Ba'al Shem Tov

Sefaria · Chasidut > Other Chasidut Works · 751 sections

Bereshit.44.1
“Like the advantage of light when it is drawn from darkness.” This also refers to the advantage of light of one’s own darkness, or the darkness of another. And this is the meaning of the verse: “And it was evening, and it was morning, one day.” Toldos Yaakov Yosef, p. 70b, 176a
Bereshit.45.1
I received from my Master that when evil causes goodness, it becomes a throne for the good, and everything is completely good. The impure shells are almost destroyed, as it will be in the future. There are also profound [...]
Bereshit.46.1
When a person is in a state of “smallness” regarding his Torah study and service of G-d, when he comes to “days of Largeness,” which is the pleasure of his Torah and service, there is an advantage to the lihgt that is drawn from the power of the time of darkness. Tzafnah Paneach, p. 2b
Bereshit.47.1
“Light” – these are the deeds of the rightous”. A wise person can eat good food and enjoy other pleasures, yet still afflict himself. He can look wherever he wants, and still not look out of his four cubits.26… That is, to constantly see the four letter name in each thing, in the mystery of “I have set YHVH before me aways” (Psalms 17:…), the mystery of “Do not look at the bottle, but what is in it.”27Pirkei Avos 4:… For the main ting (essence) of everything in the world is the spirit it contains, which comes from G-d, who gives it taste an sustains it. Likewise, with speech, a person can speak even idle chatter once in a while, and still cleave to G-d. So too, with prayer. a person can pray to G-d in a way that is completely unapparent to others. He does not make the slightest movement, only in his soul, his heart is burning up, and he cries out in silent over the fire (passion). For the service of the inner part of the heart is greater than the service that is manifest in the external parts of the body (limbs, organs). Likutim Yikarim, p. 15d
Bereshit.93.1
A person’s life and vitality is his power of speech, as the verse says: “And He blew in his nostrils the breath of life, and the man became a living soul” (Genesis 2:7), which is translated “and the man became a speaking spirit.”19Targum Onkelos on this verse. Thus, when a person speaks, his words are his very life-force, which goes out from in those words. it is only because a person’s life-force is attached to its source do those ery words draw him new life from his root. Through this, he reminas alive, since with every word, his life-force is spent, only, each word itself brings him new life. Arvei Nachal, Vayishlach
Bereshit.94.1
When you speak, you should feel fear, for the World of Speech is the World of Fear. But when you speak about matters of love and fear, you should first feel fear, and then fiery enthusiasm. Tzava’as HaRivash, p. 10b
Bereshit.95.1
There is a type of fear that causes one to tremble at the very words coming out of his mouth, for this is the World of Speech. Kesser Shem Tov, part 2, p. 2d22Likutim Amarim, p. 4a
Bereshit.96.1
Whatever people speak is the World of Speech. Whatever they think is the World of Thought. When they speak about good thing and put their thoughts into words, they unite the World of Speech and the World of Thought and cause good things to happen. But when they speak badly, they cause evil to happen, G-d forbid. There is great wisdom in this. It is the meaning of: “you choose the tongue of the crafty” (Job 15:5). This means to say, do not accustom yourself to speak about bad things, which are from the Side of Din. Train yourself to speak about good things, which are from the side of Chesed. Do this also with your thoughts. Kesser Shem Tov, part 2, p. 2c23Likutim Amarim, p. 3d
Bereshit.97.1
When you think about bad things from the Side of Din, you reduce your mind to the level of those bad things and cut yourself off from the overflowing Supernal Love of the Infinite. Strict judgments then rest upon you. So too, when you think about material things – your thoughts become reduced to that place and you draw yourself there; for thought is a complete entity. Kesser Shem Tov, part 2, p. 2c24Likutim Amarim, p. 4a
Bereshit.98.1
Why is the Divine Presence in exile? Because “with the word of G-d, the heavens were made” (Psalms 33:6). For you must speak for G-d’s sake alone – to arouse the Supernal speech which created the world and cause it to radiate throughout all the worlds. However, because of our sins, we speak only about is physical desires. Even our words of prayer and Torah are filled with foreign thoughts and self-interests. Thus speech is in exile. Kisvei Kodesh, p. 22b
Bereshit.99.1
The Shechinah is in exile because she is the source of all words. Thus, all words should all be dedicated to serving G-d. Due to our sins, however, we use those words to speak about physical concerns and empty and false values. Darchei Tzedek 1:20
Bereshit.100.1
The exile of the Divine Presence means that extraneous thoughts “ride” on your words. Darchei Tzedek, part 1, §20
Bereshit.102.1
You shall not go around as a talebearer among your people. (Ibid. 19:16) When a person speaks good words, the speech, which is the life-force of a person and the life-force from G-d,5On the verse: “Then the L-rd G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7), the Targum Unkelos translates: “and man became a speaking spirit.” A person’s speech is an expression of the very soul that G-d breathes into one. rises up and arouses the supernal words. Then, additional life radiates upon him from Above. However, when he speaks evil words, his vitality leaves him and does not rise up. He comes close to losing his life-force altogether. This is what people say about a tale-bearer, “Er hot ois geret” – “He said it out!”6That is, he spoke out his very life-force. Tzava’as HaRivash, p. 12b
Bereshit.103.1
Speech should be important to you. If you hear something unneeded, you can uplift it with the souls. Zohar Chai, Hakdamah p. 1a
Bereshit.104.1
The great rule is that before you speak any word, it beings in thought. This is an immense world, for one can only speak with the letters that are in thought; for thoughts are all formed through the combinations of letters. Likutim Yekarim, p. 17c (See Bereishis n. 29, Vayeshev 3 w/note
Bereshit.105.1
I heard from my grandfather that speech is one seventh or one tenth of thought, but I don’t remember which. Degel Machane Ephraim, Likutim s.v. “Malchusecha”
Bereshit.106.1
The Baal Shem Tov said: When I attach my thoughts to G-d, I let my mouth speak whatever it wants. I bind the words to their supernal source in G-d; for everything has a root in the Sefiros above. At times, I sit among people who are discussing mundane things and attach myself to G-d, so that I bind all of their words Above. Likutim Yekarim, p. 3c
Bereshit.107.1
The everyday speech of Torah scholars deserves study. (Sukkah 21b) The highest goal of a Tzaddik is to be attached to G-d without a moment’s break. Even when he speaks about mundane things, he must not break his devekus. The same applies to performing a commandment, because thinking about doing the mitzvah can also break one’s devekus. A person must be very wary of this. Our Rabbis said that one must learn to speak about mundane things that are necessary, so as not to lose one’s devekus. Divrei Moshe, Vayera and Chayeh Sarah
Bereshit.109.1
When you begin to study, or simply discuss day to day matters, pay attention to what you are saying, whether it is on the topic love, fear, compassion, competitiveness, praise, relationships or some from of control.1Based upon the seven Sefiros from Chesed to Malchus. Then bind yourself to that attribute. Likutim Yekarim, p. 4b
Bereshit.110.1
Even when you speak to a friend in the street, do so with fear and love. For speech is composed of letters, as the Talmud’s statest: “They see her speaking with one in the market.”2Kesuvos 13a. That is, your speech should always be with the One and Only. Ohr HaGenuz, Pekudei
