Ba'al Shem Tov

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Kuntres Meirat Einayim.2.1
The soul of the Baal Shem Tov was so high that it was impossible for it to enter this world if his father had had any physical desire.8There is a classic teaching, stretching as far back as the Midrash, that the thoughts of the parents during marital relations affect the nature of the children who are born. The soul of the Baal Shem Tov so transcended physicality that he could only be born to elderly parents, who no longer had physical desires. Therefore, his father was one hundred years old when the Baal Shem Tov was born. His desires had already been annulled, and the Baal Shem Tov was only born with G-d’s help. Imrei Noam
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A soul like that of the Baal Shem Tov comes into this world once in a thousand years. R. Yisroel of Koshnitz, in the name of the Tzaddikim of Karlin
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The Baal Shem Tov said that his soul did not want to descend into this world because of the poisonous serpents in each generation.9In the time of the Baal Shem Tov, this most likely refers to members of the Haskala, the nascent “Jewish Enlightenment” movement. For he [feared that] would not be able to stand against them, G-d forbid, and that they would upset him to the point that he could not function. Therefore, [heaven] gave him sixty warriors – the souls of Tzaddikim – to protect him. One of them was [Rabbi Meir Margoliot] the author of Meir Nesivos, and others like him. Nesiv Mitzvosecha, Nesiv HaTorah 1:13
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The Baal Shem Tov had one disciple [who was so great] that anyone who came within four feet of him when he prayed would die, because of the great holiness of the Shechinah that rested upon him. From the personal manuscripts of Rabbi Yitzchok Isaac of Komarna
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Rabbi Dov Ber (the Maggid) of Mezritch did not want to subjugate himself to the Baal Shem Tov and come to see him. It was only due to his extremely poor health that he sought the Baal Shem Tov’s help and treatment. And so, the Baal Shem Tov began his recovery through prayers, supplications to G-d, and miracles. Eventually, he transmitted to him all of the wellsprings of his wisdom, so that the Maggid was worthy to become the leader of the generation. The light of his holiness still shines via his disciples from generation to generation. From their words we live, until the coming of the Redeemer, may it be soon in our days. The Baal Shem Tov had to show him miracles in order to draw him under his wings. Tiferes Shlomo, rimzei Purim.1See also, In Praise of the Baal Shem Tov, side 37(?).
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I heard that when Rabbi Dov Ber saw the Baal Shem Tov eat, it seemed that he ate like an angel, and not a human being. And once, he saw that he wasn’t eating like an angel, because he saw him eat like a human being. Ohr HaChochma, Beshalach
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When the Maggid of Mezritch wanted to take leave of the Baal Shem Tov, the latter opposed and delayed him for a longer time. When the Maggid asked the Baal Shem Tov why he kept him, he replied that his mind was like a flowing spring, and the more you draw from a spring, the more it flows.2 Lev Sameach, Bereishis, p. 6
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When the Baal Shem Tov would study Torah with his holy students, they would be surrounded by fire, and the ministering angels would gather around them, and they would hear the voices and thunder [of Mount Sinai], and hear the words “I am the L-rd your G-d,” from the mouth of G-d. This is very famous. Heical HaBracha, Va’eschanan
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Rabbi Yaakov Yosef of Polnoye, author of Toldos Yaakov Yosef, was also opposed to the path of the Baal Shem Tov at first, though he eventually bound himself to the Baal Shem Tov with great love and awe. Though there are many versions of how this came about, the author of Sivchei HaBesht13The first book of stories about the Baal Shem Tov, published in 1814, 55 years after his death. Rabbi Yaakov Yosef passed away in 1782. relates an account that he heard directly from Rabbi Yaakov Yosef. The first time that Rabbi Yaakov Yosef prayed in a house where the Baal Shem Tov was staying, he began to weep in the middle of his prayers more than ever before in his life. He realized that his feelings did not originate in himself, but came through the influence of the Baal Shem Tov. And so, he attached himself to the Baal Shem Tov in love. Because of this [source], I did not copy here the lengthy stories from the books Notzer Tenah14By Shimon Rebi, published in Krakow, 1899. or Ma’asiyot u’Ma’amarim Yikarim.15By Yeshaya Wolf Tzikernik, published in Zhitomer, 1903. Tzror HaChayim, p. 10d
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In the city of the Baal Shem Tov lived a brilliant scholar, an expert in the entire Talmud and legal codes, who refused to listen to the teachings of the Baal Shem Tov, and did not believe in his lofty perceptions. However, the Baal Shem Tov wanted dearly to claim him for a student. Once, this scholar learned a very complex law and a certain Tosephos12Thirteenth century commentary on the Talmud. that he could not understand. And though he devoted great mental energy in trying to understand it, he was unsuccessful. This troubled him greatly. One night, in a dream, he saw that they were lifting him up to the supernal worlds, taking him into ever more recondite chambers, until he could no longer see due to the great supernal illumination, and had to shut his eyes. Finally, they brought him to one inner chamber and said to him, “Open your eyes.” He opened them and beheld many great sages and Tzaddikim sitting and studying Torah, with the Baal Shem Tov sitting at the head of them all. The Baal Shem Tov said to him, “Why are you having so much trouble understanding the Tosephos. The answer is as follows…” When the scholar awoke in the morning, he took his Gemara and looked over the words of the Tosephos. He saw that the Baal Shem Tov’s answer was remarkably clear. Nevertheless, he still thought that it was only a dream. When the holy Shabbos arrived, he went to the Third Meal13 Seudah Shelishit, held before sundown at the conclusion of Shabbos – traditionally a time when Chasidim gather together with their Rebbes to sing and hear words of Torah. of the Baal Shem Tov. As soon as he walked into the house, the Baal Shem Tov said to him, “Welcome! Did you look over explanation of the Tosephos that I told you to see if it is true?” From that day on, he attended to the Baal Shem Tov and became a great Chasid. I heard this from honest individuals. Kesser Shem Tov 2, p. 16a
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The Zohar says: “If a person is worthy, they give him the nefesh-soul. If he is worthy, they give him the ruach-soul. If he is more worthy, they give him the neshama-soul. If he is more worthy, they give him the neshama to the neshama-soul.”6Zohar 2:94b Rabbi Mordechai of Chernobyl said that the Baal Shem Tov attained the neshama to the neshama-soul. It is known that the nefesh comes from the world of Asiyah (Action), the ruach from Yetzirah, the neshama from Beriyah, and the neshama to the neshama from Atzilus. The soul of Baal Shem Tov was from the world of Atzilus.7The highest of the four spiritual worlds. See the work Zohar Chai, by the Komarno Rebbe: “Our Master the Baal Shem Tov merited the nefesh-soul from the world of Atzilus, and our Master the Arizal merited the ruach-soul [from the world of Atzilus].” Tzror HaChaim, p. 29a, in the name of the Trisker Rav
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When the Baal Shem Tov visited the home of Rabbi Meir of Premishlan and his son Rabbi Aharon Aryeh, there was an infant lying in a crib. The Baal Shem Tov asked the infant, “Who am I?” and he answered, “Master is the G-dly Rabbi Isaac Luria.”8Rabbi Isaac Luria, the Arizal, lived in sixteenth century Tzefas in northern Israel, and was one of the greatest Kabbalists in history. The Baal Shem Tov replied, “So you shall live, and the verse shall be fulfilled in you: ‘…My spirit that is upon you, and My words which I have put in your mouth, shall not depart from your mouth, nor from the mouth of your seed, nor from of the mouth of your seed’s seed, says the L-rd, from now and forever.” (Isaiah 59:21) Ma’aseh Yechiel, Bereishis 4
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Rabbi Nachman said that descendents of the Baal Shem Tov12Rabbi Nachman was himself a great-grandson of the Baal Shem Tov. are particularly accustomed to crying out to G-d at all times. This is because they are descendents of King David, whose whole life was devoted to this – that he should break his heart constantly to G-d. This is the essence of the Book of Psalms. Likutey Moharan II:100
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Another positive trait of our Rabbi, the Baal Shem Tov, was that the light of the Messiah began to shine with him – a tradition we have received from Tzaddikim, the foundations of the world. The Baal Shem Tov himself asked the Messiah, “When will Master come?” and the latter replied, “When your teachings are known throughout the world.”13“It is known that the Messiah told the Baal Shem Tov that his coming depends upon the spreading of the Baal Shem Tov’s disciples throughout the world. Therefore, whenever a book based upon the teachings of the Baal Shem Tov is introduced to the world, it hastens the redemption.” (Divrei Shalom, p. 12a) Thus G-d arranged for many great Jewish sages to become his students. Divrei Shalom, Introduction
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The holy Rabbi of Kaidnov said that the whole path of the Baal Shem Tov is to learn how to draw upon oneself the type of worship that will be practiced in the Messianic Era. For from the time of the Baal Shem Tov onward, sparks of the Messiah’s soul are manifest in the leaders of each generation. This is as the Talmud says: “Two thousand years of the days of the Messiah.”13Sanhedrin 97a: “The world will exist for six thousand years: Two thousand desolate (i.e., without Torah), two thousand of Torah, and two thousand of the days of the Messiah (i.e., in readiness for the Messiah).” “Alaphim” (Thousands) has the meaning of “Teaching,” as in “And I will teach you wisdom – ve’a’alephcha chochmah” (Job 33:33). He should teach himself the path of devotion that will be practiced in the days of the Messiah. In general, the entire path of Hasidism revolves upon these two wheels: humility and joy. Zecher Tzaddik, p. 10a
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The great sages from the time of the Baal Shem Tov until the complete revelation of the Messiah are an illumination of the Messiah, as is known. She’eris Yisroel, Sha’ar Hiskashrus 4:43
