Hasidic Judaism: June 2011

The Early History of starts with the Baal Shem Tov.
Rabbi Yisroel (Israel) ben Eliezer (רבי ישראל בן אליעזר August 27, 1698 (18 Elul) – May 22, 1760), often called Baal Shem Tov or Besht, was a Jewish mystical rabbi. He is considered to be the founder of Hasidic Judaism (see also Mezhbizh Hasidic dynasty).
The Besht was born to Eliezer and Sara in Okopy (Ukrainian: Окопи) a small village that over the centuries has been part of Poland, Russia, and is now part of Ukraine, (located in the Borshchivskyi Raion (district) of the Ternopil Oblast). He died in Medzhybizh, (Ukrainian: Меджибіж, Polish: Międzybórz, Międzyborz or Międzybóż, Yiddish: מעזשביזש), which had once been part Poland and Russia, and is also now in Ukraine, in the Khmelnytskyi Oblast (not to be confused with other cities of the same name).
The Besht is better known to many religious Jews as “the holy Baal Shem” (der heyliger baal shem in Yiddish), or most commonly, the Baal Shem Tov (בעל שם טוב). The title Baal Shem Tov is usually translated into English as “Master of the Good Name”, with Tov (“Good”) modifying Shem (“[Divine] Name”), although it is more correctly understood as a combination of Baal Shem (“Master of the [Divine] Name”) and Tov (an honorific epithet to the man). The name Besht (בעש"ט) — the acronym from the words comprising that name, bet ayin shin tes—is typically used in print rather than speech. The appellation “Baal Shem” was not unique to Rabbi Yisroel ben Eliezer; however, it is Rabbi Yisroel ben Eliezer who is most closely identified as a “Baal Shem”, as he was the founder of the spiritual movement of Hasidic Judaism.
The little biographical information that is known about Besht is so interwoven with legends of miracles that in many cases it is hard to arrive at the historical facts. From the numerous legends connected with his birth it appears that his parents were poor, upright, and pious. When he was orphaned, his community cared for him. At school, he distinguished himself only by his frequent disappearances, being always found in the lonely woods surrounding the place, rapturously enjoying the beauties of nature. Many of his disciples believed that he came from the Davidic line tracing its lineage to the royal house of King David, and by extension with the institution of the Jewish Messiah.
The Besht was inducted into the secret society of Mystics called Tzaddikim Nistarim and became its leader at the tender age of 18. Caring for the Jewish poor they encouraged Jews to move to agrarian lifestyles instead of the chronic poverty which was the lot of city Jews. In continuation of this policy they decided that they needed to look after the educational needs of the children living in these small farm communities. If a suitable teacher could not be sourced they themselves would do so until an alternative arrangement could be found. As such — and in keeping with Jewish doctrine “the letter bearer should fulfill its contents” — the Baal Shem Tov became a teacher’s assistant — and with unconditional love he tried to install honor for their parents, a love of G-d, and fellow beings in these children. He later commented “this one of the most joyous times in my life.” Later he became shammash (sexton) in the same community, and at about eighteen he married. When his young wife died he left the place, and after serving for a long time as helper in various small communities of Podolia, he settled as a teacher at Tluste (Tovste) near Zalishchyky.
Due to his recognized honesty and his knowledge of human nature, he was chosen to act as arbitrator and mediator for people conducting suits against each other; and his services were brought into frequent requisition because the Jews had their own civil courts in Poland. In this avocation he succeeded in making so deep an impression upon the rich and learned Ephraim of Brody that the latter promised The Besht his daughter Chana in marriage. The man died, however, without telling his daughter of her betrothal; but when she heard of her father’s wishes, she did not hesitate to comply.
The courtship was characteristic. In the shabby clothes of a peasant he presented himself at Brody before Abraham Gershon of Kitov (Kuty), brother of the girl, head of a rabbinical court in Brody, and a recognized authority in the Kabbalah and the Talmud. Abraham Gershon was about to give him alms, when The Besht produced a letter from his pocket, showing that he was the designated bridegroom. Abraham Gershon tried in vain to dissuade his sister Chana from shaming their family by marrying him, but she regarded her father’s will alone as authoritative.
After his marriage Israel ben Eliezer did not remain long with his brother-in-law, who was ashamed of him (for he kept up the pretense of being an ignorant fellow); and he went to a village in the Carpathians between Brody and Kassowa. His earthly possessions consisted of a horse given him by his brother-in-law. Israel ben Eliezer worked as a laborer, digging clay and lime, which his wife delivered every week by wagonload to the surrounding villages, and from this they derived their entire support. But the magnificent scenery in this, the finest region of the Carpathians, and the possibility of enjoying it without the interruptions of city life, compensated him for his great privations. Israel ben Eliezer and Chana had two children: Udl and Zvi Hersh. Udl was born in 1720. Zvi Hersh was born some fifteen years later.