Bereshit.111.1
Even when you simply relate events to your friends, you should intent to draw close to G-d. Then, if someone asks you to do some mitzvah or pious act, you can fulfill their request, since you already close to G-d in the mundane talk. This is the mystery of the letter vav, which bends down to the letter hey to uplift it. Understand this well, for it is a great unification. Toldos Yaakov Yosef, Terumah, p. 70d
Bereshit.112.1
There are Supernal Unifications in every word or mundane story. I heard from my Master that he would unite himself with the “sister of the matron” with his everyday tales. Toldos Yaakov Yosef, beginning of Shemos, p. 41b
Bereshit.113.1
I will walk at ease, for I have sought Your precepts. (Psalms 119:45) King David was praised himself for being able to walk in the markets and streets. The reason was: “for I have sought Your precepts.” That is, he never wanted anything but Unifications. His only desire was to to constantly unify G-d and the Shechinah. Degel Machane Ephraim, Ki Setze
Bereshit.114.1
You must serve G-d with all of your might, for everything is needed. For G-d wants us to serve Him in all situations. Meaning, sometimes a person talks with others and is therefore unable to study. But he must remain attached to G-d and to make Unifications. Likewise, when a person is on the road and is unable to pray or study Torah as usual, he must serve G-d in different ways. But he shouldn’t get upset. For G-d wants him to serve Him in all ways, sometime like this, sometimes like that. Thus, He arranges it for the person to have to travel, or to talk with others, in order to serve Him in this way. Tzava’as HaRivash, p. 2a
Bereshit.115.1
Wise people know how to perform yihudim even when they conversing with their friends, as I heard from my Master [on the Talmud’s statement]: “A woman’s voice is alluring.”3Berachos 24a. To remove depression, open some business (become involved in some activity) and there will also be (also do?) a yihud. Likewise, when you see something wrong in another person, or if he disturbs your learning and prayer, remember that G-d is doing it to you for your own good. Toldos Yaakov Yosef, Vayetse, p. 26c
Bereshit.116.1
Why do arrogant sinners speak contentiously and falsely about wise men? It is because these are the wise person’s own “fallen words.” He did not control his mouth, and so his words enclothe themselves in this wicked person who denounces him. – Me’ir Eynai Yisroel
Bereshit.167.1
The great principle is that there are sparks of holiness within all things in the world. Wood, stones, and within every human action – nothing lacks these sparks. Even a person’s sins contain sparks of the Breakage. But what are these sparks? They are the [thoughts of] repentance. For when a person repents of his sin, he lifts up the sparks that were there to the Supernal World. Thus it is written: “who bears sin…” That is, he bears and raises the sin Above. And this is the meaning of: “Is my sin too great to bear?” (Genesis 4:13); that is, is it to great to elevate to the Supernal World? Tzava’as HaRivash, p.19b
Bereshit.176.1
Each person must act according to his level, for when he tries to grasp levels that are not his, neither will remain in his hand.89I.e. he will neither grow according to his level, nor acquire the higher level he was seeking to imitate. This is what they said: “Many tried to do as Rabbi Shimon bar Yochai, but were unable.”89Rabbi Shimon bar Yochai taught that Jews should spend all of their time studying Torah, and not be involved in making a living. The Talmud states that many individuals tried to follow Rabbi Shimon’s advice, but were unsuccessful. Meaning to say, they were not really on Rabbi Shimon’s level, but only acted like him when they saw him on this level. Therefore, they were unsuccessful. Ben Poras Yosef, p. 5b
Noach.1.1
These are the generations of Noah: Noah was a righteous man, faultless in his generation… (Genesis 6:9) A person is called a Tzaddik – in the mystery of “A Tzaddik is the foundation of the world” (Proverbs 10:25) – when he takes great pleasure in serving G‑d, for “From my flesh, I will behold G‑d” (Job 19:26).1Chasidic writings often cite this verse to support the idea that a human beings physical, emotional and mental constituents parallel and reflect the workings of the supernal Sefiros through which G‑d directs the world. Through considering our physicality, we can understand how the divine superstructure of creation functions. The Sefirah of Yesod, (literally “Foundation”) corresponds on the human dimension to the phallus. And just as this organ is the focus of physical pleasure, so a Tzaddik, who is the “foundation” of the world, takes intense spiritual pleasure in serving G‑d. This pleasure is itself a rarified and uplifted expression of sexual pleasure. The Baal Shem Tov develops this idea in the next piece, below. Toldos Yaakov Yosef, Va’eschanan, p. 179b
Noach.2.1
“From my flesh, I will behold G‑d.” Just as sexual intercourse cannot result in birth unless the male organ is vibrant and full of desire and joy, so too spiritual union, through words of Torah and prayer, can only give birth if it is with a vibrant organ,2Meaning, the entire person must should be experiencing joy and ecstasy during prayer. and with pleasure and joy. Thus, a person who studies Torah and serves G‑d for the sake of heaven, to give satisfaction to G‑d without receiving any reward, merits to taste a sweetness, pleasantness and delight in the Torah and Divine service. Then, he gives birth spiritually, just like physical union, when performed with pleasure and joy. But when a person studies Torah and serves G‑d not for the sake of heaven, this does not happen. He has no pleasure and delight, and does not give birth. Ben Poras Yosef, Noach, p. 19d
Noach.3.1
I heard from my Master that someone asked Nachmanidies, “What is considered the service of G‑d?” and he answered, “Whatever gives delight and joy, combined with fear.” Toldos Yaakov Yosef, Mishpotim, p. 70b
Noach.4.1
In the material world, where there is fear, there is no joy, and where there is joy, there is no fear. However, in servicing G‑d, where there is fear there is love. I later found this in the work of Algazi.3Either Israel Jacob Algazi (1680-1756) or Yom Tov Algazi (1727-1802). Both were Kabbalists and Halachists. Toldos Yaakov Yosef, Bechukosai, p. 127b
Noach.5.1
Serve G‑d with fear and joy – these are two friends that are never apart. For fear without joy is depression, and it is wrong to suffer over how to serve G‑d – only to be constantly happy. For even then, you must serve Him, and there is no time to consider how or what. Tzava’as HaRivash 13b.
Noach.6.1
These are the generations of Noah; Noah was a righteous man… (Genesis 6:9) Some need preparation, but do not require thought, thought and preparation, thought without preparation, no preparation and no thought.1Mishnah, Uktzin 3:1. In the laws of ritual purity, all foodstuffs can become tumeh (impure). Some however, such as those intended for human consumption, need to first come in contact with one of seven types of liquid (water, dew, oil, wine, milk, blood, or bee honey). This is called heksher, or “preparation.” Other foods do not require preparation to become impure, such as the carcass of an impure animal. Furthermore, some foods require “thought” or “intention” to contact types of tumah. That is, food not initially intended for human consumption (such as animal fodder), needs to be intended for human use in order to contact tumah through contact with liquid. The Baal Shem Tov uses these categories homiletically. I heard from my friend, the famous Rabbi and Chasid, our teacher Shlomo of Dalina, in the name of the holy Rabbi Moshe ben Rabbi Dan, a question raised on this Mishnah from the Baal Shem Tov. Why was it written out of order? [It should have been written] “preparation without thought, thought without preparation, thought and preparation, no thought and no preparation”?
