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83-986: His teachings appear in Magid Devarav L'Yaakov , Or Torah , Likutim Yekarim , Or Ha'emet , Kitvei Kodesh , Shemuah Tovah , and in the works authored by his disciples. His inner circle of disciples, known as the Chevraia Kadisha ("Holy Brotherhood"), included Rabbis Avraham HaMalach (his son), Nachum of Czernobyl , Elimelech of Lizhensk , Zusha of Hanipol , Levi Yitzchok of Berditchev , Boruch of Medzhybizh , Aharon (HaGadol) of Karlin , Chaim Chaykl of Amdur , Menachem Mendel of Vitebsk , Shmuel Shmelke of Nikolsburg , Shlomo Flam (the Lutzker Maggid), Asher Zebi of Ostrowo , Zev Wolf of Zhitomyr , and Shneur Zalman of Liadi . The most common transliterations are Dov-Ber, Dov Baer and DovBer; rarely used forms are Dob Ber or Dobh Ber, which often depend on

166-535: A mitzvah ." According to a Talmudical story, jesters who cheer up unhappy people are rewarded with a place in the World to Come. In contrast to some religions which practice mortification of the flesh , Judaism prohibits mutilations for whatever purpose and of whatever character. According to the Torah commandment of onah , a man must satisfy his wife's sexual desires through regular sexual intercourse. A man, too,

249-561: A Hasidic viewpoint. During this period in his young years, he began his ascent into asceticism, only seeing a few of his close friends, including the Schneur and his schoolmate Menachem Nachum Twersky , and HaMalach became the local Maggid. He would lock himself in a room with Tefillin and Tallit and only eat a little bit of food a day. Another example of Avraham's asceticism came from when Rabbi Yitzhak of Radvil came to visit him on Tisha B'av , only to see him in meditation in mourning

332-750: A Torah commentary, but also discusses the Mishnah , the Talmud, and the Jewish holidays. The book also contains many personal sermons of the author, as well as a critique on the degeneration of the study of Kabbalah within Hasidism. It was first printed in Czernowitz in 1850. Asceticism in Judaism Asceticism is a lifestyle characterized by abstinence from sensual pleasures, often for

415-457: A form of penitence for sins. Such a system of punishments had little precedent in previous Jewish thought. The subsequent development and spread of the Kabbalah produced other forms of asceticism. Lurianic kabbalah , as developed in the 16th and 17th centuries, introduced the idea that voluntary acts of piety could lead to a repair ( tikkun ) of the spiritually broken universe and bring about

498-496: A form of repentance for personal sins is already attested to in the Bible. In the Talmud, some rabbis are mentioned as frequent fasters. Rabbi Zeira was perhaps the most prominent of these, but his general attitude was not ascetic. He fasted for set periods with particular goals in mind: that he might forget his Babylonian method of teaching before emigrating to Palestine , and that hell-fire might later have no power over him. Mar,

581-543: A form of service to God, if one's intention is to thereby strengthen the body in order to better serve God. Biblical laws prohibit performing certain functions, such as Temple service, while in a state of intoxication or ritual impurity . Thus priests were prohibited to drink wine prior to their service, sexual intercourse was forbidden to the Israelites in preparation for the Sinai Revelation , and Moses

664-562: A great deal, praying intensely, and living in poverty. He is reported to have become a cripple as a result of poor nourishment. One account has it that on account of his poor health he was persuaded to seek out the Baal Shem Tov for a cure. He arrived at the Baal Shem Tov's house, expecting to hear expositions of profound mysteries, but instead was told stories of the latter's everyday life. Hearing only similar stories at each subsequent visit, Dov Ber decided to return home. Just as he

747-563: A nazirite is actually a kind of sin: "Why must the Nazirite bring a sin-offering at the end of his term? ( Numbers 6:13–14 ) Because he sinned against his own person by his vow of abstaining from wine," says Eleazar ha-Kappar . In contrast, Nachmanides argued that being a nazirite is a desirable and holy state, and the "sin" for which the sin-offering is brought is actually leaving the nazirite status and returning to normal life. Even according to those who frown upon nazirism in general, it

