The Golden Mountain: Marvellous Tales of Rabbi Israel Baal Shem and His Great-Grandson, Rabbi Nachman, Retold from Hebrew, Yiddish and German Sources


Book Description

When God was about to create Adam, a number of souls, knowing that all of the souls then living in heaven would share in the sin of created Adam, fled to a far place outside the boundaries of heaven, and hid themselves in a corner of chaos. There they waited until after the first sin was done. Only that band of hidden souls escaped the evil touch of Adam's sin. And they are the Innocent souls. When the Enemy becomes powerful on earth, and stretches mountains of black clouds between man's earth and heaven, when men become knotted with evil and lose their Godly form, then the Almighty goes up to the highest of his regions, and seeks out one of his Innocent souls. He says to the Innocent soul, "Go down and purify the earth." Such were the souls of Abraham, of Isaac, and of Jacob; such was the soul of Noah; such were the souls of the great prophets, of the great scribes, and of the great rabbis. The soul of the Messiah is prince among this band of Innocent souls; and when the time of Redemption arrives, Messiah himself will come down from the highest of heavens. Then the Enemy will disappear forever. The soul of Rabbi Israel, the Baal Shem Tov, was one of that band of innocents who escaped the sin of Eden. And this is how he came to be born on earth. In a hamlet in the district of Moldau there lived the pious Rabbi Eleazer. His wife was a virtuous woman; she was the daughter of a pious Jew of the city of Okup. Tartars attacked the valleys of Moldau, pillaged the villages, slaughtered many Jews, and carried off others into slavery. Rabbi Eleazer was one of those taken captive. His wife said, "I will wait for his return until the end of my days, and if he does not return to me in this world, I will meet him in the next world." In heaven, Elijah came to God and said, "See how the Jews suffer. It is time to send an Innocent soul down to earth, to sweeten the lives of the Jews." God said, "Not yet." For many weeks Eleazer voyaged with the barbarians. On land, he was forced to carry heavy burdens. On sea, he was chained to an oar and made to row as a galley slave. At last, coming to a strange shore, the Tartars took the Jew into the city and sold him in the marketplace as a slave. He was purchased by the King's Grand Vizier, who soon perceived that the slave, though of a race unknown to him, was a person of unusual intelligence. Rabbi Eleazer had kept count of the days. When Sabbath came, he begged his master to permit him to rest on that day. This the Vizier granted, and Rabbi Eleazer did not work on Sabbath. The only duty of Rabbi Eleazer, when he was a slave, was to watch for the time when his master the Vizier returned from his audience with the King; then Rabbi Eleazer would wash the feet of the Grand Vizier. Thus, the slave had a great deal of time to pass. Rabbi Eleazer knew by heart the Psalms of David, and he passed his days singing the Psalms. He was not happy, for he felt himself alone away from his people, and he prayed God that he might be released to go home to his wife and to live among other Jews. At last he could bear his life in the court no longer, and he thought of flight. One night he crept from his bed and made his way through the halls of the palace, until he reached the gate. There he saw the guard asleep. His naked sword, fallen from his hand, lay at his side. The keys were bound to his girdle. Rabbi Eleazer looked at the sword and said to himself, "To take the keys I must lift the sword and slay the man." Instead, he returned and remained in captivity. One year, the King besieged a neighbouring city. The city was strong and withstood his attack. Then the King did not know what to do; he asked of his advisers whether his army should continue to stand in their boats on the river before the walls of the city, becoming themselves weaker while they waited for the enemy to weaken, or whether he should risk all of his men in a charge upon the walls. The Vizier did not know what advice to give, and fell therefore into disfavour with the King. When the Vizier came home, Eleazer saw that he was troubled. He began, as every day, to wash his master's feet. The Vizier sighed and said, "Would that my own task were so simple."




The Golden Mountain


Book Description

A retelling of twenty-seven legendary tales about Rabbi Israel and twelve tales by Rabbi Nachman.




