Ba'al Shem Tov

Sefaria · Chasidut > Other Chasidut Works · 751 sections

Noach.76.1
Whether in Torah study or in prayer, if a person understands the simple meaning of the words or the practical law to be derived from his studies, he binds Malchus, which is speech, to Binah, which is thought. Toldos Yaakov Yosef, Va’eschanan, p. 176c
Noach.77.1
The root of prayer is to bind the Judgment of Malchus, and to sweeten the Judgments in their root, which is Binah. Ben Poras Yosef, p. 116b
Noach.78.1
And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that brightness was round about it; and out of the midst thereof as the color of electrum (chashmal). (Ezekiel 1:4) At times they were silent (chash), and at times they spoke (milel) – chash mal.89Chagiga 13b. First you must be silent, until you cut away (mal89From the word “milah.”) the kelipos. Then you can speak and cling [to G‑d], in order to sweeten the Strict Judgments in their source. This is the mystery of prayer, as my Master explained it in the name of his teacher. Ben Poras Yosef, p. 29c
Noach.80.1
When you pray, you should concentrate on arousing the letters through which the heaven and earth, the upper and lower creatures, and all the worlds were created. Then, all the worlds and the entire creation will recite the words of prayer and praise with you, for the letters you invoke are the vitality of [all] creatures. This intention elevates all of creation, in heaven and on earth. When people of a high spiritual level pray with this intention, they also arouse the letters of individuals on a low level, so that they too can pray with greater concentration and exuberance, and become better people. The Baal Shem Tov also told his disciples to pray even for the chirping bird flying overhead. This intention also helps people benefit from the words of Torah with which you admonish them. The Baal Shem Tov was emphatic about this. Darchei Tzedek 39
Noach.81.1
I heard in the name of Rabbi Menachem Mendel (of Vitebsk), that before you admonish the congregation, you must bind yourself to G‑d, and then attach and bind yourself to them in unity and inclusion; for the leaders of the generation and the people share the same root. Then G‑d will be with you, and you will rise up with them, and join them to G‑d. This is what the Zohar says: “Fortunate is the one who takes sinners by the hand to uplift them.”89Zohar 2:128b. Then, there is an immediate effect when you admonish the Children of Israel. I also heard from my Master (the Baal Shem Tov) that this also applies to raising them up by means of prayer. Toldos Yaakov Yosef, p.66c
Noach.82.1
I heard in the name of my Master that one must bind oneself to prayer, its mystical mediations (“kavanot”), and unifications (“yichudim”). For it is known that a person is a microcosm. And following a lower arousal, there will be an arousal far above, which will flow down until the very level that the meditator is on, and he will receive this effluence. Toldos Yaakov Yosef, p. 100a
Noach.83.1
Ask for a sign (os) from the L‑rd your G‑d… (Isaiah 7:11) You should beseech the Holy One to give you a letter.86The Hebrew word os – אות means both “sign” and “letter.” That is, the letters [that you speak in Torah study and prayer] should be from those that are attached to the L‑rd your G‑d; i.e., you should merit attaching them to their source. Me’ or Einayim, Ki Sisa
Noach.84.1
When you pray, imagine that G‑d is enclothed in the letters. Meaning, we do not know what a person thinks until he speaks. It comes out that speech is a garment for thought.87Just as it is impossible to know what is in a person’s thoughts until he expresses them in words, so we cannot perceive G‑d except through the Hebrew letters that are the underlying building-blocks of reality. You should say in your heart: “If I am making a garment for such an exalted King, it is only proper that I do so joyfully.” Then speak with all of your might, for through this, you enter into union with Him. Because your strength is in the letter, and G‑d dwells within the letter. It turns out that you are united with Him, may His Name be blessed. Tzava’as HaRivash, p.13a
Noach.85.1
There is no speech without thought, for a person first thinks what he is going to say. Now, when you think before you speak, you will certainly feel fear and shame. You will fear the words themselves, when you realize that the World of Speech – the Shechinah – is speaking through you, that incorporates all the Attributes – fear, love, beauty – as is known.89The Shechinah – the Divine Presence – corresponds to the world of Malchus, which is the lowest Sefirah and incorporates in it all the upper Sefiros – the Divine Attributes. How can a person not be scared and ashamed when he knows that he arouses the Shechinah and all the Attributes? This is the meaning of: “They do His word” (Psalms 103:20) – they make speech into action.89In Hebrew, the words “to do” and “to make” are the same – asseh. Kesser Shem Tov, part 2, p. 5b
Noach.86.1
When you speak, think about “allusion, voice and speech.” Speak with fear and love, and imagine that the World of Speech is speaking through your mouth. Then you will elevate the words. Kesser Shem Tov II, p. 4b.84See Likutim Amarim, p. 4
Noach.87.1
Just as a parable is a vessel for the understanding, so speech is a vessel for thought. When a person speaks without thinking, that is the Breaking of the Vessels,4The Breaking of the Vessels was the primordial cataclysmic event in which the spiritual vessels created by G-d to hold the emanation of His light shattered and fell, resulting in exile and a concealment of the Divine Presence. The Baal Shem Tov interprets this concept on the individual, psychic level. for there is no life in the vessels. But when he divests himself of physicality, which is his body and his vessel, he can behold the inner essence of the vessel, which is the vitality and illuminations of the letters. When he divests himself of his physicality and clothes himself in the words, he clings to the Creator, who is [also] clothed in the words. But he should be careful not to fall from this thought, and to strengthen himself to ascend above. Kesser Shem Tov, part 2, p. 2b, Likutey Amorim p. 4a
Noach.88.1
Put all of your concentration into the words that you are saying, until you see the lights of those words shining into one another, and numerous lights being born from within them. This is: “Light is sown for the righteous, and joy for the upright in heart” (Psalms 97:11). The letters of Torah are G-d’s chambers, into which He draws the emanation of His light, as the Zohar states: “The Holy One and the Torah are One.”5Zohar 2:85b; 3:73a. Focus all of your intention – that is, your soul – into them, for conscious intention is the soul. This is devekus.6Spiritual attachment. “The Holy One, the Torah and Israel are all One.” This is the [meaning of the] divestment of physicality; when you strip your soul of your body, so that your soul clothes itself in the thoughts that you are speaking. Then you will see numerous supernal worlds. Kesser Shem Tov, part 2, p. 4d, Likutey Amorim p. 4a
Noach.89.1
Imagine that the World of Speech is talking through you; for otherwise, it would be impossible to talk. Thus, it is written: “L-rd, open my lips and my mouth will declare your praise” (Psalms 51:17). Likewise, it is impossible to think without the World of Thought. You are like a shofar, which emits only what is blown inside. And if the blower puts it down, it gives off no sound. So too, without G‑d’s power, it is impossible to speak or to think. Kesser Shem Tov, part 2, p. 21a15See also, Likutey Amarim, p. 18a.
Noach.90.1
When you speak, imagine that the World of Speech is speaking through you – a world so immense that all of the worlds were created through it. Thus it says: “These are the generations of the heaven and the earth in their creation” (Genesis 2:4)89The word “in their creation” – behiboram – is written in the sefer Torah with a small letter hey: בְּהִבָּרְאָם, as if to suggest the reading: “These are the generations of the heaven and the earth – with [the letter] hey they were created.” – that is, with the five parts of the mouth.89The Sefer Yetzirah (2:3) divides the letters of the Hebrew alphabet into five groups, depending upon the different parts of the mouth used in their pronunciation: the throat (אחהע, the gutturals), the tongue (דטלנת, linguals), the palette (גיכק, palatals), the teeth (זסשרצ, dentals), and the lips (בומפ, labials). According to Kabbalah, these correspond to the five Gevuros: forces of constriction that limit and make accessible the infinite light of G‑d. See Likutey Moharan I:38. This should lead you to think about the splendor of G‑d, and how the vitality of the words is from speech. This itself is the World of Fear. For the Shechinah constricts herself to rest in your words and mouth, as it says in the Sefer Yetzirah – “He established them in the mouth.”89Sefer Yetzirah 2:3 Furthermore, if speech is so great, imagine what the World of Thought must be like, not to mention the luminous worlds that are without limit. When you begin to realize that the immense World of Thought has been contracted into the mind, the attributes of Chochmah and Binah, it is only right that you become ashamed before G‑d. Kesser Shem Tov II, p. 21a89See also Likutim Amarim, p. 18a
Noach.92.1
The speech of Israel is the World of Speech that enlivens the world. The thought of Israel is the World of Thought. And this world8I.e. the physical world. receives the letters of speech by way of the character traits – Hesed, Din and Rachamim.9Love, Judgment, and Compassion. Because this world has limited dimensions, and must receive through the traits. This can be understood by way of example. It is impossible to look at the sun because of its great brilliance, but one can look at the light it emits, to grasp and derive benefit from it because the sun’s strength has been diminished. Whereas, were the light of the sun to have the same brilliance as the sun itself, it would also be impossible to look at it. This is what is written: “Sun and shield is Hashem Elokim” (Psalms 84:12). Kesser Shem Tov, part 2, p. 19d10See also Likutim Amarim, p. 19a.
Noach.93.1
When a person speaks with love and fear, the Shechinah desires his words, like a mother who longs to hear her son speak words of wisdom, so that she should be admired by her husband. So too, when through a person’s efforts the words are bedecked and rise Above, a great splendor is born, and the angels declare: “Who is like Your people Israel, a unique nation in the earth” (I Chronicles 17:21). Therefore, try and say [at least] one word of prayer with love and fear, for that arouses all the angels to sing to G‑d. And when you serve G‑d, you arouse all of the worlds to serve G‑d as well. Kesser Shem Tov, part 2, p. 5a89See also ibid, p. 5b.
Noach.94.1
…from His Temple He heard my voice… (Psalms 19:7) Speech is called a “temple.” You must pray only so that your words come to G-d. For when you pray this way, all the gatekeepers leave you alone. As, for example, when a simple villager carries the king’s seal. Even though he is unfit to come before the king, the guards rush him in; for the king longs for his seal, and they want him to enjoy it quickly. So too, G-d longs for the words [of prayer]. And this is the meaning of: “from His Temple He heard my voice” – that is, because of the words. Ohr Torah, Likutim, p. 54a
Noach.95.1
I heard from my Master (the Baal Shem Tov) that the morning prayers should reflect what is written: “I wake up the dawn, and the dawn does not wake me up.”10Tur, Orach Chaim 1, based upon the verse: “Awake, my glory; awake, lyre and harp; I will awake the dawn” (Psalms 57:9). The simple meaning is that a person should rise early to pray, and not be woken up by the sun. That is, a person should make an effort to gradually ascend until he reaches the words “Blessed is He who speaks.”11Baruch she’omar – the beginning of Pesukei d’Zimrah. This section corresponds to the world of Asiyah,12There are six sections to the morning prayers: the sacrificial offerings, the songs of praise, the Keriyat Shema and its blessings, the Amidah, Tachanun, and the concluding psalms. The first four sections correspond to the four worlds Asiyah (Action), Yetzirah (Formation), Beriyah (Creation) and Atzilut (Emanation), the last being the highest level. The remaining sections deal with drawing down and integrating of the light. which exists below, in the place of the “impure shells.”13The concept of kelipot – impure shells – was discussed in earlier chapters translated from Sefer Baal Shem Tov. He should then concentrate more, until “May He be blessed,”14Barchu. which is the world of Yetzirah, where there are not as many “shells.” And from “May He be blessed,” until the Amidah, he should concentrate even more. Finally, in the Amidah, which is the true embrace and union, he should divest himself of physicality, as it is written in the Tur, Orach Chaim 98. This generates “Feminine Waters,” which are followed by the “Masculine Waters,” so that a “male” is born. This is not the case when a person is aroused spontaneously, which indicates trouble, G-d forbid, and is the meaning of the verse: “his prayer will be turned into sin” (Psalms 109:7). The solution is to realize what is going on, fear greatly, and pray from the depths of one’s heart. Toldos Yaakov Yosef, Acharei Mot, p. 97d
Noach.96.1
When a person begins to pray, as soon as he says the words “L-rd, open my lips,”89“L-rd, open my lips, and my mouth shall declare Your praise” (Psalms 51:17). This verse is recited at the beginning of the Amidah prayer. The implication is that the mouth declares G-d’s own words of praise, not merely our praise of Him. the Divine Presence clothes itself in him and speaks his words [of prayer]. If a person believes this, he will certainly experience fear and awe. G-d also contracts Himself, as it were, and rests with him, as it says: “He peers through the cracks” (Song of Songs 2:9), that is, through the letters, which are palaces. A person goes from palace to palace [during the prayer service], and is judged in each one whether he deserves to enter. If he would only realize that they are judging him when extraneous thoughts enter his mind,89The Baal Shem Tov explains elsewhere that the extraneous thoughts that enter a person’s mind during prayer are really the “guards” of the King, meant to keep the unworthy away. A person who loves the King, however, will push through all of these barriers, until he experiences a Divine revelation. See Sefer Baal Shem Tov on the Torah, parashas VaYakhel, “The Pillar of Prayer.” he would certainly pray with more concentration. The problem is that he forgets that they are judging him. Likutey Amorim, p. 1b
Noach.97.1
The Baal Shem Tov explained the Zohar’s statement that a person is judged in each palace, and is expelled [if he is unworthy].89Zohar I:234a Words are called “palaces,” for the intellect dwells within them. When a person prays, he goes from letter to letter and from word to word. But if he is unfit, they expel him by hurling distracting thoughts at him, and automatically, he is outside.89R. Menachem Mendel of Vitebsk writes that extraneous thoughts can only enter the mind of a person who is unhappy with his level of worship. He compares this to a peasant who tries to enter the palace of the king. Since he does not belong there, the guards push him out. So too, a person who tries to pray and serve G-d on a higher level than is appropriate for him will be pushed away by foreign thoughts. However, a person who is happy with his level, even if it is not very high, will be able to pray with clarity. Since he is in his place, nothing can push him out. Ibid. p. 7b
Noach.98.1
If an extraneous thought suddenly enters your mind [during prayer], you should feel humiliated, for they are pushing you out of the King’s palace. You should return to the palace with great shame and submission. For the sin of having foreign thoughts is like that of giving birth to an illegitimate child, as the Gemara states: “one sheep follows the other”7Kesuvos 63a. I.e. the acts of the children follow the acts of the parents. For thought is masculine and feminine, and voice and speech are masculine and feminine.8Voice is non-differentiated sound, and is considered masculine. Speech gives it shape and meaning, and is considered feminine. This follows the principle that the vessel – the feminine aspect – gives form to the expansive masculine element. If you have a foreign thought and speak words of holiness, those words are like a bastard, whose body is normal, but whose soul is bad.9The Sages consider the soul of an illegitimately conceived individual to be blemished by the sinful act of his parents. So too, the speech uses holy letters, but the thought is bad; for by thinking about something else, you give birth to a bastard with these holy words. You should also imagine that G‑d is asking you, “Why have you come into the word, while I am not in the word?”– for you thoughts are in other things. Tzava’as HaRivash, p. 10b10See also Likutey Agados, and the end of the sefer Ohr Torah, and Likutim Amarim, p. 18b.
