, his sweet ecstasy would
have cause his soul to depart. He invited the cantor and his
accompanist to his home for the Sabbath, and he treated them with
great respect.

Following the Sabbath on Saturday night at the Melave Malka

meal, Rabbi Elimelech asked the cantor to tell a story about the Baal
Shem Tov

Bas is the custom among HasidimBand also to tell how he

had earned the right to be the Baal Shem Tov

=s cantor.

First, Mendel told Rabbi Elimelech the entire story of how he

had come to the Baal Shem Tov to ask for advice regarding a job;
how the Baal Shem Tov had told him to learn his new tune for
AHashem malach, geyus laveish@; how, following the Sabbath, he was
summoned to the Baal Shem Tov

=s special room, where he sang the

song; and that the Baal Shem Tov then invited him to become the
cantor in his kloyz.

In the course of relating this, Mendel repeated that story that

the Baal Shem Tov had told during the shalosh seudos meal of that
Sabbath:

A duke had been building a palace, a beautiful building, for

several years in a row.  One day, a holy man passed the palace on his
way to recite prayers.  A great rain suddenly burst out, hail fell and a
mighty  storm  wind  blew.  The holy man went into  the unfinished

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palace to protect himself from the terrible weather. When the storm
died down and the rain ended, the holy man left the palace. As soon
as he went a short distance, the palace cracked apart and collapsed.

The Baal Shem Tov explained that the entire purpose of the

building was to protect that holy man for that short period of bad
weather. As soon as the building carried out its mission, it received
its rectification, and no longer had any reason to continue to exist.
And so it collapsed.

Mendel took a deep breath and with a sigh added,

AThen, after

the Baal Shem Tov told me to become a cantor, when I took his leave
he informed me him that at the time that someone pushes me away
from the prayer lectern, this will be the last time I lead the prayers. I
know that I have accomplished my purpose in the world. I have done
what I needed to do, and my time has come.

Rabbi Elimelech understood that the palace in the Baal Shem

Tov

=s story was a symbol for the cantor. When Mendel the Cantor

had sung the Baal Shem Tov

=s tune to AHashem malach, gayus

laveish,

@ which came from the Chamber of Song and Music, he had

brought Rabbi Elimelech to a state of spiritual awakening and great
joy. With this, Mendel the Cantor

=s soul had achieved its purpose and

its rectification. Thus, it would soon leave its this-worldly body.

And so it was. The next day, the cantor died. Rabbi

Elimelech accompanied him to the cemetery, and when the grave was
being dug, he told Mendel

=s accompanist to sing AHashem malach,

gayus laveish.

@ Then, after the grave was filled, Rabbi Elimelech

himself recited Kaddish.

It is told that three days later the accompanist came to the

Chevra Kadisha and asked that they designate a plot for him near the

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burial place of the cantor. He told them that Mendel the Cantor had
come to him in a dream and revealed to him that he

BMendelBhad

been given the honor of ushering in the Sabbath in Gan Eden so as to
sing the Baal Shem Tov

=s AHashem malach, geyus laveish@ in honor

of Rabbi Elimelech. And Mendel the Cantor did not want to lead the
prayers without his accompanist.

When this was reported to Rabbi Elimelech, he understood

that he himself was being summoned to usher in the Sabbath in Gan
Eden. He purified himself, lay down in bed and his holy soul rose.

Yiddishe Etnografia un Folklore

Three Leaders of the Generation

When the Baal Shem Tov was still hidden, he learned by

means of the holy spirit that there were three men who were the
leaders of the generation: (1) the author of Tevuos Shor, (2) Rabbi
Yitzchak Drabitsher, and (3) Rabbi Ephraim, who was maggid of
Brode.

To perform the mitzvah of serving Torah scholars, the Baal

Shem Tov went to all three of them.

The Baal Shem Tov called the author of Tevuos Shor the

genius of the generation.

Clothed in the garments of a simple person, he served him by

lighting his pipe.

The Baal Shem Tov called Rabbi Yitzchak Drabitsher the

tzaddik of the generation.

He served him by bringing him tea. Once, when he returned

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the empty glasses to the kitchen, Rabbi Yitzchak

=s rebbetzin asked

him,

AWhy do you trouble yourself?@ He replied, AOne of the services

of the cohen gadol on Yom Kippur was to remove the containers from
the Holy of Holies and return them to their place. And he did this
while wearing simple clothing.

@ The rebbetzin understood that he

was not a simple man. (Later, the Baal Shem Tov succeeded in
drawing Rabbi Yitzchak to his path of serving God.)

The following is a letter that Rabbi Yitzchak wrote to the Baal

Shem Tov after the Baal Shem Tov was revealed.

Thank God. The first day of Chanukah 5515 (1744), Drabitsh
To the great man, the man of God, the wonder of the

generation, the admor, who daily finds new insights in the law of the
Holy One, blessed be He, Rabbi of all Jews in the exile, etc., etc., the
teacher and rabbi, Yisrael Baal Shem Tov, may he live.

These are the names of the children of Israel who come to take

refuge in the shadow of the Holy of Holies, may he live: Yaakov ben
Chayah, Reuven ben Sarah, Chayim Chaikl ben Malkah, Yerucham
Fishel ben Menuchah, Avraham ben Kayla. Each has given eighteen
gold coins

Bin all, ninety gold coins [another version adds: and I have

given one gold coin

Bin all, ninety-one gold coins].

These are the words of the smallest amongst his students,

Yitzchak ben Rivkah, who lives here in the holy community of
Drabitsh, his son Yechiel Mechil, son of Trani.

I [the author] copied this letter from a text in the Kiev

Criminal Archive, which I found amidst the manuscripts of Rabbi
Israel of Rizhin, who was arrested during the time of Nicholas the

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First. When the present Russian government took over, it allowed
Jews to copy them.

The Baal Shem Tov called the third head of the generation,

Rabbi Ephraim, the maggid of the holy community of Brod, the wise
man of the generation.

The Baal Shem Tov once said,

AThe Chacham Tzvi of blessed

memory left behind four sons. They all possess the holy spirit. Rabbi
Yaakov Emdener, the Ashkenazi, walks about in heaven. But with
his holy spirit, Rabbi Ephraim is literally

>a scholar, who is superior to

a prophet

= (Bava Basra 12a).@ (In my Sefer Kevutzas Kisvei Aggadah,

pp. 60-61, I write about a wondrous occurrence that took place
between him and Rabbi Liber of Barditshev).

Rabbi Ephraim had thin blood. He was always cold. So in his

house, benches were built along the wall, one above the other, as in a
bathhouse, and he used to sit on the highest chair to warm himself.

One winter, the Baal Shem Tov put on a peasant coat and a

straw belt, and went to serve Rabbi Ephraim. Coming into Rabbi
Ephraim

=s house, he found him shivering in the cold. The Baal Shem

Tov told him,

ARebbe, may I warm up the fireplace [grube] to warm

you?

@ Rabbi Ephraim answered, AIn the house, there are only

unchopped logs.

@ The Baal Shem Tov said, AI know the work.@

Immediately, he got a saw and an axe, chopped the thickest log and
warmed up the house.

Because of their difficult circumstances, Rabbi Ephraim

wife sold bagels, fruits and brooms in the marketplace to earn money.
This day, she happened to come home from the marketplace.  She
found  her  husband  talking  with  the  guest  and  felt  the  delicious
warmth of the house.  When she counted the logs, she saw that the

The Mirror and Other Hasidic Tales

biggest one was missing. Considering their poverty, she saw this as
extravagant

Bto burn so much wood at one time? Angrily, she picked

up a broom to drive out the guest, for she understood that this was his
work.  Until that moment, Rabbi Ephraim had pretended to notice
nothing, but he continued to speak with the guest as with a simple
person, and thanked him for having revived him.  But now, when the
rebbetzin  was  about  to  strike  the  guest  with  the  broom,  Rabbi
Ephraim told her:

AIf you touch him, you will destroy the world. He

is a very holy man.

@ And he took hold of the guest and left the house

with him.

Then Rabbi Ephraim told the Baal Shem Tov,

AI know that

you  will  be  a  leader  of  Israel.    Every  word  of  yours,  even  every
thought of yours, is taken seriously in heaven.  So I beg you not to be
angry at my rebbetzin, for she is embittered by our great poverty.  But
you must know that one can profit even from a bad wife.  One time, I
rose up to heaven, where I found the heavenly court judging a Jewish
soul.    Whenever  he  was  shown  the  wrong  that  he  had  done,  he
answered,

>I had a bad wife, and she brought me to all of this.= The

heavenly court was about to accept this defense, but then an accusing
angel came and asked,

>Why did this man obey his wife rather than

keep the Torah?

= So I replied to the angel, >Have you ever withstood

the test of a bad wife?

= My answer pleased the heavenly court, and it

delivered a decision that this angel should descend to earth and marry
a bad wife. And only afterwards, when he returned to the upper
world, would they know what to do with that Jewish soul.

AI knew where this incarnated angel was born and grew up,

until he married a bad wife, who caused him to contract a lung
disease. He was a pious person. I kept an eye on him. He obeyed me

The Mirror and Other Hasidic Tales

and  divorced  his  wife,  so  that  she  would  not  have  to  undergo the
chalitzah ceremony. [He knew that he was dying; they did not have
any children, and so his widow would have to undergo chalitzah with
his brother.]   He died two weeks ago.  Before he died, I told him that
he had been the accusing angel.  At that point, he was on a high level,
and he remembered everything, as he told me.  He told me that he
would no longer be an accuser

Bparticularly, against a defense of a bad

wife.

@ And Rabbi Ephraim concluded, cautioning the Baal Shem

Tov as future leader,

ASee to it that you defend Jews as much as you

can.

May their merit protect us and all Israel, amen.
Chasidishe Maasiyos, #1

The Song of Holiness

Rabbi Hershel Braun of Tishvitz, may God avenge his blood,

told me a story that he heard the Kalishiner rebbe (a son of Rabbi
Meir Shalom, of blessed memory) tell at a melave malka.

Rabbi Mechele had his own horse and wagon [budke] with a

regular  driver,  and  he  traveled  about  from  city  to  city  delivering
ethical exhortations. The Baal Shem Tov wanted to attract him and
teach him his path in serving God.  He traveled to Rabbi Mechele in
order to meet him.  However, Rabbi Mechele eluded [oysgemitn] him.
So the Baal Shem Tov prayed that Rabbi Mechele should get lost in a
forest. And so it was.

Rabbi Mechele

=s wagon driver traveled into a forest on a

small forest road, and he continued traveling on the small road for
more than twenty-four hours, until the path came to an end. The

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wagon driver asked Rabbi Mechele,

AWhat will we do now? Neither

I nor the horse

Bnot to mention the two in the same breathBhave

anything to eat or drink.

@ Rabbi Mechele heartened him and said,

AEverything is in the hands of heaven, and kindness will surround a
person who trusts in God.

At that moment, they heard the sound of another horse and

wagon [budke] approaching from a distance. When the wagon
reached them, a Jew stepped down and said to Rabbi Mechele,

AI am

Israel Baal Shem Tov. If you want, I will command the angel of the
forest (the angel who rules [shafn] over the forests) to open a path for
us onto the main road.

Rabbi Mechele replied,

AWith this, you will not win me over,

for my father, Rabbi Yitzchak Drobitcher, can do the same thing.

But suddenly the trees pressed themselves together, and an open path
led out to the main road. Immediately, Rabbi Mechele took the path,
while the Baal Shem Tov remained in the forest, ostensibly to pasture
[farpasn] his horse.

Rabbi Mechele stopped at the first inn he came to. The inn-

keeper, a hospitable man and a Torah scholar, received him with great
respect and gave him the best room, which was at the extreme end of
the inn. He also gave the horse to eat and made a meal for the rabbi
and his wagon driver.  An hour later, the Baal Shem Tov arrived at
the same inn.  The inn-keeper recognized him as a great rabbi as well,
and gave him the second-best room.  He asked the Baal Shem Tov to
forgive him, for he would have to pass through that room in order to
serve the first rabbi.

And the entire day, the inn-keeper, with his wife and children,

served the two guests.

The Mirror and Other Hasidic Tales

In the evening, the inn-keeper

=s wife went into labor. The

grandmother was quickly summoned. She realized that this was not a
normal birth, and she called for someone to go into the town and
summon a birthing doctor.

In the house, the children began to wail. The inn-keeper ran

to the rabbi who had arrived first and begged him to pray for his wife.
Rabbi Mechele answered him,

AYou do not have to send for a doctor.

Bring the woman and her bed to my room, and she will be
immediately helped, with the help of God.

The inn-keeper had to pass through the second rabbi

=s room,

and that rabbi

Bthe Baal Shem TovBasked him, AWhat did the rabbi

tell you?

@ The inn-keeper told him that he told him to bring his wife

on the bed to him. The Baal Shem Tov told him,

AGo to his room,

but bring the woman on her bed to my room. I am the Baal Shem
Tov. Go in to the rabbi in the first room and tell him in my name that
the rabbi in the other room today heard the Song of Holiness from the
mouths of the angels in heaven.

Having no choice, the inn-keeper had to deliver this message

to the rabbi in the first room.

But that rabbi replied,

AGo and tell the other rabbi that today I

also heard the Song of Holiness from the mouths of the angels.

In great turmoil, the inn-keeper went back to the Baal Shem

Tov and cried out,

AIf you two are not on good terms with each other,

what fault is it of my wife and children?

The Baal Shem Tov calmed him down and said,

AGo again to

the rabbi in the first room and tell him,

>The rabbi in the other room

hears the Song of the angels every day. You only heard it today
because you prayed with him under one roof. Since you are a great

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tzaddik, your ears have been opened, and so you also heard it.

= If you

tell him this, he will agree to have the pregnant woman brought to my
room.

When Rabbi Mechele heard this, he acknowledged the truth.

He immediately went into the other room and asked the Baal Shem
Tov to accept him as a student, and to teach him the new path in
serving God, with cleaving and love.

As for the pregnant woman, she was carried with her small

bed into the Baal Shem Tov

=s room, and she was immediately helped.

May their merit guard us and all Israel, amen.
Chasidishe Maasiyos, pp. 223-225

The Sock Maker

In Anipole, there was a laborer called Shafval. He knit socks

and, summer and winter, he prayed in the synagogue. If there was no
minyan, he would pray alone.

One time, the Baal Shem Tov came to Anipole. While he was

smoking his pipe before prayers, he looked out the window and saw
the laborer going to the synagogue. The Baal Shem Tov grew excited
and said to his host,

AGo out and see who is walking by with his

prayer shawl and tefillin.

@ The host went out, and he returned and

reported,

AA laborer is on his way to the synagogue.@

The Baal Shem Tov asked his host to bring the laborer to him.

The host replied,

AI know that he will not want to come.@ The Baal

Shem Tov remained silent.

After finishing his prayers, the Baal Shem Tov summoned the

sock maker to bring him four pairs of socks. When the sock maker

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came with the socks, the Baal Shem Tov asked him,

AHow much does

a pair of socks cost?

The sock maker replied,

AEach pair costs a gulden and a half.@

The Baal Shem Tov asked him,

AWould you take less?@

The sock maker answered,

AIf I would take less, I would have

said so.

@
The Baal Shem Tov asked him,

AHow do you sell your

socks?

The sock maker replied,

AI do not leave my room. Shop

keepers come to me and bring me wool. But I never leave the house.
Out of respect for you, I made an exception, but otherwise I only
leave my room to go to the synagogue. If there is a minyan, I pray
with the minyan; if not, I pray alone.

The Baal Shem Tov asked him,

AWhen you married off your

sons, how did you pay the expenses?

He answered,

AGod helps me, and from what I earn, I married

off my sons.

The Baal Shem Tov asked him,

AWhen you get up in the

morning, what do you do?

AI make socks.@
AAnd do you recite Psalms?@
AThose which I know by heart, I recite.@
The Baal Shem Tov said of this man that he is the foundation

of the synagogue

Buntil the coming of the Redeemer, quickly, in our

days, amen selah (Shivchei Habesht).

R. Yisroel Baal Shem Tov (by Menashe Unger), p. 219

Reviving the Dead

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Rabbi Menachem Wallach of Skalat (near Tarnopol, Galicia),

may God avenge his blood, told me in the name of his father, Rabbi
Moshe Leib, what he had in turn been told by the righteous woman,
Maras  (Mrs.)  Gitele.    (She  was  the  mother  of  the  two  tzaddikim,
Rabbi Leiv of Azsherne and Rabbi Dovid of Radachov-Brod.  She
was a daughter of the Rizhiner, and Hasidim considered her to have
attained high spiritual levels. One Succos, she was  with her brother,
Rabbi Dovid Moshe, in Tshartkov. She lit the holiday candles in the
succah.  Afterwards, she told her brother that she had not sensed the
flavor of the succah.  He had the matter looked into, and it turned out
that the roof had been lowered over the succah, thus invalidating it.

This is the story that they told.
The Baal Shem Tov once revived a dead person. In a certain

town,  there  lived  a  wealthy  Torah  scholar  who  was  very  much
opposed  to  the  Baal  Shem  Tov.    He  had  an  only  daughter.    She
suddenly grew ill, and the doctors could not help her.  The scholar
had  a  friend  who  lived  in  the  same  town,  and  who  had  begun  to
follow the path of the Baal Shem Tov.  This friend advised him to go
to  the Baal Shem  Tov or to  have the Baal Shem  Tov come to  his
daughter.  But the wealthy scholar, as an opponent of the Baal Shem
Tov, did not want to hear of it.

From day to day, his daughter grew worse. His wife, the girl

mother,  wept  until  he  agreed  to  send  his  friend  with  a  note  and  a
donation to the Baal Shem Tov. He promised that if the Baal Shem
Tov  would  want  to  come  see  his  daughter,  he  would  let  the  Baal
Shem Tov lodge in his house at his expense.  When the man

=s friend

came to the Baal Shem Tov, the Baal Shem Tov said that he wanted

The Mirror and Other Hasidic Tales

to see the girl, and he immediately set out with the friend.

When they entered the wealthy man

=s house, they found the

girl lying on the ground covered by a sheet. There were many people
in the house comforting her father and mother. No one noticed the
Baal Shem Tov and the man

=s friend. The Baal Shem Tov undraped

the girl and told her loudly,

AYou! You are a Jewish girl, and

obligated by the mitzvah of having guests. Get up and make us some
food!

@ The girl immediately got up and prepared them food.

And in this way the Baal Shem Tov revived the dead.
My grandfather was R. Berish

BR. Ber [of Mezretch]. After

the Baal Shem Tov had made it clear with his wondrous miracles that
God oversees Jews to the smallest detail, and after he filled Jewish
hearts with the true faith that God is omnipotent, my grandfather
pondered: Why must people die and then be revived? It would be
more direct to be careful not to die.[?]

A Hasid of my grandfather, an inn-keeper, came to my

grandfather and told him that his inn had been rented to someone else.
Now he had no means of making a living.  My grandfather took a
silver coin from his pocket, gave it to the Hasid, and immediately saw
him  off.    The  Hasid  went  into  the  marketplace  and  came  upon  a
peasant traveling home.  The Hasid asked the peasant how much it
would cost to get a ride. When the peasant asked for the exact sum
that  my  grandfather  had  given  him,  the  Hasid

Bas a

believer

Bimmediately climbed onto the peasant=s carriage. On the

way, the Hasid saw an uninhabited inn.  He asked about it, and the
peasant  told  him  that  several  inn-keepers  had  fled  from  that  inn,
because they believed that it was inhabited by demons.  The Hasid
said that he wanted to rent it.  The peasant, who lived near the inn,

The Mirror and Other Hasidic Tales

was interested to see the inn inhabited. So he told the Hasid,

AIf that=s

the case, I will bring you straight to the landlord. But use your brains
and rent it for good terms. The landlord will give you everything. He
has his own vodka factories and wants to sell his vodka.

The first condition that the landlord made was that the Hasid

would have to immediately bring his family and move into the inn.
This was to ensure that he would really stay. That same day, the
landlord sent his manager [parbkes?] with his carriages to bring over
the Hasid

=s family. In addition, he gave the Hasid a great quantity of

vodka on loan, and made out a long-term contract for the inn, the first
five years being entirely free. In the very first week, the Hasid had so
many customers [pidyom?] that he sold the entire stock of vodka. He
paid the landlord and took a larger amount of vodka. And he
continue in this way for the next three months. The Hasid and his
family were so busy with the customers that the Hasid could not tear
himself away to travel to my grandfather and let him know how his
coin had been successful and how his blessing had borne fruit.

The more customers there were, the more the Hasid gained the

favor of the landlord. One day, the landlord told him,

AYou are

selling my vodka, but I don

=t know what to do with my brei (the

waste of the malt, from which vodka is distilled). I want to give you a
great sum of money. Travel to the fair in Yarmilinitz

@Bthis fair used

to last eight days

BAand buy me a few hundred oxen, which I will

fatten on the brei. I will send my manager along with you to bring
home the oxen.

The Hasid asked the landlord to give him a separate, swift

wagon with good horses, so that he could travel ahead, come to
Yarmilinitz as soon as possible, and buy good oxen for a low

The Mirror and Other Hasidic Tales

[velvelerer?] price.

The landlord had an overseer who was an anti-Semite. This

man was particularly jealous of the Hasid, because the Hasid was so
favored by the landlord. The landlord had made the Hasid a
middleman in all the manor

=s important affairs. The overseer knew

the path upon which the Hasid would go when he left the village for
Yarmilinitz. He hired a trusted man, a blacksmith from the manor,
paid him thirty rubles in advance, and told him that when the Hasid -
traveled into the first forested area near the town, he should kill him
and secretly bury him.

By means of divine inspiration, my grandfather learned about

this.  He sent the Hasid a message that when he left the village, he
should turn in a different direction and travel to my grandfather.  My
grandfather then locked himself and told the gabbaim (the sextons) to
let no one in, not even to accept a note. And so the Hasid had to wait
until my grandfather opened his door. When my grandfather finally
had the door opened, there was such a crowd that the Hasid could
barely push his way forward.  Once he did, he told my grandfather
everything.  He said that he was afraid that, since he had been delayed
by the rebbe (my grandfather), he would arrive in Yarmilinitz in the
last  days  of  the  fair  and  would  not  find  any  good  oxen

Band in

addition, he would have to pay a steep price. And this would give the
anti-Semitic overseer a pretext to denounce him to the landlord. But
my grandfather calmed him down and told him,

AJust as you have

been delayed, so has an oxen merchant been delayed.  The important
oxen merchants have already gone home.  You will be the only buyer,
so you will get good oxen for the lowest price.  And as for the anti-
Semitic overseer, you will be completely freed of him and you will

The Mirror and Other Hasidic Tales

see yourself avenged.