Noach.6.2
The Baal Shem Tov explained that the main form of worship – in which vitality, devekus and joy, and the Divine light and radiance of the Shechinah pour down – depends upon a person completely purifying himself. He then enters into a single bond with the Holy One,2Zohar 3:288a. and with no need for preparation or exertion to attain it.3This is “preparation and thought.” First, the person prepares himself, and then he experiences the light of the Shechinah. But a person who is not yet pure must prepare himself through the performance of many good deeds and by subduing his lower inclination. Even then, there is no guarantee that he will merit to “see his world.”4A phrase from the Talmud; i.e. he will merit to see his spiritual reward in this world.
Noach.6.3
However, thought without preparation is nothing, leaving a person with neither thought nor preparation. For even though the main thing really is the thought,6I.e., the devekus. for the practice of making Unifications is much greater than studying Torah, in that one actually draws down the light of the Infinite to enliven all the worlds, and gives satisfaction to one’s Creator, and sustains the holy Shechinah who is in exile, still, this is only for lofty and holy souls. For the upper worlds are not moved by the thoughts of man, unless he is fit to draw upon them supernal light, and enliven them with new vitality from the Ayin,7“Nothingness” – a reference to the infinite, unperceivable G‑d. with the light of the Infinite. Then, in that joy, the same light will also be drawn upon him, until he is actually bound and attached to the light of the Infinite and the pleasantness of the glow of the Shechinah. Then his soul goes out in his words,8From Song of Songs 5:6. and he loses his power of speech in the powerful light, radiance, and pleasantness.
Noach.6.4
However, if he is unable to draw upon himself the supernal light of the Infinite, they9Heaven, or the supernal forces. do not pay attention to him at all. They do not desire to draw near to him, neither to help him or to drawn his thoughts above. For his thoughts are empty, inefficacious and of no import.10See Sha’arei Kedusha, part 3, sha’ar 5. Therefore, the thoughts of a simple person who has not completely purified himself are vacuous and of no consequence. If he wastes his life on thoughts without first preparing himself through Torah and mitzvos, G‑d considers it as if he has neither preparation nor thought.11The Baal Shem Tov seems to be addressing those people who wish to study and meditate on the mysteries of Torah without purifying themselves through Torah study and mitzvah observance. In the end, they have neither preparation nor thought; i.e. devekus to G‑d. He returns naked to his source. Furthermore, he exposes himself to the dangerous heresy of that uncouth heathen Aristotle, may his name be erased, who defamed the Torah and mitzvos. However, the Torah is not addressing those who are as dead. Rather, it is necessary to admonish the remnant of our people, so that they realize the importance of preparation through Torah and mitzvos. Even the Arizal, whose mind ascended to the Infinite, claimed to have grasped so much only due to the joy and light of the mitzvos. For one must focus on the preparation of Torah and mitzvos. These are the holy words of our teacher, Rabbi Yisroel Baal Shem Tov, with added commentary. Ma’aseh Oreg, on tractate Uktzin
Noach.7.1
These are the chronicles of Noah. Noah was a righteous man, faultless in his generation; Noah walked with God. (Genesis 6:9) But of Abraham it is written: “G-d, before whom I walked” (ibid. 24:40). Noah needed [G-d's] help and support, but Abraham strengthened himself and walked in his own righteousness.1Rashi, loc. cit.
Noach.7.2
One of the Baal Shem Tov’s disciples once asked him, “Why is it that there are times when a person clings to G-d, and knows in his soul that he is close to Him, that he suddenly loses his devekus and becoming distant from the Creator; for a person can tell when he is far from G-d, as well. The Baal Shem Tov answered with a parable. When a father wants to teach his infant son to walk, what does he do? He stands his son between his outstretched arms so that the boy does not fall, and the child walks between his father’s arms. When he comes close to his father, his father backs up slightly so that the child can approach him again. This way, the child learns to walk well. If his father didn’t keep moving back, the child would only walk that short distance from where his father first put him to where his father now stands. However, because the father moves back, the child walks further. This is how G-d relates to His creatures. When a person is aflame with spiritual attachment, G-d must distance Himself from him, for if not, his devekus would be neither strong nor consistent. However, because G-d keeps moving away, the person must continually renew and strengthen his devekus. This is what King David alluded to when he said: “…He will lead us eternally” (Psalms 48:15), as Rashi explains: “Like a man leads his small son slowly.” Turei Zahav, Rosh Hashanah
Noach.8.1
For this reason, G-d is called “the hidden G-d.” For a Tzaddik never feels that he has reached perfection in serving G-d, and always feels far from Him. This is in order that he comes even closer. It is the meaning of “He will lead us eternally.” G-d is called “He” when He is hidden.2See below. This is in order that “He lead us eternally (al’mus, עלמות) – like a child (al’miah, עלמיה3In Aramaic. In Hebrew, as well, the word elem (עלם) means a “youth.”), so that we keep coming closer. Kedushas Levi, Shemos
Noach.10.1
Why did G-d create the possibility for a person to become separate from Him? If a son is constantly with his father, the father does not take so much delight in him. If a person eats stuffed goose every day, he has no pleasure from it. This is not the case if a person at times distances himself from his Father, and afterward draws near. Then the pleasure is great. Kisvei Kodesh, p. 24c
Noach.12.1
The living creatures ran and returned. (Ezekiel 1:14) Constant pleasure becomes second nature, and is no longer pleasurable. Therefore, a person rises and falls in serving G-d, so that he should experience pleasure, which is the main aspect of worship. Toldos Yaakov Yosef, Tazria, p. 92b; Shelach, p. 139c
Noach.13.1
The living creatures ran and returned. (Ezekiel 1:14) Everything desires to return and cling to its source. The soul constantly longs to cleave to its source Above, through its desire for Torah and serving G-d. However, if it were to burn constantly, it would be annihilated, as it was prior the World of Rectification. This is the mystery of Kivrot HaTa’avah,4Numbers 11:34: “And the name of that place was called 'Graves of Craving' (Kivrot-HaTa'avah), because there they buried the people that lusted.” as is written in the sefer Brit Menucha. It is also the inner meaning of: “And the windows of heaven were opened” (Genesis 7:11).5Referring to the flood of Noah. Thus, G-d saw to it that we must devote time to the needs of the body, eating, drinking, and working a little for our livelihood – even a person with few needs. By ceasing from serving G-d during these times, the soul rests and the power of intellect renews itself so that it can serve G-d again. Tzafnah Paneach, p. 33b, 85d, 89a
Noach.14.1
The Baal Shem Tov told a nice parable to illustrate this. When a person enters a fine-foods store, the owner lets him taste a bit of everything so that he knows what to buy. But once he has tasted and knows what is sweet and good, if wants to taste more, the owner tells him, “Pay for it! You don’t get anything for free here!” This refers to the illumination that a person experiences when he first sets out on the path of Chasidism. With this taste and light, he can subdue all the evil and return everything to the ultimate good. They give him this so that knows the taste of serving G-d, and so that a residue should stay with him when these levels depart. Then he knows what to search for. Otzar HaChayim, Naso, p. 3d
