Torah Online - Rabbi Tuvia Bolton
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The Baal Shem-Toy Ballads of Shimshon Meltzer
THE BAAL SHEM-TOY BALLADS OF SHIMSHON MELTZER by SHLOMO YANIV The literary ballad, as a form of narrative metric composition in which lyric, epic, and dramatic elements are conjoined and whose dominant mood is one of mystery and dread, drew its inspiration from European popular ballads rooted in oral tradition. Most literary ballads are written in a concentrated and highly charged heroic and tragic vein. But there are also those which are patterned on the model of Eastern European popular ballads, and these poems have on the whole a lyrical epic character, in which the horrific motifs ordinarily associated with the genre are mitigated. The European literary ballad made its way into modern Hebrew poetry during its early phase of development, which took place on European soil; and the type of balladic poem most favored among Hebrew poets was the heroico-tragic ballad, whose form was most fully realized in Hebrew in the work of Shaul Tchernichowsky. With the appearance in 1885 of Abba Constantin Shapiro's David melek yifrii.:>e/ f:tay veqayyii.m ("David King of Israel Lives"), the literary ballad modeled on the style of popular ballads was introduced into Hebrew poetry. This type of poem was subsequently taken up by David Frischmann, Jacob Kahan, and David Shimoni, although the form had only marginal significance in the work of these poets (Yaniv, 1986). 1 Among modern Hebrew poets it is Shimshon Meltzer who stands out for having dedicated himself to composing poems in the style of popular balladic verse. These he devoted primarily to Hasidic themes in which the figure and personality of Israel Baal Shem-Tov, the founder of Hasidism, play a prominent part. -
A Fresh Perspective on the History of Hasidic Judaism
eSharp Issue 20: New Horizons A Fresh Perspective on the History of Hasidic Judaism Eva van Loenen (University of Southampton) Introduction In this article, I shall examine the history of Hasidic Judaism, a mystical,1 ultra-orthodox2 branch of Judaism, which values joyfully worshipping God’s presence in nature as highly as the strict observance of the laws of Torah3 and Talmud.4 In spite of being understudied, the history of Hasidic Judaism has divided historians until today. Indeed, Hasidic Jewish history is not one monolithic, clear-cut, straightforward chronicle. Rather, each scholar has created his own narrative and each one is as different as its author. While a brief introduction such as this cannot enter into all the myriad divergences and similarities between these stories, what I will attempt to do here is to incorporate and compare an array of different views in order to summarise the history of Hasidism and provide a more objective analysis, which has not yet been undertaken. Furthermore, my historical introduction in Hasidic Judaism will exemplify how mystical branches of mainstream religions might develop and shed light on an under-researched division of Judaism. The main focus of 1 Mystical movements strive for a personal experience of God or of his presence and values intuitive, spiritual insight or revelationary knowledge. The knowledge gained is generally ‘esoteric’ (‘within’ or hidden), leading to the term ‘esotericism’ as opposed to exoteric, based on the external reality which can be attested by anyone. 2 Ultra-orthodox Jews adhere most strictly to Jewish law as the holy word of God, delivered perfectly and completely to Moses on Mount Sinai. -
Hasidic Tales-Text-REV
Introduction When faced with a particularly weighty problem, the Baal Shem Tov, founder of Hasidic Judaism, would go to a certain place in the woods, light a sacred fire, and pray. In this way, he found insight into his dilemma. His successor, Rabbi Dov Ber, the Preacher of Mezritch, followed his example and went to the same place in the woods and said, “The fire we can no longer light, but we can still say the prayer.” And he, too, found what he needed. Another generation passed, and Rabbi Moshe Leib of Sassov went to the woods and said, “The fire we can no longer light, the prayer we no longer remember; all we know is the place in the woods, and that will have to suffice.” And it did. In the fourth generation, Rabbi Israel of Rishin stayed at home and said, “The fire we can no longer light, the prayer we no longer know, nor do we remember the place. All we can do is tell the tale.” And that, too, proved sufficient. But why? Why is it that telling the story carries the same healing power as the original act? Because the story recreates the act in such a way as to invite us into it. We don’t simply listen to a story; we become the story. The very act of giving our attention to the story gives the story a personal immediacy that erases the boundary between the story and ourselves. Although the power of the story to engage the listener is not unique to Jews, it is explicit in Judaism. -
Yiscah's Holy Story of Jewish Authenticity Rabbi Daniel Cotzin Burg, Beth Am Synagogue 6 Iyar 5776 ~ May 14, 2016 Parashat
Yiscah’s Holy Story of Jewish Authenticity Rabbi Daniel Cotzin Burg, Beth Am Synagogue 6 Iyar 5776 ~ May 14, 2016 Parashat Kedoshim There’s a teaching of the Baal Shem Tov, the founder of Hassidic Judaism; he explains that each of us is drawn to three particular mitzvot, three sacred obligations that are ours, so to speak. Now you might be saying to yourself, the whole enterprise of Judaism is a communal one – we are, each of us and all of us, obligated to the entirety of the halachah, and that’s true. Traditionally speaking, we are meant to observe all 613 mitzvot! So what gives? Remember the Baal Shem Tov, born in 1700, is speaking to a very different population from our own. The Jewish community there is still reeling from the communal crisis of faith engendered by the advent of Shabbetai Zvi and his messianic movement. When Zvi converts to Islam, donning the fez before the Sultan in Constantinople, the Jewish world is thrown into chaos. Less than four decades later, the Baal Shem Tov is born. The Sabbatean movement had been largely antinomian in nature, so it’s possible the Besht (the Baal Shem Tov) is reacting to that resistance to Jewish law. And certainly, in our day, where the vast majority of Jews are not fully observant, a measured approach, a tiered entry, is pragmatic. Start with three. See where that takes you. But, the brilliance of the Baal Shem’s thinking is that he also understands we all must find our place in the story of the Jewish people. -
A Knife, Is It a Dangerous Gift for Rosh Hashanah?
