Ba'al Shem Tov

Sefaria · Chasidut > Other Chasidut Works · 751 sections

Vayigash.2.1
Then Judah drew near to him, and said: ‘Oh my lord, let your servant, I pray you, speak a word in my lord’s ears. Do not be angry with your servant; for you are even like Pharaoh. (Genesis 44:18) A careful reading of this verse raises several questions. The words “drew near” (hagasha) denote a sense of confrontation. But in that case, the words “Oh” (בי) and “I pray you” (נא) are redundant. Likewise, in the phrase “Do not be angry,” the word “not” (אל) is redundant, since it would have been more appropriate to say “Be angry; I do not care.” Similarly, the word “like” (כ) is redundant, for it should have said: “For Pharaoh is a person like you, who decrees and does not fulfill.1See Rashi on this verse. The Baal Shem Tov’s reading is based upon a redundancy in the Hebrew, which contains a double adjective “like” – ki k’mocha k’Pharaoh (כִּי כָמוֹךָ כְּפַרְעֹה) It would have been sufficient to write “ki k’mocha Pharaoh.” However, all of these extra letters (בי נא אל כ) form an acronym for the verse: “How shall a young man keep his way pure? By guarding it according to Your word” (Psalms 119:9).2בַּמֶּה יְזַכֶּה נַּעַר אֶת אָרְחוֹ לִשְׁמֹר כִּדְבָרֶךָ. And these words have the numerical value of the Divine Names S’ag (ס”ג) and B’an (ב”ן),3S’ag and B’an have the numerical equivalent of 113. By adding one (a common technique in gematria) they equal the numerical equivalent of the seven first letters of the verse from Psalms. which rectify anger. This is a wondrous thing. Yismach Moshe, Vayigash
Vayigash.3.1
“…fear not to go down to Egypt; for I will make you there into a great nation. I will descend with you into Egypt; and I will bring you back again and also ascend…” (Ibid. 46:3-4) “I” (Anochi) is the Shechinah, which is “a ladder set up on the earth, and the top reaches heaven” (Genesis 28:12). This is like the Zohar’s parable of a person who descends into a well.4Zohar 1:112b He must take a ladder with him in order to climb up.5I.e., when the Children of Israel went down to Egypt, they took with them a “ladder” – the Divine Presence – that allowed them to ascend again. Likewise, whenever a person experiences a low period in life, the Divine Presence is with him, to help him ascend. Not only that, as the Baal Shem Tov continues, when he rises, he will take with him many other fallen souls. And this is the meaning of “Anochi” which is the Shechina. “I will descend with you to Egypt and I will bring you back again.” That is, by means of the Shechina, you will be able to ascend. “And also ascend” – that is, your own ascent will be nothing compared to the countless other souls you will raise up. Degel Machane Ephraim, Miketz
Vayechi.1.1
And Jacob called to his sons and said, Gather yourselves together, that I may tell you what will happen to you in the end of days. (Genesis 49:1) Jacob said, “What will happen” – because the redemption will seem to just happen.67The word mikreh in Hebrew means “an occurrence,” and has the implication of a chance happening. Everyone will be busy with their work, not thinking about it at all, and suddenly, the Messiah will come. Yalkut Moshe, Vayechi
Vayechi.2.1
The Baal Shem Tov said that in the process of the Messiah’s coming, no one will have to die, G-d forbid. Midrash Pinchas, p. 28
Vayechi.4.1
Yissachar is a strong ass, crouching down between the sheep-folds. (49:14) That is, [spiritual] reward68The name Yissachar can be divided into two words, yesh sachar – “there is reward.” The very name Yissachar is related to this idea, as Leah said when she named him: “G-d has given me my reward, because I gave my handmaid to my husband” (Genesis 30:18). can be brought forth from the material world.69The hebrew word for donkey, chamor, is related to the word for material substance, chomer, and the word for “strong,” in this verse gorem, also has the meaning of “to cause” or “bring about.” By eating and drinking, for instance, we uplift the sparks of holiness70The idea that the physical world contains sparks of holiness was discussed in previous week lessons. that were “crouching down” amidst the different elements of the physical world, and in the low places. Ohr HaGanuz LaTzaddikim, Vayechi
Vayechi.5.1
The Talmud says: “The Torah is careful with a Jew’s money.”71Rosh Hashana 27a. Why? Because in everything a Jew uses, be it clothing, food, or utensils, there is a spiritual life-force from which he derives pleasure. Without this energy, the object could not exist. Furthermore, these sparks of holiness are connected to the person’s own soul, which explains why one person loves one thing, and another person hates it, and loves something else. And even when a person uses the object, or eats the food, just to sustain himself, he can still repairs its sparks, if he later serves G-d with the strength that he received from it. This explains why sometimes, after a person has repaired the sparks in a object related to his soul, G-d removes it from him and gives it to someone else, because it still contains other sparks from a different source.
Vayechi.5.2
The Baal Shem Tov said: “We eat people, we drink people, and we use people” – referring to the sparks that are in each thing.72Rabbi Chaim of Chernovitz, in the famous chasidic work Be’er Mayim Chayim (commentary on the Hagada), gives a slightly different interpretation of these words: “The Baal Shem Tov said, ‘Three people who eat together, and do not share word of Torah, are considered to have eaten from the sacrifices of the dead’ (Pirkei Avos 3:4). This refers to the souls of the deceased that are incarnated in human food, so that people will share words of Torah over them. Through this ‘the dead are resurrected’ (i.e. repaired). However, if they do not share Torah, it is as if they sacrificed that soul and threw it down to the level of inanimate objects.” Therefore, we should be careful with our possessions, because of the sparks that they contain. We should have compassion on our own sparks of holiness. Tzivos HaRivash, p.13a
Vayechi.6.1
“And [Jacob] expired, and was gathered to his people” (49:33) The Torah never says that Jacob died.73See Rashi on this verse. Likewise, the Sages said: “Our father Jacob did not die.”74Ta’anis 5b. I heard from my grandfather (the Baal Shem Tov) that the Torah is called “Jacob.” Just as Jacob did not die, so the Torah is eternal, and will never disappear. Degel Machane Ephraim, Vayigash
Shemot.1.1
Now these are the names of the sons of Israel who came to Egypt with Jacob; every man with his family: Reuben, Simeon, Levi, and Judah… (Exodus 1:1-2) When a person experiences fear of G‑d, or a sense of satisfaction in performing a commandment, he begins to feel self-important. This brings exile into the world. Thus, the verse says: “…they have made Jerusalem (Yerushalayim) into heaps” (Psalms 79:1). That is, they made their perfect fear (yira-shalem) into a high and impressive mound. When he serves G‑d, whether in prayer, Torah study or the like, it is without fear and love, but like someone strumming on a harp. And so, all of his worship goes to the kelipos. Thus it says: “They have given the corpses (nivlas) of Your servants as food to the birds of the heaven” (ibid. 79:2). These are the kelipos. And what caused this? Because they performed their service as if on a harp (nevel).
Shemot.1.2
This may be hinted to in the verse above: “These are the names (shemos).” That is, what caused the exile and destruction (shemomon), and brought them to Egypt – to the straits of exile?1The word Egypt – Mitzrayim – is related to the word metzer – a place of constriction. The answer is: “Reuben” – when a person serves G‑d and says “See the difference (re’u bein) between me and other people! My service of G‑d is perfect. G‑d should hear my voice and accompany me.” This is “Simeon, Levi.”2From the words shimo’ah, “to hear,” and “levi,” to accompany, as in: “And [Leah] conceived again, and bore a son; and said: ‘Because G‑d has heard (shoma) that I am hated, He has given me this son also.’ And she called his name Simeon (Shimon). And she conceived again, and bore a son; and said: ‘Now my husband will be joined to me (yiloveh), because I have born him three sons.’ Therefore his name was called Levi” (Genesis 29:33-34). This applies to the other names, as well. Tzava’as HaRivash, p. 15b3See, also Ohr Torah, Shemos.
Shemot.2.1
Reuben, Simeon, Levi, Judah, Issachar, Zebulun… (Ibid.) Just as the names of the tribes exist on the side holiness, so they exist in the kelipos.4The realm of evil. Reuben – “See (re’u) that I am a son (ben).”5I.e., “See that I am a Tzaddik, a beloved son of G‑d.” Simeon – he does good in order for his fame6“Sham’u” – from “Shimon.” to spread throughout the land. Levi – he attaches himself to righteous individuals. Yehuda – in order that they will praise him.7Yodu, from the name Yehuda. Then he will be in a Issachar-Zebulun relationship – he will study Torah and they will support him. Toldos Yaakov Yosef, p. 150d with Ben Poras Yosef, p. 5d
Shemot.5.1
Just as the entire nation of Israel experiences exile and redemption, so does each and every individual, as the verse says: “Draw near to my soul and redeem it” (Psalms 69:19). Therefore, a person should pray for the redemption of his soul, before praying for the redemption of the nation. Toldos Yaakov Yosef, Shemini
Shemot.6.1
There are two types of exile: one is the physical exile of the nation, and the other is the spiritual exile in the evil inclination – the exile of the soul. And one follows from the other. Toldos Yaakov Yosef, p. 175b
Shemot.10.1
And He said, I am the G-d of your father. (Exodus 3:6) This is what is written: “A fool (pesi) believes in everything” (Proverbs 14:15). What is the meaning of “a fool”? A child. Because in Arabia, they call a child a pasia. Midrash Rabbah, Shemos 3 The Baal Shem Tov told his students: “Despite the profound levels of understanding that I attained in the [supernal] roots of the Torah and the mitzvos, and despite all the spiritual ecstasy that I experienced, I put everything aside to serve G-d in simple faith. I am a fool and believe – Ich bin a naar un gleib!1The Baal Shem Tov is making a word-play on the statement of the Midrash, above. The Hebrew word for child, na’ar, is similar to the Yiddish word for fool. And even though it is written: “A fool believes in everything,” it is also written: “G-d protects the fools” (Psalms 116:6). Yesod Ha’Avodah, letter 24
Shemot.11.1
And I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey; to the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite. (3:8) The seven nations that inhabited the Land of Israel stand in direct opposition to the seven attributes.2I.e., the seven traits that are associated with the seven lower sefirot: Chesed – love, Gevurah – fear, Tiferet – balance, etc. For instance, opposite the love of G-d are the Canaanites, who represent the love of other things. Opposite fear of G-d,3Literally, “pachad Yitzchok” – the fear of Isaac. A reference to G-d, from Genesis 31:42. are the Hittites.4The word Hittite relates to the Hebrew hit, which means “to be terrified.” This is true of them all. And since love should be only for G-d, and for those whom G-d wishes to make beloved, the land is called the “Land of the Canaanites.”5Apparently, the Baal Shem Tov means that the intrinsic nature of the Land of Israel is the love of G-d; thus it is called the Land of Canaan. However, before the Jewish people took possession of the land, this love was distorted into love of other things (materialism, licentiousness, etc.). With the Jewish people’s presence in the land, this trait was uplifted. Rabbi Nathan of Breslov, in Likutey Halachot, Milah 3:5, writes that the seven Canaanite nations that inhabited the Land of Israel correspond to the seven days that a Jewish male child must pass through until his circumcision on the eight day. Cutting off the foreskin, which symbolizes the forces of concealment and animalism, is similar to the defeat of the seven nations, and the uplifting of love to its Divine source. Zos Zicharon, Emor
Shemot.13.1
If you feel the desire to commit a sin, recite the Torah verses that speak of that sin, with all its syllables and cantillation marks, in fear and love of G-d, and the desire will pass. Likewise, if you feel overwhelmed by some bad trait, say the names of the six nations:6It is not clear whether the Baal Shem Tov means the six nations mentioned in this verse, or in the verse from Nechemiah 9:8: “You found his heart faithful before You, and made a covenant with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it to his seed.” R. Elimelech of Lizensk, in the Tzetel Katan (the “Small Letter”), writes that a person should say the names of all seven nations. the Canaanites, etc., with absolute concentration, in fear and love, and the bad trait will pass. Tzava’as HaRivash, p.3a
Shemot.16.1
The essence of the Egyptian exile was that the people lacked da’at,1Da’at refers to a direct, spiritual perception of G-d. See the Torah portion VaYetze, fn. 7. which is the ability to conclude2The Baal Shem Tov uses a uncommon word to describe this lack of da’at: l’hachria – להכריע, which means to weigh and decide between multiple options in order to reach a conclusion. The nature of the da’at consciousness is the reconciliation of opposites (as in the unified, mystical experience). The lack of da’at, therefore, would mean that a person is trapped between opposites, unable to come to a single conclusion about the existence of G-d. that there is One Creator, “who in His goodness, constantly renews the act of creation.”3From the daily, morning prayers. Not until Moses came, and through the miracles he performed, demonstrated that there is One Creator who constantly renews the world. However, the aspect of da’at that was revealed in the Exodus was Feminine4Da’at d’nukba, in the Aramaic of the Zohar.; whereas the da’at that will be revealed in the future, in the days of the Messiah, will be Masculine.5Da’at d’d’chura. To briefly explain this complex idea: According to the Sages, there are two levels of prophecy – through a clear lens, and through an unclear lens, aspaklaria d’me’ira and aspaklaria d’eina me’ira. Feminine da’at, that was revealed at the Exodus, means that the Jewish people had a perception of G-d that was filtered through their emotions and intellectual facilities. Only Moses merited perceiving G-d through a clear lens, which means a direct, perception of Divinity and the workings of the supernal worlds. All Israel did attain this level briefly at the revelation at Sinai, although they lost it soon afterward. However, in the World to Come, this level of spiritual perception will be regained. Thus, the verse says: “Your eyes will behold your Master” (Isaiah 30:20). Then, everyone will see with their eyes the letters of Torah and prayers that they are studying and praying, for these are the purified worlds.6According to R. Yitzchok Isaac of Komarna (Otzar HaChaim, Behar), this is not merely a visual experience of the letters, but a perception of the absolute Oneness and Providence of G-d: “…each person will feel and see that the entire world is filled with His glory, for the darkness of the impure shells causes concealment and illusion, until the future time, when the glory of His kingdom will be revealed. And the entire world will see that everything is His simple Will, and that all that happened was through His direction, down to