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The holy rabbi of Ruzhin said, many people claim that the he was called the Baal Shem Tov because he used holy Names,10“Baal Shem Tov” literally means, “Master of the Good Name.” The Baal Shem Tov used these names for contemplative and healing purposes. but this is not the case. Rather, “The Tzaddik rules with the fear of G‑d” (II Samuel 23:3), for “G‑d decrees and the Tzaddik annuls.”11Mo’ed Katan 16b. He was called the Baal Shem because he annulled many decrees issued by G‑d against all the Jews, as it were.12Meaning, the words “Master of the Name” – Baal Shem – are read as “Master of HaShem (G‑d),” for the Tzaddik has the power to annul heavenly decrees. Yeshuos Yisroel, 2:6
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My teacher and father-in-law, Rabbi Abraham Mordechai of Finshtov told me that once, one of the disciples of the Baal Shem Tov asked our Master, “What will be my livelihood?” The Baal Shem Tov answered him, “You will be a cantor.” The disciple said, “But I can’t sing!” And the Baal Shem Tov replied, “I will bind you to the World of Melody.” My father-in-law told me that he knew that man, and said that there was not another cantor in the entire world equal to him. Once, this cantor came to our Rabbi, Rebbe Elimelech of Lizensk. An argument ensued between the Rebbe and his son, the Tzaddik, Reb Elazar, over whether or not to honor the cantor with Kabbalas Shabbos.9“Receiving the Shabbat”; i.e. leading the Friday night prayers. Rebbe Elimelech was afraid that the cantor would disrupt him from his holiness.10Apparently, they were afraid that the cantor would not sing well, or that he was on a low spiritual level, that would be reflected in his voice. This would disturb the spiritual attachment of Rebbe Elimelech. The Cantor had two men who accompanied him: a bass singer, and another singer.11In Yiddish, “meshorer zinger.” Perhaps, one who would sing a harmony line. After the debate, they decided to honor the cantor with his two accompanists. This was out of their great fear of the holiness of the Baal Shem Tov, for the cantor was known as “the Cantor of the Baal Shem Tov.” Out of respect, they were forced to honor him, and whatever would be, would be. When the cantor began to receive the Sabbath, Rebbe Elimelech sent word that the second accompanist should leave, and only the cantor and the bass singer should sing together. Afterward, he ordered them both to stop, for he was afraid that he would be completely annihilated in the great light and supernal holiness and illuminations that they opened up for him through their singing. On subsequent Sabbaths, the Rebbe showed great honor to the cantor,12This may imply that he honored him to sing songs at the Shabbat table. but he would not let him pray before the congregation, out of fear, as we explained. From the Manuscripts of R. Yitzchok Isaac of Komarna
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After Shabbat, Rebbe Elimelech invited the cantor to tell him about the holy level of the Baal Shem Tov. The cantor told him awesome things that no one has ever heard before. The main thing was about the Baal Shem Tov’s fear and love [of G-d], and how he would perform soul-ascensions to all the worlds, while fully conscious and without agitation, and gaze in all the chambers of Torah and the Divine Chariot. And that when he would recite the Great Hallel,15Psalm 136, that praises G-d for the various miracles he performed for the Jewish people. he would not say the verses until he saw the angel [that recites that verse] and heard the exquisiteness of his song, and recited the verse with him. He related the awesome holiness and sanctity of the Baal Shem Tov, from the day of his birth, and how he would speak to the souls of Tzaddikim and with Elijah the Prophet, and especially with the G-dly Arizal,16Rabbi Yitzchok Luria (1534-1572), one of the most influential Kabbalists in history. who was with him constantly. Once, the Baal Shem Tov asked the Arizal why he had taught mystical secrets in an open manner, and not in terms of worship.17All of Chasidic teachings are based upon Kabbalistic principles. However, Chasidism is primarily concerned with the spiritual transformation of the individual, and clothes these principles within the elements of practical religious life, such as prayer, study, ritual observance, repentance, etc. The Arizal answered that had he lived another two years, everything would have been rectified.18The Arizal passed away at the age of 39. Most of his teachings were delivered during the two-year period that he lived in Tzefat, Northern Israel. The cantor spoke about the Baal Shem Tov’s soul-ascensions while his body lay still. And how he would speak with the Messiah, and with the Faithful Shepherd (Moses), and what they would answer him. How he was an expert in the “Work of Creation,” and the “Work of the Chariot,” and in the entire Torah, and in the language of every creature, and the language of the angels, and how he was filled with love and fear of G-d, and all possible virtues, piety, humility, and love of Israel. Rabbi Elimelech commented on this that all the spiritual attainments attributed to the Arizal also applied to the Baal Shem Tov, and even more. Only, that which is written about the Arizal is a drop in the ocean compared to who he really was. From the Manuscripts of R. Yitzchok Isaac of Komarna
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The cantor also told R. Elimelech how every Friday afternoon, during the mincha prayer, tens of thousands of souls would gather around the Baal Shem Tov, and he would fix them and raise them all to their source.
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Afterward, as the conversation continued, the cantor told Rabbi Elimelech how the Baal Shem Tov could gaze from one end of the earth to the other. Once, when his students were sitting before him, the Baal Shem Tov chuckled a little, as he was wont. They asked him why he chuckled, and he said that in a certain city in a very distant land, a nobleman spent several years building a beautiful castle. Just now, a Tzaddik went to pray the afternoon prayers, and it started to hail very heavily, so that he had to run and take shelter in that castle. When the Tzaddik left for the synagogue, the palace collapsed. “How can I not laugh over how much G-d’s direction of the world is hidden? The main purpose of this great building was only to give shelter to this Tzaddik for a short while, and through this, the Tzaddik rectified all of the stones and all of the sparks [of holiness] that were in them. Why, then, did they need to remain standing? That is why they immediately collapsed.” Later, we saw in the newspaper the story of this building, and its unexplainable collapse. And it happened exactly at that hour [the Baal Shem Tov laughed]. From the Manuscripts of R. Yitzchok Isaac of Komarno
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He told him that when the Baal Shem Tov would look at any object, such as a bench or a table, he could tell all the thoughts that the craftsman had when he made that object. Rabbi Elimelech was astounded by this. From the Manuscripts of R. Yitzchok Isaac of Komarno
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Then, the cantor stood up and swore that he once learnt Torah from the Baal Shem Tov, and fired burned around them until they were so purified that they heard the Torah from our Master like Israel received it at Mount Sinai, with thunder and lightening and the mighty blasts of the shofar. It was exactly like Mount Sinai!
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For the sounds [of Mount Sinai] never ceased, being Divine; however, a person needs holiness and purity [to hear them]. Rabbi Elimelech replied, “I have not achieved that, though it comes as no surprise, for the service and holiness of our Master Israel [Baal Shem] was extremely great. Especially, in that his holy practices were in that pure place, the Nestir river, and from Achiya HaShiloni.7The Baal Shem Tov learned Torah from the prophet Achiya HaShiloni, who lived in the land of Israel during the First Temple Period Fortunate is the person who merits this.” The G‑d-fearing who hear this will understand that all the above mentioned levels were attained by Rabbi Elimelech, or ones similar to them. From the Manuscripts of R. Yitzchok Isaac of Komarno
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Some time after, the cantor died. One Friday afternoon, within the thirty days [of mourning], his bass accompanist returned home after bathing and immersing in the mikvah. “Hurry!” he said to his wife. “Call the burial society and prepare …, for in heaven, they are honoring my cantor to greet the Sabbath, and he refuses to do so without me. He lay down on his bed and died. From the Manuscripts of R. Yitzchok Isaac of Komarno
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Once, a disciple of the Baal Shem Tov accompanied him to the mikvah in the depths of the winter, when the icicles were hanging from the rooftops. Using mystical intentions,14Yichudim – mystical Unifications. they immediately heated up water in the mikvah, for all the disciples of the Baal Shem Tov could do this – to warm a mikvah until it was very hot. The Baal Shem Tov stood in the mikvah for quite some time, until the candle began to go out. The disciple said to him, “Our Rabbi, the candle is about to be extinguished!” The Baal Shem Tov replied to him, “Take an icicle and light it. The One who told oil to burn will tell this to burn.”15Based upon the Talmud, Ta’anis 25a “One Friday afternoon, [Rabbi Chanina ben Dosa] saw that his daughter was upset. ‘Why are you upset, my daughter?’ he asked. She answered, ‘By mistake, I took a bottle of vinegar instead of one of oil and used it for the Shabbos lights.’ ‘What difference does that make to you?’ he replied. ‘The One who told oil to burn will tell the vinegar to burn!’ The vinegar burned the entire day, and they used a flame from it for Havdalah.” The icicle lit and burned until they returned home a few hours later. When the disciple arrived home, only a little bit of water remained in his hand. Notzer Chesed, chapter 6
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Once, the Baal Shem Tov was outside the city with his students, and the time for the afternoon prayer arrived. His disciples said to him, “There is no water to wash our hands for prayer.” He took his walking stick and struck the earth, and a spring of water burst from the ground. It flows until today, near Mezebuzh, and is called after his name, even by the non-Jews. The water has the power to heal a person of fever immediately. The Baal Shem Tov did many miraculous things, the likes of which were not seen since the days of the Tannaim, Rabbi Shimon bar Yochai and Rabbi Chanina ben Dosa. And all of it was due to his constant attachment to G‑d. Notzer Chesed, chap. 6
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Once, when the Baal Shem Tov was in a certain place, he opened the window on a cold winter day and said, “I see here a great light from a Tzaddik that lived hundreds of years ago.” However, the place was a garbage heap, for the house had long since collapsed. From here we see that the holiness of the Baal Shem Tov will last forever, and is impossible to extinguish. Toldos Adam, remazim l’Pesach.
