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Ba'al Shem Tov

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1. Shmini.7.1

   And Moses said to Aharon: Draw near to the altar . . . (ibid. 9:7) Rashi comments that Aharon was ashamed and afraid to draw near [to the altar].6Because of his involvement in the making of the Golden Calf. Moses therefore said to him, “Why are you ashamed? You were chosen for this.”7I.e., to serve G‑d in the Sanctuary. This is a surprising explanation. Just because he was chosen doesn’t mean that he should not be ashamed. Rather, I heard from my grandfather [the Baal Shem Tov] this explanation: [Moses said,] “You were chosen because you feel fear and shame before G‑d,”8That is, when Moses said, “You were chosen for this,” he meant, “You where chosen because of this.” for “The sacrifices of G‑d are a broken spirit” (Psalms 51:19).9I.e., because Aharon was humble, he merited offering sacrifices to G-d. This idea has also been mentioned in the writings of the Arizal.10The Arizal writes (Likutey Torah on this verse): “Because you have the qualities of humility and shame, you were chosen over your fellows to be the Kohen.” R. Tzadok HaKohen writes that it was the very shame Aharon felt over having made the Golden Calf that made him worthy of being chosen as Kohen Gadol; for every fall can lead a person rise in the very area he stumbled, to the opposite extreme. Degel Machane Ephraim, Shemini

2. Shmini.9.1

   This is what you may eat of all that is in the water: You may eat any creature that lives in the water, whether in seas or rivers, that has fins and scales. (Leviticus 11:9) There is a tradition from the Baal Shem Tov not to eat a type of fish called a tench,16Or “gypsy fish” (Tinca tinca). A freshwater game fish of Europe and western Asia noted for its ability to survive outside of water. as there is a concern that it falls under the category of “a swarming thing that swarms on the earth” (ibid. 11:41).17Even though this fish has fins and scales, the signs of a kosher species, its ability to survive on the ground may put into the category of forbidden crawling creatures. Darchei Teshuva #83:7, in the name of the Imrei Sheifer

3. Shmini.10.1

   For I am G‑d, that brought out of the land of Egypt, to be for you a G‑d. Therefore, you shall be holy, for I am holy. (Leviticus 11:45) That is, even earthly and material things, called by the term “for you” – as it says: “Half for G‑d and half for you”4Beitzah 15b. The Talmud states that of the time spent during the holidays, half should be for devoted to G‑d (through prayer and Torah study), and half “to you” – to enjoy the physical aspects of the day, the festive meal, the rest. – should also be devoted to G‑d, without any earthly desires at all. Mevaser Tzedek, Kedoshim, Behar5See, also, Sheiris Yisroel, Likutim, sha’ar 1; Chesed l’Avraham, Shavuos: “I person must see to it that also the ‘for you’ – that is, permissible desires – are ‘for G‑d’ – only for G‑d alone.”

4. Shmini.11.1

   …to be for you a G‑d. That is, you should make physicality shine so brilliantly that even things that are “for you” should ascend to G‑d. Mevaser Tzedek, Korach

5. Tazria.1.1

   And the L-rd spoke to Moses, saying: Speak to the children of Israel, saying: If a woman gives seed, and bears a male child . . . (Leviticus 12:1-2) The Sages said: “When a woman emits seed first, she will conceive a male child.”1Nidah 31a. According to the Talmud, both men and women emit seed during coitus. If the woman emits seed first, the child will be a boy. If the man emits seed first, the child will be a girl. That is, there are two levels of [spiritual] awakening. In one case, a person takes the initiative to repent or perform some good deed, and afterward, receives help from Above, as it is said: “When a person comes to purify himself, they help him.”2Yoma 38b. In the second case, a person does not think of repenting or doing good unless they arouse him first from Above. Only then does he become motivated to repent. The difference between these two forms of arousal is alluded to in the verse: “If a woman gives seed, and bears a male child” – which is Compassion, etc.3This is based upon the Kabbalistic principle that there are two basic spiritual forces at work in the universe: love-compassion versus severity-judgment. These forces are also defined in terms of lights and vessels, expansion and contraction, upper and lower worlds. Masculine energy is considered expansive, whereas feminine energy is contractive, in that it forms a vessel to hold the light. Both must work in conjunction to create a harmonious balance in the Sefirot and in the Worlds (thus forming a third principle of Tiferet – Harmony). When we engender a relationship with G-d through our proper actions, then the “woman” – i.e. this world – takes an active role, and engenders the “birth” of a corresponding flow of compassion from Above, a “male child.” However, when an influx of spiritual light reaches us spontaneously, without our participation, then we are merely receivers, which is the aspect of severity and judgment, and the light that reaches us reflects these qualities as well. R. Yaakov Meir Shechter, a contemporary Jerusalem kabbalist, explains this differently. When a person initiates the relationship with G-d, he deserves any illumination that he receives. However, when the illumination reaches him spontaneously, then heaven judges him to see what he did, or what he will do, to deserve such a gift. That is, if the lower arousal, which is “Feminine Waters,”4Feminine Waters, Mayin Nukvin, means all those actions that we take the initiative to perform, and that rise up from this lower world to engender a corresponding outflow – Masculine Waters, Mayin D’churin – from the upper worlds. comes first, then the “Masculine Waters” – Compassion – will descend from above. But if the opposite occurs, the result will be Strict Judgments. Ben Poras Yosef, Derush l’Shabbos Teshuva, p. 230

6. Tazria.2.1

   I heard from my Master (the Baal Shem Tov), that a person must strengthen himself before prayer, so that he will have the clarity of mind to at least pray without extraneous thoughts, or [ideally] with devekut.5Spiritual cleaving to G-d. This can be accomplished by first reciting psalms or studying Torah, which will give one clarity of consciousness. There are some people, however, who will lose their consciousness by reciting too many psalms or studying too much Torah before prayers. This is what is written: “One may do a lot and another a little, as long as their intention is for the sake of Heaven”6Menachos 110. – that is, [as long as they intend] to attain the proper consciousness for prayer, they are equal . . . When a person seeks ways to arouse himself in prayer, it is called “male” – masculine consciousness.7Because the worshiper initiates the relationship with the Divine, he consciousness and the corresponding down flow is considered masculine, as explained above On the other hand, sometimes they arouse him from Above, such as when he spontaneously begins to cry [in his prayers]. This is called “woman” – feminine consciousness. Then, G-d forbid, “his prayer will be turned into sin” (Psalms 109:7). The solution is to tremble at the realization that he did not arouse himself in the first place, but needed to be awoken from above; he should cry over the first crying. Then the “female waters” will be converted to “male waters,” and become masculine.8That is, by adding more emotion and fervor to the prayers than one receives from Above, one again assumes the role of the initiator, which is masculine, and engenders an outflow of kindness. Toldos Yaakov Yosef, Tazria, p. 92a

7. Metzora.1.1

   This is the law of the metzorah1Usually translated as leprosy, but in actuality, a spiritual disease reflected in physical symptoms. on the day of his cleansing: he shall be brought to the priest . . . Then the priest shall command to take for the one who is to be cleansed two living clean birds, and cedar-wood, and scarlet tola’as,2Tola’as – a type of insect from which a scarlet dye can be produced. and hyssop. (Leviticus 14:2, 4) How can he be fixed and healed? He should lower himself from his pride like a tola’as and a hyssop.3Midrash Tanchuma 3, quoted in Rashi on this verse. The one being purified is advised to take two birds, cedar-wood, and hyssop – [things which are] tall and lowly.4I.e., the cedar is an exceptionally tall tree, whereas hyssop is a shrub. He should lower himself from his arrogance, so that [the priest, who is the Tzaddik5Insert from the original text of Sefer Baal Shem Tov.] can lift him up. I heard a parable in the name of my Master (the Baal Shem Tov). A very tall man was standing in the sun, being scorched by its rays. A wise man saw from afar that the tall man was very hot, and did not know how to help himself – to cool himself down with “cold water on a weary soul.”6Proverbs 25:25. What did he do? He sat in front of him and sipped water from a bottle, hoping that [the tall man] would see him and do likewise. The man with the bottle was very short, however, and that the tall man had to bend down his head and body in order to take a little water for himself. But because of his arrogance and his stature, he refused to lower himself – as if to show that he needed someone else! The wise man understood this, and could find no way to get him to take a little water. Finally, he had to throw some water up into the [tall] man’s face. Perhaps then he would drink a little and quench his thirst. However, the tall man pressed his lips together, so that not even a drop of water should go in, for that wasn’t in keeping with his prestige. The water fell back into the mouth of the one who threw it, and as for the one who refused to drink, he died of thirst. The allusion is to a great city, full of scholars and scribes, who refuse to hear wisdom and accept guidance on how to follow the way of G-d, until they pass on from [the city] and the generation, and leave the generation orphaned. Thus, it is written: “Hear and your souls shall live” (Isaiah 55:3).7This chapter from Isaiah begins: “Ho, every one that thirsts, come for water; and he that has no money, come, buy and eat; yea, come, buy wine and milk without money and without price. Why do you spend money for that which is not bread, and your gain for that which satisfies not? Hearken diligently to Me and eat that which is good, and let your soul delight itself in fatness. Hear and your souls shall live . . .” For listening to the wise and accepting their admonishment heals the body and the soul, as Maimonidies writes,8Mishnah Torah, De’ot, chapter 2:1. that they (the Sages) are the healers of the soul. As for a person who refuses to hear admonition, it is said: “The foolish despise wisdom and reproof” (Proverbs 1:7). Tzora’as strikes a person because he lifts himself up like a cedar, and refuses to accept criticism. Therefore, he should lower himself like a hyssop and accept admonishment, for this will lead to his healing and purification.

8. Metzora.1.2

   This explains the Mishnah: “Who is wise? He who learns from all men”9Pirkei Avos 4:1. – even from the wicked. When he sees the latter sinning, he learns from him, because from the perspective of oneness, he also has a little bit of that [sin] in him.10That is, because all Jewish souls are united in their root, when a person sees another individual sinning, he must examine himself for the same crime. If he did not have it in him, he would never see it in another. He must remove that little bit [of sin] from within himself, which will purify the other man as well. Thus, “This is the Law of ‘one who removes evil’ from his friend,11The author is making a play on words, by dividing the word metzorah into two words – motzi ra, removing evil. on the day of his own cleansing.” It seems to me that I heard something similar from my Master. Tzafnah Paneach, p.26d

9. Metzora.2.1

   I heard a parable from my Master. A certain king sought a drug that would enable him to live forever. The “medicine” he was given was to distance himself from pride.12This is not merely a metaphor, for the humbler a person is before G-d, the more he becomes attached to the Divine and partakes of G-d’s essence. He can attain an aspect of eternal life, which derives from G-d’s own eternal nature. See Likutey Moharan I:21 for an expansion of this idea. However, the more humble he acted, the prouder he became – for he was such a great king, and so humble too! Finally, his teacher came and taught him how to act outwardly like royalty, but humbly within, for he showed him [that he needed to use] the toilet, like other men.