Noach.15.1
You shall make a light for the ark (teiva), and you shall finish it to an amah above.1A cubit. Make a door on its side, with lower, second, and third stories shall you make it. (Genesis 6:16) The word (teiva)2Teiva – תבה – in Hebrew means both “ark” and “word.” [that you utter in Torah study and prayer] should shine. For every letter contains worlds, souls and divinity. These ascend, join together, and unite with Divinity. Then, the letters form a word, and make true unifications in G-dliness. You must merge you soul with each of these aspects. Then all the worlds will join together and ascend, which causes immeasurable pleasure and delight. “Lower, second, and third stories” – That is, “worlds, souls, and G-dliness” for “G-d has three worlds.”3Zohar 3:159a. You must also listen to each word that you say, for the Shechinah – the “World of Speech”4Zohar 3:290a. – is speaking, and you become its handmaid. “A light” – it should shine out and give joy to your Creator. One needs great faith for this, for the Shechinah is called “the faith of a craftsman.”5Zohar 3:16b. But without faith, it is called “A murmurer separates the aleph”6A reference to the Master of the World – Alupho shel Olam. (Proverbs 16:28). “You shall finish it to an amah above” – that is, [it should rise to] Imah.7Referring to the world of Binah, called the Supernal Mother. Alternatively, once the word leaves your mouth, you needn’t keep it in mind, and to watch it rise to its high place, just as you can not look at the sun. This is the meaning of, “you shall finish it above.” How can you do all this? “You and your entire household should come into the ark” (Genesis 7:1). That is, enter into the word with all your body and energy. Tzava’as HaRivash
Noach.16.1
A person must pray with complete concentration, passing from one letter to the next, until he forgets his physicality. He should imagine that the letters are uniting together, which is a great pleasure. For if this is a physical pleasure,8I.e., sexual union. it is certainly an even greater spiritual one. This is the world of Yetzirah. Afterward, he should progress to the letters of thought. He no longer hears what he is saying, and has come to the world of Beriyah. Finally, he comes to the level of Nothing,9Ayin. in which his entire physicality is annulled. This is the world of Atzilut, the level of Wisdom (Chochmah). Kesser Shem Tov, part 2, p. 17b
Noach.20.1
You shall make a window (tzohar) for the ark (teivah). (Genesis 6:16). “Tzohar” has the meaning of “light,” and “teivah” means “word.” When a Jew wants to speak, he must first see that his thought illuminates his words, for though is comprised of the letters “chashav mah.”21The letters of the word “thought” – “machshava,” can be rearranged as chashav mah – “He thought about what” (מחשבה – חשב מה). Toldos Yitzchok, Noach
Noach.22.1
You must actually ask the letters [of prayer] themselves to help you – that is, the secret Divinity within them. It should help you speak the words with true and selfless intent. This sweetens all the Severities in their root. Degel Machane Ephraim, BeShalach
Noach.24.1
I heard [from the Baal Shem Tov] that every word contains within it the entire world. Ben Poras Yosef, p. 55a
Noach.25.1
Every word has a complete form,78Komah Shleimah. See parashas Miketz, fn. 5. and a person must put all of his concentration into it. If not, it will be missing a limb. Tzivos HaRivash, p. 4b
Noach.26.1
When a person prays with the mystical intentions, he can only use those intentions that he knows. But when he recites each word with great passion, all the mystical intentions are included in his words automatically. For every letter is a complete world, and when you say the words with great emotion, you arouse those worlds above. Therefore, a person should pray with great attachment and fervor, which will definitely have a great effect in the upper worlds, because every letter makes its mark above. Tzava’as HaRivash 14b
Noach.27.1
If your prayers are pure and clear, the holy breath that leaves your mouth will attach itself to the Supernal breath that clings to you and enters you constantly. This is as our Rabbis have said: “Everything that has a soul, praise G-d!” (Psalms 150:6). That is, over each and every breath a person takes, [he should praise G-d].”14Midrash Rabbah, Bereishis 14:9. The word “soul” (neshama) and “breath” (neshima) are related. The entire passage from the Midrash reads: “Rabbi Bisni and Rabbi Acha and Rabbi Yochanan said in the name of Rabbi Meir, ‘The soul fills the entire body, and when a person sleeps, it rises to draw down life from above.’ Rabbi Levi said in the name of Rabbi Chanina, ‘Over each and every breath that a person takes, he should praise the Creator…” (I.e., G-d renews one’s breath every minute, not just during sleep.) For the breath leaves him from below to above, and returns to him from above to below. Surely, it is easy to attach your inner portion of G-d to its root. Likutim Yikarim, p. 12a
Noach.28.1
The Baal Shem Tov’s soul said to him, the reason that you merited all these supernal revelations was not because you learned a lot of Talmud and legal codes, but because you always pray with intense concentration. This is what brought you to your high level. Tzava’as HaRivash, p. 4b
Noach.29.1
Even when you pray with great devekus, and with the proper love and fear [of G-d], you must also be careful to humble yourself before G-d, as well. Once, the Baal Shem Tov and his disciples prayed with great devekus. But because they lacked the proper humility, a great accusation was aroused [against them] Above. One alone among them prayed with humility, and he saved all the rest. Darchei Tzedek 5
Noach.30.1
If a person reads the Torah and sees the lights of its letters, though he does not properly understand the cantillation marks and fails to pronounce the words properly, G‑d is not critical of him, since he reads with great love and passion. This is like a child who asks something from his father, who loves him greatly. Even though he stutters and doesn’t say the words right, his father doesn’t insist that he say them properly. This is like what our Sages said: “‘…His banner over me is love’ (Song of Songs 2:4). Don’t read the word as ‘His banner over me is love’ (diglo alai ahava); rather, read it as ‘over the mistakes I make, there is love’ (laglago alai ahava).15Midrash Rabbah, Shir HaShirim 2:3. Likutim Yikarim, p. 1
Noach.31.1
Be very careful what you say [in the morning, before praying]. Our Sages were strict even regarding permissible words, such as greeting someone before prayer,5Berachos 14a. because this can also cause a blemish. It is known that the world was created with thought, speech and action. The first level is thought. Speech is an offshoot of thought, and action an offshoot of speech. When a person rises each morning, he is also a new creation, as the verse says: “They are new every morning” (Lamentations 3:23). If his first words are mundane (and all the more so, if they are forbidden6Such as profanity, gossip or slander.), everything he says later will be influenced by them, even his prayers and Torah studies. Because just as speech follows from thought, so the second word follows from the first. This is similar to the teaching of the Zohar7Zohar 3:83a. and the Arizal on the obligation of siblings to honor the firstborn.8The Arizal writes that just as children are obligated to respect their parents, so must they respect their firstborn sibling. For the firstborn represents the initial creative act of the parents, from which all subsequent births draw their vitality. Thus, Jacob said about Reuben: “Reuben, you are my firstborn, my might and the beginning of my strength…” (Genesis 49:3). The firstborn takes the main portion, whereas all other siblings are like offshoots from him. In our case too, one must be very careful to sanctify and purify his first words and thoughts, and attach them to holiness, so that all subsequent words should follow them. Then, when he starts to pray, amidst the joy of having fulfilled the mitzvah of sanctifying his speech and thoughts, his words will surely be answered. Kesser Shem Tov, 20b
