518:
726:, where his lameness restricted him, and devoted his main focus to articulating 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 the Baal Shem Tov's residence in
529:
177:
42:
710:, 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 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."
649:, 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 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
1016:, 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.
153:
995:
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
609:
declared that he had not understood the real meaning of the passage. Dov Ber reviewed it once more and insisted that his interpretation 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
713:
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 the common folk, whose sincerity he cherished. He sought to revive the broken spirit of
666:
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 the shoulders of Reb Dov Ber of Mezritch. And so, Reb Dov Ber, who later became known as the Mezritcher Maggid, assumed
1008:
was that it is the purpose of the life on earth to advance until the perfect union with God 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
500:
went outside to "curse" Israel. He went outside and said: "O children of Israel, may abundant blessings come upon you!" When his wife complained 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
229:, and was chosen as his successor to lead the early movement. Dov Ber is regarded as the first systematic exponent of the mystical philosophy underlying the teachings of the Baal Shem Tov, and through his teaching and leadership, the main architect of the movement. He established his base in
245:), where he focused his attention on raising a close circle of disciples to spread the movement. After his death the third generation of leadership took their different interpretations and disseminated across appointed regions of Eastern Europe, rapidly spreading Hasidism beyond
722:, 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
996:
the outer shell of mundane things, or "the ascension of the 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.
1009:
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.
588:
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 was about to leave, he was summoned again to the
481:. 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
637:
traditions, seeing the greater spiritual advantage in transforming the material into a vehicle for holiness, rather than breaking it. This could be achieved by the perception of the omnipresent
675:
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
967:
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
834:. The dissolution of 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
1141:
852:
against
Hasidism, which was issued on April 11, 1772. The Vilna Gaon believed the movement was antagonistic to Talmudic rabbinism and was suspicious that it was a remnant of the recent
496:
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
874:
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, the
614:
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
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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
963:
There is a great deal of overlapping between all these texts, but each contains teachings that do not appear in the others. Work and editing has been done on them:
1410:
569:, 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
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put out another edition edited by Rabbi Jacob
Immanuel Schochet (Brooklyn, NY, 2008). These editions all contain introductions, annotations and indices.
1437:
1425:
881:
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
691:
assumed the leadership of
Hasidism. In effect he became the architect of the Hasidic movement and is responsible for its successful dissemination.
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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
360:
The most common transliterations are Dov-Ber, Dov Baer and DovBer; rarely used forms are Dob Ber or Dobh Ber, which often depend on the region in
975:
has appeared in an annotated edition with introduction, commentaries, cross-references and indices, authored by
Schochet (Brooklyn, NY, 2006).
1394:
477:, though his year of birth is unknown and some sources place it around 1700. Little is known about him before he became a disciple of the
80:
1563:
605:(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
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1548:
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a great deal, praying intensely, and living in poverty. He is reported to have become a cripple as a result of poor nourishment.
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sighed rather than "cursing". Immediately the answer came, and a voice said: "You have lost your share in the coming world." The
517:
1423:
Map showing The Baal Shem Tov-Medzhibozh, The Maggid-Mezhirech, and the dissemination of the Maggid's disciples after 1772
1435:
Map of the spread of
Hasidism from 1730 and 1760-75, and its encroachment on the Lithuanian centre of Rabbinic opposition
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left no writings of his own. Many of his teachings were recorded by his disciples and appeared in anthologies "Maggi
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952:. They consist of excerpts from his sermons, transcribed and compiled by his students. The first to be published (
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754:(Divine Presence) "Packed up Her belongings and moved from Medzhybizh to Mezeritch, and all we can do is follow"
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of Lutzk, who, as he himself notes, was unhappy with the manuscript but did not have time to edit it properly.
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948:(small collection) published in Warsaw. 1938. A number of manuscripts with additional teachings are in the
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records an encounter with the Maggid in his memoirs, in which he passes a strong negative judgement on the
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in 1780), one of the most direct records of the teachings of the Baal Shem Tov. By collective consent, the
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teaching that
Scripture considers one who serves Torah scholars to be cleaving to the Almighty Himself.