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The holy Rabbi Yitzchok of Nechshiz, author of Toldos Yitzchok, said in the name of his father, that he does not take seriously any stories told about Tzaddikim, for many are false and filled with mistakes. Not so, however, the stories told about the Baal Shem Tov. Because even if it didn’t actually happen, the Baal Shem Tov always could have done it. Zichron Tov, p. 9b
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The Holy Rabbi of Kobrin said, “We must believe all the stories, miracles and wonders attributed to the Baal Shem Tov. We should believe that even if they didn’t happen, they could have happened.” Imros Tahoros, p. 34
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“If a person were to come and tell me, “I saw the Baal Shem Tov build a ladder and climb to heaven alive, physically, in his clothing,” I would believe him. For whatever they say about the Baal Shem Tov is possible to believe.” The Seer of Lublin. From a letter of the Da’as Torah
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The great sage Rabbi Menachem Mendel of Lubavitch, author of Tzemach Tzedek, said in the name of his father (the Baal HaTanya), that the Maggid of Mezritch was able to imbue a one day old child with the supernal fear [of Heaven], and that the Baal Shem Tov was able to imbue even inanimate objects with this fear. Beis Rebbe, p. 90b
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There are Tzaddikim, such are Rabbi Shimon bar Yochai and our Master, Rabbi Israel ben Eliezer (the Baal Shem Tov) whose souls were a burning fire with an awesome light, yet they had no ego at all. They humbled themselves in the light of wisdom before every Jew, with unity and love, in complete equality. Through this, they annulled all the Harsh Judgments, for it impossible for the kelipot, to attach themselves to their light. Their service was to bind Malchus together with Chochmah and Binah, though with the worship of burning fire, which is the truest form of divine service. Nesiv Mitzvosecha, Nesiv Emunah, Shevil 3:24
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Our master the Baal Shem Tov said to his disciple, the Rabbi of Kalamaya, “I love the [Jew] who is least significant in your eyes more than you love your only son.” Leket Imrei Peninim, p. 208b
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They once asked the Baal Shem Tov, “Why is it that although we study Torah, pray and perform mitzvos and good deeds, our prayers remain above; yet your prayers and words are heard in heaven, for we see that your supplications bear fruit.” He answered them with a parable. There was a king’s son who became lost, and found himself in a field of grazing flocks. He was very hungry, thirsty and tired. A shepherd found him and invited him to his home. But what does a poor shepherd have to host him graciously? He took the cleanest and best piece of cloth from his knapsack and spread it on the table. Then, he lay the prince down on the ground on a clean, white blanket. [For the poor man had nothing else with which to honor the prince, neither bread to put on the tablecloth, nor pillow and pillowcase to put on the blanket, but he did what he could do with great honor and courtesy.] Later, when the prince returned home, he summoned the shepherd before him, and exalted him higher than all the other noblemen. They asked the prince, “Why do you exalt this shepherd so much? We always do your will in whatever task you appoint us.” But the prince answered, “All the honor and prestige that I bestow upon him is only because he gave me a clean, white sheet, and a white blanket on the earth.” This is what the Baal Shem Tov said. Understand these words, for they are very profound. Shoshana l’Dovid, Tehilim 2
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The rabbi of the town Sadeh Lavan, author of VaShev HaKohen, was a great opponent of the Baal Shem Tov. So much so that he ordered all the people of his city never to give the Baal Shem Tov a place to stay, should he come to town. And this is precisely what happened. When the Baal Shem Tov once visited the town of Sadeh Lavan, not one Jew let him into his home, and he was forced to leave. After he departed, the rabbi was presented with a question concerning a women’s issue, which he permitted. Later that night, he saw in a sefer what seemed to be the very same question, and that it was, in fact, forbidden. He immediately sent a message that it was forbidden, but it was too late. The rabbi became extremely agitated, for he feared G-d greatly. He became so upset over the terrible error he had caused that, in his bitterness, he nearly lost his mind. His family turned to doctors, but not one of them could help. Then, they heard that not far from the town of Mezhbuz, lived an expert in incantations, and they took the rabbi to see him. On the way, however, they met some men. When these men saw that they were taking a great man to an enchanter, they said, “It would be much better if you take him to the Baal Shem Tov, since you are not far from Mezhibuz.” Now, even though they were great opponents of the Baal Shem Tov, as their father had instilled in them, they still heeded these words and traveled to Mezhibuz. Immediately, they noticed a change in the rabbi’s condition, which continued to improve the whole length of the journey. When they finally arrived in Mezhibuz, he had completely regained his composure, and he went in to see the Baal Shem Tov with a clear and settled mind, like any other man. The Baal Shem Tov took a sefer and showed him that he had actually judged the case that had come before him correctly. He had not made a mistake at all. However, because he did not want to see the Baal Shem Tov when he was in his city, it was arranged that he should to go to Mezhibuz to meet him there. From a letter of the rabbi of Mezhibuz
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I heard from my teacher and father-in-law, who was the chief disciple of Rabbi Yechiel Michal of Zlotichov, that once when the Baal Shem Tov was traveling on the road, he stepped into a wooded area to pray the afternoon prayer. His disciples were dumbfounded to see him hitting his head against a tree, crying and screaming. Afterward, they asked him what had happened. He explained that he had seen, with divine inspiration, that in the generations before the coming of the Moshiach there would be a multitude of rabbis, and that they would be the very ones who would impede the redemption. Otzar Chayim, p. 134c
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When a person carries with him pearls and gems, he may be attacked by robbers. Not so, however, when he carries straw. Likewise, in every generation, wicked people and a “mixed multitude”14A term for the non-Jewish rabble that followed Israel out of Egypt (Exodus 12:38). The Zohar, however, applies it to individuals among the Jewish people who will be reincarnations of these souls. They rebel against G-d and Torah and lead others to sin. Their influence will be especially felt in the generations before the Moshiach. rise up against Israel.15The Baal Shem Tov is addressing the problem of false leaders. Although they appear to be genuine, and even reflect in their behavior all the traits of true Tzaddikim, their leadership and presence actually delays the final redemption. Each true Tzaddik has such a person opposing him, who obstructs him from accomplishing his holy goals. For they have whatever exists in the realm of holiness. The Baal Shem Tov saw this trouble in the last generation and cried out over it. For because of these “thorns,” and their strange and distorted ways, he was unable to fix the souls of Israel by means of Torah study and Divine service. Indeed, every Tzaddik and Chasid has an opposing force, which draws to itself all the rejected souls. At times, the wicked are able to overcome the Tzaddik. Notzer Chesed, chap. 2:4
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The great scholar, author of the sefer Kitzos HaChoshen, once asked the holy Rabbi Tzvi of Zidichov: “What is the difference between one day and another? For from the day the Baal Shem Tov became known, the number of Chasidim who follow him has multiplied. However, the Baal Shem Tov bases himself upon the roots and foundations of the teachings of the Arizal, yet we don’t find that any special groups attached themselves to the Arizal. What did the Baal Shem Tov innovate in the roots of Chasidus that attracts such a large following, with groups in every city?
Kuntres Meirat Einayim.57.2
Rabbi Tzvi answered him with a fine parable. Once, the citizens of a certain country had to appoint a king. Now, they heard that in a very distant land, there was remarkable man – towering in stature and wisdom, beautiful to look upon, with flowing hair pure as wool. He was complete with every virtue, and there was no other as fit as he for the kingship. However, because it was so far away, it was impossible for them to get a detailed picture of each of his merits, though they did have an overall image of his wondrous virtues. Still, many of the townspeople could not grasp or comprehend the essence of the matter. Finally, someone who had been in that place, and had seen that man with his own eyes, came to them and was able to describe him in every detail. His words entered the hearts of a number of the townsfolk, who could understand him. However, the majority of the people still could not understand everything based upon testimony alone. Finally, one wise man actually brought that man and set him before them, so that all who desired could see him. Then, multitudes flocked to him and devoted themselves to him in love, and set a crown of monarchy on his head, for they saw for themselves and they understood with their own minds that he was fit to be king.