In Yarmilinitz, everything happened as my grandfather had

predicted. Meanwhile, in the village, the overseer was certain that the
Jew was dead. (The blacksmith had lied to him, not wanting to return
his thirty coins). And so the overseer denounced the Hasid to the
landlord. He said that the Jew was late in returning

Beven though he

had left first

Bbecause he had run away with the great sum of money

the landlord had entrusted him with.  This was also why the Hasid
had  wanted  to  travel  by  himself.    The  wicked  man  advised  the
landlord  to  arrest  the  Hasid

=s familyBwho, he said, knew exactly

where he had run away to. The landlord was desperate, but he
restrained himself because had such great faith in the Hasid.

A few days later, the Hasid returned with the good oxen that

he had bought at a low price. The landlord assembled all his workers
and in their presence rebuked the overseer for having the effrontery to
denounce  an  honest  Jew.    At  that  point,  the  blacksmith  grew
frightened.  He ran home and brought the thirty coins to the landlord.
He told him that he had received this from the overseer as payment
for  killing  the  Jew.    The  landlord  tried  the  overseer  and  had  him
hanged. And the Hasid grew even more dear to the landlord.

Regarding the overseer, it is said,

ASo may all Your enemies,

Hashem, be destroyed!

Chasidishe Maasiyos

The Old Man and the Tree

The Baal Shem Tov once took a little vodka and went for a

walk in a forest with his holy companions. There he drank a

The Mirror and Other Hasidic Tales

Alechaim@ with them and told one of them to go to a certain tree bole
and say,

AThe old man should also have some vodka.@

And then he told his companions the following story:
There was once a wealthy Jew who had an only daughter. He

visited a yeshiva and chose the best student as his son-in-law. When
this wealthy man grew weak in his old age, he asked his son-in-law to
tear himself away from his learning for a few hours a day and help his
wife in their large manufacturing business.

Little by little, the son-in-law spent more time away from his

learning.  When the wealthy Jew at last passed away, the son-in-law
grew  immersed  in  the  business.    Materials  came  from  a  [gentile]
Moscow  manufacturer,  who  also  had  an  only  daughter

Ba learned

woman who was in charge of keeping track of the factory orders.

When the time came to square accounts with the

manufacturer, the son-in-law went to Moscow to review the figures.
There, the manufacturer's daughter did not let him travel home. [In
other words, he abandoned his wife and took up with the Russian
woman.]

His wife [sent a message to] the Russian woman, asking what

had happened to her husband. The Russian woman replied that he
must have died on the road. And, saying that she felt pity for a young
widow with orphaned children, the Russian woman forgave all her
debts and promised to send her new orders at a very low price, below
what she was charging other merchants.

The man

=s Awidow@ slowly grew used to her situation. From

day to day, she grew more wealthy, and she gave her children a good
Jewish education.

Meanwhile, her husband in Moscow was happy with his

The Mirror and Other Hasidic Tales

Russian wife and they had two children.

One evening, he went for a walk in the park. There, he heard

someone amongst the trees weeping.  He made his way to the sound,
and found an old man crying bitterly and reciting the prayers of Yom
Kippur eve.  The husband was deeply moved, and he asked the old
man why he was crying. The old man replied that he had converted
from  Judaism,  and  he  regretted  it.    He  knew  that  Jews  were  now
gathered in synagogues for Kol Nidrei. But he could not join them,
for  it  might  cause  the  Jews  trouble  if  the  Pravaslavner  synod  of
Moscow learned of it.  Therefore, he was weeping his heart out before
the Master of the world. He had resolved from now on to be a Jew
again, no matter what may happen to him.

The husband also wept bitterly. He told the old man his own

story. The old man advised him not to go back to the house, but to
run away through a back gate in the park and return to his life
amongst Jews.

The husband was carrying a large sum of money. And so he

travelled back to his Jewish wife. He told her that he had made his
way to a distant land, where he had sinned grievously. But now he
wanted to repent, and he commanded her not to interfere. On the
weekdays, he would sit in the beis medrash, praying and learning, and
sleeping on a bare bench with a stone for a pillow. On Friday, he
would go to the mikvah, change his clothes and go home for Shabbos.

Meanwhile, his Russian wife did not take the situation lying

down.  She secretly came to his home town and met him on Friday
afternoon as he was returning from the mikvah.  And secretly, she
summoned him before the town rabbi for a Torah adjudication.  She
told the rabbi everything, and said that she would continue to remain

The Mirror and Other Hasidic Tales

silent. She even promised that she was willing to convert to Judaism
together with her two children, and she said that she would give the
Jewish wife whatever she would demand as the price of agreeing to a
divorce. Then, the Russian woman said, she wanted to travel to
another Jewish shtetl and live with her man openly.

The rabbi summoned the Jewish wife and explained to her

that she had no choice but to accept the divorce, for the alternative
was that the story would become public knowledge, and she and her
fine Jewish children would be shamed. [Translator

=s note: no

comment.] The Russian woman gave her a great deal of money with
which she would be able to marry off her children very comfortably.
And so the first wife agreed to the divorce.

The Russian woman and her children converted to Judaism,

and the man married her according to the law of Moshe and Israel.
They moved to a small Jewish shtetl where no one knew them, and
they lived a Jewish life.

When the Russian woman

=s father and mother learned of this,

they liquidated the factory in Moscow, themselves converted to
Judaism, and came to that same shtetl, where they lived with their
children and grandchildren.

Finishing this narrative, the Baal Shem Tov told his

companions,

AThe old man was reincarnated into the bole of this tree.

When the tree shakes, the old man feels as much pain as if he is
being tossed in a heavenly slingshot. When a leaf is torn off

Bnot to

mention a twig

Bhe feels the pain of death. Nu! What do you say,

holy companions? Certainly, after this old man brought a Jew to true
repentance and was the cause of five people converting to Judaism, he

The Mirror and Other Hasidic Tales

should have a rectification. Drink lechaim, and wish him a
rectification of the soul in body and spirit.

from Chasidishe Maasiyos

Faith in One=s Rebbe

When Rabbi Aharon (the first Rabbi Aharon of Karlin, known

Athe great Rebbe Aharon@), passed away, he left behind an

orphaned girl. Rabbi Dov Ber, the Maggid of Mezeritch, made a
match between her and the son of one of his followers. He wrote in
the tenaim:

ARabbi Nachum (author of Meor Eynaim) stands at the

side of his son, Rabbi Mordechai (who later became famous as Rabbi
Motele Tshernobler). On the other side, Rabbi Dov Ber stands at the
side of the orphaned maiden...daughter of the deceased Rabbi
Aharon.

The rebbe gave the honor of reading the tenaim to his great

student, Rabbi Mendele Vitebsker. When Rabbi Mendele came to the
words

Adaughter of the deceased Rabbi Aharon,@ he fainted.

After he revived, Rabbi Dov Ber told him with a smile,

AMendele, I did not think that you would grow frightened at seeing
Rabbi Aharon standing next to you.

Rabbi Mendele replied,

AI was frightened because I saw that

he was much greater than I had realized.

From this marriage were born the holy Rabbi Aharon

Tshernobler and other holy Tshernobl offspring.

In a second marriage, Rabbi Motele became a son-in-law of

Rabbi Dovid Leahkes. From this second marriage were born R.
Dovid

=l Talner, R. Yonchantshe Rachmistrivker, the Trisker Maggid,

The Mirror and Other Hasidic Tales

and others.

Once, R. Dovid Leahkes went to Tshernoble to see his

daughter. At that time, he was the oldest tzaddik of the generation
(yet still he chose to be a follower of the Baal Shem Tov). All the
Hasidim of every shtetl on the way came before him and greeted him
with great honor.

When he came to the neighborhood of Tshernobl, the

Tshernoble Hasidim (who were in the majority) separated themselves
from the other Hasidim and stood in a separate row. When R. Dovid
Leahkes noticed this, he asked the elder Hasid of this group why they
stood apart. He replied,

ABecause we are the Hasidim of your son-in-

law, we wish to treat your with especial respect, so that you see what
kind of Hasidim your son-in-law has.

R. Dovid asked him,

ADo you have faith in your rebbe?@

The other man replied,

AWe believe that our rebbe has reached

the highest level that a human being can reach.

R. Dovid said,

AI will tell you what faith [in one=s rebbe]

means. One time a large group of us were sitting at the Baal Shem
Tov

=s table at shalosh seudos. The Baal Shem Tov went on for so

long that when evening prayers and Havdalah were over, it was
already time for the melave malka (post-Shabbos meal).

AThe Baal Shem Tov told us, >After today=s shalosh seudos, I

want a generous melave malka. But since it is too late to prepare one,
I want each person to give a ruble (a hundred Russian kopikes), so
that we can buy some food from the Mezshibezer restaurant.

AWe were all still wearing our Sabbath clothes, and so none of

us was carrying any money. I was the first who believed that if the
Baal Shem Tov says something, it will certainly come about. So I put

The Mirror and Other Hasidic Tales

my  hand  in  my  pocket,  and  I  pulled  out  a  silver  ruble.    And  then
everyone else did the same.  And so it was indeed a joyful melave
malka. We began with our minds broadened by the physicality of the
mitzvah,  and from that we came to  an expanded consciousness in
spirituality. This is what having truth faith in one

=s rebbe means.@

Chasidishe Maasiyos

The Flaming Mountain

by Rabbi Menashe Unger

It is told in the name of Rabbi Hirshele, the son of the Baal

Shem Tov, that once he saw his father in a dream. He asked him,
AHow are we supposed to serve God?@

The Baal Shem Tov showed him a great mountain which

reached the sky and, next to the mountain, a very deep pit. The Baal
Shem Tov stood at the top of the great mountain and threw himself
into the deep pit, and all his limbs were hurt. Afterwards, the Baal
Shem Tov told his son,

AThis is how to serve God@ (Beis Aharon,

Lepesach).

According to another Hasidic tale, the Baal Shem Tov

appeared in a dream to his son Hirshele in the form of a flaming
mountain that was erupting into billions of sparks. Afterwards, the
Baal Shem Tov told him:

AThis is how to serve God@ (Rebbi Yisrael

Baal Shem Tov, by Rabbi M. Y. Gutman).

R. Yisrael Baal Shem Tov, p. 63

The Baal Shem Tov Leaves this World

by Menashe Unger

The Mirror and Other Hasidic Tales

The passing away of the Baal Shem Tov is enveloped in

mystery.  Hasidic sources tell that on Passover, the Baal Shem Tov
developed  an  illness  in  his  abdomen.    When  he  felt  his  strength
leaving  him,  he  sat  in  his  house  and  engaged  in  hisbodedus
meditation (Rebbe Yisroel Baal Shem Tov, by Rabbi Y. M. Gutman,
p. 47).

A few weeks later, at a meal celebrating Lag B'Omer, the Baal

Shem Tov grew very cheerful. He said,

AThe Chumash commands

us, 'Love Hashem your God' (Devorim 6:5). The word for 'love'
(v'ahavta) has a numerical value double that of 'light' (ohr). 'Light

has the same numerical value as 'secret' (raz). And when the letters of
'raz' are reversed, they spell out 'zar'

Ban outsider.

AThe work of tzaddikim is to uncover the inner secret, which

even an outsider possesses. This is a work of love, and it results in a
double measure of light: a direct beam of light [from heaven] and a
reflecting beam of light [returning to heaven].

AThere is a method of numerology called 'mispar katan.' In

that system, the word for 'light' has the numerical value of nine. Two
times 'light' is eighteen. In eighteen days, I will attain the level of the
reflected light, in line with the verse, 'The spirit returns to God, Who
had given it' (Koheles 12:7)

@ (R. Yisroel Baal Shem Tov, p. 224, cited

in the name of Likutei Dibburim, Volume III, Likut 30, p. 1054).

It is clear from this story that the Chabad dynasty has a

tradition that on Lag B'Omer the Baal Shem Tov hinted at the day on
which he would leave this world.

[But there is an even earlier indication.] On Passover, Rabbi

Pinchas'l Koritzer attended to the Baal Shem Tov. Rabbi Pinchas'l

The Mirror and Other Hasidic Tales

felt weak and did not immerse in the mikveh. On the seventh day of
Passover, when the Baal Shem Tov asked him if he had gone to the
mikveh, he admitted that he had not. The Baal Shem Tov responded,
AIt is already too late...@ (Shivchei Habesht).

It is told in Shivchei Habesht that the reason the Baal Shem

Tov passed away [from a spiritual point of view] was that he had
campaigned strongly against the Sabbatai Tzvi sect. [The fight against
evil often takes a toll.]

After Passover, although the Baal Shem Tov's other students

went home, Rabbi Pinchas'l Koritzer remained with him.

At Shavuos time, the Baal Shem Tov's students returned.

They remained awake all night and learned

ATikun Leil Shavuos.@

The Baal Shem Tov called in several of his students and

instructed them in how to purify his body after his death and how to
bury him.

Then, [shortly] before he passed away, the Baal Shem Tov

told the people present to sing the tune of Rabbi Mechele Zlotshever
that the Baal Shem Tov referred to as

AThe Tune That Arouses Great

Mercy

@ (Chai Elul, 5703, Kuntres 45, p. 35).

The Baal Shem Tov then said,

AI have been given the choice

of rising to heaven like Elijah the Prophet, who 'rose in a storm wind
heavenward' (Melochim 2:11). But I do not want to ignore the verse
that states, 'You are dust and you will return to the dust' (Bereishis
3:19)

@ (Likutei Dibburim, Volume I, Likut 4, p. 192).

The book, Shivchei Habesht, tells that on Shavuos

morning

Bthe day that he left this worldBthe Baal Shem Tov called for

a minyan to pray with him. He asked for a siddur and said,

AI still

want to talk with God.

The Mirror and Other Hasidic Tales

After the prayers, Rabbi Nachman Horodenker went to the

beis medrash to pray for him, but the Baal Shem Tov said,

AHe is

rousing up the [upper] worlds for nothing.

His son, Rabbi Tzvi, who had been awake the entire night, fell

asleep. The Baal Shem Tov's students woke him and told him to go
to his father immediately.

Rabbi Tzvi began to cry out,

ATatte, Tatte!@

The Baal Shem Tov told him,

AMy son, you have a great soul,

and you need nothing.

The Baal Shem Tov had once said that the two clocks in the

house would stop when he was about to pass away. That day, both
clocks  stopped,  and  his  students  realized  that  the  end  was
approaching.  They all gazed [at the Baal Shem Tov] sorrowfully.
The  Baal  Shem  Tov  opened  his  eyes  and  said  to  them,

AI am not

worried for myself, for I will go out through one door and enter
through another. But I am concerned about you.

The Baal Shem Tov told his students to stand around his bed,

and they did so. He opened his eyes again, and he started speaking.
AThere is a column through which the soul of a person who has
passed away travels from the lower Gan Eden to the higher Gan Eden.
There is a column by means of which a person rises from one world
to another, from one year to another, and from soul to soul. This is
'the column of service and fear of heaven'

@ (cf. R. Yisroel Baal Shem

Tov, R. Gutman, p. 47).

The Baal Shem Tov was suffering great pain. He said,

AMaster of the world, only two hours are left to me to live. I give
them to You as a gift.

@ Later, Rabbi Pinchas'l Koritzer said that this

was true self-sacrifice on the part of the Baal Shem Tov (Nofes

The Mirror and Other Hasidic Tales

100

Tzufim I:82 -or Chapter 2).

Then the Baal Shem Tov told his students to recite

AVihi

Noam,

@ and he too began to murmur a prayer. When his students

leaned over, they heard him reciting the verse,

ADo not bring me to

the foot of pride

@ (brought in Notzer Chesed, 4:4, Degel Machaneh

Efraim, Parshas Acharei; Shearis Yisroel, beginning of Gate 2).
Immediately after this, the Baal Shem Tov's soul rose up in purity.

It is thought that the Baal Shem Tov passed away on the first

day of Shavuos at dusk in the year 5520 (May 21, 1760

Bas argued by

Sh. Dubnow), which occurred on a Wednesday. The Baal Shem Tov
was sixty-one years, eight months and eight days old (Likutei
Dibburim, III Likut 30, p. 1054).

The Baal Shem Tov had spread his approach for forty-five

years. And what a branching out! What a profound deepening! What
a change in all Jewish life in Eastern Europe!

The misnaged, Rabbi Israel Leibel, says that ten thousand

Hasidim were present when the Baal Shem Tov passed away [at the
funeral?]. But Prof. Gershom Scholem disputes this and proves that
this number is as great as the total number of Jews in Podolia at that
time (according to the official census of 1765

BMolad, 145-441). But

it is certain that a great number of Jews who lived in villages, Jews
whose spirituality was suppressed and simple workers came to
Hasidism in the lifetime of the Baal Shem Tov.

The Baal Shem Tov is buried in Mezshibezsh. Nearby are

buried his son, Rabbi Tzvi Hershele, and his grandson, Rabbi Moshe
Chaim Efraim of Sudilkov, as well as a few of the Baal Shem Tov's
students.

Rabbi Yitzchak Neshchizer said that after the Baal Shem Tov

The Mirror and Other Hasidic Tales

101

passed away, his students gathered together to organize the Torah
thoughts that they had heard from him. The Baal Shem Tov appeared
to them in a dream and told them,

AWhy do you remember my words

of Torah but not my fear of heaven?

Rabbi Aharon Karliner said,

AA soul such as that of the Baal

Shem Tov comes into the world only once in a thousand years.

Rabbi Menachem Vitebsker wrote,

AOnly the Baal Shem Tov

could decree and have things come about. None before him was his
equal, nor will anyone after him be his equal

@ (Pri Ha'aretz).

Rabbi Nachman of Breslov, great-grandson of the Baal Shem

Tov, said that it is good to go to the Baal Shem Tov's burial site
(Likutei Moharan II 109).

Hasidim say that talking about the Baal Shem Tov after the

Sabbath is good for the soul.

Rabbi Shalom Rokeach, the Belzer Rebbe, once said,

AOne

time I dreamed that I was brought to Gan Eden and shown the walls
of Jerusalem. The walls were in ruins and a man was walking on
them. I asked, 'Who is that man?' I was told that this is Rabbi Israel
Baal Shem Tov. He had sworn not to come down from there before
the Temple will be built.

Rabbi Mechele Zlotshever, who was a student of the Baal

Shem Tov, told,

AOne time, when the Baal Shem Tov was traveling,

he recited the afternoon prayers in a forest. Then, as his students
watched, he beat his head against a tree trunk and wept and cried out.
Afterwards, his students asked him about this. The Baal Shem Tov
answered them,

AI look at the coming generations and I see that soon

before the coming of the messiah, there will be rabbis who will
obstruct the redemption.

The Mirror and Other Hasidic Tales

102

Tzaddikim state that with the Baal Shem Tov began

Athe

sparkling of the redemption.

The Mezeritzcher Maggid exclaimed,

AIf only we would kiss a

Torah scroll with the same love that the Baal Shem Tov kissed the
children when he was a rebbe's helper and brought them to cheder!

Rabbi Tzvi Elimelech Shapiro, the Dinover rebbe, found

allusions in the word

ABereishis@ (AIn the beginning@) to the Baal

Shem Tov.

ABereishis@ is an acronym for

AOhr Torah Rabbeinu

Yisroel Baal Shem

@BAthe light of the teaching of our rabbi, Israel Baal

Shem.

@ In addition, the letters of ABereishis@ can be rearranged to

spell out

Aes Ribash@BAthe Ribash@ (an acronym for Rabbi Israel Baal

Shem; cf. Igra Dekala, Breishis, section 56).

R. Yisroel Baal Shem Tov

Rabbi Yaacov Yosef of Polonoye

Rabbi Yaacov Yosef Hacohen was the author of Toldos

Yaacov Yosef and other holy seforim. Hasidim tell two versions of
how he became a follower of the Baal Shem Tov.

The first version is as follows.
When the Baal Shem Tov wanted Rabbi Yaacov Yosef to

become his student, he wrote a letter to Rabbi Yaacov Yosef

=s father-

in-law

Bwho was a community leaderBstating that he wished to pay

him a visit on the Sabbath. Not waiting for an answer, the Baal Shem
Tov immediately travelled to his house. As soon as he entered, he
asked,

AWhere is your son-in-law?@

Frightened, the man remained silent.
He was a very wealthy man who had chosen his son-in-law

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103

because he was a genius, the best student from a great yeshiva. He
thought very highly of his son-in-law

Bso much so that when he had

received the Baal Shem Tov

=s letter, he had asked his son-in-law if he

should accord the Baal Shem Tov respect.  (At that time, the Baal
Shem Tov had many opponents.)  The young man had told his father
to  wait  until  the  next  morning  for  an  answer.  The  father-in-law
believed  that  his  son-in-law,  as  a  great  Torah  scholar  and  pious
individual,  would  that  night submit a

Adream-question@ to heaven.

The next morning, his son-in-law said,

AI was told: >Do not gaze upon

his appearance.

= In other words, do not even look at his face.@

Now, without waiting for the father-in-law

=s response, the

Baal Shem Tov went from room to room until he came to the son-in-
law

=s quarters. The son-in-law pressed his face into the bed so as not

to see the Baal Shem Tov

=s face. Meanwhile, the father-in-law and

everyone else in the house had followed the Baal Shem Tov out of
curiosity to see their encounter. How astonished they were when they
heard the Baal Shem Tov tell the son-in-law the following:

Young man! I have come to save your soul. You have an

angel, a maggid,  who learns with  you every night.  However, you
must know where this maggid comes from. I will tell you something
that  no  one  else  knows.    When  you  were  very  young,  before  you
entered the yeshiva, you used to learn together with a friend in the
synagogue attic.  Once you asked him,

AWhy didn=t I hear a heavenly

voice today?

@ Your friend looked at you in amazement and said,

AWhat heavenly voice? Which heavenly voice? Have you gone mad,
heaven forbid?

@ You answered him simply, AIt is written in Avos,

>Every day a voice comes forth from Mount Sinai (on which God

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104

revealed Himself to the Jews and gave them the Torah), and calls out:
Woe to the people who shame the Torah

= (Chapter Shanu

Chachamim, Mishnah 2). Since this is written in the mishnah, it must
be true. And someone has to hear it.

Until then, you had thought that every Jew hears this heavenly

voice. But from then on, you realized that hearing this heavenly voice
is a high level

Bone that your companion had not yet reached. Seeing

that  you  were on  a high level, you grew proud, and you separated
yourself  from  your  companion.    That  same  night,  your  angel,  the
maggid, began to learn with you. Consider what the mishnah says:
AWhoever performs one mitzvah acquires one defender, and whoever
commits  one  sin  acquires  one  accuser

@ (Avos 4:13). From every

mitzvah, a holy angel is created, but from a sin

Bmay the Merciful One

protect us

Ba destructive angel of the Side of Evil is created.

