Chapter 1
שלום רב לאוהבי תורתך ואין למו מכשול
“Those who love Your Torah enjoy abundant [peace and] joy, and there is no stumbling for them.”1
We must understand what the verse means when it says that those who love Torah enjoy abundant joy. Furthermore, what does the verse imply when it assures those who love the Torah that they will not stumble?
Love and Torah-wisdom are entirely different. Wisdom stems from the intellect, which is found in the mind, while love is an emotion, and the seat of emotions is in the heart. We must therefore understand why the verse states that abundant joy is enjoyed by those who love the Torah. It would seem more appropriate to say that this abundant joy is enjoyed by those who study Torah.
Furthermore, the merit of loving Torah is so great that those who do so are told they will not stumble. This means that those who love Torah possess a quality lacking in those who study it, for Torah students may stumble.
Thus, those who study Torah and those who love it represent two kinds of people. Notwithstanding the greatness of those knowledgeable in Torah, which is only attained through assiduous study, nonetheless they may stumble. However, those who love the Torah are blessed not only with great joy, they are also assured that they will never stumble.
To more clearly understand the matter: The verse states:2 “Better a dry crust of bread consumed in peace than a house full of delicacies and strife.” This is also true in a spiritual sense. It is better to have less [i.e., to serve G‑d with limited comprehension,] but do it seriously [and wholeheartedly] than to possess much knowledge, but lack the ability to translate it into practice.
There is a famous story about the holy Baal Shem Tov , and something he had his disciples behold on the first night of Passover.
It was the Baal Shem Tov’s custom to invite those of his disciples who came for Shabbos or Yom Tov to join him at the Shabbos or holiday meals. Among his disciples (at that time the title chassidim did not yet exist; the general term chassidim was given by the Alter Rebbe. During the time of the Baal Shem Tov and [his successor] the holy Maggid of Mezritch, the names used were “disciples” or mekushorim “those who are attached”) were great scholars and Baalei Ruach HaKodesh, men who merited to have revealed to them the Divine Spirit.
Simple and unlettered folk were also to be found among the mekushorim of the Baal Shem Tov. Most of them were laborers who lived in small towns and villages and occupied themselves with various trades.
One of the many disciples was a certain Noson Leiventhendler, a linen merchant from the city of Brod. A scholarly individual, it was his custom to sit and learn Torah assiduously after work, studying late into the night.
However, Reb Noson was quite average with regard to character traits. Mainly, he occupied himself with Torah study and performing mitzvos in a beautiful manner. His character traits and performance of acts loving kindness were in accordance with the strict measure of the law, but did not extend beyond it. He would not forego personal benefit to help others, as should be done according to middas chassidus.
Although the Baal Shem Tov called Reb Noson’s attention to this matter, telling him that one should pursue fine character traits, Reb Noson continued along his previous path. Years passed, and Reb Noson had grown children who he trained according to his path; they were all great Torah scholars.
Another of the Baal Shem Tov ’s mekushorim was a simple Jew whose name was Reb Avraham Belishtzenitzer, who lived in the village of Belishtzenitz. Reb Avraham’s Torah knowledge was very rudimentary. He was only able to study books written in Yiddish, and even these were not easy for him. The meaning of the prayers, Chumash and Tehillim was beyond him. However, he excelled in serving G‑d. Any matter relating to spiritual service or the performance of mitzvos was accomplished by him with great joy. He also strove mightily to refine his character.
Chapter 2
It was the custom of the Baal Shem Tov to show great affection to such disciples, “saying Torah” exclusively for them according to their level of comprehension. The Baal Shem Tov ’s scholarly followers, although totally devoted to him and not questioning G‑d forbid his actions, were upset by these marked displays of affection. Nevertheless, they too would review these teachings and immerse themselves therein.
It once happened that both Reb Noson and Reb Avraham were with the Baal Shem Tov on the same Shabbos. That Shabbos, the Baal Shem Tov “said Torah” on the verse:3 “And when you spread forth your hands, I will conceal My eyes from you; even if you increase your prayers I shall not hearken for your hands are filled with blood.”