A Knife, Is It A Dangerous Gift for Rosh Hashanah? By: Bency Eichorn I. R. Nachman of Breslov's Position on Knife Giving As Erev Rosh Hashanah approaches, let me remind you of a popular trend some people, prior to Rosh Hashana, buy knives for their households, or as presents for others. Why all this enthusiasm? Some will explain that buying a new knife for Rosh Hashana is a popular segulah for livelihood. This segulah is so powerful that many wives insist that their husbands buy a new knife each approaching Rosh Hashana. This custom will be discussed in length in a different article. The topic that I wish to discuss here is the other extreme, the widespread superstition that people should avoid buying knives as presents for others, in the belief that possible dangers linger with the giving of a knife. This once very popular superstition has not diminished through time. Recently, I experienced this belief during a simcha of mine. I received many interesting gifts, yet one stuck out. It was a beautiful silver knife, with a single dollar. The giver explained that the dollar was meant to thwart the dangers which linger with the giving of a knife.[1] Immediately a famous quote of Karl Goldmark[2] was whispered into my ears: "Civilized people lose their religion easily, but rarely their superstitions." The giving of gifts to friends, family members or the host of a happy occasion is part of our ancient customs. [3] It is found in the Bible as early as the story of Eliezer, the humble servant of Abraham, who is given gifts by his master to give when Eliezer finds a wife for Isaac. -
Miracles, Media, Mezuzot: Storytelling Among Chabad Hasidim
religions Article Miracles, Media, Mezuzot: Storytelling among Chabad Hasidim Simon Dein Academic Department of Psychiatry, University College London, Charles Bell House, 67-73 Riding House St, London W1W 7JE, UK; [email protected] Academic Editor: Malachi Hacohen Received: 9 May 2016; Accepted: 31 August 2016; Published: 13 September 2016 Abstract: In 1994 the Lubavitcher Rebbe, Menachem Schneerson, died leaving no successor. His group split into two groups: messianists who maintained that the Rebbe had not died and was Moshiach, the Jewish Messiah, and the non messianists who agreed that the Rebbe had died. This paper focuses upon a prominent Chabad practice; the role of storytelling. I propose the question, “Whose interests do these stories serve?” Based on ethnographic fieldwork in Lubavitch, I present a number of narratives pertaining to the Rebbe’s miraculous feats. Following his death, stories surrounding the Lubavitcher Rebbe not only bolster his “charisma” but lead to a sense of his continuing presence. These stories are produced predominantly by the messianic faction of Lubavitch and following his death are published regularly on messianic websites. Keywords: Rebbe; Lubavitch; narrative; miracle 1. Introduction: Storytelling Folklorists and anthropologists have a longstanding interest in collecting personal stories, the analysis of which deepens their understanding of culture. Anthropologist Thomas Eriksen [1] underscores the fact that: In contemporary anthropology, pleas for narrative have almost become a cliché. Our journals regularly bring theoretical discussions about the centrality of narrative, about narrative as a key to understanding life, about the ways in which the great narratives of history mirror the small narratives of personal lives, and so on; but we rarely get on with actually telling stories. -
Alterity and the Ascents of Emanuel Swedenborg and the Baal Shem Tov
Open Theology 2018; 4: 414–421 Phenomenology of Religious Experience II: Perspectives in Theology Rebecca Esterson* What Do the Angels Say? Alterity and the Ascents of Emanuel Swedenborg and the Baal Shem Tov https://doi.org/10.1515/opth-2018-0032 Received June 10, 2018; accepted August 28, 2018 Abstract: This paper examines the history of boundary crossing and boundary preservation between Jews and Christians in the eighteenth century via an unorthodox path. Two men, a Swedish Lutheran natural philosopher and a charismatic Polish Rabbi, give their accounts of ascents to the heavens, both in the 1740s. The lives of Emanuel Swedenborg and the Baal Shem Tov did not intersect, but their other- worldly experiences tell related stories of strife between Jews and Christians while betraying something of a shared horizon concerning the future of their religious communities, and concerning sacred texts and their interpretation. Using a phenomenological framework informed by