Your maggid came forth from the husk of your pride, and it

persuaded you that you merited a maggid as did the holy Beis Yosef,
who composed the holy sefer, Maggid Meisharim, based on his
maggid

=s teachings.
Now you can understand why your maggid told you not to

look at my features. Young man!  Lift up your head and look directly
at  me.    You  certainly  recall the Gemara in  Chagigah 5a, with  the
comment  of  the  Maharsha:

AHe who greets of a wise man is

considered as though he welcomes God

=s Presence.@ It is meritorious

to gaze at the

Aimage of God@ that shines on the face of a wise man

and tzaddik.

I will immediately drive this husk away from you and teach

you my new way of serving God. Then, if you deserve it, angels from
the Side of Holiness will come to you.

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105

Knowing that everything that the Baal Shem Tov had said was

true, Rabbi Yaacov Yosef raised his head. He went over to the Baal
Shem Tov, spoke to him with great humility, and asked the Baal
Shem Tov to accept him as a student forever.

The Baal Shem Tov reassured him and said,

ABecause your

piety is so sincere, the Side of Evil was only allowed to send you a
maggid from the husk of nogah

Bthe >shining husk=Bwhich is not

entirely evil. At any rate, now that you are my student, it will be
relatively easy for you to attain the perfection of goodness and truth.

However, I heard a second version of how Rabbi Yaacov

Yosef became a follower of the Baal Shem Tov from the old
Tishevitzer rabbi, Rabbi Shimshon Mordechai Yosef Glantz, of
blessed memory.

This story goes as follows.
Rabbi Yaacov Yosef maintained his opposition to the Baal

Shem Tov into his later years, when he was rabbi of Sharigrad.

One time, a wealthy man of Sharigrad married off his child to

the child of a wealthy man of Mezshibezsh.  The wedding was to take
place  in  Mezshibezsh,  and  the  Sharigrad  father  took  along  Rabbi
Yaacov  Yosef.    The  Mezshibezsh  father  received  Rabbi  Yaacov
Yosef with great respect, as befits such a great Torah leader.  He gave
the  rabbi  a  private  room  filled  with  holy  books,  so  that  he  could
occupy himself until the parents and guests were gathered and the
bride and groom would be led to the marriage canopy.

The Mezshibezsh father also invited the Baal Shem Tov to the

wedding, and gave him a place of honor near the groom.

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106

The Baal Shem Tov immediately began telling stories, which

so fascinated all the relatives and guests that no one even tasted any
of the wedding food. In fact, they almost forgot the wedding.
Meanwhile, Rabbi Yaacov Yosef was sitting alone in his room for a
very long time. Finally, he went over to the nearby house where the
groom

=s kabbalas panim was taking place. He sat down outside a

window so that he could hear what was going on in the house without
being noticed.

However, with the help of divine inspiration, the Baal Shem

Tov became aware of him. He interrupted his story-telling and called
out loudly, so that Rabbi Yaacov Yosef could hear him from behind
the window,

ASharigrad relatives! You have a rabbi who is very pious

and a great Torah leader.  However, he is short-tempered.  Before
Passover he was walking back and forth in the synagogue courtyard,
working with great concentration on a learned discourse to deliver
before the town scholars for his Shabbos Hagadol lecture.  Suddenly,
he became very thirsty. At that moment, a water-carrier passed by,
carrying two water buckets on his shoulders.  The rabbi signaled him
to stop, but he kept on walking. The rabbi grew angry.  He chased
after  the  man,  stopped  him,  and  drank  some  water,  and  then  he
slapped him for having insulted the honor of the community rabbi.

AAnd so, Sharigrad relatives, you must tell the rabbi that the

water-carrier is one of the thirty-six hidden tzaddikim of every
generation. He was carrying

>water that had rested overnight= to a

matzah bakery. According to the Shulchan Aruch, this water must be
drawn exactly between day and night

Bnot too soon, and not too late.

He was so occupied with what he was doing that he did not notice the
rabbi signaling him.

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107

When Rabbi Yaacov Yosef heard these words, he grew angry

and he returned to his room. Thinking little of the Baal Shem Tov, he
assumed that the Baal Shem Tov had noticed him behind the window.
And in addition, he figured that the water-carrier, a simple man, was
a believer in the Baal Shem Tov, and that after he had been slapped
he had run to Mezshibezsh and complained to the Baal Shem Tov.

The Baal Shem Tov completed the story he had been telling

and began telling other stories. The audience was fascinated and had
no sense of the passing time. However, Rabbi Yaacov Yosef, who
was sitting alone, did notice the time. So again he went to the window
of the groom

=s house, and this time he hid himself in such a way that

it would be impossible to notice him.

But the Baal Shem Tov again interrupted himself in the

middle of a story and said loudly,

ASharigrad relatives! Your rabbi is a

great and sincere Jew. This past Tisha B

=Av eve, he wept deeply

when he recited Eichah and the Kinos. After he came home from the
synagogue, he learned about Kimtza and Bar Kimtza, and also Eichah
Rabbah. Afterwards, he had such deep and holy thoughts about the
exile and the redemption of Israel that he completely forgot that it
was Tisha B

=Av eve. He poured himself a drink of water and recited

the blessing shehakol nihiyeh bidvaro

Bbut before he brought the

water to his lips, he remembered that it was Tisha B

=Av. He did not

drink but he grew very upset, because he had recited a blessing in
vain. In the midst of these feelings, he fell asleep. He had a dream
that he was going for a walk outside the town

Bjust as he does on hot

summer days. To his amazement, in the field near the town he saw a
beautiful, large, royal palace surrounded by a

>walking garden= that

contained all sorts of fruit trees and flowers. He went up to the little

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108

door  of  the  gate surrounding the garden and asked the watchman,
>Who  owns all this?= The watchman answered, >It belongs to you.
This was all created in one moment from the vain blessing that you
recited.  These are all

>husks,= and I am also a >husk.= Rabbi, come into

the garden and take pleasure from the world, so that we will all come
to life, and the palace and garden will grow even larger and more
beautiful.

= In his dream, your rabbi began to run away from the

garden, when he woke up.

AYour rabbi wept bitterly and repented until he again fell

asleep,  and  again  he  saw  the  garden.    But  this  time  there  was  no
palace and no fence surrounding it, and no water. Then he woke up
again.  He wept in repentance until he fell asleep again.  And now, in
his dream the garden was also gone.  But he recognized where the
garden had been and he saw the tree roots. Sharigrad relatives! Tell
your rabbi to become my student, and I will get rid of these roots as
well.

When Rabbi Yaacov Yosef heard this, he immediately hurried

over to the Baal Shem Tov and said,

ANow I see that you even know a

person

=s thoughts. I beg your forgiveness for having opposed you

until now, and I ask you to accept me as your student.

May their merit protect us and all Israel, amen.

Chasidishe Maasiyos, pp. 26-30

The Maggid of Mezeritch

Part I

The Mirror and Other Hasidic Tales

109

There are two versions that tell how Rabbi Dov Ber, the great

Maggid of Mezeritch, became a student of the Baal Shem Tov.

The first version, told by most Hasidim, goes as follows.
Rabbi Dov Ber was a poor melamed, a teacher, in the hamlet

of Tartshin (in the Volhin district, not far from Ludmir and Kovle).

That time was the era of maggidim

Bpreachers. These

preachers  used  to  travel  from  town  to  town,  reprimanding  and
reproving the Jews.  One of these preachers was the father of a boy
who was later to become a famous Hasidic rebbe, Rabbi Mendele of
Vitebsk.  Once, this preacher came to Tartshin, where he heard Rabbi
Ber teaching his students.  The preacher was a holy man who realized
(through  ruach  hakodesh,  divine  inspiration)  that  Rabbi  Ber  was
teaching his students' souls more than he was their bodies.

So the preacher asked Rabbi Ber to take his son, the young

genius, Rabbi Mendele, as his student. Rabbi Ber agreed, and Rabbi
Mendele became his favorite student.

So deeply did Rabbi Ber value Rabbi Mendele that when the

Baal Shem Tov was revealed, Rabbi Ber sent Rabbi Mendele to
determine whether it would be worthwhile to travel to the Baal Shem
Tov.

When Rabbi Mendele came to the Baal Shem Tov, the Baal

Shem Tov told him an everyday story, and then asked Rabbi Mendele
if he understood it.

ANo,@ Rabbi Mendele replied.
The Baal Shem Tov again told the same story, word for word,

and again asked Rabbi Mendele if he understood it.

AA little,@ Rabbi Mendele replied.
The Baal Shem Tov retold the story without omitting a single

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110

word.

A Now I understand it well,@ Rabbi Mendele said.
And when he came back to his rabbi, Rabbi Ber, he reported

on the great holiness and sharp mind of the Baal Shem Tov.

Then Rabbi Ber himself paid a visit to the Baal Shem Tov.

The Baal Shem Tov asked him if he possessed any understanding of
Kabbalah.

Rabbi Ber replied,

AYes.@

So the Baal Shem Tov showed him a profound passage in the

holy book, Eitz Chaim. Rabbi Ber immediately explained it correctly.
But the Baal Shem Tov told him,

AThis kind of learning is a body

without a soul.

@ He himself went over the passage from Eitz Chaim,

and Rabbi Ber literally saw a fire from heaven circling them and
angels flying in the room.

At that time, Rabbi Ber accepted the Baal Shem Tov as his

teacher.

(The conclusion appears in the book, Kesser Shem Tov.)

Hasidim add that long after the Baal Shem Tov and Rabbi

Dov Ber had already passed away, when Rabbi Menachem Mendele
of Vitebsk was getting ready to go to the land of Israel, he travelled
around to take leave of all the great tzaddikim of the generation, the
students of the Baal Shem Tov. At that time, the first work containing
the teachings of the Baal Shem Tov and of his students, Toldos
Yaacov Yosef, had just been published.

Rabbi Menachem Mendele came to Rabbi Pinchas of Koretz.
Rabbi Pinchas told him,

AI have an urge to speak slander.@

Rabbi Mendele replied,

AAnd I am with you.@

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111

Rabbi Pinchas asked him,

AWho will begin?@

AWhy don't you?@ answered Rabbi Mendele.
AIndeed,@ said Rabbi Pinchas, AThen I will be the tale-bearer. I

will reveal the secret that Rabbi Yaacov Yosef of Polonnoye, the
Toldos, is a new Torah, from the garden of Eden.

Part II

There is a second version of how the great Maggid became a

follower of the Baal Shem Tov. We must preface this second version
with a famous Hasidic story about the Baal Shem Tov.

Before he was revealed, the Baal Shem Tov served as a

village melamed (a school teacher) in the Lemberg area. When the
Days of Awe

BRosh Hashanah and Yom KippurBapproached, he

proposed that the village Jews make a minyan in the village, and that
he himself would lead the prayers, blow the shofar and read from the
Torah. The village Jews eagerly agreed.

At that time it was the custom that on the Days of Awe all

village Jews would come to the near-by towns.  Usually, they were
coarse  people,  although  religious  and  sincere,  and  they  wanted  to
fulfill their obligation in the presence of the prayers, shofar blowing
and Torah reading of the refined town Jews.  The town community
leaders received part of their income from these village Jews.  At that
time,  they  would  also  collect  from  them  all  the  civil  and
governmental taxes for the entire year.

Following the Days of Awe, when the community leaders of

Lemberg learned about the village minyan, they brought a complaint
against the village Jews before the Lemberg court, accusing them of

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112

acting  in  a  manner  that  damaged  the  traditional  ways.    The  court
summoned the minyan and the melamed.  First, it wanted to examine
the melamed, to see if he knew the tunes (the nusach) of the prayer
and the meaning of the piyutim (poems).  Then it would decide what
punishment to administer.

As a part of the Council of the Four Lands

Bthe Jewish

religious autonomy in Poland

Bthese community leaders had

governmental powers. Directly following the second day after the
holy day, all the Jews of the village minyan had to accompany with
the melamed to the courtroom in stocking feet. There the melamed
had to recite aloud from

AHamelech@ until Shmoneh Esrai. All those

who heard him agreed that he knew the nusach and the meaning of
the words. Still, the community leaders demanded that the melamed
also recite aloud the Shmoneh Esraei. The melamed replied,
AWhoever knows that he has not yet rectified the sins of his youth
should leave the courtroom.

@ The community leaders and onlookers

laughed and told him to continue. But as soon as he pronounced the
first two words of the Shmoneh Esraei,

ABlessed are You,@ with the

Days of Awe tune, most of the people listening

Bexcluding the village

Jews

Bfell down ill. A great commotion broke out in the synagogue,

and doctors had to be called in.

The judges asked the melamed to accompany them to the

rabbi of that time, the gaon Rabbi Yaakov Yusha, of blessed memory,
the  author  of  the  Pnei  Yehoshua.    The  rabbi  was  wrapped  in  his
prayer  shawl  and  wearing  Rabbeinu  Tam  tefillin,  immersed  in
learning.  As a holy man of great insight, as soon as he looked at the
face of the melamed, he immediately signaled the judges to free him.
They immediately freed the melamed and the village minyan.

The Mirror and Other Hasidic Tales

113

Hasidim add that when the melamed left the rabbi

=s room, he

looked at the mezuzah but did not kiss it. The rabbi immediately took
down the mezuzah, and examined it. He saw that it was blemished,
and replaced it with a kosher mezuzah. As a result of this episode,
when the melamed was later revealed as

Athe Baal Shem Tov,@ Rabbi

Yaacov Yusha was not among his opponents.

Now we will return to the second version. The community

leaders of Frankfurt supported a great yeshiva. They invited Rabbi
Yaacov Yushe to be the [community] rabbi and rosh yeshiva.  But the
community leaders of Lemberg did not agree to let him go unless he
would leave behind a son and a son-in-law to head the court.  The
older of the two, [his son,] Rabbi Berish, was made community rabbi,
and the younger one was made the head of the court.  Rabbi Yaacov
Yusha told Rabbi Berish that should he have a difficult question, and
he could not wait for a reply from him in distant Frankfurt

Baccording

to those times

= travel conditionsBhe should discuss it with the

melamed of Tartshin, Rabbi Ber. Rabbi Yaacov Yusha said that he
recognized Rabbi Ber as the greatest Torah authority in the Lemberg
area. As a result, Rabbi Berish became a frequent guest of Rabbi Ber.

Suddenly Rabbi Ber grew weak, and the doctors could find no

cure. When Rabbi Berish came to pay a sick call, Rabbi Ber

rebbetzin told him that she considered her husband

=s illness to be a

punishment from the Baal Shem Tov

Bwho was at that time already

revealed

Bbecause although the Baal Shem Tov had commanded her

husband several times to come to him and learn his new path in
serving God, her husband refused to hear of it. Rabbi Berish knew
about the previous episode involving the village melamed

Bthe present

Baal Shem Tov

Band his father (the Pnei Yehoshua), and so he

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114

accepted her words as being true. He came to Rabbi Ber and asked
him to comply with the Baal Shem Tov

=s order. But Rabbi Ber

answered,

AI have five hundred clear halachic proofs that it is

forbidden (heaven forbid) to look at the Baal Shem Tov

=s face.@

Rabbi Berish took his leave and returned home.  However, Rabbi Ber
grew worse.  He developed such a great fever that without asking his
permission, his rebbetzin brought him to the Baal Shem Tov.  There
he immediately grew well, and he was so much drawn to the Baal
Shem Tov that he became his greatest follower.

After Rabbi Ber returned home to Tartshin as a Hasid, and

Rabbi Berish again came to him to solve a difficult problem, Rabbi
Berish asked him,

ARebbe! I know how hard it is understand one

reason of yours in halachah. You told me that you have five hundred
halachic proofs that it is forbidden (heaven forbid) to look at the Baal
Shem Tov

=s face. So how is it that you have become his Hasid?@

Rabbi Ber answered,

ALemberg rabbi! Believe me, I saw my rabbi,

the Baal Shem Tov, on such a high level of serving God that I was no
longer sure if he was a human being. And I myself asked him,
>Rebbe! Are you a mortal man?@ When he answered me, >Yes, I am,
my mother was called Sarah, and my father was Eliezer,

= I believed

him. Now, Lemberg rabbi, consider. Regarding a person about whom
there can be a doubt if he is mortal, can my reasons be relevant?

May their merit protect us and all Israel, and may we merit a

complete redemption with the consolation of Zion and Jerusalem,
quickly, in our days, amen.
p 33

The Student Who Wanted to Convert and the

The Mirror and Other Hasidic Tales

115

Maggid of Mezeritch

Amidst the students in the beis medrash of Mezeritch who

shone with their diligence and breadth of knowledge was one young
student, the son of a poor widow.

This student was really a genius who impressed everyone, and

whose logic astonished even great scholars. Everyone honored him
greatly and placed great hopes in him.

One day, toward the end of the summer, this student took a

walk outside the town. He wandered amidst the trees of the forest,
submerged in his thoughts, and he didn't notice an old priest walking
nearby, a professor from the Catholic seminary that stood outside
Mezeritch.

Seeing this fine young man walking deep in thought, the priest

was very impressed. The priest interrupted him and engaged him in a
deep discussion regarding matters of faith.
The two were so immersed in their talk that they did not even notice
that it was growing late.

The priest was so taken with this student that he decided to

win him over to Catholicism. And as for the student, the priest's
intelligence and learning made a strong impression on him, and the
student had great pleasure from their talk.

When the two took leave of each other, the priest expressed

his thanks for the intellectual pleasure that the conversation had given
him, and asked the student to come back the next evening to continue
the conversation.

The student did not realize that the priest had an ulterior

motive, and so he promised that he would come back for another

The Mirror and Other Hasidic Tales

116

discussion.

From then on, the student met quite often in the forest with

the priest. Naturally, no one knew of this. And slowly, the priest
began to win the confidence of the young, naive student, until all
manner of doubts began to enter his heart, God have mercy.

And in this way, the influence of the priest on the young

genius, who was still sitting in the beis medrash over his Gemara,
grew ever greater. At last, one day the town was shocked to learn the
dreadful news that the young genius had run away to the Catholic
seminary, for he had decided to convert, God have mercy.

It is hard to describe what took place then. People ran to the

priests and tried whatever they could. But nothing helped.

As for the poor widow, who had hoped to gain comfort from

her only son, this painful news was a terrible blow. She was
completely broken. Day after day, she stood before the seminary
door, hoping that she would be able to get in and speak with her son,
and beg him not to cause her this shame. But she was unable to do
so.

And meanwhile, the student sat in a closed room in the

seminary tower. And there, he prepared himself to abandon his faith,
God have mercy, filling his mind with thoughts of the great career
that lay before him.

That Friday morning, the desperate widow ran to the house of

the Rabbi Dov Ber, the Maggid of Mezeritch. There, she poured out
her bitter heart to the great maggid.

The maggid shook his head sadly and consoled her that this

was not yet over, that her son is still a Jew and that she should
therefore pray to God that his heart will be moved to repent.

The Mirror and Other Hasidic Tales

117

When the woman left, the maggid summoned his students and

gave a profound talk on the verse:

AWhen a person will sin....@

His students didn't understand the meaning of this: Why

should he should deliver such a profound Torah talk on a regular
Friday? But still, they listened with great attention.

An hour later, the maggid again summoned his students, again

quoted the verse,

AWhen a person sins,@ and began to discuss it from

another aspect.

Then, two hours later, the maggid gave another talk on the

same verse: a deep talk that not all of his students could understand.

And then, just an hour before candle-lighting, he again

summoned everyone and gave yet another talk on the verse,

AWhen a

person sins.

And the same thing took place during all the Shabbos meals:

and all on that one verse:

AWhen a person sins.@

Particularly striking was the seventh talk, which the maggid

delivered during shalosh seudos

Bthe third Shabbos meal, at the very

end of Shabbos. That talk was filled with reproof and rebuke, and all
the students felt broken inside. Tears flowed from everyone's eyes,
and every individual was certain that he is the sinner to whom the
maggid is referring.

Suddenly, in the middle of the talk, a strong wind blew

frightfully and shook the little house so strongly that it seemed that an
earthquake was taking place.

The commotion grew even stronger, and the wind wailed so

loudly that the maggid's voice could no longer be heard.

Suddenly, the maggid cried out:

ALight the candles!@

At the very moment that lit candles were brought to the beis

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118

medrash, the door burst open and the student rushed in. And running
to the maggid, he cried out:

AChatasi, avisi, pashati! I have sinned, I have gone astray, I

have rebelled!

Immediately, the maggid and his students recited the grace

and then the evening prayers. And afterwards, the maggid went into
his room.

Everyone circled the student and asked him to tell them what

had happened to him.

With great, broken sobs, the young man told about his

meetings with the priest, how the priest had slowly led him to doubts,
and how he had been increasingly constantly drawn to him, until he
was glad when the priest at last made his dreadful offer.

AThe entire time I was in the seminary,@ the student said, AI

felt special. I didn't lack a thing. The priest visited me a few times a
day and taught me the basics of Christianity, and I began to prepare to
become a student at the seminary.

ABut yesterday morningBI don't know whyBI suddenly began

to think, that I am terribly ungrateful to my poor mother, who more
than once gave me the last piece of bread in the house and herself lay
down to sleep hungry.  I began to look around the little room, where I
was held like a prisoner.  I remembered that today is Friday.  Soon
Shabbos would come.  In the beis medrash, the lesson is coming to a
close, people are reviewing the parshah.  Everyone is getting ready for
the holy Shabbos

Band here I am amidst priests, preparing to betray

my people.

AA terrible longing began to torment me: a longing for the

Gemara, for the beis medrash, for my mother, who must be lying sick

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119

with worry. It seemed to me that my father had leaped up from the
grave and is tearing worlds apart so that his son should not be allowed
to take such a terrible step.

AWith every moment, that feeling in me grew stronger. I was

filled with a dreadful fright. How did I dare to take such a step, to
deny the God of Israel

BI, the best beis medrash student, who had

astonished everyone with his knowledge? Woe to me and what had
happened to me!

AI began to feel the little room closing in about me.

Statements of the sages about repentance came into my thoughts. I
knew that I am a sinner, a great sinner. Still, I am not yet lost! But
how does one get out of here, when the door is locked?

AAnd Shabbos is approaching. I began to feel the holiness of

the day. Yes, in the lonely seminary room, I began to feel the
holiness of Shabbos, and a terrible pity awoke in me: I began to feel
how unfortunate I am, how oppressed, how cast away. It seemed to
me that I am swimming in the depths, in quicksand, that I am falling
deeper and deeper, and that I will soon no longer be able to
rise

Bnever!

AIn anguish, I threw myself to the floor and began to rip my

clothes, to tear my hair from my head. I grew hot and cold. I lost all
consciousness. Only one thought remained, filling my mind: the
verse, 'When a person sins,' and the knowledge that I am that sinner.

AThis was how I spent the entire night and the next morning.

When my meal was brought, I didn't even move to it. At least, to my
relief, all this time, the priest didn't show up. And I began to think
how I would carry out my determination to run away and come back
to my people, the Jewish people, and to my mother.

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120

AIt is easy to say 'run away'Bbut there was no way to get out,

unless I were to throw myself from the window and die. But is it not
also a sin to take one's own life?