Noach.99.1
If you have foreign thoughts when you pray, G‑d forbid, the “impure shell”11Kelipah; i.e. a force of unholiness. rides on your words; for thought rides upon speech. This is the meaning of: “to the horses in the chariot of Pharaoh, I have compared you, my beloved” (Song of Songs 1:9). Speech is called “horses,” and when Pharaoh – the foreign thought – rides upon it, then “I have compared you (“dimisicha”), my beloved.” For it would be better to be silent.12The grammatical root of the word “dimisicha” is “domeh,” which is related to the word dumiah –”silence.” Thus, at a time when foreign thoughts ride on one’s words of prayer, it would be better to be silent. However, “a word that comes from the heart, enters the heart” – that is, the Supernal Heart, by means of the breath, as is known. Tzava’as HaRivash, p. 8a
Noach.100.1
The meaning of Unification (Yichud) is not to allow the intellect and the words to become separate, so as not to mix good and evil. This is “the Tree of the Knowledge of Good and Evil” (Genesis 2:9), and “a handmaid who is heir to her mistress” (Proverbs 30:23). It is the meaning of Upper Waters. Likutim Yikarim, p. 5c
Noach.101.1
If I am not for myself, who is for me? And if I am for myself, what am I?89Pirkei Avos 1:14. In prayer, one must be completely divorced from physicality, and not feel one”s existence in this world. This is the meaning of: “If I am not for myself, who is for me?” Meaning, when I come to the level that I neither know or feel “if I am for myself”89The Baal Shem Tov is stressing the words: “If I am not…” (אם אין אני). That is, if I have negated my existence to G‑d, then no foreign thoughts can distract me.” – that is, if I am in this world or not – then I will certainly not be afraid of foreign thoughts. For which foreign thoughts can approach me when I am separated from this world? This is, “who is for me?” – meaning to say, which foreign thought can approach me? However, “When I am for myself,” that is, when I consider myself as a separate entity in this world, then the opposite is true – I am not considered anything. This is the meaning of “What am I?” That is: “In what way am I important, and in what way is my worship important to G‑d? For foreign thoughts will distract me,89That is, when a person has a sense of ego and independent self, he becomes subject to extraneous thoughts in prayer. and it is as though I am not in this world at all. For a person is created to serve G‑d, which I can not due to these thoughts.” This also explains what the Sages said: “If I am here, all are here.”89 Succah 53a. This statement by Hillel the Elder, who made the same statement in Pirkei Avos, above. Tzava’as HaRivash, p. 7a, 12a
Noach.102.1
When the Jewish people pray and attach themselves to G‑d, a voice calls out: “Go out and see, O Daughters of Zion” (Song of Songs 3:11). That is, if a person is neither fit nor disposed to this union, they tell him, “Go out.” But one who is fit and disposed to it will see – that is, “…and see.”89I.e., he will have spiritual perceptions. When the impure shells hear this voice, they seek to disrupt this person”s prayers with foreign thoughts about passing fancies. But a wise person will cling in love and fear to the Creator and through this, uplift the sparks of life within these thoughts. “Why should I cling to the physicality of the thing?” he should say to himself. “It is better for me to cling to its inner vitality, which derives from G‑d”s attribute of Wisdom (Chochmah), as it says: “You have made them all with wisdom” (Psalms 104:24).
Noach.103.1
“You will direct their heart, You will cause Your ear to hear…” (Psalms 10:17) A sign has been given to man. If he can direct his heart to G-d in prayer, without extraneous thoughts, at least, or [ideally] with fear and love, each person according to his level, then he knows that his prayers were accepted. Thus is says: “You will direct their heart, You will cause Your ear to hear….” That is, when a person prays, he can know if [his words] were accepted, and that G-d has listened. Toldos Yaakov Yosef, Behaloscha, p. 138c
Noach.104.1
I heard from my Teacher, the Baal Shem Tov, about the alacrity and precaution that people on our level must exert in prayer, in order to be saved from foreign thoughts. The Baal Shem Tov told a parable in the name of his brother-in-law, Rabbi Gershon Kutover, concerning people who do not even realize that their prayers are full of extraneous thoughts. There was a very dangerous road that passed through a forest. Hidden in the woods were enclaves of murderers and bandits, just waiting for travelers to pass by. They would emerge from their hiding places and rob and beat them. A person who had to pass through this forest would do so at top speed, so that the bandits would be able to get him. Once, two men set out on the road together. One was very drunk, and the other not. As they passed through the woods, the sober man traveled at great speed until he passed through the forest safely. His friend, the drunk, however trod on step-by-step through the forest. The murderers grabbed hold of him, beat him, and wounded him; yet he did not feel a thing due to his great intoxication. When the two friends met later, the first one couldn’t believe what happened to the second. He asked him how he had survived all the blows he received. But the drunk was amazed at his friend’s amazement, and professed that he wasn’t aware of anything having happened. To his mind, he passed through the forest without harm. Finally, the first one showed him in a mirror all of his wounds and bruises, and the blood spots on his clothing. But he was still amazed, since he didn’t remember anything. The parable is understood by itself. Divrei Moshe, Bo
Noach.105.1
The fact that a person experiences foreign and confusing thoughts during prayer is actually a good sign. We can explain this by way of example. A human king surrounds himself with numerous walls and guards so that no one can approach him. Sometimes a person wants to present the king with a request, and the guards sense that it will be bad for them. If they are sure that he is an unimportant person, and that the king will certainly not heed him or fulfill his request, they let him through; for what difference does it make? However, if he is one of the king’s important ministers, the guards do all they can to prevent him. They do not want him to see the king, for they know that it will be bad for them, as the king will heed his words.2In this case, the gate-keepers represent the forces of illusion that keep people from recognizing and drawing close to G-d. These manifest themselves in the consciousness as the distracting thoughts and desires that arise during prayer. These forces (and thoughts) are only enlivened by a spark of holiness that is exiled among them. The Tzaddik (the minister) wants to redeem this spark, and bring it to the King, thereby robbing them of their power, and negating them. Thus, they opposed his entry into the palace. The same applies to prayer, which is attachment [to G-d] in order to uplift all the holy sparks from the side of evil, and from all the low things. This is bad for them. But if a simple person approaches G-d – whose prayers are anyway not so good, and make no impression – they leave him alone, and do not confuse him too much. Not so, a G-d-fearing person, whose prayers bear fruit below and in their supernal root. The side of evil does everything it can to disturb him with foreign thoughts. If a person is wise enough to realize this, he will strive with all his might and cry out in a bitter voice, “Father, save me!” Then, the Holy One, who longs for the prayers of Israel, will open all doors for him, and bring about a proper rectification, uplifting the holy sparks and bringing the redemption. Sefas Emes (from R. Meshulam Feivush of Barzan), Va’erah
Noach.106.1
When you have foreign thoughts [in prayer], you should think that everything comes from letters, which are holy. It is just that in you mind, they form foolish patterns. If you can rearrange these letters [to spell out] holy matters, it would be very good. Alternatively, you can rearrange the words of the foreign thoughts, or divide one word into two, or [extract] the first letters of the words, so long as you do not break your spiritual attachment. Darchei Tzedek 25
Noach.107.1
A human being is composed of numerous forces, and each one is necessary for another [supernal] world. When his soul ascends to all the worlds that it must rise to, they examine it in each world to see if he is fit to enter. If not, they push him out. Sometimes, they send him extraneous thoughts to push him away. But if he is wise, he can bind himself to G‑d even more through that very thought. Because the thought is made of letters, which are the “limbs” of the Divine Presence. These fell among the “shells” due to the force of the Breaking [of the Vessels], so that the letters became arranged in an evil pattern. This is like a person who serves delicacies that are all mixed together. Each one alone is good, but when they are combined, they are repulsive. So too, this has become bad.
Noach.107.2
But when he understands the nature of the thought – if it is desire, then it has fallen from the World of Desire,89This is related to the Sefirah of Chesed. if negative fear, from the World of Fear,89Related to the Sefirah of Gevurah. if pride, from the World of Tiferes, and so on, all that fell from the “Seven Days of Building”89A reference to the seven days of creation, which correspond to the seven lower Sefiros, from Chesed to Malchus, that fell during the primordial Breaking of the Vessels. – and he binds them to G‑d in love and fear of the Creator, he returns them to their source. The same holds true of the other attributes, each thought according to the attribute from which it fell. When he binds it to that attribute, the shell falls away, and it forms a good combination. This is what is said: “They open the cords and the sacks fall”89Shabbat 153a – that is, the shells fall.