the smallest detail, and that the Master of the World was in each and every gesture, for the essence of the craftsman is in the object he creates, and the creation is like a snail, whose garment is of itself.” (See Baal Shem Tov on the Torah, parashas Vayigash, for more on the metaphor of the snail.) This is what the Sages said: “[Know what is above you,] an eye sees, and an ear hears.”7Pirkei Avos 2:1. R. Elazar bemoans the fact that he could not achieve a level of revelation comparable to that of the World to Come; that is, to “mention” the revelation, as one person says to another, “Do you see this before you?” Apparently, the term “Exodus from Egypt” is a general term for the revelation of da'at. In the original Exodus, the feminine da'at was revealed, and in the World to Come, masculine da'at will be revealed. The difference being that in the future redemption, speech itself will be revelatory, as the letters of prayer and Torah study will be seen. This is also what is written in the Passover Hagadah: “Rabbi Elazar ben Azariah said, Though I am like a man of seventy years, I did not merit to mention the Exodus from Egypt in the nights.”8I.e., in the evening prayers, in the last passage of the Shema, that speaks of the commandment of tzitzit. This passage was included in the evening prayers because it mentions the Exodus, not because of the mitzvah of tzitzit, which does not apply at night. That is, to make known the renewal of the world – called “the Exodus from Egypt” – in the night, when the lights and supernal worlds are hidden. This is because the darkness of the impure shells, called “nights,” makes it impossible to mention the Exodus from Egypt, which is the revelation of the renewal of the worlds. “Not until Ben Zoma expounded….” For exposition has the power to break the shells.9The process of expounding upon the Torah, derush, brings to light previously unrecognized details of the text or clarifies issues that were difficult to understand. In both cased, it is as though a “shell” that covers the meaning of the text has been cracked. When Ben Zoma expounded upon the verse, he not only broke the shell of the Torah, he broke the “impure shells” that prevent the consciousness from experiencing a perception of G-d. Thus R. Elazar was able to make mention of the Exodus from Egypt in the night; that is, to reveal the presence of G-d even in exile – a foretaste of the revelation of the World to Come. Then it was possible to demonstrate the presence of the Exodus from Egypt, which would otherwise be impossible until the future,10The Komarna Rebbe explains that although this form of revelation will not be fully achieved until the World to Come, certain holy individuals throughout the generations, such as the Arizal, the Baal Shem Tov, or R. Elazar ben Azaria (as in this Mishna), were able to attain this level of revelation. when we will see “eye to eye.”11Isaiah 52:8: “Hark, your watchmen! They lift up the voice, together they sing; for they shall see eye to eye the return of the L-rd to Zion.” And this is what the Sages said,12That is, what the Sages said in the Hagada, in their disagreement with R. Elazar over the extra word in the verse: “all the days of your life.” R. Elazar says that the word “all” comes to teach us that the redemption from Egypt can be proclaimed in the nights, i.e., the period of exile, by breaking the impure shells. However, the Sages say that the world “all” comes to include the World to Come, when the revelation of Masculine da’at will occur. that this goal will be reached in the days of the Moshiach. Toldos Yaakov Yosef, VaYishlach
Shemot.17.1
I learned from the Baal Shem Tov the nature of the Egyptian exile, as well this bitter exile today. [That is,] wicked people imagine the world to be ownerless, and “the way of the wicked to prosper” (Jeremiah 12:1). But this is because of a lack of Da’as.1“Knowledge,” usually signifying a direct, mystical perception of G‑d. In Egyptian exile, they could not draw the conclusion that there is One Creator, whose glory fills the entire world, and who renews the creation each day in His goodness. Not until Moses came, who was the aspect of Da’as, and revealed to the world, through the miracles he did, that there is a Creator who directs each and every detail [of creation], every step and every word. However, [at that time] only the Feminine aspect of Da’as was revealed. Thus, our present exile is the aspect of “Women are light-headed.”2Shabbat 33b. Literally, “light of Da’as,” meaning that women can be easily swayed by men. However, the Baal Shem Tov interprets it as meaning that the feminine aspect of Da’as is “light” ‘ i.e. impermanent, and was lost in the duration of the exile. This is because the Jews, at the time of the exodus, received a spiritual illumination from Above, without any effort on their part (thus, as receivers the Da’as was feminine.) However, in the future, the Da’as will be achieved as a result of the struggles we overcame during the exile, and thus will be masculine; i.e. more integrated and ever-lasting. Thus, this Da’as withdrew, until heretical beliefs because stronger, that declare: “G‑d does not see” (Psalms 94:7). However, the Masculine aspect of Da’as will be revealed in the future. Then “your eyes shall behold your Teacher” (Isaiah 30:20). Before their very eyes, they will behold the letters of the Torah that they are studying and the prayers they recite, and will see that they are purified worlds. This is the meaning of “I did not merit to mention the Exodus from Egypt in the nights”3Mishnayos Berachos 1:5; cited in the Passover Haggadah: “Rabbi Elazar ben Azariah said, Though I am like a man of seventy years, I did not merit to mention the Exodus from Egypt in the nights.” ‘ that is, to proclaim the glory of G‑d, until every person feels and sees that the earth is filled with His glory. For the darkness of the kelipos brings about concealment and deceit. In the future, though, the glory of His Kingship will be revealed, and the entire world will see that everything is part of His Unified will, and that everything is under His direction, even the smallest detail, for the Master of the World is in every movement, for the essence of craftsman is in the object he creates, and the creation is like a snail, whose garment is part of itself. Otzar HaChayim, p. 264b
Shemot.18.1
The cause of the Egyptian exile was that they did not know what they lacked,11The recognition of one’s faults and lacking is the first step in coming to deliverance, since one can then cry out to G-d over what is lacking. This is a common theme in the writings of R. Yaakov Yitzchok of Polnoye. as is explained in the writings of the Arizal, for in the Egyptian exile, ]their] da'at left them. Thus, the verse says about Moses (at the burning bush), “And G-d saw that he turned to see” (Exodus 3:4). Thus, they were in exile under the rule of Pharaoh, who is the aspect of the neck, which is the place of forgetfulness.12The root letters of the word Pharaoh, פרעה, also constitute the letters of the word “neck,” oref, עורף. In Kabbalah, the face always corresponds to that which gives illumination. The Hebrew word for face, panim, is the same as the word for “interiority,” penim, for the face reveals the soul. The “back” always represents that which conceals, for little can be discerned by seeing someone’s back. Based upon the coordinates of the sefirot and the human body, Da'at corresponds to the throat, for the throat is the passageway that unites the mind and the heart – a function of da'at. Moses corresponds to da'at, the throat, illumination, whereas Pharaoh corresponds to the back of the neck, exile and concealment. (Thus, according to the Midrash, Pharaoh sought to cut off Moses’ head.) Pharaoh said, “I do not know G-d,” which is the opposite of da'at. [The exile continued] until the aspect of Moses was revealed in the world, the aspect of da'at. Then, “the king of Egypt died” (ibid. 2:23), which is Pharaoh, the neck. Forgetfulness was lifted, and the aspect of da'at came into the world. Then they realized their shortcomings, and “The children of Israel cried out from their labor” (ibid.). They realized that they were lacking in the service of G-d. “And their cries rose to G-d from their labor.” All of this was because of Moses: “And Moses was a shepherd” (ibid.).13Moses was the aspect of da'at, and when he came to redeem the Israelites, he invested them with da'at as well. Therefore, since the essence of the Egyptian exile was the removal of da'at, which was a spiritual exile, the aspect of forgetfulness, and their inability to recognize their own shortcomings, it also became a physical exile. This is not true of one who recognizes his own shortcomings by means of da'at. For then, he can repent and fix what he lacks, and speed the final redemption. Toldos Yaakov Yosef, Pekudei
Shemot.19.1
A human being is a microcosm of the world, and has within him Moses, Aharon and Egypt. And the [aspect of] peace that is in him – the consciousness he has to unite all the individual’s of his generation, on all their levels, and to uplift them and attach them to their [spiritual] root, by including himself with them – is called “Moses,” who included in himself all the people of his generation. This is called “da'at,” the Generation of Knowledge.14That is, Moses’ generation is called the dor de’ah, the Generation of Knowledge, because they were all attached to his soul. However, a wicked person is called “a child,” for he lacks da'at.15According to the Talmud, a child is disqualified from many mitzvos and communal activities because he has no “da'at.” The simple meaning is that his mind is too immature to grasp the significance of what he is doing. However, the Baal Shem Tov uses the term da'at with the connotation of mystical experience. A wicked person is called a child, because he lacks a perception of G-d, and the consciousness of da'at. Toldos Yaakov Yosef, Bereishis p.12b
Shemot.20.1
In Egypt, Da’as was in exile, for the generation of Moses was the mystery of Da’as. Therefore, speech was also in exile; for it is known that “‘saying’ is done quietly, ‘speech’ is out loud.”4The word amirah refers to whispered speech, whereas the word dibur refers to words spoken with force. In Egypt, the dibur was in exile, thus the Jewish people did not have the power to connect to G‑d through words of prayer. Likewise, the Shechinah, representing the Divine speech, was concealed. The process of the exodus entailed returning the power of speech to the nation, which culminated in the Song of the Red Sea. Thus, when a person’s Da’as is in exile in the evil inclination, which is the force of constriction,5The word for Egypt, Mitzrayim, is from the word metzer, which means a narrow place, and the force of limitation. he is in the Egyptian exile. Toldos Yaakov Yosef, p. 95a
Shemot.21.1
For in His hands are the depths of the earth. (Psalms 95:4) Why, in times of old, did the philosophers believe in the eternity of the world, whereas that is not the case now, in that they believe that G‑d is one and unique? This was due to the coarseness of the physical world, which was much stronger in those days, though that is not the case today. The words “His hands” refers to the lowest level. And this is the meaning of: “For in His hands are the depths of the earth.” Toldos Yaakov Yosef, p. 34c
Vaera.1.1
I revealed Myself to Abraham, to Isaac, and to Jacob, as G-d Almighty, but by My name Y-H-V-H I did not make Myself known to them. (Exodus 6:3) I heard from the holy Rabbi Jacob Joseph HaKohen [who certainly heard it from the Baal Shem Tov], that the letters of the word “to” – el1Spelled aleph lamed – אל. – refer to the Alupho shel Olam (the Master of the World), with the lamed, which is composed of three lines. This is as much as he said. This can be compared to a flowing fountain. If the pipes that carry the water are clean, then the water will also be pure. But if the pipes are not clean, then the water will be dirty. So too, each person, depending upon his level, upon the Torah he studies and the spiritual work he does, draws a holy outflow from the Supernal Fountain through the channel of his soul. If these conduits are clean and free of damage, so that he draws through them the Alupho shel Olam, then the water and [spiritual] outflow they carry will be clean and pure. But if, G-d forbid, he damages the channels of his soul, so that the Master of the World is not revealed through them, then the outflow that descends through them will not be clean. This is the meaning of the verse: “I revealed Myself to Abraham, to Isaac, and to Jacob…” The word el is mentioned before each one, for each one drew the aleph – the Alupho shel Olam – through the lamed, which is the three clean conduits of his soul.2Referring to the three columns on the chart of the Sefiros: the right hand column embodying the Sefiros of expansiveness – Chochmah, Chesed and Netzach; the left hand column embodying the Sefiros of Limitation – Binah, Gevurah and Hod; and the middle column with the Sefiros of balance: Kesser, (Da'at), Tiferes, Yesod and Malchus. Thus, G-d appeared to each of them in that very same aspect of “el” – as “E-l Shakai” (G-d Almighty). This is the holy emanation that flowed out to them from the Supernal Fountain. This principle applies to the entire Torah, to laws of the permitted and forbidden, or Torah legislation, as my grandfather said, that the three forefathers are represented by the three judges [that sit on a rabbinical court].3Every rabbinical court – a beis din – must be comprised of a minimum of three judges. The Baal Shem Tov explained that they correspond to the three columns of the Sefiros, embodied by the three forefathers, Abraham (Chesed), Isaac (Gevurah) and Jacob (Tiferes). Degel Machane Ephraim, Va’erah
Vaera.2.1
And God spoke unto Moses, and said unto him: 'I am the L-rd; and I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but My Name YHWH – I was not known to them. (Exodus 6:2) G-d and His Name are one, unlike His creatures, whose names and essence are distinct. It would be incorrect for the verse to say “My Name YHWH, I did not make known to them,” because the Name itself is speaking.1I.e., there is a discrepancy in the use of the verb “to know” in this verse. Since G-d is speaking about something He did, it should say, “but My Name YHWH, I did not make known to them”; however, it says, “I was not known to them.” Therefore, the verse must say, “I was not known to them.” These are the words of the Ohr HaChaim,2The great Sefardic Sage (1696-1743). See his commentary on this verse. and I also heard them from my grandfather [the Baal Shem Tov], in the name of the Chovas HaLevavos.3Duties of the Heart – a famous Twelfth Century philosophical work, by R. Bachya ibn Paquda. However, this teaching is not found in the edition of the book we have today. Degel Machane Ephraim, Terumah
Vaera.3.1
And I will take you to Me for a people, and I will be to you a God; and you shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians. (6:70) This commandment precedes all the other commandments; for the first commandment is to know G-d, in general, and in particular.4I.e., to know that G-d exists and rules over all creation, and to know him personally, in one’s life. Zohar 2:25a. The verse says: “Know the G-d of your fathers” (I Chronicles 28:9). That is, the ultimate knowledge is to realize that everything that happens to us in life, and in the world around us, is from G-d.