ABut later on this thought, from which I had at first recoiled,

began to attract me very strongly.  I decided that for a person like me,
who  had  wanted  to  betray  my  Judaism,  there  could  be  no  other
atonement than to throw myself from the tower and die.  And besides,
this would be a sanctification of God's name.

AAnd so I began to prepare myself for death. I spent the entire

day in repentance.  I wept and poured out my heart before the Master
of the world.  Then, as soon as it began to grow dark, I opened the
window.    I  murmured,  'Master  of  the  world,  may  my  death  be  an
atonement for my sin.' And I leaped from the window.

AWhen I came to, I looked around and saw that I am outside

the town, far from the Catholic seminary. I realized that a miracle, a
great miracle, had taken place, and that I had been saved from death
and apostasy, God have mercy.

AMy first thought was to immediately run to the holy maggid,

so that he should save my soul, which was so soiled with sin. And so
I came here. And I confess and announce before the entire
congregation: Chatasi, avisi, pashati!

Now the other students understood for the first time that with

his many talks on the verse

AWhen a person sins,@ the Maggid of

Mezeritch had saved a Jewish soul from apostasy, God have mercy.

In Der Velt fun Chasidus, Vol. I (Warsaw, 5698; 1937)

The Liberation

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121

As an introduction to the following story, we must make note

of the fierce and bloody controversy of the misnagdim against the
Hasidism that raged almost two hundred years ago. The intent of the
leaders of that controversy was sincere and for the sake of heaven, for
they suspected, or believed with certainty, that the Hasidic movement
was

Bheaven forbidBa continuation of the Shabbtai Tzvi movement.

They therefore persecuted the Hasidim with Jewish means (e.g.,
vows, excommunication and the like). But unfortunately, maskilim of
the assimilationist Berlin Enlightenment stole into the ranks of the
misnagdim. These maskilim added a new dimension to the campaign
of persecution against the Hasidim. They legitimized unethical
means, justifying their actions just as a man may

Aprove an unclean

reptile pure with a hundred and fifty arguments,

@ until they adopted

the Jesuitic principle that the ends justify the means.  They made the
denunciation  of  Jews  to  gentiles  permissible.    The  maskilim
recognized  the  Hasidic  movement  as  the  greatest  obstacle  to  the
spread of the Berlin Enlightenment, and so they wanted to uproot it
utterly. They were not restrained by the halachah, which clearly states
that an informer is considered to be no better than an apostate.

At that time, three great leaders of the Hasidic movement set

out for the land of Israel, accompanied by almost two hundred
families. These three leaders were R. Mendele Vitebsker, R. Avraham
Kalisker, and the

Arav,@ Rabbi Shneur Zalman, the first rebbe of the

Lubavitcher dynasty. But in the midst of their travels, the oldest of the
three, R. Mendele Vitebsker, commanded the rav to turn back and
remain as leader of the Hasidim of Lithuania and Reisen.

The rav did so, and took on the responsibility of gathering

great sums of money for those few hundred families. And it was this

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122

that the informers made use of. They wrote to Petersburg (the capital
of Russia) that a sect called Hasidim had arisen among the Jews. Its
leader was R. Shneur Zalman of Liadi, who was sending great sums
of money to the Turkish sultan for the purpose of building a great
flotilla that would wage war against Russia. In return, the sultan
promised to give rulership over the land of Israel to the rabbi who
was now calling himself

Arav,@ but who would then call himself King

of Israel.

This took place in the time of Czar Paul. (A similar

denunciation

Bthis one instigated solely by Enlightenment

figures

Btook place in a later generation, in the time of Nikolai the

First, against the Rizhiner, who was in charge of the land of Israel
charity boxes for Kolel Volhinia [?] and who conducted himself in a
royal manner). This wild political charge was taken very seriously in
Petersburg, for Russia and Turkey had never had friendly relations.

Now to the story.
One day, a closed police coach traveled to the rav

=s house. He

was arrested and taken in secret to Petersburg. And no one in the
rav

=s house knew where he had been taken to.

The first interrogation of Rabbi Shneur Zalman was conducted

by a man who held the posts of interior and judicial minister.  This
man recognized that the denunciation was entirely false, that it was no
more than a libel concocted against an innocent man.  He went to
someone whom he trusted, a Jewish merchant of Petersburg named R.
Moshe Meisels, and asked him to give a written guarantee that the
rabbi is an honest and respectable citizen.  If the Jew would not do so,
he, the minister, was too afraid of Czar Paul to free the rav himself,
for Czar Paul took a personal interests in matters of this sort.

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123

Since R. Moshe Meisels was a misnaged, he asked the

minister for a certain amount of time to make his decision.

The custom of that time was that wealthy Jews would go to

the greatest yeshivas and choose the best, most learned students as
their sons-in-law. R. Moshe Meisels had done so as well, and taken
the greatest genius of R. Notele Erser

=s yeshiva as his son-in-law,

whom he supported in his home and all of whose needs he took care
of. And the son-in-law learned without a break, day and night.  R.
Moshe  considered  his  son-in-law  a  great  genius  and  a  very  pious
individual.  So he asked him this question. He told him to think the
matter over and clarify whether, according to the halachah, one may
free the rav.

[At last,] the son-in-law replied,

AAfter considering all the

points involved in this question, I am still undecided. On the one
hand, perhaps we should follow the principle that

>to sit and do

nothing is preferable,

= and we should not mix in. However, practically

speaking, the opposite seems true. The minister wants to free the rav.
The only reason he wants you to sign is to protect himself. So if you
do not give the guarantee, you will be in the category of

>one who gets

up and acts

= [wrongly]. You will be no better than an informer.@

And so R. Moshe Meisels signed the guarantee. The minister

immediately freed the rabbi and gave him a document of release.
When the rav thanked him, the minister said,

AYou must thank R.

Moshe Meisels. I do not deserve any thanks. I merely carried out my
duty after I realized that you are innocent.

The rav traveled to R. Moshe and wanted to thank him. But R.

Moshe told him to thank his son-in-law, for it was he who had issued
the halachic decision that had led to his release.

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124

But then the son-in-law told the rav,

AI am still doubtful of the

halachah, so I cannot accept any thanks.

The rav said bitterly,

AMaster of the universe! If it is possible

that a Jew who had the merit of freeing me should still be unsure
whether he did the right thing, I would prefer to remain arrested!

These words deeply upset the son-in-law. He answered,

AIf

you bring me a note from my rabbi, R. Notele Erser, allowing me to
accept your thanks, I will do so gladly.

AAnd what if R. Notele will become my follower?@ asked the

rav.

The son-in-law answered,

AIf that happens, you can be sure

that my father-in-law and I will become your most faithful Hasidim,
for that would be a great thing.

The first interrogation of Rabbi Shneur Zalman was conducted

Since R. Moshe Meisels was a misnaged, he asked the

minister for a certain amount of time to make his decision.

The custom of that time was that wealthy Jews would go to

the greatest yeshivas and choose the best, most learned students as
their sons-in-law. R. Moshe Meisels had done so as well, and taken
the greatest genius of R. Notele Erser

=s yeshiva as his son-in-law,

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125

[At last,] the son-in-law replied,

AAfter considering all the

points involved in this question, I am still undecided. On the one
hand, perhaps we should follow the principle that

>to sit and do

nothing is preferable,

= and we should not mix in. However, practically

speaking, the opposite seems true. The minister wants to free the rav.
The only reason he wants you to sign is to protect himself. So if you
do not give the guarantee, you will be in the category of

>one who gets

up and acts

= [wrongly]. You will be no better than an informer.@

And so R. Moshe Meisels signed the guarantee. The minister

immediately freed the rabbi and gave him a document of release.
When the rav thanked him, the minister said,

AYou must thank R.

Moshe Meisels. I do not deserve any thanks. I merely carried out my
duty after I realized that you are innocent.

The rav traveled to R. Moshe and wanted to thank him. But R.

Moshe told him to thank his son-in-law, for it was he who had issued
the halachic decision that had led to his release.

But then the son-in-law told the rav,

AI am still doubtful of the

halachah, so I cannot accept any thanks.

The rav said bitterly,

AMaster of the universe! If it is possible

that a Jew who had the merit of freeing me should still be unsure
whether he did the right thing, I would prefer to remain arrested!

These words deeply upset the son-in-law. He answered,

AIf

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126

you bring me a note from my rabbi, R. Notele Erser, allowing me to
accept your thanks, I will do so gladly.

AAnd what if R. Notele will become my follower?@ asked the

rav.

The son-in-law answered,

AIf that happens, you can be sure

that my father-in-law and I will become your most faithful Hasidim,
for that would be a great thing.

Rabbi Shneur Zalman immediately went to Erse. There he

learned  that  R.  Notele  was  an  extraordinarily  wealthy  man  who
supported an entire yeshiva out of his own funds.  And in addition,
since  he  was  a  great  Torah  scholar,  he  served  as  the  head  of  the
yeshiva. As for his business, it was run by several hand-picked men
who  only  met  with  Rabbi  Notele  regarding  particularly  difficult
matters.

R. Notele also had a man in charge of distributing charity.

This man had the discretion of disbursing up to one ruble per case.
(In those days, a ruble was a considerable sum.) If he wished to give
someone more than a ruble, he had to ask R. Notele

=s permission.

The rav came to this man, who was awed by the rav

=s holy

features. Besides, the rav was dressed in wealthy garments

Bin

keeping with the practice of R. Mendele Vitebsker, who was the first
tzaddik to dress in a wealthy manner. The charity distributor realized
that such a charity recipient wasn

=t asking for just one ruble. In his

consternation, he opened the door to R. Notele

=s room for the rav.

When the rav came in, he found R. Notele so deep in study that he
wasn

=t even aware that someone had come in. And so the rav stood in

the room, next to the closed door.

When R. Notele emerged from his profound thoughts and saw

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127

this unfamiliar man in his room (who had not, contrary to custom,
been announced), he grew frightened, and he asked the rav,

AWho are

you?

The rav replied,

AShneur Zalman of Liadi.@

R. Notele told him,

AThey say that you know the entire

Gemara.

The rav answered,

AI know half of the Gemara.@

AWhich half?@ asked R. Notele.
The rav replied,

AWhichever half you want.@

(Note: With this answer, he showed his humility. The

mishnah teaches,

AIf you have learned a great deal, do not claim this

for yourself as a wonderful accomplishment.

@ Also, the Talmudic

sages called themselves mere

Astudents of the wise,@ because the only

truly wise one is God Himself.)

AIf that is so,@ Rabbi Notele sad, Atell me how many times the

phrase Ta Shma (Come and hear) is found in the Talmud.

The rav gave him a number.
ANo,@ said Rabbi Notele.
The rav was not dissuaded. He said,

AIf you want to count a

Ta Shma that does not come to answer a question or to resolve a
doubt, then there is another one.

At this, Rabbi Notele went to the door [where the rav was

standing], greeted the rav with a friendly

AShalom Aleichem,@ took his

hand, and brought him to his desk. There he invited the rav to sit, and
he asked him to resolve two contradictory midrashim that he had been
learning.

Midrash Rabbah, in Ki Sisa, states that

AThe Holy One,

blessed be He, said to Moshe: Just as I required ten righteous men in

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128

order to save the city of Sodom, you must show me ten righteous men
of Israel, and then I will not destroy the Jews.

@ The midrash

concludes that Moshe showed God seven righteous men who were
alive, and he added the merit of the three holy patriarchs: Avraham,
Yitzchak and Yaacov. And then God immediately forgave the Jews.

But we learn in Midrash Rabbah, in Eikev (Chapter 3), that, in

regard to this same episode,

AMoshe said to [God]...I will find eighty

righteous men among [the Jews]. Here are seventy-seven [live
Jews])...and let the dead

B[the three Patriarchs]Bstand [with them].@

The midrash continues with a quote from King Solomon:

AI praise the

dead...more than the living.

In Ki Sisa, we are told that Moshe had to supply ten righteous

men, yet in Eikev, we are told that he had to supply eighty. And
besides that, why are the dead praised more than the living?

Without a pause, the rav responded,

AThe answer can be found

in a Talmudic passage.

Rabbi Notele asked the rav to give him five minutes. He

mentally paged through the entire Talmud, and then said,
ANo@Bmeaning that he had not come across such a passage.

The rav said,

AIt is a plain mishnah.@

Again, Rabbi Notele asked for a few minutes. He mentally

went through the entire mishnah, and then he again responded,

ANo.@

And he asked the rav,

AIn which Order of the mishnah?@

The rav answered,

AIn the Order of Nezikin.@

Rabbi Notele wanted to find the relevant mishnah on his own,

but he couldn

=t. And so he asked the rav to tell him.

The rav said,

AThere is a dispute in Horayos 4:2 between

Rabbi Meir and Rabbi Yehudah. Rabbi Meir says that all Jews

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129

together form one community, and Rabbi Yehudah says that every
tribe is considered a community.

AThe midrash in Parshas Ki Sisa agrees with Rabbi Meir=s

opinion.    For the entire of Israel it is enough to find ten righteous
men.    Moshe  Rabbeinu  found  seven  live  men  and  three  who  had
passed  away

Btotaling ten. The Jews who were alive protected the

entire community to the same extent as those who were no longer
alive.

AHowever the midrash in Eikev agrees with R. Yehudah that

>each tribe is called a community.= The Jews are divided into twelve
tribes. However, the tribe of Levi did not sin at this time. This leaves
eleven tribes that were in danger of being destroyed.

So in such a case, Moshe needed to find ten men for each of

the eleven tribes. But Moshe Rabeinu could only find seventy- seven
such Jews

Bwhich would provide seven Jews to each tribe. And so he

added the three patriarchs separately to each tribe. Now, each tribe
was protected by the merit of ten people. Each living righteous Jew
counted as one, but the patriarchs were counted eleven times: once
for each tribe. And that is why King Solomon praises those who have
passed on more than those who are living.

This answer pleased R. Notele very much. He asked the rav:

AHow is it thatBas they sayBwhen you students of the Baal Shem Tov
speak of potatoes, you are engaging in yichud meditations.?

The rav answered,

AHow is it that when you are in the middle

of the Shmoneh Esrei, you are thinking about potatoes? It seems to
me that it is better to speak of potatoes while being engaged in
yichudim.

R. Notele replied to the rav with great humility,

AFrom now

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130

on, I am one of your followers.

Rabbi Shneur Zalman told R. Notele about Moshe Meisels

and his son-in-law. R. Notele immediately wrote them a letter telling
them to accept the thanks of such a holy man.

Hasidim tell that when the war Czar Alexander I and

Napoleon was taking place, the students of the Baal Shem Tov and
the Maggid had various views on the subject. [Translator

=s note: It is

apparent that they believed that their viewpoints and prayers would
determine, or at least influence, the outcome of the war.]

R. Mordechai of Nes

=chezsh, R. Shlomo Karliner, R. Naftali

Rapshitzer, and other great tzaddikim of that time wanted Napoleon
to win. When R. Naftali placed his matzos in the oven on the eve of
Passover (he was then staying in the court of his rebbe, R. Mendele
Rimenover), with each matzah that he put in, he said,

AAnother five

hundred Russians will fall.

@ But when R. Mendele heard this, he

stopped him. Also, that year on Purim the Kazshenitzer Maggid
himself read the megillah. When he came to the phrase addressed to
Haman,

AYou will surely fall,@ he yelled the words out in Hebrew,

ANapol, tipol!@Bmeaning, ANapoleon, you will fall!@ (with a patach
under the nun).

R. Dovid Frenkel, rabbi of Husyatin, told me that in the year

5672 (1911-12) he received a secret piece of information from the
Husyatiner staraste (police chief) that Kaiser Franz Yosef of Austria
and Czar Nikolai II of Russia were having a dispute regarding
Albania. When he told this to the second rebbe of Husyatin, the
admor (i.e., the rebbe) told him,

AIn the time of the Napoleonic wars,

there were differences of opinion amongst the tzaddikim as to who
should win. They decided to present the matter to a neutral tzaddik,

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131

and they chose R. Levi Yitzchak of Berditchev. He replied to them,

have the custom of changing my shirt every Friday. But I only do so
if I have a clean one to put on in its place. I have no interest in
replacing a dirty shirt with another dirty shirt.

As is known, R. Shneur Zalman of Liadi sided with Czar

Alexander. He even counseled him to retreat from Napoleon

=s army

deep into Russia, burning the cities and towns behind him (a
Ascorched earth@ policy). And due to this advice, Alexander won the
war.

R. Moshe Meisels was familiar with the quality of the Russian

ministers. He knew that their only thoughts were how to devise evil
decrees against the Jews. In his heart, he was upset that his rebbe, R.
Shneur Zalman, didn

=t support Napoleon, who had presented himself

as a people

=s liberator, including the oppressed Jewish people. With

his ruach hakodesh, divine inspiration, the rav sensed these thoughts
of R. Moshe, and he wrote him the following letter.

AThis past Rosh

Hashanah I was shown from heaven during Musaf that if Napoleon
Bonaparte were to win, the Jew

=s situation would improve materially,

but the Jewish heart would be torn away from our Father in heaven.
If, however, Czar Alexander were to win, although the Jews

= material

situation would deteriorate, they would, however, bind their hearts
more strongly to heaven. And so I request and direct every Jew to
pray for the victory of Russia.

Lubavitcher Hasidim add that prior to the events of this

episode (of R. Shneur Zalman, R. Moshe Meisels and R. Notele), the
rav had been with R. Pinchas Koritzer. R. Pinchas had asked the rav
about the same contradiction between the midrashim that R. Notele
later posed. R. Pinchas himself reconciled them and concluded,

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132

AZalmanyu! Remember this well. It will one day come to use.@ In
other words, R. Pinchas already foresaw what would happen in the
future.

Chasidishe Maasiyos

In All My House, He Is Trustworthy

The first Rabbi Aharon of Karlin (Hasidim call him

Athe great

Rebbe Aharon

@) once entered the study of his rebbe, Rabbi Dov Ber

(the Maggid of Mezeritch), to take his leave, for he wished to go
home. The rebbe parted with him. But as soon as Rabbi Aharon left
the room, the rebbe sent a few of his

Aholy company@ to stop Rabbi

Aharon from leaving. They stopped him, and so Rabbi Aharon
returned to R. Dov Ber to again ask permission to leave. And so
again the rebbe saw him off, and again he sent a few of his students to
prevent him from leaving.

And this took place a few more times. Finally, Rabbi Aharon

ignored what the students were telling him. He said to them,

AIf the

rebbe didn

=t want me to go home, he would have told me himself.@

And he went home.

And there, he immediately passed away.
Greatly pained by Rabbi Aharon

=s death, the students took

courage and went to ask Rabbi Dov Ber why he had given Rabbi
Aharon permission to leave. In response, the rebbe sent them to his
oven stoker [grube heitzer]

Bwho would later be known as Rabbi

Zushe of Anipole.

Rabbi Zushe answered them as follows:
AThe Torah praises Moshe by saying that >in all My house he

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133

is trustworthy.

= But what does it mean that someone is trustworthy in

God

=s house? Is there anything there that could be stolen? The

answer  is  that  Moshe  would  not  tell  what  he  had  seen  in  heaven
unless he was given permission to reveal it.  The Midrash teaches that
>Moshe knew with certainty from heaven that if all the people prayed
for  him,  the  decree  that  he  cannot  enter  the  Holy  Land  would  be
nullified.    He  hinted  at  this  many  times.    But  since  they  did  not
understand, he did not openly tell them this secret, even though it was
for his  own sake

= (Devorim 3). And so you must understand that

although the rebbe knew everything in advance and looked for ways
to keep Rabbi Aharon from going home, he could not say anything
openly.

Chasidishe Maasiyos, p. 77

The Drunkard

There was once a time of great trouble for the Jews, God have

mercy. Everyone ran to the holy tzaddik Rabbi Boruch of Mezhibozh
(grandson of the Baal Shem Tov), to beg God to help the Jews.

Rabbi Boruch told a few people,

AGo to such-and-such a

village, a few miles from here, and find someone whose name is So-
and-so and whose father's name is So-and-so.

@ And he admonished

them,

ABe extremely careful to find that very man.@ He described him

very carefully so that they would be able to find him. Then he told
them to speak with him until he explicitly said,

AMay God remove

this trouble from you.

The messengers left Rabbi Boruch, thinking that the man to

whom Rabbi Boruch was sending them must surely be a great and

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134

famous tzaddik. When they arrived, they asked,

AWhere does the

tzaddik So-and-so live?

@ But no one knew whom they meant.

Instead, people told them,

AThere is no tzaddik by that name here.@

The messengers were very surprised. They knew that their

holy Rabbi Boruch would not tell an untruth, heaven forbid.  What he
said must be true.  But still, they didn't know what to do.  So then
they  simply  asked  if  there  were  anyone  in  town  with  that  name.
Finally, someone told them,

AI know that man. He is a total drunkard.

What do you need him for? He lies about drunk constantly. He
doesn't pray, he doesn't do a thing

Ball he does is drink. He doesn't

even have any idea of what is happening around him.

The messengers went to the drunkard's house. They spoke

with his wife and told her that the holy Rabbi Boruch had sent for
him. She replied,

AMy dear Jews, why are you making fun of me?

You can see that my husband is a drunkard. He is lying there, drunk.
Why would the holy rabbi contact him?

@ She told them that her

husband had once been a very wealthy person.  But then he took to
drink and grew very poor.  And now he gets drunk and goes to sleep,
and when he wakes up he gets drunk again until he lies down again.
AAnd that is what he has been doing for the last few months.  So if
you  want  to  speak  to  him,  you  must  wait  for  the  moment  that  he
wakes up.  The moment he does so, before he starts to drink again,
you  should  talk  to  him.    If  you  miss  that  moment,  he'll get drunk
again.

The messengers were astonished. They asked what kind of

person he had been before he became a drunkard. But they heard
nothing good that would help them understand why he was capable of
bringing about heavenly redemption. Still, out of their great faith in

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135

Rabbi Boruch, they went to the drunkard and waited for him to wake
up, so that they could get him to say the words that Rabbi Boruch had
mentioned. As soon as the drunkard woke up, he grabbed a bottle of
vodka. The messengers took hold of his hand and told him that the
tzaddik, Rabbi Boruch, had sent them to him with the message that he
would say that the bitter decree should be lifted from the Jews.

The drunkard replied,

AFirst, I will have a little bit to drink.@

The messengers told him,

AWe will not let you have anything to drink

until you decree that a redemption must be sent from heaven.

The drunkard told them,

AMay God in His great mercy remove

this evil from you, and leave me alone.

And so the messengers immediately returned to Mezhibozh.

They had taken note of the exact time the drunkard had said those
words. And when they returned, they realized that at that moment,
the evil had been rescinded. The messengers were astonished, and
they did not understand.

