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Ba'al Shem Tov

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1. Noach.168.1

   There is another way by which a person can know if his prayers have been answered. That is, if he feels happy after he prays, and the opposite applies if he feels depressed. Based on this, I heard an explanation of the Talmud’s statement: “One day [Rabbi Buna] joined Redemption to Prayer and he did not stop smiling the entire day.” The question on this is famous,71Berachos 9b. The simple meaning of this is that he recited the blessing: “Redeemer of Israel” (go’al Yisroel) adjacent to the Amidah prayer. However, since the contiguity of these prayers is a normal part of the daily morning liturgy, the Talmudic commentators have sought alternative ways to understand this statement. Tosephos, loc. cit., writes that Rabbi Buna joined these two prayer together at dawn. He finished the blessing “Redeemer of Israel,” and started the Amidah prayer at the exact moment of sunrise. This is known as praying like the vatikin. The Baal Shem Tov offers a different explanation. for surely he joined Redemption to Prayer every day. However, he never knew if his prayers had any effect Above. On the day that he joined Redemption to Prayer and did not stop smiling, he realized that he had caused a Supernal Unification. Thus he was overjoyed. Toldos Yaakov Yosef, Ekev

2. Noach.170.1

   For the heart of man is evil from his youth. (ibid. 8:21) Our Rabbis have said: “[G-d says], I created the evil inclination, and I created the Torah as a spice for it.”3I.e. as a means to rectify it. Kiddushin 30b. And this is what is written: “Great is G-d, and highly to be praised, in the city of our G-d, His holy mountain” (Psalms 48:2). Meaning to say, Your love and affection for us is very great, as it is written: “Israel, in whom I am glorified” (Isaiah 49:3). For G-d takes great pride, pleasure and delight from the deeds of Tzaddikim in Torah study and prayer. Even though everything is from You – You created the evil inclination and You created the Torah, and you give us the ability to overcome our inclination and to rectify it through the Torah, like spice in a stew. It comes out that everything is from you, and from You and Your power we do all this. Nevertheless, you take great delight in this, and you are proud of us, as if we did it ourselves. Through this, Your love for us becomes apparent, and the great affection is known to us, that we are called the children of ….4Pirkei Avos 3:14: “…”

3. Noach.170.2

   This is like a father and his beloved son. A guest comes to visit and wants to test the son in his studies. However, the son could not understand the law in question at all, due to its great depth and complexity. But the father, in his great affection for his son, could not bear to see his son suffer in his struggle and inability to understand (answer). What does the father do? He opens and opening in the law, and shows him the way to go in and out in the argument. (blah!). He almost tells him the entire law. Now, when the visitor comes to ask the son the law and to test him before the father, and the son begins to answer him, and the guest asks him more questions and challenges him, and he answers each one correctly, with a clear understanding. His father sees and is happy, and takes pleasure and pride in this. Even though it is from his own influence that he does this, he still takes pride in it.

4. Noach.170.3

   Now, when the guest sees that the father takes pleasure in this, he wants to add to the fathers pleasure and tries to defeat (overcome) the son, and so he asks him new and more difficult questions. But since the son trusts (knows he can rely on) his father, he himself wakes up to answer all the questions on his own. This is what the Sages have said: “Whoever is greater than his friend, has a greater [evil] inclination.”5Sukkah 52a. And they likewise said: “The Satan intents for the sake of heaven.”6Bava Basra 16a. The meaning of the parable can be understand that when the Satan sees that the Tzaddik has defeated his evil inclination, and that G-d takes delight in this, he attacks him again each day, and so he ust overcome and defeat his inclination. This is what the Sages said: “The Holy One called Jacob El,”7Megilah 18a. which has the implication of strength and might,8Yevamos 21a. as in “…” (Ezekiel 17:…). This, that He called him El is because the Tzaddik is called a mighty one, for he conquers his evil inclination.9See Pirkei Avos 4:1: “Who is mighty? One who conquers his inclination.” And concerning the future, the Sages have said: “For Tzaddikim, the evil inclination will appear like a great mountain.”10Sukkah 52a. Then the strength (might, power) of the Tzaddikim will be obviously apparent to all, that they conquered this great mountain. Possibly, in the future, everyone will call the Tzaddikim by the name El, as is alluded to in the verse: “As in the time when they will say to Jacob and Israel, What has El done?” (Numbers 23:23). For it is known that “Israel” is a name for the Tzaddik, and thus the verse says: As in the time when they will say to Israel – who is the Tzaddik – what has El done? This is like one person asking another: “How are you? What do you do?” So they will say to the Tzaddik: “What do you do, you who are El?” And this is the continuation of the verse: ““Great is G-d, and highly to be praised…” – that is, we must exalt and praise Him over all the good that He bestows upon us. For all the greatness and glroy that G-d has from our efforts, is all due to him. “In the city (ir) of our G-d, His holy mountain” (Psalms 48:2). IR, from the word hisORerus of our G-d, for He arouses us, and gives us the ability to serve Him and to overcome our evil inclination. As our Rabbis have said: “If the Holy One did not help a person, …”11Ibid. 52b. Nevertheless, G-d takes pleasure and pride in this, and rewards a person as though he did it all himself. However, really, the true work should have been because or our own arousal, for we are a portion of G-d above. This is b’, meaning with the arousal of the goood inclination, the portion of G-d within us. This is, b’Ir, meaning, with the arousal of the good inclination, the portion of G-d within us. And this is “[the city] of our G-d.”] Tzava’as HaRivash, p. 18a12See also Likutim Yikarim, p. 34a.

5. Noach.171.1

   And it shall come to pass, when I bring clouds upon the earth… (ibid. 9:14) “Clouds” allude to thought. Lashon Chasidim: Machshava 32, in the name of R. Yebei

6. Noach.172.1

   I heard in the name of the Baal Shem Tov that the mind’s [sudden] illumination to the greatness of G‑d is like lightning. Just as lightning can instantly illuminate the whole world, so G‑d can illuminate a person’s mind in a second, so that he realizes the greatness of our Creator. Rav Yebei, Tehilim 18

7. Noach.173.1

   And it shall come to pass, when I bring clouds over the earth. (ibid. 11:1) The root of all seventy languages12The Sages use the term “seventy languages,” to refer to the seventy primary nation groups and their speech, as enumerated in the opening chapters of Genesis. of the world is the language of the Jewish people, which is the Holy Language, which is used above, before G‑d. Tzafnah Paneach, p. 75c

8. Lech Lecha.3.1

   And God said to Abram, “Go out from your land, from your birthplace, and from your father’s house, to the land that I will show you.” (Genesis 12:1) “I will make your nature known in the world” (Rashi). I heard from my Master in the name of Rav Sa’adiah Gaon, that a person is created solely to break his negative, inborn character traits. Through this, he raises up the level called “your nature” [i.e. what is natural for you] “in the world” - [i.e. into the world] Above.” It is called “world” (olam) from the word “hidden” (he’elam) and “concealed.” Kesser Shem Tov, p. 3b

9. Lech Lecha.4.1

   For instance, if the heat of his liver makes him hot-tempered,1Anger was thought to be a result of too much heat in the liver. he should break his inclination and anger as much as possible. Likewise, if an over-excitable nature causes him to spill seed, G‑d forbid, he should break this [characteristic]. And there is no virtue in being depressed by nature, to bemoan and complain even when serving G‑d. And if a person’s is a hedonist and reveler by nature, he should break his trait and do the opposite. This is what the Sages said: “One who is born on a Tuesday will be wealthy and adulterous (atir v’zanai).”2Shabbat 156a The problem is that these are opposite traits. If he is adulterous, it is more likely that he will be poor, as it is written: “On account of a harlot, a man is brought to a loaf of bread…” (Proverbs 6:26).3See Sotah 4b: “Rava said, ‘Whoever has relations with a harlot will end up begging for a loaf of bread.’” “He with big pumpkins and she with small ones.”4Megilah 12a/b. The verse from the Scroll of Esther states: “On the seventh day, when the heart of the king was merry with wine, he commanded . . . to bring Vashti the queen before the king with the crown royal, to show the peoples and the princes her beauty; for she was fair to look upon (Esther 1:10-11). The gemara comments that just as King Achashverus had licentious intent, so was Queen Vashti willing to appear for the same reason. “He with big pumpkins and she with small ones” – i.e. both their intentions were for evil. However, it is not clear how this proves the Baal Shem Tov’s point that promiscuity leads to poverty. Rather, this must refer to a person who by nature is adulterous, but who breaks his nature and becomes a zanai – one who sells different types of foodstuff (mazon), as Rashi says about Rachav: “A woman of zonah” (Joshua 2:1) – that she sold different types of mazon. Therefore, it is good that he is rich and a zanai. Ben Poras Yosef, p. 85b

10. Lech Lecha.5.1

    …and in you will be blessed all the families of the earth (Genesis 12:3) When there are a number of wicked people in a city or in a country who act deceitfully, and there is one Tzaddik among them who acts truthfully, when he studies Torah, prays and attaches himself to truth, “all the workers of iniquity and liars will be dispersed.”5From Psalms 92:10. See Imrei Peninim, p. 209a for a similar teaching in which the Baal Shem Tov seems to be referring to community leaders who act deceitfully and arrogantly. Toldos Yaakov Yosef, Vayera, p. 20c

11. Lech Lecha.6.1

    And Abram took Sarai his wife, his nephew Lot, and all their belongings, as well as the souls that they made in Haran; and they left to go into the land of Canaan… (Ibid. 12:5) When a person is in a state of small-mindedness (mohin d’katnus), he gives birth to the souls of converts.6This idea, found throughout the teachings of the Baal Shem Tov, is based upon the principle of root and branch souls. When a root soul falls to a lower level, it is in order to raise up the “branch” souls that are connected to him, who themselves are on a low level. Although converts may have very high souls – according to the Talmud, they observe the mitzvos with more exactitude than born Jews – before their conversion, their souls are locked in a Gentile body. A similar teaching can be found in the writings of the Baal Shem Tov concerning ba’alei teshuva – returnees to Judaism. Their ability to repent comes from the influence of a Tzaddik who has fallen to a lower level and raised himself again. See Kedushas Levi, by R. Levi Yitzchok of Berditchov, on the verse: “Your ointments have a goodly fragrance” (Song of Songs 1:3): “It is necessary to understand why G-d created a situation in which a Tzaddik falls from his level. It would certainly be better for him to remain constantly on his level and serve G-d with an expanded consciousness and to love Him perfectly. The Baal Shem Tov and my Master, Rabbi Dov Baer (the Maggid of Mezritch) explained it as follows. When the Tzaddik falls from his level and endeavors to regain his strength, he creates the souls of converts. This is like someone who wants to take his friend out of the mud. He also has to go down into the muck to raise him up.” This is the meaning of: “the souls that they made in Haran,” which is the three aspects of Elokim in Smallness,7See R. Yitzchok Luria, Etz Chayim, Sha’ar HaKelalim, chapter 13. having the numerical value of the word Haran.8G-d’s Name “Elokim” has the numerical value of 86. When multiplied by three, gives the number 258, which is the numerical value of the word “Haran.” The implication is that when Abraham and Sarah were in the land of Haran – in a state of small-mindedness – they gave birth to the souls of converts: “the souls that they had made in Haran.” Degel Machane Ephraim, Vayera, p. 5.

12. Lech Lecha.7.1

    Whatever your hand can do by your strength, do… (Ecclesiastes 9:10) That is, in order to uplift people on [the level of] Assiyah11The lowest of the spiritual worlds. to [the level of] thought, which is known by the letter yud,12As the first letter of the Tetragrammaton, the letter yud represents the world of thought; i.e. the beginning of creation. The letter hey, as the last letter of the Tetragrammaton, corresponds to Malchus and the world of Asiyah. that also spells out the word yado – “his hand” (יוד – ידו). This is by means of Da'as, which is the aspect of Yosef, as is known. Ben Poras Yosef, p. 68d

13. Lech Lecha.8.1

    I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? (Song of Songs 5:3) After the Tzaddik ascends Above, he descends again to uplift the lowest levels. This is the mystery of: “A righteous man falls seven times and rises” (Proverbs 24:16),9See Tikunei Zohar, at the end of Tikun 32. and of: “the souls that they had made in Haran.” This concept applies both to this world and the next, for the Tzaddik returns in subsequent incarnations to uplift those individuals who are offshoots10Literally, nitzutzos – sparks. of his branches, so that they are all repaired. However, at first, he does not want to come down, for he is afraid that he will not return and will come to sin. Thus, they promise him that he will not sin. Toldos Yaakov Yosef, Chaye Sarah, p. 21b

14. Lech Lecha.9.1

    And Abraham went up out of Egypt. (Genesis 13:1) I heard a parable from my Master (the Baal Shem Tov): A road passed through a forest wherein a den of thieves lurked. Anyone traveling on the road was in great danger. Once, two men went through the forest together. One was completely drunk and the other sober. The thieves attacked them both, robbed them and beat them. They barely escaped with their lives. Afterward, they encountered a group of travelers. Some of the travelers asked the drunk if he had passed through the woods safely. He replied that he had, and that it was not dangerous at all. But when they asked him to explain his wounds and bruises, he could not. Others asked the sober man, and he told them at length just how they must be careful of the robbers. There is a difference between these two individuals. The sober one could warn others as to how to pass through quickly, with guns, etc., but drunk could not warn them at all.