Noach.32.1
Whatever you see, remember the Holy one. If it is something you love, remember the love of G‑d; if it is something you fear, remember the fear of G‑d.20Once, when the Baal Shem Tov was walking alone in the forest, he encountered a lion. He started to meditate on the letters of the word “lion” – aryeh, and how they also compose the word “fear” – yirah (אריה, יראה). He came to such an intense fear of G‑d, that the lion was suddenly ripped in half. (Kovetz Eliyahu, p. 6) Even when you go to the bathroom, you should think to yourself: “I am now separating the bad from the good, so that the good should remain for the service of G‑d.” This is the meaning of Yichudim (Unifications). Tzava’as HaRivash, p. 3b
Noach.33.1
Righteousness shall go before him, and he will set his steps on the way. (Psalms 85:14) This is meant as an admonition. There are some people who, on their way to perform a mitzvah, pray, etc., stop to speak with others. Even though they fulfill the mitzvah afterward, they sinned in that they did not go quickly. After death, their punishment is reciprocal, as is known from numerous books. They pass the soul over a river on a very narrow crossing. This is very painful to the soul, which experiences fear and dread, and must run very fast, as is the way to get across. However, in the middle of the way, G-d sends an angel to obstruct him. This is the same angel that was created when he performed the mitzvah.79Every mitzvah we do creates an angel. Now, that angel suffered pain, because the thought that the person had in his house to go do a mitzvah created the soul of the angel. Whereas, the body is created through the performance of the mitzvah. But because the person delayed in creating the body because he stopped to talk, the angel also comes to stop him in the middle of the way, so that he cannot run, and suffers fear. This is the meaning of “Righteousness shall go before him.” The simple meaning is that all of a person’s mitzvos go before him after his death. However, you should make sure that when you go to perform a mitzvah or to pray in synagogue that you do so quickly, and not lazily, so that, “he will set his steps on the way,” and they won’t stop you when you pass over the river. Tzivos HaRivash p. 14a
Noach.34.1
To you, G-d, is kindness; for You repay each man according to his deeds. (Psalms 62:13) The question on this verse is well known.22 But it seems that it can be explained according to something the Baal Shem Tov once said, that once, there was a great accusation on Yom Kippur (against the Jews). The Satan said that he was not accusing wicked people at all; rather, the problem was with the G-d-fearing, who pray each day in synagogue. For on their way to prayer, they may see a wagon full of wood, and they stop to bargain over the price. For the small discount the seller gives them, they come late to services, and miss Borchu and Kedusha. All the defending angels couldn’t find a rebuttal to this, but the Baal Shem Tov came to their defense. It’s true, he said, that a mitzvah can be lost before its fulfillment due to some trifling amount. However, once they did the mitzvah, they would not sell it for the greatest fortune, even the most imprudent. With this argument, he sweetened the harsh judgments. And this is the meaning of: “To you, G-d, is kindness; for You repay each man according to his deeds.” That is, just as the mitzvah is beloved to him after he does it, not before. Degel Machane Reuven 59
Noach.35.1
A person should strengthen his mind before praying so that he will, at least, not have foreign thoughts, or [ideally, pray] with devekus. He does this by first reciting psalms or studying Torah, and then rising to pray amidst those words. Then he will have presence of mind.8Literally, “Then he will have mohin – mentalities,” a kabbalistic term for states of consciousness: mohin d’gadlus, “expanded consciousness,” or mohin d’katnus, “constricted consciousness.” Yet, there are some people for whom saying a lot of psalms or studying Torah decreases their ability to concentrate. Thus, it says: “One gives a lot and another a little, as long as his heart is directed to heaven”9Menachos 110a. – as long as he has the consciousness to pray, in which case, they are equal. Toldos Yaakov Yosef, p. 92a
Noach.36.1
Do not recite too many psalms [in the morning] before prayer, so as not to weaken yourself and become unable to say your daily obligation – the Verses of Song, the Shema, and the Amidah – with great spiritual attachment. First recite the main parts with devekus, and if G‑d gives you more strength, you can afterward say Psalms or the Song of Songs in devekus. On Yom Kippur, too, say the prayers before Ne’ilah in a state of constricted consciousness, to that you can afterward pray with devekus. Tzava’as HaRivash, p. 4b
Noach.37.1
Our Rabbis have said: “Where a Psalms begins ‘A song to David,’ it means that David would play, and the Divine Presence would rest upon him afterward. “A song to bring holy inspiration to David.”23Pesachim 117a; Zohar 1:67a. According to that, we should be completely ashamed how we say Psalms, for when does holy inspiration come on us before or after we say Psalms. Therefore, make sure that you say them in holiness and purity, amidst fear and awe. Kesser Shem Tov, 2
Noach.38.1
The Baal Shem Tov ordered his disciples to learn a passage from the Zohar before each of the daily prayers. Likutey Torah, hadracha 7
Noach.39.1
Always be careful to pray before sunrise, whether in the summertime or the winter. That is, you should recite most of the prayers, until close to the Keriyat Shema, before sunrise. The difference between praying before or after sunrise is as great as the east is from the west. Because then is still possible to annul [the Harsh Judgments easily]. This is alluded to in the verses: “He has set a tent in them for the sun. which is like a bridegroom coming out of his canopy, rejoicing like a strong man . . . there is nothing hidden from its heat” (Psalms 19:5-7). Do not read the word as “heat,” chamaso, but as “wrath,” chemaso. For when the sun is already out, it is impossible to hide from the Harsh Judgments that come from the angels of wrath. Do not take this lightly, for it is extremely important. The Baal Shem Tov was so conscientious about this that he would pray at sunrise even alone, if he did not have a minyan. Tzava’as HaRivash, p.3a
Noach.40.1
The reason why is it forbidden to recite one’s prayer before the congregation24… See Berachos 28b and Shulchan Aruch, Orach Chayim, 90:10. is because it is before all the limbs desire and agree. Kol Aryeh, Toldos
Noach.41.1
Before you begin to pray, imagine that you are going to die in that prayer in the intensity of your concentration. There are those who concentrate (focus) so intensely that at times it would be natural (the natural thing for them) to die after two or three words that they say before G-d. When you think this, think in your heart: “What point is there for me to feel proud or self-conscious (?) during this prayer, since I’m willing do die after a few words.” Really, it is only because G-d, in His great love, gives him the ability to finish his prayers and remain alive. Tzava’as HaRivash, p. 4b
Noach.42.1
Only G‑d’s great love for a person keeps him alive after he prays. With all the energy and concentration that he puts into the words, it would be natural for him to die of exhaustion. Tzava’as HaRivash 4b
Noach.43.1
It is a great miracle that a person remains alive after praying, and that his soul doesn’t leave him in the intensity of his attachment to G‑d. Sifsei Tzaddikim, BeShalach