The Besht’s condition was bettered when he took a position as a ritual butcher in Kshilowice, near Iaslowice. He soon gave up this position in order to conduct a village tavern that his brother-in-law bought for him. During the many years that he lived in the woods and came into contact with the peasants, Israel ben Eliezer had learned how to use plants for healing purposes and to effect wonderful cures. In fact, his first appearance in public was that of an “ordinary” Baal Shem. He wrote amulets and prescribed cures.
After many trips in Podolia and Volhynia as a Baal Shem, Besht, considering his following large enough and his authority established, decided (about 1740) to expound his teachings in the shtetl of Medzhybizh and people, mostly from the spiritual elite, came to listen to him. Medzhybizh became the seat of the movement and of the Medzybizh Hasidic dynasty. His following gradually increased, and with it the dislike, not to say hostility, of the Talmudists. Nevertheless, Besht was supported at the beginning of his career by two prominent Talmudists, the brothers Meïr and Isaac Dov Margalios. Later he won over great and universally recognized rabbinic authorities who became his disciples and attested to both his scholarship and saintliness. These include Rabbi Meir Margolius, chief rabbi of Lemberg and later Ostroha, and author of Meir Netivim (a work of halachic responsa) and other works; Rabbi Yaakov Yosef Hakohen, rabbi of Polnoy; Rabbi David Halperin, rabbi of Ostroha; Rabbi Israel of Satinov, author of Tiferet Yisrael; Rabbi Joseph Heilperin of Slosowitz; and Rabbi Dov Ber of Mezrich to whose great authority as a Talmudist it was chiefly due that Besht’s doctrines (though in an essentially altered form) were introduced into learned circles. Noteworthy is that the renowned Sefardic Rabbi Chaim David Azulai (Chida) cites the Baal Shem Tov in his works in great laudatory terms.
Some direct historical evidence remains of the Besht during the days he lived in Medzhybizh. Rosman discovered numerous legal documents that shed light on this period from the Polish Czartoryski noble family archives. The Besht’s house is mentioned on several tax registers and his house is given tax-free status, thus indicating that he was well-known to the Polish Magnate as an important town resource. Several of the Besht’s cohorts in his stories from Shivhei HaBesht also appear in Polish court records, notably, Wolf Kitses and David Purkes. Rosman contends that the Polish documents show the Besht and his followers were not outcasts or pariahs, but rather a respected part of the mainstream Jewish communal life. Medzhybizh at the time was not some backwater village, but a thriving, prosperous, and important community in the Czartorysky estate.
Other direct evidence includes the Besht’s daily prayer book (siddur) with his handwritten personal notes in the margins that is owned by the Agudas Chabad Library in New York. Finally, his grave can be seen today in the old Jewish cemetery in Medzhybizh.
Over the past few years, “Agudas Ohalei Tzadikim” organization (based in Israel) restored many Tzadikims’ gravesites (Ohelim) in Ukraine, including Baal Shem Tov’s. A new guesthouse and synagogue is also being built next to Ohel of Baal Shem Tov.
While the Besht was alive, there was very little antagonism between different styles of Judaism (Talmudism and Hasidism). In fact, the Besht considered himself and his disciples as mainstream. Besht took sides with the Talmudists in their disputes against the Frankists (Jacob Frank’s cultist movement that considered Frank the Messiah incarnate). It was only in keeping with Besht’s character that he welcomed baptism by the Frankists as an end to its threat to mainstream Judaism of the day, for it is related that he said: “As long as a diseased limb is connected with the body, there is hope that it may be saved; but, once amputated, it is gone, and there is no hope.” The upheaval caused by the threats of the Frankist movement to destroy mainstream Judaism seemed to undermine Besht’s health, however, and he died shortly after the conversion of many Frankists to Christianity.
Israel ben Eliezer left no books; for the Kabbalistic commentary on Ps. cvii., ascribed to him (Zhitomir, 1804), Sefer mi-Rabbi Yisrael Baal Shem-tov, may not be genuine. In order to get at his teachings, it is therefore necessary to turn to his utterances as given in the works of his disciples Hasidim. Most are found in the works of Rabbi Jacob Joseph of Polnoy. But since Hasidism, immediately after the death of its founder, was divided into various parties, each claiming for itself the authority of Besht, the utmost of caution is necessary in judging as to the authenticity of utterances ascribed to Besht.
Chapin and Weinstock contend that the Besht was essentially the right person, in the right place, at the right time. Eighteenth century Podolia was an ideal place to foster a sea-change in Jewish thinking. It had been depopulated one generation earlier due to the Khmelnitsky Massacres. A Turkish occupation of Podolia occurred within the Besht’s lifetime and along with it the influence within this frontier territory of Shabbetai Zvi and his latter day spiritual descendants such as Malach and Frank. Once the Polish Magnates regained control from the Turks, Podolia essentially went through an economic boom. The Magnates were benevolent to the economic benefits the Jews provided and encouraged Jewish resettlement to help protect the frontier from future invasions. Thus, the Jewish community itself was essentially starting over. Within this context, the Jews of Podolia were open to new ideas. The Besht’s refreshing new approaches to Judaism were welcome, expanding with little resistance in a community hungry for change.