They came to the holy Rabbi Boruch and told him,

ARebbe,

this matter is very wondrous to us. That man is a coarse drunkard.
We asked about him as he is today and as he used to be, and no one
had anything good to say. He can barely pray, he never prays to the
end. But we saw how he made a decree and it was carried out. What
is this all about?

The holy Rabbi Boruch told them,

AI will tell you the power of

a mitzvah.

@ And he told them the following story:

This man was once a great businessman. He had a large store

with merchandise, and he was an uncommonly distinguished man.
Once he had dealings with a great baroness, a widow. He pleased her

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136

because he was very handsome, and she told him,

AI want you to be

my husband. What good is your wife to you? I am a great baroness.
You will have all my towns and villages, and you will receive the
respect of important government officials. They will treat you as a
baron, and you will be even greater than they, because of your
intelligence.

The man promised the baroness that he would marry her. But

first, he said, she should make a great ball to which she should invite
many barons and dukes, so that they would know him as a great
baron. The baroness agreed to do this, and so they prepared the day
of the ball.

In brief, the drunkard got ready to marry the baroness, for he

very much wanted that empty honor, heaven help us.

On the day of the ball, he came to the baroness's estate, and he

and all the officials celebrated an entire day and night, until the new
day began. In the morning, he wandered through the estate, looking
over everything like the new master, until he heard sighs and groans.
He went to a room where he found some people, and asked them what
the problem was. They told him that they were Jews who had been
imprisoned as debtors. They had been imprisoned a long time, and
now they were to be killed, for no reason.

The man had great pity on these prisoners. He hurried to the

baroness and told her that on this day of their great joy he does not
want to hear any groans, so she should free the prisoners and forgive
their debts. The baroness told him,

AYou can do whatever you want,

because from now on, everything belongs to you.

@ So he provided

each prisoner with a wagon and horse, and sent them home with
adequate provisions for the way.

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137

Once this man had performed the great mitzvah of ransoming

prisoners from death, the mitzvah began to burn in his heart. He
began to think:

AWhat am I about to do here? To live with a non-

Jewish woman and subject myself to gehinnom? Heaven forbid! I
will not commit such a great sin.

@ And he took a horse and carriage

and escaped from there without having sinned.

So when this man performed these two great mitzvos of

ransoming prisoners from death and repenting whole-heartedly, it was
decreed in the heavenly court that whatever he decrees should be
obeyed in heaven.

This led to a great commotion in the heavenly court. The

attribute of severity spoke against him because of his bad conduct in
genera. And so it was decided that he should become a drunkard so
that he will not know what is needed in the world and interfere with
the decrees of the heavenly court.

The holy Rabbi Boruch concluded,

AIt is indeed very

dangerous to go to this man and ask him to nullify the decrees of
heaven, God forbid. But this was a matter that could have affected all
Jews, and therefore I had to send you to him.

From this story, we can learn how great the power of even one

mitzvah is, and help us attain everything good. May God help us in
His great mercy to carry out mitzvos and good deeds.

Maaseh Tzaddikim (unpaginated)

The Hidden Tzaddik

Rabbi Leib of Shpole (who in the Hasidic world is called

Athe

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138

Shpole zeide

@B Athe grandfather of Shpole@) was the student of a

hidden tzaddik, a nistar, who was on the surface a simple cantor and
choir master: the cantor of Zaslav. Amongst the choir singers were
other nistarim, two of whom were later revealed: Rabbi Leib of
Shpole and Rabbi Mordechai, the first Neschizsher rabbi. (We will
have more to tell of the latter elsewhere.)

When Rabbi Leib was still young, he had the merit of

knowing  the  Baal Shem  Tov.    Since  his  later  rebbe, the cantor of
Zaslav, was a nistar, Rabbi Leib decided that he would also remain a
nistar.    For  a  while  he  acted  as  village  shochet  (slaughterer)  or  a
simple  village  melamed  (teacher).    He  suffered  poverty  and
underwent great tests.  (All this has already been adequately recorded
in  previously  published  stories.    I  myself  am  only  relating  stories
received by  oral tradition from reliable sources, which have never
been published before.)  However, the heavenly court realized that he
would be very helpful to the Jews if he were to be revealed and act as
a leader and rebbe.  (Later, this indeed turned out to be the case.  He
refined  he  coarse  town  of  Shpole,  bringing  this  entire  Jewish
community to perfect repentance, and he helped them materially and
spiritually. That is why he had himself called

Athe Shpole zeide.@)

It was revealed to Rabbi Leib that the heavenly court had

decided that he must be revealed. He hired someone whom he knew
as his aide, and with him he traveled to the nearby shtetl.

When he came to the inn, he announced himself to be a rebbe.

However, no one from the shtetl came to him, not even to greet him.
As a true tzaddik, Rabbi Leib passed this test. However, his aide, a
poor, simple Jew, demanded payment, and the innkeeper also had to
be paid. Meanwhile, they learned that a famous Hasidic tzaddik had

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139

arrived, and that the entire shtetl, from old to young and from great to
small, was running to greet him, and literally flooding him with
requests and donations (kvitlech and pidyonos). Rabbi Leib

=s aide

pressed him so strongly that Rabbi Leib was persuaded to go out into
the street and himself see the people running and hurrying to the other
tzaddik.

Rabbi Leib saw a young man running. He asked him,

AWhere

are you running to?

ATo the rebbe!@ the young man replied.
With humility, Rabbi Leib said to the young man,

AHere in

this inn a rebbe is staying, with whose help you can get whatever you
desire

Bwhether in spiritual or in physical matters.@ But the young

man tore himself free and cried out,

ALeave me alone, I am running to

my own rebbe.

@ With this, Rabbi Leib at last grew upset. He went

back in to his aide and told him to give him his Shabbos clothes so
that he himself could go and greet the newly-arrived tzaddik.

The other rebbe was Rabbi Motele Tshernobeler (the son of

Rabbi Nachum, who was the author of the Meor Eynaim, a student of
the  Baal  Shem  Tov  and,  later,  a  member  of  the  holy  company  of
Rabbi Dov Ber). Rabbi Motele himself was part of the younger group
around Rabbi Dov Ber. He used to take a great deal of money from
his followers and with it support all the hidden tzaddikim, whom he
knew  of  by  tradition  from  his  rebbes,  and  also  through  divine
inspiration.

Now, with divine inspiration, he sensed what was taking place

in the inn where Rabbi Leib was staying. He immediately had his
gabbai hand him his overcoat and he placed the money from the table
and with the kvitlech in a large kerchief, put it in his pocket and

The Mirror and Other Hasidic Tales

140

immediately went to Rabbi Leib.

Of course, everyone else accompanied Rabbi Motele. When,

through the window, Rabbi Leib saw the great crowd approaching his
inn, he sent his aide out to find out what was going on. Rabbi Motele
told the aide to bring Rabbi Leib to a separate room, so that he could
give Rabbi Leib a kvitl. Rabbi Motele entered the inn, wrote a kvitl
in the outer room and entered the room where Rabbi Leib was sitting.
There, he handed him the kvitl with a pidyon, a payment, of eight
gold rand (a large amount in those days). And he told Rabbi Leib,
AYou should have realized that a simple young man like the one you
met in the street cannot have the merit of the great mitzvah of
supporting you, and, more than that, of giving you your first kvitl.
This belongs to me and to people like me.

And from then on, Rabbi Leib was revealed.
Chasidishe Maasiyos

The Jew with the Beautiful Face

One of the Shpole Zeide

=s comrades was Rabbi Mordechai,

the first Nes

=chizsher rebbe. (He was the father of the Kavler rebbe,

Rabbi Leib, who was the father-in-law of the Trisker maggid. He was
also the father of the Ustiler rebbe, Rabbi Yosele, and of the second
Nes

=chizsher rebbe, Rabbi Yitzchak, whose teachings are presented in

Toldos Yitzchak.) Rabbi Mordechai decided that he too (like the
Shpole Zeide) would become a nistar, a hidden tzaddik. But he had
an elevated public persona. He filled the rabbinical post in Leshnav,
a small shtetl near Brod.

While rabbi of Leshnav, he came to mistrust the shtetl shochet

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141

(ritual slaughterer). And so he set out by foot to Brod, to look for
another shochet. As he was passing through a forest, a Jew with a
beautiful face emerged from a small path and joined him.

AWhere is a Jew going, and for what reason?@ he asked Rabbi

Mordechai.

Rabbi Mordechai answered,

AI am going to Brod to look for a

shochet, because I do not trust the one we have.

The man told him,

AIs that so? I am no longer a young man. I

remember once when a rabbi dismissed a shochet.  And do you know
what happened in the end?  With my own eyes, I saw the shochet and
his wife and children became wandering beggars. Nu!  I saw what
happened to the shochet

B but I have not yet seen what happened to

the rabbi.

With these last words the man disappeared. Rabbi Mordechai

believed that this had been an appearance of Elijah the prophet, who
had come to prevent him from committing a great injustice. And so
he set aside his misgivings, went back home and continued to remain
a nistar.

Chasidishe Maasiyos

The Horses' Flight

At that time there was a famous tzaddik, one of the students of

the Baal Shem Tov, who also belonged to the company of Rabbi Dov
Ber. He was a hidden tzaddik, a half-nistar. He had no Hasidim and
did not lead any group. Nevertheless, he was known. He used to
travel about secretly and often displayed great wonders, and then he
would call himself R. Leib Sarah

=s. (Many wondrous things are told

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142

of him, a few of which have already been published.)

My mother, Sarah bas R. Yitzchak Dovid, may she rest in

peace, told me that once, as a nistar, he came to a wealthy Jewish
villager at a time that this Jew lacked a melamed, a teacher, for his
children.    The  villager  asked  him  if  he  wanted  the  position,  and
promised him a good salary.  R. Leib agreed, on condition that every
Friday  he  could  stop  teaching  early  and  that  the  villager  would
arrange a ride for him to town and back, for he wanted to go to the
mikvah in honor of the Sabbath. The very first Friday the villager had
his gentile servant bring the melamed to town and then home again.

That Friday night, the servant told the family

Bwhen R. Leib

was not present

Bthat when they had left the village, the melamed had

told him to tie the reins to the wagon and turn around so that his back
would be to the horses, and that the horses would find their own way.

AWhen I obeyed,@ said the servant, Ait felt as though the horses

began flying through the air. Towns and villages flashed by before
my  eyes,  until  we  stopped  at  a  great  city  inn.  There  the  melamed
made me promise not to go into the street, so that I wouldn't get lost.
And he told the innkeeper to give me as much food and as drink I
wanted on his account.  And he told me that I would have to wait two
hours for him.  He came back to the minute, and told me to climb
back up on the wagon. I was so tired because I had eaten and drunk
so much that I immediately fell asleep, and I only woke up as we were
coming to the house.

The villager told his family to take care that the melamed not

learn that their servant had told them this story. And he told one of
his sons-in-law to persuade the melamed to take him along next
Friday to the mikveh.

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143

And so the melamed took him along, and on the way they

stopped at a mikveh. Afterwards, they traveled to the same inn
(which the servant recognized) and the melamed made the son-in-law
and servant promise to wait for him at the inn for two hours. But
instead the son-in-law quietly followed the melamed, step by step,
until they came to a royal palace, where an armed guard was standing
watch.

There the melamed saw the son-in-law. So, in order to save

him from certain death at the hands of the military guard, the
melamed told the son-in-law to hold onto his belt. In this way they
both passed by the guard unnoticed

BAseeing and yet not seen@Buntil

they came to the emperor

=s room. There, the son-in-law saw the

melamed open a knife and threaten Kaiser Josef the First of Austria
that  he  would  cut strips  from his  flesh while he is  still  alive if he
would not tear up the evil decrees against the Austrian Jews.  The
kaiser yelled for help, but the people around him thought that he was
mad, for they saw no one.  And so the kaiser was forced to tear up the
documents with the evil decrees before R. Leib.

On the way out, they again passed the watch unnoticed, and

returned to the inn.  The son-in-law entered a store, bought himself a
small knife and asked the store-keeper to write out a receipt with the
date  and  exact  address,  with  the  shopkeeper's  signature.  How
astonished were the villager and his family when they heard from the
son-in-law and the servant, that on the way there they had both fallen
asleep and only woken at the inn and they had also fallen asleep on
the way home, only awakening by the villager's house. Even more
wondrous in their eyes was the receipt for the small knife, which was
dated  that  Friday's  date,  by  a  merchant  of  Vienna,  with  his  exact

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144

address

Bwhich showed that the melamed had traveled from a village

in the Volhina gubernia to Vienna and back in the course of a few
hours, by means of the holy power of God's Name, which is used for
Akefitzas haderech.@ The melamed had to admit that he is the half-
nistar, R. Leib Sarah

=s.@

After the Sabbath, he took his leave, left the village, and went

back to being a half-nistar.

Chasidishe Maasiyos

The Mirror and Other Hasidic Tales

145

The Secret Room

R. Mordechai, the Leshnaver rabbi (mentioned above in The

Jew with the Beautiful Face), was eager to learn the secrets of the
half-nistar. It was revealed to him from heaven that there was an inn
keeper in Brod who was a follower of the half-nistar, with whom the
half-nistar would lodge when he visited Brod.

R. Mordechai went to this innkeeper in Brod and asked if he

could stay in the room where the half-nistar always lodged. The
innkeeper, a discerning Hasid, looked at him in wonder and said,

understand that you must be one of the hidden nistarim, since it was
revealed to you that the half-nistar lodges here. However, I beg you
many times over not to ask me to do you this favor. When my rebbe,
the half-nistar, came to stay with me for the first time, he told me to
give him a separate room with a new bed, a table, a chair, and a shelf
with holy books. And he told me,

>Everything must stay where it is.

Do  not  let  anyone into  this  room, not  even members of your own
family.  When I am not here, keep the room locked, so that when I
come,  I  will  stay  here.    If  you  obey,  it  will  go  well  for  you.    If
not

Bheaven forbidBunderstand for yourself what will happen to you. I

am R. Leib Sarah

=s.=@

When he heard these words, R. Mordechai answered,

AIf that

is so, I will not ask you to go against your rebbe

=s order, heaven

forbid. But do me a favor and only open the door. I will only look in.
I am the rabbi of Leshnav.

@ And the innkeeper agreed to do this for

the rabbi.

A few days later, R. Leib Sarah

=s came to the inn. The

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146

innkeeper received him with great respect. But as soon as he
unlocked the door of the room, R. Leib asked him angrily,

AWhom

did you allow in here?

With tears in his eyes, the innkeeper answered,

AR.

Mordechai, the rabbi of Leshnav, asked me to open the door for him.
He said that he only wanted to look inside, and I thought that you
wouldn

=t mind.@
R. Leib told him,

AI will forgive you only on condition that

you take a sealed letter from me and immediately bring it to the
community leaders of Leshnav.

The messenger [who was the inn-keeper] delivered this letter

to the community leaders, and then went to the rabbi to tell him how
upset R. Leib Sarah

=s was.

The community leaders convened a meeting, and they decided

to read the letter in the presence of the rabbi. The letter read as
follows:

AProminent community leaders of Leshnav! As soon as you

receive this letter, dismiss your rabbi and immediately send him and
his family out of the shtetl. [signed,] Leib ben Sarah.

The rabbi had asked the messenger [the inn-keeper] to stay

with him.  Now, when he heard the letter read aloud, he railed against
himself:  What  had he brought about?   Why did  he have to  be the
messenger  [of  this  letter]?  But  the  rabbi  himself  was  not  at  all
frightened. He responded to the community leaders,

AHire a Jewish

wagon driver for me and my family, and put my holy books and all
my possessions on the wagon.  Have him take me to the shtetl nearest
Leshnav.  You are not to blame.  I forgive you everything, and the
messenger as well.  But he

Bthe messengerBwill have to travel with

us.

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147

On the way, the wagon driver got lost and came to a water-

filled channel. The horses grew frightened and halted.  The rabbi told
the wagon driver and the messenger to approach the channel to see
why  the  horses  were  frightened.    There,  they  saw  there  a  naked
corpse. The rabbi told them to put the corpse on the wagon, and he
dressed it  in  his  own coat.  Then he covered the corpse, so that it
would not be visible.

When they reached a village, a Jew who lived at its outskirts

came out of his house and approached them fearfully.  He warned
them not to travel any farther, for at the other end of the village, in the
courtyard of the local landlord, a village Jew was on trial, defending
himself  against  a  blood  libel.    A  Christian  from  the  village  was
missing, and this Jew was accused of having killed him and used his
blood for Passover matzos.  And so it would be very dangerous for a
Jew to travel there.

But the rabbi insisted that the village Jew climb up onto the

wagon and join them. Immediately, they rode to the site of the trial.
The courtyard was ringed by all of the landlord

=s Christian

villagers

Bhis subjects. The landlord himself was a judge, with an

assistant at each side. The priest

Bthe accuserBwas standing nearby

with his witnesses. In the middle of the courtyard sat the defendant,
wrapped in chains.

The rabbi told the wagon driver to travel right into the crowd

that was surrounding the trial site. And the three other Jewish men on
the wagon

Bthe driver, the village Jew, and the messengerBwere

astonished to see that the crowd of gentiles was making way for them,
and let them drive directly into the courtyard. The landlord was very
surprised by the boldness of these newly-arrived Jews, as well as by

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148

the baggage on the wagon, which was packed with household goods,
and on which rode a woman with three children (the rabbi

=s wife and

the previously mentioned tzaddikim-to-be), as well as the three
Jewish men, one of whom was actually the landlord

=s subject, who

lived in his village. But most of all, the landlord could not stop
staring at the man who sat at the top of the wagon, a Jew with very
aristocratic features, whose regal face was suffused with a heavenly
grace.

Immediately, the landlord got up, went to the rabbi, gave him

his hand with great civility and respect, and asked who he is and what
he wants. here. The rabbi answered,

AI am the Leshnaver rabbi. I

learned that a Jew is on trial here for a capital offense. I believe that
as a rabbi I have the right to attend the trial.

@ The landlord thanked

him and invited him to sit next to the judges.

After questioning the witnesses, the landlord asked the rabbi if

he had anything to say on behalf of the accused Jew.

The rabbi answered,

AWhat would happen if I produced the

missing Christian, alive?

AIf you did that, then the witnesses and with the accuser, the

priest, would immediately receive the punishment that they would
deserve,

@ the landlord answered.

The rabbi went to the wagon and called out to the corpse,

AGet

up and go to the landlord. Tell the court loudly, so that everyone can
hear, what happened to you from the time that you were missing.

The gentile stepped forward and told everything. He pointed

out the false witnesses as them men who had killed him. The false
witnesses were so terrified that they admitted everything, and asked
the court to give them a lenient sentence, because they had been

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149

instigated by the accuser, the priest.  He had hired them to kill the
gentile  and  then  to  accuse  the  Jew  (a  wealthy  man),  so  that  they
would be able to confiscate his wealth for the church.  And the priest
had  promised  to  reward the  witnesses,  and  had  assured  them  of  a
certain paradise in the other world.

The trial was immediately overturned. Now the priest and

false witnesses were the accused, and they were hanged and the Jew
was freed.

The landlord asked the rabbi to allow him to take the Jewish

overcoat off the gentile and dress him elegantly, for he wanted to hire
the man as his personal servant. The rabbi had to reveal that the
gentile was actually dead, and could only speak and stand on his feet
as long as he was dressed in the rabbi

=s overcoat. The rabbi also

explained to the landlord that one may not change nature, unless it is
very necessary

Bas, for instance, in order to save an innocent man

from death.  Now he advised the landlord to take the gentile to the
village cemetery and bury him with an honorable procession.  The
landlord  and  his  helpers  did  so,  and  they  saw  the  rabbi  off  in  a
friendly manner.

The messenger, as a loyal Hasid of R. Leib Sarah

=s, assumed

that everything that had happened had been R. Leib Sarah

=s will, in

order that the Leshnaver rabbi would be revealed.

So he told the wagon driver to take the rabbi and his family

back  to  Leshnav.    There the  messenger,  the  wagon driver and the
village  Jew  told  the  great  miracle  of  how  a  gentile  had  been
temporarily  restored  to  life,  and  how  in  this  way  a  Jew  had  been
saved from certain death.

And so the rabbi was revealed as a great miracle worker and a

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150

healer of souls.

Later he moved to Nes

=chizsh. May his merit protect us and

all Israel.

from Chassidishe Ma

=asiyos

The Rebbe

by Avraham Stern

After the Baal Shem Tov passed away, his company

Bhaving

received his permission

B chose as their rebbe and leader Rabbi Dov

Ber, whom they called

Athe great maggid [preacher] of Mezereitsh.@

The greatest students of the Baal Shem Tov used to go to him, among
them Rabbi Yaacov Yosef of Polonoye

Bthe ToldosB Rabbi Pinchas

Kaitzer, and Rabbi Mechele, the Zlatshever maggid.

Rabbi Mordechai became a student of this Rabbi Mechele, the

Zlatshever maggid.

One time, when Rabbi Mordechai came to Mezeretish, he

entered Rabbi Dov Ber

=s beis medrash, where he met Rabbi Shlomo,

who later became famous as the

ASekuler maggid.@ He asked R.

Shlomo,

AHave you seen my rebbe?@Bmeaning Rabbi Mechele.

As a loyal follower of Rabbi Dov Ber, Rabbi Shlomo was

upset that Rabbi Mordechai would call someone else

Arebbe@ in Rabbi

Dov Ber

=s beis medrash. And so he answered, AYou and your rebbe

both need a rebbe

@Bnamely, mine.

To this, Rabbi Mordechai merely replied,

AWell, well...@

Rabbi Dov Ber had chosen Rabbi Shlomo to write down his

teachings (which were later published as Ohr Torah and Maggid
Devrarav L

=Yaacov). The only person closer to Rabbi Dov Ber was

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151

his shamash, Rabbi Filit (?).  Late every night, after everyone else had
gone to sleep, they would meet secretly and would learn the wisdom
of  the  kabbalah.    However,  that  night,  Rabbi  Shlomo  could  not
understand the teachings.  And so Rabbi Dov Ber told him to examine
his deeds of the previous day.  Perhaps he had sinned in some way

Bif

that were the case, he should rectify the matter by repenting. Rabbi
Shlomo engaged in solitary meditation, taking an accounting of his
soul. Then he returned to his rebbe. He told about the encounter that
he had had with Rabbi Mordechai, and said that he now sensed that
Rabbi Mordechai had a complaint against him. But, he said, he felt
justified in what he had said, for his intent had been to defend the
honor of his rebbe.

Rabbi Dov Ber told Rabbi Shlomo to go to Rabbi Mordechai

lodgings immediately and ask for forgiveness.

When Rabbi Shlomo did so, Rabbi Mordechai told him,

AAs

far as I am concerned, I forgive you this minute. You will regain your
breadth of mind and clarity of thought, so that you will be able to
understand what you were learning. But I cannot forgive the honor of
my rebbe, R. Mechele. And because you acted wrongly using the
word

>rebbe,= you yourself will never be a rebbe or any kind of

Jewish leader.

