Jewish Stories and Parables: Loosen the Reins

THIS IS HOW Rabbi Yaakov-Yosseph of Polnoye found his way into the Hasidic fold:

One morning he arrived at the Sharogrod synagogue and found it empty.

"Where are the faithful?" he asked the gabbai.

"At the market."

"All of them? At this hour, when they should be praying?"

"Well, you see, there is this stranger there, telling stories.

And when he speaks, one doesn't want to leave."

"What impudence! Go and bring him here at once!"

The gabbai had no choice, he obeyed as was his duty. He ran to the market, made his way through the crowd and transmitted the order to the storyteller.

"Fine," the stranger said calmly, "I am coming."

The rabbi did not get up to receive him: "Who are you and how dare you divert this community from the ways of the Lord?"

"Don't get angry," said the visitor, "a rabbi like you ought never to give in to anger. Instead, listen to a story."

"What! More stories! Your insolence seems to have no limits! You'll pay for this!"

"Anger is something one must learn to control," the visitor said gently. "Listen to me . . ."

And there was in his voice a certain quality that troubled the rabbi and he fell silent. He could not keep himself from listening, never before had he felt such a need to listen.

"This is a story that happened to me," said the Baal Shem.

"I was riding in a coach drawn by three horses, each of a different color, and not one of them was neighing. I could not understand why. Until the day we crossed a peasant on the road who shouted at me to loosen the reins. And all at once, the three horses began to neigh."

In one blinding flash the rabbi of Sharogrod understood the meaning of the parable. For the soul to vibrate and cry out, it must be freed; too many restrictions will stifle it.

And he began to cry. He cried as he had never cried before: freely, spontaneously, without apparent reason. What happened later is well known: Rebbe Yaakov-Yosseph became one of the pillars of the new movement.

Yaakov Yosef (sometimes spelled Yacov Yoseph) had been a fervent adherent to the school of Lurianic Kabbalah. He was already an accomplished scholar when he attached himself to the Baal Shem Tov, and his becoming a disciple engendered much controversy, and indeed some persecution. At that time, he was the rabbi of the city of Shargorod for several years, and he was expelled from his position on a Friday afternoon in 1748. In several of his responsa, which he wrote in Rashkov, where he took up residence after his banishment from Sharogrod, he reveals the suffering which he had undergone. Later, he was appointed rabbi in Nemirov, a center of Hasidism, where he practiced daily fasting for five years, until the Besht came upon him.

His book, Toldos Yaacov Yosef, (published on 1780), was the first chassidic work ever published. In it repeats the phrase, "I have heard from my teacher", 249 times. He is one of the foremost sources for teachings from the Baal Shem Tov. Reb Yaacov Yosef was also somewhat known for his abrupt temperament, yet his teachings on the Zaddik, the saint-mystic and holy leader, provide an example of attainment of the highest degree of spiritual solitude, while also exemplifying the piety of a respected leader at the center of the community.

Bittul HaYesh (Self Nullification)

The state of self-nullification or self-negation before the Divine. Bittul Hayesh refers to a mindset and spiritual practice in which an individual willingly relinquishes their ego, desires, and personal agenda in order to align themselves completely with the will of God.

Bittul Hayesh involves recognizing that one's own existence and desires are secondary to the higher purpose and divine plan. It requires letting go of the illusion of absolute control and surrendering to the sovereignty of God. In this state of self-nullification, one humbly acknowledges their limited understanding and willingly submits to the wisdom and guidance of the Divine.

By practicing Bittul Hayesh, individuals aim to transcend their own ego-driven desires, attachments, and biases. They cultivate a sense of humility, recognizing that their personal will may be in conflict with the greater good or the divine will. Bittul Hayesh opens the door to a deeper connection with God and allows individuals to align their actions and intentions with divine principles of righteousness, compassion, and justice.

The concept of Bittul Hayesh is often associated with spiritual growth, as it helps individuals transcend their own limitations and egocentric perspectives. It encourages selflessness, surrender, and trust in the divine providence. Through Bittul Hayesh, individuals seek to overcome the barriers of self-centeredness and open themselves to divine guidance, allowing God's will to manifest in their thoughts, actions, and interactions with the world.