[1] He established his base in Mezhirichi (in Volhynia), which moved the centre of Hasidism from Medzhybizh (in Podolia), where he focused his attention on raising a close circle of disciples to spread the movement.
After his death the third generation of leadership took their different interpretations and disseminated across appointed regions of Eastern Europe, rapidly spreading Hasidism beyond Ukraine, to Poland, Galicia and Russia.
His teachings appear in Magid Devarav L'Yaakov, Or Torah, Likutim Yekarim, Or Ha'emet, Kitvei Kodesh, Shemuah Tovah, and in the works authored by his disciples.
His inner circle of disciples, known as the Chevraia Kadisha ("Holy Brotherhood"), included Rabbis Avraham HaMalach (his son), Nachum of Czernobyl, Elimelech of Lizhensk, Zusha of Hanipol, Levi Yitzchok of Berditchev, Boruch of Medzhybizh, Aharon (HaGadol) of Karlin, Chaim Chaykl of Amdur, Menachem Mendel of Vitebsk, Shmuel Shmelke of Nikolsburg, Shlomo Flam (the Lutzker Maggid), Asher Zebi of Ostrowo, Zev Wolf of Zhitomyr, and Shneur Zalman of Liadi.
She replied that she was mourning the family tree, which was destroyed, and is traced to King David by way of Rabbi Yohanan, the sandal-maker and master in the Talmud.
Dov Ber was originally a student of the Pnei Yehoshua later became an admirer of Isaac Luria's system of Kabbalah, which was becoming popular at that time, and was aware of Moshe Chaim Luzzatto, whose writings, then only in manuscript, were well known among the Polish mystics of the period.
He arrived at the Baal Shem Tov's house, expecting to hear expositions of profound mysteries, but instead was told stories of the latter's everyday life.
Legend has it that, as he spoke, the darkness suddenly gave way to light, and angels appeared and listened to the Baal Shem Tov's words.
[5][6] Dov Ber is reported to have learned from the Baal Shem Tov to value everyday things and events, and to emphasize the proper attitude with which to study Torah.
The mystical philosophy of the Baal Shem Tov rejected the emphasis on mortification of the body in Musar and Kabbalistic traditions, seeing the greater spiritual advantage in transforming the material into a vehicle for holiness, rather than breaking it.
Under the guidance of the Baal Shem Tov, Dov Ber abandoned his ascetic lifestyle, and recovered his health, though his left foot remained lame.
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.
Jewish philosopher Solomon Maimon records an encounter with the Maggid in his memoirs, in which he passes a strong negative judgement on the Hasidic movement.
"[10] Historian David Assaf studied the sermons quoted by Maimon and found that they are indeed attributed to The Maggid in other sources, indicating that the meeting between them did in fact take place.
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.
Dov Ber, 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 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.
The disciples of Dov Ber related that: With the move of Rabbi Dov Ber, the Shechina (Divine Presence) "Packed up Her belongings and moved from Medzhybizh to Mezeritch, and all we can do is follow"[7] The elite group of disciples, the "Chevraya Kaddisha" ("Holy Society"), included Rabbis Aharon of Karlin, Menachem Mendel of Vitebsk, Levi Yitzchok of Berditchev, Elimelech of Lizhensk, Zusha of Hanipol, Shmelka (later Chief Rabbi of Nikolsburg), Pinchas Horowitz (later Chief Rabbi of Frankfurt-am-Main and author of profound Talmudic commentaries), and 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 and well-versed in Kabbalah and Hasidic philosophy, were successful in turning Hasidus into a vast movement.
Hasidism spread rapidly as a result of Dov Ber's powerful personality, gaining footholds in Volhynia, Lithuania, and Ukraine.
The first to be published (Likkutei Amarim) was collated by his relative, Rabbi Shlomo Flam of Lutzk, who, as he himself notes, was unhappy with the manuscript but did not have time to edit it properly.
[1] Rabbi Dov Ber's view of prayer was that it is the purpose of the life on earth to advance until the perfect union with God is attained.
So prayer in such a state of real ecstasy, effecting a union between God and man, is extremely important, and may even be able to overcome the laws of nature.
[1] In this connection Hasidim cite the classical Jewish teaching[12] that Scripture considers one who serves Torah scholars to be cleaving to the Almighty Himself.