Rabbi Shlomo returned to Rabbi Dov Ber, and they returned

to their learning. This time, Rabbi Shlomo understood the teaching.
After they finished, Rabbi Shlomo told Rabbi Dov Ber about the
sentence that Rabbi Mordechai had meted out to him.

The great maggid replied,

AI can only half help you. Although

you will not be a leader, you will be a rabbi. Take a position as a
town maggid. God will bring you a student who will later become a

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152

famous rebbe and leader.

Chasidishe Maasiyos

A Thousand Nights

After the great maggid, Rabbi Dov Ber of Mezeritch, passed

away,  Rabbi  Shlomo  took  a  position  as  maggid  in  Sekul  (near
Lemberg).  In that town, there lived a brilliant rabbi who was opposed
to  the  Hasidic  movement.    This  rabbi  supported  his  son-in-law,  a
young  genius  (this  support  was  known  as  kest),  who  lived  in  his
house. This son-in-law was so pious that he had attained a measure
of divine insight.  And thus he realized that the maggid Rabbi Shlomo
was a hidden tzaddik.

The son-in-law used to learn with his father-in-law two times

a day with his father-in-law: once in the early evening, and the other
before the morning prayers.  He now persuaded his young wife that at
bed time she should let him down through their bedroom window into
the street.  And then he would secretly go to learn the wisdom of the
kabbalah from the maggid, until the time that his father-in-law would
be  knocking  at  his  door  to  summon  him  to  their  early  morning
learning.

The son-in-law conducted himself in this fashion for several

years, until a thousand nights passed during which he did not sleep at
all. And then he attained an open divine inspiration.

In his old age, the Sekuler maggid became famous when he

published the great maggid

=s works, Ohr Torah and Maggid Devarav

=Yaacov, as well as his own, Divras Shlomo. After he passed away,

the son-in-law, Rabbi Shalom, accepted a rabbinical post in Belz

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153

(which was near Sekul), and there he openly became a Hasid

student of the rebbe of Lublin, Rabbi Yaacov Yitzchak Ish Horowitz
(the Seer).

After the rebbe of Lublin passed away, Rabbi Shalom traveled

to Rabbi Uri (who was known as the Seraph, the Angel) in Strelisk.

Rabbi Shalom, now the Belzer rabbi, had a habit of making

unusual movements and outcries. As he sat at Rabbi Uri

=s tisch

(ceremonial, public meal), he made such a movement and cried out,
AOy, Tatte!@B AOh, Father in heaven!@

The Strelisker gave a roar, as was his custom, and yelled out

in Aramaic,

AAnd maybe He is not your father?@

Rabbi Shalom understood that Rabbi Uri still had lessons to

teach him before he could complete his service of God. And so he
remained in Strelisk for an entire year.

Afterwards, he returned home to Belz perfect in all things, and

he was revealed as a leader of Israel, rectifying souls and helping
people wondrously. And from him descends the famous Belz family.

Chasidishe Maasiyos, 18

The Youth of Rabbi Nosson of NemirovBVersion

One

by Rabbi Avraham Tultshiner

When R. Nosson of Nemirov was no more than a small child,

he began to think of the day of death.

He used to sit in the synagogue at the eastern wall together

with his grandfather, R. Yitzchak Danzig. He knew all the old men

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154

who sat at the eastern wall and who used to play with him.

Once, one of these men died. R. Nosson couldn

=t understand

it.

AWhere is he?@ he asked his grandfather, and his grandfather

explained that the man had died. R. Nosson asked him,

AWhat does

that mean, he died?

@ His grandfather explained. R. Nosson asked,

AWhat will happen to him?@ And his grandfather told him that the
man would be placed in the ground and covered with earth.

From that time on, R. Nosson couldn

=t understand. What is

this? Is this all there is to the world? At dos iz der tachlis fun der
velt? And this question burned in his heart.

And so he began to search: What is the purpose?
R. Nosson said that from that moment on, this was his

question, and that it had continued to remain his question: Is this all
there is to the world? Is this reality?

Meanwhile, as R. Nosson was growing, he acted in a simple

and unsophisticated manner. Once, the melamed (teacher) was testing
the children

=s comprehension. [He presented them with a text and

asked them to explain it.] The other children sought difficulties in the
text, which they then solved. But R. Nosson simply said,

AWhat

should I do if I have no questions?

@ Meanwhile, the questions that

the other students had come up with destroyed the simple meaning of
the text. In the end, the melamed said that he preferred R. Nosson

simple explanation to the questions that the other students had
concocted.

R. Nosson developed and followed in the traditional path of a

Torah scholar. He was married in Sharigrod to the daughter of the
gaon and tzaddik, R. Dovid Tzvi, who was av beis din of Sharigrod
and the surrounding communities.

The Mirror and Other Hasidic Tales

155

R. Nosson

=s father was opposed to all Hasidim, and his father-

in-law was also very much opposed to them. The reason for his
father-in-law

=s opposition was as follows. At one time, he himself

had wanted to join the Hasidic

Asect.@ And so he had travelled to the

tzaddik, R. Pinchas of Koritz, whom he admired. The people there
spoke badly of the tzaddik, R. Michli of Zlatshov. Then, he went to
R. Michli of Zlatshov, who also found favor in his eyes.  But he grew
dispirited,  because  the  people  there  were  speaking  badly  of  R.
Pinchas  and  his  followers.    Der  iz  by  im  apgepaskit,  er  mit  zeine
mentshin

B un er by dem.

He concluded,

AI believe that they are both rightBin all the bad

things that they say about each other.

@ As a result, he had a poor

opinion of all of them. And every day, he would hold forth on the
importance of keeping one

=s distance from Hasidim.

Still, he was a tzaddik and a gaon. As R. Nachman once told

R. Nosson, Dein shver iz a tzaddik

Byour father-in-law is a tzaddik.

But R. Nosson had some difficulty understanding this, since his
father-in-law was a misnaged. [R. Nachman] told him,

AVos meinst,

ehr vet chapn mit etleche shmitz mehr fun andere tzaddikim? What do
you think? That he will get a few more slaps than other tzaddikim?

R. Nosson said that until he drew close to R. Nachman, he

could  not  imagine anyone closer to  the level and righteousness of
Moshe Rabbeinu than his father-in-law.  For forty years, his father-in-
law  did  not  go  to  bed,  because  he  was  afraid  he  might  have  an
unclean experience.  Instead, he slept leaning against the table.  As he
slept next to the table, he held a candle in his hand. And when the
flame reached his hand, he woke up and returned to his studies.

During the entire week, he would never eat bread, because of

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156

his stringencies regarding washing one

=s hands before eating bread.

Instead, he would eat kisnin [?]. Only on the Sabbath would he wash
his hands to eat bread

Band then, only with great stringencies.

He had been orphaned as a child. His deceased father

appeared to him and learned Torah with him. When the matter
became known, however, his father no longer came.

In connection with what was mentioned above about Moshe

Rabbeinu, R. Nosson once said,

ABefore I drew close to R. Nachman,

I couldn

=t imagine how Moshe Rabbeinu could be a human being like

other people. But when I drew close to R. Nachman and saw how
great he was, and yet that he was a human being, I understood that
Moshe Rabbeinu had also been a human being.

R. Nosson said that when he eventually was drawn to the

Hasidim of the Baal Shem Tov, he understood what a great difference
there was between them and his father-in-law. Although his father-in-
law was a tzaddik, his service was not impassioned like that of these
other tzaddikim.

Once, R. Nosson said that the difference between a Hasid and

a Misnaged is like the difference between a cold knish and a warm
knish. Both have the same ingredients, but the one that is warm tastes
much better.

(Similarly, one time R. Nachman Tultshiner was in Kirah, and

was someone

=s guest for the Sabbath. The host served him soup and

urged him several times,

AEat, eat, because it is hot.@ R. Nachman

Tultshiner  said  that  even  though  the  soup  was  thin,  nevertheless,
because it was hot, it was good.  And the same is true of Judaism: if it
is  hot,  it  is  good.    And  R.  Avraham  said  that  this  is  discussed  in
Likutei Moharan 60:

AThere are people who sleep....@).

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157

II.

Because R. Nosson was living amidst misnagdim, it was

difficult for him to come close to Hasidim. But after two years of
eating at his father-in-law

=s table, he returned home to eat at his

father

=s table.

And at that time, he made a personal connection with R. Lipa.

R. Lipa argued with him and contended that the Hasidim are men of
truth and that one should draw close to them and join them.

One time, a man from Hanipolye, where R. Zusha was living,

came to Nemirov, and they hosted him. When he washed his hands
to eat, he made the blessings on washing the hands and on the bread
with great feeling, and they were very taken with this.

They asked him,

ADo you know R. Zusha?@

He answered,

ACertainly I know him. I go to see him

regularly. I received all my inspiration in serving God from him.

And he told them some of R. Zusha

=s practices. For instance, he told

them that at midnight, R. Zusha casts himself from his bed and cries
out,

AZusha, Zusha, heib zich shoyn oyf, di resht vestu shoyn

dershlofn in kever. Zusha, Zusha, wake up. You

=ll get enough sleep

in the grave.

@ And he told them of other such practices.

R. Nachman and R. Lipa were profoundly inspired to travel to

the tzaddikim, the followers of the Baal Shem Tov, for they saw that
these men are worthy.

This took place six years before R. Nosson became a follower

of R. Nachman.  At this point, he turned to the good, seeing that truth
is  with  the  Hasidim.    From  then  on,  he  began  to  travel  to  the
tzaddikim  who  went  in  the  path  of  the  Baal  Shem  Tov:  to  R.

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158

Mordechai of Kremenitz, to the tzaddik Meva Ditshov [?], and to
other tzaddikim.

Due to the opposition of his father, father-in-law and wife, R.

Nosson suffered a great deal. But he felt that he was gaining so much
in his service of God that he paid them no mind. However, since he
had as yet only gained a little, he was still not so strong in this regard.

Avaneha Barzel

III.

Once R. Nosson was sitting with the Hasidic students of R.

Levi Yitzchak of Berditshov at a melave malka, the post-Sabbath
meal. They cast a lot for who should go to buy bagels, and it fell to R.
Nosson. He went, and on the way, he grew bitter because he was still
experiencing ascents and descents, even after he had come close to
the Hasidim.

And he was filled with penetrating thoughts: Was it for this

that he had been created? To go and buy bagels? He found it difficult
to encourage himself.

And [as time passed,] a bit of the illumination of the Baal

Shem Tov sank for him. Over and over, R. Nosson would rise, but
then fall, and he did not know what to do.

[One Friday evening (?),] he grew very envious when he saw

the elders of Nemirov reciting

AShalom aleichem@ in truth. He went

to the women

=s section of the beis hamedrash and began to recite

Tehillim, reaching Chapter Forty., With every verse, he rolled on the
ground due to his great [spiritual] pain, until he grew exhausted and
fell to the ground and slept and dreamt.

And

Abehold a ladder was in the ground and its top reached to

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159

the heavens.

@ [He saw a ladder before him,] and he began to climb.

He went up a little but then he fell. He went up a little more, and
again he fell. He went up a little more and again he fell, time after
time. And each time, the more he rose, the more he fell. And again
he rose, [this time] to the top of the rungs. And then he fell, and he
could no longer rise.

And a person came and told him,

ADrape zich un halt zich. Be

strong (?) and hold firm.

This took place about a year before he came to R. Nachman.

And when he met R. Nachman, he recognized him as the man who
had told him:

ADrape zich un halt zich.@

IV.

Afterwards, he again was supposed to go and live in his

father-in-law

=s house, who would support him.

[His fellow-]Hasidim, who were traveling to tzaddikim,

understood that in his father-in-law

=s company, he would not be free

to be a Hasid. And so they advised him not to accompany his family
to his father-in-law, but that his wife should go by herself. [In other
words, that he should divorce his wife.]

But God inspired him not to listen to them. And [afterwards,]

he would always praise and thank God that he had not listened to
them, for if he had been no more than half a body, [as an unmarried
man is called,] he would not have had the spiritual vessels to receive
R. Nachman

=s wisdom. This is because as a result of a flaw in the

Acovenant,@ one=s mind is damaged, God have mercy.

At that time, someone gave him a letter to deliver to R.

Mordechai of Kreminitz [a rebbe?]. Because R. Nosson was afraid

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160

lest his father-in-law realize that he had become a Hasid, did not go to
R. Mordechai until Passover, when everyone is sitting at home and no
one will realize [where he had gone]. And so he then went to R.
Mordechai. And R. Mordechai was astonished that the letter he was
now receiving had originally been sent to him so long ago.

Avaneha Barzel

When R. Nachman came to Breslov, R. Nosson said,

AAtzind

kan zein az ich vel vern an erlicher yud. Now, perhaps, I will become
a good Jew.

And [at that time,] R. Nachman said to R. Yudl,

AAz ich zeh a

neshamah oyf der Ukreine samuch l

=Breslov. I see a soul in the

Ukraine near Breslov.

@ And he praised this soul highly.

Indeed, he praised this soul so highly that R. Yudl could not

believe that R. Nachman had been alluding to R. Nosson. But after
R. Nachman passed away, R. Yudl understood that R. Nachman had
in fact meant R. Nosson.  And R. Yudl sent his sons to R. Nosson,
saying  that  the  gift  that  R.  Nachman had  given R.  Nosson  was to
engage  in  business  with  young  men:  to  engage  young  men  in  the
business of fear of heaven.

And when R. Nachman came to Breslov, R. Nosson said,

am going to Breslov.

At that time, people would say,

Aa pitke a guter yud,@ Aa

fortune for a tzaddik.

@ That is, it takes a fortune to travel to R.

Nachman. Indeed, when he had been distant, it had been difficult for
R. Nosson to travel to him, due to the external opposition of his
father, father-in-law and wife, and the internal opposition within him,

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161

due to the fact that he did not feel satisfaction in his service of God.
But now that R. Nachman was nearby, the obstacles would be
alleviated.

VI.

R. Nachman came to Breslov on a Tuesday, which was a

market day.

People [came to Nemirov and] began talking about the type of

man R. Nachman is. They said that he disparages the practices of the
well-known [Hasidic] leaders

Bmeaning, the fact that they have made

gatherings of eating and drinking the essence of serving God. (Once,
R. Nachman said,

AIch kan shoyn nit oys shtein zeire fraznikesBI can

no longer bear their feasts.

@) People furthermore said that R.

Nachman speaks of nothing but Torah and prayer, and that he tells
people to confess before him.

Someone

Bhis name was Valtshi NasaneilsBdisparagingly

joked about one of R. Nachman

=s Hasidim, AI saw a viduinikBa

confessor.

@ When R. Naftali heard this, he insulted Valtshi Nasaneils.

He cursed him by his father and said,

AIs this what you insult? This is

exactly what I want!

R. Lipe went to R. Nachman for the Sabbath. That year,

selichos, the penitential prayers before Rosh Hashanah, went on for
many days.  R. Lipe returned home, and that Saturday night, he stood
beneath  the  ribe  [?]  and  recited  selichos  and  aneinu  with  great
feeling, in a strong voice.  Hearing him, R. Nosson and R. Naftali
were  very  impressed.    Although  R.  Naftali  was  already  an
experienced Hasid, he was inspired.

AThis,@ he said, Ais something

new!

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162

And so R. Nosson and R. Naftali immediately went to the

marketplace to hire a wagon to take them to Breslov. They met R.
Leibush, who wanted to go someplace by way of Breslov, and he told
them that he would accompany them to R. Nachman. They traveled
together and on the way came to the home of R. Beryl Duvrishis, who
told them stories and described the wonders of R. Nachman. R.
Nosson later said,

AHab ich gezen az di shtub iz shoyn full mit dem

rebn. I saw that the room was already filled with the rebbe.

Afterwards, they came to R. Nachman. He described each one

of them by his family background on his father

=s side. R. Naftali was

of a good family, the grandson of the rabbi of Skahal. R. Leibush was
also of a good family. R. Nachman said,

AGale

Bgute yudn.@ [?]

R. Nosson commented that he was slightly related to R.

Nachman through R. Nachman of Horodenke. [translator

=s note: I was

unclear about the exact relationship]

R. Nachman replied,

AAtzind bin ich shoyn nit alnt. Now I am

no longer alone.

And he also said,

AMir kanen zich shoyn fun lang, nar mir

habn zich shoyn a tzeit nit gezen. We already know each other a long
time, but we have not seen each other for a while.

And then R. Nachman told three stories.
The first story was about R. Mordechai of Neskhiz. Once, one

of his Hasidim came to him and complained about his meager
income, his rent, and so forth. R. Mordechai told him,

AI want you to

own the entire house you live in.

@ This man lived in a large apartment

house with many residents, which also had an inn.

This man returned home. Some time later, the owner died, and

it passed on to the inheritors.

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163

But the house was no longer successful, because im hat zich

arein gekhapt di nit gite

Bthe devil had entered it. There were spirits

there, and so forth. The house was sold, but whoever bought it died.
The house acquired a bad name, and travelers stopped using the inn.
The residents set out a notice of its sale, but there were no buyers.
They constantly lowered the price until it cost very little. Then the
words of R. Mordechai of Neskhiz entered this man

=s heart. He went

and bought the house. And from then on, the house began to regain its
success. Many travelers again began to lodge there. And the man
grew rich.

After this he traveled to R. Mordechai. When he went to take

leave of R. Mordechai, he understood from R. Mordechai

=s motions

that R. Mordechai was not giving him a whole-hearted permission, as
he had in the past. The man was afraid to go. And this happened
every time he wanted to take his leave.

As a result, the Hasid didn

=t go home for thirteen years. R.

Nachman  said  that  when  he  visited  R.  Mordechai upon  his  return
from the land of Israel, this man was still there.  (The man was afraid
that he might die as had the previous owners.  After R. Nachman

five-day visit, and after R. Mordechai passed away, the man traveled
home and immediately died.)

With this story, R. Nachman hinted to them that they should

study his every movement and every word that comes out of his holy
mouth, even if he is speaking of this-worldly matters, and not to
imagine that his words contain no more than their simple meaning,
heaven forbid.

The second story was about R. Shneur Zalman of Liadi. R.

Nachman told that R. Shneur Zalman had a student who studied one

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164

of his teachings for eight years.

With this story, R. Nachman hinted that R. Nosson should

begin studying R. Nachman

=s holy teachings and involve himself in

creating insights into them.

The third story was about how R. Michel of Zlatshov joined

the path of the Baal Shem Tov.  When R. Michel first came to the
Baal  Shem  Tov,  he  was  filled  with  awe.  But  when  this  awe  died
down,  R.  Michel  thought  that  he  must  be  an  ignoramus.  As  the
Gemara teaches, to an ignoramus, a Torah scholar at first appears like
a golden vessel, but afterwards like a clay vessel that cannot be fixed
once it is broken.  The Baal Shem Tov took hold of him and told him,
AMichli, bist a am ha

=aretz. Michli, you are an ignoramus.@ When R.

Nosson came to R. Nachman, he had the same thoughts about R.
Nachman. And now R. Nachman told him this story, held him by his
hand and said,

AMichl, bist a am ha

=aretz.@

With this, R. Nachman made it clear that he knew what R.

Nosson was thinking. And R. Nosson was overwhelmed when he
realized that all his thoughts were clear to R. Nachman.

From then on, R. Nosson and R. Lipe were strongly drawn to

R. Nachman (cf. Kochvei Ohr, Anshei Moharan, Section 3).

VII.

Afterwards, they heard that R. Nachman considers it of primary importance

that his followers be together with him on Rosh Hashanah. Realizing that they would
not be able to remain in Breslov for eight days until Rosh Hashanah, they immediately
went home, and then returned for Rosh Hashanah.

It appears that R. Nachman hinted to R. Nosson to eat a meal with him. But R.

Nosson was ashamed to do so. And afterwards, he regretted this reticence for the rest

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165

of his life.
VIII.

When R. Nosson came to Breslov for Rosh Hashanah, he saw people praying

properly, and he envied them a great deal, for at that time he himself could not pray
with proper intent.

Afterwards, he heard R. Nachman deliver the teaching B

=chatzotzros (Likutei

Moharan 5). R. Nosson said that although he had no understanding of that teaching, it
seemed to present the simple meaning of the verse,

AAn ear hears a rebuke of life....@

This teaching was very important for R. Nosson. Now he knew how to answer

the question that his father-in-law, R. Dovid Tzvi, had raised as to why the Hasidim
fight amongst themselves.

That Rosh Hashanah, R. Nosson brought along R. Zalman

Athe young.@ R.

Zalman was not happy with the [Hasidic custom of] drinking vodka, and so R. Nosson
had told him,

AYou belong with us.@

Earlier, for a long time R. Nosson had been angry at R. Zalman, who was upset

with Hasidim who would pawn their tefillin for vodka. But afterwards, R. Nosson
realized that the young R. Zalman had been right.

Avahena Barzel

IX.

Afterwards, during the Ten Days of Penitence, R. Nosson came to R. Nachman

and told him everything in his heart. R. Nachman told him,

AUn veiter iz gut az miret

zich oys...

@ And more than that, it is good to speak things out... [before God].@

Then, on Shabbos Teshuvah, R. Nachman taught

ASummon Yehoshua@

(Likutei Moharan 6), and R. Nosson was very moved (cf. Chayei Moharan).

During these Ten Days of Penitence, R. Nachman assigned R. Nosson

practices in accord with the root of his soul: to study eighteen chapters of mishnah a
day, not to eat any animal product for a twenty-four hour period each week, and, one

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166

time, to stay awake for two days and a night in a row.

Afterwards, R. Nosson came home. On Simchas Torah, a number of Breslov

Hasidim came to R. Nosson to rejoice in the holiday, and they talked of the greatness
of R. Nachman and his songs. Habn zei zich gedrapet oyf di vent megodel hadveikus
v

=haga=aguim. They climbed the walls [?] out of their great cleaving to God and their

yearning. They were very sorry that they had not gone to R. Nachman for any part of
the holiday, and so they decided to go after Havdalah, as soon as the holiday came to
an end.

While these Hasidim were visiting him, R. Nosson kept going into his room in

order to complete his daily requirement of eighteen chapters of mishnah. His father
was surprised to see R. Nosson constantly leaving his guests and disappearing into his
room, which he considered to be impolite. He questioned the servant, who told him
that R. Nosson was going to his room to learn the eighteen chapters of mishnah that R.
Nachman had assigned him. And he also told that R. Nosson and his friends had all
decided to travel to R. Nachman as soon as the holiday was over.