830-501: A second time, he went outside again and cried: "Let all happiness come to the children of Israel—but they shall give their money to thorn bushes and stones!" The baby was too weak to cry, and the Maggid sighed rather than "cursing". Immediately the answer came, and a voice said: "You have lost your share in the coming world." The Maggid replied: "Well, then, the reward has been done away with. Now I can begin to serve in good earnest." He

913-428: A state of celibacy and devoting themselves to meditation, were found among Ethiopian Jews ( Beta Israel ) as late as 1900. They claimed that Aaron the high priest was the first Nazarite who from the time of his consecration separated from his wife to live only in the shadow of the tabernacle. Accordingly, they joined the monastic order after they have been married and have become fathers of children. According to Flad,

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996-459: A worldview that sees all human existence - both physical and spiritual - as good, but which also seems physicality as sometimes interfering with spiritual development. Apparently, in his view, either ascetic or non-ascetic lifestyles can be appropriate for individuals at different stages of spiritual development. Abraham ben David of Posquières (12th century) was known for his ascetic lifestyle. Abraham bar Hiyya (12th century) strongly refutes

1079-399: Is a type of scholar who expounds well and fulfills his own teachings well, and another who fulfills well and does not expound well. But you, who have never married, expound well on the importance of procreation, and yet you do not fulfill well your own teachings. Ben Azzai said to them: What shall I do, as my soul yearns for Torah, and I do not wish to deal with anything else. It is possible for

1162-407: Is able to remove all his thoughts from earthly things and concentrate completely on God. Because of his union with God, he is the connecting link between God and creation, and thus the channel of blessing and mercy. The love that men have for the tzadik provides a path to God. The duty of the ordinary mortal is therefore to love the tzadik and be a student of his. In this connection Hasidim cite

1245-478: Is attained. Thus the vegetable kingdom serves as food for the animal kingdom, in order that the lower manifestation of divinity, existing in the former, may be developed into a higher one. Man being the highest manifestation has a duty to attain the highest pinnacle in order to be united with God. The way to achieve this, he argued, is through prayer, in which man forgets himself and his surroundings, and concentrates all his thought and feeling upon union with God. Like

1328-656: Is buried in Hannopil , beside Zusha of Hanipol . Dov Ber was originally a student of the Pnei Yehoshua later became an admirer of Isaac Luria 's system of Kabbalah , which was becoming popular at that time, and was aware of Moshe Chaim Luzzatto , whose writings, then only in manuscript, were well known among the Polish mystics of the period. Dov Ber followed the Lurian school, living the life of an ascetic , fasting

1411-494: Is expected to marry, based on the Biblical verse "it is not good for a man to be alone" ( Genesis 2:18 ). While according to some this is a practical measure (to discourage him from fantasizing about women other than his wife), the Talmud gives a more fundamental reason: "Any man who has no wife is without happiness, without blessing, and without good." Zeira prohibited his students from engaging in voluntary pious behavior in

1494-417: Is follow" The elite group of disciples, the "Chevraya Kaddisha" ("Holy Society"), included Rabbis Aharon of Karlin , Menachem Mendel of Vitebsk , Levi Yitzchok of Berditchev , Elimelech of Lizhensk , Zusha of Hanipol , Shmelka (later Chief Rabbi of Nikolsburg), Pinchas Horowitz (later Chief Rabbi of Frankfurt-am-Main and author of profound Talmudic commentaries), and Shneur Zalman of Liadi (author of

1577-449: Is in annotated edition by Rabbi Avraham Yitzchak Kohn (Jerusalem, 1974). For the Maggid , God manifests Himself in creation, which is only one aspect of His activity, and which is therefore in reality a self-limitation. Just as God in His goodness limited Himself, and thus descended to the level of the world and man, so it is the duty of the latter to strive to unite with God. The removal of

1660-457: Is intended for the purpose of serving God - for example, when eating one should intend "not only" to enjoy the food, but also to strengthen the body in order to serve God better. However, other passages suggest that a more ascetic lifestyle may be appropriate for the spiritual elite. A Torah scholar should make a point to live a modest and refined lifestyle, limiting his material consumption somewhat in ways that will cause others to respect him, and