Vaera.3.2
Though this concept is extremely deep, and impossible to explain, there is still a little we can say about it. A person who has wealth, honor, and blessing in his life, should realize that they come from the side of Chesed (Loving-kindness) that is in the Shechina.5The Divine Presence that is found within creation. Because each human being is a “limb” of the Shechina, and the entire world together constitutes its complete form. Likewise, a person who suffers poverty and affliction, G-d forbid, is experiencing the trait of Gevurah (Severity) in the Shechina. And from that place, he must pray to G-d. This is the meaning of the verse: “With this, shall Aharon come into the holy place” (Leviticus 16:3).6That is, nothing is accidental. If a person is in a low place, it is because G-d wants him to pray to Him from there, and lift up the low level to its root in holiness. According to the Zohar, the word “this,” zos, refers to the Shechina. If he feels that both traits are present in his life, he should realize that they derive from the trait of Tiferet (Harmony). This applies to all traits. A person who one day finds himself unable to serve G-d, should realize that this too is in the Shechina, and is called “First Smallness,” or “Second Smallness.”7The Baal Shem Tov is referring to movements in the sefirotic realm. When the various lower sefirot receive illumination from their higher sources, they are in a state of Largeness, Gadlus. When this illumination is cut off, often as part of the process of sefirotic development, they are in a state of Smallness, Katnus. There are several stages in this process, including First Smallness and Second Smallness. The Baal Shem Tov is applying these states to the human mind. Everything a person feels or experiences is in the Shechina, and he has to know how to unite that trait with the corresponding trait Above. This is true in general, and in particular; for there are myriads of details in which this applies. A perfected human being can unite the Holy One and the Shechina with every step.8The union of the Holy One and the Shechina is the goal of all kabbalistic practice, and means the complete unity of all elements of creation, to bring about a revelation of G-d in the world. See The Path of the Just, by R. Moshe Chaim Luzzato, chapter 26, for a beautiful discussion of this point. Everything he does, including physical actions, his food, his job, everything can be united, and reflect to him the corresponding trait in the Shechina. This is the meaning of the verse: “Know the G-d of your fathers,” and also, the meaning of the quote from the Zohar above. Understand this! Degel Machane Ephraim, Va'eschanan
Vaera.6.1
I heard in the name of my Master the nature of the Ten Plagues in regard to Pharaoh. The plague of “blood” (דם) has [the numerical value of] one less than the Name Mah (מ"ה). 5When the Tetragrammaton is spelled out in full, using the letter aleph, as follows: יוד-הא-ואו-הא, it has the numerical value of 45, “Mah” in Hebrew.Thus, it was a plague for Pharaoh, who is forgetfulness,6In parashas Bo, R. Jacob Joseph explains that Pharaoh is the aspect of the “neck” (oreph), and both share the same letters (פרעה – עורף). Kabbalistically, “neck” and “face” are spiritual opposites. “Face” represents Divine illumination, as in the verse: “May G-d shine His face upon you and be gracious to you” (Numbers 6:24), just as on the human level, a person’s face reveals the light of his soul. The neck, on the other hand, is behind the face and lacks all illumination. Furthermore, the neck is the narrow junction between the head and the heart; i.e. between the realization that G-d exists and the integrations of that knowledge into one’s life. Moses was the aspect of Da'at, for he sought to reveal Divinity in the world, to unite the “head” with the “heart.” Pharaoh opposed that revelation. Thus, according to the Midrash, Pharaoh sought to cut of Moses’ head. However, a miracle occurred and Moses’ neck turned into marble, signifying that his Da'at was unbreakable. whereas for Israel, it was water without limit.7The Midrash says that the plague of blood only affected the Egyptians; the Jews had water. Likewise, tzefar-deah (i.e. the plague of frogs8The Hebrew word for “frog” is tzefardeah. The Baal Shem Tov divides the word into two, as he will explain.). For the word tzefar means “light,”9In Aramaic. and deah (“wisdom”) is the opposite of forgetfulness, which is Pharaoh.10Deah means thought or wisdom, and usually refers to “Da'at” which means mystical knowledge of G-d. Thus, it was a plague to Pharaoh, but for Israel it was “the Light of Wisdom.” Toldos Yaakov Yosef, Beshalach
Vaera.7.1
There is a great principle of my grandfather (the Baal Shem Tov), that the very plagues that struck the Egyptians brought healing to Israel. For example, for the Egyptians, the plague of blood was the Name Ekiyeh quadrupled,11When the Name Ekiyeh is spelled out as follows, it has the numerical equivalent of 44: א, א-ה, א-ה-י, א-ה-י-ה. which has the numerical value of “blood” – dam (44). But for Israel, it was the name Mah, the aspect of water. This is the extent of his holy words. Degel Machane Ephraim, Bo
Bo.1.1
And Moses said: ‘Thus says the L‑rd: At about midnight, I will go out in the midst of Egypt. (Exodus 11:4) The main thing is that one’s intentions be for the sake of G‑d, even when one’s deeds are questionable, such as in the case of Lot’s daughters.1After the destruction of Sodom and Gomorrah, Lot’s daughters engaged their father in an incestuous act; however, their intentions were for the best, as the verses say: “And the first-born said unto the younger: ‘Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’ (Genesis 19:31-32). And if you raise a objection from the case of Baal Pe’or, where the people’s intentions were pure, but they were punished anyway,2“And Israel joined himself to Baal Pe’or, and the anger of the L‑rd was kindled against Israel” (Numbers 25:3). The Zohar (3:238a) explains that this was done unintentionally. The worship of Baal Pe’or included defecating in front of the idol. The Israelites saw this, and assumed it to be an act of desecration, and so unwittingly participated in the ceremony. we would have to say that deep contemplation and deliberation are needed, in order to know whether one is acting for the sake of G‑d, or not.3Literally, “If it is for G‑d or for Azazel” – a reference to the Yom Kippur service (Leviticus 16), in which two identical goats were used: one sacrificed in the Temple, and the other sent to a demon in the wilderness. The Baal Shem Tov uses the latter as a metaphor for one’s own ego. One should seclude oneself and study Torah to attain a level of objectivity. Then the verse will apply: “And G‑d said, Let there be light” (Genesis 1:3). That is, G‑d will enlighten you from His Torah as to how to proceed. This corresponds to something I wrote elsewhere, on the verse: “At about midnight, I will go out in the midst of Egypt.” Doubt occurs at midnight – when an issue can go either way4I.e., midnight represents the mid-point between the two possibilities. – then “I will go out among Egypt” – into a person’s limited awareness,5The Hebrew word for Egypt, “Mitzrayim,” is related to the word metzer, which means narrowness or constriction. to enlighten him. Ben Poras Yosef, p. 18a
Bo.2.1
This month shall be to you . . . (ibid. 12:2) “G‑d showed Moses the new moon, and said, ‘When you see it like this, sanctify.’”6Rosh Hashanah 20a. There is a tradition from the Baal Shem Tov that a person should fast on the eve of each Rosh Chodesh until the molad.7The astronomical moment when the new moon appears. The Baal Shem Tov is expounding on the word “sanctify,” in the Sages’ statement. That is, on the eve of Rosh Chodesh, you should sanctify yourself by fasting, until the appearance of the new moon. Tzror HaChayim, p. 10b
Bo.3.1
This month shall be unto you the beginning of months; it shall be the first month of the year to you. (ibid.) I heard from my grandfather [the Baal Shem Tov] that once, in the month of Nissan, he told the famous Magid of Turtshin [the Magid of Mezritch], “Right now we have to pray, because the first of Nissan is the New Year for Kings,8The Mishna (Rosh Hashanah 1:1) lists four New Years of the year: the first of Elul begins the new year for counting animal tithes, the first of Tishrei begins the counting of Sabbatical and Jubilee years, the first (or the fifteenth) of Shevat begins the tithing cycle for fruit trees, and the first of Nissan is the new year for counting the reign of kings, as well as the yearly festival cycle. when all the rulers and officials in the world are appointed.9See Likutey Moharan I:70 and II:5,10, where a similar statement is made. At this moment, some rulers who are not good are being appointed, and we must pray [on behalf of Israel]. Degel Machane Ephraim, Bo
Bo.4.1
Then Moses summoned all the elders of Israel, and said to them: ‘Draw out, and take for yourselves lambs according to your families, so that you will be able to slaughter the Passover sacrifice. (Exodus 12:21) I received from my Master and Teacher, the holy Baal Shem Tov, that in order to annul Harsh Judgments, [do the following].1The following is a mystical technique for annulling harsh decrees. The text in the original is highly obscure (perhaps intentionally so), and thus, the following translation is only a close approximation. The actual technique may differ on several points. On Sabbath eve, circle the table seven times. There should be four people, three among them the beis din.2A rabbinical court, which must always be comprised of at least three judges. [The judges] should meditate on three forms of Ekiyeh.3The Divine Name found in the verse: “I will be that which I will be” – “Ekiyeh asher Ekiyeh” (Exodus 3:14). (The letter hey in the original spelling of the Name is replaced here with a “k,” so as not to write the Name needlessly.) [The judge] on the right, should do so with the letter yud; in the middle, with the letter aleph, and on the left, with the letter hey.4As follows אלף-הי-יוד-הי אלף-הא-יוד-הא אלף-הה-יוד-הה. They should do so while standing still. Afterward, he5I.e. the fourth man. should encircle the table and recite: “For the Leader; with string-music, etc” (Psalms 67). With each time around, he should perform the mystical intentions of Hoshanah Rabbah – Man, Speech, but not Action. Only Man and Speech, but no more. The beis din should meditate on the 42 letter Name; that is, on the first encircling, the name א ב ג י ת ץ.6This is from the prayer of Rabbi Nechunia ben HaKaneh, found in the Sacrificial section of most prayer books. There are 42 words in this prayer, in seven stanzas. The first letters of the words comprise the 42 letter Name of G‑d. On the second ק ר ע ש ט ן, etc. The next morning, the one going around should meditate on Man, Speech, and say each time: “May the pleasantness of the L‑rd be upon us, etc” (Psalms 90:17). The beis din should concentrate on the 42 letter Name, as at night. Afterward, they should say (both in the night and morning) the verses: “Then Moses summoned all the elders of Israel, and said to them: ‘Draw out, and take for yourselves lambs according to your families, and kill the Passover lamb…” until “…and the people bowed down and worshipped” (Exodus 12:21-27). While saying this, he should meditate on the Name: וזפהלאפעבביבבאמובהוהו.7In the original version, the vowel marks of the letters are also added. We have left them out here, so as not to needlessly print Divine Names. Then say the verse: “And they struck the men that were at the door of the house with blindness – young and old alike – so that [the Sodomites] tried in vain to find the door” (Genesis 19:11) – והאפההבמוגולה.8This name is derived from the first letters of the words of the preceding verse. He should meditate on these Names and say the verses three times forward and backward – וזפ הלא פעב ביב באמ ובה והו. And also – והא פהה במו גולה, all these Names of three letters upon the word as well,9This direction is unclear. and three times backwards. Also: “And the people bowed down and worshipped, sparing our homes, and the Egyptians, when He smote the Egyptians, the houses of the Children of Israel, on the passing over that is G‑d’s, it is the Passover service to G‑d, and you will say.”10This is Exodus 12:27 read backwards. Also: “The door to find and they wearied themselves from the great to the small with blindness they struck them the house door that were the people.”11This is Genesis 19:11 backwards. And the letter combinations that are derived from the reverse [reading], which are והו הבו מאב ביב בעפ אלה פזו and also הלו גומ בהה פאהו, or like this הלוג ומב ההפ אהו. Do this before sunrise during the week, and on the Sabbath, before sunrise. One should circle the table with a Torah scroll, and say “For the Leader; with string-music, etc,” and meditate on an image of the menorah in the image of those words, with a different image each time around.12According to the Zohar, this Psalm has a special ability to annul negative judgments when the words are arranged and read in the shape of a menorah. Examples of this can often be found in prayer books of nusach sefardi. The beis din should also be the three [Names] Ekiyeh, as above, and also in the image, of the 42 letter name as above. On the seventh time, [meditate on] the entire 45 letter name from beginning to end. Do this for seven days straight, with the beis din and the one circling meditating on the forms and names of the people who are against them. Ateres Tiferes Yisroel, p. 80b
Bo.5.1
I heard from my Master that if a person sees that there are Judgments against him, he should study Torah in the morning13Presumably, before sunrise. with great attachment and longing to cleave to the inner light of the Infinite that is within the letters. Toldos Yaakov Yosef, p. 209a
Beshalach.1.1
