Baal Shem Tov Quotes

Let me fall if I must fall. The one I am becoming will catch me.

From every human being there rises a light that reaches straight to heaven, and when two souls that are destined to be together find each other, the streams of light flow together and a single brighter light goes forth from that united being.

Whenever feeling downcast, each person should vitally remember, "For my sake, the entire world was created.

The world is new to us every morning - this is God's gift; and every man should believe he is reborn each day.

Just as we love ourselves despite the shortcomings we have, so should we love others despite the shortcomings they have.

A man prone to suspect evil is mostly looking in his neighbor for what he sees in himself. — Baal Shem Tov

The disciples of the Baal Shem Tov, the founder of Hasidism, tell of a dream he had. In the dream, the very incarnation of the Evil Impulse appears in the form of a sinister heart. The Baal Shem Tov seizes the heart and pounds it furiously. He would destroy evil and redeem the world. As he pummels it, he hears an infant’s sobbing emitted from the heart. He stops beating it. In the midst of evil is a voice of innocence; there is goodness entangled in evil.

I understood where I had come from: from a dreary tangle of sadness and pretense, of longing, absurdity, inferiority and provincial pomposity, sentimental education and anachronistic ideals, repressed traumas, resignation, and helplessness. Helplessness of the acerbic, domestic variety, where small-time liars pretended to be dangerous terrorists and heroic freedom fighters, where unhappy bookbinders invented formulas for universal salvation, where dentists whispered confidentially to all their neighbors about their protracted personal correspondence with Stalin, where piano teachers, kindergarten teachers, and housewives tossed and turned tearfully at night from stifled yearning for an emotion-laden artistic life, where compulsive writers wrote endless disgruntled letters to the editor of Davar, where elderly bakers saw Maimonides and the Baal Shem Tov in their dreams, where nervy, self-righteous trade-union hacks kept an apparatchik's eye on the rest of the local residents, where cashiers at the cinema or the cooperative shop composed poems and pamphlets at night.

When the bond between heaven and earth is broken, even prayer is not enough. Only a story can mend it.

This (the tendency to revive the old, and just stay with the old) is true not just of Habad but of Hassidim in generally, whether they are in Williamsburg or Mea She’arim. They are pouring all their energies into reliving an anachronism, so much so that there is no energy left over to live in the present. This attempt at living out an anachronism prevents them, not only from interchanging with the world around them, but even from praying properly, or studying, let alone from perceiving the presence of their children or their wives.” (SS: understanding what they need in the presence time and generation). “I’m not anti-tradition. On the contrary, I’ll use anything that will help me get off. I’ve got a great deal invested in the materials of civilization, like language and vocabulary - booba, zeida, cholent, tallis - they’re deeply embedded in the core of my brain, attached to my thalamus, not to the cortex. It would be foolish to deny that they’re not part of my make-up. But, if someone says that I must believe in the God who was active at the time of Moses, or Yohannan ben Zakai, or the Baal Shem Tov, my answer is no.

Every year before the Days of Awe, the Ba-al Shem Tov, the founder of Hasidic Judaism, held a competition to see who would blow the shofar for him on Rosh Hashanah. Now if you wanted to blow the shofar for the Ba-al Shem Tov, not only did you have to blow the shofar like a virtuoso, but you also had to learn an elaborate system of kavanot — secret prayers that were said just before you blew the shofar to direct the shofar blasts and to see that they had the proper effect in the supernal realms. All the prospective shofar blowers practiced these kavanot for months. They were difficult and complex. There was one fellow who wanted to blow the shofar for the Ba-al Shem Tov so badly that he had been practicing these kavanot for years. But when his time came to audition before the Ba-al Shem, he realized that nothing he had done had prepared him adequately for the experience of standing before this great and holy man, and he choked. His mind froze completely. He couldn’t remember one of the kavanot he had practiced for all those years. He couldn’t even remember what he was supposed to be doing at all. He just stood before the Ba-al Shem in utter silence, and then, when he realized how egregiously — how utterly — he had failed this great test, his heart just broke in two and he began to weep, sobbing loudly, his shoulders heaving and his whole body wracking as he wept. All right, you’re hired, the Ba-al Shem said. But I don’t understand, the man said. I failed the test completely. I couldn’t even remember one kavanah. So the Ba-al Shem explained with the following parable: In the palace of the King, there are many secret chambers, and there are secret keys for each chamber, but one key unlocks them all, and that key is the ax. The King is the Lord of the Universe, the Ba-al Shem explained. The palace is the House of God. The secret chambers are the sefirot, the ascending spiritual realms that bring us closer and closer to God when we perform commandments such as blowing the shofar with the proper intention, and the secret keys are the kavanot. And the ax — the key that opens every chamber and brings us directly into the presence of the King, where he may be — the ax is the broken heart, for as it says in the Psalms, “God is close to the brokenhearted.