Noach.107.3
G‑d takes great pleasure in this. Like the son of a king who has fallen into captivity. When they bring him to the king, the king is much more pleased than had his son been with him all the time. Kesser Shem Tov, part 2, p. 3a, Likutey Amarim p. 4a
Noach.108.1
When a person has a foreign though during prayer or Torah study, he should break that thought and attach himself to G‑d. Through this, he repairs the holy spark that is in that thought. This is like a person who was counting money, and whose son was in captivity. He comes to his father and says, “Look, you have money. Redeem me from captivity.” Likutey Yikarim, p. 15c
Noach.109.1
If a person does not study Torah and pray with love and fear of G‑d, his words do not ascend.14Tikunei Zohar, p. 25b. All the more so, if he has extraneous thoughts, which are called invalid offerings,” for they are given to the “externalities.” When he repents, though, he uplifts those holy sparks, and they then enter his mind as foreign thoughts during prayer or Torah study. These are his very sins that attack him like in a battle. However, their real desire is that he repair and redeem them from the depths of the impure shells. He does this by trembling at the realization that they are his sins, and acknowledging that he must regret them. I received this explanation from my Teacher, and there is no need to explain it further. Toldos Yaakov Yosef, p. 158a
Noach.110.1
I heard from my Master (the Baal Shem Tov) the inner meaning of the Alphabet, and how one apply to each word the principles of subjugation, separation, and amelioration.3Hamtaka; literally, “Sweetening.” Meaning to say, all the mystical intentions needed [to annul] the 320 and 280 Judgments,4The shach (ש”ך) and par (פ”ר) dinim. alluded to in the first word of the Amidah – Ado-nai – must be applied to each word of prayer, in order to sweeten the judgments. For the letter aleph (אלף) is the mystery of peleh (פלא). It is clothed in the letter beis, which is two alephs, then the letter gimel, which is three alephs, until the letter tav, which is four hundred alephs.5The Hebrew letter tav has the numerical value of 400. For the further a letter is from the beginning of the alphabet, the further it is from vitality, and the more it becomes clothed in the impure shells, until Malchus of Malchus,6The Baal Shem Tov is drawing a correlation between the letters of the Hebrew alphabet and the ten Sefiros. The nature of the Sefiros is holographic, so that each one contains within it aspects of all the rest. (Thus, for instance, we count 49 combinations of Sefiros during the days of Sefiras Ha’Omer, between Passover and Shavuos. The first day of the Omer is Chesed in Chesed, and the last day of the Omer is Malchus in Malchus.) The Baal Shem Tov means that just as there is a downward progression from the highest Sefirah to the last, so there is a degression from first letter of the alphabet to the last; from aleph to tav. On this last level, the letters arise in the mind in the form of negative patterns and thoughts. However, when a person recalls that even there, the Divine Presence is concealed, he can disperse all the bad thoughts, and direct his mind again to G‑d. which is the place of bad thoughts. But when a person remembers that the Divine Presence is in exile [there], and that a spark of the Shechina is clothed in this odious shell, he will feel appalled. Then, “all the workers of iniquity will be dispersed” (Psalms 92:10), and a Unification will be made between “fear” and “awesome.”7This is the union between the Sefiros of Tiferet and Malchus. The spark of holiness will be removed and reunited with the life-force above, in the mystery of “the living creatures ran and returned” (Ezekiel 1:14). This is its redemption from captivity. And this is the meaning of “submission.” It is as though you are not speaking, only the Divine Presence. Whereas “separation” means removing the “shell,” and “amelioration” means uplifting it and sweetening it in its root. Toldos Yaakov Yosef, p. 208d
Noach.111.1
Our oxen are bearing (alupheinu mesubalim), with no breach, and no bad tidings, and no outcry in our streets. (Psalms 144:14) When a person knows that the Master of the World (Alupho shel Olam) is in every movement in the world, he can bear everything. Then there is “no breach and no bad tidings.” I also heard from the Baal Shem Tov that when a person knows that G‑d’s glory fills the whole world, and that every action and thought comes from Him (even though the words of certain prayers seems to contradict this), then, “all the workers of iniquity will be disbanded” (Psalms 92:10).89I.e. all the forces of evil will dissipate. I also heard from him that a person needs to do subjugation, division, and amelioration,89Hachna’ah, Havdalah, and Hamtaka; the last literally meaning “Sweetening.” See this year’s teaching on Purim from the Baal Shem Tov. on account of the Breakage of the Vessels that caused the holy sparks to fall among the “shells.” That is, one must separate adverse and foreign thoughts from the Shechinah.89This is the second stage. The first stage is “subjugation,” in which the foreign thoughts are brought under control. The second stage, “separation,” entails distinguishing between the false, exterior element of the thought, and its inner point of truth (the fallen spark of holiness). The third stage, “amelioration,” entails uplifting that truth and incorporating it in the service of G‑d. And this can be done in two ways, in general and in particular, as I heard from him on the Gemara: “How does one dance before the Bride?89I.e. how does one praise a bride at a wedding? Beis Shammai said: ‘The bride, as she is.’ Beis Hillel said, ‘A pleasant and gracious bride!’” Beis Shammai felt that in the period of exile, the general way is enough, as she is. Beis Hillel, however, said that we must adorn the bride in a specific way, so that she becomes pleasant and gracious. So too, if you are able to purify your thoughts, how good is it to do this specifically, through subjugation, division, and amelioration, for this is very deep. However, if you cannot, you should at least know in a general way that everything is from G‑d. Then you can stand firm and not be pushed from your level by the “shells.” You will remain attached to G‑d, which is His promise: “And I will give you a path between these standers” (Zechariah 3:7). This refers to the angels, for the external forces and impure shells will not push you out of your place.89I.e. a person’s place will be among the angels, who stand before G‑d, above the forces of evil. Ketones Passim, p. 27a
Noach.112.1
How does one dance before the bride? Beis Shammai said: “The bride, as she is.” Beis Hillel said, “A pleasant and gracious bride!” In the future, the Shechinah will be called “bride,” as opposed to now, when she is called “Zos” (“this”).89Zos is a feminine pronoun and refers to the Divine Presence in Kabbalistic texts. How do we dance before the Shechinah now, when she is in exile, before she is called “bride”? For dancing serves to raise up the sparks and the lowest level to a high level, such as in holy dance.89When a person dances within a holy context, such as at a Jewish wedding or on the festivals, his uplifted feet parallel the redemption of the lowest level of creation (Malchus, Asiyah) from its attachment to the impure shells. However, in the period of the exile it does not ascend well, for who can do this perfectly, as is explained89In the writings of the Arizal. in the mystery of nefilas apayim,89The prayer immediately following the Amidah, recited in the morning and afternoon weekday service, in which the worshipper falls on his face (i.e. places his face on his forearm), in an act of repentance. This represents the “falling” to the lowest level; for once the worshipper has ascended to the highest world of Atzilus during the Amidah, he can now descend to collect the fallen sparks that are in the netherworlds. which uplifts the sparks from the world of Asiyah to the highest level. As Rabbi Chaim Vital said about this, that none of us know how. Therefore, Beis Shammai said “The bride, as she is,” as the Zohar says: “Her husband is known in the gates (she’arim).” That is, “according to what each person approximates (mesha’er) in his mind and ability.” Meaning, in a general way. For if he is unable to unite and adorn the Shechinah in a specific way,89I.e. to know exactly which sparks of the Shechinah are in exile and the precise Unifications required to free her. he should still appraise the Bride as she is. But Beis Hillel says “A pleasant and gracious bride!” That is, one must know how to remove the dirty garments from the spark in a specific way and to adorn it, so that the Shechinah should be pleasant and gracious. Tzafnah Paneach, p. 46a
Noach.113.1
How does one dance before the bride? Beis Shammai said: “The bride, as she is.” Beis Hillel said, “A pleasant and gracious bride!” The Baal Shem Tov explained their disagreement as follows.89The Baal Shem Tov interprets this Mishnah as applying to prayer, which is a manifestation of the Shechinah, the spiritual “bride” of the Holy One. Beis Shammai sees prayer as being mixed with good and evil, with holy words, yet many distracting thoughts. Thus, he can only praise it “as it is.” Beis Hillel knows how to extract the fallen sparks of holiness even within the foreign thought, thereby uplifting that thought, and making prayer a beautiful bride of G d. Beis Shammai said to praise the bride as she is, even in a general way, by knowing that G‑d’s glory is hidden everywhere. Beis Hillel said to praise the grace and beauty of the bride, for he knew the specific sparks of holiness that had fallen among the shells, and how the foreign thoughts come to mind during prayer in order to be repaired. Then, one must separate and remove the shell, and to raise and adorn the holy spark from among it, making it into a lovely and graceful bride. Toldos Yaakov Yosef, p. 8d
Noach.114.1
When a person knows and believes that G‑d’s glory fills the whole world, and that everything – each and every movement and thought – is from Him, then “all the workers of iniquity will disband” (Psalms 92:10). This is the aspect of “Know the G‑d of your fathers” (I Chronicles 28:9). Tzafnah Paneach, p. 86b
Noach.115.1
I heard from my Master how to uplift the inner part of foreign thoughts and fix them, and how to remove the external part. Also, that if you do not know how to do this with a specific thought, you should at least keep in mind that within each thing exists a union between the names Y-H-V-H and Adnus. Along these lines, I also heard from him the mystical meaning of the “spear.”89This concept will be explained in parashas Balak. Tzafnah Paneach, p. 86b
Noach.116.1
Rav Zeirah said: “If a person says ‘Shema, Shema’89That is, if he recites Keriyas Shema twice in a row. we silence him.” Rav Papa said to Abaye, ‘But perhaps he wasn’t concentrating the first time.” … “Is he G‑d’s friend?” [Abaye] replied.89That he can be so casual when addressing him in Keriyas Shema. “If he doesn’t concentrate the first time, we hit him with a blacksmith’s hammer until he does.”89Berachos 33b. But the question remains, maybe he didn’t concentrate the first time, and is now trying to concentrate in order to fulfill his obligation. Furthermore, why did Rav Zeirah choose the example of repeating “Shema, Shema,” as opposed to another verse in the Keriyas Shema, or somewhere else? The answer lies in the meaning of “accepting the yoke of heaven” (kabalas ol malchus shamayim). A person must believe that the entire world is filled with G‑d’s glory, and that no place is empty of Him. G‑d’s existence is found in all of a person’s thoughts, and each one of them is a complete structure. Adverse and foreign thoughts enter one’s mind during prayer in order to be fixed and uplifted. If a person fails to believe this, he has not fully accepted the yoke of heaven, for he limits G‑d’s being.89As though He were not in the thought, G‑d forbid. This is the meaning of “Shema, Shema.” Why did he say it twice? Most likely because he was not concentrating the first time, for he was having a foreign thought. Yet, had he realized that G‑d’s Presence is there too, he would not have had to say it twice. This is captured in the Talmud’s terse language: “We hit him with a blacksmith’s hammer.” Meaning, one’s own thoughts strike him like a hammer, in order to be fixed and uplifted. But by say Shema twice, it is as though G‑d wasn’t there the first time. This person limits on G‑d’s existence and his own acceptance of the yoke of heaven. Thus, we silence him. Ben Poras Yosef, p. 50b-c
Noach.116.2
This explains the statement of the Talmud: “If a chick dies in its shell, from where does its spirit leave.”89Bechoros 8b. And it answers: “From the same place that it came in.” For it says in tractate Berachos: “One who sees eggs in a dream, his supplications are in abeyance; broken ones – his supplications are answered.”89Berachos 57a. Just as the insides of an egg are revealed (Rashi, loc. cit.). Because eggs corresponds to prayer.89Prayer, in Aramaic is That is, every thought is a complete entity,89“Komah shleimah” – literally, “a complete figure.” and even an evil or foreign thought comes to you to be repaired and uplifted. If you reject that thought, you have rejected and killed a complete entity. Yet, at times, a certain thought must be pushed away. And if you want to know how to differentiate between those you should reject and those to draw close and uplift, think what happened when the thought came to you. If it immediately occurred to you how to fix and elevate it, then draw it close and do so. But if it does not immediately occur to you how to fix it, then it is most likely coming to distract you from your prayers, and disturb your thoughts. Then, you are allowed to push it away, for “if a person comes to kill you, rise up and kill him first.”89Sanhedrin 72a. This is the meaning of “If a chick dies in its shell, from where does the spirit leave.” Meaning to say, a foreign thought during prayer, which is called “an egg,” that “dies” that is, that you reject and kill, “from where does its spirit leave?” Meaning, how dare you reject and kill a complete entity? The answer is, “The same way it came in.” Just as it came in to distract you and push you away [from G‑d], that’s how it leaves. You are allowed to reject it from your thoughts.