15. Lech Lecha.9.2

    This is how a tzaddik serves G‑d. He knows the battle with the evil inclination, and the robbers that lurk on the way. He realizes that the path is dangerous, and he lives in constant concern as to how to escape its trap. And he knows how to warn others of this dangerous thief, for “He that increases knowledge, increasing suffering” (Ecclesiastes I:18). This is not the case of a wicked person, who rejoices in the pleasures of the evil inclination, and declares “Peace! There is no danger in this world.” Toldos Yaakov Yosef, p. 203c

16. Lech Lecha.10.1

    A human being is called a “riser and faller,” for it is impossible to stand always on one level. However, there are two types of people. There are those who “go down and come up,”1Literally, “who enter and exit.” Based upon the Zohar, 292a: “Fortunate is the lot of him who enters and exits… For one who does not enter and exit who have been better not to have been born.” as it says of Abraham: “And Abraham went up from Egypt.” He descended and rose up with all the lowest levels. The second type, however, descends but does not arise, G‑d forbid. This is like the parable I heard from my Teacher, of the two men who passed through a dangerous area. One was drunk and besotted, and the other was alert. The latter felt the blows of the thieves, and was able to warn others of how to be cautious on the way. Toldos Yaakov Yosef, p. 41a

17. Lech Lecha.11.1

    And it came to pass, as they approached Egypt, that [Abraham] said to his wife Sarai: Behold, please (na), I realize now that you are a good-looking woman. When the Egyptians see you, they will say: This is his wife; and they will kill me, allowing you to live. Say, please, that you are my sister. They will then be good to me for your sake, and enliven my soul through your efforts. (Genesis 12:11). The word na (נא) represents the descent of Malchus fifty levels2The Hebrew letter nun has the numerical value of fifty, and represents the lowest level of the sefirotic structure. If the sefirah of Binah is counted as one, and each of the seven lower Sefiros are comprised of seven (such as Chesed within Chesed, Netzach within Yesod), then Malchus in Malchus, is the fiftieth level down. Being the first letter of the alphabet, aleph represents the highest level. The word aluph also has the meaning of Master, as in the Alupho shel Olam – the Master of the World. This implies the supernal Source of vitality. from the life-force, which is the letter aleph. It yearns to return and draw close to the aleph again. Now, before Divine retribution strikes, a person will have evil and foreign thoughts, such as licentiousness or idolatry. The difference between them being that illicit thoughts pertain to others, whereas idolatrous thoughts reflect upon oneself. It depends upon the type of death penalty that is coming from heaven. This thought is repaired when one realizes that a spark of the Shechina is within it – within the impure shell – due to the “Breaking of the Vessels.”3The primordial “Breaking of the Vessels,” which scattered sparks of holiness into all things in this world, including dark and negative thoughts and situations. Furthermore, one must commiserate with the Shechinah. Then he will feel fear and trembling, and “all the workers of iniquity will be disbanded.” A unification will occur between “fear” and “awesome” (yirah v’norah), and the person will be delivered from death. This explains the verse: “Behold, please, I realize now that you are a good-looking woman….” That is, because he [suddenly] had illicit thoughts, he feared that “they will kill me.”4I.e. that he was deserving of death from heaven. “Say, please, that you are my sister” – which the Zohar connects to the verse: “‘Say to wisdom, you are my sister’ (Proverbs 7:4), based upon the extra word “you.” Meaning to say, a person must share in the Shechinah’s pain, which is called “my sister.” Through this: “they will enliven my soul through your efforts.”5His soul will be saved from death.

18. Lech Lecha.11.2

    This explains: “If you deal with me thusly (“kakha”)…” (Numbers 11:15). For in the Kedusha of Kesser,6The recitation of Kedusha in the Shabbos Mussaf prayers. one should concentrate on the name KaKHa (ככה) – Kesser Khol haKessarim (“the Crown of All Crowns). This is amazingly effective for uplifting souls from the depths [of the impure shells]. Toldos Yaakov Yosef, p. 29a, 109a

19. Lech Lecha.12.1

    And it came to pass, as they approached Egypt, that [Abraham] said to his wife Sarai: Behold, please (na), I realize now that you are a good-looking woman. Is it possible that he never saw her before? Rather, Abraham was a “chariot” for the Divine, and his thoughts were constantly bound to the Root of Thought. He never saw her physical beauty before, for he was very distant from it. Though he saw her all the time, his thoughts never connected to physical vision. Thus, he did not recognize [her beauty] until now. Only when he went to Egypt does it say: “And Abram descended to Egypt” – he descended from his prior level. For the wicked people in the time of the Great Flood cast the aspect of Torah and thought down into the impure shell of Egypt.7The scattering of holy sparks that occurred in the Breaking of the Vessels before creation can either be redeemed, or further scattered, depending upon the actions of each generation. The sins of the generation preceding the Great Flood cast down many holy sparks into the degenerate nation of Egypt. This is the kabbalistic reason for the exile of the Jewish people there – to redeem the fallen sparks. Likewise, Abraham, several generations earlier, also went to Egypt to achieve this. Thus, Israel had to descend there to collect the sparks and unite them as before. For the Egyptians were filled with lust, whose root is the World of Love,8I.e. from the nature of the “impure shell” (kelipah) that conceals the spark, the essence of the spark can be discerned. In physical desire is a spark of love of G‑d. In mortal fear is a spark of the fear and awe of the Divine. and it fell to Egypt from the Torah, which is the aspect of love (chesed), as it is written: “And the Torah of love is upon her tongue” (Proverbs 31:26). Israel, however, did not descend into lust, as the verses testify: “HaReubeni, HaShimoni – the letter hey on one side, the letter yud on the other.”9Midrash Shir HaShirim 4:24, on Numbers 26. When the verses list all the different tribes, HaReubeni – the tribe of Reuben; HaShimoni – the tribe of Shimon, with the prefix hey and the suffix yud. The letters yud and hey spell out G‑d’s Name. G‑d was testifying that even in Egypt, they did not fall into licentiousness and lose their connection with Him; thus, they were able to uplift the fallen sparks of Divine love. And thus, they were able to raise the fallen love to its root, and to the Torah, that is called “love.” And this reason, they could receive the Torah immediately, in the third month [after the exodus], because they had redeemed the aspect of the Torah that had been in exile. However, in the time of Abraham, the redemption of the sparks had not been completed. Therefore, when Abram went to Egypt and descended from his level, he started to have thoughts that reflected the Breakage, as it says: “For a tzaddik falls seven times, and rises again…” (Proverbs 24:16). Meaning, a tzaddik falls in the aspect of seven, which are the seven types of thoughts that fell from their source.10Corresponding to the seven supernal attributes, or sefirot, from Chesed to Malchus. But because he is a tzaddik, he rises and unites the thoughts with their root in the Source of Thought, which is called Chochmah (Wisdom), the aspect of “My sister.” Thus, his service is considered even higher. Therefore, Abraham said: “Behold, please, I realize now” that I have fallen from my level, so much so that I realize “that you are a good-looking woman,” which I did not see before. And he her taught how one escapes from this – from Egypt – by saying that “you are my sister.” Meaning, by clinging to the aspect of “My sister,” which is the supernal Wisdom. Then the thought that is in Egypt, that came not to disrupt him, but to be elevated to its source, to serve G‑d [will be redeemed]. And this is “They will… enliven my soul through your efforts.” Me’or Einayim, Lech Lecha

20. Lech Lecha.22.1

    “The steps of a man are arranged by G‑d, who delights in his way. Though he falls, he shall not be cast down” (Psalms 37:23-24). A person must do everything possible to perfect himself. He must examine his personality traits and his opinions to see if he is flawed in any way. Thus, the verse says: “Seek peace and pursue it” (Psalms 34:15). That is, look into yourself to see if you have flaws, and seek to perfect yourself in that area.26The root of the Hebrew word for peace, SHaLoM, is the same as that for the word perfection, SHeLeiMot. However, this only applies to a person who can perfect himself, if he cannot, he should “pursue it” – perhaps he will find a wise man who can help him fix himself. At times, a person can perfect himself where he lives, in his town, without needing to travel afar, for no parts of him have fallen there.27According to the writings of the Arizal, when G‑d created the world, due to a flaw in creation, sparks of holiness were dispersed throughout the world. It was the job of Adam to reunite these sparks with their source. When Adam sinned, he cause even more sparks to be scattered, and the job of collecting them fell to all of humanity, and ultimately, to the Jewish people. This explains the reason for the many exiles the Jews have suffered – their purpose was to regain the lost sparks of holiness. The Baal Shem Tov implies here that this process occurs on the individual level as well as the cosmic; that is, each soul, on descending into this world, also experiences a dispersal of essential sparks, which must be regained in the course of ones life, and integrated into the service of G‑d. This is the true path of self-perfection. At other times, parts of his life-force have fallen to other places, and he should have to travel to redeem them; however, if he is great in Torah, he can extract them all from where he is, because Torah study is equal to everything.28Mishnayos Pe’ah 1:1. The mishnah lists various mitzvos for which a person receives reward in this world and in the next, such as respecting one’s parents, welcoming guests, visiting the sick, and concludes that the study of Torah is equal to them all. By quoting this mishna, the Baal Shem Tov implies that all these good deeds serve the purpose of redeeming lost sparks. However, the act of Torah study, which “restores the soul,” can accomplish the same effect, without the physical exertion. See later, parashas VaYetze 9, and parashas Ki Tavo 1, for more on this idea. Thus it says: “The Torah of G‑d is perfect, it restores the soul” (Psalms 19:8), that is, by means of the Torah a person studies, he can restore the lost fragments of his soul. It also says: “One who studies Torah selflessly, merits many things.”29Pirkei Avos 6:1. That is, he merits extracting the life-force from all places, because all these places themselves were created from the Torah.30The Midrash states that G‑d looked in the Torah and created the world, and that He used to Torah as a blueprint of reality (Bereishis Rabbah 1:2). Since all reality is based upon the Torah, a person who learns Torah can extract the sparks of soul that are scattered in all places of the world. However, it is rare to find a person who can do this. This was the quality of Jacob, who could extract the life-force scattered in all places by means of his Torah study. Thus, he was “a simple man, who dwelt in tents.”31The verse uses the plural. Rashi explains that this means the study halls of the prophets Shem and Ever. Though he studied Torah in his one tent, where he lived, it was as if he dwelt in many places and many tents. Others, however, must travel to various places in order to repair their life-force. Sometimes a person wishes to travel to one destination, yet ends up arriving somewhere else. This is no accident, for he must repair his life-force that has fallen there. At times, it may be enough to merely eat or drink in that place, in order to perfect himself. Ohr HaChochmah, Vayerah

21. Lech Lecha.26.1

    And He brought him outside and said: “Look at the sky, and count the stars, if you are able to count them.” Then He said to him: “So shall your descendants be.” (Ibid. 15:5) Abraham said to G‑d: “Master of the World! I looked at my astrological chart, and I am not able to have a son.” G‑d said to him: “Put aside your astrology! No constellation rules Israel (ein mazal b’Yisroel).”16Shabbat 156a. Tosephos asks a question on this. Doesn’t it say: “Children, life and livelihood do not depend upon merit, but upon one’s constellation (mazla)”?17Mo’ed Katan 28a. The Baal Shem Tov answered: “Nothingness” (Ayin) is the constellation of Israel. Meaning, that which is nothing – i.e. the [Supernal] Will called “Nothing” due to its great concealment in that it cannot be grasped – is the ruling force of Israel. This, too, is what the Sages meant: “Children, life, and livelihood do not depend upon merit, but upon one’s mazla (מזלא).” That is, mazal aleph – מזל-א – that which flows down18The root of the word mazal is nozel – “that which flows down.” from the Will, as it is written: “I will be gracious to whom I will be gracious” (Exodus 33:19), which refers to the Will. And the Will is aleph, which is the beginning of all, transcending all worthiness. For that which comes as a reward is not true kindness, in .that it comes as recompense. True kindness depends upon the Will, [that comes] without any merit. And this is: “…it depends upon one’s mazal aleph,” which is true kindness. It is called chas dalet – חס-ד19Meaning, this is true kindness – Chesed (חסד) – for it comes without our being worthy. – for He takes compassion (chas) on the level of the indigent (dalim) to draw them near. This is the main thing. Me’or Einayim, Likutim

22. Vayera.1.1

    And he said, please my L-rd, if I have found favor in your eyes, do not pass by your servant. (Genesis 18:3-4) Greater is welcoming in guests than receiving the face of the Shechina.20Shabbat 127a. The Talmud deduces this from the use of the word L-rd in the above verse, which refers to G-d (not one of the travelers). Abraham had been in a state of communion with G-d, but when the three travelers passed by, he asked G-d to wait for him while he tended to their needs. Even though welcoming guests sometimes entails wasting time from Torah study, or can cause one to hear defamatory stories, it is still greater than receiving the Shechina. Toldos Yaakov Yosef, p. 109b

23. Vayera.2.1

    “Guest” – Oreach (אורח) is Or Chet – the Light of Eight (אור ח'). Thus, Abraham received guests, for chet is the World that is Coming,21The number seven represent the completion of creation, as in the seven days of the week. The number eight (chet) represents one level above the creation, which is the transcendent World to Come. It also corresponds to the sefirah of Binah, which is the eighth sefirah when counting up from Malchus. like a guest that is coming. And this is the World of Binah. Therefore, Abraham was the attribute of Kindness (Chesed), “the day of all days.”22See Be’er Mayim Chayim, on parashas Yisro 19:6. Because the light of Chesed goes in all the Sefiros. (See the writings of the Arizal in the laws of Succah). Therefore, Abraham would bring the Light of Chet, [which is] the Binah, into all the Sefiros. Thus, he merited the entire Torah by means of the letter hey added to his name.23The Sages say that Abraham knew and observed the entire Torah, as the verse says: “Because Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5). According to the Baal Shem Tov, this is because G-d added the letter hey to his name, changing it from Abram to Abraham. The first letter hey in the Tetragrammaton corresponds to the sefirah of Binah, which is the source of the Torah. For this is the World of Binah, from where the Torah issues forth. Degel Machane Ephraim, in the section: “Things I heard from my Grandfather”

24. Vayera.3.1

    I received from my grandfather [an explanation] of “Opening with the hosts of Torah.”24Berachos 83b. The Talmud relates that when the Sages reassembled in the town of Yavneh, after the destruction of Jerusalem, they opened their discourses with statements of thanks and respect for the local residents who made their homes available to the members of the gathering. For the guest that comes brings Torah to the host, and according to the guest, is the nature of Torah that is revealed to the host. Ibid,Va’era