10. Metzora.2.2

    I also heard an explanation of the verse: “G-d is King, He is clothed in pride” (Psalms 93:1). But isn’t pride a despicable character trait? Rather, for the sake of running the kingdom, He needs a garment of pride. Tzafnah Paneach, p. 3c

11. Metzora.3.1

    My grandfather [the Baal Shem Tov] raised a question. The verse says: “G-d is King, he is clothed in pride,” yet it is written: “In every place you find the greatness of the Holy One, there you find His humility.”13Megilah 31a. Where is His humility alluded to here (in the verse from Psalms)? The answer is that only the clothing is pride; in His inner essence, you find His humility.14G-d’s essence is described as “humble” because it is beyond all perception and limitation, just as a truly humble person makes no statement about himself, and is, in a sense, invisible. However, G-d created a “garment” of pride; that is, the created world that allows for a manifestation of divinity. Thus, the Baal Shem Tov reverses the meaning of this Talmudic statement. According to the simple meaning, G-d’s greatness refers to His transcendence: “Thus says the High and Lofty One that inhabits eternity, whose name is Holy: I dwell in the high and holy place…” (Isaiah 57:15), whereas His humility refers to His lowering Himself to show concern for the creation: “[and I dwell] also with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (ibid.). However, to the Baal Shem Tov, G-d’s “greatness” is His manifestation in creation, whereas His “humility,” is His essence, which transcends creation entirely and cannot be perceived. See Likutey Moharan I:4 for a similar explanation. Degel Machane Ephraim, Purim

12. Metzora.4.1

    I heard a parable from my Master (the Baal Shem Tov) concerning the trait of humility versus that of pride. There was once a king who had two sons. He sent one of them away to another country amidst great honor, whereas the other one he sent in shame. But this was to teach him humility. In the end, the second brother conquered more lands with his humility than the first brother did through the glory of war. This is based upon a true story. Toldos Yaakov Yosef, p. 109b

13. Metzora.5.1

    Rabbi Ami said: “What is the meaning of, ‘If the serpent bites because it was not charmed,1Literally, “whispered to.” then the master of speech has no advantage” (Ecclesiastes 10:11)? If you see a generation in which the sky is as rust-colored as copper, from not precipitating dew and rain, it is because the generation lacks those who pray softly.2Literally, “those who whisper” (as in the Amidah prayer). The Sages use the same word as in the verse from Ecclesiastes – lochashi lechishos. What is the solution? They should go to one who knows how to whisper, as it is written: “His colleague should speak on his behalf” (Job 36:33)…. And if he whispers and succeeded [in bringing rain], and then becomes haughty, he brings Divine anger to the world, as it is said: “He acquires wrath, one who swells up with pride”3This is a homiletic interpretation of the verse, and not the literal meaning. (ibid).4Ta’anis 8a. If he sinned and become haughty,5The one whose prayers were answered. what did the world do wrong [to deserve punishment]? In the ideal state, “the One who makes oil burn can also make vinegar burn,” as in the story of R. Chanina ben Dosa.6Ibid. 25a. The Talmud relates that one Friday afternoon close to sunset, the daughter of Rabbi Chanina ben Dosa accidentally put vinegar in the Shabbos lamps, rather than oil. When she told her father, he remarked: “The One who tells oil to burn can tell vinegar to burn.” The Talmud relates that the candles lit and burned until the end of Shabbos. Now, if all the people in the world were truly pious, this would not be such an amazing feat, for everyone could do it. But when the whole world is debased, so that only a single individual can accomplish this, it is amazing to witness how his prayers are answered. However, if he then becomes proud due to the other people, this brings [Divine] fury upon the world.7That is, he feels pride because he is unique among other men. This creates an accusing force against the rest of the world for not being on a higher level themselves. Toldos Yaakov Yosef, p. 28a, 162a8See also Rishpei Eish, Bereishis 14.

14. Metzora.6.1

    For, behold, darkness shall cover the earth, and gross darkness the nations; but upon you G-d will shine, and His glory shall be seen upon you. (Isaiah 60:2) Hatred arouses strife; but love covers all transgressions. (Proverbs 10:12) The main part of a building is its foundation. If the foundation is weak, the entire structure may collapse. So too with a human being. If his foundation is weak, if he has an arrogant spirit, then all of his good deeds are build on a shaky base. But if his foundation is solid, then even hatred and transgression are covered over by love. Tzafnah Paneach, p. 90a

15. Metzora.7.1

    A person can attain a level of spiritual realization as great as that of the Tannaim and Amoraim,15Sages of the Land of Israel and Babylonia, from the first to fifth centuries; the authors of the Mishna and Talmud. were it not for his pride. Depression also is the result of pride, for a person thinks, “According to my great stature, and since I am such an important person, I should be enthusiastic [in my prayers].”16But since he is not, he falls into depression. See Tanya, chapter 27, for a discussion of this. Beit Aharon, Hitnahagut

16. Metzora.9.1

    Do not imagine that you are more important than your fellow man, or that you serve G-d with deeper attachment. For you are like every other creature, that was created for the goal of serving G-d. G-d grants your friend intelligence just as He gives it to you. Are you any better than a worm, which serves the Creator with all its brains and capacity? A human being is also a worm, as it says: “I am a worm and not a man” (Psalms 25:7). If G-d did not grant you intelligence, you would not be able to serve Him any better than a worm. Therefore, Above, you are no more important that a worm, and all the more so, not more than other people. You should think that you, the worm, and the other small creatures are all like companions in the world, for you all are created beings, and not one has any ability beyond what G-d gives him. This idea should be in your thoughts always. Tzava’as HaRivash, p. 2b

17. Metzora.10.1

    I heard from my Master an all-encompassing moral principle: If you want to belittle any creature or person, belittle yourself, and if you want to praise any person, praise G-d more.

18. Metzora.10.2

    Though these words are self-explanatory, I would like to offer one reason. I already explained the verse: “I have set G-d opposite me9Kenegdi – usually translated as “before me.” always” (Psalms 16:8), as meaning that even when things go opposite your will, if you lose time from Torah study or prayer, or if you see something offensive in your friend, you should bear in mind that this is from G-d for your own benefit, in order that you amend your ways. I heard this great principle from my Master, that no perturbance should ever upset you. For a person imagines that the whole world was created for him. And were he alone in the world, he would think that he was a tzaddik, upright, pious and devoted. But now that he sees something objectionable in his friend, he understands that he shares in this trait. Thus, if he wants to disparage another person, he should belittle himself. Thus, you fulfill the main tenet of the Torah: “Love your neighbor as yourself.” The opposite is true when it comes to giving praise. All praise goes to G-d, as it says: “Who preceded Me, and I will pay him?” (Job 41:3). This is the inner meaning of “L-rd, open my lips, and my mouth shall declare Your praise” (Psalms 51:17). For all praise due to human beings is really due to him. Toldos Yaakov Yosef, p. 33a

19. Metzora.14.1

    If a person serves G-d every minute, he will have no time to become egotistical and love pride and other bad character traits. Tzava’as HaRivash, p. 6b.

20. Achrei Mot.1.1

    And G-d spoke to Moses after the death of the two sons of Aharon… (Leviticus 16:1) The Zohar explains that the two sons of Aharon were “two halves of a body” – Netzach and Hod.1Zohar 3:57b. The Sefirot of Netzach and Hod parallel one another on the Tree of the Sefirot (corresponding to the right and left thighs on a human being). Kabbalistic texts often speak of them as one aspect – two sides of the body – the must always operate in conjunction. I received from my Master [the Baal Shem Tov] that they are the “Two Supporters of Truth,” the aspect of Faith and Devekut, as I wrote elsewhere.2The Baal Shem Tov explains that the process of mystical cleaving to G-d involves the uplifting of the lowest Sefirah – Malkhut – and its attachment to the Sefirah of Tiferet. This attachment is accomplished through the Sefirot of Yesod – represented by the Tzaddik – and the Sefirot of Netzach and Hod. Each Sefirah embodies a different characteristic: Malchut corresponds to Faith, while Tiferet corresponds to Truth. Netzach and Hod are called the “Supporters of Truth.” Both faith and mystical experience share the characteristic of being beyond the intellect. However, for faith to become mystical experience, it must first be purified through a revelation of the truth of G-d’s existence. This happens in the encounter with the Tzaddik. Tzafnah Paneach, p. 118a

21. Achrei Mot.2.1

    With this shall Aharon enter the Sanctuary… (ibid. 16:3) That is, for the sake of a higher purpose, to raise the lower level to the higher one. This is the meaning of “With this shall Aharon enter the Sanctuary.”3According to the Zohar, the word “this” – zot – refers to the Shechina, the Divine Presence (corresponding to the Sefirah of Malchus). In this case, the Baal Shem Tov uses it as a reference to the common folk, who are also on the lowest level. However, in order to uplift it, one must first descend to that level, as in the parable of the king’s minister who exchanged his beautiful garments for those of the commoner in order to return the prince to his father. Because the “inner man,” are the “perfectly faithful of Israel,” whereas the “garments of man” are the masses, who are on the outside.4The Baal Shem Tov compares the entire congregation of Israel to a man and his garments. The body of this “man” are the Righteous, who believe in and serve G-d with complete faith. The common folk are compared to the garments. This is the meaning of “a woman shall surround a man” (Jeremiah 31:21).5In Kabbalah, the concept of man and woman, or masculine and feminine, correspond to the concepts of lights and vessels, giver and receiver, or inner and outer. (Of course, these are only general categories that cannot be applied wholesale to individuals.) The Baal Shem Tov reads the verse from Jeremiah as referring to the quality of the female surrounding – i.e., containing within her – the masculine, for every vessels contains light within it. A person must divest himself of the level and aspect of the “inner man,” and descend to the level of the garments, which are external. This is in order to be on their level, in order to uplift him. Thus, we explained the Talmud’s statement: “One who is himself not obligated in a mitzvah cannot exempt the public from their obligation.”6Rosh Hashana 29a. The Talmud’s discussion revolves around the mitzvah of blowing the shofar on Rosh Hashana. It concludes that only a person who is himself obligated to hear the shofar can blow it for others, as opposed to a slave or a non-Jew, who are exempt from the mitzvah. In this context, the Baal Shem Tov means that a Tzaddik can only elevate the masses if he has some connection to their level. And as we explained the statement from the Jerusalem Talmud: “Samuel the Prophet wore the garment of Israel, when he said, ‘We have sinned…’” (I Samuel 7:6).7Jerusalem Talmud, Ta’anis 2:7. That is, he descended to the level of the garment, which are the masses, and said, “We have sinned.” Toldos Yaakov Yosef, Metzorah, p. 33d

22. Achrei Mot.3.1

    It is known that the main purpose of all of our service of G-d, be it Torah study, prayer, the mystical intentions of mitzvos or of eating, is in order to sort out and uplift the sparks of holiness from the depths of the impure shells. This is reflected on the human level when “men of substance” are uplifted to the level of “form.”8The Baal Shem Tov is applying the classic philosophical distinction between substance and form, or matter and spirit (chomer and tzurah), to human beings. The spiritual leaders of the community are “men of form,” who must uplift and refine the masses, who are “men of substance.” See Baal Shem Tov on the Torah, parashas Vayishlach, on Genesis 32:26, for more on this idea. This is the meaning of “With this shall Aharon enter the Sanctuary.” But in order to be able to uplift the lower level to the higher one, one must first conjoin with that level. Then, one can uplift it. Toldos Yaakov Yosef, Yisro, p. 59c

23. Achrei Mot.5.1

    And he shall make atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwells with them amidst their impurity. (ibid. 16:16) My Master showed a clear proof that pride is worse than sin. Regarding all sins and impurities, the verse states “[He] dwells with them amidst their impurity.” However, about the arrogant, the Talmud expounds: “He and I9I.e. G-d. cannot dwell in the same world, as it says ‘the haughty of eye and proud of heart, him will I not suffer’” (Psalms 101:5). Tzafnah Paneach, Yisro, p. 76d

24. Achrei Mot.6.1

    I heard that the Baal Shem Tov would draw even sinners close to him, as long as they were not arrogant, and would push away Torah scholars, who were not sinners, if they were arrogant. “When a person is a sinner and knows it,” he said, “and is therefore humbled, G-d is with him; for He ‘dwells with them amidst their impurity.’ However, this other one, though not a sinner, is arrogant, and G-d is not with him, for ‘He and I cannot dwell in the same world.’” Pri Chaim, Avos 4:4

25. Achrei Mot.8.1

    A mitzvah done by rote is a dried up thing. Rather, you should do each mitzvah with all of your heart and desire. Likutim Yikarim, p. 1a