R. Dovid Tzvi grew very angry that R. Nachman had given his son, who was

such a great scholar, this [simple] practice of learning eighteen mishnah chapters.
And he was also angry about their intended journey. He went to R. Nosson and told
him,

AIf you go, you will never return to my house.@

Nevertheless, that evening, as soon as the holiday was over, R. Nosson

accompanied the Hasidim. When they came to R. Nachman, he was still sitting at the
table with the local common folk (it was his custom to sit on Simchas Torah with such
people). R. Sh. Eizek and R. Udil were also there because, living so far away, they had
not gone home.

At that time, the Hasidim sang in the street,

ATzahali v

=roni yosheves Breslov@B

Arejoice and sing, you who dwell in Breslov.@

And R. Nachman taught the teaching,

ABecause you rejected Me@ (Likutei

Moharan 48). This was surprising, since this is a teaching having to do with Succos,

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167

which had just passed. But R. Nachman had waited to deliver that teaching, because
he had particularly wanted R. Nosson to hear it.

Afterwards, R. Nosson traveled home. But he did not go to his father

=s house.

Rather, he went to the house of his grandfather (his father

=s father), R. Yitzchak of

Danzig.

After that, R. Dovid Tzvi, his father-in-law, went there, and he was told that R.

Nosson had become a Hasid. Perhaps, they considered, R. Nosson should divorce his
wife

Bsomething that she was willing to accept. In fact, R. Nosson=s own father, R.

Naftali Hertz, advised her to accept a divorce.

R. Dovid Tzvi asked,

ALernt er chatsh? Does he at least learn?@

R. Nosson

=s wife said that he was learning a great deal more now than he had

before.

AIf so,@ he said to her, AI advise you not to get divorced.@
She said to him,

AAnd how will I make a living?@

He answered her,

ABei azoy aman, vilstu parnassah? From such a man you

want an income? Mit der noz zalstu akern in im geben broit with your nose you should
plow [?] in order to supply him with bread. Take some salt and sell it in the market,
and support him.

Afterwards they came to a compromise that R. Nosson would travel at

intervals for business and that for now he would not travel to R. Nachman until
Chanukah

Bthat is, only at set times. And in order to maintain the peace, R. Nosson

was forced to accede to this agreement.

XI.

Some time later, R. Nosson found that he was unable to pray properly. He

wanted to travel to R. Nachman, but he was afraid to, because of the above-mentioned

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agreement. He grew bitter. He thought,

ANearby in Breslov sits a man who could

illuminate me, yet I cannot go to him.

@ He decided that when his father went to eat

lunch, he would travel to R. Nachman, and if he returned home before supper, his
father wouldn

=t even know.

With this plan, he set out. But on the way, there was a terrific downpour. And

so he only arrived in Breslov at night. He came before R. Nachman after the evening
prayers and told him of all the obstacles he was enduring. R. Nachman said to him,
AAz es iz gar shlecht, tzit men zich tzum emes vi iz fart der emes. When it is truly bad,
one pulls oneself to truth where truth really is.

@ And then R. Nachman taught him the

lesson,

AMake a light...@ (Likutei Moharan 112).
After this, R. Nosson went to the house of his grandfather, R. Yitzchak. R.

Yitzchak told him,

AWhy are you endangering your father=s life?@ His father suffered

from a disease of the belly (God have mercy). And because he was so angry at R.
Nosson, this disease had flared up (God have mercy).

Avaneha Barzel

The Youth of Rabbi Nosson of NemirovBVersion Two

by Rabbi Avraham Tultshiner

In 5540 (1789-80), R. Nosson was born in Nemirov, where he grew up. His

father was a noted Torah scholar, R. Naftali Herz.  With his help, R. Nosson grew in
an atmosphere of Torah and wealth.  His father was very wealthy, owning (with two
other  partners)  three  large  stores:  one  in  Odessa,  one  in  Barditshov  and  one  in
Nemirov.  From his youth, R. Nosson was expert in his knowledge of his father

business and other activities.

R. Nosson

=s father-in-law was the well-known av beis din, R. Dovid Tzvi, who

served as rabbi of Mohilov, Sharigrod, Kreminitz and the surrounding communities.

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After R. Nosson began learning in his father-in-law

=s beis medrash, he grew in Torah,

sharpness and expertise in the Talmud and all the halachic literature of the early and
latter sages, in the manner of the leading Torah sages.

From his youngest years, R. Nosson

=s heart yearned to serve God. (AIt is not

learning but doing that is the principle thing.

@) This increased when he drew close to

the students of the Maggid of Mezeritch who were still alive at that time: R. Zusye, R.
Levi Yitzchak of Barditshov, R. Boruch of Mezibozh, R. Gedalia of Linetz, R.
Shalom of Farbishtsh, and other great men. From then on, he was aroused and longed
even more to imbue all his actions with Torah (this was the approach of the righteous
and holy men who went in the path of the Baal Shem Tov and the Maggid). From that
time on, his yearning and longings for God were great and wondrous.

However, he constantly experienced ascents that were followed by great

descents, due to the attacks of that obstructive, oppositional force that exists on all
levels. (

AThe greater a person is, the greater is his inclination.@ And this negative force

sets aside everything else to attack a Torah scholar.) He found it very difficult to
engage in any holy activity: Torah, prayer, and the like.

In addition to this, he was a deeply intense thinker

Bwhich is one of the twenty-

four traits that obstruct repentance.

And he knew of no counsel or advice that could help him. He had already

traveled to a number of true tzaddikim of his time and tried them. But they could not
help him at all.

Nevertheless, he was content to go to them. However, his father was on of

those opposed to all the holy students of the Baal Shem tov. And his father-in-law
was also a forceful misnaged (cf. Likutei Halachos, Ribbis 5:20). At that time, the
great controversy and the persecution of those who were drawn to the students of the
Maggid had not yet simmered down, as is well-known. As a result, R. Nosson had

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great difficulty in traveling to them. However, if he felt that they were helping him
serve God, he would pay no mind to any obstacle.

In the summer before R. Nosson became a Hasid of R. Nachman, he

considered moving to Berditshev or Odessa, where his father had stores. However, he
was delayed, because he received notice from his father-in-law, R. Dovid Tzvi, that he
would be passing through Nemirov. But God caused his father-in-law

=s trip to be

delayed from day to day, until the month of Cheshvon had already arrived. R. Nosson
waited and waited for him in Nemirov.

Meanwhile R. Nachman moved to Breslov, which is only about eighteen miles

(verst) from Nemirov, R. Nosson

=s home. With His mighty wonders, God brought all

this about so that R. Nosson would become a Hasid of R. Nachman and that through
him not even one phrase of the words of R. Nachman would be forgotten.

As soon as R. Nosson heard that R. Nachman had settled in Breslov, his heart

burned so strongly that he paid no attention to the business, but immediately wanted to
travel to R. Nachman with all possible speed, since at that time his father was in
Berditshev. And so he decided that now he would travel immediately for a short visit,
since now, at any rate, he had no great obstacle, since his father was not at home.

Afterwards, if he would see that he were gaining wisdom and knowledge that

were strengthening his adherence to the Torah (which is the principle thing), and if he
would he will see and understand that his service of God was improving due to R.
Nachman

=s influence, then he would no longer pay attention to any obstacle.

So R. Nosson decided that if R. Nachman

=s influence would improve his

service of God, he would ignore all obstacles

Beven those caused by his father.

Regarding this, it is said,

ABoth you and your father are equally obligated to honor

Me.

It is impossible to keep all the commandments that depend upon the heart

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(although they are the principle thing) unless one binds oneself to tzaddikim and their
holy words, words that encourage prayer, as well as other holy advice to every
individual in accordance with his place and hour. (Regarding meaningful prayer, cf.
Yoreh Deah II 240:25 and Pitchei Teshuvah paragraph 22 ibid.)

(As it happens, after a few years passed, his father greatly regretted having

caused R. Nosson trouble, and he came to agree whole-heartedly with how R. Nosson
had conducted himself. This was while he was still in this world

Band certainly in the

world-to-come he is limitlessly grateful, for

Aa son gives merit to the father,@ as is

taught in the books of truth. Cf. Chayei Moharan 9, regarding the worth of those who
become Hasidim of R. Nachman.)

At any rate, R. Nosson, R. Naftali and two other men (R. Lipe and the young

R. Zalman) traveled to R. Nachman. Immediately upon their arrival, R. Nachman
spoke with them a great deal. And in the midst of his holy speech, he told them three
stories:

In the first story, about the rabbi of Neskhiz, he indicated that they should pay

great attention to every word he speaks, even regarding this-worldly things, and not to
imagine that his words are simple.

In the second story, about R. Shneur Zalman, he hinted that R. Nosson should

involve himself intensively in creating Torah thoughts based on R. Nachman

teachings.

In the third story, about how the holy R. Michel drew close to the Baal Shem

Tov, R. Nachman showed that he knew what R. Nosson was thinking. R. Nosson was
stunned, seeing with his own eyes that nothing is hidden from R. Nachman, not even
his thoughts.

From then on, they were drawn very close to R. Nachman. In particular, R.

Nosson understood immediately that, as he had wished, he would doubtless improve
in his service of God under R. Nachman

=s influence. Afterwards, they returned home,

and a day or two later, R. Nosson

=s father came back from Berditshev. It is likely that

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he was angry about R. Nosson

=s behavior, but R. Nosson was already determined not

to listen to him at all in regard to this.

Kochavei Ohr

All of this took place in the week before Selichot (for R. Nachman moved to

Breslov in the month of Elul (cf. Chayei Moharan). On the first day of Selichot, R.
Nosson got ready to travel to Breslov for Rosh Hashanah, for when he had been in
Breslov previously, he had heard R. Nachman speak strongly regarding this. He hired
a wagon, and he told the wagon driver to wait for him outside the town. When he went
home to take his holiday clothes, there was a great commotion, and his wife began to
cry and wail. As for his father, in his great fury and anger he had no idea what to do.

R. Nosson quickly traveled to R. Nachman with a few other men and stayed

there for Rosh Hashanah and afterwards for all Ten Days of Penitence. During these
ten days, he once came to R. Nachman alone and told him everything that was on his
heart. R. Nachman assigned him a number of practices (cf. Sichot Haran 184).
Afterward, R. Nachman came out of the house with R. Nosson and walked with him
outside, back and forth, next to the great synagogue, spoke with him a many words
that calmed his soul, and afforded him a great deal of encouragement. In the midst of
the conversation, R. Nachman took R. Nosson by the shoulders with his holy hands
and told him,

AIn veiter se zeir git az me ret zich oys dos hartz far Hashem yisborach.

And furthermore it is very good to speak one

=s heart out before God. Heinu, azoy vi

me ret zich oys far ein emesn gitn freint. That is to say, just as one speaks to a true
good friend.

Immediately, these words entered R. Nosson

=s heart like a burning fire, and he

understood that with this advice he would certainly become a kosher and worthy
human being. He would tell God about all the thoughts that the Evil Urge was
arousing in him and about all the obstacles that were keeping him from God, and he

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173

would seek God

=s compassion and grace in everything regarding every manner that He

help him to become a fit Jew.

And so with these words, R. Nachman brought R. Nosson tremendously close

to God.

Kochavei Ohr

[Rabbi Nachman taught Rabbi Nosson about hitbodedut, pouring out one

heart to God in one

=s own words.] As soon as this conversation came to an end, R.

Nosson went into the great synagogue (which was empty) and began to engage in this
practice.

Following Yom Kippur, R. Nosson returned home. He had deep yearnings to

engage in hitbodedut correctly. He yearned in his heart to describe all of his
experiences to God in great detail, and to cry out to God from the depths of his heart
regarding each detail. As the verse states,

AFrom the depths have I called to You,

Hashem

@ (Cf. Likutei Tinyana 25).

But he had to endure great suffering in this regard. One cannot engage in this

practice before other people, and R. Nosson did not have his own room.  And even if
he were at times to find some secluded place, usually someone would enter without
warning.  R. Nosson was distraught and had no idea what to do.  But at last he decided
that he would find some uninhabited, hidden spot outside of town.  There he would be
able to tell God about everything in his heart. He would be able to pray and cry out as
much as he wanted, with no interference.

But he was afraid that he would be found out. Everyone knew that he had no

business outside the town. He was amongst the most outstanding young men of the
town, in knowledge of Torah, wealth, intelligence and good family. If a person such
as he were to be seen going out of the town, people would gossip.

So R. Nosson again began to think what he should do. At last, he decided that

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he would go out at in the dead of night, when people are sleeping. Then he could go
meditate in the fields, in a spot that he had designated for himself, and no one would
be any the wiser. At home, his family would think that he had gone to the beis
medrash, which was his habit.

And so this was what he did. A few young people did learn what he was up to

but, because they understood that R. Nosson did not want it talked about, they kept
their knowledge to themselves.

And when R. Nosson was in Breslov with R. Nachman, he did the same there a

number of times.

Kochavei Ohr

The Mud of a Jew

Once, when Rabbi Israel of Rizhin was traveling, he came to a certain town

where he stayed in the house of a very wealthy person. The rooms of this wealthy
person were extremely well-appointed. In particular, the floor was polished and
beautifully constructed.

When the news spread throughout the town that the Rizhiner had come, men,

women and children gathered from all corners of the town. This great crowd brought
a great deal of mud into the house, and the wealthy man was very angry at them.

When the Rizhiner heard this, he called the wealthy man and told him,

AI shall

tell you a wondrous story. But hear me well.

This is the story:
Once there was a Jew who lived in a village. He was very crushed and poor,

God have mercy. This Jew had six children and an old mother and father who lived
with him, as well as his wife.

It was close to Pesach time, and this poor person didn

=t have anything. In

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particular, he needed matzos for all of Pesach. The Jew was very upset, for all his
attempts had brought him nothing, and he had absolutely no idea how to earn some
gold coins.

As Pesach came closer, he had the idea of trying again to travel into town,

where perhaps Hashem would have mercy on him and give him some business to earn
some gold coins.  And so he went to the town, and he had some good fortune and
earned six gold coins.  And as can be well-understood, the joy of this Jew was beyond
imagination. The Jew went and bought flour, and he brought the flour to the baker.
The baker told him to wait for him to first bake the matzos for the wealthy men.  The
poor man waited for them.  The baking of their matzos lasted until nightfall; and only
then did the baker take his flour and bake his matzos.

ANow the poor man didn=t know what to do. He was very afraid to go home

with the matzos, because the road was treacherous with pits of water and mud, and he
feared that he might fall into one of the holes. But the idea of remaining in the town
until morning was very hard for him, because he knew that his family was hungry and
in the dark, because they didn

=t even have a candle. Finally, he decided to return

home. And so he trusted in Hashem and travelled homewards.

On the way, the wagon fell into a pit of water and mud. The Jew toiled by the

sweat of his brow for a very long time to upright the wagon and the horse, but in vain.
And he cried a great deal in the bitterness of his soul.

Meanwhile, a wealthy person was passing by with his servant, not far from

where the Jew had fallen.  When the wealthy man heard a man crying out, he sent his
servant to investigate.  The servant returned, saying that a Jew had been cast into the
mud  with  his  horse  and  wagon.    The  wealthy  man  hurried  to  the  muddy  pit  and
commanded his servant to extricate the poor man and this wagon from the filth.  And
so he did.

When the wealthy man saw that the poor man

=s soul had almost expired from

the cold and weariness, he quickly gave him vodka and cake and put him on the

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wagon. Then he accompanied the poor man home, fearing that he might again fall
into one of the many holes on that road.

When the wealthy man came to the poor man

=s house and saw the darkness

and the terrible poverty, he was filled with compassion. He opened his purse and gave
the poor man 600 red coins, telling him,

AFirst of all, celebrate Pesach generously.

And then build yourself a decent house with the rest of the money.

After this, the wealthy man returned to his home.

At this point, the Rizhiner said again,

AHear me well.@ And then he continued.

After this, not many days passed, and the wealthy man passed away. As is

usual, he was brought before the heavenly court. They began to ask him,

ADid you

engage in business honestly?

@ But before he could answer the first question, he was

surrounded on every side by destructive angels. One cried out,

AI was created from

such and such a sin,

@ and another cried out, AI was created from such and such a sin.@

And there were thousands of them.

And as can be understood, he was sentenced to Gehinnom.
But before the decree was sealed, an angel appeared before the heavenly court

and cried out,

AHow is it possible to sentence him to Gehinnom? This man saved the

lives of ten Jews. And the Torah states that whoever maintains one Jewish soul is
considered as though he had maintained an entire world.

The heavenly court replied,

ASo defend him, by all means.@ The defending

angel said,

ATake the sins and put them on one side of a scale, and place the mitzvah

on the other side of the scale.

@ The heavenly court did so, and found that the side with

the sins outweighed the mitzvah by a great deal.

The defending angel went and brought the poor man, his wife, their children

and his father and mother, and placed them on the side of the scale of the mitzvah.
But still, they did not outweigh the sins. When the defending angel saw this, he went

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and gathered all the mud and filth into which the Jew had fallen, together with the
wagon and the horse. And he placed them on the scale on the side of the mitzvah.
Then this mitzvah outweighed the sins.

When the Rizhiner concluded the story, he said to the wealthy man with whom

he was staying,

ADo you hear, my son? Sometimes even the mud of a Jew saves one

from the judgment of Gehinnom. Therefore, for the sake of God, do not despise the
mud of Jews.

Sichos Chaim, p. 37, by Rabbi Chaim Meir Yechiel of Maglintzia, the

Arebbe

of Maglintzia

The Evolution of Prayer

Rabbi Elazar asked the Hasid, Yechiel, if he had ever heard Rabbi Israel of

Rizhin praise his own small talk.

Yechiel replied,

AI will tell you what I myself heard from his holy mouth, may

his merit guard us.

AOnce, Rabbi Israel entered his study hall when I was there, and we all stood

up. And then he began to say the following:

Our father Abraham wanted to remove evil from people and to bring their

hearts close to our Father in heaven. So he instituted a long and holy morning prayer.
But since the wicked are always wrestling with the righteous, the evil one was
jealous

Bhe learned this holy prayer, and gained a hold on it. Therefore, at times even

when a person recites this prayer, he is only thinking about himself.

Afterwards came our father Isaac, and said as follows: My father instituted a

long prayer. As a result, the evil one grew jealous and gained a hold of it. I will
institute a very short prayer, the afternoon prayer, so that the evil one will think that it
isn't worth learning it, and he won't gain hold of it.

@ But the evil one did learn this

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short prayer, and so he has a hold on it as well, so that at times a person prays in the
afternoon and he only thinks about himself.

Our father Jacob then came and said,

AI will institute a prayer that the evil one

will definitely not want to learn.

@ This is the evening prayer, for it is optional (even

though nowadays it has been accepted as obligatory). So if a person will experience a
moment of holiness and purity, he will pray, and the evil one won't have any hold; if
not, he won't pray, because the evening prayer isn't obligatory. As a result, the evil
one won't find it worth its while to learn it and have a hold on it.

But this too didn't work, and the evil one learned this prayer as well, since

ultimately it too was considered obligatory.

Then the holy Ari, may his memory guard us, came and said,

AI will institute a

practice that the evil one won't be able to know about, and so he won't be able to have
a hold on it; that is to say, people should sit at a table and say nothing, but engage in
holy meditations for God. Since no one is saying anything aloud, the evil one won't be
able to learn of it and have a hold in it.

But in the end, the evil one learned of this, and captured people using this

method as well.

Then came the angelic and holy man, the godly teacher, the Baal Shem Tov,

and instituted a practice that would make it impossible for the evil one to have a hold
of: that one should make small talk but, in truth, use the small talk to create holy and
wondrous meditations for the Creator. The evil one will certainly not be able to know
this, and he won't be able to learn this until the Messiah comes (may it be quickly and
in our days). The evil one might err and think that these are really empty words, God
forbid, so why should it want to learn them?

And this should suffice for a person of understanding.

When Rabbi Elazar of Koznitz heard this story, he was filled with joy, and he

asked that an eighty-year-old bottle of mead be brought to him. He honored the Hasid,

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Yechiel, and told him that this story had rejuvenated him, because his practice was
also to come into the synagogue to pray dressed in his prayer shawl and phylacteries
and, before he tied the phylactery straps around his hand, he discussed different items
of news, which seemed like small talk, God forbid, but which he used to create great
and holy meditations.

Niflaos Yisroel, p. 14

In a somewhat different vein, Rabbi Nachman of Breslov taught,

AThe forces

of destruction already know about the set prayers, and they lay in wait for them. This
is like a highway where murders and thieves lie in wait.

ABut they do not know about any new path. The new path is spontaneous

prayer to God. One's own words to God, created from one's heart, are a new path.
Therefore, the negative forces are not there to such an extent

@ (Likutei Moharan II 97).

The King and the Architect

This story begins at the great and famous wedding that took place in the town

of Ostilya (1814), and which was attended by almost all the greatest rabbis, spiritual
masters and well-known people of that time (and who are now all in the

Aland of life,@

may their memory shield us). Almost all of these people, as is well-known, were
related to the couple.

When the marriage ceremony under the wedding canopy was about to take

place, the people realized that Rabbi Israel of Rizhin, who was also a relative, hadn't
yet arrived. They were certain that he would come, so they held up the ceremony to
await his arrival.

And so it was. Very soon, messengers arrived, announcing that Rabbi Israel

was coming into town. There was a great commotion, just as if a king was
approaching, and everyone ran to the road that Rabbi Israel was traveling on.

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Men on horseback wielding whips had to be sent out to keep the people back

and clear a path. In the great press, many people were wounded and crushed by the
riders, and so the tumult grew yet greater.

The holy genius and spiritual master, Rabbi Shimon Deutsch of Zelichov, who

was attending the wedding as a relative, said to the well-known Hasid, Chaim Zev,
who lived in the area, that they should go see the man for whose sake people are being
whipped and getting crushed. [It seems that he questioned a leader on whose behalf
people were getting hurt, even though he was not responsible.]

When they came close to the handsome coach in which Rabbi Israel was

sitting, Rabbi Israel looked out. When Rabbi Shimon Deutsch saw him, he said to
Chaim Zev,

ANow it's all clear to me, and I don't have any more questions about Rabbi

Israel.

When they approached yet closer, Rabbi Israel left his coach, and they greeted

each other.

Rabbi Israel said to Rabbi Shimon Deutsch,

AMy friend, I heard the name

'Deutsch' among the in-laws. Who is that?

Rabbi Shimon Deutsch replied,

AI am he.@

Rabbi Israel invited him into his coach, with Chaim Zev sitting next to the

coachman, and they travelled together into town with great joy. They went straight to
the wedding canopy, and there was great joy among the other rabbis. Then,
immediately after the marriage ceremony, Rabbi Israel set out for home.

While parting from Rabbi Shimon Deutsch, he invited him to come to Rizhin

after the wedding.

Rabbi Shimon Deutsch promised that he would come. Chaim Zev, who would

be traveling along, was very upset. Whereas Rabbi Israel had a fine coach with
excellent horses in which he travelled swiftly and comfortably, Rabbi Shimon Deutsch
had only a plain wagon and a poor horse, and it would be a long and troublesome
journey to Rizhin.

