I. Etkes

Israel ben Eliezer, known as the Baal Shem Tov (BeShT), is recognized as the founder of Hasidic Judaism. He lived approximately from 1700 to 1760. The term 'Baal Shem Tov' translates to 'Master of the Good Name,' suggesting a person capable of performing miracles through divine knowledge or one known as a saintly miracle-worker. Information about his life is drawn from historical documents of the Polish-Lithuanian Commonwealth and from legends, particularly those collected in 'Shivḥei haBesht' (Praise of the Besht).

A central teaching attributed to the Baal Shem Tov is 'devekut,' a concept of maintaining a constant, direct connection with the divine in all aspects of life and during every moment. Prayer holds significant importance, as do the mystical interpretations of Hebrew letters and words. While historical records are sparse, census data from Medzhybizh between 1740 and 1760 indicate the presence of a holy man identified as a 'kabbalist' and later a 'baal shem,' presumably Israel. His legacy is primarily preserved through the teachings recorded by his disciples, most notably Jacob Joseph of Polnoy.

Israel ben Eliezer, later known as the Baal Shem Tov (BeShT), was born around 1700. His parentage is described in legends, with some accounts suggesting his parents were elderly and captured before his birth. The origin of his title 'Baal Shem Tov' is interpreted in two ways: either as a 'Master of the Good Name,' implying the ability to perform miracles using God's secret names, or as a reputation for being an exceptionally virtuous 'Baal Shem' (miracle-worker), hence earning the appellation 'good Baal Shem.' While some legends place his birth in Okopy, historian Moshe Idel suggests he was born in the Principality of Moldavia, a region often referred to as Moldo-Wallachia, and disputes the claim of birth in Okopy, stating there is no concrete evidence for it.

Biographical details about the Baal Shem Tov are scarce and often derived from later legends, though some contemporary documents exist. Census records from Medzhybizh show a holy man residing there from 1740 to 1760, identified as a 'kabbalist' and 'baal shem,' likely referring to Israel. Anecdotes suggest interactions with figures like Rabbi Jacob of Zhvanets before 1738. A letter mentioning 'Rabbi Israel, master of the Good Name' appears in a work published during his lifetime, suggesting he was known by name before his death. Posthumously printed letters attributed to him exist, but their authenticity is a subject of scholarly debate. He is last noted in census records in Medzhybizh in 1760, with legends placing his death around that year.

A central tenet associated with the Baal Shem Tov is 'devekut,' the concept of maintaining a profound and continuous connection with the divine, which should permeate all human activities. Prayer is considered paramount, alongside the mystical significance attributed to Hebrew letters and words. His teachings emphasize the ideal of man being a manifestation of God, fostering a sense of oneness with the Creator. This mystical interpretation, focusing on unity and personal revelation, has been described as a form of Panentheism. The doctrine also posits that individuals can act as a link between the Creator and creation through their unity with God, influencing the flow of divine mercy and blessings.

The Baal Shem Tov left no original written works; however, his teachings were recorded and disseminated by his disciples, most notably Jacob Joseph of Polnoy, who documented over 800 of his sayings. His influence was profound, leading to the establishment of Hasidic Judaism. His followers viewed him as the embodiment of a system, with his life serving as a revelation of his teachings. The historical context of 18th-century Podolia, a region recovering from conflict and undergoing resettlement, provided fertile ground for the significant shift in Jewish thought that Hasidism represented. His students, some of whom founded significant Hasidic dynasties, played a crucial role in spreading his legacy.