The foundation-stone of Hasidism as laid by Besht is a strongly marked panentheistic conception of God. He declared the whole universe, mind and matter, to be a manifestation of the Divine Being; that this manifestation is not an emanation from God, as is the conception of the Kabbalah by Mitnagdim, for nothing can be separated from God: all things are rather forms in which God reveals Himself. When man speaks, said Besht, he should remember that his speech is an element of life, and that life itself is a manifestation of God. Even evil exists in God. This seeming contradiction is explained on the ground that evil is not bad in itself, but only in its relation to man. It is wrong to look with desire upon a woman; but it is divine to admire her beauty: it is wrong only insofar as man does not regard beauty as a manifestation of God, but misconceives it, and thinks of it in reference to himself. Nevertheless, sin is nothing positive, but is identical with the imperfections of human deeds and thought. Whoever does not believe that God resides in all things, but separates God and them in his thoughts, has not the right conception of God. It is equally fallacious to think of a creation in time: creation, that is, God’s activity, has no end. God is ever active in the changes of nature: in fact, it is in these changes that God’s continuous creativeness consists.
This panentheism would have been ignored, had Besht not been a man of the people. He gave his metaphysical conception of God an eminently practical significance.
The first result of his principles was a remarkable optimism. Since God is immanent in all things, all things must possess something good in which God manifests Himself as the source of good. For this reason, the Besht taught, every man must be considered good, and his sins must be explained, not condemned. One of his favorite sayings was that no man has sunk too low to be able to raise himself to God. Naturally, then, it was his chief endeavor to convince sinners that God stood as near to them as to the righteous, and that their misdeeds were chiefly the consequences of their folly.
Another important result of his doctrines, which was of great practical importance, was his denial that asceticism is pleasing to God. “Whoever maintains that this life is worthless is in error: it is worth a great deal; only one must know how to use it properly.” From the very beginning Besht fought against that contempt for the world which, through the influence of Isaac Luria’s Kabbalah, had almost become a dogma among the Jews. He considered care of the body as necessary as care of the soul; since matter is also a manifestation of God, and must not be considered as hostile or opposed to Him.
As Besht fought ascetics, so he fought the rigidity and sanctimony that had accreted to strict Talmudic viewpoints while not abrogating a single religious ceremony or observance. His target was the great importance which the Talmudic view attaches to the fulfillment of a law, while almost entirely disregarding sentiment or the growth of man’s inner life. While the rabbis of his day considered the study of the Talmud as the most important religious activity, Besht laid all the stress on prayer. “All that I have achieved,” he once remarked, “I have achieved not through study, but through prayer”. Prayer, however, is not merely petitioning God to grant a request, nor even necessarily speaking to God, but rather (“cleaving”, dvekut)— the glorious feeling of ’Oneness with God Almighty’, the state of the soul wherein a man or woman gives up their consciousness of separate existence, and join their own selves to the Eternal Being of God Supreme. Such a state produces indescribable bliss, which is the foremost fruit of the true worship of God.
The later developments of Hasidism are unintelligible without consideration of Besht’s opinion concerning man’s proper relation with the universe. True worship of God, as above explained, consists in, the cleaving to, and the unification with, God. To use his own words,
“the ideal of man is to be a revelation himself, clearly to recognize himself as a manifestation of God.” Mysticism, he said, is not the Kabbalah, which everyone may learn; but that sense of true oneness, which is usually as strange, unintelligible, and incomprehensible to mankind as dancing is to a dove. However, the man who is capable of this feeling is endowed with a genuine intuition, and it is the perception of such a man which is called prophecy, according to the degree of his insight. From this it results, in the first place, that the ideal man may lay claim to authority equal, in a certain sense, to the authority of the Prophets. This focus on oneness and personal revelation helps earn his mystical interpretation of Judaism the title of panentheism.
A second and more important result of the doctrine is that through his oneness with God, man forms a connecting link between the Creator and creation. Thus, slightly modifying the Bible verse, Hab. ii. 4, Besht said, “The righteous can vivify by his faith.” Besht’s followers enlarged upon this idea and consistently deduced from it the source of divine mercy, of blessings, of life; and that therefore, if one love him, one may partake of God’s mercy.
On the opposite side of the coin, the Baal Shem Tov warned the Hasidim:

Amalek is still alive today.…Every time you experience a worry or doubt about how God is running the world—that’s Amalek launching an attack against your soul. We must wipe Amalek out of our hearts whenever—and wherever—he attacks so that we cannot serve God with complete joy.
Though Besht may not be held responsible for the later conceptions, there is no doubt that his self-reliance was an important factor in winning adherents. It may be said of Hasidism that there is no other Jewish etc. in which the founder is as important as his doctrines. Besht himself is still the real center for the chasidim; his teachings have almost sunk into oblivion. As Schechter (“Studies in Judaism,” p. 4) finely observes: “To the Hasidim, Baal-Shem [Besht]…was the incarnation of a theory, and his whole life the revelation of a system.”
Besht did not combat the practice of rabbinical Judaism; it was the spirit of the practice which he opposed. His teachings being the result not of speculation, but of a deep, religious temperament, he laid stress upon a religious spirit, and not upon the forms of religion. Though he considered the Law to be holy and inviolable, and emphasized the importance of Torah-study, he held that one’s entire life should be a service of God, and that this would constitute true worship of Him.
Since every act in life is a manifestation of God, and must perforce be divine, it is man’s duty so to live that the things called “earthly” may also become noble and pure, that is, divine. Besht tried to realize his ideal in his own career. His life provided the best example for his disciples; and his relationships with the innkeepers (a number of whom he raised to a higher level) furnished a silent but effective protest against the practice of the rabbis, who, in their inexorable sense of strict righteousness, would have no dealings with people fallen morally. The Hasidim tell of a woman whom her relatives sought to kill on account of her shameful life, but who was saved in body and soul by Besht. The story may be a myth, but it is characteristic of Besht’s activity in healing those in greatest need of relief. More important to him than prayer was a friendly relationship with sinners; though the former constituted an essential factor in the religious life. The story of Besht’s career affords many examples of unselfishness and high-minded benevolence. And while these qualities equally characterize a number of the rabbis of his day, his distinguishing traits were a merciful judgment of others, fearlessness combined with dislike of strife, and a boundless joy in life.
Moreover, Besht’s methods of teaching differed essentially from those of his opponents and contributed not a little to his success. He directed many satirical remarks at his opponents, an especially characteristic one being his designation of the typical Talmudist of his day as “a man who through sheer study of the Law has no time to think about God”. Besht illustrated his views of asceticism by the following parable:

A thief once tried to break into a house, the owner of which, crying out, frightened the thief away. The same thief soon afterward broke into the house of a very strong man, who, on seeing him enter, kept quite still. When the thief had come near enough, the man caught him and put him in prison, thus depriving him of all opportunity to do further harm.
Not by fleeing from earthly enjoyments through fear is the soul’s power assured, but by holding the passions under control.
Much of Besht’s success was also due to his firm conviction that God had entrusted him with a special mission to spread his doctrines. In his enthusiasm and ecstasy he believed that he often had heavenly visions revealing his mission to him. In fact, for him every intuition was a divine revelation; and divine messages were daily occurrences.
Besht is quite naturally one of the most interesting figures in modern Jewish history. As a man of the people and for the people, it is not strange that he should have been honored and glorified in story and in tradition. Of the many narratives that cluster about him, the following are given as the most characteristic:
In Chassidic tradition, there’s a saying, “Someone who believes in all the stories of the Baal Shem Tov and the other mystics and holy men is a fool; someone who looks at any single story and says “That one could not be true” is a heretic.”
About his parentage, legend tells that his father, Eliezer, whose wife was still living, was seized during an attack (by the Tatars perhaps), carried from his home in Wallachia, and sold as a slave to a prince. On account of his wisdom, he found favor with the prince, who gave him to the king to be his minister. During an expedition undertaken by the king, when other counsel failed, and all were disheartened, Eliezer’s advice was accepted; and the result was a successful battle of decisive importance. Eliezer was made a general and afterward prime minister, and the king gave him the daughter of the viceroy in marriage. But, being mindful of his duty as a Jew and as the husband of a Jewess in Wallachia, he married the princess only in name. After being questioned for a long time as to his strange conduct, he confessed his race to the princess, who loaded him with costly presents and aided him to escape to his own country.
On the way, the prophet Elijah appeared to Eliezer and said: “On account of thy piety and steadfastness, thou wilt have a son who will lighten the eyes of all Israel; and Israel shall be his name, because in him shall be fulfilled the verse (Isaiah xlix. 3): ’Thou art my servant, O Israel, in whom I will be glorified.’” Eliezer and his wife Sarah, however, reached old age childless and had given up all hope of ever having a child. But when they were nearly a hundred years old, the promised son (Besht) was born.
Besht’s parents died soon after his birth; bequeathing to him only the deathbed exhortation of Eliezer, “Always believe that God is with you, and fear nothing.” Besht ever remained true to this injunction. Thus, on one occasion, when he was escorting schoolchildren to synagogue, a wolf was seen, to the terror of old and young, so that the children were kept at home. But Besht, faithful to the bequest of his father, knew no fear; and, on the second appearance of the wolf, he assailed it so vigorously as to cause it to turn and flee. Now, says the legend, this wolf was Satan (or, in some versions, a werewolf inspired by Satan). Satan had been very much perturbed when he saw that the prayers of the children reached God, who took more delight in the childish songs from their pure hearts than in the hymns of the Levites in the Temple in Jerusalem; and it was for this reason that Satan tried to put a stop to Besht’s training the children in prayers and taking them to synagogue. From this time on, successful struggles with Satan, demons, and all manner of evil spirits were daily occurrences with Besht.The true meaning of the story is that even the wolf/(Satan) had a spark of the Divine that was in a shell.
At this time, too, according to chasidic tradition, he learned how to work miracles with the name of God. The following is an instance: In Constantinople, where Besht stopped on his intended journey to the Land of Israel, he was received with unusual hospitality by a worthy couple who were childless. In return for their kindness Besht, when departing, promised them that they should be blessed with a son, and rendered this possible by the utterance of the Sacred Name. Now, to do this is a great sin; and scarcely had the words of the incantation passed Besht’s lips when he heard a voice from the heavens declaring that he had forfeited thereby his share in HaOlam HaBa (The World To Come). Instead of feeling unhappy over such a fate, Besht called out joyfully: “Blessed art Thou, O Lord, for Thy mercy! Now indeed can I serve Thee out of pure love, since I may not expect reward in the future world!” This proof of his true love for God won pardon for his sin, though at the expense of severe punishment.
Levi Yitzchok of Berditchev (1740-1809), also known as the Berdichever was a rabbi and Hasidic leader. He was the rabbi of Ryczywół, Żelichów, Pinsk and Berdychiv, for which he is best known. He was one of the main disciples of the Maggid of Mezritch, and his disciple Rabbi Shmelke of Nikolsburg, whom he succeeded as rabbi of Ryczywół.
Reb Levi Yitzchok was known as the "defense attorney" for the Jewish people, because it was believed that he could intercede on their behalf before God. Known for his compassion for every Jew, he was therefore one of the most beloved leaders of Eastern European Jewry. He authored the Hasidic classic Kedushas Levi, which is a commentary on many Jewish religious books and laws, and is arranged according to the weekly Torah portion. Rabbi Levi Yitzchak composed some popular Hasidic religious folk songs, including Dude'le and "The Kaddish of Rebbe Levi Yitzchok (A din Toyre mit Gott)." The Yiddish prayer "God of Abraham" which many Jewish women recite at the close of the Sabbath is erroneously attributed to him. He died on the 25th of Tishrei, 5570 (1809) and is buried in the old cemetery in Berdychiv, Ukraine.