1743-554: Is reported to have learned from the Baal Shem Tov to value everyday things and events, and to emphasize the proper attitude with which to study Torah . The mystical philosophy of the Baal Shem Tov rejected the emphasis on mortification of the body in Musar and Kabbalistic traditions, seeing the greater spiritual advantage in transforming the material into a vehicle for holiness, rather than breaking it. This could be achieved by

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1826-595: Is the principle emphasized by the rabbis. In the ideal state of things nothing should be profane ( Zechariah 14:20,21 ). This view is expressed in no uncertain terms by Rav : "Man in the life to come will have to account for every enjoyment offered him that was refused without sufficient cause." Rabbi Yitzchak said, "Is the number of things forbidden by the Law not enough that you venture to add of your own accord by your inconsiderate vow?" One teacher would say, "The Shekhinah rests on man only amid cheerfulness of performing

1909-589: Is traced to King David by way of Rabbi Yohanan, the sandal-maker and master in the Talmud . The boy replied: "And what does that matter! I shall get you a new family tree which begins with me!" When he was young, he reportedly lived in great poverty with his wife. One legend relates that when a child was born, they had no money to pay the midwife. His wife complained and the Maggid went outside to "curse" Israel. He went outside and said: "O children of Israel, may abundant blessings come upon you!" When his wife complained

1992-407: Is unknown and some sources place it around 1700. Little is known about him before he became a disciple of the Baal Shem Tov . A Hasidic legend states that, when he was five years old, his family home burst into flames. On hearing his mother weeping, he asked: "Mother, do we have to be so unhappy because we have lost a house?" She replied that she was mourning the family tree , which was destroyed, and

2075-660: Is well-known for his extreme piety and observance of asceticism , the source of his nickname, "the Angel". Avraham, born in Mezeritch , was the son of Dov Ber, the Maggid of Mezeritch and the Maggid's wife, Chava, daughter of the Rabbi Meshulam Faybush Horowitz of Kremenets . According to Hasidic tradition, the couple were unable to have a child, and Chava wanted to divorce her husband, but he met with

2158-642: The Tanya , and by instructions of his master, author of an updated version of the Shulchan Aruch code of Jewish Law for the new movement). These disciples, being themselves great Talmudic authorities and well-versed in Kabbalah and Hasidic philosophy , were successful in turning Hasidus into a vast movement. Hasidism spread rapidly as a result of Dov Ber's powerful personality, gaining footholds in Volhynia , Lithuania , and Ukraine . The dissolution of

2241-520: The Baal Shem Tov , and the Besht said that Chava would have their long-awaited child, and that the child would become a saint. Chava discovered she was pregnant within the year. He showed an affinity for Kabbalah from a young age. At the request of his father, he studied with Shneur Zalman of Liadi , who taught him the Babylonian Talmud and the commentaries of Rashi and Tosafists with

2324-510: The Haftara for Yom Kippur, the one penitential fast-day of the synagogue. Nevertheless, Biblical Jews resorted to fasting in times of great distress, or to commemorate historical tragedies. In the Talmudic era, communal fasts were regularly observed in times of collective hardship such as famine, drought and war. Four annual fast days were established in commemoration of the destruction of

2407-518: The Mashiach (Messiah) would have come. The ban issued at Vilna drew the eyes of the world toward Hasidism. Rabbi Dov Ber ignored the opposition, but it is blamed in part for his death in Mezhirichi on December 15, 1772. The Maggid left no writings of his own. Many of his teachings were recorded by his disciples and appeared in anthologies "Maggi D Debara V le-Ya'ako V " (מגיד דבריו ליעקב

2490-588: The National Library of the Hebrew University . They consist of excerpts from his sermons, transcribed and compiled by his students. The first to be published ( Likkutei Amarim ) was collated by his relative, Rabbi Shlomo Flam of Lutzk, who, as he himself notes, was unhappy with the manuscript but did not have time to edit it properly. There is a great deal of overlapping between all these texts, but each contains teachings that do not appear in

2573-473: The Neo-Platonists , he said that when a man becomes so absorbed in the contemplation of an object that his whole power of thought is concentrated upon one point, his self becomes unified with that point. So prayer in such a state of real ecstasy, effecting a union between God and man, is extremely important, and may even be able to overcome the laws of nature. Rabbi Dov Ber taught that only the tzadik