Kuntres Meirat Einayim.57.3
The parable can be understood as follows. Rabbi Shimon bar Yochai and his companions, in the Holy Zohar and especially in the two Idras,4Idra Rabbah and Idra Zutra; two parts of the Zohar. were the first to reveal a little of “G‑d’s secrets to those who fear Him” (Psalms 25:14). However, they greatly hid the meaning of their words. Thus it remained until the “World of Repair” was revealed in the generation of the Arizal. For he came to make known and explain that which Rabbi Shimon bar Yochai and his companions had concealed. However, all the holy words of the Arizal deal with supernal lights and supernal worlds, and are not graspable by every person. All his words are in the highest heavens, and relate to spiritual matters, and the multitude cannot become enlightened by them. Finally, our Master and Teacher, the Rabbi of the entire Diaspora, the holy Baal Shem Tov, revealed Divinity even in this lowly world, in each and every detail, and specially, in human beings. He showed how everything – every limb and gesture – is a garment for a Divine power hidden within it. So too, with everything in the world, for there is no place devoid of Him. And he revealed the great power of Tzaddikim, who liken the form to its Creator.5I.e. who see within the forms of creations, and especially the human form, a reflection to supernal realities, as the verse says: “From my flesh, I will behold G‑d” (Job 19:26). For there is no movement or word that does not contain awesome and wondrous unifications, and every person is created upon this earth in order to achieve greatness and wonders, and to act in this world, while alluding to the Supernal world. He taught us how to bind ourselves in devekus to G‑d with every action – even the mundane conversation, as it says: “‘And their leaves shall not wither’ – this refers to the common talk of Torah scholars.”6Sukkot 21b. Thus, he brought the king before our eyes – the King of kings, the Holy One, may He be blessed. Divrei Tzaddikim
Kuntres Meirat Einayim.58.1
From the year 177514Three years after the death of R. Isaac Luria, the Arizal. and onward, most of the world was still groping in the dark [over the study of Kabbalah] and many opponents challenged its study. Many of those who did study this wisdom were unaware as to how to deal with its abstract concepts, and they even stumbled in anthropomorphism, G‑d forbid.15I.e., they began to imagine that the spiritual concepts found in Kabbalah, many of which are explained in images drawn from human physiology, were actually describing the physical proportions of G‑d, G‑d forbid. Until G‑d sent us the holy soul of the Baal Shem Tov, who enlightened us as to how to study these concepts, and derive a pure and whole-hearted service of G‑d from their wisdom, for he clothed the details of this wisdom in the intellectual faculties of the soul, Furthermore, know well that the disciples of the Baal Shem Tov directed their words only to a person who toils in this holy wisdom in order it to deepen his understanding of the service [of G‑d]. Notes on the sefer Sur M’Ra
Kuntres Meirat Einayim.59.1
Rabbi Yaakov Tzemach11One of the students of R. Shmuel Vital, the son of R. Chaim Vital. wrote that the revelation of the soul of the Arizal was absolutely necessary for that generation, so that the Arizal should reveal the wisdom of Kabbalah, and provide that low generation with a shield and a shelter to serve our Father in Heaven. So too, it is truly heaven-sent that the great soul of our Rabbi, the holy Baal Shem Tov, descended from the highest world to become revealed in our time – this generation before the Moshiach – in order to illuminate the world and its inhabitants with the light of the holy Torah. True, in previous generations, there were many individual who served G‑d with all their heart and soul, toiling at Torah day and night; nevertheless, they accomplished this in one of two ways. Either they were blessed by G‑d with prosperity, which allowed them to set aside time for Torah study and prayer. Or, they turned their backs on the cares of this world and accepted poverty with love, rejecting everything to toil at Torah. Everyone else, however – the poor who could only make a living with great effort, whether at home, in the fields, in the markets or streets – could taste nothing of the light of G‑d in Torah study and prayer. Indeed, they were very far from it.
Kuntres Meirat Einayim.59.2
Furthermore, even among those people who could set time aside for Torah study, there were few who were wise enough to find protection in the Torah from the great enemy that lurks in the heart of man from birth. For the little Torah study and prayer they do is negated by their evil desires and bad character traits, such as gossip, falsehood, jealousy, hatred, insincerity, bad temper, cruelness, and especially ego, which is the root of evil, that ruins all good deeds and positive traits.
Kuntres Meirat Einayim.59.3
Yet G‑d took compassion on us in this lowly generation, when everyone is pressed to make a living, when no one has money and everything is expensive, when there are fewer and fewer diligent students of Torah each day, and no one searches [for G‑d]. He sent us an angel from heaven to enliven us – our holy rabbi, the light of Israel, the Baal Shem Tov. He enlightened our eyes so that even in the most laborious times we can still remember G‑d and His Torah. Then, we will always be careful to separate the evil from the good in everything we do, in our paths and our words. Abridged from Seder HaDorot HaChadash
Kuntres Meirat Einayim.59.4
The essence of Hasidism is to always remember the work one needs to do in each situation, whether one is studying Torah, involved in mitzvos or prayer, in physical activities, or the myriad daily responsibilities, or in idle conversation. For everything has a good aspect and a bad one, and one must always identify the bad in that activity in order to reject it, and the good, in order to highlight and strengthen it.
Kuntres Meirat Einayim.59.5
The misnagdim12The opponents of Hasidism. lie when they claim that the Hasidism discourages Torah study and claims instead that the main thing is the fear of G‑d. Such accusations are false; for in this world, the Holy One only has “the four cubits so halacha.”13Berachos 8a: “R. Chiya bar Ami said, Since the day the Beis HaMikdash was destroyed, the Holy One only has the four cubits of Halacha.” The essence of Hasidism is to remember that even during Torah study, prayer and the performance of mitzvos and good deeds there is also a side from the evil inclination, and that one must make every effort to reject it.
Kuntres Meirat Einayim.59.6
While it is also written in the Shulchan Aruch14Orach Chayim #231. that all of a person’s deeds should be for the sake of G‑d, this is in general; whereas the essence of Hasidism lies in understanding how this applies to the particular, and is manifest in every thought, desire and intention. This means to recognize clearly the true nature of one’s intention, even when involved in Torah study and mitzvos. It is not as simple-minded people think, that the main service of G‑d lies in doing good, whereas one fulfills the obligation to “turn from evil,” by never transgressed the serious sins of the Torah. This person knows that he has never committed adultery, murder, robbery, theft, etc, and is happy with his lot, for he has fulfilled the verse: “Turn from evil” (Psalms 34:15)). Furthermore, he is among those who “do good.” He knows that he performs the commandments, such as donning tallis and tefillin, praying from a sidur, washing his hands before eating bread, making the after-blessing and giving charity to the poor. All of this shines before him in the heavens and he is sure that he fulfills all of G‑d’s commandments, and makes crowns for his Creator. And if he is a Torah scholar who has studied a lot, he certainly feels superior to his fellow men who do not learn at all, or who learn less than he. He also feels that everyone owes him respect, and whoever offends him, G‑d forbid, has offended the Torah itself, so that he becomes filled with anger and wrath to take revenge. After he calms down, as is natural, he imagines that he is as forbearing and as humble as Hillel. And so, he deserves even more respect in virtue of the great humility he feels in himself.
Kuntres Meirat Einayim.59.7
However, if he were to look at himself truthfully, he would realize that he completely lacks humility. Rather, his attitude comes from the evil inclination that has accompanied him since birth and blinds him to the truth, making him think that he is humble, though he becomes only prouder. For were he truly to be humble, he would not become angry and belittle [the reproof], but consider it appropriate that he listen to this chastiser, for perhaps he might learn something from the words that he rejects – perhaps they are sent from heaven.
Kuntres Meirat Einayim.59.8
Now, though, we must thank G d for sending us, in His great love and compassion, an angel and redeemer to enlighten our eyes in the way of hasidism. For every Jew can follow this path, strengthening himself to fear G d even amidst suffering, hardship and poverty. And the little bit of goodness that he derives from Torah study and the performance of mitzvos will be a great light for him, to prevent him from following after his eyes and heart. For instance, when he is preoccupied by his daily activities and in business, he will not lie, as it says in our holy Torah “You shall not steal; neither shall you deal falsely, nor lie to one another” (Leviticus 19:11). Likewise, he will be just in his measurements: “a just ephah and a just hin” (Leviticus 19:36), because this is G d’s will in His Torah. Likewise, he will be careful not to speak malicious gossip or other foul language so as not to [spiritually] damage his mouth. Nor will he look at women or their beautiful clothing, so as not to damage his eyes. And all because this is G d’s will. It comes out that he is always serving G d – the same as if he were actually studying Torah – when he is involved in business or walking through the market. This is even truer if he knows the secret of how to make Unifications. Then he can make Unifications even with mundane things, as the Baal Shem Tov taught us, so that he is actually considered to by studying the secrets of Torah and the writings of the Arizal even when involved in business, in the market or in conversation with people. Thus, he serves G d constantly, and does not take his thoughts G d’s holiness. This is the meaning of binding oneself to G d. It is the essence of Hasidism. Abridged from Seder HaDoros HaChadash
Kuntres Meirat Einayim.60.1
The main work of Tzaddikim throughout the generations, such as Rabbi Shimon bar Yochai and his companions, Rabbi Yitzchok Luria, and the Baal Shem Tov and his disciples, was to bind the souls of the Jewish people to their [spiritual] roots, and to remove the partitions and physical desires that separate them [from G-d], so that their souls become bound to their roots, until it becomes impossible to separate them from there. So, too, that they should fear G-d, even in private, and not transgress even the slightest decree of the Rabbis. [The Tzaddikim] bind their souls to G-d by stripping themselves of their physicality and completely transcending their corporeality. They bind their souls to the light of the Infinite, and by means of this, lift up the souls of the Jewish people with them and bind them to their root.