And it was, when Pharaoh let the people go, that G‑d did not lead them by way of the land of the Philistines, for it was near; for G‑d said: perhaps the people will lose heart when they see war, and return to Egypt. But G‑d led the people indirectly, by the way of the wilderness by the Red Sea….” (Exodus 13:17-18) When the masculine [letters] of the Tetragrammaton come first,1The four letters of the Tetragrammaton can be divided into two sets of two: the yud-hey correspond to the Sefiros of Chochmah and Binah, and the vav-hey correspond to Tiferes and Malchus. Chochmah is considered masculine in regards to Binah, as is Tiferes in relationship to Malchus. Kabbalah considers the masculine Sefiros to be the source of beneficence, whereas the feminine Sefiros, in as much as they create a vessel for containing spiritual downflow, are considered an expression of limitation and Judgment. Furthermore, the four letters of the Name can be arranged in twelve different patters. When the letters yud and vav come first, it symbolizes an abundance of Divine compassion; when the letters hey come first, it symbolizes an excess of din and concealment. The verse from Exodus, cited above, begins “Vayehi beshalach...” – וַיְהִי בְּשַׁלַּח . The letters of the first word contain the four letters of the Tetragrammaton, with the letters vav and yud coming first. the forces of Loving-kindness prevail; if not, forgetfulness rules, which is called “Pharaoh.”2The word “Pharaoh” shares the same letters as the word “oref” (neck), and the two concepts correspond. See Sefer Baal Shem Tov on the Torah, parashas Va’era 5764, footnote 6. For a human being is a microcosm, and has within him Pharaoh and Egypt. The verse, then, is teaching us the path of repentance; that it should be level after level – “indirectly” – and not all at once. For were that so, a person would be completely annihilated.3If a person’s repentance would bring him too quickly into high levels of perfection, his being would be annihilated. Thus, G‑d leads him on the path of repentance slowly, so that his being can grow as a whole. Thus it is written: “And it was, when Pharaoh let the people go” – these are the limbs of the body that were enslaved to Pharaoh til now. But now, he lets the people – the limbs – go out to freedom. “But G‑d did not lead them by way of the land of the Philistines” – for there is a [spiritual] concept called “way.” This is the [holy] Names S’ag and Ekiyeh Ka’sa,4The Name S’ag refers to the Tetragrammaton spelled out as follows: יוד די ואו די which has the numerical value of 63 (ס”ג). (The letter hey in the Name is written here with a dalet, so as not to unnecessarily write the Holy Name.) This corresponds to the world of Binah. Likewise, the name Ekiyeh, when spelled out as follows, corresponds to Binah: אלף די יוד די. It has the numerical value of 161 (קס”א). which have the numerical value of derech (“way”).5The word derech (דרך) has the numerical value of 224, equal to the two Divine Names Even the wicked draw sustenance from there, for it is unblemished by human sin, as it says: “If you sinned, what did you do against Him?” (Job 35:6).6The wicked draw benefit from this spiritual world because it is a source of pure beneficence. However, they do not receive this sustenance directly, but rather “behind the back,” as one would give to one’s enemy, indirectly. (See Sefer HaTanya, chap. 6). The Baal Shem Tov will explain below that were evil to receive a direct illumination from this world, it would become empowered more. For this reason, repentance helps, for the damage of sin does not reach there. [For instance,] a person who commits adultery arouses in the [upper] world the aspect of love.7As we have discussed elsewhere, immoral lusts are a fallen form of the pure love of G‑d. The higher one rises on the ladder of the worlds, the more the pure essence of any act is revealed, while the outward, impure manifestation falls away. Only in the world below do his sins have a bad effect. But when he repents, his deeds have a positive effect, and he repairs everything, for he uplifts the [lower] levels to Binah, which is Ekiyeh. Thus, the verse says: “G‑d did not lead them by way of the land of the Philistines.” For from this “way,”8I.e., the way of direct repentance. the Land of the Philistine, the impure shells, also derive nourishment. G‑d did not lead them that way, “for it was near” – that is, it was near to forgetfulness, which is called Pharaoh, lest they see this aspect, which is called “way,” as we explained above… For as soon as they realize this, they come close to returning to Pharaoh, who is forgetfulness. Therefore, “God led the people indirectly…”9The Baal Shem Tov seems to be saying that if G‑d were to lead a person along a direct path of repentance, which means the revelation that at the root of all his sins – in the World of Binah – everything is in fact good, then the evil inclination– the Philistines, who also derive sustenance from that world – would be empowered, and cause a person to return again to Pharaoh – Forgetfulness. Kesser Shem Tov 11010See also Toldos Yaakov Yosef, p. 53b.
Beshalach.2.1
See Zohar 2:240a on Elisha The Talmud says: “Hillel the Elder had eighty disciples… the greatest among them was Yonasan ben Uziel… They said about him that when he would sit and study Torah, any bird that flew above him would be instantly burned.”9Sukkah 28a. The Talmud also says about the Prophet Elisha that a fly was never over his table.10Berachos 10b. [The meaning is that] depending upon a person’s thoughts, so are the worlds above him. If his thoughts are holy and spiritual, so will be the worlds above him. If his thoughts are impure, so will be the worlds. And according to his thoughts and the worlds, so will he see things in the physical world – pure or impure birds, various pure or impure creatures. There are three categories of this: (1) the pure; (2) the impure, and (3) the intermediary. Beyond this is the world of the Intellect, which is ungraspable (?). This is the meaning of: “Any bird flying overhead would be instantly burnt,” and “no flies were seen over his table.” Based upon this, the Shulamit knew that he was a holy man, and that his thoughts were pure. Ben Poras Yosef, p. 56d
Beshalach.3.1
And Moses took the bones of Joseph with him. (Exodus 13:19) About Moses, the verse says, “The wise of heart take commandments” (Proverbs 10:8). — Shemot Rabbah 20:17 Why does the verse use the plural, instead of the singular: “The wise of heart takes a commandment”? Because a person must unite the physical act of the commandment, called the “lower mitzvah,” with the thought and intention underlying the commandment, which is the “supernal mitzvah.” This is also why we say, “Blessed are You . . . who has sanctified us with His commandments” – in the plural. Ohr Ganuz LaTzaddikim, Vayareh
Beshalach.5.1
And Moses said unto the people: Fear not, stand still, and see the salvation of the L-rd . . . for as you have seen the Egyptians today, you shall see them no more forever. (ibid. 14:13) That is, by seeing them today, you will cause it that you will never see them again.1The Baal Shem Tov teaches that all creation contains sparks of holiness that must be uplifted and returned to G‑d. Sparks can be redeemed by eating kosher food, using an object in a religious context, of even seeing a thing. On this verse, R. Tzadok HaKohen of Lublin (Tzidkas HaTzadik 105) explains that every time Moses saw Pharaoh, prior to each of the Ten Plagues, he removed a spark of holiness that was trapped in him. Now, when the entire Jewish nation beheld the Egyptians at the sea, they removed all the sparks of holiness that remained in them, without which, the Egyptians could not survive; therefore, nothing was left of them to see in the future. Unknown source
Beshalach.7.1
A man once came to the Baal Shem Tov with a question. He had studied the natural sciences and philosophy, and discovered that according to the laws of nature, the Red Sea was supposed to split at that very moment the Children of Israel arrived there. Why, then, do we believe that the splitting of the sea was such a great thing? This question deeply troubled him, and he traveled to the Baal Shem Tov. When he arrived there, even before presenting his question, the Baal Shem Tov rose and went to the study hall, where he summoned all the townspeople to hear a sermon. “There are fools and heretics in this world who have trouble believing that the splitting of the sea was a miracle,” he said. “These people have eyes, but cannot see. It is written: ‘In the beginning, G‑d created the heavens and the earth.’ G‑d’s Name ‘Elokim’12Each of G‑d’s Names has a different significance. The Name used in the first chapter of Genesis, describing the creation of the world, is Elokim. has the numerical value of ‘Nature,’13Elokim has the same gematria as hatevah (הטבע), 86. for nature is also created by G‑d. Thus, the Sages said on the verse: ‘And the sea returned to its strength’ (Exodus 14:27), that ‘G‑d made a condition with the sea.’14Midrash Rabbah, Bereishis 21:6. The words “to its strength” – l’eitano, is interpreted by the Sages as “l’tanao” – “to its stipulation.” That is, G‑d made a stipulation with the sea, when He created it, that it would split at that moment for the Children of Israel. From the very beginning, G‑d built it into the sea to split before the Children of Israel at that time. This makes the miracle even greater! For from the beginning of creation, G‑d created the natural order for the sake of Israel, as it says: ‘In the beginning’ – for the sake of Israel, who is called ‘the beginning.’15See Rashi’s commentary on Genesis 1:1. Israel is called “the beginning,” as in the verse: “Israel is the L‑rd’s hallowed portion, the beginning of His produce” (Jeremiah 2:3). This nature of the sea was created for Israel. Had they not required this miracle, G‑d would not have built it into the sea.” Beis Yaakov, Bereishis and Beshalach
Beshalach.8.1
And they believed in G‑d, and in Moses His servant. (ibid. 14:31) I heard from my master, the Baal Shem Tov, that “belief” means the mystical attachment of the soul to the Holy One, blessed be He.2Applied to the verse from Exodus, it means that the children of Israel experienced a mystical attachment to G‑d, at the time of the splitting of the Red Sea. Toldos Yaakov Yosef, Ki Tavo
Beshalach.9.1
The enemy said: I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them . . . (ibid. 15:9) The first five words of this verse begin with the letter aleph,3Omar oyev, erdof, asig, achalek – אָמַר אוֹיֵב אֶרְדּף אַשִּׂיג אֲחַלֵּק. because the Master of the World (Alupho shel Olam) is hidden there, in the mystery of the name Sa’l.4סא"ל– one of the 72 names of G‑d, that closely resembles the name of the angel Sam’el, סמא"ל (pronounced “the samech mem”), who is appointed over evil. The Talmud states that in the World to Come, G‑d will slaughter the evil inclination (Succah 52a). According to the Baal Shem Tov, this means that G‑d will make the evil inclination “kosher,” by removing the bad from it, symbolized here by the letter mem. Then, only the name סא"ל will remain, which has the combined numerical value of G‑d’s two names, Y-H-V-H and Ado-nai (91). This is the meaning of the verse: “On that day, G‑d (Y-H-V-H) and His name (Ado-nai) will be One” (Zechariah 14:9), for the result will be a revelation of G‑d’s Oneness. Toldos Yaakov Yosef, Bereishis, p.8c
Beshalach.10.1
This applies when the enemy knows that they are doing the will of G‑d,5I.e., then G‑d’s name is with them. but when they act only to fill their desires – “my lust shall be satisfy upon them” –they receive punishment: “You blew with Your wind, the sea covered them; they sank like lead in the mighty waters” (ibid. 15:10). Toldos Yaakov Yosef, Ki Tetze, p.102b
Beshalach.11.1
There are five alephs in these words, because the Master of the World is hidden there, in order to bring [the Jewish people] close to Him, as the verse says: “And Pharaoh drew near” (ibid. 14:10).6The word uses the transitive form of the verb “to draw near,” hikriv (הקריב), which literally means, “he drew others near.” According to the Baal Shem Tov, G‑d clothes Himself even in the source of affliction, in order to draw us back to Him. When we recognize that G‑d is present even there, then the external enemy is annulled. See Pirkei d’Rabbi Eliezer, chapter 42, on this verse. Toldos Yaakov Yosef, Vayeshev, p.34d
Beshalach.13.1
Then G‑d said to Moses: ‘Behold, I will make bread rain down to you from heaven; and the people will go out and gather enough for each day… (Ibid. 16:4) A poor person has the privilege of speaking to the Holy One every day. A rich person, however, receives all his sustenance from G‑d at once, and doesn’t need to ask Him for his daily requirements – not unless he is very righteous, and realizes that everything he owns is worthless, without G‑d giving it life-force to sustain him. The proof is that a sick person has all the food he needs, but still cannot sustain himself. A poor person, with nothing to eat, must beseech G‑d each day. Thus, he merits speaking to Him every day. Furthermore, G‑d must also remember the poor person daily, to arrange his livelihood. However, G‑d does not need to remember a rich person each day, for He already gave him everything at one time. Rav Yebi, Tehilim
Yitro.1.1
And Jethro, Moses’ father-in-law, took a burnt-offering and sacrifices for G‑d; and Aaron and all the elders of Israel came to eat bread with Moses’ father-in-law before G‑d. (18:12) Nowhere in the Torah do we find it saying that Moses ate. In fact, we find only the opposite: “And he was there with G‑d forty days and nights; he did not eat bread, nor drink water” (Exodus 34:28). We also find: “And Aaron and all the elders of Israel came to eat bread with Moses’ father-in-law before God.”1Moses was surely there, but is not mentioned in the verse. This is because Moses’ eating was so spiritual that is impossible to write in the Torah that it was in this world. It was not a physical eating at all, but extremely spiritual. Zera Kodesh, rimzei Pesach
Yitro.2.1