Noach.116.3
Someone once asked the Baal Shem Tov if he was allowed to go back and repeat several words of the Keriyas Shema or prayers that he said without concentration. The Baal Shem Tov answered as follows: “It is well known that G‑d’s existence is in everything. Even extraneous thoughts contain sparks of holiness. Therefore, if you say a few words of prayer without concentration, while lost in the extraneous thoughts, you should know that that thought has come to have its spark removed. By repeating the word, you demonstrate that G‑d was not there the first time you said them, and you thus limit G‑d’s existence. You should not say them twice; rather, you should think about and concentrate on those words [in your mind] that you first said without concentration.” Ben Poras Yosef, p. 50b-c, 53d
Noach.117.1
“They hit him with a blacksmith’s hammer.” According to the Baal Shem Tov, this means the death of the soul. Kol Ariyeh, Mishpotim
Noach.118.1
Whoever says “Shema, Shema…” Foreign thoughts that come to mind during prayer or Torah studying contain the very sparks of holiness that fell among the kelipos on account of that person, whether in this incarnation or in a previous one, or due to the sin of Adam, who had in him all the souls of Israel. Thus, each Jew must fix the sparks that belong to him. For when a person stands in prayer and wants to be attached to holiness, those sparks also come to be repaired. I heard this myself from the Baal Shem Tov, who said: “One must be very insightful89To be able to discern the point of holiness that the thought contains. concerning the foreign thoughts that come during prayer, for they are one’s own potencies that come to be fixed.” Divrei Moshe, Lech Lecha
Noach.119.1
May his prayer be turned into sin… May his children be fatherless, and his wife a widow… May the creditor confiscate all that is his…” (Psalms 109: 7,9,11). Why is the wicked man punished by his wife and children being widowed and orphaned? The Baal Shem Tov explained this with a statement from the Talmud: “What is more important? Torah study or deed?... Study is greater because it leads to deed.”89Kidushin 40b. But this implies that action is greater. Rather, Torah study has two aspects, as our Rabbis have said: “Whoever studies the teachings of the Olah sacrifice, is considered to have offered it.”89Menachos 110a. Therefore, he achieves them both, which is not the case with action alone. Now, the nefesh-soul enclothes the ruach, and the ruach enclothes the neshama. Therefore, the nefesh is the “wife” in relationship to the ruach, and the ruach is the “wife” in relationship to the neshama,89This follows the kabbalistic division of the world into “lights” and “vessels,” which correspond to the archetypes of “masculine” and “feminine.” Lights are always enclosed in vessels (as the soul is enclothed in the body). Thus, that which is outer is feminine to that which it contains. as our Sages have said: “He swallows up a Tzaddik greater than him.”89Megilah 6b: “Rav Huna said, What does it means: ‘Why do You look on when they deal treacherously, and hold Your peace when the wicked swallows up one who is more righteous than he?” (Habakkuk 1:13)? One who is more righteous than he, he can swallow up, but the perfectly righteous (Tzadik gamur) he cannot swallow up.” The Baal Shem Tov uses this as another example of the paradigm of lights and vessels. In this case, the corrupt “vessel” of the evil man “swallows up” (i.e. covers) the Tzadik. In this sense, the wicked are feminine in relationship to the Tzadik. This was the case of King David and his two enemies: Do’eg Ha’Adomi (a servant of King Saul – I Samuel 22), and Achitofel HaGiloni (who sided with David’s son, Avshalom, during the latter’s rebellion – 2 Samuel 15). Thus, the Baal Shem Tov states that they learned Torah (despite their wickedness), which makes them feminine in relationship to David, who was the embodiment of prayer (that descends from Above). Thus, David was also speaking about89In the verse from Psalms, above. Do’eg and Achitofel, who did learn Torah, which is considered the “feminine waters”89“Feminine waters” or “masculine waters” refer to spiritual influences that either ascend from below, or descend from above, respectively. in relationship to prayer, as the Maharsha writes, that the whole Torah is a preparation for attaining “fear of G‑d,” which is prayer.89This cannot be found in the commentary of the Maharsha. Still, see Rashi on Yoma 72b, s.v. “Va’tirah sh’peiresh.” Then, in prayer, they bestow upon the person “masculine waters,” corresponding to the “feminine waters.” When a person studies Torah selflessly, the masculine waters reflect back the feminine waters,89With pure prayers. but when he studies for personal motives, that becomes reflected back to him in his prayers. Then, his “prayers are turned to sin,” for they confound his prayers with extraneous thoughts. His “wife,” who is his nefesh, becomes a widow, for she does not clothe the ruach, providing it with “feminine waters.” And his “children” which are his good deeds, become orphans. For the Torah is called “deed,” as we mentioned above, and because he studied for ulterior motives, his good deeds wander off and do not ascend. Thus, they are orphans. “May the creditor confiscate all that is his…” This is the evil inclination who “loans” him mitzvos to feel haughty, or to study Torah, which is called “deed,” for the sake of honor. And so will they give him “masculine waters” from above – great evils and troubles. Then his creditor, the evil inclination, comes to collect his loan, as it is written: “May the creditor confiscate all that is his.”89The Baal Shem Tov may mean here, “all the is the creditor’s,” since it was he who gave the person these mitzvos in the first place. Toldos Yaakov Yosef, p. 108d
Noach.120.1
It is explained in the writings of the Arizal that until the coming of the Messiah, no two day’s prayers ever share the same aspect. This is the meaning of the Mishnah: “If a person makes his prayers fixed, his prayers are not a supplication.”9Berachos 18b. A proof of this is found in the extraneous thoughts that enter a person's mind during prayers, which derive from the mystery of the Breaking [of the Vessels] and the 288 sparks that a person must extract each day.10In the primordial Shattering of the Vessels, 288 sparks of holiness fell into the lower worlds. Fragments of these sparks are uplifted each day through the work Torah study and mitzvos. When all of the sparks have been redeemed, the Messianic Era will arrive. These come to a person in order for him to repair and uplift them. Thus, the foreign thoughts of one day are not like those of the next, as is clear to anyone who pays attention. Now, I heard from my Master a way to rectify these thoughts. If a man has fantasies about women, he should uplift them and attach them to their root in Chesed, in the mystery of the verse: “If a man takes his sister . . . and sees her nakedness, and she sees his nakedness,11I.e., if they have sexual relations. it is kindness (Chesed)” (Leviticus 20:17). Similarly, idolatrous thoughts blemish the Beauty of Israel.12Tiferes Yisroel (see Lamentation 2:1). The reference here is to the Sefirah of Tiferes, embodying the Divine forces of Beauty and Harmony. Idolatry is a fallen manifestation of this force, in that the idol becomes a focus of adoration. Likewise, illicit desire is a perversion of the pure love that derives from the Sefirah of Chesed. Let this be sufficient. Toldos Yaakov Yosef, Vayakhel, p. 275c
Noach.121.1
Prayer consists of gift-giving and war.8See Rashi on One must battle against distracting thoughts until each they bound to their root, as I received from my Master, regarding the three lines… Then, one receives as a gift the very distracting thought that was brought close to its holy root in our Father in Heaven. Toldos Yaakov Yosef, p. 40c
Noach.122.1
I also learned from my Master how to tell if a foreign though comes from the side of Chesed (“Love”), having fallen in the Breaking of the Vessels and that now needing to be rectified and uplifted. Whereas, on the other hand, there are also sinful thoughts. When these enter one’s the mind, a person should realize that there are Judgments upon him that want to punish him. In such a case, he should be extremely concerned and make a unification between “fear” and “awe.” Then “all the workers of iniquity will disband” (Psalms 92:10). Thus, he explained the verses: “And it came to pass, when [Abraham] approached to Egypt, that he said to Sarai his wife: I know now that you are an attractive woman” (Genesis 12:11), and “When the local men asked [Isaac] about his wife, he said: ‘She is my sister’; for he was afraid to say: ‘My wife’; ‘lest the men of the place should kill me for Rebecca, because she is fair to look upon.’“ (ibid. 26:7). For the fact that they thought about female beauty was a sign of impending punishment.9The Sages explain that before these occasions, neither Abraham nor Isaac recognized their wive’s beauty. According to the Baal Shem Tov, the fact that these Tzaddikim suddenly becoming attracted to physical beauty was a sign that there were Supernal Judgments upon them, as reflected in the Egyptians and the Philistines who threatened to kill them. Ketones Passim, p. 42d
Noach.123.1
Rav Chiya Rabba said, “I never concentrated in prayer. One time alone, when I wanted to concentrate, I started thinking ‘who should enter before the king first, the exilarch or the arkabasa.89A high Persian dignitary.‘” Shmuel said, “I found myself counting chicks.” R. Bun bar Chiya said, “I was counting the rows of bricks in the wall.”89Jerusalem Talmud, Berachos 17b, cited in Tosephos, Berachos 16b, s.v. “v’Iyun tefillah.” One must elevate one’s thoughts from below to above, in the mystery of the 248 sparks.89According to the Arizal, at the time of the Breakage of the Vessels, the lights of the vessels ascended to their source, and only the vessels themselves broke. However, 248 sparks of light remained in the vessels to enliven them. It is the main task of human beings throughout history to redeem these sparks from the kelipah nogah into which they fell, thus bringing the world to perfection. For all extraneous thoughts are in Malkhut of Malkhut,89Each of the Sefiros contains aspects of all the others. The lowest Sefirah is Malchus, and the lowest aspect of Malchus is “Malchus of Malchus.” It is from this lowest level that all disruptive and extraneous come. and when a foreign thought enters your mind, you must be scared of it.89For they are pushing you away from the King, as the Baal Shem Tov explained elsewhere. For by means of this fear, you unite “fear” and “awesome” and remove the holy spark from the impure shell, which is the foreign thought itself. Now, the thoughts of Rabbi Bun were pure and clear, and he had no way to uplift them, not until it occurred to him to count the bricks of his house, or the chicks [in the case of Shmuel]. Furthermore, each of these cases also needs to be understood.89See R. Tzaddok HaKohen of Lublin, Tzidkas HaTzaddik 233. It is worth noting that the word “chicks” (as in Shmuel’s prayers) is ephroach (אפרוח), which has the letters RPCh in its root, that may allude to the 248 (רפ”ח) sparks that fell. Toldos Yaakov Yosef, p. 209a
Noach.124.1
I received from my teachers and from seforim that each day’s prayers must have a different mystical intention. Thus, it says in the Talmud: “…if a person is able to say something new.”89Berachos 28b, 29b: “Rabbi Eliezer said, ‘If a person makes his prayers routine, they will not be heard… What does ‘routine’ mean? Rabbi Yosef said: ‘Whoever is not able to say something new in his prayers.’” This is because the essence of prayer is to extract the 288 sparks of the broken vessels, which is the mystery of raising the “feminine waters,” to Malchus, in order to reunite the wife to her husband.89The Shechinah with the Sefirah of Tiferes. This occurs when [extraneous] thoughts arise in one’s mind during prayer. A wise person knows how to extract the essence of these thoughts, which is the holy spark in the impure shells. For instance, if a person has lustful thoughts, which come from the side of Chesed, as it is written: “If a man takes his sister89I.e., has incestuous relations with her.… it is a shameful thing (Chesed)”89According to most Biblical commentators, the word chesed, in Aramaic, means “shameful.” The Baal Shem Tov, however, follows the Hebrew meaning of the word, which is “love,” or “kindness.” The underlying idea is that all desire, even the most illicit, has a root in holiness. However, as a result of the primordial Breaking of the Vessels, that emotion fell to an impure, material state. The task of man is to uplift all thoughts and emotions to their supernal root. (Leviticus 20:17), he should realize that this pleasure’s whole existence derives from the one holy spark within it, [How much greater, then, is the pleasure] of clinging to its root, where it is beyond limit. The same applies if a person has thoughts of idolatry, G-d forbid, or murder, which is from the left column.89The Sefiros on the right-hand column of the Sefirotic chart are expansive, and are the root of human emotions, such as love, desire, and pleasure. The Sefiros of the left-hand column are contractive (Binah, Gevurah, Hod), and are the supernal root of emotions such as fear, anger and bloodthirstiness. However, it is dangerous to expound on this theme, and a wise person will be silent. Now, we see for ourselves that one day’s thoughts can never be like another’s. And so too, the prayers one formulates according to these thoughts. But for this, one needs a truly broad mind and tremendous concentration in order that his mouth and heart be aligned. This is not the case of one who prays by rote, each day the same. His mouth routinely utters the words, and his head bows automatically when he reaches “Modim.” His heart is absent, as Tosephos writes in the name of the Jerusalem Talmud: “We are grateful to the head that bows by itself at Modim.”89Rosh Hashanah 16b. For this reason, it seems to me, there are ten types of prayer, which correspond to the ten qualities of Malchus,89Malchus, the lowest Sefirah, contains within it a reflection of all the upper Sefiros. which is called “prayer” (tefilah) and is the last quality of Malchus – Malchus of Malchus. Now, each day of a person’s life, he must repair one spark of these ten qualities, until the very end of his life, when he repairs the last quality of Malchus and returns in perfect repentance to Malchus-prayer – each individual according to his level and his personal channel of influence. This is similar to the generation before the Moshiach, when the entire world will be repaired down to the “heels,” and all the sparks of the universal Malchus will ascend. Then “death will be swallowed up forever” (Isaiah 25:8), and the Moshiach will come. So too, the life of each individual is a complete structure.
Noach.124.2
Thus, a person should thus realize that prayer is not for his own sake, but for the sake a higher purpose – for the good of the Shechinah. The Arizal wrote that if a person prays for himself, the Shechinah laments over him: “G-d has delivered me into their hands; I am unable to rise” (Lamentations 1:14). But if he is concerned with the good of the Shechinah, he is answered immediately. Thus, it is written in the Tikunei Zohar: “If the Shechinah is there, they immediately open [the supernal gates] for him.”89Tikunei Zohar p. 55a. See, also, the end of Tikun 33. Furthermore, his requests are included in Binah, which is the “mother of all living.” For all souls are part of the Shechinah, and he too will be answered.89I.e. by praying for the benefit of the Divine Presence, he draws down goodness to everyone who needs the same thing that he is praying for, including himself, for all souls are offshoots of the Shechinah. However, if he prays for the Shechinah in order to be answered, he creates a barrier. May G-d enlighten us to serve him in truth and simplicity!
Noach.124.3
Now, the sign that your prayers have been answered is alluded to in the verse: “You will direct their heart, Your ear will hear” (Psalms 10:17). If [Heaven] helps him so that he can concentrate on his prayers, then certainly “Your ear will hear.” For were it not a propitious time for him to enter the King’s chamber and be answered, he would be unable to concentrate. But since he has come before the King, his request will certainly be fulfilled, for nothing can keep G-d from fulfilling his desires and requests, for He is the ultimate love and compassion.