The Baal Shem T ov said: Although the labor of mind and heart Torah study and prayer is most important in spiritual service, after having accomplished this, one cannot rest assured that one’s emotional traits and conduct in worldly matters are in order. It remains possible for your hands to be “filled with blood,” so that even when a generous donation is given to a pauper, empathy for that person’s plight may be lacking. This lack is considered a “spilling of blood.”
The Baal Shem Tov continued: This is what the verse means by saying, “and when you spread forth your hands…” That is, even if you spread forth your hands and give unstintingly, “I shall conceal My eyes from you,” for it is not true service. True service of the heart must include complete sympathy for his fellow’s predicament.
[In conclusion, the Baal Shem Tov said:] “Even if you increase your prayers” your service of intellect it is still not considered proper service, since true empathy is lacking, and this [lack of empathy] is called a “spilling of blood.” This is meaning of “your hands are filled with blood” “your hands,” i.e. even your good emotive traits [for emotions lead to action] are “filled with blood.”
Both Reb Noson and Reb Avraham heard this discourse. Reb Noson, being a scholar, understood it according to his level, and immersed himself in contemplating the differences between service of the mind and service of the heart. Reb Avraham grasped what he could with his level of understanding: only those few words that applied to practical acts of service.
Reb Avraham firmly resolved to work on the purification of his emotional traits, for the words “your hands are filled with blood” did not allow him any peace. Upon returning home, he began to work on himself, and as time passed he reached new heights in service.
Chapter 3
While sitting at the Seder table with his disciples, the Baal Shem Tov was extremely joyful. He spoke of the great pleasure G‑d derives from the service of simple folk, and how their service surpasses even that of Torah scholars.
He then told his students to close their eyes and place their hands on the shoulders of the people sitting on either side of them. The Baal Shem Tov did so also, and began to sing a melody.
In a vision, the students saw how Reb Avraham Belishtzenitzer was sitting in his village with his wife and children in a small, dimly lit room. On their Seder table stood a few earthen vessels. They beheld Reb Avraham and his family proceeding with the Seder joyfully and full of holiday spirit.
Then they observed Reb Noson Leiventhendler in his home in Brod. He and his family were in a large, brightly lit room, at a table laden with only the best. But they were all puffy, angry and dissatisfied with one another.
After the Baal Shem Tov removed his holy hands [from the shoulders of the disciples sitting next to him] and stopped singing, he told his students to open their eyes.
He explained that what they had seen revealed the difference between one who works on himself [and one who doesn’t]. Although a person may be unremarkable, by working on himself he is able to perceive in all matters and in every detail the merit possessed by another. He is therefore satisfied and happy at all times. Even when lacking food for his children on a holiday, he rejoices in the day.
This then is the meaning of, “Better a dry crust of bread consumed in peace….” However, if one pays insufficient attention to the development of good character and emotional traits, then even if he serves with his mind and heart, his is still considered “a house full of strife.”
When people, however, get together at a festive occasion that celebrates the performance of a mitzvah, then, surely, “Upon any assemblage of ten rests the Divine Presence.4
This is what the verse means when it says, “Those who love Your Torah enjoy abundant [peace and] joy, and there is no stumbling for them.” Those who are students of Torah may stumble at one time or another, but those who love Torah do not stumble at all. This is because one who loves Torah (of course observing appointed times for communal Torah study as well) is helped by G‑d, who blesses them: “May there be peace within your walls,”5 which refers to earning a living in peace and tranquillity. Such people also merit “serenity within your mansions,” which refers to true harmony in one’s family life.
All families who keep kosher and observe the laws of family purity merit that their homes become palaces of pleasure. Such people have the most beautiful feelings of love for their fellow Jews. This is very dear to G‑d, and He grants to all brethren of Israel, to all Jewish sons and daughters and their children that they be written and sealed for a good and blessed year,6 materially and spiritually.