The Golden Mountain


Book Description




Jewish Studies


Book Description

Jewish mysticism is quite popular by way of books, lectures, and classes to teach this esoteric subject. The student suddenly confronts a world with a unique language and great masters who use obscure language so that the concepts are confusing amidst the different schools of Kabalistic thought and traditions. Prior to 1700, all such teaching was done from master to student, with intentional obscurities so that the student today faces many challenges in comprehending this discipline. This review, quoting from original sources, is designed to provide a basic and foundational structure from which the student can appreciate both the 'why' of Kabbalism and the 'how' they got there. The premise is that God created our physical universe for a reason, and the revelations on Mount Sinai was deliberate. The Kabbalist understood the hidden from the apparent so that open texts was suddenly imbued with meaning never apparent from the text itself. The book review the major contributors to Kabbalah while reviewing the mystic concepts they contributed. Different schools of thought emerged over time so that different modalities of Kabbalah are present today. These reviews are based on Theoretical Kabbalah, so that intention (Kavanah) during prayer and even during mundane acts throughout the day are imbued with Kabbalistic intention. The book does not review Practical Kabbalah, where incantations, amulets, and similar acts are done to enhance positive energy. I do include the vignette of Rabbi Abraham Abulafia, a major proponent of this form of Kabbalah. In 1760, following the leadership and death of the Baal Shem Tov, the teaching of Kabbalah was opened to the lay public, setting aside the hidden curtain existing previously. Why the sudden change after thousands of years when this discipline was clandestine and not revealed openly? The answer lies with a mystic experience the Baal Shem Tov had with the Messiah who charged him with such open teaching before he would arrive. That charge is the central pivot upon which these teachings turn. The book's sections are divided into separate reviews to enable the student to review them more easily. The first section is on concepts; the second on personalities and the challenges they faced in their lives. It is common for great leaders not to dwell on their challenges in life, so it is especially important for posterity to be aware that their lives were often beset by great difficulties. Two vignettes review persons who were killed because of their beliefs. One was Rabbi Shlomo Molcho, a man who challenged both the reigning pope and secular emperor to accept their proper roles in life. In doing so, he was arrested and burned to death for his beliefs. When offered clemency if he reverted to the Christian faith, he refused, dying a martyr’s death. The other person who died in this horrific manner was a child of twelve years. Ines Esteban, whose family became conversos in Spain’s remote Extremadura. Hailed as a prophetess by the region’s conversos, she was arrested by the Inquisition, tortured and was burned at the stake in August 1500. The story of her leadership in the face of relentless religious persecution and her resolute refusal to become a Christian penitent is remarkable given her youth, her leadership and her individual role – she had no other to support her in this terrible time. She stood alone, without mentor or fellow mystic, though her father and stepmother fully supported her. I find it fitting and proper to dedicate this book to this remarkable young woman. Other Kabbalists through the ages also experienced great personal trials in life. Their collective leadership provides much detail to ponder their roles and teachings. It is hoped the student will have much opportunity to reflect on when studying this subject.




The Jewish Story Finder


Book Description

Storytelling, as oral tradition and in writing, has long played a central role in Jewish society. Family, educators, and clergy employ stories to transmit Jewish culture, traditions, and values. This comprehensive bibliography identifies 668 Jewish folktales by title and subject, summarizing plot lines for easy access to the right story for any occasion. Some centuries old and others freshly imagined, the tales include animal fables, supernatural yarns, and anecdotes for festivals and holidays. Themes include justice, community, cause and effect, and mitzvahs, or good deeds. This second edition nearly doubles the number of stories and expands the guide's global reach, with new pieces from Turkey, Morocco, Libya, Tunisia, and Chile. Subject cross-references and a glossary complete the volume, a living tool for understanding the ever-evolving world of Jewish folklore.




Catalog of Copyright Entries. New Series


Book Description




Mysticism in Judaism, Christianity, and Islam


Book Description

Mysticism in Judaism, Christianity, and Islam traces the sweep of mysticism_the search for oneness with God_throughout the three Abrahamic traditions. Beginning with a definition of mysticism and a discussion of its place within religion as a whole, Ori Z. Soltes explores the ...







Writers Directory


Book Description




Jewish Mysticism


Book Description