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But since Rabbi Shimon Deutsch had promised Rabbi Israel that he would

come, Chaim Zev didn't have the nerve to decline to travel along. And so he too
travelled with Rabbi Shimon Deutsch to Rizhin.

When they came to Rabbi Israel's house, they were invited in, and Rabbi

Israel's joy grew great.

Rabbi Israel had a special, handsome room outfitted with the most expensive

and splendid things. This room was usually closed an entire year, with the exception
of two days, when Rabbi Israel entered it: Yom Kippur and Purim.

And now, for the sake of his guest, Rabbi Israel unlocked the room, and both

he and Rabbi Shimon Deutsch went inside. Rabbi Israel's children and Chaim Zev
weren't permitted to enter, but they stood by the door and saw and heard everything.

When Rabbi Shimon Deutsch looked at the wonderful room, he said to Rabbi

Israel,

AYou conduct yourself like a king.@

Rabbi Israel made no reply, but led him to the window, where two golden

chairs stood facing each other.

Then Rabbi Israel went to a place where two golden tobacco pipes lay; he took

one, and handed the other one to Rabbi Shimon Deutsch. Rabbi Shimon didn't want
to take it, and said,

AI didn't learn this path.@

Rabbi Israel began to weep, and he said,

AWhere can one find a place to live in

awe and penitence?

And he immediately began to tell a story:

Once there was a Jew who was a great architect, who built both great buildings

and wooden houses. One day, he found himself in a very great forest.

There, he saw a large and priceless tree which, he understood, was rare and

had no equal.

As he thought the matter over, it became clear to him that whoever obtained

that tree could use its wood to build an unparalleled palace for the king, and that this

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would constitute the greatest honor for the king. Other kings would envy the king
because of this royal, beautiful and priceless palace.

But the Jew had no idea how to obtain that large and priceless tree. First of all,

the forest wasn't his; and second, in order to saw down the tree and cut the wood, he
would need many workers.

The Jew burst into tears, and he couldn't drag himself away from the spot.
Meanwhile, the king himself rode past in the forest. When the Jew saw the

king's coach, he ran before it and threw himself on the ground, sobbing.

The king stopped his coach, as is the custom. He told the Jew to stand and

asked him what he wished.

The Jew told the king all about the priceless tree.
The king very much approved of the Jew's idea, and he immediately ordered

that workers should come and saw down the tree, cut up the wood, and bring it into
the royal city, where the Jew would make the palace.

And so it was: in a short while, the Jew built a priceless, beautiful palace

which had no equal in the entire world. Just as the Jew had said, so did it turn out to
be. All the kings of the world envied the king because of his large and royal palace.

As a result, the Jew found favor in the king's eyes, and the king made him the

prime minister over all the other ministers.

But the palace lacked one thing: windows. This was because it was only

fitting that the palace have equally rare and unique windows. But no glass was found
that was considered to be fit for the palace.

At that time, there was a Cossack who was great glazier. He now stepped

forward and said that he knew of an island that had special sand. If he could get that
sand, he said, he would be able to make glass unparalleled for clarity and splendor,
which would be fit to be set as windows in the palace.

Everything is possible for a king. So the Cossack was immediately sent to that

island. There, he gathered the precious sand and brought it back; and then, just as he

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had promised, he made the glass.

The Cossack became very great in the king's eyes, and the king made him one

of his greatest ministers. But because the Jew was more important than he, the
Cossack envied him and began to slander him to the king.

The king didn't want to believe any slander about the Jew, because he knew

him to be a straightforward and truthful man. Whenever the Cossack made an
accusation, the king refuted it.

But one time, the Cossack's devilish scheme succeeded

Bhe slandered the Jew

before the king, and the king, having no reply, was forced to put the Jew on trial.

Then, since all the judges were the Jew's enemies, they sentenced him to death

(God have mercy).

When the king heard the sentence, he was deeply upset. But he couldn't over-

ride the sentence and save the Jew's life.

Still, feeling compassion for the Jew, the king did what he could. He sent him

to an executioner who lived on a distant island, together with a letter to the
executioner that read,

AI send you this man and put him in your power for life or for

death, as you please.

The king's judges were pleased, for they knew the executioner to be a very

cruel, cold-hearted man who hated people. They were sure that he would cast the Jew
into the sea or kill him in some other way. Their anger was satisfied and it abated.

The Jew took all his possessions with him, and set out on his way. When he

finally arrived before the executioner, he told him,

AYou can see for yourself from the

king's letter that the king wants me to remain alive. And if you let me live, I'll give
you all of my possessions.

And so it was. But the executioner ordered the Jew to remain on that island

and never leave.

And so did matters remain for a long time.
One day, as the Jew was walking by the seashore, he saw a very large fish. He

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caught the fish and opened it up; inside, he found a precious ring set with a great,
precious diamond and engraved with the king's seal.

He put the ring in his pocket. Then he went to the executioner and said to him,

AI have an urgent matter to take care of for the king. I know for sure that I will
succeed. And since you are aware that it is the king's will that I remain alive, I ask
you to take everything I own and let me go home.

The executioner understood that the Jew was right, so he acted graciously and,

taking everything that belonged to the Jew, let him leave.

The Jew travelled for a very long time until he finally came to the royal city.

Before the king's palace was a large forest, and in the forest was a river where the king
went bathing every day.

The Jew knew the exact time that the king bathed. The Jew went there a few

minutes early, took off his clothing, went into the river and began swimming. When
the king arrived and saw a person swimming (whom he didn't recognize), he stopped
in puzzlement and called out to him to swim to shore.

When the Jew approached the king, the king recognized him and asked him

how he came to be there.

The Jew fell at the king's feet and began to weep. He told the king the

following story:

AWhen I came to the executioner, he threw me into the sea. A huge fish

swallowed me, and brought me as a present to the Leviathan, the king of fish. When
the fish spit me up and displayed me to the Leviathan, the Leviathan asked me, 'Who
are you and how do you come to be here?'

AI told him my entire story from beginning to end, and, as it is well-known that

'whatever exists on dry land has its partner in the sea,' the Leviathan said to me, 'I am
as great a king over the sea as your king is on dry land. I demand that you make me a
palace just like his.'

AI had to do the Leviathan's will, and I built him a palace exactly like yours.

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But there too they don't have the precious glass that is needed to make windows for
the palace. I told the Leviathan that I could not make it for him, but that the king has a
great minister

Bthe CossackBwho knows how to make this precious glass, and who had

made the windows for the king's palace.

AThe Leviathan replied, 'If that is the case, I will send you to the king to ask

him to send me that Cossack, since I am also a king, and it is customary for kings to
do favors for one another.' The Leviathan gave me a proof that he has sent me: this
ring of yours, which you had dropped in the water, and which a fish had brought to the
Leviathan. The Leviathan gave me this ring to give you in his name, and ordered a
fish to take me and spit me out on this spot.

When the king saw the ring and recognized it, he believed the Jew's story to be

true.

So the king commanded that the Cossack be thrown into the sea in order that

he will be able to go to the Leviathan.

And the king commanded that the Jew be made very great, even greater than

before.

And so it was.

When Rabbi Israel of Rizhin, finished telling this wondrous story to the holy

sage, Rabbi Shimon Deutsch, he said nothing more.

And Rabbi Shimon Deutsch used to say that it always gave him pleasure to

recall that trip.

All this I heard from a reliable man who heard it from the Hasid in the story,

Chaim Zev.

And when I, the writer, spoke of this with a person from a the family of a

spiritual master from Russia, he told me that the story is well-known among the rabbis

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and spiritual masters and that it is also well-known that Rabbi Israel said that the
Cossack was named Timcheh. May the verse be fulfilled,

AWipe out (timcheh) the

memory of Amalek

@ (Deut. 25:19), soon and in our days, amen.

Niflaos Yisroel, p. 16

Comment:

Rabbi Israel of Ruzhin (1797-1851) was said to be the fulfillment of the Baal

Shem Tov's prophecy that his soul would return to earth after forty years.

Rabbi Israel served God with wealth and pomp. His constant concern was:

How can one serve God in fear and awe? His solution was that one builds Him the
greatest palace and becomes His prime minister.

The King and the Wondrous Building

One Rosh Chodesh, when the holy rebbe of Maglintze was sitting with his

Hasidim at the Rosh Chodesh banquet, a man named Reb Baruch, a grandson of Rav
Mordechai of Kremnitz, arrived. This man did not have children, and was unable to
have children. He gave a piska [a note] to the rebbe with the request that Hashem help
him have children.

The rebbe took the note and gazed at it for a long while. Then he turned to the

man and told him:

Listen, my son. I will tell you a wondrous story. And for God's sake, if you

tell it to anyone else, do not change even one letter, for this story contains mystic
secrets. And whoever changes one letter of this story is considered as though he had
skipped one letter in writing a Torah scroll [which makes it unfit].

This is the story.
A man once came to Rabbi Israel of Rizhin with a request for children. He

was naturally unable to have children, like you.

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The Rizhner gave him a letter. And he commanded him to take that letter and

travel with it to Petersburg. There he should go to the starshe kuznetz

Bthat is, the head

blacksmith

Band give him the letter. And then he will be helped, with God's help.

Nor az men vet dir nisht tshepen [but if no one bothers you]

Bthat is, if no one

will ask you what you want, don't give him the letter.

And so the man went and travelled to Petersburg, and he came to the starshe

kuznetz.

And he was there in the factory for three days. And no asked him what he

wanted. The man was clever, and he had the idea of one of the tools, so that they
would grow angry at him, and then they would have to speak to him.

And that would be the tshepen [the bothering] that the Rizhner had

commanded him about, before which he should not give the letter

Bunless men vet ihm

tshepen [they would bother him].

And the man did this. He took a vessel that is impressive even amongst kings,

and he broke it.

The leader turned to him

Bthat is, the starshe kaznetzBand shouted at him in a

loud voice, in Russian, Zhid, tshta dyelal ee tshta khatshesh.

Immediately, he gave him the Rizhner's letter.
He opened the letter and read it. And he told the man the following words:

Di bist gehalfen, nar zag yisraelken fin maynet vegen az er zal mir mehr keen

brivlekh nisht shiken (you are helped, but tell Yisraelek in my name not to send me
any more letters). Also, listen, my son, and I will tell you a story

Bbut only on

condition that you do not forget it, heaven forbid.

And this is the story:
Once in the world there was a wondrous king. In the whole world, there was

none as glorious as he. This king had a beautiful and praiseworthy garden. When, in
the first days, everyone went strolling in that garden, they very much ruined it. And so

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188

the king made a gate for the garden so that people wouldn't come into the garden, and
wouldn't ruin it any more.

And that was barely anything

Bbecause he also surrounded the garden with

bears and lions in order to frighten people from even coming close to the gate around
the garden.

And the king made the entrance to the garden very small. And it opened up

from the room in which he slept.

Once, in the morning, when the king awoke and went into the garden to stroll

there, he saw a Jew walking in the garden.

And even though the king knew that the Jew wanted to please him in some

way, still, in order not to change the customs of royalty, he asked the Jew,

AWhat are

you doing in my garden, and how did you get here? Isn't the garden surrounded by a
very high gate that is too high for any person to enter through?

The Jew replied,

AI am a builder, and there awoke in me a great desire to build

you a beautiful building that you would be pleased with, because I heard that in this
garden, you have good cedar trees, which are good for making such a beautiful
building. And regarding your second question, my master the king, of how I came to
the garden

Bbelieve me, my master the king, that I myself do not know how I got here.

And it was only my idea

Bthat is, the great longing to please youBthat lifted me into the

garden.

And it was that when the king heard his words, and when the king saw that

Jew's great desire to please him and serve him, the Jew found great favor in the eyes of
the king, until the king himself yearned for that work.

And so the king commanded his servants to help the Jew in his work. And

with the help of God, the building was completed in a beautiful, wondrous and very
exalted manner. When the king saw the house, he rejoiced greatly in it. And angels,
seraphim, khayos and holy ofanim came to look at its beauty and glory.

But the building still didn't have not put glass panes (which are called shabin

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189

[windows]) in the window frames, because it was necessary to place in the window
frames large panes of glass, in az men vet far shteken mit bretlech, vet dach zein
fintzter (and if it were covered with shutters, it would be dark), but there were no
available panes of glass for the size of the window frames.

And then, a second time, when the kaiser (at this point, he called him kaiser)

rose from his sleep in the morning and went to stroll in the garden, he saw someone.
This time it was a katzaf

Bthat is, a TurkBwalking in the garden. The kaiser asked him,

AWhat are you doing here, and how did you get here?@

The Turk answered him,

AYou should know, my master the king, that I am a

great mekhanik (craftsman) in the making of glass. Therefore, when I heard that my
master the king needs glass panes for his exalted house, I came here to see the size and
measure of the glass in order to know how to make them. And regarding your
question, my master, the king, of how I came here, I am surprised that it should be
considered a wondrous thing for a person as wise as I am to figure out a way to enter
the garden.

(The starshe kuznetz said: This is the difference between the Jew and the

katzaf. The Jew said that he himself doesn't understand how he entered the garden,
and only his desire carried him into the garden, but the katzaf said that his wisdom
managed to bring him into the garden.)

And this answer too was good in his eyes. Az men badarf dem ganav, shneidt

men ihm ab fun der teliah (when you need the thief, you rescue him from the gallows).

And with that, the building was finished, with the help of God. And it was a

very wondrous building.

And the king gave them their pay in full. The king appointed the Jew as leader

of a great province, that is, a gubarnator, and the katzaf, he appointed as natshalnik
[mayor?], because the Jew had done most of the building (here, the kaznetz called him
Aking,@ because the building was already finished).

And as is known, when a Jew is together with a gentile, the gentile grows

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190

jealous and wants to uproot him from the world. And this gentile also schemed the
entire day to concoct some accusation against the Jew.

The gentile gave the king's butler a great fortune so that the butler would put

poison into the king's wine. And when, in the midst of the meal, he would hold out
the wine, then he would claim that he smells poison in it. Then they would try it on a
dog to see if the matter is true. And when they would find that the matter is true, false
witnesses would come and testify that they themselves saw that this was the work of
the Jew. And in this way, he could completely uproot the Jew.

However, the Holy One, blessed be He, sends the cure before the disease.
And in His great compassion, He brought it about that the king sent a general

to battle the enemy. And as it turned out, the other side, the king's enemies, bribed the
general with a great fortune to allow them to win the war. And the king learned of
this.

And the general knew well that the decree had gone out against him to hang

him.

This general knew that Jew was very wise and very understanding. And so the

general asked the Jew to think of something.

The Jew gave him good advice (the advice is to serve God with all his

heart)

Bthat is, to say that he did all this with the intent of making the king's enemies

imagine in their heart that he would certainly allow them to win the war. Then they
would certainly give him all their secrets. And in this way, he would be able to easily
defeat them.

But to his dismay, this scheme did not succeed. And what could he do? But

he is not at all guilty in this matter.

And so, the general argued in this way before the king, and he was allowed to

go free.

Of course, after this episode, that general sought the Jew's good.
Now we will return to the katzaf

Bthe Turk. He implemented his slander, and

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191

gathered testimony that the Jew wanted to kill the king.

Since the king knows secrets, he knew that the Jew was innocent and not at all

guilty.  Nevertheless, the king went after the custom that the law must follow the
testimony of two witnesses.  And a decree of death was delivered against the Jew.
However, the king didn't want to kill the Jew himself.  And so the king sent him to a
city where the general whom the Jew had saved from destruction was living.

The king gave the Jew a letter, closed and sealed, and he commanded him that

as soon as he came to the city, he should give that letter to the general.

And the letter read as follows:

AAs soon as this Jew comes to you, see what to

do with him

Band a hint to the wise is sufficient.@

The king knew that the Jew would save his life:

AA yid vert nisht ferfalen, nar

biderech nisayon, laz er adurch gein

Ba Jew does not get lost, but he must undergo a

test.

And so the Jew went to where the king sent him. He came to the general and

gave him the king's letter. And when the general read the letter, he felt very bad about
harming the Jew, heaven forbid.

And so he said to the Jew,

AI know that you are very wise. You should know

that the letter states that I should immediately to take vengeance from you. But how
can I do that to you? And so please advise me.

The Jew replied,

AThe truth is that my life is not a life. But it is also forbidden

to kill oneself.  And so here is my suggestion.  Take a man who has been condemned
to death, kill him in my place, and have an announcement made in the city that you
have killed me.  As for me, imprison me in your cellar for the rest of my life, and there
I will serve the king.  Perhaps it will be even better to serve the king that way

Bthat is,

without receiving any reward, because there I shall have no hope.

And so the general took the Jew's advice. He killed a man who had been

condemned to death in place of the Jew, and he imprisoned the Jew in his cellar.

And the Jew served God even in the cellar.

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192

After a while, the king commanded the general to travel for a number of years

to distant lands in order to wage war. When he heard this, the general went to the
cellar where the Jew was and told him the following:

AYid kroyn, zag an eitzah vos tit

men itzt

BDear Jew, what do we do now? The king has commanded me to travel and

wage war for several years. Who will give you to eat during that time? And it is
impossible to reveal this secret to anyone because of the danger involved, heaven
forbid.

The Jew told him,

APlease buy me a great deal of meat and fish, and give them

to me to prepare. I can prepare them in such a way that they will remain fresh for a
long time, until you return.

AThere is also a 'plan'Ba methodBby means of which this whole long and

difficult war will not last more than a few weeks.  My advice is that for the entire
duration of the war, you do not take your mind off the king.  Let the image of the king
be carved in your thought constantly.  This will bring you to win the war in a short
period of time.

The general listened to him. He gave him the meat and fish, and went to war.
And it was that when the Jew prepared the fish, he found a precious ring in one

fish. He remembered that one time the king and queen had gone to the sea and had
lost this ring. The king had then said that he would give a part of his kingdom to
whoever would bring him back that ring.

When he found this ring, the Jew said,

ANow is a favorable time. I will

certainly be saved in everything. Nar alein nemen zech, tar men nisht

Bbut I cannot

take it myself.

Meanwhile, the general returned from the war with victory and great joy.
And the Jew had a dream in which he saw the image of the king. And he

awoke.

From that moment on, there awoke within him an urgent and powerful

yearning to see the face of the king.

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193

The Jew weighed the matter and understood that this was the true time to

travel and appear before the king.

And so he told the general that he wanted to flee to a distant land, to another

country. Even though the Jew himself knew well that

Awhere can I flee from before

You?,

@ he spoke in that manner to the general to hide the matter from him.

The general accompanied him to the sea, and they took each other's leave in

peace. The general returned home, and the Jew travelled to the royal city.

And he bought three things: a small boat; a kamanderish garment, which in the

gentile tongue is called a teyvil and in the holy tongue a malach (a commander's
costume, called a

Adevil@ or an Aangel@?); un ein hitel mit rerlech oyf lichtB and a hat

with candleholders (?) for lights

Ba zelche vos men tzint zei ohn leichten zei zehr

asterlish az ein melech hat oych cheshek tzu azoy ein lichtikeit

Bsuch that when they

are lit, they shine so asterlish (?) that even a king desires such illumination. [Perhaps
the reference is to a jester's costume.]

And he traveled to the king.
The king had a balcony on his house overlooking the sea.
His custom was to walk on that balcony every morning to breathe the fresh sea

air.

The Jew knew the exact time when the king would go to walk on the balcony.

The Jew sailed on his boat in front of the balcony. And when he saw the king on the
balcony, he lit the candles.

And it was that when the king saw all this lichtikeit

Bthis lightBhe sent his

servants to see what the light is, because the king desired this light very strongly.

When the servants of the king came to the Jew, he said to them

AI am traveling

to the king.

When the Jew came before the king, he threw himself before him onto the

ground.

The king asked him,

AWho are you?@

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194

The Jew said,

AMy master the king, I have a letter.@ And he gave him the

letter.

And this was the content of the letter:

From me, the Kaisar Leviathan.
I have the custom of eating a fish every day.
One day, the fish prepared for my meal came to me. When I wanted to eat it,

the fish said to me,

AIf you promise not to eat me, I will give a gift.@

And when I promised, he coughed up this Jew.
And the Jew told me all about the beautiful building that he had built for you.

And the Jew also built me a goodly building. But I do not have glass panes. And so I
am asking you to send me the katzaf

Bthe TurkBto make me glass for the building.

And as a sign, I am sending you your ring.

And when the koznitz

Bthe blacksmithBof blessed memory finished telling this

story, he said the following words:

AHat dach der katzaf gehat a mapalah, un ein yehudi a yeshuah. Azoy verst di

oych gehalfen

BThe Turk had a downfall, and the Jew was saved. And in the same

way, you too will be helped.

And the holy rebbe of Maglintze turned his face to Reb Baruch and told him:
AHerst du, Baruch? Du oych!BYou hear, Baruch? You too!@
And with the help of God, he had a salvation.

And these were the rebbe's holy words.
Sichos Chaim by Rabbi Chaim Meir Yechiel of Maglintze

A Faithful Friend

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195

ALove your fellow as yourself.@
Rabbi Israel of Rizhin illustrated this with the following story:
Once there were two friends whose souls were intertwined with a great love.
They lived very far from one other. One of them was falsely accused of a

crime, convicted and sentenced to death. A proclamation was made that everyone in
the land must attend this criminal's execution.

When his friend came to the execution, he recognized him. He cried out

loudly,

ALeave that man alone! It is I who committed the crime.@

The execution was stopped. The matter was brought before the king, who he

summoned both men and asked them the truth of the matter. Only one of them could
have committed the crime, so why is the other one willing to die in vain?

The friend of the condemned man answered the king,

AI know that my friend

did not commit any crime. I know his character. He couldn't have done it. And so
this is nothing but a miscarriage of justice. My life depends on my friend's life. It is
better that I die and not see his death. In fact, if I have received such a punishment as
having to see my friend's death, I must myself be deserving of death.

And the other man replied in a similar fashion.
When the king saw the great love between these two men, he let them both

free. And he requested of them,

AYou are such great friends that I would like you to

take me into your circle of friendship, with that same amount of love. And I will be
the same kind of friend to you.

When we reach the level of

Ayou shall love your fellow as yourself,@ Hashem

desires to rest His presence amongst us, so that we will also love Him, and that He
will be our faithful Friend.

Imrei Tzaddikim, by Meir Barenstein, p. 38

How to Play Checkers

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196

The holy Rabbi Israel of Rizhin once entered the study hall on Hanukkah and

found his Hasidim playing checkers. When the Hasidim saw their rebbe, they were a
little frightened. But noticing their fright, Rabbi Israel smiled and told them:

ADo not be embarrassed. One must be able to play checkers. I will show you

how. You give up one piece in order to take two. You may not take two steps at a
time. You only go forward, not backward. And when you have reached the top, you
can go wherever you want.

Niflaos Kadosh Yisrael, p. 24