25. Vayera.8.1

    For I have known him, to the end that he will command his children and his household after him, that they may keep G‑d’s way, doing charity and justice. G‑d will bring about for Abraham everything He promised.’ (Genesis 18:19) The Baal Shem Tov refuted the question of the heretics, who asked how a person can serve G‑d in the “days of understanding,” as the Sages said: “At forty, to wisdom.”8Pirkei Avos 5:21: “…at twenty to pursuit, thirty to strength, forty to wisdom…” For if he served G‑d until then, he will have to keep serving G‑d that way: “Since most of his years have passed and he has not sinned, he is guaranteed not to sin henceforth.”9Yoma 38b. But in that case, he does not deserve reward or punishment for his acts; yet a person was created to receive reward or punishment, as is known. And if he has not served G‑d until now, we have learned: “From a bad person, no good comes out,”10Shabbat 129a. and there is no point in admonishing him further. The Baal Shem Tov replied with a parable. A son once asked his aging father for advice on choosing an profession. His father answered him: “Listen to me. Don’t take up my occupation, which I worked so hard at. I am a slave to it day and night, so that my strength has left me, and my eyes have become dim. Choose something better. And don’t ask me why I am still working at this job, for I am already lost. I have been stuck in this job since my youth, and I cannot leave it in my old age.” This person’s words reveal that he hates his job. And the proof is that he prohibits someone he loves from entering it. This is not the case of someone who dearly loves his job. He would tell his children and grandchildren what to do even before they ask him: “Do not let the work seem onerous to you. Get up and grab hold of it! For it is more precious than pearls, gold and rare coins. Don’t exchange for ten times the price, for you are wise and intelligent people.” This is the meaning of the verse: “For I have known him, to the end that he will command his children and his household after him – before [they ask] – that they may keep G‑d’s way.” Meaning, G‑d considers a good thought like a deed. Since this person’s service of G‑d is so precious to him that he commands his children and his household, he deserves reward for servicing G‑d even on the levels he attained after reaching middle-age, since it is not his fault that he did not reach these levels earlier.11Meaning, since he was busy serving G‑d his whole life, he could not have reached the spiritual levels he attained after forty at any time earlier. Yet, because of the person’s great love of his work, G‑d rewards him for his later efforts as if he had done them earlier. Teshuos Chen, Likutim; Sifsei Tzaddikim, Lech Lecha

26. Vayera.12.1

    And G‑d remembered Sarah as He had said, and G‑d did what he had promised for Sarah. And Sarah conceived, and bore Abraham a son in his old age, at the set time of which G‑d had spoken to him. (ibid. 21:1-2) Whoever prays for mercy on behalf of his friend, and he needs the same thing, will be answered first. (Bava Kama 92a) It is known what the Sages said on the verse: “‘Ruler over men shall be the Tzaddik; he that rules with the fear of G‑d” (II Samuel 23:2) – “Who rules over Me? The Tzaddik; for the Holy One decrees and the Tzaddik annuls its.”12Mo’ed Katan 16b. The full verse from Samuel reads: “The God of Israel said, The Rock of Israel spoke to me: ‘Ruler over men shall be the righteous; he that rules with the fear of God.’” However, by changing the punctuation, the Sages derive a different reading of this verse: “The Rock of Israel is ruler over men, the righteous rules over G‑d.’” How does he annul the G‑d’s decree? The answer is as follows. All evil and suffering are Judgments, and Judgments are only sweetened in their root, as the Zohar says: “From the side of Binah, the Judgments issue forth.”13Zohar 2:175b. See, also, Zohar 3:65a. The Tzaddik raises all the Judgments to Binah, where they are sweetened in their root. According to this, we can understand why a Tzaddik is unable to do this for himself. That is, when he himself suffers, he is unable to raise the Judgments to Binah. And although our Rabbis have stated: “A prisoner cannot release himself from jail,”14Berachos 5b. we still need to understand why. The reason is that he can only achieve this through Da’at (“Knowledge”), and what can he do when they take the Da’at and the Mohin away from him?15In Chasidism, Da’at refers to a state of mystical attachment to G‑d. Mohin (literally “Minds”) refers to a state of expanded consciousness – mohin d’gadlus – that accompanies Da’at. When a Tzaddik is in such a state, he can annul all states of narrowness and constriction – whether physical or mental. These are the roots of suffering. He annuls the Judgments (Dinim) by lifting them to their root. There, they are annulled in the light of the Infinite. However, when he himself has fallen into a state of constricted consciousness, he is unable to free himself. Therefore, he can’t help himself at all. For this reason, it is a great mitzvah for others to pray for him and uplift the Judgments. Now, to understand how the Judgments are sweetened in their root, and the meaning of “From the side of Binah, the Judgments issue forth,” we must know that there are fifty gates of Binah. Forty-nine gates are called “her side.”16I.e. the side of Binah. From there, the Judgments issue forth. However, the fiftieth gate is called Ayin – Nothingness,17A reference to the Sefirah of Keter, which reveals the infinite “Nothingness” of the G‑dhead – beyond all limitation and perception. where there is complete mercy, with no Judgments at all. Therefore, when the Judgments are raised to the Gate of Nothingness, they are rectified. This is as the Baal Shem Tov said, that a thing that lacks expanse cannot break.

27. Vayera.12.2

    Therefore, the Baal Shem Tov explained the statement of the Rabbis: “One who prays on his friends behalf is answered first.” Why is he answered first? Because he must uplift the Gevuros and the Judgments to their roots, and he is there (i.e. in the fiftieth gate) first. Afterward, he draws down [illumination] upon the sick person as well. Thus, he is answered first. Me’or Einayim, Naso

28. Vayera.13.1

    And it was, after these things, that G‑d (Elokim) tested Abraham. (Ibid. 22:1) When a person undergoes a trial, he is in the aspect of lack of consciousness (loses his awareness). This explains the verse: “Elokim tested Abraham.” For [the Divine Name] Elokim corresponds to constricted consciousness, as is known. Then, “Elokim tested Abraham,” when the latter was in a state of “smallness.” Teshuos Chen, Likutim on parashas Vayechi

29. Vayera.14.1

    And it happened after these things, that G-d tested Abraham I will give thanks to G-d with my whole heart; I will tell of all Your marvellous works. (Psalms 9:2) There are questions to be raised on this verse. It is fine what it says: “I will give thanks to G-d with my whole heart,” however, the end of the verse, “I will tell of all Your marvellous works” is difficult. For it states: “Who can express the mighty acts of G-d, or make heard all of His praise?” (ibid. 106:2). For how is it possible to make heard all of His praise?

30. Vayera.14.2

    Perhaps it can be explained according to the Zohar’s statement: “‘G-d tested Abraham’ – it is not written ‘G-d tested l’Avraham, but es Avraham.”1Zohar 1:119b. The verse could have been written with the prefix lamed, and read: “G-d [gave a] test to Abraham.” However, it was written with the definitive particle es (את) This can be understood with the well-known principle that the trait of Abraham was love (chesed), as it is written: “Give… love to Abraham…” (Micah 7:20). And our Rabbis have said that there are angels that only sing praises to G-d once in seven years. Others sing once in fifty years. And they say it very briefly. Some say “Holy,” others say “Blessed.” Some say an entire verse, as we find by those angels [...]

31. Vayera.15.1

    And it happened after these things, that G-d tested Abraham, and said to him: 'Abraham'; and he said: 'Here am I.’ And He said: 'Take now you son, your only son, whom you love – Isaac – and go to the land of Moriah; and offer him there as a burnt-offering on one of the mountains that I will designate to you.' (ibid. 22:1-2) Laughter and joy for the sake of G-d elevates all the laughter of adolescence. Understand this! Thus, it is written: “And he took with him two young men (shnei ne’arov)” (ibid. 22:2). That is, he also uplifted the years of his adolescence (shanim shel na’aros).1The word “two,” שני and “years,” שנים are homonymous. Ben Poras Yosef, p. 49c

32. Vayera.16.1

    And Abraham took the wood of the burnt-offering, and placed it upon Isaac his son; and he himself took the fire and the slaughter knife; and the two of them went together. And Isaac said to Abraham his father: 'My father.' And he said: 'Here am I, my son.' And he said: ‘Here is the fire and the wood; but where is the lamb for a offering?' And Abraham said: 'G-d will provide Himself with the lamb to be an offering, my son.' So the two of them went on together. (Ibid. 22:6-8) Why did Isaac ask about the fire and the wood? And why did Abraham answer him: “G-d will provide Himself with the lamb to be an offering (l’olah), my son”? He should have said “for an offering, my son.”2The verse could have been written: אֱלֹה-ים יִרְאֶה לּוֹ הַשֶּׂה עֹלָה בְּנִי– “Hashem yireh lo ha’she olah, bnei.” This can be explained by an episode in the Gemara,3Pesachim 66a. that in the days of Bnei Besirah, they forgot the law if the Pesach sacrifice can be performed on Shabbos or not. They asked Hillel the Elder, and he said that it did. However, they also forgot how to allow the people to carry their slaughtering knives to the Holy Temple on the Shabbos. Hillel also forgot the law. “Leave them alone,” Hillel said. “If Israel are not prophets, then they are the children of prophets.”4I.e. they will know what to do by themselves. On the eve of Passover, each one came with his offering. If it was a lamb, he stuck the knife in the wool. If it was a goat, he stuck the knife between the horns. Then the question arose as to whether the people were making desecrating their offerings by using them in a profane way. Hillel explained that the people did not designate their animals as sacrificial offerings until they reached the Temple grounds, and could remove the knives. This was what Isaac had in mind. For at first, it states that Abraham took the fire, etc., split the wood for the offering and put it on Isaac. Thus, Isaac asked: “You are carrying the fire, and it is impossible for you to be the offering. And I am carrying the wood, and a burnt-offering is the ‘holy of holies,’ and becomes … while alive.5In other words, Isaac was saying that his carrying the wood seems to have made him unfit to be offered as a sacrifice. Therefore, there must be some lamb for the offering.’ And so, Abraham replied, “G-d will provide himself with the lamb….” That is: “You may be correct, and G-d will provide an offering for Himself, but if not: ‘to be an offering – my son.’”6Abraham alluded to Isaac that he would offer him as the sacrifice. Thus, the Sages read the verse: “And Abraham said: 'G-d will provide Himself with the lamb for an offering – [you], my son.'” Abraham did not at that moment say: “for an offering – my son,” for that would imply that he already designated Isaac as the offering.7And therefore, it would be forbidden for Isaac to carry the wood. Rather, he said: “to be an offering” – meaning, “When we get there, I will designate you.” This follows Hillel’s opinion. Kesser Shem Tov, part 2, p. 23a

33. Chayei Sara.1.1

    And Abraham was old, well advanced in years; and G-d had blessed Abraham with everything. (Genesis 24:1) Based upon what I heard from my grandfather on the verse: “It came to pass, when Solomon was old, that his wives turned away his heart after other gods…” (I Kings 11:4), we see here that [when Abraham was old] “G-d had blessed Abraham with everything.” “Everything” – bakol – has the numerical value of ben – “son.”1The words בכל and בן both have the numerical value of 52. The wise will understand this.2The verse says “For the ways of the L-rd are right; the just walk in them, but transgressors stumble in them” (Hosea 14:10). The Torah is comprised of two aspects – spirit and matter, revelation and concealment, the Tree of Life and the Tree of Knowledge. Thus, the Talmud states: “If a person is unworthy, the Torah becomes a potion of death for him; if he is worthy, it is a potion of life” (Yoma 72b). These two aspects also correspond to the spiritual paradigms of Giver and Receiver, or Lights and Vessels, and Kabbalistically, are represented by the Masculine and Feminine dimensions of creation. Only when they are united can harmony reign in the universe. Even then, however, the influence must be from above to below – from giver to receiver, spirit to matter. When the aspect of receiver dominates, then the vessel can be too strong, and the light can be concealed. This model applies to every word of the Torah, and is the meaning of the verse: “his wives turned away his heart.” Abraham, however, merited “everything” – i.e. a son. He learned Torah from the side of light and revelation. Along these lines, the Degel Machane Ephraim (parashas Masai) writes: “I heard from my grandfather, in the name of the sefer Bris Menucha, that if you see a Torah scholar who has incorrect opinions and acts improperly, he certainly has drunk from the ‘bitter waters.’” Thus, the Rabbis taught in Pirkei Avos (1:11): “Sages, be careful with your words, lest you incur the penalty of exile, and be banished to a place of evil waters, and the disciples who follow you there will drink and die (spiritually) and consequently, the Name of Heaven will be desecrated.” Degel Machane Ephraim, Chayeh Sarah

34. Chayei Sara.2.1

    There is no word in the Torah that cannot yield two interpretations,3In Ben Poras Yosef, p. 23d, R. Yaakov Yosef writes: “In every word, there are two meanings, one of compassion, which is the aspect of the Masculine, and one of judgment, which is called the Feminine.” which are the aspect of masculine and feminine. And thus, there is nothing created in the world that does not include everything, with free choice given to choose either aspect. Thus, “his wives turned away his heart.” Ben Poras Yosef, p. 14c

35. Chayei Sara.3.1

    There is no word in the Torah that cannot yield two interpretations,3In Ben Poras Yosef, p. 23d, R. Yaakov Yosef writes: “In every word, there are two meanings, one of compassion, which is the aspect of the Masculine, and one of judgment, which is called the Feminine.” which are the aspect of masculine and feminine. And thus, there is nothing created in the world that does not include everything, with free choice given to choose either aspect. Thus, “his wives turned away his heart.” Ben Poras Yosef, p. 14c

36. Chayei Sara.4.1

    And [Lavan] said [to Eliezer]: “Come in, you blessed of G-d.” (24:31) The Midrash states: “Because he served that Tzaddik (Abraham) faithfully, he left the category of the cursed, and entered the category of the blessed.”4Bereishis Rabbah 60:7. According to the Midrash, Abraham's servant, Eliezer, was a descendent of Canaan, of who it was said: “Cursed is Canaan, a servant of servants he will be to his brothers” (Genesis 9:25). The Baal Shem Tov said that even a non-Jew who eats something which contains a holy spark, and then serves a Jew with the vitality he gets from that food, elevates the spark to some degree, though not as much as if a Jew would eat it. Me’or Einayim, Matos