26. Achrei Mot.9.1

    Each prophet beheld his prophecy in [a different] limb of the King.1Although G‑d, in His essence, transcends all form and likeness, Jewish texts from the Bible onward, nevertheless depict Him through various representations. Chasidic texts explain that these descriptions refer to manifestations of G‑d within the mind’s eye of His creation. For created beings can only perceive through the lens of their own particular nature. Furthermore, the human form is understood to be the archetype upon which G‑d based all the supernal worlds. Thus, to state that a prophet received his prophecy from “the head of the King,” does not mean from the Infinite G‑d Himself, but by way of that level of manifestation (in creation and in the consciousness) that corresponds to the “head” – i.e. the upper level of the supernal archetype. The Baal Shem Tov is making a further point that a direct connection exists between the human form and actions and the workings of the supernal worlds. Whatever we do below initiates a similar movement above. R. Moshe Cordovero, in Tomer Devorah, explained the nature of our deeds in a similar fashion. Each one according to a known limb, and not more. Some in the head of the King, some in the hairs of the head, which are the stars and constellations beyond number, some in the eyes, some in the ears, some in the face, some in the nose, or in the mouth or neck, some in the hands in the body, in the thighs and in the phallus, some in the garments of the King, for they did not have permission to gaze beyond.2Tikunei Zohar, Tikun 18, p. 32a That is, some commandments depend upon the hand and some upon the head, such as phylacteries and love and fear of G‑d. By fulfilling them, a person arouses the head of the King and the hand of the King Above. The same applies to all the commandments, for an “arousal from below” initiates an “arousal from above.” Likutim Yikarim, p. 3d

27. Achrei Mot.10.1

    The first thing is to remove all trace of self-interest from your service of G‑d. But this requires profound insight, and you must keep it constantly in mind. For it is lost in a moment of inattention. The second important thing is regular immersion in a mikvah, keeping in mind the proper mystical intentions. The third thing is to avoid depression. You heart should always be happy in G‑d. Indeed, “a threefold cord is not quickly broken” (Ecclesiastes 4:12). Tzava’as HaRivash, p. 3a

28. Achrei Mot.11.1

    The reward of a mitzvah is a mitzvah.3Pirkei Avos 4:2. There is no greater reward than that a person delights in performance of a mitzvah. This is a very great thing. Even if there were no other reward, this would be enough. How much greater is it, then, seeing that the reward for a mitzvah done joyfully is infinite. Toldos Yaakov Yosef, p. 99d

29. Achrei Mot.12.1

    You shall keep My decrees and laws, which if a man do, he shall live by them: I am the L‑rd. (Leviticus 18:5) Why does a person not feel heavy after chatting idly [but does so after studying Torah]? Because idle speech adds no life to the body, for it lacks all vitality. But when a person studies Torah in fear and love, his body receives enormous vitality and becomes weightier than before. This makes him feel heavy, just like after a big meal, due to the vitality that his body received from the food. Likutim Yikarim, p. 5c

30. Kedoshim.2.1

    In righteousness you shall judge your people. (Leviticus 19:15) “[This means that] you should judge your friend favorably.”1Shavuos 30a. The Baal Shem Tov explained the verse: “Deliver me from all my transgressions; make me not the reproach of the despised” (Psalms 19:9), that when you see a wicked person commit some despicable act or grievous sin, you should judge him favorably. He only did it because his passions overcame him, and he has a coarse physical nature, or he doesn’t realize the seriousness of the crime. [You should think] these and similar thoughts. Then, you also save yourself from judgment; for seeing this low thing in your friend should make you realize that you share a similar trait, and that there are Judgments and Accusations upon you, as well. When your can judge your friend favorably, you will likewise be judged. By not arousing judgment upon a sinner, who is overcome by his desires, you fulfill the verse: “You shall not incline the judgment of your poor in his dispute” (Exodus 23:6). When trials and conflicts overwhelm him,2I.e., when he struggles against his own evil inclination. from the “waters of dispute”3From Numbers 20:13. – evil, malicious waters – you should arouse favorable judgments upon him.

31. Kedoshim.2.2

    Really, this is all a great test. For a person is never sentenced for his crimes until he first passes judgment upon himself. And since he will certainly not judge himself, they show him a person who did something similar. When he passes judgment upon the latter, he seals the judgment on himself, as well. Otzar HaYirah, Mishpotim, p. 193b

32. Kedoshim.3.1

    Learn to judge all sinners and libertines favorably,4Literally, “transgressors out of desire” (עוברים לתאבון), as opposed to those who transgress out of spite (עוברים להכעיס). as the verse says: “Deliver me from all my transgressions; make me not the reproach of the wicked.” When you see them transgress, judge them favorably; for you are judging yourself. With all of your strength, help them to repent, and cleanse them from the filth of their sins. Know with certainty that you also have a little bit of this sin in you. And just as you look favorably upon yourself, so you should look favorably and with love on all Israel. For the one thing they all have in common is that they are all righteous, all holy, and all deserving of all the blessings. Otzar HaChaim, Terumah, p. 214b

33. Kedoshim.8.1

    We find many instances in which the Sages [of the Talmud] speak against lashon hara.7Literally, “evil speech” – slander, gossip and tale-bearing. How, then, did they themselves say: “Most people commit theft, and everyone speaks the “dust” of lashon hara.”8Bava Basra 165a. The “dust” of lashon hara means those subtle innuendos that everyone makes, even those careful not to speak overt lashon hara. Yet, by making this statement, the Sages themselves seem to be saying lashon hara about the Jewish people. Actually, the Talmud is judging Israel favorably. They said this as a prayer: “Master of the World! How long until you show compassion on Israel, and take them out of this bitter exile? They have already sunken so deeply among the impure shells, and face such great concealment and obstacles. The longer You draw out the exile, the deeper they will fall into impurity, G-d forbid. Hurry, please, and redeem them!” Toldos Aharon, Shemos

34. Kedoshim.14.1

    And G‑d sent fiery serpents against the people, and they bit them; and many of the people of Israel died. (Numbers 21:6) Torah scholars, leaders who admonish the people, must do so out of love, like a father chastises his son whom he loves, as it is written: “For whom G‑d loves He corrects” (Proverbs 3:12). But individuals3The Baal Shem Tov is referring to the itinerant preachers, common in his day, who would arouse the people to repentance with harsh words and threats of Divine retribution. In addition to unsympathetic approach, many were not even sincere; as the Baal Shem Tov goes on to explain. who do so for their own prestige, for money, or for other self-centered reasons, G‑d forbid, and who agitate their listeners with their woeful voices, about them, the verse says: “My tears were my bread” (Psalms 42:2).4That is, the tears that they cause the people to shed due to their harsh words are really only for their bread; i.e. for the sake of making a living. They are called “accusers,” for they arouse the Great Accuser with the tears they cause to be shed,5See Toldos Yaakov Yosef, p. 24d, where the second half of this sentence is taken from. and they cause strife between Israel and their Father in Heaven. This is the meaning of: “And the people spoke out against G‑d and Moses… And G‑d sent fiery serpents against the people.” This refers to two types of speakers, as in the following parable I heard from my Master: A king sent his only son away [for a long time]. He sent after him two servants. The first one returned with a disparaging report about the son. The second servant, however, while bring the same report, sympathized with the pain of the king and of his son, who had been gone so long that he forgot the ways of royalty, and all who had once honored him now belittled him. Then, the king was filled with compassion. So too, an orator who speak badly about Israel cause an accusation to be made against them6See the version of this teaching in Kesser Shem Tov, p. 12b. – the primeval Serpent.7I.e. the force of the Accuser. Thus, it states: “And G‑d sent fiery serpents against the people” – who burn them with their venom. Their words do not follow their hearts, since they think about their own benefits while claiming to act for G‑d’s honor. But they cause only evil, G‑d forbid. Furthermore, they humiliate others, but never themselves, as it is written: “Rebuking, you must rebuke your neighbor, and not bear sin because of him” (Leviticus 19:17).8This verse uses a double form of the verb “to rebuke” – “hocheakh tochiakh” (הוֹכֵחַ תּוֹכִיחַ), usually translated as “You shall surely rebuke your neighbor.” They do not “bear sin,” because they exclude themselves from the congregation. Rather, a speaker must feel himself as part of the people, as I wrote, “Rebuking – yourself – you must rebuke your neighbor and not bear sin because of him.” Toldos Yaakov Yosef, p. 103d

35. Emor.1.1

    And the L-rd said to Moses: Speak to the priests… (Leviticus 21:1) This is what the verse says: “Day to day utters speech” (Psalms 19:3)1From the Midrash on this verse (Vayikra Rabbah 26:4). I heard from my Master [a commentary on the verse]: “Day to day utters speech, and night to night expresses knowledge.” The Sages have said, “A person is judged first2In the World to Come. for the time he wasted from Torah study, as it says: ‘The beginning of strife is [like] the release of water’ (Proverbs 17:14).”3Sanhedrin 7a. The simple meaning of this verse is that strife and contentiousness break forth like a gush of water. Water is a classic metaphor for Torah, as in the verse: “Ho, every one that thirsts, come you for water…” (Isaiah 55:1). However, the Talmud interprets this verse different: “The beginning of strife” – that is, the beginning of a person’s judgment is over “the release of water” – the time he wasted from studying Torah. Does a person really believe that he can escape judgment due to the burden of making a living by day, and the [need to] rest from his work at night? The days of winter contradict this, and the nights of summer destroy [his argument].4In the past, most people would work only until nightfall. The short winter days prove that a person can finish work early and still make a living, thus contradicting the argument that a person must work long hours, leaving himself no time for Torah study. Likewise, the short nights of summer demonstrate that a person can make do with less sleep and still function. Why, then, should he need so much sleep the rest of the year, rather than study Torah? The connection of this teaching to the verse from Psalm 19 may be that day and night express words that negate a person’s arguments. Alternatively, the Midrash that cites this verse (Vayikra Rabbah 26:4), speaks of the day and night as “borrowing” from each other throughout the year. The long summer days borrow hours from the night, and the long summer nights borrow hours from the day. Only on the spring and autumn equinoxes are day and night equal. This is in order to prove to people that there is always time to study Torah. Ben Poras Yosef, p. 127c

36. Emor.2.1

    “Day to day utters speech…” That is, each day boasts to its friend about the deeds that the Tzaddik did on it.5“The days speak and boast. One says, ‘The Tzaddik did this thing on me!” and the other one says, ‘The Tzaddik did this thing on me!’” (Divrei Shalom, Derash l’Purim). The Maggid of Mezritch explains that the entire creation exists only for the sake of human beings, to become uplifted through their service of G-d. When a Tzaddik – a fully realized human being – serves G-d, he justifies the creation of that day, which then “boasts” of the goodness that was performed on it. The Maggid tells the parable of a king who sends his generals to battle, with their lieutenants and troops. After the battle is won, each general praises his lieutenant’s wisdom. (Rimzei Torah 207). See also the story of “The Thirteen Beggars,” in Tales of Rabbi Nachman, in which time is described as being created from the deeds of kindness performed each day. Divrei Shalom, Ki Sisa

37. Emor.3.1

    And the L-rd said to Moses: Speak to the priests, the sons of Aaron, and say to them: There shall none defile himself for the dead among his people. (Leviticus ibid.) “‘Speak . . . and say’ – to warn the adults on account of the children”6Literally, the “big ones on account of the small ones” – gedolim al haketanim. The double use of the verb “to say” in this verse implies that two groups of individuals are being addressed. Thus Rashi, based upon Yevamos 114a, writes that even the children of the priests, too young to be obligated in other commandments, are still forbidden to become ritually impure, with the obligation to keep them pure resting on their parents. (Rashi). This is the secret of the “Great Light” and the “Small Light.”7“And G-d made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars” (Genesis 1:16). According to Kabbalah, these represent the Sefirot of Tiferet and Malchut, respectively. Malchut, which corresponds to this world, was originally created as a “great light,” as the beginning of this verse implies. However, due to a necessary flaw in the process of creation, its connection with Tiferet was severed, and its light was reduced. When Malchut ascends and reunites with Tiferet, as it will in the World to Come, then it will again become a “great light,” and the world will reach perfection. These two Sefirot are also represented by the Divine Names “Y-H-V-H” (the Tetragrammaton) and “Ado-nai,” which literally means “L-rd,” and reflecting the nature of Malchut as the setting for the revelation of G-d’s Kingdom. The “small ones” are the mystery of “hearing” and “receiving,” because they listen to the “big ones.” If they form a union between [G-d’s Names] Ado-nai and Y-H-V-H, which is the “bestower,” then they become two great lights, when they are bound as one. This is the meaning of “I will give peace in the land” (Leviticus 26:6), for through this union, there is peace in the land.8“Land” corresponds to the Sefirah of Malchut. When Malchut is united with Tiferet, it transcends the apparent duality of this world, and reveals G-d’s Oneness. Thus, there is peace, for all opposites are reconciled. This is not true of the opposite case, as I heard from my Master, and as I wrote elsewhere.9See Toldos Yaakov Yosef, Shelach, where the author defines “peace” as the union of Tiferet and Malchut. This is accomplished by the Tzaddik, who is himself called “Peace,” as in: “Behold, I give him My covenant of peace” (Numbers 25:12). The Tzaddik corresponds to the Sefirah of Yesod that stands in the middle column on the chart of the sefirot, uniting Tiferet and Malchut. Toldos Yaakov Yosef, Vayikra

38. Emor.4.1

    He shall not go out of the sanctuary… (ibid. 21:12) For the Baal Shem Tov’s commentary on this verse, see Sefer Baal Shem Tov, parashas Shemini.