Kuntres Meirat Einayim.60.2
However, as the Baal Shem Tov said, even when they attach their own souls to their supernal root, they must be careful not to nullify their existence, so that they are able to return to physicality. They should remain attached [to G-d] in such a way that even when they are busy with physical activities, their thoughts are not separate from the Creator. And even when they are involved in the material world, their intention is to serve G-d. This is serving G-d in the aspect of “Smallness,” as is known. Ma’or VaShemesh, Pinchas
Kuntres Meirat Einayim.61.1
The holy Rabbi Pinchas of Koretz14A disciple of the Baal Shem Tov (1726-1791). said: “From the Ramban15Rabbi Moses ben Nachman (1194-1270). until the Ari,16Rabbi Isaac Luria (1534-1572). and from the Ari until the Baal Shem Tov, and from the Baal Shem Tov until me, there were many souls lost in the kelipot, with no one to uplift them.” He also said: “From the Ramban until the Ari, and from the Ari until the Baal Shem Tov, and from the Baal Shem Tov until me, there was no one [else] who could ascend to the supernal worlds. And after me, there won’t be another, until the coming of the Moshiach.” Midrash Pinchas HaChadash 120
Kuntres Meirat Einayim.62.1
I heard that in the time of the Baal Shem Tov a certain reincarnated soul came to him17The soul seems to have been incarnated in a body, although it is possible that the person himself did not understand the extent of the repair that the Baal Shem Tov accomplished by working with him. that had belonged to a great man in the time of the Arizal. He had been waiting all that time for the Baal Shem Tov to come and fix his soul, for he was unable to go to the Tzaddikim of the previous generations. [Heaven] did not allow him, until the time of the Baal Shem Tov. Tiferes Shlomo, Shabbos Chanukah
Kuntres Meirat Einayim.64.1
The holy Rabbi Mordechai of Chernobyl said: “I believe that until the coming of the Redeemer – soon in our days – whenever a Jew sighs and his heart breaks with thoughts of repentance, it comes from the power of the Baal Shem Tov. Mefalos HaTzaddikim
Kuntres Meirat Einayim.66.1
A great Tzaddik who knows how to perform unifications and combinations of Divine Names can rectify a person just by looking at him. Through these unifications, he immediately causes the person to have thoughts of repentance. The Baal Shem Tov said that he could fix a person instantly by merely looking at him. But if the person stubbornly refused to be fixed, the Baal Shem Tov would complete remove the holy spark from within him. Toldos Aharon, Vayera
Kuntres Meirat Einayim.68.1
Until the Baal Shem Tov, the [predominant] form of worship was through self-affliction. This gave power to the angels of the L‑rd (Elokim), in the aspect of limitation (zimzum). However, from the Baal Shem Tov and onward, the service of G‑d was reconceived through Unifications. Then, power was given to the angels of G‑d (Haveyeh) and the angels of the G‑d of H-sts (Haveyeh Tziva-os).15G‑d’s Name “Elokim” symbolizes forces of restraint and constriction, whereas the Tetragrammaton (Havayeh) represents forces of Mercy. Before the Baal Shem Tov, the common service of G‑d was through self-affliction, and thus empowered the Divine Name of Judgment. After the Baal Shem Tov, the service of G‑d changed to one of supernal unifications through prayer. This empowered the forces of loving-kindness in the universe. Sheiris Yisroel p. 15c,d
Kuntres Meirat Einayim.69.1
They asked the Baal Shem Tov, “What is your essential contribution to the service of G‑d? We know, and our fathers have told us, that there were great men in the past who fasted from Shabbat to Shabbat. But you annulled this practice, and declared that whoever fasts will ultimately be held accountable, and be called a sinner for afflicting his soul. What, then, is the essence of your form of worship?” The Baal Shem Tov replied: “I came into this world to teach a different way. That a person should draw upon himself three things: love of G‑d, love of Israel, and love of Torah. Self-affliction is unnecessary.” This is what R. Baruch of Mezhibuz said, in the name of his grandfather, the Baal Shem Tov. Botzina d’Nehora, p. 18d
Kuntres Meirat Einayim.70.1
From the time of the Baal Shem Tov and on, when the Rectifications began to be accomplished by attaching oneself to G‑d-fearing people, and not through ascetic practices, the light of the Messiah began to shine. Nevertheless, if a person knows that he has the strength, he should afflict himself a little. Sheiris Yisroel, p. 17c
Kuntres Meirat Einayim.71.1
In our time, prayer is the main purification of the soul, allowing us to enter into the service of G‑d. From the time the Baal Shem Tov came, the holy light of prayer’s power began to shine in the world, upon all who want to worship G‑d. However, in order to merit pure prayer, one must serve the Sages, and toil day and night at the Torah and good deeds. Through this, he will be able to truly know how to pray with great fear and love, as is known. Ma’or VaShemesh, Vayechi
Kuntres Meirat Einayim.77.1
The Tzaddik, Rabbi Yosef of Yampeleh, the son of Rabbi Michal of Zlotichov used to pray with intense concentration, especially the evening prayer. So much so that he was critical of anyone who would not pray that prayer with great concentration. About him, his holy father once: “My son, Yosef, is able to pray.” Once, he became sick and fell into a coma. His soul ascended Above and was immersed in the Dinar River.8A river of fire that souls must immerse in before being admitted into heaven. Afterward, he beheld the Heavenly Court weighing all of his merits. They brought forth all the prayers he had ever recited, from his childhood onward, with not one missing. Suddenly, a fearsome angel came and declared: “What, are these prayers!?” He blew upon them and they scattered, until nothing was left but a single letter hey that shone with a pure light. R. Yosef stood before the heavenly court with his hands shaking. However, on that very day, his holy father suddenly passed away during the third meal of Shabbos. For about two years before his death, his family needed to watch him during that time, so that that his soul not leave him due to his intense attachment to G‑d. He would eat the third meal of Shabbos in his private room with some of his sons. Then he would go to the study hall to deliver words of Torah and to sing, until the meal was finished.9Apparently, he would then retreat to his private study to pace the floor. Then he would walk back and forth in deep mystical attachment, repeating the words: “In that [time of] will, Moses departed,”10The Zohar states that Moses died at Mincha time of Shabbos, the highest point of the week, when the inner will of G‑d (ra’ava d’ra’avin) is revealed. until his face burned like a fire. Once, his student Rabbi Yosef of Zhemigrad said to his brother, the Tzaddik, Rabbi Avraham Mordechai: “Do you see how the heels of our Rabbi are standing in the Upper Garden of Eden.” Thus, he required special supervision. This time, however, there was no one there, and he ran back and forth in his room saying: “In that [time of] will, Moses departed.” Suddenly, his daughter saw him, and rushed to tell her brother, Rabbi Yitzchok. He ran into the room and grabbed R. Michal in an attempt to disrupt his thoughts, and bring him down from his devekus. R. Michal fell on his son’s shoulder and cried, “Shema Yisroel, Hashem Elokeinu, Hashem Echad” and departed. Now, R. Yosef was still Above, until Sunday morning. As he stood before the Court, he heard a proclamation that all the Tzaddikim should go to welcome Rabbi Michal of Zlotichov who was now arriving. All the Tzaddikim went, and among them was our Master, the Baal Shem Tov, who was R. Michal’s teacher. When he saw R. Yosef standing before the court, he asked him: “Yosef, my son, what are you doing here?” R. Yosef told him everything. The Baal Shem Tov went before the court and said: “How can you claim that the prayers of my dear friend, R. Yosef, are not pure. I will tell him to pray the morning prayer, and you will see that his prayers are indeed sincere and true.” He called to him and said: “Pray here, my son, before the Creator of all, and He will save you.” He began to pray, and with this one prayer, he uplifted all the other prayers so that they all shone brightly. Because of the great intensity with which he prayed, his body down below began to sweat, and he awoke and was healed of his sickness. His mother and sisters were there, and he said to them: “Why do not you remove your jewelry? Our father has passed away.”11Perhaps this event occurred in a different town, and so his mother and sister had not yet learned of R. Michal’s passing, or perhaps they had been to busy taking care of R. Yosef to remove their jewelry as a sign of mourning. Nesiv Mitzvosecha: Nesiv Emunah, Shevil 3:25
Bereshit.1.2
In the beginning – Bereishis… (Genesis 1:1) When the Moshiach comes, may it be speedily in our days, he will expound upon the letter combinations of each word in the Torah, from beginning to end.1The letters of the Torah, though inscribed in a pattern that tells the story of the creation of the world, and the history and laws of the Jewish people, are not fixed. It is possible to rearrange the letters to gain new insights into the meaning of the text, and G-d’s will for man. Furthermore, the letters of Torah represent the creative energies of G-d that enter the world, and arranging them in different patterns can affect the flow of energy from above. By meditating on the letters, in their different combinations, mystical states of consciousness can be obtained. There are various techniques for letter combination, such as tzerufi osiyos, letter recombination; gematria, using the numerical value of each Hebrew letter, roshei tevos and sofei tevos, words derived from the first and last letters of words in a verse; the division of letters into their component parts. Thus, there is an infinite amount of meaning that can be derived from the Torah. Then he will combine the entire Torah into one word,2See Zohar 3:36a: “The Torah is all one holy Name of the Holy One.” Also, ibid. 2:90b: “The Torah is really all one Name of G-d. Fortunate is the lot of one who merits it. One who merits the Torah, merits the holy Name.” See also ibid. 3:73a, 3:268b, 2:144a. See, also, Bris Menucha, Introduction, p. 3c: “About this, they said that the entire Torah is all one Name, and all the words are Names that can cause effects.” so that the letter permutations will be infinite. Then he will expound upon all the combinations. Teshuos Chen, Tazria Bereishis…
Bereshit.2.1
In the beginning, G-d created the heaven and the earth. (Genesis 1:1) All the early commentators1Rishonim – usually a reference to the Torah sages of eleventh to fourteenth century Europe, many of whom were involved in philosophical speculation, such as Maimonides, R. Chasdei Crescas, Ibn Pakuda, etc. asked a question: Why did G-d not create the world earlier, for to action is always better than inaction. Furthermore, why did G-d’s will change from not wanting [to create] to wanting at that time, and not earlier? G-d is not subject to change, as it is written: “I am G-d, I do not change” (Malachi 3:6).
Bereshit.2.2
The answer lies in the fact that G-d is not like a human worker. For a human worker’s knowledge is acquired. He knows something now that he did not know before. Furthermore, he is a creature of lack. For instance, because he needs a place to live, when he acquires enough knowledge to build himself a house. However, G-d’s wisdom is intrinsic and not acquired, nor does He lack. Therefore, His desire to create the world was not something that originated at the time of creation; rather, just as He is eternal so His will is eternal. From time everlasting, He had the intention to create the world when He did, and not before. Thus, when the world was created, it was exactly in its correct time, as it was in G-d’s immortal will, and it is therefore correct to say that He never had a change of will.