37. Chayei Sara.5.1

    Now, I came this day to the well... (Ibid. 24:42) “Today I left (Haran) and today I arrived.” From here [we learn that] the way was shortened for him.5Kefitzat Haderech – a miraculous shortening of a journey, in which great distances are covered in a short amount of time. Rabbi Eliezer said, “The common talk of the servants of the Forefathers is better than the Torah of their descendents.”6Eliezer relates the events surrounding his meeting with Rivkah several times in great detail. This is the common talk of the servants of the Forefathers. In other chapters, however, the Torah is so sparse with words that dozens of laws must be derived from the nuances of a single verse, as the Talmud states concerning the laws of the Shabbat, that they are like mountains hanging by hairs; i.e. huge amounts of laws are derived from very few words. (Rashi) This very verse is the source of the Divine Name that causes kefitzas haderech. This is the meaning of: “‘Today I left (Haran) and today I arrived.’ From here, the way was shortened for him.” From here precisely! From these very words that he said! This is the meaning of “The common talk of the servants of the Forefathers is better than the Torah of their descendents.” For their words hint to wondrous mysteries and Unifications to shorten the way, which is not true of their descendents, even by means of the Torah they study. Avodas Yisroel, Chayeh Sarah

38. Toldot.1.1

    These are the generations of Isaac, the son of Abraham. Abraham gave birth to Isaac. (Genesis 25:19) This verse contains a question and its answer. The question is, how did Isaac, who represents the forces of limitation, come from Abraham, who is the aspect of loving-kindness.25According to Kabbalah, the seven lower sefirot, from Chesed to Malchus, correspond to seven central Biblical figures. Abraham corresponds to Chesed, which represents the forces of love and expansion. Isaac corresponds to Gevurah, which embodies the forces of contraction and concealment. The answer is “Abraham gave birth to Isaac.” That is, the forces of limitation derive from those of loving-kindness, in order that there should be concealment in the world. Because when one person lacks something and another person gives it to him, the world becomes founded on loving-kindness, as the verse says: “You have built a world of love” (Psalms 89:3). This draws down forces of loving-kindness into the world. Mevaser Tzedek, Behar

39. Toldot.3.1

    And Isaac love Esau, because his trapping were in his mouth. (25:28) Rashi explains that Esau trapped and deceived Isaac with his words. The Baal Shem Tov commented on this, that from the day Esau deceived Isaac, no tzaddik has ever been able to see bad in his children. Zohar Chai, Vayeshev p. 346a32Recorded by the chasidic master, Rabbi Michael of Zlotichov.

40. Toldot.4.1

    Because Abraham obeyed My voice, and kept My charge: My commandments, My statutes, and My laws. (26:5) Rashi explains that Abraham observed the commandments of both the Written Torah and the Oral Torah. How is this possible? Our Sages have said that in the future, the commandments will be annulled.33Nidah 61b. I heard from my grandfather [the Baal Shem Tov], in his name or in the name of the Ramban, that in the future, human beings will experience the spiritual vitality that lies within each mitzvah, and how it is the very life-force of the soul and of all the worlds. This is the meaning of the verse: “If My covenant is not upheld day and night, then the laws of heaven and earth I have not established” (Jeremiah 33:25). “My covenant” refers to the Torah.34The Baal Shem Tov understands this verse as saying that the vitality of the creation is derived from the Torah, and that only by upholding the latter, can the former continue to exist. Abraham apprehended the entire Torah by himself, not as a commandment – because the Torah had not yet been given – rather, he understood how the life-force of each mitzvah is the very vitality of the soul, and he knew that he needed to fulfill them in order to cling to the Life of all lives. Of the future world, the verse says: “The earth will be filled with the knowledge of G‑d, as the sea is covered with water” (Isaiah 11:9).

41. Toldot.4.2

    This is also the meaning of the verse: “Your eyes will behold your teacher” (ibid. 30:20). For then, everything will be revealed – the source of the commandments and all their inner secrets, how they illuminate and enliven human beings and all the worlds, and how it is impossible to reach human perfection without them. Then, everyone will apprehend the path of life, as did our father, Abraham.35Returning to the opening statement of the Sages, that the commandments will be annulled in the future, we can now understand the Baal Shem Tov’s insight. It is not that the commandments will no longer be observed in the world-to-come, but that the element of commandment will be removed from them. Since their inner light and the connection they forge between G‑d and the soul will be revealed, human beings will be drawn to perform them naturally, without external decree. Degel Machane Ephraim, Tzav

42. Toldot.6.1

    Now all the wells that his father’s servants had dug while Abraham was still alive, the Philistines had sealed them up, and filled them with earth. (Genesis 26:15) This is the mystery of all the wells that the Forefathers dug in order to find water – meaning, Torah – in the “earth” – i.e. on the lowest level.1Water is a common metaphor for Torah, as in the verse: “Ho, every one that thirsts, come you for water…” (Isaiah 55:1). Earth is considered the lowest of the four elements of fire, air, water and earth. For each of them, by perfecting his character traits, brought forth a revelation of Torah – “a well of living water” (ibid. 26:19) – from the earth and the lowest levels, so that it not be covered over again. However, after Abraham died, these revelations were sealed up by the “earth” that covered the “water.” This was due to the Philistines – the impure shells that reasserted themselves. But Isaac came and redug the wells, as it is written: He redug the wells that had been dug in the days of his father Abraham” (ibid. 26:18). This too refers to the revelation of Torah by Abraham and Isaac. And even today, Torah lies hidden in those very deeds of Abraham and Isaac. And all of this was to repair the future generations, for were it not for the Forefathers, it would be impossible to have any understanding of Torah, and to draw close to G‑d at all. Me’or Einayim, Vayetze

43. Toldot.7.1

    He then moved away from there and dug another well, and this time it was not disputed, so he named it Rechovos (“Expansiveness”), and he said: “Now G‑d has broadened us, and we shall be fruitful in the land.” (ibid. 26:22) Inner fear [of G‑d] is called “Rechovos,” for there is no fear of the kelipot there, so that one must limit oneself because of them – through suffering, small-mindedness and [self]-afflictions – to prevent them from leeching on to holiness. Rather, “Now G‑d has broadened us” – with the inner essence of fear that is called Rechovos. Then “we shall be fruitful in the land” – we will give forth fruits, to turn the multitude from sin, to be a Rabbi and a Rebbe, to uplift and create souls. However, if a person is a Rabbi or Rebbe yet lacks inner fear, he is from the kelipat nogah. Leket Imrei Peninim, p. 209b

44. Toldot.9.1

    May G‑d grant you the dew of heaven and the fat of the earth, much grain and wine. (ibid. 27:28) Rabbi Levi said: All the good that enters the world comes only in the merit of the Jewish nation. All the rain that falls is in their merit. All the dew that drops is in their merit. As it says: May G‑d grand you the dew of heaven and the fat of the earth.” “Grant you” – in your merit, and upon you it depends.2Bereishis Rabbah 66:2. The Talmud’s states: “Every day, a heavenly voice proclaims: ‘The entire world is sustained on account of (beshevil) my son, Chanina,3Rabbi Chanina ben Dosa. and my son, Chanina, makes do with a kav of carobs from week to week.”4Berachos 17b. That is, the Tzaddik is like a path and a pipeline that carries fluids. Through his holy deeds, he draws down bounty to the entire world. And just as the pipe takes no pleasure from what passes through it, likewise, the Tzaddik’s only will and desire is to bestow upon others. And this is what the heavenly voice declares: “The entire world is sustained b’shevil – that is, in the channel – that my son, Chanina, makes.”5The word shevil means “path.” Thus, the word beshevil (“on account of”) can be read as “in the path of” (ב”שביל). The Toldos Yaakov Yosef writes: “Moses, our Teacher, opened the path of fear [of G‑d] in the world, and Aharon opened the path of love. Likewise, Chanina ben Dosa opened the path of livelihood in the world, as I heard from my Teacher: ‘The whole world is nourished through the path of Chanina ben Dosa.’” For he is like a path and a channel that thinks nothing of its own good, but suffices with a little: “with a kav of carobs from week to week.”6See Toldos Yaakov Yosef, p. 173b: “[Chanina] did not want to benefit from this world, and so others take benefit from his sustenance, while he will take benefit in the World to Come.” Avodas Yisroel, Likutim7The quote from Bereishis Rabbah 66:2 is taken from a parallel teaching in the sefer Tzafnah Paneach, by Rabbi Yaakov Yosef of Polnoye.

45. Vayetzei.1.1

    And Jacob went out from Be’er Sheva, and went toward Haran. (Genesis 27:10) The Midrash quotes Jacob as saying: “‘I will lift my eyes to the mountains. From where will my help come?’ (Psalms 121:1). What! Have I lost hope in my Creator? G‑d forbid, I certainly have not lost hope in Him; rather ‘My help comes from G‑d, who made heaven and earth’ (ibid. 121:2).”36Bereishis Rabbah 68:2. This teaches us that when the heavenly court wants to mete out punishment to a person, they first take away his trust in G‑d.37This teaching reflects a central chasidic idea that faith in G‑d as the one, true Ruler of creation can actually draw down His beneficent guidance into our lives. As long as a person completely believes in G‑d’s Providence, no other force in the world can harm him. Thus, when heaven seeks to punish someone, they first take away this trust. How good if we could have it always! The Degel Machane Ephraim, parashas Ekev, adds to this teaching (in the name of the Baal Shem Tov), that G‑d never sends afflictions to a person, unless He first throws them into depression. It is therefore wise to beseech G‑d to strengthen out trust in Him. Toldos Yaakov Yosef, Misphotim

46. Vayetzei.3.1

    And he dreamt, and behold a ladder set upon the earth, with it top reaching heaven, and behold, the angels of G‑d ascended and descended on it. (27:12) The Hebrew word for “ladder,” sulam, has the same numerical value as the word for “money,” mamon.38136. This ladder – money – is set upon the earth, as it is a very material thing, yet its “top” reaches heaven, for it can bring a person eternal reward. “The angels of G‑d ascended and descended on it.” This refers to human beings.39Human beings can also be called “Angels,” which means “messenger” in Hebrew, because their role, too, is to carry out the will of G‑d in this world. See Ben Poras Yosef, parashas VaYetze, by Rabbi Yaakov Yosef of Polnoye. Some ascend to great heights through the proper use of money, and some descend to the depths of hell, as the verse says, “Wealth safeguards its owner for his detriment” (Proverbs 5:12). Turei Zahav, VaYetze

47. Vayetzei.4.1

    “[Rabbi Akiva] used to say: Everything is given on collateral,40That is, a person is responsible for everything he has in life, and in the end, must give an accounting on all that he did. and a net is spread over all the living…” (Pirkei Avos 3:16). The Hebrew word “spread,” prusa, is from the word pras, “reward,”41As in: “Do not be like servants who serve their master in order to receive reward – pras” (Pirkei Avos 1:3). which itself is related to the word “livelihood,” parnasa. The net of parnasa is spread over the entire world. Everyone is so preoccupied with making a living that no one has the time to think about serving G‑d. Bas Ayin, Bamidbar

48. Vayetzei.5.1

    And he dreamed, and behold a ladder standing upon the earth, and its top reached up to heaven; and behold the angels of G‑d were going up and down on it. (Genesis 28:12) The Baal Shem Tov brought angels down into this world. But he said “I am not going to look into their faces; for, since the Creator made them to be in heaven, I probably don’t need to see them. I will only ask them how they serve G‑d. Perhaps I can learn their mode of service, and serve G‑d the same way. Divrei Yisroel

49. Vayetzei.6.1

    I am the L‑rd, G‑d of Abraham, your father, and G‑d of Isaac. (27:13) This is why we say in our prayers: “G‑d of Abraham, G‑d of Isaac [and G‑d of Jacob],” and not “G‑d of Abraham, Isaac [and Jacob].” For a person should never rely on the spiritual searching and path of worship of his fathers, just as Isaac and Jacob did not rely upon the conclusions that their father Abraham reached. Each one sought to understand the oneness of G‑d for himself, and to reach his own conclusions as to how to serve Him. Thus, we link G‑d’s name with each of the forefathers individually. Korban Ha’Ani, Bechukosai

50. Vayetzei.7.1

    It is known that the Forefathers corresponded to the sefirot of Chesed, Gevurah and Tiferet. Abraham embodied the quality of Chesed – loving-kindness. He loved and showed generosity to the entire creation, and tried to instill in them faith in G‑d, and a de.sire to serve Him; because the trait of Chesed corresponds to love. Through Abraham’s great dedication to this trait, he came to recognize and comprehend the Creator, and realize that G‑d runs the entire world. Isaac learned and received this approach from Abraham; however, he still wanted to come to his own understanding of G‑d. This is as the verse says: “Know the G‑d of your fathers, and serve Him” (I Chronicles 28:9). One should not merely accept this service as a tradition, to be fulfilled by rote.42That is, each person must come to his own knowledge of G‑d. In Chasidus, the word da'at, “knowledge,” also has the connotation of mystical union. The use of the word da'at for union can be first found in Genesis 4:1: “And Adam knew Eve, his wife.” And concerning the days of the Messiah, the verse says: “The earth will be filled with the knowledge of G‑d, as the sea is covered with water” (Isaiah 11:9), referring to a direct, mystical knowledge of G‑d that all humanity will then experience. Therefore, Isaac devoted himself to the trait of piety.43Literally “fear,” that corresponds to the sefirah of Gevurah. And out of his great care [to fulfill the will of G‑d], he came to know and comprehend G‑d for himself, besides what he received from his father. Now, Jacob realized that there must be a middle way in the operation of the world, that mediated between Chesed and Gevurah, because the world could not survive if it can only function according to one of these two extremes. Therefore, he devoted himself to the trait of Tiferet.44Tiferet means “beauty” or “splendor,” and is positioned below and between the sefirot of Chesed and Gevurah. It includes them both, and mediates between them. Through this, he arrived at a deeper perception of G‑d than his fathers, and is called the “Chosen of the Forefathers.”45Pesikta Rabotai, Vayishlach 76. He saw that the world could not exist in unmitigated judgment, and so tempered it with the trait of Compassion.46Judgment, Din, is associated with the sefirah of Gevurah, because it has the implication of restriction and uncompromising demands. Compassion is considered an admixture of Chesed-love, and Gevurah-judgment. Because, whereas pure Chesed gives uncompromisingly, and pure Gevurah withholds absolutely, Compassion gives in accordance with the needs of the receiver, neither totally overwhelming, nor denying. The Baal Shem Tov is also alluding to the midrash that states that G‑d first sought to create the world with the attribute of Judgment. When He saw that it could not stand, he added the attribute of Compassion. Likewise, Jacob saw that the world could not serve G‑d following the extreme patterns of Abraham and Isaac, and so combined them in the trait of compassion, which enables all creatures to find a place in the worship of G‑d. Likutey Yakarim, p. 9b

51. Vayetzei.8.1

    The land upon which you lie, I will give to you… (28:13) Rashi states that G‑d folded up the entire land of Israel under Jacob’s head.47Based upon the Talmud, Chulin 9ab. This means that Jacob would not have to travel from place to place to retrieve his sparks, but could find them in his place.48See the Baal Shem Tov on parashat Toldos: Genesis 25:27. Rabbi Yaakov Yosef of Polnoye explains: “This is accomplished through da'at, that is, when a person concentrates on the letters of his Torah study and prayers, and knows how to cull out the sparks that fell in the “breaking of the vessels,” by means of these letters. Ben Poras Yosef, p. 18b

52. Vayetzei.9.1

    And behold, G‑d was standing over him, and said: “I am the L-rd, the G‑d of Abraham your father, the G‑d of Isaac. The land upon which you are lying, I will give to you and to your descendants. And your descendants shall be like the dust of the earth, and you shall spread out to the west, to the east, to the north and to the south. And in you and in your seed will be blessed all the families of the earth.” (Genesis 28:13-14) Rabbi Yitzchok said: “This teaches us that the Holy One folded up the entire Land of Israel under him, that it should be easy for his children to conquer.1Chulin 91b. Why was it necessary to fold up the land and why wasn’t the promise that it would be easy to conquer sufficient?