And on the next day, Moses sat to judge the people; and the people stood around Moses from morning to evening. (ibid. 18:13) Any judge who judges with absolute truth, even one hour a day, is considered by the Torah as though he were G‑d’s partner in the work of creation.2Shabbat 10a, quoted in Rashi on this verse. “…with absolute truth” – as opposed to a deceitful judgment.3Tosefos, Shabbat 10a, , s.v. din emes l’amiso. A deceitful judgment is based upon the false testimony of the witnesses. That is, if a judge knows that the witnesses are lying, but cannot prove it, he is still not obligated to closely analyze their words. This is judging with absolute truth. To heed the false words of the witnesses would be to issue a deceitful judgment. (See Tosefos, Bava Basra 8b, s.v. din emes l’amiso.) I heard from my Master (the Baal Shem Tov) an explanation of the gemara’s admonition to judge truthfully. The two attributes of Chesed and Gevurah borrow from each other and are included in each another. When they join together, they make Tiferes. This happens through the judges, who are the “three heads.” Therefore, they must hate illicit gain4As the verse says: “Now, you (Moshe) should seek out from among all the people capable, God-fearing men - men of truth, who hate unjust gain, and appoint them over [the people] as leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens. And let them judge the people at all times” (Exodus 18:21-22). – “Botza” – which is formed from the second letters of the names Abraham, Yitzchok, Yaakov.5Abraham, Isaac and Jacob (Avraham, Yitzchok and Yaakov) also correspond to Chesed, Gevurah and Tiferes. The second letters of their names, however, represent the forces of concealment. Thus, they spell out botza – illicit gain. When they clarify [the dispute] and are united in their thinking, they attain “absolute truth.” Furthermore, below, there exists gold and silver dross that steal from each other.6Due to the primordial “breaking of the vessels,” each of the supernal attributes also has a fallen manifestation. For instance, love of G‑d falls to the level of material lusts, awe of G‑d falls to the level of mortal fears. These fallen emotions must be refined of their “dross” and uplifted to the service of G‑d. Silver and gold correspond to the Sefiros of Chesed, Gevurah. Rather than combining together positively to serve, as do the supernal qualities, they “steal” from one another. (Only when the various attributes of the personality are used in the service of G‑d can opposite combine, as in the verse: “rejoice with trembling” (Psalms 2:11).) In the act of judging truthfully, the judges purify the fallen attributes and uplift them to their source in holiness. Through the judges, these traits are refined. Toldos Yaakov Yosef, p. 209a
Yitro.4.1
And you shall teach them the statutes and the laws, and shall show them the way which they should go, and the work that they must do. (Ibid. 18:20) By way of example, deep in a forest is a den of robbers who constantly send out men to entice and lead people to them, so that they can kill them and steal their money. A wise person, however, will refuse to go. This is the meaning of “the way which they should go.” That is, the straight way, and not after the enticements of the evil inclination that seeks to destroy them. Degel Machane Ephraim, Vayeshev
Yitro.7.1
And Moses brought forth the people out of the camp to meet God; and they stood at the bottom of the mountain. (Exodus 19:17) Our Sages said that G-d uprooted Mountain Sinai and held it over the Israelites’ heads like a barrel, “If you accept My Torah, good. If not, this will be your burial place.”1Shabbat 88a. This teaches that even when your do not feel like studying Torah or serving G-d, you must do so anyway, as if someone was forcing you; for “you are not a free man to exempt yourself from it.”2Pirkei Avos … This is a good approach when you are in a time of small-mindedness.3Literally, “Days of Smallness.” Smallness and Largeness (Katnus and Gadlut) are kabbalistic terms used to describe various stages of the development of the sefiros. Lower sefiros move from Smallness to Largeness when the higher sefiros, that correspond to the intellectual faculties, enter into them. The Baal Shem Tov applies these terms to the human psyche, which at times is able to perceive something of G-d’s light, and feel a purpose to existence, and at other times, loses the vision, and falls to small-mindedness. See Baal Shem Tov on the Torah, Vayerah, for more on this idea. You should never stop studying or serving G-d, even when you lack the desire, for at least, you are performing the action.4The Baal Shem Tov taught that the main reward given to a person for observing Torah and mitzvos is based on his efforts during the time of Smallness. See Ben Poras Yosef, Vayeshev. Ben Poras Yosef, Vayeshev, p. 66d
Yitro.8.1
I heard in the name of my Master (the Baal Shem Tov) that just as the Ten Commandments contain the entire Torah, as Rabbi Sa’adiah Gaon wrote,10 so the whole Torah is included in a single one of its words.11On a simple level, this means that each Hebrew letter contains within it all the 22 letters of the alphabet, either by breaking letters down into component parts (such as the letter aleph, א, which can be divided into a vav with two yuds, י ו י), or by spelling out each letter in full (aleph = aleph, lamed, pheh). However, on a deeper level, the Baal Shem Tov is alluding to the absolute unity of the Torah, so that even smallest word contains within it all the rest. Ben Poras Yosef, p. 23d
Yitro.9.1
I am the L-rd Your G-d. (Exodus …) The Talmud says that the word “I” – Anochi – is an acronym for the words, “I gave over My soul in writing.”5Ana nafshai ketavit yehavit. אנא נפשאי כתבית יהבית. Shabbat 105a. For it is known that the Torah corresponds to the human being, as the verse says: “This is the Torah – man” (Numbers …).6The full verse reads: “…”. However, in Hebrew, the first three words lack the conjunctive “of,’ and can therefore be interpreted to mean that a human being and the Torah correspond. Just as a human being has 258 limbs and 365 sinews,7The Talmud uses this t so the Torah has 248 positive commandments and 365 negative commandments.8See Talmud, Makos 23b; Zohar 1:170b. Every commandment corresponds to a particular organ, and gives life to that organ from the source of that commandment. Thus, a person’s life flows from the entire Torah. And just as there are five aspects of the soul: the nefesh, ruach, neshama, chaya and yechida, so there is the “body” of the Torah, and the spirit, its hidden secrets – Pardes.9Literally, “an orchard,” but used as an acronym for the four modes of Torah interpreation: Peshat – literal, Remez – symbolic, Derush – homiletic, and Sod – mystical. Thus the word Anochi means “I gave over My soul in writing” – “My soul” refers to the Torah. Degel Machane Ephraim, Ha’Azinu
Yitro.21.1
Remember the Sabbath day, to keep it holy. (Exodus ) On the eve of Shabbos, during the Mincha and Kabbalas Shabbos prayers, a person uplifts all the words and all the mitzvos of the previous week, because that is the time when the worlds ascend. Tzivos HaRivash, part 2, p. 4b
Yitro.30.1
Once, when the Baal Shem Tov prayed the Kabbalas Shabbos prayers in the field, all the flocks gathered around him and bleated the entire time he was praying. It is said that with his prayers, he lifted up all the lower levels, until even the flocks and the herds attained a realization of G-d, and cried out with him.12See Toldos Adam, p. 58, who says this happened when the Baal Shem Tov recited the words: “He sets the needy on high from affliction, and makes families like a flock” (Psalms 107:41). Divrei Elmelech, Bechukosai
Yitro.56.1
And all the people saw the voices, and the fire and the voice of the shofar, and the mountain smoking. (ibid. 20:14) When the Baal Shem Tov would teach Torah to his holy students, they would be surrounded by fire, and the ministering angels would gather round them, and they would hear the thunder and the lightning, and the words “I am the L-rd your G-d,” from the mouth of Hashem Himself. This is well known to all. Heichal HaBracha, Va’Eschanan, p. 28a
Mishpatim.1.1
These are the ordinances that you shall set before them. (Exodus 21:1) On this verse, the Zohar says: “These are the cycles of reincarnation…”1Zohar 2:94a. This is a surprising comment, seeing that the subsequent verses speak about monetary laws. However, I heard the following explanation: One person accuses another in court [that he owes him money]. Though the defendant knows he is innocent, the Torah nevertheless obligates him to pay. He shouldn’t be plagued by the question, “Isn’t it a Torah of truth, whose ‘paths are pleasant?’” because this is the truth of the Torah and its pleasantness. Undoubtedly, he owed this money to the other litigant in a previous life, and the Torah is now making him pay in order to free him from this debt. As for the person who took the money deceitfully, he will have to give his own accounting in the future. This is only one example of many possible cases. This is what the holy Zohar alludes to in its reading of the verse: “These are the ordinances.” For while the law may at times seem unjust, really, “these are the cycles of reincarnation.” The Creator of the world and of all souls knows what occurred between individuals in previous lives, and directs His world according to the Torah, with love and compassion, with righteousness and true justice. The implications of this are very broad. Degel Machane Ephraim, Mishpotim
Mishpatim.4.1
If a person grazes a field or a vineyard, and lets his livestock loose so that it grazes in another person’s field, he must make restitution with the best of his field and the best of his vineyard. (Exodus 22:4) Our Rabbis have taught: “There are four major categories of damages: the bull (shor), the pit (bor), the teeth (maveh), and the flame (heveir).”1Mishnayos, Bava Kama 1:1. the Baal Shem Tov now explains how these four categories of damages apply to human beings and their bad personality traits. The word shor is from ashorenu – “I behold him.”2As in Numbers 24:17: “I see him but not now, I behold him (ashorenu) but not soon.” It implies the type of looking and gazing that causes damage to people.3The Baal Shem Tov likely means looking at others with a bad and critical eye. Bor is related to the words sadeh bor – an unplowed and unsowed field. This alludes to a person who does not study Torah, but wastes his time doing nothing. Maveh refers to “teeth” – that is, a person who eats everything. Heveir is anger, which is a burning fire. Tzava’as HaRivash, p. 15a
Mishpatim.6.1
Do not put your hand with the wicked to be an unrighteous witness. (ibid. 23:1) Never say anything bad about another Jew, G‑d forbid, because then you will be called to serve as an “unrighteous witness.” When the evil inclination accuses someone, he will call you to bear witness to his words.2R. Moshe of Peshavorsk explained that when the evil inclination rises above to indict a Jew, his words are not heeded, since he is only one voice, and the Torah says: “According to two witnesses . . . shall the matter be established” (Deuteronomy 19:15). Thus, he waits until another individual also speaks badly about the person. Then, he joins with him, to bear witness and accuse (Hakdamos Likutey Torah v’Shas). If you must speak disparagingly about some bad trait or person, state clearly that you are not referring to any specific individual, but only to the bad characteristic itself. Rishpei Aish, Mishpotim 44
Mishpatim.7.1
One Rosh Hashana, when the disciples of the Baal Shem Tov were praying together, one of them dropped a snuff-box, and bent down in the middle of his prayers to retrieve it. Another of the disciples saw this, and severely berated him for interrupting his prayers just for a whiff of tobacco. The Baal Shem Tov, with his spiritual insight, realized that the rebuke of his holy disciple had brought a heavenly judgment upon his friend, to die within the coming year. The Baal Shem Tov made a “soul ascension,” and argued fiercely before the Heavenly Court, but to no avail. He continued trying, and on the night of Hoshana Rabbah,3According to Kabbalah, the verdict issued on Rosh Hashana, and considered during the entire holiday period, is finally handed over to the Heavenly Court on the night of Hoshana Rabbah (the last night of Succot). From then on, it can no long be rescinded. his soul ascended one last time, and he argued and cried out in prayer. Finally, it was agreed that if the accuser himself would judge his friend favorably, the latter would be delivered from the verdict. The Baal Shem Tov entered the study hall and found the disciple who had chastised his friend reciting the book of Deuteronomy.4There is a custom to recite the entire book of Deuteronomy on the night of Hoshana Rabbah, as the following days are Shemini Atzerus and Simchos Torah, when the yearly cycle of Torah reading is complete. The Baal Shem Tov took away his ability to concentrate,5Literally, “he took away his ‘mind’ (mochin),” which refers, as well, to higher states of consciousness. making it impossible for him to recite the verses with the appropriate attachment to G‑d. The student began to pace the study hall, contemplating on the greatness of G‑d, His Oneness, and other matters (in order to regain his concentration). Suddenly, a thought entered his mind. “Why is it that the tobacco plant has only recently been discovered, making it possible now for people to snuff or smoke it?6Tobacco was introduced into Eastern Europe in about 1600, one hundred years before the birth of the Baal Shem Tov. Perhaps there are souls in our generations too sublime to be clothed in the physical world, and that the only way to rectify them is through something equally refined, like the sense of smell.” This led him to feelings of regret over the anger he had showed his friend; for who knows which souls he raised up by snuffing tobacco with the mystical intentions?