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was the only rabbi whose reputation extended beyond the borders of Lithuania. When Hasidism appeared in
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771:
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493:. The boy replied: "And what does that matter! I shall get you a new family tree which begins with me!"
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629:. The mystical philosophy of the Baal Shem Tov rejected the emphasis on mortification of the body in
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replied: "Well, then, the reward has been done away with. Now I can begin to serve in good earnest."
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920:" (מגיד דבריו ליעקב the last letters of which title spell "Dov"), known also under the title of
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230:
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1305:
Solomon Maimon. "Selbstbiographie," i. 231 et seq. in Kaufmann Kohler & Louis Ginzberg.
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Hasidism spread rapidly as a result of Dov Ber's powerful personality, gaining footholds in
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Beyond the Letters: The Question of Language in the Teachings of Rabbi Dov Baer of Mezritch
786:(later Chief Rabbi of Frankfurt-am-Main and author of profound Talmudic commentaries), and
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288:, and in the works authored by his disciples. His inner circle of disciples, known as the
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730:. This move benefited the growth of the movement, as it was closer to new territories in
439:—"Preacher" or literally "Sayer," one who preaches and admonishes to go in God's ways—of
1212:
Martin Buber, Die Erzählungen der Chassidim, 12. Auflage, Zürich: Manesse Verlag, 1992,
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The elite group of disciples, the "Chevraya Kaddisha" ("Holy Society"), included Rabbis
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to value everyday things and events, and to emphasize the proper attitude with which to
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1230:
This Day in Jewish History 1772: The Maggid, Untrained Successor to Baal Shem Tov, Dies
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One account has it that on account of his poor health he was persuaded to seek out the
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The Maggid was housebound because of his poor physical condition. Jewish philosopher
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Speaking Infinities: God and Language in the Teachings of Rabbi Dov Ber of Mezritsh
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17:
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code of Jewish Law for the new movement). These disciples, being themselves great
679:. Yacov Yoseph would later become the author of the first Hasidic book published (
1045:
provides a path to God. The duty of the ordinary mortal is therefore to love the
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in 1780 (second edition with additions Korets, 1784), and frequently reprinted;
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the simple Jews. At the same time, he would also seek out the great scholars of
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is in annotated edition by Rabbi Avraham Yitzchak Kohn (Jerusalem, 1974).
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796:, and by instructions of his master, author of an updated version of the
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in all things, from understanding the inner mystical Torah teachings of
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and be a student of his. In this connection Hasidim cite the classical
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to reach. It was also nearer to the centre of Rabbinic opposition in
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Baal Shem Tov Numbers: Mystical Stories On The Weekly Torah Portion
485:, which was destroyed, and is traced to King David by way of Rabbi
527:
516:
456:
565:, which was becoming popular at that time, and was aware of
814:, were successful in turning Hasidus into a vast movement.
1286:
The Stanford Encyclopedia of Philosophy Fall 2012 edition
1142:
Language Contact and Lexical Enrichment in Israeli Hebrew
932:("Precious Collections"), published at Lemberg in 1792;
451:). Towards the end of his life he was also known as the
364:
where Jews resided and hence the influence of the local
414:
936:(the largest collection) published in Korets, 1804;
387:
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leadership of the Chassidic movement. And so it was
164:
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133:
123:
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87:
61:
56:
48:
32:
521:Mausoleum in Hanipol where he is buried alongside
221:, was a disciple of Rabbi Israel ben Eliezer (the
1037:his thoughts from earthly things and concentrate
706:, dressed in white satin. On those occasions he
944:(small collection) published in Lemberg. 1862;
664:
501:stones!" The baby was too weak to cry, and the
1196:, Schocken 1947; this edition 1991, p. 98-99.
621:Dov Ber is reported to have learned from the
8:
1243:
1241:
653:, then he could have been able to bring the
426:'bear'. It is thus an example of a
237:), which moved the centre of Hasidism from
1468:
1118:see Kaufmann Kohler & Louis Ginzberg.