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2656-467: The Pharisees , one who chose to apply the laws of food impurity to all foods, not only consecrated foods, received the title of chaber . Among the broader population, a certain level of self-restraint was often recommended, to avoid the harms that can be caused by excess. "Haste, Nazarite, pass quickly around the vineyard, come not too near the grape" became a proverbial warning. "Make a fence around

2739-524: The Ruzhin Hassidic dynasty , and would be the ancestor of 6 others. HaMalach never took over his father's position as the Maggid of Mezeritch, and settled in Fastov , where he remained an ascetic recluse until his death on 26 September 1776 (12 Tishrei 5537). HaMalach is the author of Ḥesed le-Abraham (not to be confused with the work of Abraham Azulai of the same name), mainly structured like

2822-560: The Temple in Jerusalem ; it was stated that one who would not share in the distress would have no part in the consolation of the people. The one additional communal fast day which survived to modern times (the Fast of Esther ) may not be an expression of asceticism or mourning: it may follow the pattern of ancient fasts which are simply preparation for eating the sacrificial or festive meal on

2905-547: The "Four-Lands" synod in 1764 proved favorable to its spread. The local rabbis were annoyed by the growth of the movement, but could not easily do anything about it. The Gaon of Vilna was the only rabbi whose reputation extended beyond the borders of Lithuania. When Hasidism appeared in Vilna , the Vilna Gaon enacted the first major excommunication against Hasidism, which was issued on April 11, 1772. The Vilna Gaon believed

2988-719: The Baal Shem Tov's residence in Medzhybizh . This move benefited the growth of the movement, as it was closer to new territories in Galicia , Poland and Belarus to reach. It was also nearer to the centre of Rabbinic opposition in Lithuania , who perceived of the new movement as a spiritual threat. The disciples of Dov Ber related that: With the move of Rabbi Dov Ber, the Shechina (Divine Presence) "Packed up Her belongings and moved from Medzhybizh to Mezeritch, and all we can do

3071-406: The Bible. These served as texts for the Maggid's subsequent sermon. Solomon Maimon wrote: "He was such a master in his craft that he combined these disjointed verses into an harmonious whole." He attracted a remarkable group of scholarly and saintly disciples, including most of his fellow students of the Baal Shem Tov. The Baal Shem Tov had travelled across Jewish areas, reaching out to and inspiring

3154-522: The Law" was a well-known principle. The Talmud declares "Abstain from everything unseemly and from whatsoever is like unto it." According to Abba Arikha , the purpose of the kashrut laws is to purify Israel —to train the Jew in self-discipline. The law: "Be holy!" was interpreted: Exercise abstinence in order to arrive at the state of purity and holiness. In the Biblical narrative, humanity initially abstained from eating meat, ( Genesis 1:29 ) and only after

3237-449: The Law. Nevertheless, Abraham bar Hiyya claims a higher rank for the saint who, secluded from the world, leads a life altogether consecrated to the service of God. He goes even so far as to advocate the state of celibacy in such cases, referring to the examples of Moses (who was celibate during the period of his prophecy), the majority of the prophets (who were, he thinks, unmarried), and to Simeon ben Azzai : They said to ben Azzai: There

3320-563: The Lord.' Whereupon I kissed him upon his forehead and blessed him, saying: 'May there be many Nazirites like thee in Israel!'" Just one fast day is commanded in the Bible - Yom Kippur . The Prophets had little patience with fasting. Isaiah 53 maintains that charity and deeper sense of justice, not fasting, are the expression of a will sanctified unto God. It is characteristic of the attitude of Judaism that this very chapter has been assigned for

3403-568: The Maggid in his memoirs, in which he passes a strong negative judgement on the Hasidic movement. He relates that the Maggid passed the entire week in his room, permitting only a few confidants to enter. He appeared in public only on Shabbat , dressed in white satin. On those occasions he prayed with people , and kept open house for anyone who wanted to dine with him. After the meal he would reportedly begin to chant, and placing his hand upon his forehead, would ask those present to quote any verse from

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3486-522: The Messianic era. Such Lurianic customs spread widely and included extensive fasting, frequent mikveh immersion, and even self-lashing. Some of these customs eventually become widely accepted practice, including fast days such as Fast of the Firstborn and Yom Kippur Katan . These practices in turn led to a counter-reaction. In the 18th-19th centuries, the new Hasidic movement abandoned many of