Nachman of Breslov (Hebrew: נחמן מברסלב‎), also known as Reb Nachman of Bratslav, Reb Nachman Breslover (Yiddish: רב נחמן ברעסלאווער), Nachman from Uman (April 4, 1772 – October 16, 1810), was the founder of the Breslov Hasidic movement.
Rebbe Nachman, a great grandson of the Baal Shem Tov, breathed new life into the Hasidic movement by combining the esoteric secrets of Judaism (the Kabbalah) with in-depth Torah scholarship. He attracted thousands of followers during his lifetime and his influence continues until today. Rebbe Nachman's religious philosophy revolved around closeness to God and speaking to God in normal conversation "as you would with a best friend." The concept of hitbodedut is central to his thinking.

Rebbe Nachman was born in the town of Medzhybizh, Ukraine. His mother, Feiga, was the daughter of Adil (also spelled Udel), daughter of the Baal Shem Tov, founder of Hasidic Judaism. His father Simcha was the son of Rabbi Nachman of Horodenka (Gorodenka), one of the Baal Shem Tov's disciples, after whom Rebbe Nachman was named. Rebbe Nachman had two brothers, Yechiel Zvi and Yisroel Mes, and a sister, Perel.
Rebbe Nachman told his disciples that as a small child, he eschewed the pleasures of this world and set his sights on spirituality. He paid his melamed (teacher) three extra coins for every page of Talmud that he taught him, beyond the fee that his father was paying the teacher, to encourage the teacher to cover more material. From the age of six, he would go out at night to pray at the grave of his great-grandfather, the Baal Shem Tov, and immerse in the mikveh afterward. At the age of 13, he married Sashia, daughter of Rabbi Ephraim, and moved to his father-in-law's house in Ossatin (Staraya Osota today). He acquired his first disciple on his wedding day, a young man named Shimon who was several years older than he. He continued to teach and attract new followers in the Medvedevka region in the years that followed. In 1798-1799 he traveled to the Land of Israel, where he was received with honor by the Hasidim living in Haifa, Tiberias, and Safed. In Tiberias, his influence brought about a reconciliation between the Lithuanian and Volhynian Hasidim.
Shortly before Rosh Hashana 1800, Rebbe Nachman moved to the town of Zlatopol. The townspeople invited him to have the final word on who would lead the Rosh Hashana and Yom Kippur prayer services. The man chosen to lead Neilah, the final prayer service of Yom Kippur, did not meet the Rebbe's approval. Suddenly the man was struck dumb and forced to step down, to his great embarrassment. After the fast ended, Rebbe Nachman spoke in a light-hearted way about what the man's true intentions had been, and the man was so incensed that he denounced Rebbe Nachman to Rabbi Aryeh Leib of Shpola, known as the "Shpoler Zeide", a prominent Hasidic rabbi and early disciple of Rabbi Pinchas of Koritz, who was a leading figure in the first generation of Hasidut. Thus began the Shpoler Zeide's vehement campaign against Breslov Hasidism. His move to the town of Breslov brought him into contact with Nathan Sternhartz ("Reb Noson"), a 22-year-old Torah scholar in the nearby town of Nemirov, eight miles north of Breslov. Over the next eight years, Reb Noson became his foremost disciple and scribe, recording all of Rebbe Nachman's formal lessons as well as transcribing the Rebbe's magnum opus, Likutey Moharan. After Rebbe Nachman's death, Reb Noson recorded all the informal conversations he and other disciples had had with the Rebbe, and published all of Rebbe Nachman's works as well as his own commentaries on them.