Bereshit.2.3
A proof for this is the fact that the world as it will exist in the world-to-come is certainly better that the world as it is now. Then, the world we be entirely Shabbat, Tzaddikim will sit with crowns on their heads,2Berachos 17a. and G-d alone will be exalted on that day (Isaiah 2:11). The existence of such a creation is certainly better than its lack of existence. So why does not G-d speed its arrival? The reason is because everything must come exactly in its right time. Just as the Shabbat comes only after six week days, so too, in the creation of the world. Although G-d knew that [the existence of] the creation was better than its lack, nonetheless, His will opposed His knowledge. From of old, just as He knew that the act [of creation] was good, so, immediately, did He have the will not to perform the act then, until the time came. Therefore, he relinquished His knowledge and followed His will. Before the creation, it was, in a sense, a world that was entirely Shabbat. This is what is written: “He has made everything beautiful in its time” (Ecclesiastes 3:11) – even the world. This is a very deep secret, and the wise will understand it.
Bereshit.2.4
This idea explains the paradox of G-d’s omniscience and human free will. Do not ask why a Tzaddik should receive rewarded and a wicked person punishment, seeing that G-d knew [what they would be]. He gazed at all the generations and knew before hand that this person would be a Tzaddik – which therefore means that he must be a Tzaddik – so that it is unreasonable to reward him. Likewise, G-d knew from beforehand that this other person would be wicked, which makes it improper to punish him, for he could not change what G-d already knew.
Bereshit.2.5
But this is not the case. For although G-d has foreknowledge, He desires for people to improve themselves, which is reason the He gave us the Torah and the commandments – to do His will. Thus, His will opposes His knowledge, from the beginning of His thought. A person is therefore able to be drawn after G-d’s will and not His knowledge; that is, His will overrides His knowledge, since He does not desire this knowledge and this action. The knowledge was not desirable. If a person so desires, he can improve his actions as is G-d’s will, and not draw upon himself the knowledge [that he will sin]. For the knowledge of evil was created to test the righteous, as it is written: “…for the L-rd your G-d is testing you…” (Deuteronomy 13:4). This world is a world of trials, and the soul is sent into this world to be tested. If it sins, it follows G-d’s knowledge, and if it does not sin, it follows the will and command, that contradicts foreknowledge. About this it says: “A fire offering of pleasant smell to G-d” (Exodus 29:18), which is “a satisfaction to Me that I said and My will was done.”3Rashi, loc. cit. Understand this well. Kesser Shem Tov, part 2, p. 13c
Bereshit.3.1
The Talmud states about the Ten Utterances of Creation3The opening chapter of Genesis contains nine verses that state: “And G-d said….” Yet, the Talmud calls these the “Ten Utterances” (Megilah 21b). that the word “Bereishis” is also an utterance. Why then does the Torah not use the words “And He said”?4I.e. “And G-d said, Beginning!” This is because the brilliance of that first utterance is too great to perceive.5Rabbi Tzvi Elimelech Shapira of Dinov (Bnei Yissaschar, Chodesh Kislev-Teves 4:49) explained that each of the Divine Utterances used in creating the world were actually channels that funneled the Divine light into creation. In the same was as human speech both limits the flow of thought at the same time as it reveals it, so these Utterances limited G-d’s infinite light in the process of revealing the creation. These channels are the letters and words through which G-d creates. The word Bereishis refers to a level before the creation of letters. It is the world in G-d’s mind, as it were, before the contraction of His light into letters and channels. Thus it transcends all means of perception. According to R. Shapira, this is alluded to in the verse itself: “In the beginning, G-d created…” “Bereishis bara es….” The particle es (את) alludes to the entire Hebrew alphabet. The verse implies that “In the beginning, G-d first created the letters from aleph to tav, א-ת.” The word Bereishis, however, precedes the creation of the letters. Kisvei Kodesh, p. 26a
Bereshit.4.1
Bereishis… And the faithfulness of your times shall be a storehouse of salvation – wisdom and knowledge, and the fear of G-d is His storehouse. (Isaiah 33:6). “Faithfulness” is the Mishnaic Order of Zeraim.6The Mishnah is constituted of six major sections: Zeraim – Agricultural laws; Mo’ed – Seasons; Nashim – Marital Issues (lit. “Women”); Nezikin – Damages; Kodshim – the Sacrificial Order; Taharos – Ritual Purity. The Talmud finds an allusion to each of these sections in the verse from Isaiah. “Your times” is Mo’ed. “Stock” is Nashim. “Salvation” is Nezikim. “Wisdom” is Kodshim. “Knowledge” is Taharos. Nevertheless, “the fear of G-d is his storehouse.” 7Meaning, this is the main thing, as the Talmud explains with a parable. This is like a man who said to his worker, “Put a bushel of wheat in the loft for me.” He went and did it. “Did you mix in a handful of salt?” 8To prevent it from becoming bug-infested. he asked him. “No,” he replied. “Then it would have been better if you had never put it up there,” he said. My grandfather [the Baal Shem Tov] pointed out a discrepancy in this parable. According to the parable, the salt is secondary to the wheat, which is the main thing. However, in the [Talmud’s interpretation of the] verse, the fear of G-d is the main thing, while the Torah is secondary. With pure words, he gave a great answer. His mouth spoke mighty things, of the innermost hidden secrets. The essence of what he said is as follows. When the Holy One created the world, it was unable to exist, for everything kept returning to its source in the Infinite. But when He finally created Israel, the world could exist. Now, the name Israel, ישראל, alludes to this. The reish is Chochmah, the lamed is Binah, the aleph is Da'as,9Chochmah, Binah and Da'as – Wisdom, and the remaining letters – yud-shin – are the substance (yesh – יש) through which the world exists, making it something from nothing.10Yesh m’ayin – יש מאין. This is Israel, and the existence of all the worlds that were created ex nihilo. Therefore, Israel sustains all the worlds and the creation, for if they did not, everything would return to its original state of nothingness. It is the existence of Israel that maintains all the worlds. However, this is only when a Jew has no more existence than is necessary to maintain the world, as opposed to when he has too much, G-d forbid.11The Hebrew word yesh means “existence” or “substance” – both material and spiritual. An overabundance of yeshus (pl.) means having more ego and a sense of self than is necessary. This is the essence of his awesome words. The mouth cannot express all that is implied by them. Words would be exhausted by their great depth and our limited understanding. To my mind, they allude to the entire Torah. Degel Machane Ephraim, Ve'eschanan
Bereshit.5.1
In the beginning, G-d created the world… It was impossible to create the world, for it would have expanded infinitely. Therefore, G-d looked at the deeds of the wicked, 12The Midrash states that before the creation, G-d foresaw the deeds of the righteous, and created the world on their account. However, the world that G-d desired to create on their account was overflowing with love for them. As such, it was unable to exist in the Divine Effulgence. G-d therefore looked at the deeds of the wicked, which resulted in a withholding of His light. But it was precisely this withholding that allows the world to exist. There is a constant pendular movement, between the desire to create and the desire to restrain. This is known as “below and not below” – מטי ולא מטי. and greatly contracted His light. 13According to the teachings of the Arizal, the first stage in creation was the tzimzum; the contraction of G-d’s light to make room for the existence of a finite universe. Then he looked at the deeds of the righteous and drew down a line of life, in the mystery of “below and not below.” All of this is known from the writings of our Master, the Arizal, and the Light of Israel, the Baal Shem Tov. Heichal HaBracha, Bereishis
Bereshit.6.1
When it arose in the Will of the Blessed One to bestow upon the creation – that is, when He beheld the deeds of the righteous – there was an arousal of Will, and a great longing to give to them. Because of this, it arose in His Mind to create the world. However, the great outpouring of love would have completely annihilated the creation, and it therefore had to be restrained. That is, G-d looked at the deeds of the wicked and Gevuros were aroused in the world.14Gevurah (pl. Gevuros) means “strength” or “power,” and refers to the forces of contraction and restraint that G-d used in creating the world. (As the Mishnah says in Pirkei Avos 4:1: “Who is strong? One who subdues his own nature.”) This made it possible to create the world.15Implied in both this teaching and the previous one is that deeds of the wicked also contain a point of goodness, since they provide the context in which G-d could create the world. This reflects the Baal Shem Tov’s teaching that there is a spark of holiness in all things, and that light shines greater when it comes out of darkness. Teshuos Chen, Chaye Sarah
Bereshit.7.1
A human being is composed of matter and form, body and soul. Now, the soul constantly burns to become attached to its Maker. Physicality, however, blocks this desire with its own longings, such as for sex and food, though these too serve a lofty purpose, for they redeem the sparks [of holiness]. There are times, however, when spirit can overcome physicality and cling to G‑d, in the mystery of: “The living creatures ran and returned” (Ezekiel 1:14). This is known as “Smallness” and “Largeness.”1I.e. a constricted or expanded state of consciousness. I heard this from my Master (the Baal Shem Tov) concerning the mystery of the zimzum, that is was within G‑d, and of G‑d, in the mystery of the “three heads.” Toldos Yaakov Yosef, p. 55b (Yisro)
Bereshit.8.1
G‑d looked in the Torah and created the world. (Zohar I:134a2See also Zohar 2:161a) Thought is like a book. Just as you read what is in a book, so you say what is in your thoughts. It seems to me that I heard this is an explanation of the Zohar’s statement. For the Torah emanates from the Supernal Wisdom. Meaning to say, G‑d wanted to create what He saw in His thoughts. And thus he did. Likutim Amarim 4a3See also Kesser Shem Tov, part 2, p. 2d.
Bereshit.9.1
I heard from the late R. Yaakov Yosef HaKohen, who heard my grandfather (the Baal Shem Tov) once say: “At times, the world stands on the highest levels, and at times, it stands on the lowest levels. But now that I am in the world, it stands on the highest levels. Degel Machane Ephraim, Balak
Bereshit.10.1
In the beginning – Bereishis bara… (Genesis 1:1) Bereishis is “yirah boshes” – “fear of shame.”4Tikunei Zohar, Tikun 7, בראשית – ירא בשת. For instance, a person sits before the king feels great shame, so that he does not think about whether the king loves him or not, in order that he love him back; rather, he thinks about the king’s greatness, so that he becomes ashamed of him. Kesser Shem Tov, part 2, p. 3b5See also Likutim Amarim, p. 2d.