Noach.44.1
When a person speaks without thinking, it is as though he is spilling seed, G-d forbid. For a person’s thought is a complete entity (shi’ur komah). The proof for this is that when a man thinks of something else during intercourse, he gives birth to an “exchanged son.”25Nedarim 20b. According to the Talmud, if a husband thinks about another woman at the time when he is with his wife, he can cause a blemish in the child that is conceived. This is called an “exchanged child.” The Baal Shem Tov’s point is that thought is a complete entity, which can influence the nature of another human being in the moment of conception. Likewise, when he does not think about intercourse, he is unable to copulate. For thought is Chochmah and speech is the birth. There are also letters in thought, for a person thinks in letters. But when a man does not think about what he is saying, then he is spilling seed, for speech is his life-force. Likutey Yikarim 4b
Noach.45.1
When a person is on a low level, it is better for him to look in the prayer book while he prays, because seeing the letters will give him the ability to pray with more concentration. However, when he cleaves to the Supernal World, it is better for him to shut his eyes, so that he doesn’t see anything that may disrupt his mystical attachment. Tzava’as HaRivash, p. 4b
Noach.46.1
A wise person knows if the time is right for him to pray with the inner mystical intentions and to delight [in mystical rapture]. But if he finds that he is in the mystery of Smallness,26Katnus. A state of constricted consciousness in which the mind can not concentrate or attach itself to G‑d. unable to concentrate and overwhelmed by extraneous thoughts, he should pray like a small child, reading from the printed text. My Master (the Baal Shem Tov) said that once he was in a foreign land for a period of time in this state of mind,27This happened in Istanbul, during the Baal Shem Tov’s attempted to journey to the Land of Israel. for his [expanded consciousness] had left him, he attached himself to the letters. One who prays with the written words and cleaves to the letters uplifts the aspect of Asiyah,28The lowest of the spiritual worlds, corresponding to the Sefirah of Malchus. for the word “Writing” – ketav, כתב – is an acronym for Keter of Malchus (כתר),29Meaning, when Keter, the highest Sefirah unites with Malchus, the lowest Sefirah. which is [the letter] Tav - ת,30Tav is the last letter of the Hebrew alphabet and corresponds to Malchus, the lowest Sefirah. by means of Binah (בינה). He once ordered someone to do this until the latter regained his high spiritual level. Katones Passim, Balak
Noach.47.1
A person should proceed level by level in his prayers, and not spend all his energy at the beginning. Rather, he should start slowly, and in the middle, attach himself with great cleaving [to G-d]. Then, he will even be able to say the words of prayer quickly.7The Baal Shem Tov taught: “Sometimes it is possible to pray very quickly, because one’s heart burns fiercely with the love of G-d, and the words come out by themselves” ( Tzava’as HaRivash p.4b). Even though he cannot pray with mystical attachment at the beginning of the prayers, he should still say the words with great concentration. He should keep applying himself slowly, until G-d helps him to pray with great attachment. Tzava’as HaRivash, p.4a
Noach.48.1
Likewise, if a person falls from his level [of attachment] in the middle of the prayers, he should say the words with even a little bit of concentration – as much as possible. Afterward, he should try to regain his [previous] level, even if it requires many attempts. At first, one should cling to the form of the word,8Literally, the “body” of the word. and then, give the word its soul.9A person’s ability to concentrate comes from a revelation of the soul. The Baal Shem Tov taught, “Concentration (or “intention”) is the soul, and this is mystical attachment.” When a person puts all of his concentration into the words of prayers, he divests his soul of its physicality. The soul can then enter into the letters, which now give birth to new revelations of G-dliness. See Kesser Shem Tov, part 2, p. 4d. One should start by applying all of his physical energy,10Meaning, a person should put all of his physical energy into the prayers, such as by praying in a loud voice, with swaying movements of the body, or with ecstatic gestures. and then the power of his soul will shine in him, as the Zohar states: “When wood does not burn, hit it and it will light.”11Zohar 3:168a. Pre-chasidic ethical texts interpreted this statement as referring to self-affliction; i.e., breaking the body in order to release the soul. However, the path of asceticism was rejected by the Baal Shem Tov, who stressed the efficacy of loudly-recited prayers and ecstatic physical movements to arouse the concentration and emotions. Finally, he will be able to serve G-d with his thoughts alone, without any physical motions. Ibid. p.7a
Noach.49.1
It is impossible to pray with concentration without help. A person must ask G-d for help and assistance. Ibid.
Noach.50.1
A person should think it sufficient if G-d helps him fully concentrate for half of the prayer service, or most of it. In the end, when his attachment [to G-d] lessens or disappears, what should he do? He should pray as best as he can, with a little bit of concentration, until the end of “Aleinu.”12The last two paragraphs of the prayer service. Ibid.
Noach.51.1
Sometimes a person prays with constricted consciousness, until, in one minute, the light of his soul shines and he rises to the supernal world,13The Degel Machane Ephraim writes a similar thought, in the name of the Baal Shem Tov: “‘A song of Ascents: I lift my eyes to the mountains, from where will my help come?’ (Psalms 121:1). I lift my eyes to the mountains – that is, to the [higher levels of] consciousness; for the ‘mountains’ are the ‘Forefathers’ [the upper Sefiros]. When I see that at times this consciousness leaves me, G-d forbid, then ‘from where (m’ayin) will my help come?’ Because I see and understand this, my heart is broken and I become nothing (ayin). Therefore, my help will come from the Infinite (the Ein Sof).” The meaning of this passage is that when a person, having lost the connection with G-d, becomes humble and contrite, making himself like nothing – ayin – then a new light shines on him from the Source of All, which is the Ein Sof, the One Without End. like a person who climbs a ladder. Thus it is written: “Send Your light and Your truth, they will lead me” (Psalms 43:3) – that is, the supernal light. Likutey Ikarim, p.3d
Noach.52.1
Sometimes, a person can only serve G-d with constricted consciousness.38Literally, Katnus – “smallness” (often referred as Mochin d'Katnus, “small-mindedness”) as opposed to Gadlus – “largeness” (or Mochin d'Gadlus, “expanded consciousness”). That is, he does not enter the Supernal Worlds at all, but merely thinks how the entire world is filled with His glory, and that He is close to him. Then he is like a child, whose mind has developed only a little bit. Nonetheless, though he serves G-d in smallness, he does so with great spiritual attachment. Tzava’as HaRivash, p. 7b
Noach.53.1
Even when you fall from your [spiritual] level, you should cleave to G-d with small thoughts, for at times there is also “smallness” above in Zeir Anpin.39Zeir Anpin is one of the central configurations on the Sefirotic realm. Paralleling human growth, it goes through stages of gestation, birth, smallness and largeness. These represent different steps in the process of revelation, as the light of G‑dliness passes through the Sefiros to reach this world. The point here is that constricted consciousness is inherent in the very supernal processes of creation. It should not be avoided, but worked with and transformed. By means of this “smallness,” you can come to “largeness.” Like coals, as long as one spark remains, it can be fanned into a great bonfire. But if not even a small spark remains, it cannot be stoked into a flame. So too, if a person does not constantly cling to G-d with small thoughts, his soul can be extinguished completely, G-d forbid. Likutey Ikarim, p. 15b