Mishpatim.7.2
On the day of Hoshana Rabbah, it was the Baal Shem Tov’s custom to answer all questions about what had been decreed above and below, and about what would happen throughout the world (in the coming year), for with his divinely inspired knowledge, he could see from one end of the earth to the other. On that day, he was in especially good spirits. Each of his students prepared a different question, some in areas of Torah discourse, and some with questions on the Talmud, or other matters. The Baal Shem Tov would answer them all. That disciple, who had berated his friend, chose to ask his question about the discovery of tobacco. When he presented his question, the Baal Shem Tov said to him, “Tell me what you think!” He gave his reason, and the Baal Shem Tov said, “But say more! Tell me all the thoughts that you had last night.” The student remembered what he had thought, and told the Baal Shem Tov how he had judged his friend favorably. At that moment, the heavenly decree was annulled. The Baal Shem Tov was then able to tell him the whole story, about what he had brought upon his friend. And he warned him always to judge G‑d-fearing people favorably, so as not to bring supernal judgments upon them, that it should always be good for them. Otzar HaChaim, Kedoshim, p. 171c
Mishpatim.8.1
If you see the donkey of your enemy buckling under its load, you shall not refrain from helping him; you shall surely help together with him. (Ibid. 23:5) The body is called a “donkey.”4The Hebrew word for donkey, chamor, is related to the word chomer – material substance; suggesting the materialism of the body. “Your enemy” is a nickname for the evil inclination.5The sefer Otzar HaMelech explains that “your enemy” refers to fellow Jews who have left the path of Torah, and who scorn the teachings of the Sages. If he acts like your enemy, it may only be because of distain that you have for him. In such a case, the Torah commands us to help and pray for him – as long as he shows some sign of repenting himself. However, if he truly rejects the Torah and hates all those involved with it, without any signs of repentance, one need not try and draw him back in teshuvah. When it is buckling under its load6That is, when you see your friend suffering physically. – be it due to sickness, impoverishment, or any other problem, “you shall surely help him.” Help him with your prayers. This accords with what the Sages said: “...together with him.”7Bava Metziah 32a. That is, you are only obligated to help if he works as well. If he sits on the side and expects you to do the work, you are not obliged. That is, he must also pray and repent, as opposed to merely sitting and not turning to G‑d. For in that case, you are also free from helping. Degel Machane Ephraim, Likutim-Mishpotim
Mishpatim.18.1
And you shall serve the L‑rd your G‑d, and He will bless your bread, and your water. . . (ibid. 23:25) When you discuss words of Torah at your meals, the words become the soul for the physicality [of the food] on the table before you. You should always speak a lot of Torah at your meals – during the week, and all the more so, on Shabbos. Kesser Shem Tov, part 2, p. 4b
Terumah.1.1
And G‑d spoke to Moses saying, Speak to the Israelites and have them take for Me an offering… (Exodus 25:2) “for Me” – For the sake of My Name.1I.e., selflessly, for G‑d’s sake. (Rashi) It is always appropriate to give charity, even when not done so with selfless intent,2Literally, “l’shem shamayim” – “for the sake of heaven.” because the poor person is nevertheless sustained. Thus, the verse does not say: “and have them give Me an offering,” as the words “for Me” implies selfless giving; i.e. “for the sake of My Name,” and charity does not have to be given for the sake of G‑d. However, while it is permissible to give charity not for the sake of heaven, at the very least “have them take for Me an offering.” The one receiving the charity should do so for the sake of heaven, and not to buy luxuries, G‑d forbid; rather, only for what he needs to sustain himself and his family. Teshuos Chen3In the name of R. S. Kaminker, who presented this insight to the Baal Shem Tov, based upon the latter’s principle that giving charity is always good. The present version is slightly abridged.
Terumah.2.1
And the L-rd spoke to Moses, saying: Speak to the children of Israel, that they take for Me an offering; of every man whose heart prompts him, you shall take My offering. (Exodus 25:1-2) Each person should seek ways to transform his mundane desires1Literally, “external desires” (tava’ot chitzonim). See below, where the Baal Shem Tov explains that within every mundane desire the love of G-d can be found. – all that “his heart prompts him” – into good qualities. And from his habitual, bad traits, he should learn how to serve the Creator with the same passion and desire, even more intensely. Tiferes Shlomo, Toldos
Terumah.3.1
I heard from my Master [the Baal Shem Tov], in the name of Rabbi Sa’adiah Gaon, that it is appropriate to desire all kinds of material things, and through this, to come to a desire for Torah and serving G-d. Ben Poras Yosef, Vayechi, p. 85b
Terumah.4.1
I heard a parable from my Master. A king had a son whom he wanted to teach the various subjects that were required for a prince to know. He hired several scholars, but the boy failed to grasp even a single area of knowledge, The king finally gave up on him, and only one sage remained. One day, the king’s son saw a beautiful, young woman,2According to another version of this parable, the girl was a harlot. and desired her. The sage complained about this to the king, but the king replied that since the boy shows some desire, even a physical one, it is possible for him to learn all the fields of knowledge. The king ordered that the young woman be brought to the palace, and told her that should she must not listen to the prince’s solicitations, unless he agrees to master one branch of knowledge. Afterwards, she should demand that he learn yet another branch. This continued until he mastered all the areas of study. But when he finally became a wise man, he rejected the young woman and married a princess, as was fitting for him.3The other version concludes: “For what connection should a prince have with a harlot?” The meaning of the parable is obvious. Ben Poras Yosef, Vayechi, p. 88a
Terumah.5.1
How fair and how pleasant are you, lover of delights. (Song of Songs 7:7) How fair and how pleasant it is that in all [mundane] delights there is the Supernal Love. Because when one’s innate desires are evoked, it becomes easier to love G-d. Otherwise, it is difficult to develop these emotions, and to start to love Him. Understand this! Furthermore, whenever a person feels a spontaneous attraction toward a certain pleasure, which is a love that has “fallen” from its supernal source, he should realize that G-d is helping him, and making it easier to love Him. G-d knows that the person would otherwise never feel this emotion. But if the person fails to realize this, and is drawn after that pleasure itself, he casts down the [Supernal Love] even further.
Terumah.5.2
At other times, a person may have a negative desire, G-d forbid, such as to commit a sin, yet some obstacle prevents him from doing it. G-d is helping him here, as well. For when G-d sees that the person lacks the consciousness to uplift the fallen love to its source – to the love of G-d – and chooses instead to follow evil, G-d then “contracts” Himself even more, to place before him an obstacle.4G-d clothes Himself in physical desires in order to allow people the opportunity to transcend them and transform them into a desire for Him. However, if the person cannot find G-d there, and comes close to sinning, G-d lowers Himself even more, to clothe Himself in the very force which now prevents the person from carrying out the act. At least then, the person will remain passive and avoid damaging himself further. Me’or Einayim, Va’Eschanan
Terumah.6.1
And you shall make upright beams for the tabernacle out of acacia wood. (ibid. 26:15) In order to understand how this applies to all times,4The Baal Shem Tov taught that every passage of the Torah is eternal, and applies to all people at all times. briefly, “beams” (keresh) refers to the human being.5On the verse: “Ten cubits shall be the length of a beam” (Exodus 26:16), the Tikunei Zohar states (p. 65a): “Ten cubits is the length of a man.” This refers to the spiritual structure of a human being, which corresponds to the ten Sefiros. For the letters of the word keresh are the letters of the word kesher (a “knot”). This alludes to man, who binds together and unites all the worlds. Degel Machane Ephraim, Terumah
Terumah.7.1
We received from our Master, the Baal Shem Tov, that the keresh is the image of a human being, [which is made up of] the pupil of the eye,6The Tikunei Zohar (p. 126b) teaches that the word “Shabbat” can be divided into two words: the letter shin and the word bat (ש’ בת). This is the secret of the human eye, which has three colors (white, red, and blue/brown), corresponding to the three lines of the shin and the pupil of the eye, called in Hebrew, the bat ayin (literally: “daughter of the eye”). These four aspects also correspond to the four worlds, Atzilus, Beriyah, Yetzirah and Asiyah, the four letters of the Tetragrammaton, all of which are reflected in the human form. The Baal Shem Tov is teaching that a human being is comprised of different forces, represented by the letter shin, which are all united in his essence, which corresponds to the pupil of the eye. [which is] the inner point that configures the whole force of the human likeness, and binds together all his limbs by means of the two hands, which is the mystery of the letter shin. For the word “image” (ציר), when multiplied by two, has the numerical value of “keresh.” From there, the souls of the Righteous are formed. Otzar HaChayim, p. 88a
Tetzaveh.1.1
And Aaron shall bear the names of the children of Israel on the Breastplate of Judgment upon his heart, when he goes into the holy place, for a memorial before the L-rd continually. And you shall put in the Breastplate of Judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goes in before the L-rd…” (Exodus 28:29-30) It is known that the Breastplate barely contained all twenty-two letters of the Hebrew alphabet, as our Sages have said.1Yoma 73b. There were twelve precious stones set in the Breastplate of Judgment. They were engraved with the names of the Patriarchs, Abraham, Isaac and Jacob, the names of the twelve tribes, and the words “tribes of Yeshurun.” Certain letters, such as the gimel or the zayin, were written only once. Therefore, when they had to ask a question2The Breastplate of Judgment was a prophetic device, worn by the High Priest, through which questions could be asked of G-d. When the king or the High Court (Sanhedrin) would ask a question, the Priest would see various letters sparkle or bulge out. Using Divine Inspiration, he would then be able to combine the letters to spell out the answer. See Aryeh Kaplan, Handbook of Jewish Thought, vol. 1 (New York: Moznaim, 1979), 6:36 and fn. 110, for more on this subject. that used several of the same letters, such as “Should I go to Bavel,”3The question “Should I go to Bavel?” contains two letters beit, and three lameds –האלך לבבל. However, it is likely that the author was only using this as an example of a phrase with repeating letters, because there were at least five beits and four lameds in the Breastplate –enough to spell out these words. how were they answered? There is a very great mystery in this . . . I heard from my grandfather [the Baal Shem Tov], that each of the twenty-two letters [of the Hebrew alphabet] contains within it all the other letters of the alphabet4These can be attained by spelling out each letter in full. For instance, writing out the letter aleph in full provides a lamed and a phey (אלף). Furthermore, each of these letters can further expanded, to produce even more letters, until the entire Hebrew alphabet is reconstituted. (except for the letter mem5The letter mem, when written in full, will not produce any additional letters – מם. (Original editor’s note.)). Since G-d commanded that all twenty-two letters be inscribed on the Breastplate, when the priest would be enwrapped in Divine inspiration, the letters would shine in their expanded forms. This enabled them to receive everything they needed to know. Understand this! This is the meaning of “onyx stones, and stones to be set,6“Avnei miluyim,” read alternatively as “stones that are filled out” – meaning that the engraved letters shone in their expanded forms. In a number of other lessons on this theme, the Baal Shem Tov explains that additional letters can be derived from a single letter by using the techniques of gematria (numerical value of the letters), or by dividing the letters into their component parts. It is possible that those approaches were originally mentioned with this lesson, since there are a number of other letters, such as the gimel, zayin, ches, tes and samech that could never be derived from the other letters, no matter how many times they are spelled out. See Baal Shem Tov on the Torah, parashas Yisro, fn. 11, for more on this subject. for the ephod, and for the breastplate” (Exodus 25:7). Degel Machane Ephraim, Likutim
Ki Tisa.1.1
This they shall give, every one that passes among them that are numbered, half a shekel after the shekel of the sanctuary. (Exodus 30:13) G-d showed Moses a shekel of fire, and said, “They should give like this.”1Midrash Tanchuma, Ki Sisa 9. Quoted by Rashi on the verse. A goldsmith had an apprentice. When he finished teaching him the craft, he wrote down for his student all the steps in the process. However, he did not write down that he had to ignite the coals before he started, because that was the main thing, and unnecessary to mention. However, the student forgot, etc.2The parable ends here. Obviously, the student forgot to light the coals, and was unable to produce any results. This parable is easily understood. The main thing [in serving G-d] is that there be a spark of fire that can be ignited.3The Baal Shem Tov said about the Magid of Mezritch, when the latter first came to see him, “A box full of candles has come to me. They only need to be lit.” (Zicharon Tov, p.5c) Ben Poras Yosef, p. 119b
Ki Tisa.2.1
And G‑d said to Moses: Take sweet spices, balsam, onycha, galbanum and pure frankincense, all of the same weight, as well as [other] fragrances. And you shall make of it incense, as compounded by a master perfumer, well-blended, pure and holy. (Exodus 30:33-34) I heard from my Master (the Baal Shem Tov) that the eleven spices of the incense are the ten sparks of holiness of the Inner Light that enlivens the kelipot, and one spark of Surrounding Light, which is not subdivided into ten, for it encircles from without and is called “one.” This is the pure frankincense. For that which is within is limited by nature and given over to the kelipot, and impure. However, the Surrounding Light is pure. Otzar HaChayim, p. 33b
Ki Tisa.3.1
A person who makes [incense] similar to it, to enjoy its fragrance, shall be cut off [spiritually] from his people. (ibid. 30:37) This refers to a person who wants his own good “fragrance” to spread; i.e. he wants to gain a reputation as being one of the pious, who are called “incense” (ketores), in that they bind and unite the Holy One and the Shechinah.1The Aramaic word for “knot” – ketorah – is similar to the Hebrew word for “incense” – ketores. However, if he does this for the sake of the “fragrance,”2That is, for ulterior motives, such as prestige and personal gain. he shall be cut off from his people. Tzafnah Paneach, p. 84b3See, also, Toldos Yaakov Yosef, p. 70a.
Ki Tisa.5.1
Therefore the Children of Israel shall keep the Sabbath, to observe the Sabbath for all generations, as an eternal covenant. (ibid. 31:16) Depression and the “shell” of physicality obstruct the soul’s joy in performing the commandments. The solution is “the land shall keep a Sabbath to G‑d” (Leviticus 25:2). This means to bring rest and relaxation to the land, which is the body, and to rejoice over physical pleasures. Through this, the soul can rejoice spiritually. This is “a Sabbath to G‑d,” for you need both these aspects on the Shabbat. I heard this from my Master (the Baal Shem Tov) on the verse: “the Children of Israel shall keep the Sabbath…”4We do not have the complete teaching from the Baal Shem Tov on this verse. However, he may have based himself on the double use of the word Sabbath: “the Children of Israel shall keep the Sabbath, to observe the Sabbath” – one refering to the body and the other, the soul. Understand this! Toldos Yaakov Yosef, p. 119d
Ki Tisa.6.1
It is a sign between Me and the Children of Israel for ever; for in six days the G‑d made heaven and earth, and on the seventh day He ceased from work and rested (vayinofash). (ibid. 31:17) Why do we say at the beginning of Shabbat “vayinofash”? – as the Talmud says “Oy, how I lost my soul!”5The above verse from Exodus 31 is recited in the Amidah prayer of Shabbat Eve. According to Chazal, this is to remind us of the additional soul that we receive on the Shabbat. They interpret the word vayinofash as “Vay, nefesh!” or, in their words: “Since it is Shabbat, Vay (Oy), how I lost my nefesh – my soul! (Beitzah 16a; Zohar 3:204b.) The proper time to say this should be motzoi Shabbos. The reason is to increase our love and joy of the holy Shabbat, by remembering that afterward, the great additional soul will leave us. Zichron Zos, hashmatos, parashas Ki Sisa6See also Divrei Emet, Matos.