3569-575: The Middle Ages like Bahya to favor abstinence as a mode of moral self-elevation. According to Maimonides in Mishneh Torah , it is improper to avoid material comforts such as meat, wine, marriage, a beautiful house, or beautiful clothes. One should take a middle path: neither fully indulging one's lusts and vanities, nor rejecting material comforts and practicing fasting and asceticism. Rather, one should intend that their material consumption

3652-462: The Neoplatonic conception of evil as being identical with matter, and maintains against Bahya that indulgence in fasting and other modes of penitence is not meritorious, since only he who is ruled by his lower desires may resort to asceticism as the means of curbing his passion and disciplining his soul, whereas the really good should confine himself to such modes of abstinence as are prescribed by

3735-626: The Torah is sustained by those who figuratively "kill themselves" over it, "always distressing their body and not giving sleep to their eyes" due to the great labor of their study. Similarly, The Guide for the Perplexed (directed at the spiritual elite) presents an ideal in which a person would "reject, despise, and reduce his desires as much as is in his power[...] He should only give way to them when absolutely necessary". The somewhat contradictory views in Maimonides' writings seem to stem from

3818-573: The active duties of the Temple service". The 8th century Isawite and Yudghanite sects (forerunners of the Karaites ), and many prominent Karaites themselves led ascetic lives; abstaining from meat and wine, and spending much of their time in meditation and devotion, partly in order to obtain a deeper knowledge of the Scriptures , partly as mourners over Jerusalem . Jewish hermits, living in

3901-610: The ascetic practices which had become common among eastern European Jews. Among non-hasidim, the Mesillat Yesharim condemned ascetic practices which led to weakening of the body, while still recommending that pious individuals moderate their material consumption in order to avoid developing bad character traits. Nevertheless, some Hasidic groups developed even more stringent practices, particularly regarding sexuality, which have persisted until modern times. Strongly ascetic practices were common among some non-rabbinic Jews in

3984-453: The attitude in medieval sources is more often negative. Dosa ben Saadia , the head of Sura Academy from 1012-1018, took an oath in his teenage years to refrain from eating bread as an act of asceticism, which he continued up until his death. Bahya ibn Paquda 's ethical system, Ḥovot haLevavot , oscillates between asceticism and Jewish optimism, with a decided leaning to the former. The tendency to mysticism induced moral philosophers of

4067-521: The author of the first Hasidic book published ( " Toldos Yaacov Yosef " in 1780), one of the most direct records of the teachings of the Baal Shem Tov. By collective consent, the Maggid assumed the leadership of Hasidism. In effect he became the architect of the Hasidic movement and is responsible for its successful dissemination. The Maggid was housebound because of his poor physical condition. Jewish philosopher Solomon Maimon records an encounter with

4150-542: The classical Jewish teaching that Scripture considers one who serves Torah scholars to be cleaving to the Almighty Himself. Maps Articles Avraham HaMalach Avraham HaMalach ( Hebrew : אברהם המלאך , lit.   'Abraham the Angel';) also Abraham ben Dov Ber Friedman HaMalach (1739 – 25 September 1776) as an 18th-century Hasidic Rabbi and son of the Maggid of Mezeritch . He

4233-556: The common folk, whose sincerity he cherished. He sought to revive the broken spirit of the simple Jews. At the same time, he would also seek out the great scholars of Talmud and Kabbalah , to win them over to Hasidism, to whom he taught the inner meaning of his teachings. Many Hasidic tales relate the stories of the Baal Shem Tov's travels, accompanied by his close disciples, and led by his non-Jewish wagon driver. Dov Ber, in contrast, set up his court in Mezhirichi , where his lameness restricted him, and devoted his main focus to articulating

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4316-466: The destruction of the two temples, crying. He came back to the synagogue the next day to see him still on the floor, surrounded in a "puddle of his tears". Although hesitant to marry because of the physicality of marriage, his father convinced him to marry for the sanctity of its mitzvah , and he married Tveria Kalisk, and they had two sons together. Israel Chaim of Ludmir and Sholom Shachne of Prohobisht . Sholom's son, Yisrael , would go on to found