Noach.54.1
At times when you are unable to pray, don’t think that you won’t be able to pray at all that day; rather, push yourself more, and draw more and more fear upon you. For this is comparable to a king who disguises himself and goes out to war. Wise people will recognize the king by his gestures, while those who are not so wise can recognize him by the signs. For in the place where there is great joy, that is where the king is. Likewise, why you can not pray with concentration, realize that right there, the guards are around the King. The King is really there, only you can not draw near to him due to all the protection. Therefore, you must push yourself to fear, and with great efforts to have greater concentration, so that you can draw near and pray to Him. Then you will be able to pray with great concentration (focus). Tzava’as HaRivash, p. 5a
Noach.55.1
Don’t think, “I will pray with enthusiasm when I can, but I won’t push myself when I cannot.” The opposite is true! For example, when a king enters the battlefield, he changes his clothing.40So that the enemy will not recognize him and try to kill him. While the servants close to him can recognize him through his gestures, those who are far from the king can still tell that the troops are guarding a certain place, and that the king is probably there. This is also true of prayer. The [distracting thoughts and emotions] are guarding the King so that you cannot see Him. You should therefore apply yourself even more, for the King is there; they are merely hiding Him from you. Ibid. 10a
Noach.56.1
Even when you are in a state of constricted consciousness, you should still be in a state of great attachment to the Shechinah. Afterward, in one second, when you think about the Supernal Worlds, you will be there, for a person is where he places his thought, and if he was not in the Supernal World, you would not be able to think [of them] at all. Tzava’as HaRivash, p. 5a
Noach.57.1
It is impossible to pray properly unless you have light surrounding you from all sides, and feel that surrounding light. Likutim Yikarim, p. 2a
Noach.58.1
When you want to pray, it should first be with awe, for this is the gate to enter before the Blessed One.41See Shabbat 31b. You should say in your heart: “To Whom do I want to attach myself? To He Who Created the worlds with His words, and Who enlivens and sustains them!” You should meditate on His greatness and exaltedness. Then you can be in the supernal worlds. Tzava’as HaRivash, p. 7b
Noach.59.1
There are those who pray out of depression, because they are overwhelmed by melancholy.4Marah shechora, literally, “black bile.” This is based upon a medical theory that the body produces various types of bile that affect the emotions, as is clear in the continuation this piece. The point is that one may feel that they are praying with devekus – spiritual attachment – whereas their emotions are merely a product of their physiology. Yet they think that they are praying with great fear [of G‑d]. Others think that are praying with great love for G‑d, though it really due to red bile. However, when [a person prays] out of love of G‑d, and then suddenly feels ashamed, longs to glorify G‑d and to overcome his own evil inclination for His sake, that it is good. Because a person is not called a servant of G‑d unless it is in fear and love. The fear must fall upon him [suddenly], and not through his own initiation, which is the uplifting of the “Feminine waters.” True fear happens when fear and trembling come upon him until he does not know where he is, his mind becomes purified, and tears flow by themselves. But when it is not like this, though he thinks that he loves the Creator, it doesn’t amount to anything. For this is the gate to G‑d. Fear is the gate to love, and if he is not in the gate of fear, how can he be in love? A person like this isn’t even a servant, and certainly not on a level for fear to descend upon him. He isn’t performing the type of worship that is fit for a Jew at all. He is only serving G‑d by rote. He imagines that he is serving G‑d in joy, but it is only the joy of debauchery. Therefore, he should return to G‑d with all of his heart and soul. Likutey Yikarim, p. 3a
Noach.60.1
Joyous prayer is certainly more acceptable to G-d than that depressed and tearful prayers. For example, even though a poor man might entreat the king with great tears and cries, he still receives only a little. However, when a prince joyfully praises the king, and then makes his request, the king bestows upon him greatly, as they give to royalty. Tzava’as HaRivash p.13a
Noach.61.1
We will make you circlets of gold with dots of silver. (Song of Songs 1:11) “Circlets of gold” is fear [of G‑d]. “Dots of silver” means love [of G‑d].43Kabbalistically, gold corresponds to the Sefirah of Gevurah, which is the root of fear of G‑d. Silver, kesef, is related to the word “to long for” – l’kesof (לכסוף), implying love, and relates the Sefirah of Chesed. That is, do not speak words of Torah and prayer with ulterior motives,44Such as to gain respect from others. for that creates kelipot that clothe themselves in wicked people to take vengeance upon you. This is the meaning of [G‑d’s promise to Noah], that the wicked people of the generation would not kill him.45When he built the ark. See Rashi on Genesis 6:18. Understand this! You also need more fear than love, the latter being called “dots of silver.” Ben Poras Yosef, p. 21b
Noach.62.1
I heard from my Master that ulterior motives [in serving G‑d] are a complete structure,46Literally, a “full stature” (קומה שלימה), implying that ulterior motives have all the elements of a body, a “head,” “body,” and “limbs.” and create a real person who will torment you. Tzafnah Paneach, p. 18a
Noach.63.1
A person should not think, “On Shabbat I will pray with concentration, but not during the rest of the week.” He should not be like those servants who serve the king only when he is present, but are lax in their work when he is absent.47G‑d is more present on the Shabbat, so to speak,. This is not a faithful servant. Rather, he should let the King know that life is bad without him. He should push passed all the guards,48The extraneous thoughts that keep a person from concentrating on his prayers. until he comes before the King Himself. And though he cannot say a word, and is unfit to come before the King, still, the latter will fulfill his requests, for His compassion upon him is very great. Tzava’as HaRivash, p. 10a
Noach.64.1
All the days of the poor are evil (Proverbs 15:15). According to the statement of our Rabbis, that “there is no poverty except from knowledge,”49Nedarim 41a. the verse then means: “All the days of the poor – who lacks knowledge – are evil.” Meaning to say, none of his prayers or studies are worth anything to G-d, for they certainly lack fear and love, and do not fly upward.50See Tikunei Zohar 10, p. …: “ But the gemara asks: “But what about Sabbaths and Festivals?”51Bava Basra 146a. Certainly, on those days every person feels an arousal from above (receives an arousal from above) and prays with more concentration. But the gemara answers: “…” That is, even if he now prays with more intensity, he realizes that he is praying with more intensity and is filled with pride (arrogance, etc.). He thinks that he has ascended to a high level. Therefore, they are evil because “a change in … is the beginning of intestinal sickness.” Meaning to say, “the evil inclination is only aroused (?) amidst eating and drinking,”52Zohar 1:110a, Midrash HaNe’elam. and because of this he became proud (arrogant, etc.) Tzava’as HaRivash, 16b.
