Every group has its folklore. Jews are no exception. However, we are presented with a difficulty in discussing this, as Ashkenazic tradition has placed a huge value on all aspects of tradition, especially if the traditional story has been mentioned in a book, or quoted by a great rabbi. The concept of the infallibility of rabbis, and the sanctity of stories handed down through the generations, has become a basic feature of many Jewish groups, especially Ashkenazic communities. While it is true that Judaism has a concept of Emunat Hachamim (variously translated as "faith IN the Sages" or "faith OF the Sages"; a huge difference), it was classically understood to be speaking of the Oral Torah, as transmitted by the rabbis of all times, and especially the rabbis of the Talmud. Think of the American story of the Pilgrim Mothers and Fathers. We learned from our childhood how great they were. Only much later did the true stories surface of betrayal, murder, and intolerance.. I have seen writers question the true stories as anti-American, facts be damned. Rabbi Nachman warned against taking Hassidic stories too seriously, as "they were told at gatherings where alcohol was consumed, between the third and fourth cup. The teller was drunk, and the listener was half asleep". Stories were often told in order to bolster or demolish a certain group or ideology. There is also the issue of "maaseh bichelech" (story books, usually intended for the consumption of the unlearned), which usually embellished, or even invented stories of great men. These stories became part of the common consciousness. People readily accept stories as fact. We recently had the Mexican holiday of Cinco de Mayo, celebrating Mexico's independence from French rule. A comedian on TV told a joke that the actual origin was the "fact" that the Titanic was carrying a huge shipment of mayonnaise, intending to bring it to Mexico after letting the passengers off in New York. When the Titanic sank, the Mexicans declared a day of mourning for their lost, beloved mayonnaise. They called it "Sinko de Mayo". Despite numerous publications giving the truth of the origins of the day, studies have shown that millions of Americans believe the joke to be factual. People love a good story. I became acutely aware of this when, in 1975, I changed my affiliation from Chabad to Breslov. First, I saw that the two groups had a completely different narrative of the history of the Baal Shem Tov. Customs attributed to the Baal Shem Tov by Chabad (and others), were often denied by Rabbi Nachman, a direct descendant of the Baal Shem Tov. Even more striking was the Hagiographa of individual figures. One popular Hassidic leader, adored by Chabad (and others) is depicted in the Breslov literature as a cruel, jealous and vindictive man, who was a tool of the Evil forces. Similarly, a figure who is depicted in Chabad as a bit eccentric, and guilty of distorting Hassidism, was highly esteemed by Rabbi Nachman, who said "I have seen many Tzaddikim, but perfection (sheleimut) I only saw in him".With the fall of the Iron Curtain in the early 1990s, scholars were able to find contemporary documents, dealing with the origins of Hassidism. There had even been some historians who had considered the Baal Shem Tov as a legendary figure. The historical documents show that on the contrary, he was very real, a scholar, beloved by Jew and Gentile alike. He apparently had no opposition; the persecution of Hassidism beginning only after his death. Historians concluded that a later generation read back their own suffering into the Baal Shem Tov's time. There were persistent rumors that a son of a major Hassidc leader had converted to Christianity.(Please don't ask me who). A sixth generation descended of the great figure, wrote a lengthy denial of this story. He explained that it was a false accusation, and how the accused took upon himself terrible sufferings to atone for being the cause of desecration of G-d's Name. In the documents discovered in the '90s, two are significant in this story. One, was the original Baptismal certificate of this man, the second was a record of his having been committed to a mental hospital one year after his Baptism. Was the Hassidc group merely trying to protect the family reputation? Are there factors here of which we are unaware? With our modern understanding of mental health, do the documents undermine the honor of the Hassidic figure? For your consideration.