53. Vayetzei.9.2

    Elsewhere, I wrote an explanation of the Talmud’s statement: “A place finds favor in the eyes of those who live there.”2Sotah 47a. And on tractate Berachos: “Rabbi Yossi ben Chanina said: ‘What is the meaning of, “[Where is G‑d, that brought us up out of the land of Egypt; that led us] . . . through a land that no one passed through, and where no man (adam) settled?’ (Jeremiah 2:6). Since no one passed through, obviously no man could have settled there. Rather, it teaches us that any land that Adam decreed for settlement became settled, and every land that he did not decree for settlement, was not settled.”3Berachos 31a.

54. Vayetzei.9.3

    We can understand this by means of the Arizal,4Pri Etz Chaim, p. 12; p. 45. who taught that Adam’s sin cast all the sparks of the holy souls among the impure shells, causing good and evil became intermingled. These [sparks] must be sifted out through Torah study, serving G‑d, and performing mitzvos – all with G‑d’s help, which is the Divine Presence among us. This is the mystery of “Give strength to G‑d” (Psalms 68:35), for when the sparks are sifted out, they ascend as “feminine waters.” Thus, Israel was exiled among all the seventy nations, to the place of the sparks, and each individual Jew must go into exile to the place of the sparks of his own soul, to extract and rectify them. The exception is Egypt, of which it states: “you shall never see them again” (Exodus 14:13). This is because: “they despoiled the Egyptians” (ibid. 13:36) – “like a trap empty of fish.”5Berachos 9b. Not one holy spark was left there,6Therefore, they do not need to go back to Egypt. though the Shechinah had been in complete exile there. They removed from there all the portions of goodness that had been intermingled with the evil and the impure shells. This happened through the intervention of da’at7Da’at – knowledge – usually implies a mystical or intuitive knowledge of G‑d. and thought, as it states: “It is sorted out in thought.”8See Zohar 2:20b. For Moses is the “da’at” of holiness, which is “good,” as it is written: “And she saw that he was good” (Exodus 2:2). About this, the Sages said: “‘And another prophet like Moses did not arise in Israel…’ (Deuteronomy 34:10) – in Israel, he did not arise, but among the nations he did arise. And who was he? Balaam!”9Sifri, Zos HaBracha §15. Moses and Balaam were both in the mystery of da’at, but one was from the side of holiness, and the other from the side of impurity. First, good and evil were intermingled, as a result of the Adam’s sin, and that of Cain and Abel. Later, it was rectified, so that Moses emerged completely good, and Balaam was separated from him. He was equal to Moses, but in the da’at of the impure shells. Thus, it is written: “He knows the knowledge (da’at) of the Most High” (Numbers 24:16). Moses’ generation, too, was known as the Generation of Knowledge (dor de’ah), and Moses is in every generation in order to perfect it.

55. Vayetzei.9.4

    Now, it is known that the sparks fell into the kelipat nogah,10The “bright shell.” There are four impure shells. Three are completely evil, while the fourth – the kelipat nogah – has aspects that can be redeemed. See Sefer HaTanya, chap. 7. and that “nogah” has the numerical value of the word “grace” (chen).1158. חן – נגה. This is the meaning of: “A place finds favor in the eyes of those who live there.” Because the sparks from the root of a person’s soul fell into the kelipat nogah, which is called chen. Therefore, the place where he lives finds favor in his eyes, so that he will extract his own sparks from the kelipat nogah.

56. Vayetzei.9.5

    This was also what Rabbi Yossi ben Chanina meant: “Every land that Adam decreed would be inhabited….” That is, any place that the sparks fell due to Adam’s sin, when good and evil became intermingled, was decreed upon to be inhabited, so that a person whose soul-sparks are there should retrieve them.

57. Vayetzei.9.6

    Now, let us return to the Baal Shem Tov’s explanation of the verse. A person travels from place to place in order to redeem the sparks of his own root soul. But G‑d folded up the entire Land of Israel under Jacob’s head, so that he wouldn’t have to travel. The entire land was gathered beneath him; he could redeem them right there.

58. Vayetzei.9.7

    Why did G‑d so this for Jacob, and not the other Forefathers, or other individuals. It could as I heard from Rabbi Nachman [Horodenker], on the first Mishnah of tractate Pe’ah: “These are the things that when a person does them, he eats from their fruits in this world, while their primary reward waits for him in the world to come… making peace between friends or between husband and wife, and the study of Torah is equal to them all.” Just as both peace and disharmony exist in throughout the world, so they exist in each person, following the principle of “space, time, and soul.”12The Sefer Yetzirah talks about three primary co-ordinates of reality: olam, shana, nefesh – space, time, and soul. Whatever manifests on one level, manifests itself similarly on the other. A person can contain two conflicting individuals within him, but if he wants, he can remove the inner division and draw unity into the world. This is by studying Torah, and inevitably, this affects the physical realm as well. Thus, “the study of Torah is equal to them all.” Even though there is an aspect of peace, by means of the Torah, everything is fixed.13Apparently, he means that even though there is an way in which peace can be achieved by acting in the world, it can also be achieved by studying Torah. But to my mind, the answer is straightforward. Just as the general population rectifies the world through their actions, so Torah scholars can do this through their Torah study. For actions are created from the Torah. The Torah is the tool of the Holy One, and through it, the world was created. Thus, “the study of Torah is equal to them all.”

59. Vayetzei.9.8

    But to my mind, the answer is straightforward. Just as the general population rectifies the world through their actions, so Torah scholars can do this through their Torah study. For actions are created from the Torah. The Torah is the tool of the Holy One, and through it, the world was created. Thus, “the study of Torah is equal to them all.”

60. Vayetzei.9.9

    Now, Jacob was the aspect of the Torah itself, as it is written: “The voice is the voice of Jacob” (Genesis 27:22), and “Give truth to Jacob” (Micah 7:20), for the Torah is called “truth.” Therefore, he could sort out [the sparks] in his place, whereas someone else would have had to travel around, because “the study of Torah is equal to all.” Thus, G‑d folded the entire Land of Israel under Jacob, so that he could extract the sparks through the study of Torah, which corresponds to the entire world. This is the meaning of “and you shall spread out to the west, to the east, to the north and to the south.” That is, while you are still in your place, you will sift out all the sparks from the four corner of the earth, and not need to journey around, for “the study of Torah is equal to all.” And thus, the Talmud states that this was not like Abraham, of whom it was written: “Rise and walk the land, its length and breadth” (Genesis 13:17). He needed to travel from place to place to take them out. But of Jacob it is written: “the land upon which you are lying…” for there the sparks have fallen. Ketones Passim, p. 35b-c14See also Tzafnah Paneach, p. 114a.

61. Vayetzei.10.1

    Jacob was the aspect of Truth, which is the beginning, middle and end.49The sefirah of Tiferet also corresponds to the trait of Truth. Thus the verse says, “Give truth to Jacob (Tiferet), kindness to Abraham (Chesed)” (Micah 7:20). Truth is called the “beginning, middle and end,” because the Hebrew letters that comprise the word Truth – Emet, are aleph, mem, and tav, the first, middle and last letters of the alphabet. The Baal Shem Tov seems to means that since Jacob corresponds to truth, which embraces the entire alphabet, he can redeem the fallen sparks without effort. This is similar to what the Baal Shem Tov said about the Torah (which also corresponds to Jacob and Truth), that through study alone, one can redeem the sparks in one’s place, without having to travel afar. See the previous footnote, and see fn. 4 in parashas Toldos. This is the meaning of G‑d’s folding up the Land of Israel under him, so that he didn’t have to exert himself at all to separate out the sparks. Degel Machane Ephraim, Bechukosai

62. Vayetzei.11.1

    Surely, G‑d is in this place, and I did not know it! (28:16) Meaning, “If I had known it, I would not have slept here.”50Rashi’s comment on this verse. That is, if a person knows how to unite this trait, it would not be called sleep.51This refers to a very deep and central teaching of the Baal Shem Tov; that the attribute of da'at – knowledge of G‑d – has the ability to cut through all levels of darkness and confusion immediately. Da'at is the ability to remember G‑d, on whatever level a person is on. According to this teaching, all the. A person only needs to remember that the spiritual darkness he finds himself in is also from G‑d, and that G‑d is as present there as He is in the moments of inspiration, to be immediately catapulted to a level of closeness to G‑d, and the dissipation of the darkness; for distance from G‑d only comes into existence because we fail to remember that it too is from Him. Rabbi Yaakov Yosef writes: “If [Jacob] knew he was in the aspect of small-mindedness and sleep (a synonym for spiritual unconsciousness), he could unite this level also [with G‑d], and it would no longer be called the aspect of sleep.” A famous parable of the Baal Shem Tov illustrates this point: There was once a king who wanted to test the loyalty of his servants in all the distant lands of his reign. He send a fleet of his ships across the ocean, bearing the flags of an enemy nation. When the fleet drew close to each port, it sent a message to the citizens of the town, “You have five days to surrender, or we will destroy you.” In every town there was panic. In some towns, the people prepared for war. “We are loyal citizens of the king, and we will fight for him to the death.” In other towns, they were ready to surrender, “The king is so far from here, he has nothing to do with our lives. Why should we die for him.” However, in one town, the people calmly replied, “This is a test! We love our king. He need not test us!” The challenge of the battleships represents the evil inclination in man, that seeks to seduce him to transgress G‑d’s will. Some people fight it, while others give in. In both cases, a test exists, because the individual forgets that the side of evil is also from G‑d, and merely testing him. As soon as a person realizes that the tests is itself from G‑d, and not something outside of Him, the test itself disappears, and one comes close to G‑d again. Katones Passim, p. 35a

63. Vayetzei.12.1

    Jacob awoke from his sleep, and said “Surely, G‑d is in this place, but I did not know it. And he was afraid, and said. “How awesome is this place! This alone is G‑d’s house, and this is the gate to heaven.” (Genesis 28:16-17) There is a problem [with this verse]. Had another person been standing there claiming that it was not G‑d’s house, but another house, such as an inn or something similar, it would have been correct to tell him: “It’s not as you say. This alone is G‑d’s house!” But since there was no one there to contradict him, why did he say it that way? He should have said: “This is surely G‑d’s house!” This can be explained with the Gemara: “Rabbi Yinai proclaimed, ‘Woe to one who lacks a courtyard, but makes a gate to the courtyard!”1Shabbat 31b. Meaning, woe to one who studies Torah (the “gate”), but has no fear of G‑d (the “courtyard”). According to Rashi, the Torah is the gate that leads to the fear of G‑d.2Yoma 72b. Now, it is known that before going to Haran, Jacob learned Torah for fourteen years in the study hall of Shem [and Ever].3Megilah 17a. Yet, during that entire time, he never felt the awe of G‑d that he felt on Mount Moriah, the place of the Holy Temple.4The Midrash states that Jacob slept at the place of the future Holy Temple. See Rashi on the verses above. Therefore, he said, “Since I see how awesome this place is, I decree and declare that this alone is G‑d’s house. This is His main dwelling place. As it says: ‘My house shall be a house of prayer…’ (Isaiah 56:7).5The Baal Shem Tov puts this verse in the mouth of Jacob, as if he said it. And all that I learned in the study hall of Shem is only the gate to heaven; it is only the gate to fear.” Kesser Shem Tov, part 2, p. 5c

64. Vayetzei.13.1

    And Jacob made a vow, saying “If G‑d will be with me, and will protect me on the journey that I am taking, if He gives me bread to eat and clothing to wear, so that I return to my father’s house in peace, then Hashem shall be my G‑d.” (ibid. 28:20-21) “In all your ways know Him” (Proverbs 3:6) – whether things are going well or not. For when misfortune befalls a person, G‑d forbid, he should think that it comes to atone for his sins. However, when a Tzaddik experiences good, he should worry that he is using up his merits. This is the meaning of: “…then Hashem (Y-H-V-H) shall be my G‑d (Elo-him).” Perhaps, [thought Jacob], the name Y-H-V-H, which represents the attribute of compassion, is in fact Elo-him – the attribute of Strict Judgment. Therefore, I must constantly add to my merit. Tzava’as HaRivash, p. 12b; Ohr Torah, Vayetze

65. Vayetzei.14.1

    And Jacob lifted up his feet. (ibid. 29:1) These are the aspect of the lowest levels. For when Tzaddikim experience a state of constricted-consciousness, they uplift the sparks that are relegated to the lowest levels. Degel Machane Ephraim, Vayetze

66. Vayetzei.15.1

    Rachel was shapely and beautiful to look at. And Jacob loved Rachel… (ibid. 29:17-18) This was because Jacob had the attribute of Tiferet (“Beauty”).6According to Kabbalah, Abraham corresponded to the Sefirah of Chesed – Love; Isaac corresponded to the Sefirah of Gevurah – Strength; and Jacob corresponded to the Sefirah of Tiferet – Beauty or Harmony. Whenever he saw something attractive, he would say: “If this beauty so becomes a physical thing, how much higher would it be if it was dedicated to praising and glorifying G‑d. Ohr Torah, Vayetze

67. Vayetzei.18.1

    He took along his kinsmen and pursued [Jacob] for seven days, and he overtook him in the Gilead Mountains. (ibid. 31:23) It is known that mystically, Jacob corresponds to Da’at,7Da’at means mystical cognition of G‑d. for the aspects of Jacob and Moses are identical.8Moses also corresponds to the Sefirah of Da’at. See Zohar 2:221a. The only difference is that one is within and the other without, one is the inner aspect of Da’at, and the other, the outer aspect of Da’at. Now, before Jacob went to the House of Lavan, Da’at and Torah were in concealment. Numerous fundaments of Torah9I.e. essential, unformulated elements of Torah. were scattered on the lowest levels because Da’at was not revealed in the world. Many of them were concealed in the house of Laban. These were the very words of Torah that are written in the sefer Torah describing Jacob’s deeds while there. These deeds held the potential Torah that Jacob removed and purified from the depth of the kelipot of Laban; for though his kelipot was great, Jacob extracted all of them during the twenty years he was there.