4399-624: The divine giver. One who refuses to partake of the material world was even described as a sinner by Samuel of Nehardea in tractate Taanit ( Taanit 11a ). At the same time, other sources recommend and even require Jews to avoid intemperate and extravagant behavior, which is seen as leading to bad character traits and sometimes to outright sin. Thus Jews were recommended to moderate their eating and drinking and sexual behavior; to "sanctify" their material consumption by intending its ultimate purpose to be enabling service of God rather than selfish pleasure; and where appropriate to make extra "fences" around

4482-543: The first century, the Houses of Hillel and Shammai , debated the question whether life was worth living or not—"tov le-adam shenibra mishelo nibra", and in general the House of Shammai (who answered the question in the negative) leaned towards asceticism. Upon the destruction of the Temple in Jerusalem in the year 70, a wave of asceticism swept over the people, and many people avoided meat and wine as sign of mourning, but this

4565-564: The flood, in an age of decline, eating of meat was permitted ( Genesis 9:2 etc. ) (similar traditions appear in Greek and Roman sources ). Shimon bar Yochai lived as an ascetic for a period, hiding in a cave from Roman persecution while subsisting on a minimal diet. He refused to appreciate the markets, bathhouses, and other worldly comforts built by the Romans, and held the view that "there should be no unrestrained laughter in this world". At

4648-702: The following evening. Similarly, the rabbis decreed not to eat a meal late on Friday afternoon, in order to better enjoy the Shabbat evening meal, and perhaps this also underlies the report that some pious rabbis fasted every Friday (in preparation for the Sabbath). In addition to these required fasts, in the post-Talmudic period a number of fasts became customary in certain pious circles, either as opportunities for penance (e.g. Yom Kippur Katan and Shovavim ) or to commemorate negative historical events. Attitudes varied towards individual fasting. Individual fasting as

4731-403: The great Jewish thinkers and mystics of the Middle Ages were inclined to asceticism, engaging in fasting, sexual abstinence, and other restrictive practices. This is particularly true of those influenced by Neoplatonic mysticism , which viewed the flesh or matter as the source of evil. In contrast to the Talmud and other early sources which generally have a positive attitude towards the physical,

4814-798: The last letters of which title spell "Dov"), known also under the title of Likkutei Amarim ("Collected Sayings"), published at Korets in 1780 (second edition with additions Korets, 1784), and frequently reprinted; Likkutim Yekarim ("Precious Collections"), published at Lemberg in 1792; Or Torah (the largest collection) published in Korets, 1804; Or Ha'emet published in Husiatin, 1899; Kitvei Kodesh (small collection) published in Lemberg. 1862; Shemu'ah Tovah (small collection) published in Warsaw. 1938. A number of manuscripts with additional teachings are in

4897-517: The late Second Temple era, such as Banus and the Essenes . Many of these devotees of holiness, making asceticism their special object of life, were naturally led to view sensual life as contaminating. " Philo 's ideal was to die daily, to mortify the flesh with fasting; he only insisted that the seclusion from social life should take place at the age of fifty, the time when the Levites retired from

4980-400: The law by avoiding specific activities that seem likely to lead to sin. Overall, Judaism recommends moderation rather than total abstinence, a balance perhaps best represented by Maimonides ' " golden middle way " between sensual luxury and tortured self-deprivation. In addition, many sources suggest that members of the spiritual elite would be best served by a greater level of asceticism than

5063-522: The masses, including practices such as fasting and sexual abstinence, in order to enable them to focus on Torah study or else mystical contemplation. While such behavior was generally the choice of pious individuals, in a few cases it became the focus of widespread communal movements, particularly the Ashkenazi Hasidim and Lurianic Kabbalah . "The Lord did not create the world for desolation; he formed it for human habitation" ( Isaiah 45:18 )

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5146-533: The movement was antagonistic to Talmudic rabbinism and was suspicious that it was a remnant of the recent Sabbatean movement. See Hasidim and Mitnagdim . The Maggid's pupils Rabbi Menachem Mendel of Vitebsk and Rabbi Shneur Zalman of Liadi tried to visit the Vilna Gaon to bring about reconciliation, but the Vilna Gaon declined to meet them. Lubavitch legend has it that had the Gaon met with these two Rabbis,