39. Emor.5.1

    Speak unto the children of Israel, and say to them: When you come into the land which I give to you, and shall reap its harvest, then you shall bring the sheaf of the first-fruits of your harvest to the priest. (ibid. 23:10) They asked [our Rabbi, the great Maggid of Mezritch] the meaning of the Zohar, which compares the First-Fruits offering to the meal offering of the Sotah.10The Sotah is a woman accused of adultery, whose guilt or innocence is determined in a special ceremony held in the Holy Temple (see Numbers 5). As part of the ceremony, she must offer a sacrifice of barley meal, usually considered animal fodder, symbolic of the carnal act that she allegedly committed. Likewise, the First Fruits Offering, brought on the day after Passover, also consists of barley meal. He said, in the name of the Baal Shem Tov, that once, the citizens of a country rebelled against the king. However, the king did not know who they were. And so he made a banquet, and amidst the joy, everything came out and was revealed.11The meaning of this parable is still open to interpretation. Kisvei Kodesh, p. 12b12Kisvei Kodesh is a collection of personal notes, written down by the famous Chasidic master, R. Yisroel, the Maggid of Koshnitz. It contains numerous teachings that he heard directly from his teacher, the Maggid of Mezritch, many of which are cryptic.

40. Emor.6.1

    The Baal Shem Tov once made a dream-request to find out the status of chadash in our day.12Chadash is the new wheat crop that is forbidden to eat until after Passover. They told him that when the B’ach13An acronym for Bayis Chadash, a halachic work written by R. Yoel Sirkes (1561-1640). passed away, they cooled down hell for forty days in his honor. The next morning, the Baal Shem Tov sent for beer made from chadash and drank it. “It is sufficient for us to rely on the B’ach who permitted this.” Zichron Tov, p. 12d

41. Emor.7.1

    At first, the Baal Shem Tov was lenient about chadash. Once, though, he was traveling with Reb Yechiel, who had just been appointed rabbi of Horodnah, and saw that the latter was stringent in the matter, and he too began to be stringent. Midrash Pinchas HaChadash 83

42. Emor.8.1

    In sukkos, you shall dwell seven days. (Leviticus 23:42) According to its simple meaning, this verse should have been written in reverse: “Seven days you shall dwell in sukkos.” Rather, it means to say: “Through your deeds, see that you cause to dwell in the sukkos the seven Supernal days,1The Baal Shem Tov reads the word “teshvu” not as “you shall dwell,” but as, "you shall cause to dwell" (tushvu). which are the seven Supernal Guests."2Referring to the seven Sefiros from Chesed to Malchus, as represented by the seven biblical figures that “visit” during the week of Sukkos: Abraham, Isaac, Jacob, Moses, Aharon, Joseph, and David. Likutim Yikarim, p. 31d

43. Behar.3.1

    Six years you shall sow your field, and six years you shall prune your vineyard, and gather in its produce. But in the seventh year there shall be a Sabbath of solemn rest for the land… (Leviticus 25:3) There are seven paths . . . based upon what I heard from my Master [on the verse]: “Six years you shall sow year your field.” (1) There are those who do not follow the right path, and fail to realize it. They are in the depths of the great abyss.1Nukba d’tehoma rabba – נוקבא דתהומא רבה. (2) Those who realize that they are not acting properly, but continue on that path without praying for themselves. (3) Those who know that they are not following the right path, but pray to G-d for help. They create a [Supernal] Unification,2The Baal Shem Tov taught that a person’s soul is found wherever he places his thoughts. If he is far from G-d, and turns to Him for help, he unifies the lowest level with the highest one. This is the very purpose of creation. etc.3There is no tradition from the Baal Shem Tov as to the nature of the the other four paths. However, Rabbi Yaakov Yosef of Polnoye explained that the seventh path is that of the Tzaddik. This he compares to the seven branches of the Menorah in the Sanctuary. The six lights, three on each side, all incline toward the seventh light in the center. Likewise, the six types of people all turn to the Tzaddik, who unites them and brings them closer to G-d. Toldos Yaakov Yosef, Tzav

44. Behar.5.1

    If you sell something to your neighbor, or buy from your neighbor's hand, you shall not wrong one another. (Leviticus 25:14) Everyday business transactions are also service [of G-d] and Torah,4Not Torah study per se, but “Torah” in the broadest sense of the word, as the embodiment of G-d’s will in the world. for there are many laws that pertain to them. For instance, the Mishnah says: “One who exchanges a cow for a donkey…”5Bava Metziah 100a. If a person who studies this piece of Torah for G-d’s sake is very important to G-d, how much more so if he actually performs the act and exchanges a cow for a donkey, conducting himself according to the Torah in this case. This is surely considered an even greater form of worship! G-d created the entire world for the sake of His honor, and everything, from the smallest to the greatest, operates only according to the Torah (except for the nations, who are guided by the constellations). It is possible to serve G-d and recognize His wonders in everything, and to perceive the Supernal Intellect in all. Even a simple person who conducts himself according to Torah, with “a just weight, a just measure, a just scale,”6Based upon Leviticus 19:36. also fulfills a commandment. The Sages said: “One who sits and does not sin is rewarded as if he performed a mitzvah.”7Kiddushin 39b. Although the Talmud concludes that this refers to a person was given the opportunity to sin yet he refrained from doing so, the Baal Shem Tov interprets it to mean that even a person involved with everyday activities is fulfilling the Torah, so long as he does not sin. A person who acts this way is constantly involved in Torah, even when he is busy with his merchandise. Ma’or Eynayim, Shabbat, p. 5.

45. Behar.6.1

    …the Levites shall have an eternal redemption. (ibid. 25:32). The Levites are called the aspect of “intermediary,” which is the aspect of da'at and spirit. They redeem the world.8The word olam means both “world” and “eternity.” The words “eternal redemption,” ge’ulas olam (גאולת עולם), can thus mean “the redemption of the world.” Degel Machane Ephraim, Emor

46. Bechukotai.1.1

    If you follow My statutes . . . I will give your rain in its season” (Leviticus 26:3-4) According to its simple meaning, this verse can be explained as follows. The Talmud states: “Rabbi Chanina ben Dosa was traveling on the road. It began to rain. ‘Master of the World! The entire world is comfortable, and Chanina is suffering!’ he said. The rain stopped.”1Ta’anis 24b. The Talmud continues: “When he arrived home, he said, ‘Should the entire world suffer (for loss of rain) and Chanina be at ease?’ It started to rain.” It turns out that the rain stopped for the sake of this Tzaddik. However, “If you follow My statutes” you will all be Tzaddikim. Then the prayers of an individual Tzaddik will be ineffective compared to those of the majority. Then your rain will come in its season.

47. Bechukotai.1.2

    I heard another question about [R. Chanina’s] statement: “The entire world is comfortable….” Why did he have to say this? He could have put it much more concisely: “Chanina is suffering!” Furthermore, G-d forbid that we should say that he was upset because the whole world was comfortable.

48. Bechukotai.1.3

    I think that this can be explained with a statement of our Sages: “Every day, a Heavenly Voice issues forth and says, ‘The entire world is sustained on account of (bishvil) My son Chanina, while My son Chanina subsists on a kav of carobs from Friday to Friday.’”2Ibid. A kav is about 2.5 pints. It turns out that Rabbi Chanina ben Dosa was the conduit that channeled blessing to the entire world. This is the meaning of “on account of My son Chanina,” for [shvil] has the meaning of path and conduit.3The word bishvil, which means “on account of” can also be read b’shvil, “in the path of.” Just like a pathway through which everything passes, so he transmitted blessing to the world. Thus he said, “The entire world is comfortable,” meaning, “Since their comfort reaches them through my influence, how can there be blessing if I am suffering? It will not be a complete comfort. Perhaps, G-d forbid, the rain will not carry blessing and benevolence due to my pain. And even though he sufficed with a little, as is the way of Tzaddikim, and did not suffer over this at all, in this case, he really was suffering and was unable to bestow complete blessing. He was upset that the world would be ruined. The essence of his prayer was that the rain should stop now, but that when he arrives home, he will be at ease and able to pray that the rain start again (to convey blessing). Likutim Yikarim, p. 6d

49. Bechukotai.2.1

    If you walk in My statutes and keep My commandments, I will give you rain in its time, so that the land will yield her produce, and the trees of the field will yield their fruit. (Leviticus 26:3-4) The stringency (“chomer”) of kodesh over terumah is that we immerse vessels within vessels for terumah, but not for kodesh.1Chagigah 20b. The main service of G‑d is through devekus, fervent worship, and Torah study done with love and reverence. Through this, a person becomes attached to G‑d, as it were. For the breath of his speech clings to the Supernal Breath, his voice to the Supernal Voice, his words to the Supernal Words, and so too his thoughts. This is as our Rabbis stated, that the Shechinah spoke out of Moses’ throat.2See Zohar 3:219a. For in his great holiness and attachment to G‑d, he clove to his root and it was as though G‑d Himself spoke his words. His body was purified and he became a “G‑dly man” (Deuteronomy 33:1), as it says: “Remove your shoes” (Exodus 3:5), refering to his physicality. This may be alluded to in the Mishnah: “chomer b’kodesh m’b’terumah.” That is, if you want to purify your physicality (chomereicha) to attain supernal holiness (kodesh), which is the Supernal Thought, you must constantly raise (tarum) your eyes and heart, and purify your thoughts in the thoughts of G‑d with complete devekus and fiery worship. For wherever a person focuses his thoughts, that is where he is. If you practice this constantly, you will ascend to the place of Supernal Thought – to your root, and even your body will be purified in the Supernal Holiness.

50. Bechukotai.2.2

    Now, it is known that the letters [of speech] are called “vessels,” whereas the vowel marks are the life and soul of the vessels. And whatever a person thinks, he thinks in letters. You also know that if an extraneous thought comes to mind during Torah study or prayer it is not accidental. For everything has its appointed time, as it is written: “Now when the turn of every maiden came to go in to king” (Esther 2:12). This is the spark [of holiness] that is exists in the depths of the impure shells. It is called na’arah (“maiden”), because it is devoid3Meno’ar, מנוערת, from the same root as na’arah, נערה. Literally meaning, “to be shaken out” – in this case, of all good. of all good, and longs to cling to its root. But you must be fully alert when the moment comes for it to ascend, for the thought comes to you for a reason, in order to be elevated, and if you fail to do so now, then when?4“If not now, when?” - Pirkei Avos 1:14. This maiden may never have another turn; for, in most cases, the thought relates to the subject of your prayers or your blessings, or the topic that your are studying.

