Dov Ber of Mezeritch - As Leader of The Hasidim

As Leader of The Hasidim

Immediately after the death of the Baal Shem Tov 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, Dovber and Yacov Yoseph of Polonne. Yacov Yoseph would later become the author of the first Hasidic book published ("Toldos Yaacov Yosef" in 1780), one of the most direct records of the teachings of the Baal Shem Tov. By collective consent, the Maggid assumed the leadership of Hasidism. In effect he became the architect of the Hasidic movement and is responsible for its successful dissemination.

In contrast to the Baal Shem Tov, the man of the people, who is reported to have walked about, pipe in mouth, chatting to those he met, the Maggid was housebound because of his poor physical condition. A record of the Maggid's court in Mezeritch was recorded by the Jewish philosopher and advocate of the Haskalah (secularising movement), Solomon Maimon, in one of the first encounters of a Westernised Jew with Hasidism. He states in his memoirs that the Maggid passed the entire week in his room, permitting only a few confidants to enter. He appeared in public only on Shabbat, dressed in white satin. On those occasions he prayed with people, 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."

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 the simple Jews. At the same time, he would also seek out the great scholars of Talmud and Kabbalah, 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. Dovber, in contrast, set up his court in Mezhirichi, 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 Dovber, 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 Medzhybizh. This move benefited the growth of the movement, as it was closer to new territories in Galicia, Poland and White Russia to reach. It was also nearer to the centre of Rabbinic opposition in Lithuania, who perceived of the new movement as a spiritual threat. The holy disciples of Dovber related that:

With the move of Rabbi Dovber, the Shechina (Divine Presence) "Packed up Her belongings and moved from Medzhybizh to Mezeritch, and all we can do is follow"

The elite group of holy disciples, the "Chevraya Kaddisha" ("Holy Society"), included Rabbi Aharon of Karlin, Rabbi Menachem Mendel of Vitebsk, the brothers Rabbi Elimelech of Lizhensk and Rabbi Zusha of Hanipol, the brothers Rabbi Shmelka (later Chief Rabbi of Nikolsburg) and Rabbi Pinchas Horowitz (later Chief Rabbi of Frankfurt-am-Main and author of profound Talmudic commentaries), and Rabbi Shneur Zalman of Liadi (author of the Tanya, and by instructions of his master, author of an updated version of the Shulchan Aruch Code of Jewish Law for the new movement). These disciples, being themselves great Talmudic authorities as well as well-versed in Kabbalah and Hasidic philosophy, were extremely successful in turning Hasidus into a vast movement.