5229-486: The mystical-philosophical system within the Baal Shem Tov's teachings to his close circle of disciples, who would lead the future movement. The simple folk were also able to visit during the Sabbath public attendancies of Dov Ber, and receive spiritual encouragement and comfort. The Maggid's court became the spiritual seat and place of pilgrimage of the second generation of the Hasidic movement, and moved its centre north from

5312-455: The nazirite restrictions have the appearance of an ascetic practice, this understanding is not universal. According to one theory, wine and the crown of hair were sacred to the Canaanite deities , so the Nazirite laws simply indicate a rejection of Canaanite religion. In later rabbinic sources, opinions vary regarding the desirability of nazirite abstention. The Talmud declares that becoming

5395-439: The order founded by Abba Sabra (Halévy, Abba Sura ) consists altogether of eunuchs. This would indicate non-Jewish influence. [REDACTED]  This article incorporates text from a publication now in the public domain :  Singer, Isidore ; et al., eds. (1901–1906). "Asceticism" . The Jewish Encyclopedia . New York: Funk & Wagnalls. [REDACTED]  This article incorporates text from

5478-604: The others. Work and editing has been done on them: Maggid Devarav Layaakov was edited by Rabbi Avraham Yitzchak Kohn (Jerusalem, 1961). Later, a critical edition was edited by Prof. Rivkah Shatz-Uffenheimer (Hebrew University, Jerusalem, 1976). Kehot Publishing of Chabad put out another edition edited by Rabbi Jacob Immanuel Schochet (Brooklyn, NY, 2008). These editions all contain introductions, annotations and indices. Or Torah has appeared in an annotated edition with introduction, commentaries, cross-references and indices, authored by Schochet (Brooklyn, NY, 2006). Likkutim Yekarim

5561-403: The outer shell of mundane things, or "the ascension of the [divine] spark," being a recognition of the presence of God in all earthly things, it is the duty of man, should he experience pleasure, to receive it as a divine manifestation, for God is the source of all pleasure. Rabbi Dov Ber's view of prayer was that it is the purpose of the life on earth to advance until the perfect union with God

5644-416: The perception of the omnipresent Divine immanence in all things, from understanding the inner mystical Torah teachings of Hasidic thought . Under the guidance of the Baal Shem Tov , Dov Ber abandoned his ascetic lifestyle, and recovered his health, though his left foot remained lame. The Baal Shem Tov said that "before Dov Ber came to me, he was already a pure golden menorah (candelebrum). All I needed to do

5727-432: The presence of others who would be viewed as less pious for not having followed the same stringency. The Mishnah interprets the Biblical command to love God "with all your heart" to mean "with your two inclinations - good inclination and evil inclination". The latter half of this interpretation has been interpreted in various ways. According to some, it indicates that physical pleasures such as eating and drinking can be

5810-537: The purpose of pursuing spiritual goals. Asceticism has not been a dominant theme within Judaism , but minor-to-significant ascetic traditions have been a part of Jewish spirituality. Many Jewish sources describe the physical world as essentially good; the human body as a servant of the spirit, and therefore not corrupt; the human being as possessing dignity as one made in the image of God; and physical pleasures as God-given and therefore to be enjoyed with gratitude toward

5893-522: The region in Eastern Europe where Jews resided and hence the influence of the local Yiddish dialects. The name דוב-בער Dov-Ber is traceable back to the Hebrew : דב , romanized :  dov , lit.   'bear', and Yiddish : בער , romanized :  ber , lit.   'bear'. It is thus an example of a bilingual tautological name . Dov Ber of Mezeritch

5976-441: The same time, he was one of those describing the nazirite as a sinner for abstaining from wine. His ascetic practices were not inspired by belief in the futility of this life and its sinfulness, but rather by the desire to avoid distractions from Torah study . He envied the generation of the desert, fed on heavenly manna rather than agricultural labor, who therefore had more time for Torah study. The two great rabbinical schools of