Noach.124.4
Still, there are those who come before the King and are not answered. This is like a king whose consort has sinned. The King eventually dismisses her and she travels far away. One day, the king must go to that place on royal affairs. When his consort hears that he is coming, she devises a plan to see him. She comes before him and pleads with him. She tells him how bitter her life has been since she left the king, and she relates to him everything that happened to her since then. Ultimately, the king forgives her and fulfills her requests. However, if she comes before him with threats and accusations, claiming that he betrayed her, her words will go unheard – unless she finds the king in good spirits. Then her words will make an impression on him, and he will realize that her claim that he abandoned her is correct, and that his actions were inappropriate for a king. Then he will fulfill her will, and answer her favorably, despite the fact that she spoke accusingly. This is called the “Shechina quarrels with her husband.” It is enough of an explanation for one who understands. Toldos Yaakov Yosef, p. 181a
Noach.125.1
“Do not be like servants who serve their master in order to receive recompense; rather be like servants who serve their master not in order to receive recompense.”12Pirkei Avos 1:… There is another version of this statement: “be like servants who serve their master in order not to receive recompense.”13שלא על מנת לקבל פרס or על מנת שלא לקבל פרס. I heard from my grandfather that both versions are correct, and reflect two different levels, one higher than the other. “Not in order to receive recompense,” is indeed the proper and great form of worship. Your intention in praying for something should be for the sake of G‑d.14Tzorech gavo’ah, lit. “for the needs of the high one.” And it does not matter whether or not you receive the object of your prayers. Indeed, everything you do should be for the sake of G‑d, and not for your own pleasure at all. However, there is another, higher level. By way of example, a certain person has a deep and burning desire to speak with the king. The king issues a decree that anyone who presents him with a request will have it granted. When this person who longs to speak to the king presents his request, he is actually afraid that the king will fulfill it, and then he will have nothing more to talk to him about. He prefers, rather, that the king not fulfill his request, so that he has a reason to come before the king and speak to him again. This is the meaning of: “A prayer of the poor, when he faints, and pours out his words before G‑d” (Psalms 102:1). That is, his prayer itself is that he can pour out his words before G‑d. This is also alluded to in the Talmud, in the story of Shmuel HaKatan.15Ta’anis 25b. Once, in a period of drought, Shmuel HaKatan declared a public fast. The rains fell that same day, although after sunset. (This was considered late, as another story in the gemara tells of the rain falling immediately in the morning.) The people assumed that it was because G‑d desired to hear the prayers of the congregation the entire day. Shmuel HaKatan, however, rejected this assumption. However, see the Zohar 2:15a: “Once, the world needed rain. Rabbi Eliezer came and decreed forty fasts, but the rain did not come. He prayed, but the rain did not come. Rabbi Akiva rose to pray. He said: ‘Who makes the wind blow,’ and the wind started to blow. ‘Who makes the rains fall,’ and the rains started to fall. Rabbi Eliezer became dejected. Rabbi Akiva looked in his face and stood before him. ‘I will tell you a parable,’ he said. ‘What is this like? Rabbi Eliezer is like the beloved of a king. The king is pleased when he comes before him, and does not grant him his request speedily, in order that he not leave him, for he is pleased to talk with him. But I am like a servant of the king that makes a request. He does not want me to enter the palace gates, and all the more so, to talk to him. Thus, the king says, “Fulfill his request quickly, and do not let him in.” Thus, Rabbi Eliezer is a beloved of the King, and I am a servant. The King wants to talk to [Rabbi Eliezer] the entire day, and not have him leave. But the King does not want me to enter the gates of the palace.’ Rabbi Eliezer was placated.” This is the meaning of: “in order not to receive a reward.” Degel Machane Ephraim, Haftarah Ki Setze, s.v. “Rani”
Noach.126.1
The Shechinah is called “prayer,” as it is written: “And I am prayer” (Psalms 109:4).89The pronoun “I” (Ani) refers to the Sefirah of Malchus, the lowest of the Sefiros in the Divine structure, and paralleling the Shechinah, that dwells (shochen) within creation. When you pray, intent on uniting the Shechinah with her Husband, and don’t think of your own benefit, G-d forbid, for of this it is said: “The L-rd has delivered me into the hands of those I cannot withstand” (Lamentations 1:14). That is, if a person intents on his own material desires to be fulfilled through his prayers, he creates a division [between him and G-d], for he has brought materialism into a spiritual realm, and he will not be answered at all. Tzafnah Paneach, p. 2c
Noach.127.1
I heard from my Master about prayer in the Diaspora.89According to the editor of Sefer Baal Shem Tov, this should read “prayer during the week.” The main thing is faith. That is, to believe that G-d’s glory fills the entire world. Through this, you raise the feet of the Shechinah. You should also believe that as soon as the words of prayer leave your mouth, your request is immediately answered. And if you wonder why, at times, you do not get what you asked for; the reason is because it is concealed from you.89That is, the manner of its fulfillment is concealed from you. For instance, your request may have been fulfilled on a universal level. And although you asked as an individual for the problem be alleviated, really, [the suffering] is for your own good, such as to cleanse you of your sins, etc. Whereas if you have in mind to be answered yourself, you have made physical your request, when it should be purely spiritual – for the sake of the Shechinah, and not for the sake of this world. Therefore, it became an obstruction. Ben Poras Yosef, p. 127a
Noach.128.1
There are many aspects of prayer, one higher than the other. On the lowest level, a person prays for his own needs. This is the level of the world, as it is written: “All flesh is grass, and all their goodness is like the flower of the field” (Isaiah 40:6), and “Their acts of kindness are only for themselves.”54Tikunei Zohar, Tikun 30, p.73b The next higher level is to pray to fill a lack in the Shechinah. Indeed, by rectifying the supernal source, the deficiency below is also filled; for Above and below are one. However, you should not intend to repair both Above and below, for this is like “uprooting the shoots”55A Rabbinic term for heresy. to create a division.
Noach.128.2
I also heard an explanation of the Talmud’s statement: “There are things that stand at the height of the world, yet people belittle them.”56A reference to prayer. Meaning, the effects of prayer are Above, in the heights of the world, and not always below. Therefore, people belittle prayer and think that their supplications are worthless. But this is not so.
Noach.128.3
There is yet a higher level, when a person does not demand that even the supernal rectifications be accomplished, for there is a danger in that as well. As our Sages said on the verse: “Do not awaken and do not arouse love until it please.” And the story of Rabbi Yosef d’LeReina is proof.57A fifteenth century kabbalist who tried to force the coming of the Messiah, but in failing, caused the Spanish exile instead. Therefore, the best thing for a wise person is to do what is required of him, to pray over whatever happens, and let the Master of desire do as He knows best. This is the most exalted level – a service that is not for the sake of receiving recompense. Toldos Yaakov Yosef, p. 144b
Noach.129.1
“Three books are opened on Rosh Hashana,”1“Three books are opened on Rosh Hashana. The Book of the Completely Wicked, the Book of the Completely Righteous, and the Book of the Intermediaries. Tzaddikim are immediately written and sealed for life, the wicked are immediately written and sealed for death, and the Intermediaries are left hanging until Yom HaKippur. If they are worthy, they are written for life, if not, they are written for death.” Rosh Hashana 16b. meaning to say, “words.” For the completely righteous, all of their holy words, in prayer and Torah study, are to unite speech with the World of Thought. For you must believe that, if you have intention, you certainly unite the World of Speech with the World of Thought. Even though you pray and do not receive what you are requesting, nevertheless, the “lower arousal” of uniting the World of Speech to the World of Thought causes a parallel occurance above. Those people whose whole intention is to unite the World of Speech to the World of Thought are perfect Tzaddikim. This is as our Rabbis said: “One may not stand to pray except with a heavy head”2I.e., amidst seriousness. Berachos 30b. – meaning to say, that he should think that what you lack is also lacking Above. “And even if the king …. (inquires about your welfare, greets you) do not reply.”3ibid. That is, when you pray with concentration, G-d takes pride from the World of Speech. This pride spreads though all the worlds, even to the one who is praying. You must be careful not to break your connetion to G-d, and to become proud of how you are praying with great concentration. “Intermediaries” are those people who have in mind when they pray that G-d should fulfill their requests for their mundane needs. They are left hanging until Yom Kippur. That is, the “World of Thought” is called “Yom HaKippur.” He is left hanging until the thoughts – after the intentions of his heart. If his intentions were pure (for heaven) when he made his mundane request, in order that he should have time to sere G-d, he is also writen for life. For even with these intentions he united the World of Speech with the World of Thought. Tzava’as HaRivash, p. 15a4See also Ohr Torah, Rimzei Hagadot, p. 65.130
Noach.129.2
“Intermediaries” are those people who have in mind when they pray that G-d should fulfill their requests for their mundane needs. They are left hanging until Yom Kippur. That is, the “World of Thought” is called “Yom HaKippur.” He is left hanging until the thoughts – after the intentions of his heart. If his intentions were pure (for heaven) when he made his mundane request, in order that he should have time to sere G-d, he is also writen for life. For even with these intentions he united the World of Speech with the World of Thought. Tzava’as HaRivash, p. 15a4See also Ohr Torah, Rimzei Hagadot, p. 65.130
Noach.130.1
When a person puts himself into his words, they testify on his behalf, but only so long as his whole intention is to join the World of Speech to the World of Thought. This is the meaning of the three books that are opened on Rosh Hashana. “Books” has the implication of “speech.” The words of Tzaddikim, whose whole intention is to unite the World of Speech with the World of Thought, are immediately inscribed for life. Meaning, they immediately become attached to G‑d to be alive.12The Tzaddik’s words are united with G‑d, and are filled with life and vitality. The Intermediaries, who intend both to create this union and also that G‑d fulfill their requests, are left hanging until Yom HaKippur, when the World of Thought becomes revealed. Then every thought ascends, and their thoughts are also fulfilled.13Apparently, this means that the essence of their thoughts, which is to unite with G‑d alone, is fulfilled. Kesser Shem Tov, part 2, p. 4b14See also Likutey Amarim, p. 4d
Noach.131.1
A person must consider himself as nothing, forgetting himself completely and praying only for the good of the Shechinah. Then he can attain a level that transcends time – the world of thought, where everything is equal: life and death, ocean and land. This is the meaning of the Zohar: “‘Why do they cry to Me?’ (Exodus 14:15) – ‘to Me’ specifically, for the matter depends upon Atik.”58Zohar 2:48a. When the Jewish people stood before the Red Sea, they cried out to G‑d. G‑d responded to Moses: “Why do they cry out to Me. Speak to the Children of Israel and tell them to travel on.” The Zohar explains that their prayers were to a lower level of Divine manifesation – “to Me” – whereas the redemption depended upon the revelation of Atik, which is the most recondite level of Divinity, the place above all duality and difference. They had to abandon themselves completely and forget their own danger in order to enter the World of Thought, where everything is equal.59I.e., by transcending their own concerns and reaching the World of Thought, the sea turned into dry land, allowing them to pass though. Since on that level of oneness, everything is equal, land and sea, good and bad. However, when a person is attached to this physical world, he is attached to the duality of good and evil; that is, the seven days of creation. How then can he rise above temporality, to absolute Oneness? So too, when he considers himself as something and prays for his own needs. Then, G‑d is unable to clothe Himself in him, for G‑d is infinite, and no vessel can contain Him. This is not the case if he considers himself as nothing. Likutim Amarim, p. 18c60See Kesser Shem Tov II, p. 20d for a shorter version of this teaching.