Bereshit.11.1
Just as there are twenty-two letters in the words of Torah and prayer, so there are twenty-two letters in the entire physical universe, for the world and everything in it was created through them. Thus, the Talmud states that “Betzalel knew how to combine the letters through which heaven and earth were created.”1Berachos 55a. These letters, however, are enclothed in the physical stuff of the world, beneath numerous coverings, garments and kelipot. Within the letters dwells the spirituality of G-d. Now, G-d’s glory fills the entire earth and everything in it, and there is no place devoid of Him.2Tikkunei Zohar, tikun 26. However, it is concealed. But when enlightened individuals realize this, it no longer a concealement for them and shinui (?). this is what it says in the Tikkunei Zohar: “But those who depend upon the Holy One, ….” Toldos Yaakov Yosef, 8c
Bereshit.12.1
All the worlds enclothe for one another, down to the lowest level. Even the letters of the aleph-beis clothe one another. Chesed l’Avraham, chapter 2, Bereishis, anaf 2
Bereshit.13.1
“And David blessed G‑d in the eyes of the entire congregation” (I Chronicles 29:10) David revealed to them that the whole earth is filled with His glory, and that no place is empty of him. How did he do this? When he said: “To you G‑d is the greatness and the might… to you G‑d is kingship” (I Chronicles 29:11). Then even the masses saw that G‑d is the source of all things. Degel Machane Ephraim, parashas Re’eh
Bereshit.14.1
The Creator can be found in every movement, for not a single move or word is possible without the power of the Creator. Thus it says: “The whole earth is filled with His glory” (Isaiah 6:3).
Bereshit.15.1
“The whole earth is filled with His glory.” “Glory,” is from the word “garment.” For G‑d is enclothed even in the physical world. “The whole earth is filled with His glory” – G‑d’s glory is even in physicality, for it is His garment. Likutim Yikarim, p. 17c
Bereshit.16.1
“I, even I, am He that comforts you…” (Isaiah 51:12) When you realize that there is no “I” except the “I alone and none beside Me,” then He will certainly comfort you. Teshuos Chen, Tzav
Bereshit.18.1
In the beginning, G‑d (Elo-him) created the heaven and the earth… (Genesis 1:1) It doesn’t say “that Y-H-V-H created, for at first, it arose in his mind to create the world with the attribute of Justice. But when he saw that the world could not exist, He prefaced it with the attribute of compassion and joined it to the attribute of Justice. Thus it is written: “On the day the L-rd (Y-H-V-H) G‑d made the earth and the heaven (Genesis 2:4).”6Rashi, loc. cit. I received from my Master and grandfather that the name Y-H-V-H is the root of all the forces of Love, and the name Elo-him is the root of all the forces of Justice. Degel Machane Ephraim, Lech Lecha
Bereshit.19.1
There are five alephs in the Song at the Sea: “The enemy said, I will pursue, I will overtake, I will divide [the spoil]” (Exodus 15:9).7אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק. And there are five alephs in the five times “light” is written (אור). “Aleph” is from the word “teaching.” Thus, the five alephs shine into them and sweeten them. Chesed l’Avraham, Likutim
Bereshit.20.1
There is not a single word that does not contain the letter aleph. That is, when a person want to say something, such as gau vau, or ga va (גַאַ בַאַ ,גָאָ בָאָ).8These words do not have any intrinsic meaning, and are only given as examples. And the letter aleph contains fives alephs. That is, in every spoken letter aleph, there are five alephs Understand this. Degel Machane Ephraim, Likutim
Bereshit.21.1
I received from my Master and grandfather that the letter aleph contains five alephs. This must be understood well, and these holy words must be taken into one’s heart. Degel Machane Ephraim, Lech Lecha
Bereshit.22.1
I heard from my Master that the letter aleph is the mystery of the Alupho shel Olam (the Master of the World) which is hidden within it. The letter beis is two alephs, and the letter gimel is three alephs, until the letter tav, which is four hundred alephs. Therefore, in its root, the letter of the Torah which is closest to the spiritual life-force of the light of the Infinite is the letter aleph. Afterward, it descends and becomes enclothed subsequent letters, and becomes distant from the life-force, until it reaches the letter tav, which is Malchus of Malchus, where it becomes enclothed in evil and foreign thoughts. Tzaddikim, however, are agents of the “Matron”9An appellation for the Shechinah, the Divine Presence. who are sent to bind themselves to the letters and to elevate them in their thought to the Supernal Thought. Then they uplift the sparks of the Shechinah that were enclothed there from the depths to the highest realm. This is known as “learning with selfless intent” (limud l’shema). Thus, he merits many things.10Pirkei Avos 6:1: “Rabbi Meir said: Whoever toils at Torah for its own sake merit many things. Not only that, he is worth the entire world having been created on his account. He is called a friend [of G‑d], beloved, a lover of G‑d, a lover of creatures...” For within each letter, there are numerous levels, and he purifies them to uplift them, and becomes purified with them. Toldos Yaakov Yosef, p. 28c
Bereshit.26.1
And it came to pass at midnight, that the LORD smote all the firstborn in the land of Egypt, from the first-born of Pharaoh that sat on his throne to the first-born of the captive that was in the dungeon . . . (ibid. 12:29) The verse says: “For L‑rd G‑d (YHVH Elokim) is a sun and a shield” (Psalms 84:12). The name YHVH is compared to the sun, [and the name Elokim] to a screen that shields us from its rays. For just as it is impossible to gaze at the light of the sun except through a filter, which allows the weak of vision to benefit from its rays, so the light of G‑d’s name YHVH is so intense that it must be diminished and contained within the name Elokim, which has the equivalent numerical value as the word “nature.”10It is impossible for human beings, in their present state of existence, to perceive G‑d through His name YHVH, as G‑d said to Moses: “No man shall see Me and live” (Exodus 33:20). Instead, G‑d conceals this revelation within the natural order of creation, corresponding to the name Elokim.
Bereshit.26.2
Thus, our Sages taught: “In the future, G‑d will take the sun out of its shield, the righteous will be healed by it, and the wicked will be judged in it.”11Nedarim 8b, on the verses from Malachi: “For, behold, the day comes, it burns like a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, says the L‑rd of hosts, and it shall leave them neither root nor branch. But for you who fear My name, the sun of righteousness shall arise with healing in its wings; and you shall go forth, and gambol as calves out of the stall” (Malachi 3:19-20). See also, Isaiah 30:26: “Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, in the day that the L‑rd binds up the bruise of His people and heals the stroke of their wound.” That is, [He will take the name YHVH] out of the name Elokim – nature –which now conceals it. Then the verse will be fulfilled: “And your eyes shall behold your Master” (Isaiah 30:20). G‑d will lead them above the natural order, and they will perceive His great light and compassion. The wicked, however, will be burned by [this revelation], as the prophet said: “YHVH will go forth as a mighty man” (Isaiah 42:13). That is, even though the name YHVH represents the attribute of compassion, when it leaves of its “sheath,” it wreaks vengeance like a warrior. Because for the wicked, the trait of Compassion is transformed to the trait of Judgment.12In the World to Come, the revelation of G‑d will be perceived differently by each individual. Those who lived lives of holiness will have the vessels to perceive this light in a way that heals. Those whose lives are impure will experience this revelation as a destructive force. As the verses say: “And YHVH smote all the firstborn in the land of Egypt,”13See Exodus 11:4: ‘Thus says the L‑rd: At about midnight, I will go out in the midst of Egypt,” which Unkelos translates as “I will reveal myself in the midst of Egypt.” In other words, the same revelation which killed the Egyptian firstborn brought about the redemption of the Jews. See R. Tzadok HaKohen of Lublin, Tzidkas HaTzadik 171, for a similar idea. and “And YHVH said: ‘I will blot out man whom I have created from the face of the earth” (Genesis 6:7). Kesser Shem Tov, part 2, p. 24c
Bereshit.36.1
And it was evening and it was morning, one day (Genesis …) In your prayers, imagine that you are going palace to palace. If you have a stray thought, it means that they are ejecting you [from the palace]. For in every palace, they judge you as to whether you are fit to enter. If you cannot pray with passion, then start by praying with effort. And if you do pray passionately, pay close attention to your extraneous thoughts. If they are about illicit love, like adultery, elevate them to their source, which is the love of G-d. For there are only seven types of thoughts, corresponding to the seven days of creation,1Each corresponding to one of the lower seven Sefiros, from Chesed to Malchus. and each one has an evening and a morning. “Evening” – EReV – is related to the word “tARuVot,”2“Admixture.” ערב – תערובות. for a person thinks unrelated thoughts.3I.e. instead of thinking about the words of prayer or Torah that he is saying, his thoughts are mixed with extraneous considerations. Morning – BoKeR – is from the word BiKuR,4From the word “to visit.” for he comes close to G-d. The seven thoughts are as follows: (1) Love of G-d and love of sin; (2) Fear of G-d and negative fear, such as hatred; (3) the glorification of G-d, and on the side of evil, self-aggrandizement; (4) competitiveness, (5) thanksgiving, and (6) Yesod, which implies connection.5“Yesod” literally means “foundation.” Kabbalistically, however, the sefirah of Yesod unites the upper sefirot with the lowest sefirah of Malchus. Thus it is the archtype for all forms of communication. And each one contains ten.6Each of the seven lower sefiros contains within it a microcosm of the entire sefirotic chart, which is comprised of ten sefiros in all. Every bad thought gives life to the seven nations, G-d forbid. This is the meaning of the Midrash Ne’elam: “The world was crumbling. The Holy One said, Behold, it is time for Abraham to enter the worlds.” Meaning, the attribute of love. “Behold, it is time for Ishmael to enter.” That is, illicite loves, for when you think about illicite desire, you enliven Ishmael and the nine others that are with him. “Behold, Isaac” – the attribute of fear. “Behold, Esau” – meaning, murder.7Murder is the negative aspect of fear, in that the emotion of fear implies an emotion of constraint and limitation, the negative expression of which is the absolute denial of the validity of another person’s life. When you have negative fears, G-d forbid, you enliven Esau and the nine others that are with him.