Moshe Teitelbaum (Ujhel)
Rabbi Moshe Teitelbaum (1759 - 16 July 1841) (Hebrew: משה טייטלבוים), also known as the Yismach Moshe, was the Rebbe of Ujhel in Hungary. According to Löw, he signed his name "Tamar", this being the equivalent of Teitelbaum, which is the Yiddish for "palm-tree" (compare German "Dattelbaum"). An adherent of the Polish Hasidic Rebbe, the Chozeh of Lublin, Rabbi Teitelbaum was instrumental in bringing Hasidic Judaism to Hungary. He was initially opposed to Hassidism, but his son-in-law introduced him to the Chozeh of Lublin, and he soon became an adherent to Hassidism.
Teitelbaum officiated as rabbi, first in Przemyśl, and later in Sátoralja-Ujhely, to which latter place he was called in 1809. In Ujhely he founded a Hasidic congregation which was independent of the Galician leaders. In 1822 Teitelbaum was suspected of having supplied amulets to certain Jewish culprits who had been cast into prison for libel, in order to assist them in escaping. When called upon to vindicate himself he declared that the amulets in question served only as substitutes for the mezuzah and that their only purpose was to protect their bearers against demons.
Teitelbaum enjoyed an enviable reputation, even R. Moses Sofer paying him homage. He authored the works Heishiv Moshe ("Moses Responded", a collection of responsa), Tefillah le-Mosheh, (commentaries on the Psalms), and Yismach Moshe ("Moses Rejoiced", 1849; 2d ed. 1898, containing homilies on the Torah), and he is commonly called by the title of the latter.
His descendants became leaders of the communities of Sighet and Satmar. He was said to have known of his three past gilgulim (incarnations in Judaism), saying that in the first gilgul he was a sheep in Yaakov Avinu's flock,
in his second incarnation he lived in the time of Moses, and in his third incarnation he lived during the time of the destruction of the First Temple. In humility, he did not disclose the nature of the third incarnation, but his followers asked another Rebbe, who identified it as the Biblical Prophet Jeremiah. Regarding the first gilgul, he taught his followers the song, he said, that he recalled Jacob would sing as he tended the sheep.
He was once learning the story of Korach in the Torah with his young grandson the Yetev Lev and the Yetev Lev made a comment showing that he didn't think much of Korach, who rebelled against Moses. At that point the Yismach Moshe admonished him saying that we have no idea about the greatness of Korach. In fact, added the Yismach Moshe, he himself was a gilgul from that "Dor HaMidbar" (generation of the desert) and was himself not sure who to follow, since this seemed to be a valid argument between the two greatest men of the generation. His grandson then asked him, "If so what did you do and how did you save yourself?" The Yismach Moshe said "Not wanting to be part of the machlokes (argument) I ran into my tent and closed the entrance tightly. I refused to come out until it was all over."
His followers would teach of his previous identification with Jeremiah, and how this affected his present life. In his later days he yearned so much for the coming of the Jewish Messiah and the rebuilding of the Temple, that he wore his Shabbat clothing the entire week, anticipating the Messiah's arrival. He died on July 17, 1841.

Hasidic Judaism

Hasidism

Friday, June 3, 2011

Diversity within a Hasidic Law Code

I Want Moshiach Now

The True Rule of Chabad

Chabad 1.8

Chabad 1.5

Wednesday, June 1, 2011

Zionism is Antisemitic ! ! !

IS THIS REALLY A JEWISH STATE???

Rabbinic Judaism

Satmar Hasidic Anti-Zionist Code of Exile

The Early History of Hasidism

Reflections of the Hasidim

Jewish Renewal

Tanya for Every Hasid

Breslov

Satmar and Malachim

Lubavitch Anti-Zionism

Chabad