51. Bechukotai.2.3

    By way of example, when a son tells his father a halacha, the father raises all sorts of objections to divert his son from the correct understanding. This is not to disprove his son, that he err and become confused, G‑d forbid, but rather to sharpen his mind, until he answers all the challenges, and follows the straight and truthful path in deciding the Law. This was the father’s intention and his delight, as it is says: “Be wise, my son, and make my heart glad” (Proverbs 27:11). The parable stands [for the Tempter – the evil inclination – who sends a person foreign thoughts, but whose real intention is that the person elevate them]. When the foreign thoughts enters the mind, one must be very quick to sanctify them, which is by means of the holy thoughts one thinks about joins with the words one is saying.

52. Bechukotai.2.4

    This is the meaning of: “We immerse vessels in vessels.” That is, the vessels are the letters of the extraneous thought that are immersed and purified in the vessels of the holy letters. Then, everything will be refined to the level of Supernal Holiness.

53. Bechukotai.2.5

    And this is the meaning of: “If you walk in My statutes,” which refers to Torah study.5Toras Kohanim, Bechukosai The verse uses the language of “walk,” as if to say that you should keep walking, not to stand in one place, on one level; rather, ascend from level to level in devekus and fiery passion until you reach the ultimate level and join your thoughts to all the worlds above, like someone who rises from world to world. This is the meaning of the four who entered the Garden,6Chagigah 14b. The “Garden” refers to the upper worlds. The four sages were Rabbi Akiva, Ben Zoma, Ben Azai, and Elisha ben Abuya. by means of their great devekus and the pure thoughts. Then, “I will give you rain in its time.” That is, even your physical nature will become pure, and the spark will rise “in its time” – in the time when it can ascend. You will have a extraneous thought so that you merit to elevate its spark. Not like others who have foreign thoughts because their minds are not purified from physicality. But you who walk in my statutes, if a foreign thought comes, you will be able to uplift it.Kesser Shem Tov, p.19d

54. Bechukotai.7.1

    If you do not listen… (ibid. 26:14) Every day, a Heavenly Voice issues from Mount Horeb saying, “Woe to the creatures for the disgrace of the Torah.” Pirkei Avos 4:2 If no one hears this voice, why does it issue forth? Whereas to say that someone hears it goes against our senses, for who can claim to hear the Voice from Above? And even if you find one person who claims to hear it, who would be foolish enough to believe him? What, then, is the purpose of the proclamation if it does not have any effect? The Baal Shem Tov answered as follows (though not with these precise words). The Talmud says: Rabbi Yehoshua ben Chanania was once standing before the Caesar. A certain apostate signaled to him with his hand, “You are a nation whose Master has turned His face away from them.” Rabbi Yehoshua signaled back, “His hand is still spread over us.”4Chagiga 5b. The story concludes with the king asking each of them the meaning of their gestures. Rabbi Yehoshua understood the gesture of the apostate, but the apostate did not understand Rabbi Yehoshua. The king said, “A person who does not understand what is being signaled to him should not be making signs before the king,” and he sentenced the apostate to death. We need to understand this. Why did they speak in signs and not explicitly. And why does the Talmud tell us this story? Perhaps the message to be gleaned is that the proclamation from Above is not [in the form of] speech, which is physical, for Above, “There is no speech, there are no words.”5Psalms 19:4. A proof for this is that kingship on earth reflects the Kingship of Heaven.6Berachos 58a. The Talmud states that from the conduct of earthly monarchies we can discern the workings of the Supernal Kingdom. It is inappropriate for a king to speak at length with his ministers and advisors, only through allusions, as is the custom of the Arab empires today. This is what the Talmud is telling us. The proclamations that issue forth from the King of the World are also in veiled allusions, and a person has to know how to read the signs. They manifest themselves in the thoughts of repentance that come to a person each day, among other things. This is clear to a person with insight, who is not like those of whom it is said: “Be not like a horse or a mule, who has no understanding…”(Psalms 32:9). For whenever a certain fear or panic spreads through the world, it is a sign from above that people should attach themselves to the source of the fear. And when there is a joy in the world, a person should attach himself with joy to the service of G-d, and similar cases.7I.e., the Supernal Voice can proclaim many messages. These manifest themselves in the general emotions and concerns of the world. When the message is discerned, one must attach oneself to its supernal source: mortal fears should lead to fear of G-d, material abundance should be exchanged for spiritual bounty. Toldos Yaakov Yosef, Re’eh

55. Bechukotai.8.1

    If the Heavenly proclamation is discernible, why doesn’t anyone hear it? And if it impossible to hear, why is it proclaimed? Rather, Above is the World of Thought, where “there is no speech, there are no words.” The proclamation occurs in a person’s good thoughts and reflections. There is not a wicked person who does not have good thoughts each day due to this announcement. However, when these good thoughts reach him, he pushes them out of his mind and turns his attention to vacuity. He certainly incriminates himself, for a good treasure was given to him, but he fled from the King. This is like a parable I heard in the name of my Master [ the Baal Shem Tov]. A king had four ministers appointed over his treasury. They stole his money and fled. One of them regretted his action and returned of his own accord. The second one asked a wise man for advice, who convinced him to return. The third arrived at a place where they were judging people for a similar crime, and returned out of fear. And the fourth did not return at all. To the first one who returned by himself, the king gave even greater prestige, since he acted out of his own good judgment. Not so the second one, for had he not met the wise man who advised him, he would never have returned. As for the third, who returned after he saw how people were being judged, the king appointed him [as supervisor] in that place [of judgment], so that he could witness the suffering. My Master said this [third category] applied to him. Understand this! Toldos Yaakov Yosef, Tzav p. 83c

56. Bechukotai.9.1

    The Heavenly proclamation is [heard] in thought. Thus the word “proclamation” – keruz (כרוז) has the numerical value of 72 + 161, which is the mystery of Father and Mother, [which is] thought.8According to Kabbalah, the upper Sefiros are known as the “Intellects,” because they parallel the intellectual faculties in human beings. They are called Abba and Ima, Father and Mother, because they give birth to the lower worlds (just as thought gives birth to feelings). The numbers 72 and 161 are derived from the way in which the names of G-d corresponding to these Sefiros are spelled out in full. The Y-H-V-H, when spelled out with all yuds, has a total numerical value is 72 – …. This corresponds to the realm of Father, Chochmah, or Wisdom. The Name A-H-Y-H, spelled out with yuds, has a resulting numerical value is 161. This corresponds to the realm of Mother, Binah, or Understanding. The sum of both names is 233, which is the same as the word keruz, proclamation. There is not a wicked person who does not have thoughts of repentance when he hears the proclamation in his mind, because Above, “There is no speech, there are no words,” only in thought. Sometimes, the proclamation is [heard] from the mouths of children and fools, as has been the case since the destruction of the Temple.9Bava Basra 12b: “From the time of the destruction of the Temple, prophecy was taken from the prophets and given to children and fools.” Ben Poras Yosef, Hakdama, p. 8c

57. Bechukotai.11.1

    And I will remember My covenant with Jacob, as well as My covenant with Isaac, and My covenant with Abraham; and I will remember the land. (ibid. 26:42) Why are only Abraham, Isaac and Jacob called “Forefathers,” and why does the “merit of the Forefathers”7Zechus avos – זכות אבות. only apply to them? Because in their lives, all their spiritual work and all their prayers were for the sake of future generations, until the end of time. Ohr HaGanuz LaTzaddikim, Ki Setze

58. Bamidbar.1.1

    And G-d spoke to Moses in the Sinai Desert, in the Tabernacle of Meeting. (Numbers 1:1) Until the Tabernacle was erected, He spoke with him at the [burning] bush…, and afterward “And G-d spoke to Moses and Aharon in the land of Egypt, saying” (Exodus 12:1), and He spoke with him in Midian… And He spoke to him at Sinai… But once the Tabernacle was erected, He said, “Modesty is the best,” as it says: “walk modestly with your G-d”1Midrash Rabbah, Bamidbar 1:3.

59. Bamidbar.1.2

    Rabbi Moshe Isserles writes: “A person should not be ashamed if other people mock him in his service of G-d. He should also act modestly…”2Shulchan Aruch, Orach Chaim 1:1, based upon Micah 6:8: “…what does the L-rd require of you, but to do justly and to love true loyalty, and to walk modestly with your G-d?” Rabbi Isserles seems to present these as two separate traits: not to be embarrassed of others, and to be modest in one’s behavior, even when alone in one’s house (See Mishnah Berurah, note 7). The Baal Shem Tov explains the connection between the two. That is, when should he not be ashamed of others? When he acts modestly. For the main thing is that one’s Torah study and service of G-d be done in truth and faith. One’s words and heart should be together, be he among others or alone.3Meaning, when a person is completely sincere in his service of G-d, and behaves the same whether he is at home alone or with others, then he will not be ashamed when others mock him. However, if his piety is only external and done to impress others, he should certainly be ashamed when others mock him. Rabbi Yaakov Yosef of Polnoye also writes in the name of the Baal Shem Tov that when a person is attached to G-d, he will pay absolutely no to those who mock him. Only when he falls from his spiritual attachment will the attitude of others affect him. Toldos Yaakov Yosef, Ki Setze, p. 198a

60. Bamidbar.2.1

    There are two types of laughter: When a person is on the level that the entire world laughs at him, for “he who departs from evil makes himself ridiculous” (Isaiah 59:15). And when he laughs at the entire world, and serves G-d with complete confidence, for G-d is with him on his path.4Admonitions like these were especially important for the early Chasidim, who broke conventions with the ecstatic prayers and performance of mitzvos. However, they apply to us as well. A person may feel that people are laughing at him for choosing to fulfill G-d’s will. However, he or she can laugh at the world, knowing that G-d is with him, and that he follows a path of meaning and spiritual growth. Rishpei Esh HaShalom 211

61. Bamidbar.3.1

    And God spoke to Moses, saying: Bring near the tribe of Levi, and present them to Aaron the priest, so that they may minister to him. (Numbers 3:5-6) Thus it is written: “A Tzaddik shall flourish like the date tree; he shall grow like a cedar in Lebanon.” (Psalms 92:13).1Bamidbar Rabbah 3:1. There are two types of Tzaddikim. Both are complete Tzaddikim, yet there is a difference between them. One is constantly attached to G‑d, and fulfills the service that is required of him. However, he is a Tzaddik for himself alone and for no one else. He does not share his righteousness with others, and is like the cedar tree that does not bear fruit.2See ibid. That is, he does not help others become better, to increase the number of Tzaddikim in the world. The second type of Tzaddik is like the date tree that bears fruit. That is, he removes the valuable from the dross, and increases goodness in the world. Thus, our Rabbis have said: “In the place where the repentant stands, even complete Tzaddikim cannot stand there.”3Berachos 34b. Meaning to say, this second type of Tzaddik is himself called a “penitent,”4Baal teshuva, literally “a Master of Return.” for he “rules” over repentance. He causes people back to become good, “and turned many away from iniquity” (Malachi 2:6). He brings repentance to the world and his reward is far greater than the first type of Tzaddik, even though the first is a complete Tzaddik as well.Tzava’as HaRivash, p. 15b

62. Shavuot.1.1

    I have a tradition from my Master [the Baal Shem Tov] that when Shavuos falls out on the day that they received the Torah, in the time when they sanctified [the moon] according to visual testimony,1In the days when the Holy Temple in Jerusalem, the first of each month was determined (sanctified) according to the testimony of witnesses to the new moon. The Baal Shem Tov apparently means that when Shavuos falls out on Shabbat, as it did when the Torah was first given, the following mystical intention applies. or on the seventh [of Sivan] according to Rabbi Yossi,2Shabbat 86b. According to Rabbi Yossi, the Torah was given on the seventh of Sivan, not the sixth. that during the reading of the Ten Commandments, one should concentrate on the [Divine] Name derived from the verse: “Open my eyes, that I may behold wondrous things in Your Torah” (Psalms 119:18) [interspersed with the Name Y-H-V-H]: יגהבווה ילהיותה יעהטומה ייההותה (יבהבווה) [ינהנווה]3In classic Jewish texts, words marked off by paranthesis usually means inaccurate text that appeared in early editions, whereas brackets means a later emendation. ייהפורה יוהלותה יאהאוךה Siddur Rav Shabsai