Bereshit.36.2
However, if you think about illicite love, and say in your heart, “What have I done? How could I bring a part of the World of Thought to such a filthy place?” you will be humbled, and will raise this thought to the aspect of Ayin.8Divine Nothingness. Afterward, when you think: “If I love something, like a woman, who comes from putrid drop, how much more should I love G-d.” [You will then enter] the world of Love. So too, if you hear something funny and become happy, you should think, “This is a portion of the World of Pleasure.” Be very concerned not to physicalize this pleasure. Then “you will delight over G-d” (Isaiah 58:14). That is, above G-d, as it were. Rather, put all of your might into that pleasure, for it is a portion of the World of Pleasure, and you will come to the World of Pleasure. You can sit here and eat, but you are there, in the World of Pleasure. And when you need to experience some pleasure, you bring pleasure to G-d and to all of the worlds.
Bereshit.36.3
Likewise, when you see someone frightening, you should say, “Why should I be scared of this person? He is a human being like me. And all the more so, a beast or wild animal. Rather, it is the awesome G-d who clothes himself in this thing. I should fear Him much more!” Likewise, if you become proud of yourself in the middle of prayer, or the people praise you over your level of concentration when studying, make sure that you are ashamed before G-d. And if it is competitiveness, he should defeat this very trait, or, as best as he understands it, he should fortify (hold) himself in the victory of G-d. and so, with thanksgiving and with relationships – you should be bound only to G-d. Tzava’as HaRivash, p. 19a9See also Likutey Amarim, p. 18b.
Bereshit.37.1
If you think prideful thoughts, you are in the World of Pride. If you think about lust, you are in the World of Love. So too, with the other attributes of the seven days of creation. However, if you are wise, you will reject physical attraction and cleave to that Divine Love, which is a trait of G-d. Even though your desire is mundane, you can remove its physicality and cleave to its root, which is Supernal Love. Likutey Amarim, p. 3c
Bereshit.38.1
When a king has a son in a filthy place, he goes there to take him out, out of his love for his son. Likewise, sometimes a person has a thought because the [supernal] worlds have descended from above, and so that thought comes to him. If he is wise enough to discern the nature of the thought, whether it is of love, or fear, or pride, even though it pertains to the sensual nature of this world, he can elevate it. You should know tht that thought needs a rectification at that moment, whether it is of love, fear, or pride; for it was damaged in the Breakage [of the Vessels], and now is the time to elevate it. Thus, it descended from the upper worlds and came to a person so that he raises it from its broken state. Likutey Amarim p. 3d10See, also Kesser Shem Tov, part 2, p. 3c.
Bereshit.39.1
In the final analysis, whatever a peson sees or hears, and all that happens to him, is all in order to wake him up, whether it is a matter of love, or fear, or pride, of competition, or praise, or relationships, or general forms of authority. They have two aspects. Either they come to him during prayer as thoughts of bad thingshe has already done. They enter his thought in order that he fix them and elevate them. This is like looking in a mirror – you see a face in front of you. So too, the thoughts of his own deeds. Or they are letters from the Breakage, and one must discern if they are letters from love, or fear, or other traits. This also happens during prayer. There are also times when a person suddenly becomes afraid of something, or of some creature. Everything comes to him in order to be elevated. Sometimes, he sees some manner of love or fear. For instance, a person who is makes constantly ridicules things, is shown the mockery of idolatry. That is, if he suddenly sees some idol, he should understand that it was not accidental. Or if he hears some mockery, it is all in order that he fix the mockery and “sweeten” (meliorate) it in its source, that he should elevate it to its source, which is love. Therefore, for every forbidden thing, there is a permitted one.11Chulin 109b. Understand this! For above all, all of one’s actions should be done with cleaving to G-d. He should take note of everything he sees or hears, and all the more so, what he does. Thus, it says about King Solomon: “And he spoke about the trees… and also of beasts, and of fowl, and of creeping things, and of fishes” (I Kings 5:13). Whatever he saw, he explained how they could lead one to serve G-d. Likutey Amarim, p. 28d
Bereshit.41.1
The Baal Shem Tov told me the answer he received via a dream-request, as well as explain the verse: “I considered my ways, and turned my feet to Your testimonies” (Psalms 119:59), and the Midrash on “And it was evening – these are the deeds of the wicked.” For how could G-d prefer the deeds of the wicked? He also explained what he received from his Rebbe, that King David had the mazal15The fate. From the word mazalot, referring to the constellations. that nothing ever came out as he planned right. This was due to the influence of Shabtai,16Shabtai refers to the planet Saturn. The Talmud discusses the astrological influence of various planets and constellations (Shabbos 156a): “One born under the influence of Shabtai will be a person whose plans are all fail.” that receives from Binah, etc. Therefore, he contemplated his actions, and inevitably, [knew that the truth] was opposite.17The point, as will become clearer below, is that Dovid knew the right thing to do by contemplating on the bad. Thus, he said: “I considered my ways, and then, I turned my feet (“RaGLai”) to Your testimonies.” That is, “I turned to accustom myself (“l’haRGeL”) in Your testimonies.” Understand this, for the moon is the mystery of “David, King of Israel, lives forever!”18Rosh Hashana 25a. It has no light of its own, other than what it receives from the sun, as is known to astronomers.
Bereshit.41.2
Now, there is a superiority to light that emerges from darkness.19A play on the words of Ecclesiastes 2: 13: “Then I saw that wisdom is superior to folly, like light is superior to darkness.” That is, the superiority of light becomes apparent because of the existence of darkness. Likewise, a wise person is recognizable because of the existence of folly. And the greatness of the Tzaddik is apparent because of the existence of the wicked, and pleasure (“oneg”) is appreciated because of affliction (“nega”).20Oneg and nega have the same letters: ענג – נגע. Therefore, one becomes a “throne” for the other, like a person who extends his hand upward – he is there himself. And this is the greatness of a gezirah shava,21A hermeneutical device in which two verses are … for spiritually, when two things are in some way similar, they become one. As Maimonides, writes that a mustard seed is similar to firmament, in that both of them are round.22Guide for the Perplexed, part I, chap. 56.
Bereshit.41.3
Yet, this makes it possible for idolators to err. Since one thing serves as a throne for the other, then everything is embraced in the single unity.23The implication being that even sin or idolatry has a place, in that it serves the purpose of the good. Thus, it is permissible. But this is incorrect, for there is a difference. Only the pleasure that is drawn down after the concealment has been removed is included in oneness, while the rest descends below, in the mystery of havdala. This is the meaning of the Midrash: “I would not know which one G-d prefered” – since even the deeds of the wicked are a throne for deeds of the righteous, and so everything is one. Thus it states: “And G-d saw that the light was good – these are the deeds of the righteous.” For the deeds of the wicked require havdala. This explains the four types who give charity. For the one who doesn’t give at all becomes a throne for the one who gives.
Bereshit.41.4
Now, let us return to my Master’s explanation of the verse. There are “wicked deeds” – eating, drinking, joyfulness and frivolity, etc,24These are considered “wicked” in as much as they are mundane, and can lead to frivolity and sin. and there are righteous deeds – fasting, weeping, mourning, etc. However, when a person becomes saddened with depression and self-affliction, he must make use of the evil trait: to eat, drink and rejoice, and remove his depression. But when he sees that his evil inclination is becoming strong, he should dress in black and become depressed. All this must be carefully weighed in his mind. Thus it says: “I do not know which one He prefers.” Tzafnah Paneach, p. 104b
Bereshit.42.1
He doesn’t go and he doesn’t learn… Why is his counted among those who go to the study hall? The answer is that evil is what makes the good discernable. If there were no evil, the good would be indiscernable. “Like the advantage of light out of darkness.” Therefore, even the wicked person and the fool are called those who go to the study hall. For this fool serves a purpose for the wisdom. And the Baal Shem Tov said about this, that this almost gives evil enough power to ascend, since the world needs it. However, it says: “I will bring you down from there, says G-d” (Ovadiah 1:4). Amen! Notzer Chesed, chap. 5:14
Bereshit.43.1
One must separate and remove the externalities, the shells and the darkness, which are the extraneous thoughts, and to remove from it the light of holiness that was hidden within. After making this separation, then you will take pleasure, and the advantage that light has when coming from darkness makes one a throne for the other. This is as I wrote in the name of my Master, on the Midrash: “And it was evening – these are the deeds of the wicked, etc.” Thus it is written: “And it was evening, and it was morning, one day.” Meaning to say, after making the separation, [evening] becomes a throne for morning, and therefore, the two together – evening and morning – are called “one day.” Toldos Yaakov Yosef, p. 109a, 116d25See also Rav Yeibi, in his name, on Psalms 50.

Baal Shem Tov; mystical teachings on the weekly Torah portion; by Rabbi Eliezer Shore. 2012. Via Sefaria (sefaria.org), Sefaria-Export. Version source: https://www.nli.org.il/he/books/NNL_ALEPH990040897560205171/NLI Licence: CC-BY-NC. Source.