Ki Tisa.7.1
Really, by means of the Shabbat, we can hold onto the light of the Shabbat even during the week, as Chazal said: “Vayinofash – Since it is Shabbat, Oy, how I lost my soul!” Although Shabbat is not the proper time to mention this, by realizing that after Shabbat this light will leave us, we will cling to the Shabbat even more. Sefas Emes, Ki Sisa 5637, p. 28a When a person realizes on the Shabbat that [his extra soul] will leave him during the week, he observes the Shabbat even more, so as not to waste the precious time when he has an extra soul to help him serve G‑d. Ibid, Ki Sisa 5631
Ki Tisa.9.1
And now, if You will forgive their sin; and if not, erase me, please, from Your book which You have written. (ibid. 32:32) How is this an example of Moses’ humility, i.e., that his death should be an atonement for the great sin [of the Golden Calf]? Rather, we must understand the nature of Moses’ humility. It is easy to understand the humility of other people – which is the insignificance a person feels when compared to others. However, Moses knew the spiritual root and worth of each Jewish soul, as well as the greatness of his own soul, that included within it all the souls of Israel, as the Sages said: “One woman in Egypt gave birth to 600,000 at one time – this is Moses, our Teacher.”4Zohar I:25a. How, then, could he possibly be humble?
Ki Tisa.9.2
It is written: “All Israel are responsible for one another”5Shavuos 39a; Sanhedrin 27b. The Talmud means that each Jew is responsible for the sins of his fellow, when he is able to prevent them. – meaning, they are commingled with one another,6The word for “responsible” – arev (literally “guarantor”) and the word “mixed together” – me’orav share the same root. for they all share a single root. Therefore, whenever a positive spirit from the source of goodness and holiness7Literally, “from the good inclination” – the yetzer tov. This does not refer to the individual’s good inclination, rather to the source of goodness that radiates into every soul. enters the world, it affects each and every Jew, according to his or her level. A Tzaddik will be greatly inspired to serve G-d, with great holiness and longing. A person who is not such a Tzaddik will also be inspired, but to a lesser degree. Even a completely wicked person will be moved to thoughts of repentance, albeit only temporarily. Still, he is inspired a little, which may lead him to complete repentance. The opposite is also true. When a spirit emanates from the side of evil, it also affects each person. The wicked will fall severely and commit a sin; whereas the Tzaddik will experience some [improper] thought, albeit momentarily. Now, when we see that a wicked person has actually committed a sin, we have to ask, who is to blame? Perhaps the Tzaddik is to blame, because the improper thought also came to him, and had he immediately worked to nullify it at its root, the wicked person would not have sinned. On the other hand, perhaps the wicked person is to blame, because once he actually committed the sin, as soon as the thought entered his mind, the Tzaddik could no longer annul it. This is the essence of Moses’ humility. Whenever he saw some bad trait in a Jew, he would blame himself, thinking that it was most likely his fault. This was his intention, when he said, “Erase me, please.” That is, “I am the guilty one, not them!” But G-d answered him, “Whoever has sinned against Me, him will I erase from My book.” Meaning to say, “I know who is to blame!” Divrei Moshe, Shemini
Ki Tisa.10.1
There are two aspects of sin. The first is when the leader of the generation has a sinful thought, which causes the general populace to sin, G-d forbid. The second is when the people sin, which can, at times, cause the leader of the generation to have sinful thoughts. The difference between them is that in the first case, the leader cannot pray on behalf of the people, since the evil started with him. In the second case, the leader was compelled [by the people], and his prayers are still efficacious. This is what Moses said: “And now, if You will forgive their sin” – that is, if You forgive them [on account of his prayers], then I will know that it is their sin, that they committed themselves. “And if not” – if You do not forgive them and my prayers are not accepted, then it is possible that my own thoughts are the cause. Therefore, “erase me, please.” Thus, the verse continues: “And the L-rd said to Moses: 'Whoever has sinned against Me, him will I erase from My book.” Imrei Tzaddikim in the name of the Kedushas Levi
Vayakhel.1.1
Do not burn a fire in any of your dwellings on Shabbat. (Exodus 35:3) One may move a new lamp [on Shabbat],1The Mishnah discusses the laws of muktza, things which are forbidden to move on Shabbat by rabbinic decree. A new oil lamp may be moved if used to hold a permissible substance. but not an old one.2An oil lamp that has already been used cannot be moved on Shabbat, even if it is empty, since it is no longer fit for anything but lighting. (Earthenware lamps of ancient times generally became unsuitable for other purposes after their first use.) Rabbi Shimon says, One may move any lamp, except a lamp which burns on Shabbat.3R. Shimon disagrees and states that only lamps that are actually burning on the Shabbat cannot be moved, lest the fire go out. Shabbat 44a The human soul is called “a lamp,” as it says: “The soul of man is the lamp of G-d” (Proverbs 20:27), and the Sages said: “Your lamp is in My hands.”4Midrash Rabbah, Emor 31:4. According to the holy Zohar, all souls are taken out of Hell on Shabbat, except for those who desecrated Shabbat [during their lives].”5Zohar 2:150b. This explains the Mishnah above. “One may move a new lamp” – a soul, which is called a lamp, that did not [completely] befoul itself with sin6I.e., which is still relatively new. can be moved out of hell on Shabbat; however, an old lamp – a soul that had been entrenched in sin – may not. But R. Shimon says,7R. Shimon’s opinion in the Mishna is in keeping with the statement of the Zohar, which he authored. One may move any lamp except the lamp which burns on Shabbat. A person who desecrated Shabbat will burn in Hell even on the Shabbat, as retribution. Kesser Shem Tov, part 2, p. 17a
Vayakhel.2.1
And Betzalel made the ark… (37:1) For the shadow of the Holy One was there, between the Cherubim.8G‑d’s “shadow” refers to the Divine Presence that was manifest over the Ark of the Covenant. The name Betzalel means, “In the shadow of G‑d.” Thus, Betzalel knew how to build the Ark, so that it would be a fitting place for the revelation of G‑d. Midrash Tanchuma, VaYakhel 7 The Baal Shem Tov once taught his students the following lesson. Pointing to a cask of beer that was in the room, he said, “This cask is made from clay and formed by human hands. Its material substance is simple, for the main thing is its form, as it is said, ‘The last in deed is the first in thought.’9From the Lecha Dodi prayer recited at the onset of Shabbat. This means that the original intention (of G‑d or of an artisan) is reflected in the final product. Thus, the vessel is actually formed from the craftsman’s thoughts, so that the life-force of the craftsman is embodied in the life-force of the vessel, and his intellect radiates into it. It is therefore possible to discern in the vessel the entire personality and conduct of its maker, just as a branch bears the life-force of the root. “It turns out, then, that I can see in this cask that it was made by a craftsman who had no legs. Now, if the existence of the cask depends upon the presence of his wisdom, were we to remove his wisdom from it, it would lack any unifying factor.” After the class, one of the students lifted the cask and set it on one of the benches. As soon as he did so, the entire cask crumbled into dust, as though it never existed.10Apparently, the Baal Shem Tov removed the life-force from the cask, as he said. See Ohr HaMeir, by R. Zev Wolf of Zhitomer, parashas Ha’Azinu, who writes: Once, the Baal Shem Tov heard a wicked man playing on the violin, and could hear in the music all the sins that the man had ever committed. And had he heard the man singing, he could have discerned even more, such as the outcome of all of his sins, because a person puts all of his energy into his singing (therefore revealing more of his soul). The meaning of the verse from Exodus, quoted above, is that because Betzalel put all of himself into the work of building the Ark, it became an appropriate place for the dwelling of the Divine Presence, itself called the “Shadow of G‑d.” Kisvei Kodesh, p. 26a.
Pekudei.1.1
These are the accounts of the Tabernacle, the Tabernacle of the Testimony. . . (Exodus 38:21) Why does the Torah, when listing all the details that went into [the construction of] the Tabernacle and the vessels, conclude each stage by stating that it was done “as G‑d commanded Moses.” Why mention this each time, rather than as a general conclusion at the end? The Torah is teaching us a fundamental lesson in the service of G‑d and the fulfillment of the commandments, be it shofar, succah, Pesach, tefillin, etc. Each one consists of action, words and intention, i.e., thought. The underlying intentions of the commandments and prayers are great and awesome. Few people, even those on a high spiritual level, grasp more than a minute portion of the intentions that the Men of the Great Assembly had in [formulating] the prayers.1The Men of the Great Assembly (c. 4th century B.C.E.), formalized the prayer service that has been in use until today. The same holds true of the performance of the commandments. And yet, every Jew must partake of these three aspects, because the physical act of the commandment creates a garment for the soul in the lower Gan Eden,2Gan Eden literally means “the Garden of Eden,” but refers here to the spiritual dimension to which the soul ascends after death. According to Kabbalah, when the soul leaves the physical body, it enters a spiritual body, called the “Garment of the Rabbis,” that is formed of all the good deeds and mitzvos that the person performed during life. And just as a living person has a physical and a spiritual side, an outer and inner dimension, so the soul after death has an outer dimension, the “Garment of the Rabbis,” and an inner dimension, that was formed by the intention he or she put into the performance of the mitzvos in this world. Furthermore, as the soul continues to ascend after death, the inner dimensions become externalized to become outer garments, and new inner dimensions become revealed. See R. Tzadok HaKohen of Lublin, Tzidkas HaTzaddik 155. and the intention put in the commandment creates a garment for the soul in the upper Gan Eden. The answer, then, is to include oneself and ones intentions – be it in prayer or in the performance of commandments, in one’s weekday meals, and all the more so, in the three meals of Shabbat – with the “perfectly faithful of Israel,”3I.e., the Tzaddikim. who know the inner meaning of the prayers and the commandments, following those of the Men of the Great Assembly. This is the meaning of the Arizal’s statement that one should precede each prayer with the words: “I hereby accept upon myself the positive commandment to love your fellow as yourself.’” Then one includes one’s own prayers with those who know how to unite the supernal attributes.
Pekudei.1.2
Now, in building the Tabernacle [in the desert], their thoughts were focused on building the Supernal Tabernacle, as the verse says: “And the Tabernacle was erected” (Exodus 40:17) – that is, when the Tabernacle below was erected, so was the Tabernacle above.4Midrash Tanchuma, Ki Sisa 18; Zohar 2:240a. And while their thoughts and intentions were carried out in the physical world below, they had in mind the spiritual world, to build the Tabernacle above, which is the secret of the creation of heaven and earth and all the worlds. However, not every mind can grasp this. Therefore, after the construction of each vessel of the Tabernacle, the people clearly stated that they were doing it according to the inner intention that G‑d commanded Moses. This is also as we say [before the performance of each mitzvah]: “May the pleasantness of the L-rd our G‑d be upon us, and establish the work of our hands, and establish the work of our hands” (Psalms 90:17). Ben Poras Yosef, Introduction, p.8-9
Pekudei.3.1
R. Israel of Kozhnitz related a tradition from the Baal Shem Tov not to make l’chaim over beer. Safran shel Tzaddikim 1:1
Vayikra.2.1
[All of a person’s needs are called “limbs of the Shechinah,” such as health, livelihood, and other things; for whatever is lacking below is lacking above. Thus, you must pray only to repair what is above, and not for your own needs at all. If you do this, what is below will be fixed automatically.] The Baal Shem Tov cured people only through Unifications, by unifying and uplifting the Shechinah to the trait of Ayin. And therefore, as a result, the lower world was fixed as well. Me’or Einayim, Naso
Vayikra.4.1
Speak to the children of Israel, and tell them as follows: When any man of you brings an offering to G‑d, the sacrifice must be taken from the cattle, from the herd or from the flock… (Leviticus 1:2) According to its mystical meaning, a flock of sheep or goats corresponds to the ascension of the worlds, of Malchus that contains the properties of both Judgment and Kindness,1Din and Chesed. for “flock” incorporates them both. Every “flock” is the aspect of Unification.2See next selection. Otzar HaChayim, p. 25d
Vayikra.5.1
A human being is an intermediary between matter and form. Through him, the lower and upper worlds are joined, and G‑d’s Names Havaye-Adnus are united. Together, these have the numerical value of 91, “tzo” from the word “tzon” (צא – צאן).3See Degel Machane Ephraim, Vayikra: “I heard that tzon (“flock”) is the Unification of tzo and nun. That is, the Union of the Holy One and His Shechina.” Whereas the blessing that pours forth from there is the letter nun (ן). Tzafnah Paneach, p. 89c
Vayikra.7.1
And he shall split the bird apart by its wings without tearing it completely in half. And the priest shall then burn it on the altar, on the wood that is on the fire. It is a burnt offering, a fire offering that is a pleasing fragrance to G‑d. (Leviticus 1:17) It says concerning a bird [offering] “a pleasant fragrance,” and by a beast [offering] “a pleasant fragrance” (ibid. 1:9). This teaches you that while one person does a lot and another a little, the main thing is for their hearts to be directed to G‑d.4Menachos 110a, quoted also in Rashi on Leviticus 1:17. I heard from my teacher an answer to the Turei Zahav’s question: “Why are they comparable in their intention?”5 Commentary Turei Zahav #3, on Shulchan Aruch, Orach Chaim 1:4. The Shulchan Aruch states: “Better are fewer supplications with concentration, than many without concentration.” This is based upon the Talmud’s statement: “One person prays a lot, and one prays a little, etc.” on which the Turei Zahav asks: “If a person can pray with more concentration why is he equal to someone who can pray with less?" He explained that a person must study and pray with expanded consciousness,6“Mochin,” literally, Mentalities. whereas, on the other hand…7The author does not finish his sentence. He probably means, “on the other hand, to pray without higher consciousness is worth little.” Therefore, if he does less in order to keep his mind focused, he is equal to a person with a good Mentalities who can do a lot. Thus it says, as long as they direct their hearts to G‑d. Toldos Yaakov Yosef, p. 156a
Vayikra.8.1
Do not make any meal offering that is sacrificed to G‑d out of leavened dough; for no leaven and no honey shall be burned as a fire offering to G‑d. (ibid. 2:11) The inner meaning of leaven and honey is pride, which rises up, like the arrogance that inflates a person’s heart. These are the Judgments of smallness-mindedness, for a child wants to be big, and a small person jumps to the lead.8Megilah 12b. About this, the verse says, “for no leaven and no honey shall be burned as a fire offering to G‑d” – meaning, do not serve Him with arrogance; rather, with “your first offerings.” That is, only when you begin to draw close to G‑d can be done amidst haughtiness. Afterward, do not offer it as a sweet fragrance on the Supernal altar. For G‑d does not take pleasure in pride. “The proud in heart are all an abomination to G‑d” (Proverbs 16:5), on which our Rabbis commented: “even a little bit.”9I.e. even a little bit of arrogance. Sotah 5a. Kesser Shem Tov, part 2, p. 18b
Vayikra.10.1
If the anointed priest commits an [inadvertent] violation, bringing guilt to his people, the sacrifice for his violation shall be an unblemished young bull as a sin offering to G‑d. (ibid. 4:3) Once there was a king whose son was sent to a far away place, and his father was unable to bring him back. Finally, one of the ministers took off his royal raiment and dressed like a peasant in order to join the prince, who had himself become a peasant.