68. Vayetzei.18.2

    Thus, when Laban pursued Jacob, it was because some Torah still remained hidden within him. This made up the very verses that describe his pursuit and debate with Jacob, until the end of the parasha. The Torah in these verses remained clothed in Laban, for Jacob had not yet removed them. G‑d therefore caused Laban to pursue Jacob, in order to bring him the Torah that had not yet been fully removed. When he overtook Jacob, and spoke the words that are written, Jacob extracted them all, until nothing remained. For everything that happened with Laban, and all the events recorded in the verses, was all Torah and avodas Hashem. [His going there] was all in order to reveal Torah from the aspect of Haran, which is the depths of the impure shells, to cause a revelation of holiness, and include it in the supernal Torah. Me’or Einayim, Vayetze

69. Vayishlach.3.1

    And the messengers returned to Jacob and said, We came to your brother Esau, and he is also coming to meet you, and four hundred men are with him. Then Jacob was very afraid and distressed” (Genesis 32:7-8) The verse says: “May only goodness and kindness pursue me all the days of my life” (Psalms 23:6). A person does not always know what is good for him; for who is wise enough to think that they always know what is in their best interest? Sometimes, the goodness even runs after a person. G-d, in His mercy, wants to shine His light, deliverance and success upon him; yet the person has no idea that he would benefit from this thing and be successful, and so he turns around and runs away from what is for his own good. Therefore, with holy inspiration, King David asked on behalf of all Israel, “May only goodness and kindness pursue me.” Even when I don’t have enough insight to accept these things in my life, and, in fact, I run away from them; still, I beg You that they should run after me, until they overtake me, and I welcome them and bring blessing into my life.52This teaching reflects the idea that even apparently negative occurrences are actually for our own good. G-d’s nature is ultimately loving and beneficent, and therefore, even suffering will ultimately be revealed to have been for our benefit. Indeed, Kabbalah teaches that there are many things that can only be repaired through suffering, such as purification from certain sins. In such as case, Divine blessing would only come after the experience of purification. However, the Baal Shem Tov, in his great love for the Jewish people, propounded yet another principle: G-d is all-powerful, and can therefore accomplish the same repair that suffering achieves through loving means. The Baal Shem Tov composed the following prayer that reflects this idea: “I know that even the bad is for my good. However, You are G-d, and not a man, and you can transform the bad to real good, so that even though there won’t be any aspect of bad left, even so, it will be completely for my benefit, so that the necessary repair can come from the good itself.” (See Mishmeret Yitamar, Vayishlach.) This can be understood with a parable taught be the Baal Shem Tov: Once, a simple country villager rebelled against the king. Everyone was sure that he would be caught and sentenced to death. However, the king did something else. As soon as he learnt of the rebellion, he appointed the villager to be mayor of his town. Later, he appointed him to a higher position, and then to an even higher one, until he made him one of the dukes of the land. However, the more he promoted the man, the worse the man felt for having originally rebelled against the king, who showed him so much kindness. This was the king’s intention. For had he punished the man once at first, the man’s pain would not have been as great as that which he felt over a long period of time, in the face of the king’s continual beneficence. Likewise, when a person sins, G-d showers upon him even more grace than before. When the person realizes G-d’s goodness to him, despite his behavior, he is immediately humbled and repents of all that he is doing wrong. (See Otzar Mishle Chasidim, vol. 1, p. 85). Likutey Torah, Ki Tavo

70. Vayishlach.4.1

    The messengers returned to Jacob with the report: “We came to your brother Esau, and he is also heading toward you. He has 400 men with him.” And Jacob was very frightened and distressed… (Genesis 32:7-8) It is written: “And like the fear of You, so is Your wrath” (Psalms 90:11). That is, a person should always fear G-d, just as when he is in distress1I.e. in a time of G-d’s wrath. and he fears G-d greatly. The verse can also be interpreted in reverse. In a time of distress, do not merely be afraid [due to the situation], for it is proper to feel the fear of G-d always.2Even when a person is afraid of a mortal danger, he should realize that the situation is being orchestrated by G-d; thus, it is G-d whom he should fear, not the situation itself. Likutim Yikarim, p. 4c

71. Vayishlach.5.1

    And he touched the hollow of his (Jacob’s) thigh, and his thigh was put out of joint, as he wrestled with him. (32:26) “There are those who toils at Torah, with no one to support them, or put money in their pocket; therefore, the Torah is forgotten in every generation, and the strength of Torah is weakened every day” Zohar, parashas Vayishlach, p. 171a. I heard a parable from my grandfather [the Baal Shem Tov]. When a king wages war, he uses many types of soldiers, such as foot soldiers, and horsemen. According to the rules of war, it is the foot soldiers who enter the heat of the battle. They may even be chained together, so that they cannot disperse and flee, but must stand and fight. The horsemen are also involved in the battle; however, when the fighting becomes too dangerous, they escape, and do not risk their lives. The foot soldiers, however, risk their lives for the honor of the king. Yet, when they win the war, with G-d’s help, it is the horsemen who return and carry off all of the spoils, as much as their horses can bear. Whereas the foot soldiers do not take more than a little bread and water to keep themselves alive for another day. They cannot carry heavy booty, and are satisfied just to sustain their lives. They trust that in the time of peace, the horsemen will give them whatever they need, for they certainly deserve the larger portion of the spoils. Furthermore, all of them are serving the same king, and it was they who risked their lives to win the war, for the sake of his honor. However, when that time comes, the horsemen do not agree, and do not want to share their bounty – not even a single meal, for they claim that the victory was on account of them.

72. Vayishlach.5.2

    What does this parable mean? The foot soldiers are spiritual people,53Literally, “men of form,” anshei tzurah, as opposed to “men of substance,” anshei chomer. The Baal Shem Tov uses the classic distinction between “form” and “substance,” the spiritual and the material, to describe the two types of people. Rabbi Yaakov Yosef of Polnoye writes that there is an inherent conflict between the physical and the spiritual. Whereas the spiritual is drawn to high ideals and seeks to unite with its G-dly source, the physical is drawn after material desires and lower cravings. The test in life is not to abandon the physical, but to uplift it so that it too can serve G-d. This is done when the physical is used in the service of the soul, such as in the performance of the commandments, giving charity, and other good deeds. And just as this applies to each individual, so does it apply to human beings as a whole: there are those who are involved in spiritual pursuits, and those who follow after material gain. When the latter lend financial support to the former, then together, they form one body whose direction in life is transcendence and G-dliness. Not only that, but since all material wealth descends from the spiritual realm, both will be blessed materially as well. However, when “men of substance” do not support the “men of form,” then both of them can fall away from the spiritual realm. According to the Zohar, this is the meaning of the struggle between Jacob and the angel (who was the guardian angel of Esau). Although Jacob, the man of the spirit, subdued him, he still caused Jacob harm by inflicting his legs, which represent the financial supporters of Torah – those who put Torah scholars “on their feet.” who constantly serve G-d, and give their lives for the honor of the king – the King of the world. They win the war, and defeat all the accusing forces that rise against them and try to prevent blessing from reaching this world. It is because of them that material bounty descends into this world. The horsemen are physical people, who ride on large and good horses; that is, their good fate.54Literally, their good constellations. When the war is won, and bounty flows into this world, they grab most of it; whereas the spiritual people make due with just enough for one day, as is the way of the Torah, and all those who trust in G-d. They are satisfied that they won the war, and that the king’s honor will be exalted, and they assume that the physical people will provide for their needs, since the spiritual people are really the more important of the two. However, material people don’t see it that way, and don’t want to give them anything. “All the bounty belongs to us,” they say. Eventually, though, the King will take notice, and will look upon His servants and their actions. Then, in His great goodness, He will certainly reward them with all manner of goodness and prosperity; for He knows the truth, that the victory depended upon them, and that they deserve all the rewards and bounty that descended in the first place. Degel Machane Ephraim,

73. Vayishlach.6.1

    And when he saw that he could not defeat him, he touched the hollow of [Jacob’s] thigh; and Jacob's hip joint became dislocated as he wrestled with him. (ibid. 32:26) I heard from my Master [the Baal Shem Tov], an explanation of the Mishnah: “When the spirits of a person’s fellowmen are pleased (nocha) with him, G-d is pleased with him, and when the spirits of a person’s fellowmen are not pleased with him, G-d is not pleased with him.”3Pirkei Avos 3:10. A human being is a microcosm, as is the entire Jewish nation.4That is, the entire Jewish people correspond to the human structure. (The words “as is the entire Jewish nation” are an addition from the parallel teaching in Kesser Shem Tov, p. 11d.) One individual corresponds to the head, another, to the foot. Thus, we find the “heads of the generation,”5As in Numbers 13:3. or the “eyes of the congregation.”6As in Numbers 15:24 and 20:27. When the head of the generation makes himself into a vessel for the presence of the Shechinah, it radiates from him to the rest of his generation. Thus, the Mishnah can be read: “When the spirits of a person’s fellowmen rest upon them (nocha) from him,”7I.e., when the people are uplifted by an indwelling of spirit. it is because the spirit of G-d rests upon the entire world through him. The opposite is also true. If the spirit of G-d does not rest upon them, he is to blame, and not the generation. Although this isn’t the Baal Shem Tov’s exact words, it captures their meaning. Toldos Yaakov Yosef, p. 98a

74. Vayishlach.7.1

    The whole world is one complete form, a total persona, in the mystery of “world, year and soul.”8According to the Sefer Yetzirah 6:1, these are the three basic components of all reality: space, time and the human soul, and whatever exists on one dimension is reflected equally in the others. Thus, whatever exists in the world exists in history and in the soul. And whatever is in the particular is also in the general. For instance, just as a single person is made up of substance and form,9This follows the classic division of reality into matter and form, with the latter giving shape to the former. so too, a city or a country. The heads of the people are the “form” and the soul of their generation, while the rest of the people are the “substance.” Therefore, the Talmud comments on the verse, “This is the generation of those that seek Him” (Psalms 24:6), that “the generation follows those who seek Him, and those who seek Him follow the generation.”10Archin 17a. Because the purity of the body is according to the purity of the soul. If the soul is dirty, the body will be even more so, and visa versa.11If the body would be pure, the soul would be even purer. Moses embodied the mystery of Da'at.12“Knowledge” – meaning the direct, mystical knowledge of G-d. Therefore, his generation was called the “Generation of Knowledge” (dor de’ah). Every generation is like this. Thus, a person who wants to repair the general must first repair the particular. By fixing himself, and transforming his own substance into form, others will naturally awaken in repentance, for they are included in him. Then, he will easily fix his generation, and transform substance into form. Thus, the Talmud says: “I would be surprised if there is anyone in this generation who can accept rebuke.”13Ibid 17b. That is, if a preacher rebukes his audience, and does not include himself in his words, he will not make an impression on them at all. Toldos Yaakov Yosef, p. 100a

75. Vayishlach.8.1

    All of Israel is one entity: some individuals are “matter” and some “form.” And just as matter, which is the body, needs the soul, so the soul needs the body. Therefore, do not separate yourself from [the people]. Unite with them and lead them with compassion, and bring them back to the good way. Toldos Yaakov Yosef, p. 100c

76. Vayishlach.11.1

    These are the names of the chieftains of Esau, according to their families in their respective areas, by their names: …Aluph Teman,1“Aluph” means “chief” or “Master. The Baal Shem Tov will make a play on the word, reading it as the Hebrew letter “aleph.” Aluph Mivtzar, Aluph Magdiel…. (Genesis 36:40-43) Every word of slander and gossip2Lashon hara. is composed of the twenty-two letters of the Torah.3As primal forces in creation, the Hebrew alphabet is at times described as a chain that links heaven to earth. In that sense, the aleph, as first letter, is closer to the source of emanation than the tav – the last letter (which corresponds to Malchus). Thus, G‑d, who stands at head of the chain of emanation, is said to dwell most intensely in the letter aleph. When a person speaks improperly, and then studies Torah with the twenty-two letters, he elevates the letters of those improper words. The Baal Shem Tov said, in jest, thus it says: “Aluph Teman.” That is, the Master of the World – the Alupho shel Olam – is within the letter aleph.4As the first letter of the Hebrew alphabet. It is a wonder (tamu’a5I.e. a reference to Aluph Teman.) how a person can speak slander in secret (b’ mivtzar6Literally, “in a fortress.” The allusion is to Aluph Mivtzar.) with the letter aleph, the head of the letters. However, Aleph Magdiel – when he recounts words of wisdom (Magid E-l7Literally, “a preacher of G‑d.”), he uplifts it. Toldos Yaakov Yosef, p. 108c

