Analysis of The Legend of the Baal-Shem by Martin Buber - Book Report/Review Example

The Legend of the Baal-Shem by Martin Buber The book “The legend of Baal-Shem” by Martin Buber is an interesting book that critically offers a descriptive account of the Jewish Hasidim as well as translations of numerous stories that describe the life of the sect’s founder who was known as Baal-Shem Tov which is generally translated as Master of God’s name. Hasidim was a Jewish sect that flourished in the eastern parts of Europe during the 18th century. Throughout the book, the author carefully reveals the mystical strain of Hasidim legends as well as its influence on Judaism over the last two centuries. Living in the early 18th century, Baal-Shem braved rejection and scorn particularly from the rabbinical establishment and managed to attract a significant number of followers from the mystically inclined poor and common people. In the first few chapters, martin Buber reveals the struggle of self understanding of the Jewish people that was particularly driven by their experience of alienation. From a literary perspective, Buber uses a cohesive literary composition to depict a new social dimension that was particularly founded by Baal-Shem Tov. The descriptive account of the twenty stories contained in the book is largely about the life of Hasidim and its founder, Rabbi Israel ben Eliezer who was popularly known as Baal-Shem. Most of the stories contained in “The legend of the Baal-Shem” were largely oral stories that were compiled by Baal-Shem Tov’s disciples who often described his immense spriritual powers, knowledge and ability to predict the future (Dynner, 68). According to Hasidism, the Jewish people have always been associated with myth since the ancient times and this has particularly endangered Judaism. Consequently Buber argues that a positive religion should be based on the simplification of the manifold forces that subdue the fullness of existence. He believed that a great part of the history of Judaism has been concerned with the fight against myths. For example, the early prophets fought against the myths and impulses of the people of their time. Buber (67), suggests that Baal-Shem Tov strongly championed the panentheistic conception of God. For example, as the founder of Hasidism, he shared the belief that the entire universe, matter and mind are all but a manifestation of Divinity. As opposed to the conception of Kabbalah, panentheistic conception of God is based on the theory that God reveals himself in all things. According to Baal-Shem, even human speech is a manifestation of God because speech is an element of life and life itself is a form in which God reveals himself. Hasidism was also founded on the belief that everything including evil exists in God. For instance, followers of Hasidism argue that sin is caused by the imperfections of human thoughts and deeds. Religion has played a major part in people’s life and influenced our belief and morals. There are teachings that have some commonality that emphasize on the importance of morality and disciplinary action towards indiscipline. The author’s writings show that there is God who various religious teachings and doctrines emphasize that need to be respected. To certain doctrines God is the beginning and the end of every thing. Therefore our life is more governed and directed by God. It is through the teachings of Baal shem Tov that we are able to realize the religious impact in our lives. According to Jerome (1970), the teachings also can be translated to mean master of good names. This in its broader teachings means a source of anything good. The ability to cure illnesses has had a greater impact in religious life. The broader view of the author is that we should embrace that which is good as depicted by Baal shem Tov. From the teachings of the author it also comes out clearly that the author wants to show us that care and love for the poor is important in our societies if unity and happiness is to be achieved. It is this kind of love that God is also impressed with as per religious teachings. (Buber 1996). Baal shem Tov also attempted to demonstrate that honesty and knowledge is important as the reward involves acceptance by people so that one can be their arbitrator and help in solving various societal problem. Through his teachings and lessons, the founder of Hasidism significantly impacted had impact on a number of people who eventually decided to adopt his teachings that were full of joy, holiness of existence and acted as a source of inspiration to form Hasidim that aimed at bettering the lives of people in the societal aspect. The religious teachings that aim at showing the need for brotherhood and harmonious existence of people, has been of great importance even in the current society. Buxbaum (409) suggests that one of the major results of Baal-Shem Tov’s, principles was renewed optimism. For example, Baal-Shem taught that sins should explained and not condemned because no man has ever sunk too low to be able to raise himself to God. He convinced sinners that God was as closer to them as to the righteous people and that their misdeeds were primarily the consequences of their folly. Another important implication of Baal-Shem Tov’s doctrine was the rise in the opposition of the belief that asceticism is pleasing to God. He particularly preached against contempt of the world and failure to take care of the body since he considered every matter and soul to be a manifestation of God. On the other hand, Hasidim believed the masters of Talmud had the primary intention of achieving and maintaining authority over the common people through strict rules. Baal-Shem also fought against the Talmudic viewpoints which advocated for strict sanctimony and rigidity. The founder of Hasidism particularly targeted the fact the Talmonic view is so much attached to the fulfillment of the law and yet it disregards the growth of man’s inner life. For example, the Rabbis of his time considered the study of Talmud to be one o the most important activity in the Jewish religion. Instead, Baal-Shem emphasized on the need to place more focus on prayers and feelings of oneness with God. On the other hand, Baal-Shem Tov warned followers of Hasidim that Amalek is still alive and they must do their best to wipe it out of their hearts so that they are able to serve God with complete joy. The author’s writings bring people closer to God as he talks of love for God and one another. It is this concept that makes people appreciate one another and work together. This kind of love between God and his people is of care and concern that it achieves the purpose of uniting Gods people and in essence guarantees them eternal life (Buber 1996). The writings also achieves the ability of showing that God is everywhere and his presence is felt every where. Our holiness and cleanliness before ourselves and God is required if we have to get eternal life. In conclusion, although Baal-Shem Tov was initially scorned by the Rabbinical establishment of his time, he ultimately became a figure of religious devotion among peasants, commoners and visionaries of the 18th century. The book “The legend of the Baal-Shem” is not only a collection of stories about Baal-Shem Tov, the founder of Hasidism but the book also attempts to demystify the deeply mystical tradition of Judaism. Lastly, Buber has effectively provided an account of the genesis of Judaism as well as Hasidism which is still considered to be one of its most important mystical movements. Works Cited Buber, Martin. Tales of the Hasidim .New York: Routledge. 1966. Print. Buxbaum, Yitzhak. The Light and Fire of the Baal Shem. New York: Continuum International Publishing Group, 2006.Print. Jerome, R. Mintz. In Praise of the Baal Shem Tov .Bloomington: Indiana University Press,1970. Print. Dynner, Glenn. Men of Silk: the Hasidic Conquest of Polish Jewish Society. New York: Oxford University Press.2006.Print. Solomon, Norman. “Baal-Shem Tov”. Jewish Journal of sociology. 48.2 (2006):44-79.Print. Read More