HEBR. THE MAN OF GOOD NAME BAAL SZEM TOW PROPERLY: IZRAEL BEN ELIEZER http://pl.wikipedia.org/wiki/Israel_Baal_Szem_Tow
BIOGRAPHY Baal Szem Tow Was born in the year 1700 in Okopy (Holy Trinity Trenches) and died in 1760 in Międzybórz (Medzhybizh). He was a plebeian mystic, a miracle man and the first teacher of Polish Hasidism. Most tales about his life are legendary in their nature…
DOCTRINE 1.An ecstatic prayer was most important in connection with rapid body movements. 2.A prayer is the cleanest and the most perfect way of life. 3.A belief in his being a real intermediary between heaven and 4. Conviction that he can excuse each sinner and that he can contempt each sinner, for instance for rejecting his teaching. 5. Practising mystical adhering to God during everyday activities, eg. eating.
REVALATION When he was barely over twenty years old he went to the Carpathian Mountains in order to prepare himself spiritually for revelation- which was announcing a mission – through strict asceticism. He worked physically excavating clay, which was sold by his wife. When he was 36 years old, his revelation appeared as Baal Shem Tov – he healed a demoniac. In spring 1739 he attempted to reach the Holy Land, yet he never managed to get there and after nearly a one year stay in Istanbul he came back to Podole (Podolia).
PHOTO MADE BEFORE 1939 YEAR HIS HOUSE IN MIĘDZYBÓŻ
MISSION Besht claimed that through his teaching he was to lead the world to salvation. It was a role traditionally ascribed to Elias. Basht manifested his identification with this prophet. He did not give speeches, and in synagogues he only said prayers
http://pl.wikibooks.org/wiki/Historia_dla_gimnazjum/Staro%C5%BCytny_Izraelhttp://pl.wikibooks.org/wiki/Historia_dla_gimnazjum/Staro%C5%BCytny_Izrael http://pl.wikipedia.org/w/index.php?title=Plik:Schedel_konstantinopel.jpg&filetimestamp=20050730135906http://pl.wikipedia.org/w/index.php?title=Plik:Schedel_konstantinopel.jpg&filetimestamp=20050730135906 ISTAMBUL AND HOLLY LAND
THE GENESIS Born in XVII in Wołyń and Podole Lack of one geographic center
HASIDIC GROUPS Spiritual community Person of leader Way of life Social identity Spiritual orientation
UNIFYING ELEMENTS Attitude to Baal Shem Tov Identification of the spiritual heritage of Baal Shem Tov Tzaddik Person inspirated by God From Hebrew: fair Chasidic community New social structure nad way of life Ahavat chawerim-brotherly love
ATTITUDE TOWARDS HASIDISM The followers The opponents
THE OPPONENTS Paying less attencion to studing Tora Ignored religeus authority Setting new elemets to liturgy Eating unkosher meat Version of a heresy
THE FOLLOWERS Fundamwntal ideas of relations God- believers (devoted oneself to God, love to God) Relations between members of hasidics group New social relation between all jewish community
BIBLIOGRAFIA Tomaszewski Jerzy, Żbikowski Andrzej, Żydzi w Polsce leksykon, historia i kultura, Warszawa 2001. Bobrzyńska Zofia, Żebrowski Rafał, Polski słownik judaistyczny, dzieje, kultura, religia, ludzie. Warszawa 2003 Alina Cała, Hanna Węgrzynek, Gabriela Zalewska, Słownik Historia i kultura żydów polskich, Warszawa 2000. Michała Galasa, Światło i słońce. Studia z dziejów chasydyzmu, Kraków 2006 Doktór Jan, Baal Szem Tow. Próba nowego spojrzenia, Kwartalnik Historii Żydów, 2002 nr 4. Marc- Alain Ouaknin, Chasydzi, Warszawa 2002. Tommasz Jelonek, Chasydzi radośni mistycy żydowscy, Kraków 2007. http://www.sztetl.org.pl/pl/term/24,chasydyzm/ http://chasydzi.e-siec.com/chasydyzm-wspolczesnie.htm http://www.chasydyzm.lauder.lodz.pl/biogrbeszt.htm