77. Vayishlach.12.1

    When a person has a good-heart, studies Torah and prays, all his daily conversations concerning his physical needs (though not idle chatter), become a garment for his holy words. For both are made up of letters, and all the worlds are contingent only on the twenty-two letters of the Torah. The only difference is in the way the letters are arranged. Thus, his holy words outweigh the mundane ones, and transform them and rearrange their order, to form the words of Torah that he studies. These are not as great as the words of Torah themselves, but are like garment for them. This is like a person and his clothing: the person is more important than his clothing – so too, the soul needs garments, though the garments are much lower and cannot be compared to the soul. These are the words of Torah formed from his mundane conversations, making even his mundane conversations a crown for G‑d when their letter order is rearranged. On the other hand, when a person follows a bad path, G‑d forbid, that lacks Torah and good deeds, and when he constantly speaks in forbidden ways, his mundane conversations are also considered to be for the sake of forbidden things; for he never thinks about serving G‑d. The attention he gives to his physical needs is only so that he can engage in meaningless activities. Then his empty and forbidden words outweigh his mundane ones and transform them and their letter combinations into forbidden words. These form a crown for the Other Side, may G‑d save us. Arvei Nachal, Vayakhel, BeHa’aloscha

78. Vayishlach.13.1

    When a person speaks, his life-force leaves him. Only holy words of Torah and prayer bring new vitality, as it is written: “And the living creatures ran and returned” (Ezekiel 1:14). Dudoim BaSadeh, BeHa’aloscha

79. Vayishlach.14.1

    Rabbi Eliezer said: “Warm yourself by the fire of the Sages, but beware of their embers, lest you be burnt – for their bite is the bite of a fox, their sting is the sting of a scorpion, their hiss is the hiss of a serpent, and all their words are like fiery coals.” (Pirkei Avos 2:10) The Tannaim8Sages of first and second century Israel. used to open their lectures with a joke. This is because there are aspects of “Smallness” and “Greatness”9States of constriction and concealment, and states of expansion and revelation. in space, time, and soul,10The Sefer Yetzirah speaks about three primary co-ordinates of creation: olam, shana, and nefesh – world (space), year (time) and soul. Whatever occurs on one of these co-ordinates automatically occurs on the others. and by means of a joke, one can rise from Smallness and cleave to Greatness. Now, at a time of “Greatness,” one can study and pray with fear and love. A person realizes that he is speaking to the exalted King, and can cling to him – there is no greater pleasure than this. On the other hand, in a time of Smallness, a person must wage a great battle to come close to G‑d, although this is also the main source of reward, for a person must force himself [to serve G‑d]. Even when he cannot actualize his good intentions, nevertheless: “I have hidden Your word in my heart” (Psalms 119:11),11I.e., even when outwardly, he seems far from G‑d, in his heart, he still remains close to Him. whereas outwardly, he should be involved with material concerns. Thus, the Sages said of Torah study and labor that “the effort expended at both of them keeps sin out of mind.”12Pirkei Avos 2:2. Also, it is possible to perform Yichudim in the stories that one person tells another. This is the Maharsha explained, that when Nehemiah would talk to the king, he would have in mind to pray to G‑d.13Chidushei Agados, Rosh Hashana 3b. See also Maharam m’Pano, Eser Ma’amarot, “Em Kol Chai,” chap. 1:7 There are many similar examples.

80. Vayishlach.14.2

    With this, you can understand the statement: “Warm yourself by the fire of the Sages.” Meaning to say, when the Sages are in a state of Greatness and are on fire with the light of the Torah and prayer, you should obviously warm yourself by their fire. However, “beware of their embers.” Meaning, when they are in a period of Smallness, and lack the fire to burn with an inner light, they are called embers. The student who wants to learn from the proper approach to materialism may not realize that his teacher then fulfills “I have hidden Your word in my heart” – which means to be engaged in physicality, but to have one’s mind on innerwardness and spirituality. The student only learns from what he sees – that his teacher is involved in material pursuits – and will be punished. “For their bite is the bite of a fox, their sting is the sting of a scorpion (akrav - עקרב).” Meaning, the teacher draws the seven levels, each one composed of ten, making ayin (70) – akrav (ע-קרב) – back to their source. But the students do not realize this and think that their teacher is simply involved with material concerns. Tzafnah Paneach, p. 31d

81. Vayishlach.15.1

    I saw in the sefer Nivchar Peninim, in the name of a certain scholar, that a person should not draw too close [to a sage], for proximity can lead to distant. This may be the intention of the Mishnah in Pirkei Avos: “Warm yourself by the fire of the Sages, but beware of their embers, lest you be burnt.” Meaning to say, warm yourself only from a distance, and don’t get too close to the burning embers, so that you do not get burnt. It seems to me that I heard this in the name of my Master (the Baal Shem Tov). Toldos Yaakov Yosef, p. 20c

82. Vayeshev.1.1

    These are the generations of Jacob, Joseph was seventeen years old, and shepherded the flock with his brothers. (Genesis 37:2) The word “shepherd” (ro’eh) implies “to unite, join or link together,” as in the words “brotherliness” and “friendship.”1The Hebrew word ro’eh is grammatically connected to the word for “friendship” – re’ut. A shepherd is called a ro’eh because he brings the flock together in one place, lest they become scattered. Thus, Joseph united his brothers – that is, all of Israel and the sparks of the Divine Presence.2The concept of mystical unifications – yichudim – is one of the central teachings of the Baal Shem Tov, and operates on many levels. The basic level is the recognition of the presence of the Creator in all aspects of creation, be they physical, emotional, conceptual, and even spiritual. Thus, the Baal Shem Tov said: “Whatever you see – remember G-d. If you feel love, remember the love of G-d. If you experience fear, recall the fear of G-d. Even when you go to the bathroom, think to yourself, I am removing the bad from the good, so that the good will remain in the service of G-d. This is the meaning of unification” (Tzivos HaRivash, p.3b). On a deeper level, it means the mystical recombination of the letters of creation, especially in prayer and Torah study, that can produce a revelation of the Divine Oneness in the world. In the verse above, the Baal Shem Tov is saying that Joseph, who represents the Tzaddik, is able to see the divinity in each Jew, and through this, uplift all of Israel to the Father in Heaven. Alternatively, Joseph could see the Hebrew letters that constitute all of reality, and combine them in patterns that would reveal the Divine Presence in creation. He uplifted and repaired all of them by means of the holy mystical unifications that he performed. He did this with the “flock,” which implies Unifications.3The three letters of the Hebrew word for flock, tzon, can be divided into tz-o (tzade aleph), whose numerical value is 91, and nun. The number 91 is also the numerical value (gematria) of two of G-d’s holy names together – the Tetragrammaton, Y-H-V-H (26), and the name Ado-nai (65). The union of these names represents the complete integration of the spiritual and the physical, from the first emanations from G-d, until malchus, the world in which we live. (See Likutey Moharan I:66.) The letter nun usually represents the world of Binah, which corresponds to the revelation of the world-to-come, and is the sefirah through which Divine blessing flows into the world. All this is alluded to in the word tzon – the union of G-d’s two names, which leads to a subsequent outflow of blessing in the world. Thus, R. Yaakov Yosef of Polnoye writes, in the name of the Baal Shem Tov: “A human being in this world is composed of matter and form (i.e., the material and the spiritual), and through him, the lower world and the upper world are joined, and a union is created between the two names Y-H-V-H and Ado-nai, which have the numerical value of 91, from the world tzon. Whereas the effluence that pours forth from there is the expansion of the nun” (Tzafna Paneach, Teruma). It is also possible that the Baal Shem Tov uses the term tzon to represent this idea, because a flock is a group of animals that are joined together, and convey the idea of union. Furthermore, the word tzon is from the Hebrew word tze, which means “to go out,” and represents the idea of that which emanates from a source. (See Torah Ohr, by the Ba’al HaTanya, VaYetze, p. 23c, who discusses this idea). Degel Machane Ephraim, Vayeshev

83. Vayeshev.3.1

    And his father guarded the matter. (Genesis 37:11) Thought precedes speech, and gives birth to it. Thus, thought is called “father,” and speech is called “offspring.” “His father guarded the matter” means that thought guards speech, so that a person only speaks that which is appropriate. Noam Megadim, Mishpotim

84. Vayeshev.4.1

    And he said, I am seeking my brothers… (37:16) The Zohar says: Rabbi Yehuda commented on the verse: “O, were you like my brother, who nursed from the breasts of my mother. When I would find you outside, I would kiss you.” (Song of Songs 8:1). I would find You outside – meaning, in the exile, in other lands.”4Zohar I:184a, on Genesis 37:16. In this piece of Zohar, one can find the words of the Baal Shem Tov, that in the Diaspora, special help is available to a person seeking Divine inspiration,5Ruach HaKodesh. despite the fact that the Shechina does not dwell in exile.6Zohar II:5a, 82a. Even if a person is not entirely worthy, heaven is still not so particular with him, as in the Land of Israel. For when a king is on the road, he must sleep in inns and hotels that are not as clean and beautiful as befitting his honor; yet, the king is not disgraced, because everyone knows that he is traveling. Understand this well.7The Baal Shem Tov means that because the Divine Presence is in exile in the world, and no longer focused in the land of Israel and the Holy Temple, it is actually easier to come to a perception of G-d than in the past. On this idea, Rabbi Yaakov Yosef of Polnoye writes (Toldos Yaakov Yosef, Ekev, 181b): “Especially in our time, when the Divine Presence is in exile and finds no place to rest, as soon as a person prepares all of his actions for the sake of heaven, he immediately becomes a “throne” for the Shechina, which rests upon him. He is even considered higher than those of earlier generations, when there were many Tzaddikim in the world; whereas today, “the pious man ceases” (Psalms 12:2) – that is, those who are pious before their Creator (Zohar III:281b). A person should strengthen himself like a warrior, and show kindness to the Shechina, so that he becomes a throne for the attribute of Loving-Kindness (Chesed). Just as in Abraham’s time, when there was no one to help the Shechina but him, now too, besides a very few individuals, no one thinks about how to help and support the Shechina in this bitter exile. Thus, a person who is willing to sacrifice will certainly become a throne for the Divine Presence with the trait of loving-kindness.” Igra d’Pirka 148

85. Vayeshev.5.1

    When Judah saw her [Tamar], he thought that she was a harlot, because she had covered her face. (38:15) Our Sages said that Tamar covered her face while in her father-in-law’s house.8Sotah 10a. Tamar was exceedingly modest while in Yehuda’s house, and constantly covered her face with a veil. Thus, when she pretended to be a harlot, she merely had to uncover her face to deceive him. When the Baal Shem Tov was in Istanbul,9During his aborted trip to the Land of Israel. he saw young Torah scholars who had the souls of Tannaim,10The Tannaim were the Sages of the Land of Israel from the first to third centuries, such as Rabbi Akiva, Rabbi Eliezer the Great, Rabbi Yishmael, and whose statements comprise the Mishnah. They were among the greatest souls in Jewish history. due to the great modesty of the women there.11This is based upon the principle that modesty, both on the part of men and women, enables a couple to bring down holy souls to their children. The Talmud tells the story of Kimchit, who would cover her hair even in her house, and who deserved to have seven sons who served as High Priests in the Temple in Jerusalem. From Tamar, as well, came the King David, and eventually, the Messiah. Midrash Pinchas HaChadash 28

86. Vayeshev.6.1

    And it came to pass, as she spoke to Joseph day by day, that he did not listen to her, to lie with her, or to be with her. And it came to pass, about this time, that Joseph went into the house to do his work, and there was none of the men in the house within. And she caught him by his garment and said, Like with me; and he left his garment in her hand, and fled and went outside. (39:10-12) Our Sages have explained that when Potiphar’s wife tried to seduce Joseph, he saw an image of his father, Jacob.12Sotah 36b. It is known that Potiphar’s wife would make herself look extremely beautiful to Joseph.13Midrash Tanchuma, Vayeshev 5. “The clothing she wore in the morning, she would not wear in the afternoon, and that what she wore in the afternoon, she would change in the evening” – all in order to seduce him. Joseph did not want this beauty; however, by means of this beauty, he desired and was burned for the Supernal Beauty, which was [represented by] the image of his father – Tiferet Yisroel.14A phrase meaning the beauty, or glory, of Israel. Here, the Baal Shem Tov applies it to Jacob-Israel. According to Kabbalah, Jacob corresponds to the sefirah of Tiferet, which means beauty or resplendence. Joseph was not satisfied by physical beauty, for he saw it as only a lower manifestation, of spiritual beauty. This principle can be applied to all things in the world. (See footnote 2, above.) Although the wife of Potiphar tried to seduce him with physical beauty, he saw in it a reflection of Tiferet, the supernal source of beauty, represented by his father Jacob. This is what it means, “he fled and went outside.” He fled from the physical beauty and was inspired to run out beyond this world, to cleave to the Supernal Beauty. Ohr Torah, VaYetze

87. Vayeshev.7.1

    And Pharaoh said to Joseph: “I have dreamt a dream, and there is no one who can interpret it. (Ibid. 41:15) To annul a bad dream, immerse in a mikvah and unite the three [Divine] Names that are in the Name “Yabok” (יבק).5The Name Yabok has the numerical value of the three Divine Names, Ad’nus (65), Y-H-V-H (26), and Ekiyeh (21). These correspond to the Sefiros of Malchus, Tiferes, and Kesser, respectively. Do this is as follows: The floor of the mikvah is Ad’nus,6G-d’s name spelled Ado-nai is read as Adnus, so as not to unnecessarily pronounce the Name the person himself is Havayeh,7I.e., the Tetragrammaton. and the water above his head, wherein is his consciousness, is Ekiyeh.8From Exodus 3:14: “I will be what I will be.” Read as “Ekiyeh.” These have the combined numerical value of 112.9Equal to the Name Yabok, יבק – קיב. Meditate also on אלד, which has the numerical value of אגלא, interspersed in the Name Ekiyeh, which is its source, as follows: אאהלידה. This is good to do on Rosh Hashanah and Hoshanah Rabbah. The Siddur of R. Shabsai, p. 44