Noach.65.1
The congregation sins greatly by drawing out their prayers and not allow the prayer-leader to conclude a section of the liturgy he wants to finish. They prevent him from bestowing.53The prayer-leader acts as a channel for drawing down blessing to the Shechinah, which then passes it on to the entire congregation. For if he has to wait for the congregation to finish, his mind will become weak, and he will lack the concentration to bestow upon the Shechinah. Therefore, the congregation must be very careful not to cause this, for they will lose much good. Indeed, it demands great and serious effort on behalf of the prayer-leader and the congregation, to know how to act during prayer, with the prayer-leader bearing the greater responsibility. Ohr HaMeir, Titzaveh66.
Noach.66.1
At times, a person may desire to pray with enthusiasm, but cannot due to heaviness in his limbs. About this King David prayed: “Do not cast me off in the time of old age…” (Psalms 71:9). That is, when my limbs feel heavy like those of an old person. Ohr Torah, Ekev
Noach.67.1
“Do not cast me off in the time of old age….” That is, do not cast time into old age, for it can happen that with the passing of time a person’s service of G-d falls into old age. Ohr HaMeir, Yisro
Noach.68.1
Sometimes, a person becomes impassioned to serve G-d through Torah study or prayer, but his desire does not age [slowly]; rather it becomes immediately lost, as though the mitzvah has become old. This is similar to what it says: “...like an old decree.”89The halachic work Tur, Orach Chaim 61 writes that one should recite the Kriyat Shema with fear and trembling, like a newly issued imperial decree, edict issued by a king, an not like an old edict that no longer inspires fear. Thus it says, “Do not cast me off” from my enthusiasm,89The words, “Do not cast me off in the time of old age,” can also be read, “Do not cast me into the time of old age” (אַל תַּשְׁלִיכֵנִי לְעֵת זִקְנָה). That is, let me mature slowly in my service of G-d; do not cast me quickly into a time of old age. [that my worship] should seem to be like an old decree. Rather, let it be like a new edict from the King. Sifsei Tzaddikim, Pikudei
Noach.69.1
You should accustom yourself to praying in a low voice, even the verses of praise.89The pesukei d’zimrah – the section of the morning prayers composed of Psalms. You should cry out in a whisper. Yet, whether you are praying or studying Torah, you should say the words with all of your strength, as it is said, “All my bones will say G-d, who is like You!” (Psalms 35:10). This cry, born out of attachment to G-d, should be in a whisper. Ibid. p. 4b
Noach.70.1
At times, a person should serve G‑d in his soul alone; that is, in his thoughts, while the body stands still so as not to weaken those thoughts with extraneous movements. And sometimes, a person can say the prayers with love, awe and great passion without any physical movements, until it seems to another person that is praying without any attachment [to G‑d] at all. A person can do this when he is deeply attached to G‑d. Then he can serve Him in his soul alone, with a great and powerful love. This form of worship is better, and goes faster and deeper in its attachment to G‑d, than prayers that outwardly affect the body. The kelipot11“Impure shells.” In this case, alluding to extraneous thoughts. See Sefer Baal Shem Tov on the Torah, Teachings on Purim, fn. 2. are not able to attach themselves to prayers that are completely internal.12The author of the Chasidic work Dudaim BaSadeh (parashas BeShalach) writes in the name of the Baal Shem Tov: “A person should [serve G‑d] discreetly, so that others will not notice his piety (chasidus). However, before he reaches this high level, his [pious] actions should be manifest. For if he behaves like the rest of the world, and wants to be a chasid only in his heart, he can still be drawn after them, and lose his good intentions.” Tzava’as HaRivash p. 13a
Noach.71.1
Sometimes, you can pray extremely quickly because of the love of G‑d that burns powerfully in your heart. Then, the words will leave your mouth by themselves. Ibid. p.4b
Noach.72.1
I received from my Master (the Baal Shem Tov) that to purify your thoughts, you should concentrate on the name כוז"ו.9This name is constructed from the four letters of the Hebrew alphabet that follow the letters of the Tetragrammaton: כ follows י, ו follows ה, etc.. Rabbi Yitzchok Isaac of Komarno writes that this alludes to the heavenly dew that will revive the dead in the World to Come, for the word “dew” – tal – has the numerical value of 39, as does this Name. Each day, as well, there is a personal aspect of the Resurrection of the Dead, when the sparks of the Fallen Kings are enlivened. This happens by concentrating on the names טפטפי"ה כוזו כף ואו זין ואו. In the future, there will be a universal resurrection, through the influence of Mocha Setimah (the Concealed Mind), which is the Dew of Onyx Stone, that removes all impurity and enlivens all the souls and the Kings that died. (Zohar Chai, Terumah 176). Whereas our Teacher and Master M.P.10This apparently refers to Rabbi Meir Popperas (1624-1662), author of the famous Kabbalistic work Pri Etz Chayim, based upon the writings of the Arizal. wrote that this name is in Chochmah, the place of thought. This is the aspect of Judgment.11 Din. When spelled out in full, as follows, כ"ף וא"ו זי"ן וא"א, it has the numerical value of the name טפטפי"ה, the Name of thought. Siddur Rabbi Shabsai
Noach.73.1
Were I not afraid to write down the awesome things I heard from my Master, [I would explain] the sweetening of the 320 and 280 Judgments,89ש"כ ופ"ר דינים. and the rectification of improper thoughts brought about by the Name Sha-dai, and its transposition [into the Name] Kehas.89כהת – these three letters follow the letters of the Name Sha-dai in the Hebrew alphabet. And also, the name Y-H-V-H in its transposition [into the Name Kuzu].89כוזו – these letters also follow the four letters of the Tetragrammaton. I only wrote down the main points on a separate piece of paper. Toldos Yaakov Yosef, p. 41b
Noach.74.1
The mystery of the [Divine] Name Kehas (כהת), which is a substitute for [the Name] Sha-dai, is the name with which Moses killed the Egyptian,2See Rashi on Exodus 2:14. and removed the spark that rested in an filthy place back to its root. This name is especially effective to do this, as is known from the Baal Shem Tov, how to use this name to uplift all the sparks. Otzar HaChayim, p. 58a
Noach.75.1
The name Kuzu is the “backside” of the Tetragrammaton.14In that the letters of this Name follow the letters of the Tetragrammaton, it is considered to be “behind” the Y-H-V-H; i.e. its backside, and an aspect of concealment (in that the back conceals a person’s face or identity). The Tetragrammaton is the attribute of compassion, and the Name Kuzu is the attribute of Gevurah.15“Strength” or “Power.” The untempered attribute of Gevurah manifests itself in negative ways, such as in violence or destructiveness. Now, the letters Ku, from this Name, have the same numerical value of the Tetragrammaton itself (כ"ו, 26). It turns out that the name Kuzu, which is the attribute of Gevurah, exceeds the Name Y-H-V-H, which is the attribute of compassion, by the letters zu. Thus, it is written: “Also this (zu) – which is the attribute of Gevurah – is for the good,”16Based on the Talmud’s story of Rabbi Nachum Ish Gamzu (Ta’anis 21a), who would declare over everything that befell him: “Also this is for the good – gam zu l’tovah.” for it is also included in G-d’s love (Chesed). Rav Yeibi, Tehilim, chap. 18 and 30

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.