63. Shavuot.2.1

    One must be extremely careful not to speak a single idle word from the recitation of the Tikun of [Shavuos] night4The Tikun, or “Rectification,” of Shavuos night is a collection of short verses and citations drawn from the Written and Oral Torah. It is the custom of many to recite this Shavuos night. These are called the “Ornaments of the Bride,” referring to the Shechinah – the Divine Presence – which ascends to unite with G-d during the Shavuos morning prayers. until after the Kedusha prayer of Musaf.5This prayer, recited during the Reader’s Repetition of the Musaf Amidah prayer, begins “A crown they will give to You – Kesser itnu Lecha…” For then, all the Ornaments of the Bride ascend.6There are 24 Ornaments of the Bride (See Rashi on Exodus 31:18). These correspond to the 24 books of Scripture that comprise the main part of the Shavuos night Tikun, as well as the 24 possible combinations of G-d’s holy Name Ado-nai, that correspond to the Sefirah of Malchus. By reciting the Tikun of Shavuos night, one clothes the Bride – the Divine Presence – in beautiful garments that make her fit for union with the King. Thus, one should be very careful to purify his thoughts at least until this Kesser. Siddur Rav Shabsai

64. Nasso.1.1

    And G‑d spoke to Moses, saying: Speak to the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against G‑d, and that soul be found guilty, they shall confess sin which they committed; and shall make restitution for his guilt in full… (Numbers 5:5-7) The Arizal taught that until a person repents, the good that he does empowers the side of evil, G‑d forbid. However, by simply refraining from sin one prevents this. Afterward, when possible, he can rectify more through verbal confession, feelings of regret, and even mortification.1In general, the Baal Shem Tov rejected the use of self-affliction in the repentance process, such as fasting, privation and other forms of self-denial. However, various Chasidic Tzaddikim in later generations reaffirmed their usefulness, in measure, in the teshuva process. Thus, it is written: “He that covers his transgressions shall not prosper; but one who confesses and forsakes them shall obtain mercy” (Proverbs 28:13). The word “mercy” (yerucham) is related to the phase: “d’rachim rabbanen” – “one who loves the Rabbis.”2Shabbos 23b. The Hebrew word “to show mercy” – rachem – is related to the Aramaic word for love – rechima. Meaning, by confessing and abandoning [one’s sins], one attains a love of G‑d. One’s deeds will be accepted, and one will be find grace. Afterward, however, he can do whatever he wants in penetance. I saw this in seforim in the name of the Baal Shem Tov. Zichron Zos, Bo

65. Nasso.2.1

    Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the L-rd, and that soul is guilty. Then they shall confess their sin which they have done; and he shall make restitution for his guilt in full. . . . (Numbers 5:6) Bereishis 40 I heard from my Master that the pleasure of sin comes from the sparks of the Primordial Kings that fell in the Shattering [of the Vessels] into the Bright Shell (Kelipas Nogah).1The Zohar and Lurianic writings speak of a cataclysmic even at the early stages of the creation called the “Breaking of the Vessels,” or the “Death of the Eight Kings,” based upon the verse from Genesis 36:31: “These are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.” According to this teaching, the light that emanated from the G-dhead to fill the vessels of creation was too strong, and the eight lower Sefiros, from Da’at to Malchus, shattered and fell into the Kelipas Nogah, a realm of creation that stands between the pure and the impure. (See Sefer HaTanya for a full discussion of this level of creation and our relationship to it.) These are the sparks of holiness that are enclothed in and enliven all elements of creation. They are the spiritual root of all physical pleasure, including the pleasure derived from sin. It is the role of human beings to uplift these sparks to their supernal root. This is done through the path of Torah and mitzvos, and in the case of sin, through the act of repentance, as this teaching of the Baal Shem Tov explains.

66. Nasso.3.1

    It is this very spark that causes a person to repent. For when he regrets his sins, he uplifts this spark to the Supernal World, as it is written: “who bears iniquity…” (Exodus 34:7).2That is, a person who repents literally bears, or lifts up, the sin that he committed and returns the spark of holiness to its source. Tzafnah Paneach, Terumah 3, p. 90b3The second paragraph in this translation is from Tzava’as HaRivash, p. 19b.

67. Nasso.4.1

    Whoever fulfills one commandment properly, it is as if he fulfilled the 248 positive mitzvos. For there is no mitzvah that does not contain all 248. (Zohar, Raya Mehemna 145a) According to the conclusions of the Rishonim,3Rabbinic authorities from the 11th to 15th century, many of whom were involved in issues of Jewish philosophy. it is proper for a person to know the mystery of G‑d’s unity, because whenever a person grasps a portion of unity, he grasps all of it. I also heard this from my Master. Understand it! Now, since the Torah and the mitzvos emenated from G‑d’s essence, which is true unity, when you fulfill one mitzvah properly and with love, you become attached to G‑d, and grasp through this commandment a part of His unity. Therefore, you grasp all of it, as though you fulfilled all the mitzvos, for they reflect the totality of His unity, a complete persona, as it were. Toldos Yaakov Yosef, p. 55b

68. Nasso.6.1

    After I returned, I regretted, and after I was informed, I smote on my thigh… (Jeremiah 31:18) Meaning to say, if I did teshuva, I was comforted,4The Hebrew word used here, nechamti, can mean either “I regretted” or “I was comforted.” for G‑d certainly accepts the teshuva of the repentant, and His right hand is outstretched to receive them. “And after I was informed…” – after I knew this – “I had doubts.”5The word “smite” – sofak – is homonymous with the word “doubt” – safek. I feel into doubt as to whether my teshuva was accepted. “On my thigh” – for I saw that I still had “sins of the thigh.”6Sins of improper seminal emmission (i.e. from the male organ close to the thigh), that cause spiritual impurity. That is, I had fallen into impurity. Migdal Dovid, Hagohos

69. Nasso.7.1

    The Baal Shem Tov once came to a certain town where the people showed him great honor. “You should know,” he told them, “when you honor someone, Heaven scrutinizes his deeds to see if he deserves it. It would seem, then, that you cause him evil by honoring him. However, if G‑d gives him wisdom, he will repent and examine his deeds as soon as he is honored.7As the Midrash says: “When judgement is passed below, there is no judgement Above. And when there is no judgement below, judgement is passed Above” (Devorim Rabbah 5:5). See also Likutey Moharan I:15. So, actually, you help him by honoring him, since you cause him to repent. Rachamei Ha’Av 32

70. Nasso.8.1

    And G‑d spoke to Moses, telling him to speak to the Israelites and say to them: [This is the law] if any man’s wife strays and acts unfaithfully against him. A man may have lain with her carnally, keeping it hidden from her husband, and they may have acted secretly so that there could be no witness against her, nor was she raped… Then the man shall bring his wife to the priest, and shall bring her offering for her, consisting of a tenth of an ephah of barley meal. He shall not pour oil on it, nor place frankincense on it, since it is a jealousy offering. It is a reminder offering to recall sin. The priest shall bring her near and stand her before G‑d. And the priest shall take holy water in a clay bowl (earthen vessel), and from the dirt of the Tabernacle floor and place it in the water. (Numbers 5:11-17)

71. Nasso.8.2

    If a person does not know how to chose the right path, let him go to Torah scholars, who are “physicians of souls,” as Maimonides writes.8Mishnah Torah, De’os 2:1. This explains the verse: “If any man’s wife strays” – “wife” means the body and physicality. If one’s physicality causes one to stray from the straight path, so that he does not know the way to chose, then: “the man shall bring his wife to the priest.” These are the Torah scholars, the physicians of souls. “And the priest shall take holy water” – that is, words of Torah. “In a earthen bowl” – clothed in parables and pleasant language, to admonish and heal him, as he best understands it. However, if the scholar becomes proud, his words will go unheeded. Therefore, “he shall take … from the dirt of the Tabernacle floor” – that is, the priest should learn the trait of humility, to be like the dirt on the floor of the Tabernacle, and put it in the water of the Torah and his words of admonition. Tzafnah Paneach, p. 104d

72. Nasso.9.1

    And God spoke to Moses, saying: Speak to Aaron and his sons, saying: Like this you shall bless the children of Israel. Say to them: “May God bless you and keep watch over you. May God shine His face upon you and be gracious to you. May God lift His countenance to you, and grant you peace.” (ibid. 6:22-26). Rabbi Shimon ben Chalafta said: G‑d found no other vessel to hold blessing than peace, as it says: “G‑d will give strength to His people; G‑d will bless His people with peace” (Psalms 29:11).9Mishnayos, Uktzin 3:12. Peace is the vessel and blessing is its content. For if the windows of a house are wide open, what good is wealth. Thieves will steal in by day, and burglers by night. However, when there is peace and one is protected from thieves, then “wealth protects its owner” (Ecclesiastes 5:12). For the main thing is peace. It is the vessel through which blessing and wealth are contained. Sifsei Tzadikim, Emor

73. Beha'alotcha.2.1

    And G‑d spoke to Moses, saying . . . this is the work of the Menorah, beaten work of gold; until its base, and until its flowers, it was beaten work; according to the pattern which G‑d had shown Moses, so he made the Menorah. (Numbers 8:1,4) The Holy One showed him [the Menorah] with His finger, because Moses had difficulty understanding [its construction]. Thus, it is written “This is the work of the Menorah...”1Throughout his commentary on the Torah, Rashi consistently explains the word “this” – zeh – as referring to something visible, that one could point to. See Rashi on Exodus 12:2, ibid. 15:2, I Samuel 14:1. Why did Moses have a harder time understanding the construction of the Menorah than of the other vessels of the Tabernacle? Furthermore, G‑d knows what is in a person’s heart. Since he knew that Moses would not be able to understand with words, but only by seeing, why did He tell him in the first place? Why didn’t He just show him the completed Menorah at the outset? Rather, the matter is as follows. The construction of the Tabernacle paralleled the creation of the world, as the Sages said: “Betzalel knew how to combine the letters through which heaven and earth were made.”2Berachos 55a. Betzalel was the architect and executor of the Tabernacle (Exodus 31). According to classic mystical texts, such as the Sefer Yetzirah, the Hebrew are letters the underlying components of creation. Through the infinite combination of these letters the universe came into existence. See Sha’ar HaYichud ve’haEmunah, chap. 1, by R. Shneur Zalman of Liadi (printed in Sefer HaTanya). This implies by this is that they needed to know the letter combinations of the creation in order to construct the Tabernacle. Now, there are Ten Utterances in the work of creation,3According to tradition, G‑d said, “Let there be...” ten times in the story of creation. However, only nine such statements can be found in the verses. for the word Bereishis – “In the beginning” – is also an Utterance, as our Sages have said.4Megilah 21b. But why does it not say: “And He said…” as in the other instances?5I.e. “And G‑d said, Let there be a beginning!” The answer is that it was a Supernal Utterance that was not revealed. For to G‑d, each Utterance is an outflow from Him that is revealed to the creation – similar to a person whose words reveal his innermost thoughts to others. However, the work of the Menorah corresponded to the first Utterance of creation, in which [the words] “And He said” were unstated, for it is not revealed to creation. Therefore, Moses had difficulty understanding a verbal description of the Menorah’s construction. Because, the Creator wanted Moses to realize the correspondence between the Menorah and the first Utterance, in which the words “And He said” were not explicitly stated, being unrevealed to creation. Therefore, G-d explained it to him in words, which he did not understand. Then Moses realized that it corresponded to the first the Utterance of creation. Bnei Yissaschar, in the name of the disciples of the Baal Shem Tov, Chodesh Kislev-Teves 4:49