6059-600: The shoulders of Reb Dov Ber of Mezritch. And so, Reb Dov Ber, who later became known as the Mezritcher Maggid, assumed leadership of the Chassidic movement. And so it was Immediately after the death of the Baal Shem Tov in 1760, his son Rabbi Tsvi became the next Rebbe. After only a year he gave up this position. Among the disciples of the Baal Shem Tov, two stood out as contenders to succeed him, Dov Ber and Yacov Yoseph of Polonne . Yacov Yoseph would later become

6142-483: The son of Ravina II , fasted throughout the whole year with the exception of the holy days and the eve of Yom Kippur . Other rabbis made a point of discouraging individual fasting. According to Samuel of Nehardea , an individual who chose to fast was called a sinner, based on the example of the Nazirite who was required to bring a sin-offering. Jose ben Halafta prohibited an individual from fasting. Many of

6225-526: The title of Nazirite, being an ascetic abstaining from wine. The whole family of Judah ben Samuel of Regensburg , his father, Samuel of Speyer , and his grandfather, Kalonymus ben Isaac the Elder , seem to have been a family of ascetics. Among the Ashkenazi Hasidic movement which they led, it was frequent to practice extreme self-punishment, such as immersing the legs in ice water for hours, as

6308-457: The world to be maintained by others, who are engaged in the mitzva to be fruitful and multiply. Like Bahya, Abraham bar Hiyya argued the ascetic, while leading a purer and holier life, requires less legal restraint. Asher ben Meshullam was reported to be an ascetic ( Hebrew : פָּרוּשׁ , romanized :  pārush ) who did not attend to any worldly business, but studied day and night, kept fasts, and never ate meat. His brother Jacob bore

6391-427: Was about to leave, he was summoned again to the Baal Shem Tov's house. The Baal Shem Tov opened an "Eitz Chaim" of Rabbi Chaim Vital (Rabbi Isaac Luria's chief disciple), and asked him to explain a certain passage. Dov Ber did so to the best of his ability, but the Baal Shem Tov declared that he had not understood the real meaning of the passage. Dov Ber reviewed it once more and insisted that his interpretation

6474-411: Was correct. The Baal Shem Tov then proceeded to explain the passage himself. Legend has it that, as he spoke, the darkness suddenly gave way to light, and angels appeared and listened to the Baal Shem Tov's words. "Your explanations," he said to Dov Ber, "were correct, but your deductions were thoughts without any soul in them." This experience persuaded Dov Ber to stay with the Baal Shem Tov . Dov Ber

6557-514: Was ignite it." Regarding his holiness, the Baal Shem Tov also reputedly said that if Dov Ber had not been lame, and had been able to ritually immerse in the mikvah , then he could have been able to bring the Mashiach . Suddenly, Reb Tzvi got up and said, “My father appeared and told me that the Shechina now dwells in Mezritch.” Then Reb Tzvi removed the white cloak of leadership and put it onto

6640-695: Was known as the Maggid —"Preacher" or literally "Sayer," one who preaches and admonishes to go in God's ways—of Mezritsh (the German form Meseritz is sometimes used instead of Mezeritch ). Towards the end of his life he was also known as the Maggid of Rivne , the town where he was buried. Dov Ber was born in Lokachi , Volhynia in 1710, according to the Jewish Encyclopedia , though his year of birth

6723-493: Was not accepted as a permanent practice. Judah ha-Nasi hosted elaborate feasts and had close social relations with prominent Romans, yet on his deathbed he proclaimed that he had "derived no benefit" from the world, implying that the luxuries in his house were necessary for his leadership role rather than intended for personal enjoyment. According to Biblical law, a Nazirite was one who chose to abstain from drinking wine and cutting hair as an expression of holiness. While

6806-508: Was sometimes considered meritorious as a means of self-discipline. Simon the Just said: "I partook of a Nazirite meal only once, when I met with a handsome youth from the South who had taken the vow. When I asked him the reason, he said: 'I saw the evil inclination pursue me as I beheld my face reflected in the water, and I swore that these long curls shall be cut off and offered as a sacrifice to

6889-503: Was understood by the rabbis to have separated from his wife during the period of his prophecy. (However, other prophets did not separate from their wives. ) In later generations these restrictions were voluntarily taken on by broader segments of the population for the purposes of self-consecration or communion with God. These groups included the followers of the Rechabites , known as "the water-drinkers" (who did not drink wine). Among

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