Emmanuel Levinas, and with theories of experience articulated by Steven Katz and Martin Jay at hand, this paper understands these accounts as articulations of relationship: not just the relationship between the subject and God, scripture, or the heavens, but articulations of the fraught relationship with the religious other in the earthly, human realm. By placing Swedenborg and the Besht, as it were, face to face, this paper emphasizes the presence of the religious other in their experiences, even in their private encounters with the Divine, and even though the intersubjectivity these experiences expose is characterized by difference, difficulty, and asymmetry. Keywords: Emmanuel Levinas; Jewish-Christian relations; religious experience; Emanuel Swedenborg; Baal Shem Tov; phenomenology; scripture; Hasidism; eighteenth century; Kabbalah; alterity The eighteenth century was a time of contradictions and counter-movements in Jewish-Christian relations. -
The World Was Created in Six Days. Indeed, a Thousand Years Are in Your Eyes Like Yesterday That Has Passed
The academy of Eliyahu taught: The world is destined to exist for 6,000 years: The first 2,000 years were of nothingness; The second 2,000 years were of Torah; The third 2,000 years could all have been the days of the Messiah. Tractate Sanhedrin 97A __________________ The world was created in six days. Genesis, Chapter 1 __________________ Indeed, a thousand years are in Your eyes like yesterday that has passed. Psalms 70:4 ZOHAR 1:117a In the sixth century of the sixth millennium ( 5600 – 5700 corresponding to the years 1740 – 1840 ) the portals of wisdom above, and the fountains of wisdom below will be opened… This is alluded to in the words, ‘In the six hundredth year in the life of Noah, the windows of heaven opened and all the fountains of the great depths burst forth.’ Genesis 7:11 ________________ TIKKUNEI ZOHAR (TIKKUN 6) Elijah the prophet ( the prophet to herald the final redemption from our present exile ) said to Rabbi Shimon bar Yochai ( the primary author of the Zohar ) “ In the end of days, in the last generation, this work of yours – the Zohar – will be revealed below. Many people will be sustained and nourished by this work and on its account ‘you will proclaim freedom in the land’ ’’, i.e. Redemption will come. Rabbi Yitzchak Luria – The Holy Arizal Galilleo Lays the groundwork for the understanding of 1564 - 1600 Kabbalah 1534 – 1572 Sir Isaac Newton Rabbi Yisroel Baal Shem Tov 1645 - 1727 Founder of the Chassidic movement 1698 – 1760 Rabbi Shneur Zalman of Liadi Founder of Chabad. -
Rosh Hashana
B”H The Shul B”H weekly magazine Weekly Magazine Sponsored By Mr. & Mrs. Martin (OBM) and Ethel Sirotkin and Dr. & Mrs. Shmuel and Evelyn Katz Shabbos Parshas Nitzavim Shabbos Mevarchim Elul 27 - 28 September 7 - 8 CANDLE LIGHTING: 7:15 pm Shabbos Ends: 8:07 pm Rosh Chodesh Tishrei Monday September 10 Molad - New Moon Rosh Hashana Monday September 10 8:17 (10 chalakim) AM Tishrei 1 -2 September 9 - 11 Candle Lighting 1st Night: 7:13 pm Candle Lighting 2nd Night: after 8:05 pm (From existing Flame) Yom Tov Ends: 8:03 pm Welcome to Chazan Motzen Wishing The Entie Comunity A God and Sweet New Yea Te Shul - Chabad Lubavitch - An institution of Te Lubavitcher Rebbe, Menachem M. Schneerson (May his merit shield us) Over Tirty fve Years of Serving the Communities of Bal Harbour, Bay Harbor Islands, Indian Creek and Surfside 9540 Collins Avenue, Surfside, Fl 33154 Tel: 305.868.1411 Fax: 305.861.2426 www.TeShul.org Email: [email protected] www.TeShul.org Email: [email protected] www.theshulpreschool.org www.cyscollege.org The Shul Weekly Magazine Everything you need for every day of the week Contents Nachas At A Glance The 12th Annual Taste of Rosh Hashana women’s event was beautiful and Rosh Hashana Message 3 meaningful in every way. Over 150 women attended. Everyone enjoyed The Lubavitcher Rebbe - Rabbi Menachem M. Schneersohn the displays, delicious food and incredible talk by Mrs. Chavie Bruck Weekly Message 4 Thoughts on the Parsha from Rabbi Sholom D. Lipskar A Time to Pray Check out all the davening schedules and locations 5 throughout the week Celebrating Shabbos 6-7 Schedules, classes, articles and more.. -
The Russian Dissenting Sects and Their Influence on Israel Baal Shem Tov, Founder of Hassidism*