74. Beha'alotcha.8.1

    And the name of that place was called Kivrot-Hata’avah, because there they buried the people that lusted. (Ibid. 11:34) I heard from my grandfather (the Baal Shem Tov) in the name of the sefer Bris Menucha, that Kivrot-Hata’avah is the aspect of Wisdom (Chochma), because there they buried the people that lusted – meaning, when a person attains the attribute of Wisdom, all of his desires are annulled due to his great attachment to G‑d.6The Degel Machane Ephraim, loc. cit., explains that the location Kivrot-Hata’avah had the power to annul the physical desires of the Israelites, had they camped there with the proper intentions. However, when they behaved improperly, failing to attach themselves to its inner nature of that place, its spiritual potential turned against them, and they died in a plague, as the verses relate. See also Sichos HaRan, chap. 51, by Rabbi Nachman of Breslov: “Even a single point of intelligence can stand up to the entire world and its desires. And in every place it is possible to be close to G‑d.” Degel Machane Ephraim, Masai

75. Beha'alotcha.9.1

    Now the man Moses was very humble, more so than any man on the face of the earth. (Numbers 12:3) There are two levels. The first is when a person’s thoughts are completely divorced from the physical realm. They remain transcendent, even when the person thinks about mundane matters. The second level is not so removed from physicality. This is the meaning of: “Moses, Moses – without a separation. Jacob, Jacob – with a separation”1Zohar 3:138a. Both in Genesis 22:11, where G‑d calls “Abraham, Abraham” and Genesis 46:2, where He calls “Jacob, Jacob,” the oral tradition inserts a pause between the reading of the two names, indicated by the cantillation mark ׀. However, no pause is found in Exodus 3:4, where G‑d calls, “Moses Moses.” Because there is Moses above and Moses below; a Jacob above and Jacob below. There is no separation in Moses’ case because he was always one, whether above or below. He was always above and removed from physicality. Nevertheless, he remained humble even when involved with transcendent things – “more so than any man on the face of the earth.” That is, even more than a man whose thoughts are completely below, “on the face of the earth.” Moses thought of himself as lower than even him. Likutim Yikarim

76. Beha'alotcha.10.1

    And God said to Moses, “If her father had spit in her face, would she not have been embarrassed for seven days? Let her remain quarantined for seven days outside the camp, and then she can return home.” (ibid. 12:14) If her father had been angry at her, would she not be embarrassed seven days? All the more so, the Divine Presence, [let her be ashamed] for fourteen days. However, it is sufficient for the derived law to be the same as the source law. Therefore, despite My anger, let her be quarantined for seven days. Rashi What did the Holy One means “all the more so, the Divine Presence?” Why did He respond with this hermeneutical principle? The answer is that the first of the thirteen principles of Torah interpretation2There are a numerous hermeneutical principles used in Torah interpretation. The most well-known are the Thirteen Hermeneutical Principles of Rabbi Ishmael (found in every prayer book, at the end of the sacrificial section). The first principle is “kal v’chomer” – “all the more so”; i.e. we learn from a lesser principle to a greater one. In this case, since Miriam would have been embarrassed for seven days had her father been angry with her, all the more so she should be embarrassed in the face of G‑d’s angry. is the kal v’chomer, which corresponds to the quality “E-l.”3The prophet Micah mentions thirteen attributes of Divine Compassion: “Who is a G‑d like You, that pardons iniquity, and passes by the transgression of the remnant of His heritage? He does not retains His anger for ever, because He delights in mercy” (Micah 7:18). The first is attribute is G‑d’s Name itself, “E-l.” According to Kabbalah, these traits correspond to the Thirteen Hermeneutical Principles of Rabbi Ishmael. Moses said: “E-l, please heal her!” (ibid. 12:13). Thus G‑d answered with the trait of kal v’chomer. Kisvei Kodesh, p. 26a

77. Sh'lach.1.1

    And they went up into the south, and they came to Hebron. (Numbers 13:22) Caleb went there alone and prostrated himself on the graves of the forefathers, that he not be persuaded by his fellow spies to participate in their scheme.1Rashi loc. cit., based upon Sotah 34b. When a person in a later generation studies and repeats the words of a Tanna2First and second century Sages of the Mishnah. or other early Sage, whose life and intellect3Mochin – literally “Minds” or “Intelligences.” are those very words, he puts his own his own life and intellect into theirs. This is called “the joining of spirit to spirit.”4Itdabkut Rucha b’Rucha. See Zohar 2:124b. For through this, he enlivens that Sage and his words. Thus it says: “His lips move in the grave.”5Yevamos 97a: “Rabbi Yochanan said in the name of Rabbi Shimon bar Yochai, ‘Whenever the words of a [deceased] Torah scholar are quoted in this world, his lips move in the grave.” This may be a form of prostration on the graves of Tzaddikim,6The practice of prostration on the graves of Tzaddikim is discussed in the Talmud and Midrashim, and attributed it to the earliest generations of Jewish people, as in the Midrashic statement above. The supplicant may either beseech G-d to answer his prayers in the merit of the deceased Tzaddik, or he may request the Tzaddik to petition G-d on his behalf. Kabbalistically, if accompanied by the proper mystical intentions, the act of prostration can create a union of spirits between the supplicant and the deceased, for part of the Tzaddik’s soul always remains attached to his body. This can bring the supplicant to higher states of consciousness. This practice was followed by the great Kabbalists of 16th Century Tzefat, in Israel. for the life-force of the Tzaddik is buried and hidden in his words, and the one who studies them, by investing them with his own life and intellect, enlivens the consciousness of that Tzaddik. This is called "the joining of spirit to spirit.” Me’or Einayim, Likutey Mesechta Shabbat

78. Sh'lach.2.1

    But Joshua the son of Nun and Caleb the son of Jephunneh lived from those men that went to spy out the land. (Ibid. 14:38) [A Tzaddik] should join his life-force to the life-force of the wicked. But if the wicked refuse to attach themselves to him, then their life-force remains with the Tzaddik.7The sefer Da'as Moshe (parashas Noach) explains this as follows: The Talmud states that G-d created a world of opposites, based upon the verse: “G-d made one thing against another” (Ecclesiastes 7:14). Every Tzaddik has a wicked person opposite him, and both have two portions – in heaven and in hell. If the Tzaddik is worthy, he will receive his own portion in the World to Come and the portion of his wicked protagonist. If he is undeserving it, he will receive his own portion in hell, and that of the wicked. According to the Baal Shem Tov, this principle applies to this world as well. The Magid of Mezritch explained that this occurs when the Tzaddik admonishes the wicked. The Tzaddik’s words are the aspect of the Sefirah of Malchus, and the listener’s ears correspond to the World of Hearing, Binah – which is higher than Malchus. When the listener does not heed the words of the Tzaddik, then the Tzaddik regains his own words, as well as the aspect of the listener. This is what is written: “But Joshua . . . lived from those men that went to spy out the land.”8That is, his own life force was added to from those of the other spies. Ben Poras Yosef, Vayetze

79. Sh'lach.4.1

    Regarding the knots that people make at the end of their tzitzis,12To keep them from unraveling. Rabbi Pinchas of Koretz said in the name of the Baal Shem Tov that one should not tie them on the same day as he ties his tzitzis; rather, he should wait until the next day. This takes into account the opinion of the Magen Avraham,13Shulchan Aruch, Orach Chayim 11:23. so that it does not look like you are adding extra knots. Midrash Pinchas, p. 30a

80. Sh'lach.5.1

    My father told me that the tzitzis of the Baal Shem Tov were alive, and that they could move by themselves, without any bodily movement. This is because the Baal Shem Tov performed the mitzvah of tzitzis with such holiness that he drew life-force into them. Divrei Shalom, Ki Savo

81. Sh'lach.6.1

    When you wrap yourself in your tallis, you should see the techeles.14The blue thread of the tzitzis. Today, we have lost the tradition as to how to how to manufacture the necessary dye. That is, you should be overwhelmed with awe of G-d.15See Menachos 43b, in which the blue of the tzitzis is meant to remind one of the ocean, the ocean of the sky, and the sky of the Throne of Glory. Thus, looking at the techeles can engender awe of G-d. Tzava’as HaRivash, p. 3b

82. Korach.1.1

    And when Moses heard it, he fell upon his face. (Numbers 16:4) What did he hear? Rabbi Shmuel bar Nachmani said in the name of Rabbi Yonatan, he heard that they suspected him of adultery.1Sanhedrin 110a. I heard from my grandfather (the Baal Shem Tov) an explanation of the Talmud's statement: “Your rabbi, Moses, was either a thief or a swindler,”2Bechoros 5a. According to the tally of the silver donated toward the building of the Tabernacle (Exodus 38), it seems that only half the amount collected was actually used. Moses was suspected of theft, until it became known that the weight-unit used in building the Tabernacle was double that used in the tally of the donations. and of the verse: “And it came to pass, when Moses went out to the Tent, that all the people rose up and stood, every man at his tent door, and looked after Moses” (Exodus 33:8).3Midrash Tanchuma, Ki Sisa 27: “Rabbi Yitzchok interpreted this disparagingly. They looked after him and said, ‘Look at that neck! Look at those thighs! It is because of our food and drink that he is consuming!’” And especially, that they suspected him of adultery. He explained it as follows. Moses was born [with the inclination] to be totally wicked, with every possible vice. However, he transformed and broke all of these bad character traits, and worked to acquire only good ones. This is all that [the Baal Shem Tov] said, yet his holy words can be explained as follows. It is known from the mystical intentions of the incense offering that the letters mem hey shin,4One of the Divine Names that comprise the seventy-two letter Name of G-d. When arranged differently, they spell out the name Moshe (Moses) – מה"ש, משה. when spelled out in full, have the numerical value of ma’ves – death. [But when] they are rectified5Literally, “sweetened,” a Kabbalistic term for the amelioration of the Strict Judgments. they become ha’emes – “the truth.”6The name Moshe, when spelled out in full, מם הא שין, has the numerical value of 446, the same as the words ma’ves, מות and ha’emes, האמת. Moses embodied both aspects – goodness, which is the truth, and complete evil, which is death. However, the people did not grasp or perceive the truth. They saw only his aspect of evil; that is, the letter combination alluded to in his name that spelled out death. This is why “they looked after Moses.” They looked only at the aspect of his backside,7Kabbalistic texts often use the terms “Face” and “Back” (Panim, Achor) to describe states of revelation and concealment. Perceiving the “Back” means grasping only the external aspect of a situation, not its internal nature. The people saw only Moses’ potential for evil, but not how he had transformed it and overcome it. and thus they suspected him of adultery, for he was indeed born with all the worse character traits. Degel Machane Ephraim, Ki Sisa

83. Korach.2.1

    All the [evil traits] that Balaam had, Moses was suspected of having as well. For as long as the ascension of the Shechinah is not complete, as it will be in the Messianic Era, when the impure shells will be annulled and G-d will swallow up death forever (Isaiah 25:8), all the elevations can only occur in the mind of an upright individual. And an upright individual can only reach and ascend to his root by means of his opposite. That is, when [evil] comes to his mind, and he becomes motivated to [serve] G-d.8Every human being contains the entire world, whose myriad creatures are reflected in the endless thoughts that pass through his mind each day. Good thoughts parallel good creatures and evil thoughts are related to harmful ones. By subduing the evil in one’s own thoughts, the evil in the world is also overcome. The non-Jewish prophet and sorcerer Balaam was the very opposite of Moses, and embodied every possible evil trait; yet he too existed within Moses’ thoughts, and through his presence there, Moses was inspired to overcome his own evil and attain the level of a Tzaddik. This is the process of uplifting the sparks of holiness from among the impure shells that will continue until the coming of the Messiah. Pri Ha’Aretz, Matos

84. Korach.3.1

    Now Korach, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men; and they rose up against Moses… (Numbers 16:1) A Tzaddik’s enemies are his very spirit. For instance, Moses was the root soul of “mixed multitude.”1Exodus 12:38. However, they were the dross of the purification process.2Just as the process of purifying silver and gold leaves behind a dross, so Moses, in the process of purifying his own soul, Thus, they accused him of every terrible deed in the world. We have a tradition from the Baal Shem Tov that they even suspected him of adultery, for Balaam was a spark of Moses, and whatever he did, they suspected and accused Moses of doing. Do not be surprised, then, if thoroughly wicked people – the mixed multitude – accuse a perfect Tzaddik of doing things that he never even imagined, for this is by accident, as they are often describing things that they did themselves. Being from his root, though, they do not see the fault in themselves, but blame it on the Tzaddik. Or, perhaps, the Tzaddik did something akin to this sin, on a very subtle level, in a previous life. Yet, the Tzaddik takes all of their words to heart so that he may rectify his accusers. He accepts their accusations in love, and begs for mercy upon both himself and them, and he draws down on them all manner of blessing. Notzer Chesed, Pirkei Avos 6:5

85. Korach.4.1

    Whatever the wicked Balaam actually did, Moses was suspected and accused of doing. This is because Balaam was a spark of Moses. But woe to those who accused Moses, for it was due to their own wickedness that they saw badness in him. However, this was [arranged by G‑d], in order to eradicate them from the world. Nesiv Mitzvosecha, Nesiv Emunah, 3:28.