Noach.132.1
As long as you can still intend to pray the words: “Blessed are You,” you have not yet reached the peak of prayer. For a person must be so empty of physicality that not an ounce of awareness or strength remains in him. Avodas Yisroel, Metzorah
Noach.133.1
I heard from my Master a commentary on: “A prayer to a poor man, when he is enwrapped, and pours out his words before G‑d” (Psalms 102:1), for the verse should say, “A prayer from a poor man.” He explained this by way of example. There was a great and compassionate king, who announced that all who needed something of him, should come and ask, and he would grant it. Some came for silver and gold, others sought positions of authority. However, there was one wise fellow who asked to find grace in the king’s eyes, and be allowed to speak with him three times a day. The king was pleased with his cleverness, seeing that he preferred the king’s words to gold and silver, and so the king decreed that whenever this wise man would want to enter the his inner chamber to speak with him, he should pass by way of the king’s treasuries and take whatever he wants without question. Now, the king is best defined as a “poor man,” for he really does not have anything. Everything is under the supervision of his treasurer. Thus it says: “A prayer to a poor man.” Meaning, this person beseeches and prays to the King, the Poor One, that he should be able to speak to Him. “When he is enwrapped” – that is, in his request is wrapped up all the delights and treasures of the King. And he prays that “before G‑d” Himself “he pours out his words” – that he should speak to the King himself. For this includes everything. Toldos Yaakov Yosef, p. 178c
Noach.134.1
Even though Rabbi Nechunia ben HaKaneh knew all the mystical intentions of prayer, he still prayed like a small child.3I.e. with simplicity. This is because there are the two aspects of avodas Hashem, one on the left, when G-d pushes a person away, and the other on His right, which draws a person closer. This also relates to the Tur’s statement: “When you refer to G-d [by the Name] ‘Ado-nai,’ remember that He is L-rd over everything. At the same time, keep in mind the written meaning of the Tetragrammaton, that G-d is, was, and will be, and that He brings into existence all the worlds.”4Tur, Orach Chayim 5. Thus, when you say the words “Blessed are You,” you should realize that G-d is right before you, and that His Name means “is, was, and will be." Indeed, there no greater pleasure than mentioning this Name and speaking to the King of the world face to face, as it is written: “Let him kiss me with the kisses of his mouth” (Song of Songs 1:2). This is called “His right hand will embrace me” (ibid. 2:6). On the other hand, if a person’s sins separate him from his Creator, so that when he says: “Blessed are You,” mundane thoughts enter his mind, making it him unable to concentrate, and causing him to lose the wondrous pleasure of “the kisses of his mouth,” this is called the “left hand” of the Holy One. Nevertheless, even when His left hand completely pushes a person away, it is only in order for His right hand to receive him in repentance.5See also, Tzafnah Paneach, Beshalach, p. 47c: “I heard from my Master, that the pushing away of the left hand is done by G-d Himself, in order to draw a person closer with His right hand.” A wise person will realize that G-d Himself is there, even when His left hand rejects him. For when one person pushes another, he is right there. Therefore, he will lovingly accept this rejection, kiss it and be in great fear, knowing that this rejection is for the sake of bringing him even closer to G-d. For His right hand is outstretched to embrace the penitent. So too, one should use the experience of externally generated fears to come to an inner fear [of G-d]. And from bad thoughts themselves, to understand [their inner point of goodness]. And even though G-d’s kisses are better than His rebuffs, nevertheless, do [as I have explained]. Ketones Passim, p. 43b
Noach.135.1
If a perfected individual6“Adam sholem” – referring to a Tzadik. finds himself wasting time from Torah study or prayer, he should see this as G-d’s hand pushing him away in order to draw him nearer. This is the mystery of: “His left hand is under my head, and his write hand embraces me” (Song of Songs 2:6). Toldos Yaakov Yosef, Vayeshev7See also, idem, p. 75c.
Noach.137.1
A person’s many sins cause him to become far from the service of G-d. Because in his lowliness, he does not believe that his prayers and Torah study draw Divine blessing into all the worlds, and that even the angels are nourished by his Torah and prayer. For if he believed this, he would serve G-d in joy and fear, and would be careful to say each letter and word properly. He would remember what it says: “When you lie between the sheepfolds (sefasoyim)” (Psalms 68:14) – that G-d watches a man’s lips (sefasayim), to kiss them when he says words of Torah and prayer in reverence and love. Who would not be filled with fear and dread upon realizing that the great and awesome King watches the lips of a man who is “despised and forsaken of men” (Isaiah 53:3)? This reflects our Sages’ statement: “The humility of Rabbi Zechariah caused the destruction of the Temple.”8Gitten 56a. For a person should remember that he is a “ladder standing upon the earth, with his head reaching heaven” (Genesis 28:12), and that his every gesture, word, step and action makes its mark high above. Then, he will certainly be careful that all of his deeds are for the sake of G-d. This is not the case when a person thinks, “Am I really significant enough to damage or repair what is above and below. Are all of my deeds really recorded above?” This person will feel unaccountable for his deeds, saying “I will have peace” (Deuteronomy 29:18). But this is not true. Because through a person’s good deeds, he actually clings to G-d, as it is written: “And you shall go in His ways” (ibid. 29:9). By being compassionate below, he arouses the attribute of compassion in all the worlds above. This is as I wrote on the phrase: “Know what is above from you.”9Pirkei Avos 2:1. That is, from you yourself, from the different emotions that you feel, know that that is what is above you. Toldos Yaakov Yosef, p. 181c-d
Noach.138.1
I heard a parable in the name of the Baal Shem Tov. A person is hungry, and desires food which is tasty to him. He sees the food up on a high place, beyond his reach. So he imagines that he is eating it. But does that really help? In fact, the more he thinks about the food, the hungrier he gets. So too, there are people who practice lofty and awesome mystical intentions which are at the height of creation, yet these people’s minds cannot reach there, for they are far from performing mystical intentions. How, then, does their practice help? It would be better for them not to try and reach this high place so beyond their level and comprehension. Ohr HaMeir, Vayerah
Noach.139.1
When a person is drowning in a river, he makes all sorts of movements to save himself. Certainly no one would mock him for his gestures. So too, a person who gestures while praying.10Early chasidim were known to gesture wildly during their prayers (at times, even performing somersaults). This brought upon them much scorn by the opponents of Chasidism. Do not mock him, for he is saving himself from the “evil waters,”11Psalms 124:5. which are the impure shells that come to disrupt his thoughts and prayers. Likutim Yikarim, p. 15a.
Noach.140.1
The reason we recite “For the sake of the unification of the Holy One and His Shechinah”74This formula was established by the Arizal to be recited before each prayer and the performance of mitzvos. is to unite Tiferet to Malchus,75Literally, “Beauty” to “Kingship.” The union of Tiferet and Malchus is the principle mystical union achieved by our prayers and mitzvos. It brings about a higher union between Abba and Imma (Chochmah and Binah), which engenders Divine effluence in the world. so that the Holy One becomes proud76The word Tiferet means splendor or beauty. Its conjugation “l’hitpa’er” means “to boast about,” or “to take pride,” in something. of Malchus, which is the lowest level, the world of speech. For this level enlivens all the worlds, as it is written: “With the word of G‑d, the heavens were made” (Psalms 33:6), and “You give life to them all” (Nehemiah 9:6). G‑d’s words constantly enliven the worlds. When a person performs a commandment, the Holy One takes pride in Malchus; that is, in His speech which is within the worlds. Then the person brings Malchus to G‑d; that is, G‑d takes pride in the world of speech. This is the meaning of the union of the Holy One and his Shechinah – that G‑d should take pride in his Kingship that is within the worlds. And he should reveal His Kingship, so that everyone will recognize that He is the Ruler of the worlds. This is a great delight for the Holy One. Now, [a revelation] of His Kingship is from our side. When we acknowledge His greatness and dominion, His trait of Malchus is complete, for “there is no King without a people.” On account of the people, His Kingship is revealed. This gives G‑d great pleasure. Likutim Yikarim, p. 4a
Noach.141.1
Why do we say “Our G-d and G-d of our fathers”? Because there are two types of people who believe in G-d. The first believes in the Holy One because he follows the path of his forefathers, and he remains strong in his faith. The second comes to religious belief through investigation. There is a difference between them. The first has the advantage that it is impossible to entice him [away from his beliefs]. Even if you present him with numerous refutations, G-d forbid, his faith is strong, in that he received it from his fathers. Furthermore, he never investigated it at all. However, the disadvantage is that his faith is like a commandment done by rote, without reason or understanding. The second type of person also has an advantage, in that he recognized his Creator through extensive investigation; thus he is strong in his perfect faith and complete love. However, the disadvantage is that he can be easily dissuaded. If people present him with evidence that refutes his conclusions, he will be convinced, G-d forbid. However, one who has both these traits is the highest of all. That is, he relies fully upon his forefathers, and has also come to [his belief] as a result of his own investigation. This is a good and pure faith. And this is what we say: “Our G-d and G-d of our fathers.” This can also explain the verse: “Taste and see that G-d is good” (Psalms 34:9). Meaning, taste [for yourself] as a result of your own investigation, and see – that is, see the conduct [of others], the same as our fathers conducted themselves. Kesser Shem Tov, p. 19c; Likutey Yikarim, p. 16b
Noach.142.1
There is a reason why we say “Hodu”89The section of the prayers beginning with Psalms 105:1: “O give thanks to G‑d, call upon His name; make His deeds known among the peoples.” between the Sacrificial Section and the Verses of Song,89In the morning prayers. and not in the middle of the Verses of Song.89As had been the custom of European Jews before, the Baal Shem Tov, and still today in nusach ashkenaz. For it is known that the Sacrificial Section is in [the world of] Asiyah, the Verses of Song is in Yetzirah, and the blessing “who forms light” is in Beriyah. This is the mystery of Ophanayim, Chayos and Seraphim.89Various types of angels. See Ezekiel 1. In Asiyah they are called Ophanayim, from the word “wheel”89Ophan (pl. Ophanayim) is another word for “wheel.” (galgal), for these angels desire and clamor89Golalim, literally, “roll over.” to be bound Above. They are also the mystery of the nefesh, which implies gain and addition, for they long to add greater [Divine] effluence and vitality to themselves. The angels in the world of Yetzirah are higher, and so a greater amount of supernal life reaches them. Thus, they are called Chayos.89“Living creatures.” Whereas, the angels of Beriyah are still higher, and are more aflame to bind themselves Above, and are thus called Seraphim (Fiery Angels). Now, a human being is a microcosm. When he wakes in the morning, he has no fear [of G‑d] at all. But when he recites the Sacrificial section, he purifies himself,89See Zohar 3:120b. and is in the mystery of Asiyah. He is like an Ophan that yearns to move and bind itself to G‑d. And with what? With the Verses of Song. For in these verses, he experiences greater enthusiasm than in the Sacrificial section. However, before he comes to this great enthusiasm, he must start on a lower level. Therefore, it was established that Hodu be recited first, which is merely an assortment of verses, and not the Verses of Song themselves. But this helps him reach the Verses of Song with greater enthusiasm. Then he has more vitality; for enthusiasm is the Chayos.89This word can also be read as chiyos, which means life and vitality. And in [the blessing] “who forms light,” he will be even more enthusiastic, and will arrive at the level of the Seraphim. Likutey Yikarim, p. 4c89See also Tzava’as HaRivash, p. 19b.