THE RUSSIAN DISSENTING SECTS AND THEIR INFLUENCE ON ISRAEL BAAL SHEM TOV, FOUNDER OF HASSIDISM* By YAFFA ELIACH Judaism was never a self-containedreligion; throughoutthe centuries it maintained a constant exchange of ideas with the various cultures with which it came into contact. Judaism al- ways absorbed foreignideas, tales, customs and laws, shaping them in accordance with its specificneeds, theories,and world- view. The influenceof foreigncultures is evident in the firstpages of the Bible and throughoutJudaic literature. The ancient myths, epics and tales of Sumer and Akkad found their way into the pages of the Bible, but theirpagan originbecame only a faintecho., Later, when Judea came into contact with non-Semiticcul- tures, it continued its conscious borrowingand adaptation of foreignideas.2 During the period of the Mishnah and Talmud, it was Hellenism and Roman Law that left its mark on Jewish literatureand jurisprudence. "Greek Wisdom" was well known to the outstanding rabbis and this knowledge was applied to the exegesis of the Biblical narrative.3The brillianceof Hellen- ism attracted large segments of the Jewish urban and rural populations of Palestine; it resulted in the abandonment of *I would like to thank Mr. Joel B. Wolowelsky forhis help in preparingthis paper for publication and ProfessorAbraham Ascher of Brooklyn College for his guidance. I See, for example, U. Cassuto, MeAdam Va'ad Noach (From Adam to Noah [Hebrew] (Jerusalem: UniversityPress, 1944), pp. 1-37. 2 Of course, Judaism made very significantcontributions to both Eastern and Western cultures; it is not within the scope of this paper to discuss these contributions. 3 Saul Lieberman, Greekin JewishPalestine (New York: Philipp Feldheim, Inc., 1965), pp. -
The Ten Principles of the Baal Shem Tov
The Ten Principles Of The Baal Shem Tov The following is a summary of the principles that the Baal Shem Tov taught his holy students. This precious text was found in the possession of a grandson of the Baal Shem Tov in Hamburg (copied from the holy handwriting of the Admor Moharash). 1. The entire Torah and the entire world contain nothing but the light of the Infinite One (blessed be God) concealed within them. All the verses that speak of this, such as "there is no other than God" and "I fill the heavens and the earth," are to be taken literally. 2. The "exile of God's Presence" refers to the life-force and divine power that gives a person life and existence even at the moment that he is transgressing God's will. 3. The evil inclination and lust are agents of God. They carry out God's will to mislead a person in order that he will overcome them. 4. Having no [divine] source, evil does not come down from heaven. Nevertheless, evil that exists has an inner power giving it life. And this [inner power] is total goodness. So if you look at the inner aspect of evil, you will only see the good in it. 5. A person has to cling to the words that s/he speaks. Because each word contains a soul and divinity, when you cling to them, you are connected to divinity. 6. Everything that happens in the world, no matter how insignificant, comes from God. And so do not concern yourself with whether or not what has occurred is in accordance with your will. -
The Transformation of Hasidic Asceticism
Macalester College DigitalCommons@Macalester College Religious Studies Honors Projects Religious Studies Department Spring 5-4-2013 Dealing with Desire: The rT ansformation of Hasidic Asceticism Max L. Edwards Macalester College, [email protected] Follow this and additional works at: http://digitalcommons.macalester.edu/reli_honors Recommended Citation Edwards, Max L., "Dealing with Desire: The rT ansformation of Hasidic Asceticism" (2013). Religious Studies Honors Projects. Paper 10. http://digitalcommons.macalester.edu/reli_honors/10 This Honors Project On-Campus Access Only is brought to you for free and open access by the Religious Studies Department at DigitalCommons@Macalester College. It has been accepted for inclusion in Religious Studies Honors Projects by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. Contents Acknowledgments........................................................................................2 Introduction ..................................................................................................4 Historical Background ...............................................................................10 Ba’al Shem Tov .........................................................................................21 Maggid of Mezeritch..................................................................................28 R. Elimelech of Lyzhansk ..........................................................................36 R. Menachem