40:
29:
950:National Library of the Hebrew University
551:Dov Ber was originally a student of the
175:
1185:
1183:
1094:
956:) was collated by his relative, Rabbi
433:Dov Ber of Mezeritch was known as the
292:("Holy Brotherhood"), included Rabbis
1569:18th-century Polish–Lithuanian rabbis
471:, Volhynia in 1710, according to the
7:
1389:. University of Pennsylvania Press.
1177:, Chabad.org, retrieved May 20, 2006
1114:
1112:
1110:
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1104:
1102:
1100:
1098:
924:("Collected Sayings"), published at
750:With the move of Rabbi Dov Ber, the
1454:A biography of Dov Ber of Mezeritch
1027:Rabbi Dov Ber taught that only the
782:(later Chief Rabbi of Nikolsburg),
671:Immediately after the death of the
404:
377:
200:
25:
459:, the town where he was buried.
193:Dov Ber ben Avraham of Mezeritch
151:
1354:a comprehensive biography, 1974
1337:Dubnow, Voskhod, ix. Nos. 9–11;
806:authorities and well-versed in
1307:"Baer 04/06 (Dob) of Meseritz"
584:for a cure. He arrived at the
81:Polish–Lithuanian Commonwealth
1:
940:published in Husiatin, 1899;
610:appeared and listened to the
447:is sometimes used instead of
1367:Ruderman, ib. vi.93 et seq.;
645:. Under the guidance of the
334:Shmuel Shmelke of Nikolsburg
1513:Levi Yitzchok of Berditchev
1254:, Kehot Publication Society
878:(Messiah) would have come.
768:Levi Yitzchok of Berditchev
555:later became an admirer of
428:bilingual tautological name
415:
388:
368:dialects. The name דוב-בער
310:Levi Yitzchok of Berditchev
1590:
1521:Menachem Mendel of Vitebsk
1385:Mayse, Ariel Evan (2020).
1379:Toledot 'Ammude ha-ChaBad,
1350:Schochet, Jacob Immanuel,
1347:xi.98 et seq. and note 22;
1063:Amshinov (Hasidic dynasty)
892:
868:Menachem Mendel of Vitebsk
866:The Maggid's pupils Rabbi
764:Menachem Mendel of Vitebsk
330:Menachem Mendel of Vitebsk
1564:Volhynian Orthodox rabbis
1492:
1485:
1476:
1471:
1083:List of Hasidic dynasties
487:Yohanan, the sandal-maker
372:is traceable back to the
39:
27:Hasidic rabbi (1704–1772)
1559:Hasidic rabbis in Europe
1549:People from Volyn Oblast
1315:, retrieved May 20, 2006
1175:"The Journeyman/Ascetic"
1128:, retrieved May 20, 2006
1120:"Baer (Dov) of Meseritz"
1078:Ruzhin (Hasidic dynasty)
1004:Rabbi Dov Ber's view of
1000:On the ecstasy of prayer
848:enacted the first major
818:Opposition of the rabbis
264:His teachings appear in
203:; died December 4, 1772
1252:Jacob Immanuel Schochet
1073:Boyan (Hasidic dynasty)
965:Maggid Devarav Layaakov
677:Yacov Yoseph of Polonne
182:Maggid Devarav L'Yaakov
1501:Shneur Zalman of Liadi
885:on December 15, 1772.
872:Shneur Zalman of Liadi
788:Shneur Zalman of Liadi
756:
669:
547:Visit to Baal Shem Tov
532:
525:
350:Shneur Zalman of Liadi
340:(the Lutzker Maggid),
266:Magid Devarav L'Yaakov
201:דֹב בּער פֿון מעזעריטש
189:
1497:Elimelech of Lizhensk
1280:; Melamed, Yitzchak.
893:Further information:
861:Hasidim and Mitnagdim
772:Elimelech of Lizhensk
748:
531:
520:
342:Asher Zebi of Ostrowo
326:Chaim Chaykl of Amdur
302:Elimelech of Lizhensk
207:), also known as the
179:
1465:), chabadlibrary.org
1381:1876, pp. 7–23.