Noach.143.1
At the very least, you should be careful to recite Keriyas Shema twice a day without having any foreign thoughts. This is a great thing, beyond estimation. It is alluded to in [the Talmud’s statement]: Whoever recites Keriyas Shema, destructive forces separate from him” – that is, all the destructive forces in the world, whether physical or spiritual. And although it is impossible to pray without having foreign thoughts, a person should accustom himself to not have them at the beginning [of prayer]. Tzava’as HaRivash, p. 3b
Noach.144.1
In the silent prayer (the Amidah) when you attach yourself Above, you will merit to be lifted even higher during that prayer, as our Rabbis have said: “When one comes to purify himself, they help him.”89Yoma 38b. Through this prayer, you merit for your thoughts to cling Above, and with this power, you can come to an even greater level – to cleave to the Supernal World even outside the time of prayer. Tzava’as HaRivash, p. 4b
Noach.145.1
“Blessed are You…” [When you say] “blessed,” the vav bows down to the hey, “You,” the yud bows down to the hey.77Mishnas Chasidim, “atzilus d’arvit” ch. 4:8-9. Meaning, the letter vav of the Tetragrammaton descends to the “lower” hey, and the letter yud descends to the “upper” hey, as will be explained below. The yud bowing to the hey refers to the cognizing mind,78The Baal Shem Tov makes use here of classic philosophical distinction between the Knower (“maskil”), the Known (“muskal”), and the act of knowing (sekhel). (See Joseph Albo, Sefer Ikkarim, part 3, ch. 3). Interpreting these terms Kabbalistically, the Knower corresponds to the Sefirah of Chochmah, and the act of knowing to the Sefirah of Binah. The act of knowing is considered to be in potential in the Knower (i.e. before the cognitive process). Thus, Binah cannot grasp Chochmah, just as the act of knowing cannot grasp the knower, since it is included within it. Chochmah, which is inapprehensible to that which is below it. For the intellect, Binah, is not able to grasp Chochmah. The World of Thought79Binah. Chochmah is the World of Silence. cannot be grasped in Chochmah, for it is hidden there. For example, a person plants a seed, which grows into a tree and bears fruit. Now, certainly, the entire tree was present in the seed, with all of its branches and fruit, for everything came out of it. It was there at the beginning, hidden within the seed. However, being greatly concealed, it was impossible to distinguish where the branches and fruit were. The same applies here. Chochmah is the primordial hyle80The primordial, undifferentiated matter from which the universe was created. that contains all the aspects of the intellect, which is thought, as well as love, fear and all the [emotions]. However, the specific details of thought are concealed there, for everything is in complete unity. Only in Binah does thought become revealed to manifest in one way or another. Now, the principle is: “From my flesh I will behold G‑d” (Job 19:26).81That is, from human physical and psychological processes, the workings of the upper worlds can be inferred. When a person wants to have children, he marries a wife. At first, the idea of marrying and having children was only in his mind. This is called Binah, the World of Beriyah, the World of Thought. This is what our Rabbis said: “Israel ascended in thought [first].”82Zohar 1:24a. Meaning, G‑d thought about the pleasure he would have from Israel’s being in the world, and in light of this, created the worlds. Speech enlivens the worlds, and is called the “wife.” And from this is born children, which are the good deeds performed. G‑d takes delight in this. When a person bends his head,83At the word “Blessed” in the Amidah prayer. he causes a “lower arousal” that initiates a higher one, and draws the yud to the hey. That is, the cognizing mind to the Intellect, Binah. And when he says “Blessed,” he draws the vav to the hey, that is, Tiferet to Malchus, so that G‑d takes pride in the lowest levels, Malchus, which is the speech within the worlds enlivening them. Likutim Yikarim, p. 4a
Noach.146.1
Ein k’Elokeinu . . . Mi k’Elokeinu . . . Nodeh l’Elokeinu . . . Atah Hu Elokeinu . . .10From the conclusion of the morning prayers. There is none like our G-d – This is in the world of Asiyah, which is like a book about which it is impossible to err. Who is like our G-d? – This is in Yetzirah, where it is possible to err, G-d forbid, like Acher erred when he saw Metatron.11Ta’anis 15a. The Talmud relates how the Sage Elisha ben Abuya, during a mystical ascent, saw the archangel Metatron and mistook him for an autonomous heavenly power. This led to his apostasy. Afterward, he was called Acher, which means “Other,” for he had changed completely. However, I do not err because “Who is like our G-d!” Let us acknowledge our G-d – This is in Beriyah, where it is impossible to err due to its closeness to Atzilus, and in Atzilus one speaks directly: You are our G-d. Kesser Shem Tov, p. 19c; Likutey Yikarim, p. 5a
Noach.147.1
You are He, our G-d6From the end of the morning prayers: “Ein k’Elokeinu… Atah Hu, Elokeinu, Atah Hu, Adoneinu, Atah Hu Malcheinu, Atah Hu, Moshienu.” At first, one addresses G-d directly (“You”), and then in an indirect, concealed way (“He”). Because if a person imagines that he is clinging to G-d, and that he stands before Him, then he is really far off. But, if he thinks that he is far, then he is close. Thus, the one who thinks “You,” is really [on the level of] “He,” but when one thinks “He,” then [He is] “our G-d.” Toldos Yaakov Yosef, Kedoshim, p. 109d
Noach.148.1
In every prayer, new sparks are sorted out. However, only “on the Shabbat day he shall arrange it” (Leviticus 24:8). That is, the prayers of the entire week do not ascend except on the Shabbat day, [when] the Kohen89I.e. the Tzaddik. shall set it out before G‑d. That is, when the Kohen performs the work during the mussaf prayer of Shabbat day, during the recitation of “Kedusha” (Keter), all the prayers ascend. Ketones Passim, p. 38b
Noach.149.1
Even though you pray the morning and musaf prayers on Shabbos and Festivals with devekus, you should pray the afternoon prayer with less spiritual attachment, since your body and mind have been weakened [from the morning prayers]. Likutim Yikarim, p. 2c
Noach.150.1
The Baal Shem Tov was very strict about saying “Blessed is G‑d forever, amen and amen” [in the weekday evening prayers]. Midrash Pinchas HaChadash 72
Noach.151.1
I heard [a teaching] from my Master on the subject of bridal adornments. That is, a bride is bedecked in various garments to make her desirable for marital union. At the time of union, however, “they remove their garments in physical intimacy.”64Tikunei Zohar, 66. Now, “from my flesh, I shall behold G‑d.”65Job 19:26. Meaning, from the various aspects of human life – actions, emotions, cognitive processes – one can discern the workings of the Supernal Worlds. Prayer is the Shechinah, the Supernal Bride, and the Tzaddik is the bridesmaid. When he prays from the depths of his heart, he unites prayer, the Bride, with the G‑d of Israel. This is the supernal union. Therefore, before the union, he must bedeck the bride with many adornments. However, he needs to know which garments are the proper ones. For, as is known, the Tzaddik is like the fruit and the wicked are like the “garment” or chaff. Now, it is against nature for fruit to grow without chaff, except in the future era, when: “the Land of Israel will put forth pastries and clothing.”66Kesuvos 111b. Now, however, is a time when “one man rules over another to his detriment” (Ecclesiastes 8:9), that is, to his own detriment; i.e. to remove the spark of holiness that enlivens them.67That is, the wicked are like the chaff surrounding a kernel, or a tight garment constraining the Tzaddik. This is to their own detriment, however, since it causes the Tzaddik to cry out to G‑d, which brings about a union between prayer and the Holy One. And in the moment of union, all the garments fall away. And as we said above, the wicked is considered the “narrow garment” on the Tzaddik, in order that the cry out from the constriction. Thus, the wicked is an adornment of the Shechinah, for he causes the Tzaddik to pray from the narrowness, and brings about a union between the Bride and her Beloved. Then, when the union is made, the garments are removed, “and all the workers of iniquity will be dispersed” (Psalms 92:10). This is what the Baal Shem Tov said, if not his exact words. Toldos Yaakov Yosef, p. 149a
Noach.152.1
Hear me, pursuers of righteousness, you who seek G‑d. Look at the rock from where you were hewn, the pit from where you were dug. Look at Abraham your father, and Sarah who bore you. He was one alone when I called him, and I blessed him and made him many. (Isaiah 51:1) “Pursuers of righteousness” – these are they who run after faith, who are surely pursuers of righteousness. They are the seekers of G‑d. If you want to know faith and to be attached to this righteousness, do not look at it yourself, as do others, and cause themselves to die. Rather, look at the rock from where you were hewn.68Zohar 3:222b. I heard from my Master that this passage contains a central principle in the service of G‑d. However, I have forgotten all of what he said. Still, a little bit can be offered, although I don’t know it is at all what he said or not. May G‑d save me from mistakes!
Noach.152.2
It has already been explained that all of a person’s prayers should be for the sake of the Shechinah, which is called “Prayer,” for she beseeches and prays to her Beloved One to fulfill her needs. Now, whatever a person lacks derives from a lack in the Shechinah. A person must pray to fill the lack there, for the rectification above will automatically be drawn below, since he is also a limb of the Shechinah, for “His Kingdom rules over all” (Psalms 103:19), and no place is devoid of him. However, “the heart knows its own bitterness” (Proverbs 14:10). If a person is suffering greatly, G‑d forbid, and prays for himself, he will not realize this the Shechinah is also suffering, and that it would be better to pray for her, for she is the corner-stone and the peg,69Based on Zechariah 10:4. and everything is in her. Or, in the middle of prayer, he remembers that he must forget himself and pray for the Shechinah; still, he can not contain his own pain.70Apparently he prays for himself too. He may say that he is praying for the Shechinah, but G‑d, the Tester of the Heart, knows that this is not true. He may even be pushed away entirely, G‑d forbid. Therefore, pray simply, according to the level you are on at that time. Just keep your mouth are heart together. For “a speaker of lies will not be established before My eyes” (Psalms 101:7). I also heard this explicitly from Rabbi Menachem Mendel [of Bar]. Toldos Yaakov Yosef, p. 101a
Noach.152.3
Hear me, pursuers of righteousness, you who seek G‑d. Look at the rock from where you were hewn, the pit from where you were dug. Look at Abraham your father, and Sarah who bore you. He was one alone when I called him, and I blessed him and made him many. (Isaiah 51:1) Now, the lowest level is called “Malchus” by itself, which is not the case when the Shechinah is united with the Holy One during a person’s prayers, by realizing that the Shechinah herself prays to G‑d [through him]. Then he is attached to Life. For Zeir Anpin is called “Life,” which is not the case of Malchus, which is called “her feet drag down to death (Proverbs 5:5).89Zeir Anpin (literally, the “Small Countenance”) is the Sefirotic configuration from Chesed to Yesod. It is also known by the term “the Holy One.” The union of Zeir Anpin and Malchus, the Holy One and the Shechinah, creates a chain reaction that draws down new spiritual light from the G-dhead. But when Malchus is united by means of Yesod, the Tzaddik, who is called “Life,” then this person is also attached to life. This is what is written: “Hear me, pursuers of righteousness, you who seek G‑d” (Isaiah 51:1). Do not look at Malchus alone, as does the rest of the world, who pray from themselves,89I.e. praying for one’s personal needs is like praying for Malchus by itself, divorced from its connection with Zeir Anpin. save the occassional pious person who is kind to his Creator.89See Zohar 3:281a. Thus it says: “Pursuers of justice, who search for G‑d.” These are the righteous, the messengers of the Shechinah. It is as though they beseech G‑d for righteousness’s sake, to unite the Shechinah with the Holy One. This is the meaning of: “Look at the rock from where you were hewn, the pit from where you were dug.” Understand this! Toldos Yaakov Yosef, p. 100d
Noach.153.1
A wise and intelligent person will realize that any pain he experiences is the pain of the Divine Presence, as the Talmud says: “When a person suffers, what does the Shechinah say? ‘May head hurts me! My arm hurts me!’”62Sanhedrin 46a. He should pray to alleviate the suffering of the Shechinah, and as a result, his own suffering will abate by itself.63The Chasidic work Teshuos Chen (parashas Vayeshev) writes: I heard in the name of the Baal Shem Tov that prayer even affects the Holy One, if such a thing could be said. Because when even the sinners of Israel suffer, the Shechinah declares: “My head hurts me….” Because G-d’s intention in creating the world was in order to bestow goodness upon the creation, for He desires loving-kindness. It turns out that prayer is really for a supernal need – that G-d’s will to bestow upon creation should be fulfilled. This was the trait of Nachum Ish Gamzu (See Ta’anis 21a), who understood that there was a hidden goodness in all that happened to him, for evil does not issue forth from G-d. That goodness is presently concealed, in the aspect of ‘Smallness.’ But through his faith in this, and by saying ‘This is also for the good (gamzu l’tova),’ the hidden goodness became activated and revealed, attaining a state of “Largeness.’ Toldos Yaakov Yosef, Beshalach
Noach.154.1
Tzaddikim are the messengers of the Matron,72A reference to the Shechinah. and through their own suffering and deprivation they know the privations of the Shechinah, and pray for them to be filled. Through this, they create a union between the Holy One and the Shechinah. This is the greatness of prayer. This answers the age-old question as to the necessity of prayer, since G‑d surely knows our needs, “He tests the loins and the heart.” (Jeremiah 11:20). Rather, prayer is for a higher purpose. So that a person, by realizing that his own lacks derive from the privations Above, should pray for the Shechinah’s own needs to be filled. As a result, his own needs will also be resolved. However, you should never think about your own benefits, only the benefit of the Shechinah. Tzafnah Paneach, p. 50c
Noach.155.1
Tzaddikim are the messengers of the Matron, and from their own privations, such as food or clothing, they know the lack Above and pray for it to be filled, but not for their own sake at all. Still, I heard from the hasid, R. N.73Most likely, Rabbi Nachman of Horodenka. that when an ordinary person prays for food or clothing, a supernal outflow of food or clothing is also drawn down for Tzaddikim, who pray only for spiritual needs, and never for physical ones. Ben Poras Yosef, p. 23b
Noach.157.1
I heard from my Master (the Baal Shem Tov) how to pray for one’s enemies, and the benefit that comes from doing so. It is written: “A Tzaddik falls seven times and rises” (Proverbs 24:16). Meaning, the nefesh, ruach and neshama of the Tzaddik are incarnated in the seven [lower] Sefiros.89Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malchus. That is, his nefesh is his servants and livestock.89The nefesh is the lowest of the souls, corresponding to the world of Asiyah – Action, and is manifest as the basic life energy. This is personified by one’s servants and animals. Furthermore, the Divine Name that corresponds to the nefesh is B’an (ב”ן), which has the same numerical value as the word “beast” (behemah). Although the Baal Shem Tov has just stated that the Tzaddik’s soul is incarnated in the Sefiros, he apparently means physical objects that correspond to the Sefiros above, as he subsequently explains. This reflects a cardinal teaching of the Baal Shem Tov that a person’s soul is not merely located in his body, but extends outward to be found in everything he possesses. His ruach is his wife. Speech, too, is a union in the mouth, and is also referred to as his wife. Thus, the Sages said: “If he is worthy, she is a helper. If he is unworthy, she is against him.”89Yevamot 63a, on Genesis 2:18: “And G‑d said, ‘It is not good for man to be alone. I will make a helper against him’” (ezer-kenegdo). That is, if he blemishes his power of speech, such as by speaking gossip and slander, he creates enemies who will speak against him. The neshama, which is in the mind, is his children, so that by blemishing one’s thoughts, he suffers from his children. The same, too, of his nefesh. If he ruins his deeds, he will suffer from his servants and livestock. It is possible to elevate the nefesh, ruach, and neshama in all the Sefiros, except for the seventh Sefirah, which is Malchus. For the kelipat nogah leeches onto there, making it is difficult to uplift the parts of the soul from there. Therefore, a person’s enemies that come from a blemish in speech must be fixed and uplifted through words of prayer, for if he pushes them away, they will hate him more due to their denseness and physicality.89That is, the only way to defeat one’s enemies is by realizing that they are a part of one’s own soul, haven been created by one’s own misdeeds. By uplifting them, they are repaired. But if a person pushes his enemies away, he only casts them deeper into corporeality and further from spirituality, and so they will hate him even more. Therefore, “for a Tzaddik to punish is not good”89This is a Chasidic interpretation of the verse. The literal meaning is: “even punishment for the Tzaddik is not good” – i.e. it is not good for a Tzaddik to receive punishment. (Proverbs 17:26), for a Tzaddik’s enemies are his very spirit. Rather, one must pray for one’s enemies, to fix and uplift them. And through means of prayer, they are sweetened in their root, he removes their spirit from them, and what remains vanishes by itself. “May a wise man hear, and add understanding!” (Proverbs 1:5).