When you are with a fellow man, say to yourself, “I am going to fulfill the commandment of ‘love your neighbor as yourself’ with this very person now.” For the Baal Shem Tov taught that love your neighbor meant that you are to love the person you are with at the moment.

The Baal Shem Tov, a legendary eighteenth-century Jewish mystic, taught that to master our sorrows, we must know how to be fully immersed in emotion, yet not ruled by it. I call this process the alchemy of the dark emotions: knowing how to stay connected to the energy of painful emotions, to attend to and befriend it, to surrender to it, mindfully, without being overwhelmed. This is how we listen to the language of the heart.

We can only break through the vise grip that mechanistic science has on our consciousness by recognizing the role of God in everything. The Baal Shem Tov, founder of Hasidism, taught that no leaf falls without God’s willing it. Each of us experiences amazing events—from coincidences to clear miracles—in our lives. We must see the Divine acting in all these and have the courage to tell those stories. When we do, we will see that the billiard-ball causation of the old mechanistic science is not the only force in the universe. God is in our midst, with the force of cohesion rather than mere causation, bringing people and events together for an ultimate good. “God sent me before you.

His teachings, called Chassidus, emphasized each person’s continuous spiritual union with G•d, and that enthusiasm and joy are essential to be in an experiential relationship with Him. He

De todo ser humano se eleva una luz que llega directo al cielo, y cuando dos almas que están destinadas a estar juntas se encuentran, los haces de luz fluyen juntos y una sola luz más brillante mana de esos seres unidos. Ba’al Shem Tov

Hasidism is considered Ultra-Orthodox, but when it began in the 1730s in the shtetls of Eastern Europe, it was seen as liberal and even revolutionary because of its emphasis of the heart over the Head. This movement was inspired by the Baal Shem Tov (1698-1760), a man beloved not so much for his book learning as for his heartfelt spirituality, his down-to-earth stories, and his unshakable conviction that God is near to all of us, and not just the intelligent and the learned.

Let me fall if I must fall. The one I will become will catch me.” —THE BAAL SHEM TOV

Men and women complement each other’s strengths well. However, when a male perspective dominates female ones, the world ends up living narratives that may be successful in some situations but simply cannot get us the results we want in others. For example, if we want peace, why do we keep telling war stories? Why don’t we turn to the half of the human race that has fostered other means of resolving conflict? Force can stop violent behaviors temporarily, but authentic sharing through story, which often has been nurtured by women, can move antagonists toward understanding one another and building the trust that leads to lasting peace. Similarly, in our politics, warlike competition prevails when candidates run for office, but to govern successfully, they need to utilize more feminine modes, reaching across the aisle to solve problems together. All of the major religions in the world instruct us to love one another as a road to a better collective and personal quality of life. Jesus repeated this decree over and over, in slightly different words: “A new command I give you: Love one another. As I have loved you, so you must love one another” (John 13:34, NIV). “If you love me, feed my sheep” (adapted from John 21:17). And quoting the Torah, “Love thy neighbor as thyself” (Lev. 19:18; Matt. 22:39, ASV). It was his major message. Rabbi Sefer Baal Shem Tov, founder of Hasidic Judaism, spoke to the deep roots of love in the Hebrew faith: “‘Thou shalt love thy neighbor as thyself.’ Why? Because every human being has a root in the Unity, and to reject the minutest particle of the Unity is to reject it all.”1 The sayings of Muhammad, selected and translated by the Sufi Kabir Helminski, include the very strong statement, “You will not enter paradise until you believe, and you will not believe until you love one another.”2 Rumi, the thirteenth-century Sufi mystic and poet, proclaimed, “It is Love that holds everything together.”3 The Buddha enjoined us to “radiate boundless love towards the entire world—above, below, and across—unhindered, without ill will, without enmity.”4 Loving-kindness remains a cardinal practice of modern Buddhism. In the Hindu tradition, love also is the religion’s central tenet. Swami Sivananda sums this up in these words: “Your duty is to treat everybody with love as a manifestation of the Lord.”5

As the Baal Shem Tov, the founder of the Chasidic movement, taught: You see what is inside of you. Therefore, the more you condition yourself to look for the good in others, the more good in others you will see.

God is offended when we do not feel joy - Baal Shem Tov

Vor dem Erfüllen eines Gebotes soll der Mensch überhaupt nicht an die Vorsehung denken, sondern soll sich im Gegenteil sagen: ‚Wenn ich mir nicht selbst helfe, dann wird niemand mir helfen.‘ Nach der Erfüllung eines Gebotes jedoch soll er sich besinnen und glauben, dass er nicht aus eigener Kraft das Gebot erfüllte, sondern nur Kraft des Schöpfers, der im Voraus alles für ihn plante, und er also gezwungen war, diese Handlung auszuführen.

Hasidim in the twentieth century seemed to know little of the mysticism, the ecstasy, the melancholy and the joy of the Baal Shem Tov and his disciples. Instead, it regressed to the heavy-handedness and the rigidity that Hasidism had come to eradicate.