1194:Tales of the Hasidim
567:Moshe Chaim Luzzatto
467:Dov Ber was born in
399:'bear', and
346:Zev Wolf of Zhitomyr
314:Boruch of Medzhybizh
34:Dov Ber of Mezeritch
1539:18th-century births
1312:Jewish Encyclopedia
1138:Zuckermann, Ghil'ad
1125:Jewish Encyclopedia
889:Views and teachings
683:Toldos Yaacov Yosef
474:Jewish Encyclopedia
298:Nachum of Czernobyl
95:/ 15 December 1772
66:Dov Ber ben Avraham
52:Maggid of Mezeritch
18:Dovber of Mezeritch
1440:2009-09-15 at the
1428:2009-09-26 at the
1146:Palgrave Macmillan
1033:is able to remove
900:Published writings
895:Hasidic philosophy
812:Hasidic philosophy
708:prayed with people
661:Hasidic leadership
533:
526:
489:and master in the
225:), the founder of
219:Mezeritcher Maggid
190:
1527:
1526:
1493:Succeeded by
1472:Religious titles
1459:אור תורה Fulltext
1396:978-0-8122-5218-7
1352:The Great Maggid,
1345:Gesch. der Juden,
443:(the German form
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16:(Redirected from
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930:Likkutim Yekarim
784:Pinchas Horowitz
776:Zusha of Hanipol
760:Aharon of Karlin
639:Divine immanence
541:Zusha of Hanipol
535:He is buried in
523:Zusha of Hanipol
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1544:1772 deaths
983:View of God
958:Shlomo Flam
635:Kabbalistic
627:study Torah
603:Chaim Vital
593:house. The
557:Isaac Luria
483:family tree
338:Shlomo Flam
296:(his son),
165:Predecessor
1533:Categories
1490:1760–1772
1370:Lobel, in
1364:v.634-639;
1357:Kohan, in
1089:References
1039:completely
938:Or Ha'emet
883:Mezhirichi
870:and Rabbi
856:movement.
846:Vilna Gaon
728:Medzhybizh
724:Mezhirichi
597:opened an
278:Or Ha'emet
239:Medzhybizh
231:Mezhirichi
1372:Sulamith,
1360:Ha-Shaḥar
1012:Like the
916:le-Ya'ako
854:Sabbatean
828:Lithuania
744:Lithuania
601:of Rabbi
539:, beside
463:Biography
449:Mezeritch
410:romanized
383:romanized
214:Mezeritch
148:Signature
1574:Maggidim
1519:, Rabbi
1515:, Rabbi
1511:, Rabbi
1503:, Rebbe
1499:, Rabbi
1448:Articles
1438:Archived
1426:Archived
1220:, p. 194
1140:(2003),
1057:See also
987:For the
973:Or Torah
934:Or Torah
876:Mashiach
824:Volhynia
808:Kabbalah
804:Talmudic
752:Shechina
720:Kabbalah
655:Mashiach
562:Kabbalah
537:Hannopil
445:Meseritz
441:Mezritsh
270:Or Torah
235:Volhynia
124:Children
114:Religion
107:Hannopil
101:Yahrzeit
77:Volhynia
57:Personal
1374:ii.315;
1291:6 March
1234:Haaretz
832:Ukraine
780:Shmelka
740:Belarus
732:Galicia
704:Shabbat
700:Hasidic
575:fasting
571:ascetic
469:Lokachi
424:
412::
401:Yiddish
397:
385::
370:Dov-Ber
366:Yiddish
255:Galicia
247:Ukraine
243:Podolia
197:Yiddish
118:Judaism
73:Lokachi
1509:Karlin
1495:Rebbe
1479:Rebbe
1463:Hebrew
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1200:
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1152:
1068:Chabad
1051:Jewish
1047:tzadik
1043:tzadik
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989:Maggid
969:Chabad
926:Korets
912:Debara
906:Maggid
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830:, and
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503:Maggid
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453:Maggid
436:Maggid
374:Hebrew
348:, and
322:Karlin
259:Russia
251:Poland
210:Maggid
186:Korets
134:Parent
1341:Grätz
842:Vilna
793:Tanya
631:Musar
513:Death
457:Rivne
249:, to
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1391:ISBN
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