88. Vayeshev.8.1

    And Joseph dreamed a dream. (Ibid. 37:5) Rabbi Yehoshua ben Levi said: “Come and see. G-d’s traits are not like man’s traits. A human being inflicts with a knife and heals with a bandage. G-d, however, heals with the very thing with which He inflicts, as it says: ‘For I will restore to you your health, and I will heal you from your wounds”3The implication being that G-d heals with the wound itself. (Jeremiah 30:17). Joseph was sold because of a dream… and he ruled because of a dream.4Midrash Tanchuma, Vayeshev 9. On the verse: “It is a time of distress for Jacob, and from it he will be delivered” (Jeremiah 30:7), the Baal Shem Tov commented: From the Harsh Judgments themselves sprout forth the deliverance. Beis Yisroel Zidichov, Vayetze

89. Miketz.1.1

    “And it came to pass, at the end of two years . . .” (Genesis 41:1) “He makes an end to darkness” (Job 28:3). A limit was set as to how long the world will remain in darkness. For as long as the evil inclination is in the world, there is darkness and distress; when the evil inclination is removed from the world, there will be no more darkness and distress. Midrash Rabbah, Miketz 89:1 The mystical writings of the Arizal1Rabbi Yitzchok Luria (1534-1572), one of the most influential kabbalists in history, known also as the Arizal, the “Lion,” of blessed memory. explain the concept of the extraction of the holy sparks, that fell in the time of the breakage [of the vessels],2See the Baal Shem Tov on the Torah portion Toldos, footnote 3. and how a person must raise these sparks from the level of mineral to vegetable, animal and speaker.3According to the Arizal, as a consequence of the primordial breaking of the vessels, and the subsequent sin of Adam, sparks of holiness became dispersed in all things in this world, on all levels of existence: mineral, vegetable, animal, and even human. On the one hand, the food chain produces a natural process of elevation, as plants grow from the ground, animals eat them, and man eats animal. However, human beings also elevate the sparks in the mineral and vegetable kingdoms by consuming them directly, or making use of them in other ways. The Baal Shem Tov’s list also includes “speakers,” that is, human beings; for while all people can participate in the process of uplifting sparks, not all actually do so. It depends upon how a person uses his life. One who puts the strength he receives from eating into the service of G-d uplifts the sparks that were in the food. However, a person who eats for physical gratification, and does not invest his energy into good deeds, merely traps the sparks in a further level of corporeality. However, if this person helps another person fulfill a mitzvah (for instance, a gentile worker in a Jewish religious institution), then the sparks are uplifted from him as well, and the Divine Presence is reconstituted in the world. Extracting these sparks of holiness from among the “shells”4Kelipot, the lower realms of reality that cover and conceal the essence of the Divine, as a shell covers a fruit. is the purpose of all a Jews actions, in Torah study, fulfillment of the commandments, and in the mystical intentions of eating.

90. Miketz.1.2

    Each spark found within these lower levels of existence has a complete form,5Literally, a “full stature,” komah shleimah. Just as a human being has limbs and organs that are arranged according to a certain pattern, with the preeminent organ being the head, and moving from there down to the feet, so each holy spark also has a complete spiritual stature. Rabbi Nachman of Breslov speaks about each Torah commandment also as having a komah shleimah, with the “feet” of the commandment represents its lowest aspect; the part of the commandment whose details are least observed, or least fulfilled with enthusiasm. with 248 [spiritual] organs and 365 sinews.6The Talmud sets the number of human limbs and organs at 613 (the same as the number of Biblical commandments). These are referred to as the 248 organs and 365 sinews. However, as long as it is on that level, it is imprisoned, with its head is on its knees and belly,7As long as the spark of holiness, whose source is the human being himself, is trapped within the non-human world, it cannot express itself fully in the service of G-d. The Baal Shem Tov uses the image of a fetus, doubled over, with its head on its knees. Only when this spark is incorporated in a human being, who serves G-d, can it attain its realized state. unable to extend its hands and feet. A person who has good thoughts and intentions, can uplift the spark of holiness from the these levels brings them out to freedom.8This is also the meaning of the Pascal lamb, that was roasted with its head upon its stomach, in fetal position, to symbolize the slavery of the Jewish people in Egypt, who were not able to achieve their full stature as servants of G-d, until the exodus. On this, see Derech Mitzvosecha, mitzvah Korban Pesach, by the Tzemach Tzedek of Lubovitch. This is the greatest fulfillment of the mitzvah of redeeming captives. And since it is the king’s son himself who is in captivity, a person works to free him from his imprisonment will certainly receive abundant reward. Nevertheless, everything follows the supernal judgment that puts a limit to darkness, and has determined just how long something will remain imprisoned, when it will deserve to exit, and through whom it will attain freedom. Ben Poras Yosef, p. 74b

91. Miketz.2.1

    “Happy is the man who makes G-d his trust…” (Psalms 40:5). This refers to Joseph.9Midrash Rabbah, Bereishis 89:3. The verse says, “Blessed is the man who trusts in G-d, and G-d will be his trust” (Jeremiah 17:7). The Baal Shem Tov taught, there is the one who trusts, the one who promises, and the thing that is trusted in; that is, the agent upon which a person relies to receive the promise. For instance, G-d promises to provide a person with all of his needs, if he follows His ways, and the person trusts in this. However, he still needs some causal agent by means of which G-d will send him his livelihood, such as a business deal, or other transaction. Such a person has not reached the essence of faith. Because the main thing is to believe in G-d alone, and nothing else. A person with faith does not need any intermediary agents through which to attain his livelihood. G-d is the ultimate cause and mover of all. Even if he makes no efforts to support himself, G-d can still send him his livelihood, in His great love. This is the meaning of: “Blessed is the man who trusts in G-d, and G-d will be his trust.” That is, our trust is G-d Himself, for He alone is the source of our livelihood. Everything is only G-d, may He be blessed. Even if a person receives support through intermediary means, he must believe fully that it is only from G-d, who wants to support him this way, though it does not necessarily have to come through this channel. Only trust in G-d. This is a very high level. Degel Machane Ephraim, BeShalach

92. Miketz.3.1

    The Baal Shem Tov said that his trust in G-d was so complete that he could feed the entire world, the problem was that he had no one to cook for him. My father [R. Yehezkel of Kozhmir] explained his holy words as follows. Elisha the Prophet said to his servant, Gehazi, “Give to the people that they may eat.” Gehazi asked, “Is this enough for a hundred men?” Didn’t Elisha know how many students he had? Of course he did. However, Gehazi in his incredulity and skepticism ruined Elisha’s intention, and he had to tell him a second time: “Thus says the L-rd . . .” (II Kings 4:42-44) Divrei Yisroel

93. Miketz.7.1

    He will do the desire of those who fear Him, He will hear their cry and deliver them (Psalms 145:19). Really, those who truly fear G-d have no desire of their own. Their trust and faith in Him is so great that they say “Whatever the Compassionate One does is for the good.”10Berachos 60b. They known that G-d desires their welfare more than they could ever ask for themselves. However, the Holy One longs for the prayers of His righteous,11Yevamos 64a. and creates in them desire, that they should pray to Him, and He can fulfill their prayers. Thus, the verse says, “He makes the desire of those who fear Him,”12The Hebrew word aseh can mean both “make” and “do.” in order that “He will hear their cry and deliver them.” Tefilah l’Moshe, Tehilim

94. Miketz.8.1

    “Happy is the man who makes G‑d his trust, and does not turn to the arrogant” (Psalms 40:5). This is Joseph. [However,] by saying to the wine steward, “remember me,” and “mention me to Pharaoh” two years were added [to his sentence].1Midrash Rabbah, Bereishis 89:3. The verse says: “Blessed is the man who trusts in G‑d, and G‑d will be his trust” (Jeremiah 17:7). You should not trust in G‑d to provide you with a lot of food and material goods, for perhaps He will not. Rather, when you serve Him, you can trust that He will send you a mitzvah, and surely give you the strength to fulfill it. Don’t rely on food for this strength; just trust simply that G‑d will give it to you. For G‑d is not limited to food to deliver a person. This is the meaning of “and G‑d will be his trust” – and not by eating. Kisvei Kodesh, p. 18b

95. Miketz.9.1

    Your thoughts should be above in the Supernal World when you serve G‑d. Cling to Him and trust in Him that you will achieve your goal. Tzava’as HaRivash, p. 4a

96. Miketz.10.1

    The great principle in life is: “Commit you actions to G‑d, and your thoughts will be established” (Proverbs 16:3). Whatever comes to you, imagine that it is from G‑d. Ask G‑d to always give you what He knows is best for you, and not what seems [good] to human intellect. Because what might seem good in your eyes may be bad in His. Rather, throw everything – all your concerns and needs – upon G‑d. Tzava’as HaRivash, p. 2a

97. Miketz.11.1

    Keep in mind always that the entire world is filled with the Creator, may He be blessed, as it is written: “Do I not fill heaven and earth? says G‑d” (Jeremiah 23:24). Realize that even what happens as a result of human thought and planning is from G‑d. Even the most insignificant event in the world is under His guidance. When a person realizes this, it makes no difference to him if his actions come out as he desires or not, since everything is from G‑d, who knows that it is better for a person’s will not be done. In light of this, a person should never despair when something he wants to do does not succeed, for he believes that G‑d desires the opposite. [He should think:] “If it were good in G‑d’s eyes, He certainly would help me achieve it. But since I am can’t, it certainly is not according to G‑d’s will. In fact, G‑d was much kinder to me than had He fulfilled my will.” Hanhagos Yesharos, p. 10a

98. Channukah.1.1

    There is a segulah22A deed, object, or utterance that acts as a charm effecting spiritual or material benefits. from the Ramban to say the Psalm “May the graciousness of the L-rd our G-d be upon us…” (Psalms 90:17) – repeating each word seven times – after lighting the Chanukah lights. This is very good to do. My Master, the Baal Shem Tov told us to say both this Psalm and Psalm 91: “He who dwells in the covert of the Most High,” seven times straight. He would also do so on the High Holy Days, and in all times of trouble. One should meditate on two letter nuns. \The Siddur of R. Shabsai

99. Vayigash.1.1

    And Judah drew near to him and said, Oh my lord, (Genesis 44:18) The Talmud says, “A person should always praise G-d first, and then pray [for his needs].1Berachos 31a. Yet, in another place, the Talmud states the opposite view.2“Rabbi Eliezer said, a person should first ask for his needs, and then pray.” Avoda Zara 7b. The answer is that there are two separate opinions. The Ramban3Nachmanidies (1194-1270). writes that the essence of a craftsman can be found in the craft that he creates.4Meaning, whenever a person creates something, something of his soul enters into and remains in their handicraft. Great kabbalists, such as the Arizal and the Baal Shem Tov could look at an object, and immediately know everything about the one who made it. Here, the Baal Shem Tov applies the principle to creation itself. Since it is G-d’s handiwork, there must be a remnant of the Creator within it. [Likewise], the Creation is compared to a snail, whose garment is part of itself.5Midrash Rabbosai, Bereishis 21:5. Just as the garments of a locust are part of itself, so the creation is not something separate from or outside of the Divine. It is part of Him, and His Presence is continually present within it. In all suffering, there exists a spark of holiness from G-d, although it is hidden within many garments. This is the meaning of the verse: “the seven maids chosen to be given to her, from the king’s house”6The “seven maids” represent the sparks of holiness that have fallen among the “shells” of impurity. The word maid, na’arah, is related to the word “to shake out,” mino’ar, because the holiness found in these sparks has been “shaken out” of them, until almost nothing remains. However, these sparks yearn to return to their root. Thus, the verse from Esther continues: “When it came the turn for each maid to come into the king…” (Esther 2:12); that is, each spark of holiness has a pre-determined time that it will leave the shells of impurity, and come before the King. (See Baal Shem Tov on the Torah, Miketz, on Genesis 41:1. (Esther 2:9). When a person realizes that G-d is with him even there, the garments become transparent and disappear, and the suffering is abated. This is what it means to offer praise first. G-d’s praise is that His glory fills the entire universe. “In all their afflictions, He is afflicted” (Isaiah 63:9) – then, there is no affliction7The word lo in this verse is written different than it is read. It is written lamed vav, which mean “him,” in this case, G-d. However, tradition tells us to read the word lo as though it were written with lamed aleph, which means “no,” in this case, “there is not.” The Baal Shem Tov combines both readings. When a person realizes that G-d is present in all of his afflictions, then the afflictions themselves cease to exist. – and one can pray. When one knows how to praise G-d in this way, the suffering will disappear by itself.8R. Yaakov Yosef adds here: “I heard from my Master (the Baal Shem Tov) that this is the meaning of ‘You will establish their heart, Your ears will hear [their prayers]” (Psalms 10:17). The other opinion says to pray first.9I.e., a person who prays for his needs, without first praising G-d; that is, coming to the realization that G-d is present even in the affliction. In this case, a person’s has faith that G-d is also there [in the affliction], so that he can offer his praise [afterward].10In other words, even though a person does not perceive the spark of holiness in the suffering, if he believes that G-d is with him even there, he will eventually come to this realization.

100. Vayigash.1.2

     With this, we can understand the verse: “And Judah drew near to him.”11The Baal Shem Tov reads Judah’s words as not being addressed to Joseph, but to G-d himself. See Pri Tzaddik, Vayigash 1, by Rabbi Tzaddok HaKohen of Lublin, who explains that tzaddikim often address their words to the Divine Presence, even when they are speaking to other human beings. He praised the Holy One.12The name Judah – Yehuda – is from the Hebrew word “hodu” – to praise. As Leah said, when he was born: “Now I will praise G-d; therefore, she called his name Judah” (Genesis 29:35). And Jacob said: “Judah, your brothers will praise you” (ibid. 49:8). First, he said, “Oh my L-rd” – because all affliction derives from this name.13The Hebrew reads: “Bi Adoni.” The Baal Shem Tov sees this as alluding to G-d’s name Ado-nai, which represents the forces of concealment and strict judgment. But when he drew near to Him and praised and exalted Him, the affliction was annulled.14I.e., Joseph revealed himself. Then, the very source of the their problem – the evil viceroy of Egypt – turned out to be their beloved brother, whose intentions were only for their good. Toldos Yaakov Yosef, Vayechi

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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.