Vayikra.10.2
The meaning of the parable is obvious. The “raiment” is our good deeds, as the verse says: “At all times, may your garments be white” (Ecclesiastes 9:8). The “peasant’s garb” are like soiled garments, though they are not really. This is as is written: “If the anointed priest commits an [inadvertent] violation, bringing guilt to his people.” For the generation and its leaders share a single root, as was the case of Moses and his generation. Thus, the leaders are appropriate to the generation, and the generation appropriate to the leaders.10See Archin 17a. In this case, too, the sins of the people caused the leader of the generation to sin. But then, when the leader descends to their level and puts on the lowly garment of the generation, he finds a point that unites them. May the coming generations learn from this a great way to serve G‑d. I received this teaching from my Master orally, and it is impossible to explain it in writing. Understand it! Toldos Yaakov Yosef, p. 137c
Tzav.1.1
It is said that whoever studies the laws of the burnt offering is considered to have actually offered it.1See Menachos 110a. [This is because] when a person develops an original insight into the [words of] Torah, he imbues those words with consciousness.2The Baal Shem Tov uses the Kabbalistic term Mochin, which literally means “brains,” but has the connotation of states of consciousness, such as Mochin d’Gadlus – expanded consciousness, and Mochin d’Katnus – constricted consciousness. Whereas, at first, the consciousness was hidden and enclothed in the words, he now divests it of its garments, and it becomes revealed and expanded. These are the “Ornaments of the Bride.” Likewise, when a person speaks words of Torah with fear and love [of G-d], he imbues the words with consciousness. [Therefore], whoever studies the laws of the burnt offering is considered to have offered it, for by cleaving to the words with fear and love, one gives them new life. Even though they have been damaged by sin, they are still the garments of the King.3The intention of this statement is not clear, and the words are not included in the version of this teaching found in Keter Shem Tov, par. 193. However, the Baal Shem Tov may mean that even though the Temple and sacrificial order has been destroyed due to the sins of the Jewish people, the words of Torah that correspond to these mitzvos remain. They are like a garment that covers the essential spiritual energy of the sacrifices, and allows us to add vitality to that energy when we recite the words properly. When the Temple actually stood, however, and the sacrifices were offered, vitality was drawn into the physical world itself, as the Baal Shem Tov explains further. However, when the Holy Temple stood, and the [priests] would offer the burnt offering, they would enliven even the physical world.4Literally, “the world of action.” Likutey Amorim 32
Tzav.2.1
This is the law of the sacrifice of peace-offerings, which one may offer to the L-rd. If he offers it for a thanksgiving. . . (Leviticus 7:11-12) At times, a person can draw down goodness by speaking words. For instance, a person in captivity should speak about the four who need to give thanks.5The Talmud (Berachos 54b) speaks about four instances in which a person must give thanks. This is based upon Psalm 107, and is expressed in Jewish Law in the blessing “HaGomel.” Among the four is the person who is freed from captivity: “Those who sit in darkness and in the shadow of death, being bound in affliction and iron . . . He brought them out of darkness and the shadow of death, and broke their bands in sunder” (Psalm 107:10,14). And if he is sick, he should speak about the supernal sefirot that correspond to the organ that is ailing. Keter Shem Tov 2, p. 4a
Tzav.3.1
If he offers it for a thanksgiving. . . This is what the verse says: “A fool explains his sin” (Proverbs 14:9). Rabbi Yuden said, “This fool has to explicate his sins with his mouth.”6Vayikra Rabbah 9:2. The Baal Shem Tov often taught that a person who sins by night will inevitably tell people what he did the next day. However, they may not understand what he is saying, and he himself will be unaware as to what his own words testify. Once, the Baal Shem Tov was traveling with his disciples [by wagon]. “You should know,” he said, “that last night, this wagon driver slept with his wife who is in nidah.”7Ritual impurity. The Torah forbids marital relations during and slightly after a woman’s menstrual cycle. Furthermore, even after the conclusion of her period, she must immerse in a mikvah – a ritual pool or body of water – before she can be with her husband. The Baal Shem Tov knew this through his divine inspiration. The disciples were surprised. “We didn’t hear even a suggestion of this the entire day,” they replied. Immediately, they started to pay closer attention to everything the wagon driver said for the rest of the day. It was almost sundown, and they stopped at a roadside inn. The wagon driver jumped from the wagon and entered the house, and they followed him to hear what he would say and imply. “Sell me some vodka,” they heard him say to the innkeeper. The innkeeper poured him a cup, and gave it to him. He was about to drink it, when the innkeeper said, “Wait! I will give you another cup, because that one wasn’t immersed [in a mikvah].”8All vessels that a Jew acquires from a Gentile must also be immersed in a mikvah before they may be used. See Numbers 31:23. “So what if it wasn’t immersed?” the wagon-driver answered him. When the disciples heard this, they rejoiced and praised G-d, for they saw that He shares His wisdom with His Tzaddikim and those who fear Him. And they saw that the G-d’s words were indeed in the Baal Shem Tov’s mouth. Sifsei Tzaddikim, Matos
Shmini.1.1
And Moses said: This is the thing which the L‑rd commanded that you should do, so that the glory of the L‑rd may appear to you. (Leviticus 9:6) Moses said to Israel, “Remove that evil inclination from your hearts, so that you should all have one [feeling of] awe, and be of one mind in serving G‑d. Just as He is singular in the world, so you should be singular worship of Him.” Midrash Sifra, on this verse The fundamental principle is that a person should always have only one thought in mind when it comes to serving G‑d, as it is written: “G‑d has made it so that men should fear before Him” (Ecclesiastes 3:14), yet “they sought out many complications.”1From Ecclesiastes 7:29: “G‑d made man straight, but they sought out many complications.” The implication is that one does not require complexity in the service of G‑d, but rather direct, pure-hearted intention. For too many thoughts will make one confused. [Rather], one should constantly imagine that everything in the world is filled with the Creator, as it is said: “Do I not fill heaven and earth? says the L‑rd” (Jeremiah 23:24). Even the outcome of our own plans and intentions are from G‑d. The most insignificant acts are under His direction. You should think that everything, whether is it the World of the Firmaments, the World of Angels, or of the Throne2Various supernal worlds, according to Kabbalah. is as nothing compared to Him, for all of them exist within the space emptied of His light, from where He removed Himself,3This refers to the teaching of the Arizal, that at the beginning of creation, G‑d “withdrew” Himself, and left an empty space in the middle of His Infinite Being into which to emanate a creation. Whether the “empty space” is to be taken literally or not has been a subject of debate among Kabbalists for centuries. Chasidus teaches that the “empty space,” is only a concealment of G‑d’s ever-Presence. Thus, the Baal Shem Tov stresses that G‑d can be found everywhere, even in the most mundane activities. and where He created everything with a single word. Why should you desire anything that is in those worlds? It is no more than one of His words! Better to cleave to the Creator, who is beyond the worlds, for He is the main thing, rather than to attach yourself to something [worldly, which is] secondary. This is what the Zohar means, when it says: “Fortunate are those righteous ones, who know how to direct their wishes to the Holy, Supernal King, and not to worldly things and transient desires.”4Zohar 2:134b. For in the end, the worlds will ultimately be destroyed.5This is based upon an opinion in the Talmud (Sanhedrin 97a) that the world will only exist for six millennia and revert to nothingness in the seventh. Rather, you should constantly think about G‑d, and attach yourself to Him with absolute love, far beyond [the love of] things of this world, for everything good in the world is rooted in Him.
Shmini.1.2
You should think, “I want to always give joy to Him, and serve Him constantly.” Your thoughts should always be attached to the supernal worlds, in Him, may He be blessed. This is alluded to in the verse: “And from the door of the Sanctuary, he should not go out” (Leviticus 8:33). And when you must speak about mundane things, imagine that you are going down from the supernal world, like a person who leaves his house with the intention to return. Even as he leaves, he is thinking “When will I return?” Likewise, your thoughts should always be in the Supernal world, for that is G‑d’s main house. Even when you discuss matters of this world, you should immediately reattach your thoughts to their original place. This is what David [meant, when he] said to his son Solomon: “I am going the way of all the earth” (I Kings 2:2) – he was like a person going on a trip, whose thoughts and desires urge him to return to his home as soon as he can. Tzava’as HaRivash p. 9b
Shmini.2.1
This can be compared to a winter frost. If the ice on a river is thick at first, and then thins out, one can still cross the river, for the ice remains very strong. However, if we see that the ice is thin and weak, it is a sign that it was never [thick and] strong to begin with. Likewise, if we see a person who serves G‑d only occasionally, it is certain that he has never yet served Him properly, for had he served G‑d properly even once, he would serve Him always. Ibid. p.14a
Shmini.3.1
Sometimes, a person must look around in order to attach his thoughts to G-d, because his physicality is a block to the soul.
Shmini.4.1
First cleave to G‑d, and then attend to some household matter, or do or say something in that state of cleaving, even if you don’t need to. This will accustom you to maintain your attachment to G‑d even when you are involved in material pursuits. This is a fundamental principle. Ibid. p. 9a
Shmini.5.1
And Moses said: This is the thing which the L-rd commanded that you should do, so that the glory of the L-rd may appear to you. (Leviticus 9:6) Do not look into other people’s faces, even when you speak with them. For if their thoughts are not constantly attached to G‑d, you will blemish your soul. However, you should definitely look into the faces of righteous people whose thoughts are attached to G‑d, for this will bring holiness to your soul. Tzava’as HaRivash, p. 6b1See, also, Hanhagos Yesharos, p. 12a.
Shmini.6.1
Send out Your light and Your truth, they will lead me. (Psalms 43:3) Constantly imagine that the Divine Presence, whose glory fills the world, is guiding your thoughts from below to above with great force. Break through the heavens with your thoughts, as though they are open before you, and enter into the world of Yetzirah, of Beriyah, and then of Atzilus. Descend and ascend in your thoughts many times, for the descent is in order to ascend, and by going down, you gather the strength to rise again to a lofty place. This is like throwing a stone; the further you lower your hand, the higher it will be thrown.
Shmini.6.2
When you rise in your thoughts to the world of Asiyah or Yetzirah, imagine that you are speaking in that world, and that your words leave your mouth in that world. Imagine that the Tetragrammaton is across from you there, in the ten Sefiros, which are infinite in their greatness. And the more you ascend, imagine that you are drawing closer to G‑d in a high place, as the Zohar says: “The foot of the King can be compared to the head of the King.”2Zohar 2:82a. Indeed, the entire day, not just during prayer, you should be constantly ascending in your thoughts above. It requires a lot of effort to attach your thoughts above, and you should strengthen yourself with all of your might. At first, though you are able to ascent to a lofty place, do not rise beyond the world of Asiyah to rectify things there. Afterward, [you can rise] to the world of Yetzirah, to Beriyah, and then to Atzilus. You should take this as a fundamental principle. Hanhagos Yesharos, p. 12b3See, also, Kesser Shem Tov, II:2c; Likutey Tehilim, at the end of Ohr Torah, p. 44d.

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.