Noach.157.2
This was the greatness of Moses, who uplifted and rectified his speech. At first, they were the flocks that he tended,89Apparently, the Baal Shem Tov is now speaking about Moses’ nefesh-soul, which was first incarnated in his flock, and later, in his students. and then they were reincarnated as his students, to whom he gave the Torah and studied with. Ben Poras Yosef, p. 126d
Noach.158.1
I heard from my Master that a person’s nefesh, ruach, and neshama are embodied in the seven [lower] Sefiros, and that his nefesh corresponds to his servants and livestock.2There are three levels of soul found within the human being: nefesh, ruach and neshama (the other two, chaya and yechida, are considered to surround a person from without). They correspond to a person’s physical, emotional and mental faculties. The nefesh, being the lowest, corresponds to those things that are most material in relationship to a person, in this case, his servants and livestock. If he blemishes his nefesh – his actions – then his servants and animals will cause him pain. The ruach – the “speaking spirit”3On the words of Genesis 2:7, “…and the man became a living soul,” the Targum Unkelos translates: “and the man became a speaking spirit (ruach m’malelah). – is his power of speech. If he damages his speech with slander, gossip and the like, it becomes people who will abuse him, and gossip about him. “Speech” also corresponds to marital union, as our Sages have said: “he sees her speaking.”4Kesuvos 13a. The Mishnah states: “They [the court] saw [an unmarried woman] speaking with someone.” In the Gemara, Rav Assi explains that this is a euphemism for sexual relations. Therefore, one’s wife is also his ruach – “if he is worthy, she is a helper, if not, she opposes him.”5See Rashi on Genesis 2:18: “And the L-rd G-d said… I will make him a helper opposite him.' The neshama dwells in the mind, where the sperm originates.6The Midrash and Kabbalistic literature speak of the formation of sperm as occurring in the mind (i.e. whiteness from whiteness), from where it descends to the reproductive organs. Thus, it corresponds to his children. If he blemishes his thoughts, he will suffer from his children. Now, it is possible to elevate the nefesh, ruach, and neshama from all the Sefiros. However, as the kelipas nogah attaches itself to the seventh Sefirah of Malchus, it is very difficult to elevate the parts of one’s soul from there. All this teaches us that a person’s enemies come from his own blemished speech, and that he must elevate and repair his speech with words of prayer. He should pray that his enemies repent and be rectified, as in the story of Rabbi Meir and Beruria: “Let the sins be erased, but not the sinners.”7Berachos 10a. That Talmud relates that Rabbi Meir had a neighbor who was an apostate, who constantly abused him. Rabbi Meir wanted to pray for the man to die, but Beruria, Rabbi Meir’s wife, taught him the verse: “Let sin cease from the earth” (Psalms 104:35). “It is written ‘sin’ (chatayim),” she said, “not ‘sinners’ (chotayim).” Rabbi Meir prayed for the man to repent, and he did so. If you do not do this, but reject them further, they will become even more material and hate you more.8That is, since they derive from the lowest part of your soul, which is trapped in the impure shells, if you push them away, they fall even lower and become more grossly physical; thus, they will hate you even more. Thus, the Sages said: “Punishment, for the righteous, is also not good” (Proverbs 17:26).9Berachos 3a. This is an interpretive reading of the verse, which actually states: “To punish the righteous is also not good.” The Talmud means that it is not good for a Tzaddik to punish others. Because a Tzaddik’s enemy is his own ruach, which becomes a human being who hates him. He must fix this person and elevate him with his prayers, which "sweeten" him in his root. Then his ruach will be removed from him, and what is left will disappear by itself. 10See, also, Ben Poras Yosef, p. 23b. Thus, Moses was first a shepherd; later he gave them the Torah, and they became his disciples.11That is, the souls of the Jewish people, who were all part of Moses’ soul, were embodied in Moses’ flocks. Afterward, he uplifted them and gave them the Torah. Toldos Yaakov Yosef, p. 17c
Noach.159.1
Nachmanides asks a question concerning the nature of prayer.8See also the commentary “HaKosev” on Ein Yaakov, Berachos, chapter 5. How can prayer change a divine decree from bad to good? Can there be a change in G‑d’s will?9Seeing that G‑d’s Will is part of His Essence, since He is unchangeable, so His Will is unchangeable. Perhaps we can understand it if a person is praying for himself, for just as he changed from bad to good, so the divine decree changed from bad to good. But this does not apply to prayers offered by others on his behalf. The Baal Shem Tov answered in the name of his teacher,10The prophet, Achiya HaShiloni. that prayer sweetens the judgment of Malchus, which is called Judgment (Din) in its root in Binah. When you pray in this way for a friend, you bind him to his root above, and he becomes a different person than he was. To explain this further, it is known that the divine decree is a drop of seed in the womb of Malchus, and that it is composed of letters, as the Talmud says: “Betzalel knew how to combine the letters that went into the creation of heaven and earth.”11Berachos 55a. Certainly, the King does not enact His decrees upon others Himself. He appoints an emissary, who uses the word-combinations that convey the decree. But the emissary can arrange the first letters of the words so that they imply something else.12The Baal Shem Tov here specifies recombining the first letters of words to change the meaning of the decree. However, in other lessons, he speaks about different types of letter combinations that can alter the decree that descends from above. Now, the Tzaddik is the emissary of the Matron,13The Shechinah. who knows how to sweeten the judgments and to bind the drop that is in Malchus to Binah, so that it is transformed to something else. Katones Passim, p. 47b
Noach.160.1
He fulfills the desire of those who fear Him; He will hear their cry and save them. (Psalms 145:19) There is a problem with this verse. If G‑d already fulfilled the desire of those who fear Him, why must He hear their cry and save them? It should have been written in reverse: “He hears their cry, and fulfills the desire of those who fear Him.” The answer lies in the fact that G‑d listens to all who call upon Him, for good or for bad. Thus, our Sages said: “A thief on the verge of a break-in calls out to the Compassionate One.”6See Ein Yaakov, Berachos #139. And if you then ask, wherein lies the difference between a Tzaddik and a sinner, the answer is that there is a very big difference. Because when a thief, whose prayers to steal are answered, gets caught, G‑d will not answer his prayers to be released, for he chose this himself. But when a Tzaddik prays for something, G‑d gives it to him, even though He knows it is not for his good – “He fulfills the desire of those who fear Him.” Later, when the Tzaddik himself sees that it is bad for him and prays to G‑d, He, in His compassion, “will hear their cry and save them.”
Noach.160.2
Along these lines, I heard from Rav Yoel an explanation of the Midrash: “… If only they forsook Me, and kept My Torah!”7Eicha Rabbosai, 2, on Jeremiah 16:11: “…they have forsaken Me, and not kept My Torah.” This is an astounding statement! He explained it with the Sages’ comment about the thief. For, really, why are his prayers answered when he transgresses G‑d’s will? It must be that were they not answered, he would have no free will, in that he would not be able to sin. In addition, the fact that they were answered will lead him pray to do good, since he sees that there is a Higher Power who hears his prayers – even those that cause another person harm. Surely, then, He will listen to him when he seeks to do good. It turns out that these people only sin because they trust that G‑d will listen to their prayers. Otherwise, they would never dream of stealing, and would keep what the Torah says: “Thou shall not steal.” This is the meaning of: “If only they forsook Me and kept My Torah.” Meaning to say, “If they didn’t trust me to help them sin, they would keep My Torah, which states: ‘Thou shall not steal.’ But this is not the case now, when they steal because they trust in Me.” Toldos Yaakov Yosef, p. 186c
Noach.161.1
Isaiah was half wrathful and half consolatory,89That is, he delivered prophecies conveying G‑d’s anger, but also prophecies of the ultimate future deliverance. which was not the case with Jeremiah. Thus, Jeremiah was thrown into a pit for not praying for Israel when he heard the prophecies. Now, thoughts are similar to dreams, which conform to the interpretation that one gives them. If one believes…89The end of this sentence is missing in the original. Perhaps, he means to say, “If one believes it can be good, it will be.” Therefore, you can pray to sweeten [the Judgments] in their root; for by the time they reach Netzach and Hod, the verdict is sealed. (However, the technique to sweeten them can only be transmitted orally, and not in writing.) Perhaps the thought or dream exists at the end of the world. This explains the verse: “Turn from evil and do good” (Psalms 34:15). Ben Poras Yosef, p. 126c
Noach.162.1
I heard from my Master that if a person experiences a particular hardship, and prays [to G‑d] and is delivered, if he encounters that same situation again, it will not be a hardship for him. Katones Passim, p. 45a
Noach.163.1
In those days, and in that time, says the L-rd, the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found; for I will pardon them whom I leave as a remnant. (Jeremiah 50:20) Why were they sought for? Wouldn’t it be better for them not to be found?89I.e., not to look for them at all. Furthermore, in the Messianic era, all of the problems that require our prayers will be annulled. Yet prayer is a limb of the Shechinah. Is it possible to annul it, G‑d forbid? The answer is that there are four types of prayer. (1) Prayer for the sake of G‑d’s glory, that is diminished and desecrated among the nations. It is right to pray for this; (2) it is [also] right to pray for forgiveness of sin, for sin is worse than death. Death atones for and purifies a person from sin; whereas sin causes numerous deaths and spiritual excisions, G‑d forbid; (3) prayer for livelihood, and (4) for life. Now, the limbs of the Shechinah are enwrapped in these four types of prayer,89That is, G‑d sends us various difficulties and needs in order that we pray for them. It is as though the Divine Presence is within the difficulty itself, encouraging us to pray. However, this Presence is only redeemed when we can transcend out personal travails, and pray on behalf of the Shechinah. For whatever is lacking in this physical world is also lacking in its spiritual root. in that a person should pray for them, remove the physicality and uplift the inner spark of the Shechinah. But when these four types89I.e. deficiency in four areas: G-d’s glory, sin, livelihood, and life. are missing, one does not know what to pray for. This is what the verse says: “The iniquity of Israel shall be sought for,” in order to pray about it, “and there shall be none.” Likewise, “the sins of Judah,” which are the types of lacks mentioned above, “shall not be found” – it shall not be found what to prayer for. Because then, prayer will consist only of Unifications.89Mystical cleaving to G-d. Toldos Yaakov Yosef, Vayikra 81a, Katones Passim 39d
Noach.166.1
When there are harsh Judgments upon a person, G‑d forbid, you should pray only in your thoughts to annul them, so that they can not accuse you. Toldos Adam, Vayigash
Noach.167.1
It is known what my Grandfather (the Baal Shem Tov) said, that following prayer, a person should be cautious with his actions, for he can fall into anger or some other improper behavior, G‑d forbid. Meaning, if he prays with the attribute of fear, he can fall into anger.89Anger is a lower manifestation of feelings of awe and fear of G‑d. Every emotion and character trait has both an elevated form, which is manifested in moments of spiritual awakening, and a debased form, that surface in times of distance from G‑d. And if he prays with the attribute of great love, he can come at times to unnecessary love. From these examples, you can understand how this applies to every character trait. The recommendation, then, is immediately after prayer to study Torah or do some work. These words require a broad and deep explanation, which is impossible to put in a book. Rabbi Yaakov Yosef HaKohen89Author of Toldos Yaakov Yosef, and other early works of Chasidism. found support for [the Baal Shem Tov’s] words in a Mishnah: “All Torah that is not accompanied by work, will ultimately be nullified and lead to sin.”89Pirkei Avos 2:2. Degel Machane Ephraim, Ki Sisa

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.