86. Korach.5.1

    Rabbi Reuven ben Atzrobili said: A person is never suspected of doing something unless he actually did it. And if he did not do all of it, he did some of it. And if he did not do some of it, he thought about doing it. And if he did not think about doing it, he saw others do it and was pleased. Mo’ed Katan 18b This applies only when the accusations are not from one’s enemies; whereas the slander of one’s enemies slander has no substance. Wicked people can accuse a Tzaddik of doing things that he never imagined in all of his lifetimes, just as they accused the Holy Baal Shem Tov and his disciple Rav Dov Baer (of Mezritch).

87. Korach.5.2

    Whatever Balaam and the mixed multitude did, they accused Moses of doing, such as adultery, although it was due to their own wickedness. Still, theirs was not a complete lie, for Balaam and the mixed multitude were sparks of Moses’ soul, and so whatever they did, he was accused of doing. Yet there is nothing else in creation other than G‑d: “the humiliation of those whom You scorn has fallen upon me” (Psalms 79:12).3Meaning to say, the Tzaddik understands that if he is being accused of a sin, it is G-d who is accusing him through the sinner. He takes the words to heart, and through his repentance, seeks to repair both himself and those who accuse him. Moses and other Tzaddikim strive to the repair the world and rectify everything, for “everything is prepared for the banquet.”4Pirkei Avos 3:16. Ibid. Nesiv HaYichud, 6:5

88. Korach.6.1

    I remember how short my time is; have You created for nothing all people? (Psalms 89:48) This verse contains a question posed by the evil inclination, and the answer it received from G‑d. For when Moses performed all the miracles, the evil inclination asked G‑d: “Did you create me for nothing? Who would be foolish enough to listen to me now?” The answer it received was: “all people.” That is, G‑d will create a wicked person who seems to be just like the Tzaddik, but who is really his opposite, and who will incite and seduce others...5To sin, or, at least, to oppose the true Tzaddik of the generation. “All people” means, “just like all the Tzaddikim.” For when a Tzaddik is being formed in the womb, before his soul enters his body, the forces of evil protest greatly in heaven, claiming that the Tzaddik will lead his generation to repent. What can the evil inclination do and why was it created? It is only appeased when they give it one opposite [the Tzaddik]. Toldos Yaakov Yosef, p. 192d

89. Korach.8.1

    The plant rota protects a person from the plague.8See Mishnas Chasidim, Tikun HaMagefa, ch. 1. This is because the word “rota” has the numerical value of 216 (רי”ו), which is related to the 72 letter Name of G‑d,9I.e. 3 times 72 equals 216. and is an acronym for the words: “Heal us, G‑d, and we shall be healed.”10From the daily Amidah prayer. Be’rot HaMayim, Likutim

90. Chukat.1.1

    This is the statute of the Torah, which the L‑rd has commanded, saying: Speak to the children of Israel, that they bring you a red heifer, faultless, with no blemish… (Numbers 19:2) All the commandments are eternal in the mind. Although, in practice they require a certain time and action, in thought, they exist forever. For the Torah partakes of G‑d’s divinity, and His divinity is eternal. As the disciples of the Baal Shem Tov said, the entire Torah must always be found applicable in the mind and intellect, and one can learn from every mitzvah its [spiritual] allusion. They asked the Baal Shem Tov how this applies to the mitzvah of the Red Heifer, which was rarely performed even in the day of the Holy Temple. Furthermore, what is the significance of its ability to purify the impure and make impure the pure?

91. Chukat.1.2

    The Baal Shem Tov answered that this pertains to the ego. Because if a person acts wrongly and is far from G‑d, the beginning of his reform depends upon the ego, and [actions that are] not for the sake of heaven.1I.e. not with selfless intent. For instance, in order to show off, or to merit the World to Come. For this too is a hidden type of egotism, in that he thinks it fitting for G‑d to reward him for his deeds. He imagines that he has done something for G‑d, when really, without G‑d’s influence in our lives, what are we? How can we possibly receive reward? However, it is impossible to realize this at first, and the person would remain in the “externalities,”2In the chitzoniyut – i.e. trapped in a superficial relationship with life, and far from G‑d. G‑d forbid. Therefore, it is permitted for him to use pride, ostentation and self-centered actions, for “amidst selfish reasons, one comes to selflessness.”3Pesachim 50b. The Talmud speaks about a person who studies Torah in order to be honored with the title “Rabbi.” Even though his motivation is self-serving, the very act of studying Torah will purify him and bring him to a level of selflessness in his studies. On the other hand, selfless worship must be pure and clean from all traces of ego, which will ruin the action. Ego, then, purifies the impure that are distant from G‑d, and defiles the pure that are already close to Him, for if become prideful, they are despised by G‑d.

92. Chukat.1.3

    This applies even to Tzaddikim, who are already pure. They, too, must always follow this path, that requires both pride and humility to draw close to G‑d. Because before a person wants to come close to G‑d through the performance of an important mitzvah, or Torah study, or prayer, he is still far-off. Compared to the degree of closeness he will attain through this deed, he is, in a sense, still impure. It is impossible for him to come close to G‑d without his ego. For just as there is Smallness and Largeness in holiness, so do they exist on the side of evil,4The Sitra Achra – the “Other Side,” referring to the forces in creation that appear opposite the Divine will. G‑d forbid. Smallness in the Sitra Achra occurs when the evil inclination tells us, “You are not fit to perform such an important mitzvah or act of worship as this.” Then, one must become proud in the way of G‑d.5Based upon II Chronicles 17:6: “And [Jehoshaphat’s] heart was lifted up in the ways of the L‑rd; and furthermore he took away the high places and the Asherim out of Judah.” This is as our Sages said: “Why was Adam created alone, so that a [each] person should say, ‘The world depends upon me.’”6Sanhedrin 37a. Lacking this attitude, his evil inclination will tell him that he is unfit to approach G‑d through his action. Thus, he must use his very ego to come close to G‑d, for this is really humility, as we explained. It only seems like pride compared to the evil inclination, who seeks to deceive him into thinking that it is a mitzvah to be lowly. Thus, he pride purifies him and allow him to draw close to G‑d through Torah study, prayer, or the commandments. However, afterward, when he is actually involved in the act, he must be on guard to all forms of pride. He must humble himself before G‑d and others. This is holy Smallness – not thinking that he is better than anyone else because they do not do this deed. It turns out that feeling egotistical during the actual performance of the mitzvah, when a person is called pure, actually makes him impure, G‑d forbid.

93. Chukat.1.4

    Now, pride is called a Heifer, for it increases and enlarges a person’s mind.7The Hebrew word for “Heifer,” Parah, is related to the word Pore’ah, “to be fruitful” – translated here as “to increase.” It is also red, from the side of the “shells.”8The color red is usually associates with forces of negativity, such as blood, or the Sefirah of Gevurah. Here, it represents the kelipot – the impure shells that block the perception of G‑d. Therefore, one must throw into the pyre of the Heifer cedar wood, hyssop and crimson [wool], as the Talmud says: “One who is as proud as a cedar should lower himself like a hyssop.”9Midrash Tanchuma, Metzora 3. And Maimonidies decided that the rod of cedar wood must be a hands breath long.10Mishnah Torah, Hilchos Metzorah, 11:1. That is, the power and the greatness that a person uses to perform the mitzvah has to be precisely measured to a hands breath, and immediately afterward, he must lower himself like a hyssop. This is called the Red Heifer that purifies the impure, and makes impure the pure. Kesser Shem Tov, part 2, p. 18a

94. Chukat.2.1

    There are two types of rebuke, one for Torah scholars and the other for the masses. Each must be addressed according to his particular nature and spiritual level, as the Zohar says on the verse: “‘Thus shall you say to the house of Jacob, and tell the children of Israel” (Exodus 19:3).1Zohar 2:79b. Scholars must be cautioned not to have the slightest ulterior motive [when serving G‑d], whereas for the masses, this would be permitted, as the Sages said: “A person should always study Torah even with ulterior motives, for this will bring him to study it for selfless motives.”2Pesachim 50b. I heard from Rabbi Menachem Mendel that this is the meaning of the Red Heifer, which made the pure impure, and the impure pure. Toldos Yaakov Yosef, p. 110a

95. Balak.2.1

    And Balaam raised his eyes, and saw Israel dwelling at peace by tribes, and the spirit of God came upon him. (Numbers 24:2) He saw that their doors were not opposite one another, and he said, “It is fitting to bless them.”1Bava Basra 60a. See Rashi on this verse. Sometimes, two scholars who are debating one another cannot admit to the truth. Each one seeks to disprove his friend's words. Even though he knows that the other is right, his intention in arguing merely to harass, G‑d forbid. Yet, the main intention in a debate should be to admit to the truth, and to fulfill what our Sages have said: “If two people sit together and share words of Torah, the Divine Presence dwells among them.”2Pirkei Avos 3:2. Now, the mouth is called a “door,” for speech goes out from it. This is the meaning of: “Their doors were not opposite one another.” They did not intend to oppose or provoke each other in their debates, but to admit to the truth. And so he said, “It is fitting to bless them.” Dudayim BaSadeh, Likutey Amorim, p. 29d

96. Balak.4.1

    And he took up his parable, and said: This is the word of Balaam the son of Beor, and the saying of the man with the blinded eye. (ibid. 24:3) …this is the saying of the man who sees well. (Targum Unkelos3Targum Onkelos is a second century translation of the Torah. There are numerous interpretations of the words in this verse, shasum ayin, translated above as “blind eye,” following the Talmud, Sanhedrin 105a and Niddah 31a.) I heard in the name of the Baal Shem Tov the meaning of this Targum. The Midrash asks why G‑d chose to rest His Presence on such a wicked Gentile as [Balaam]? And it answers, so that the Gentile nations will not have any allegation [against G‑d], saying “Had you given us prophets, we too would have improved our ways.”4Midrash Rabbah, Balak. Cited in Rashi, Numbers 22:5 It is known, though, that the attainment of prophecy required very great holiness. Now, a person has five senses: sight, hearing, taste, smell and touch. These correspond to five spiritual senses, as it is written: “My heart has seen much wisdom” (Ecclesiastes 1:17), “You have given to Your servant a listening heart” (I Kings 3:9), “And he shall smell with the fear of G‑d” (Isaiah 11:3), and likewise with the other senses.5See Midrash Rabbah, Koheles 1:36. When a person purifies and sanctifies his external [physical] sense, holiness rests upon his spiritual ones, and the spirit of prophecy descends upon him. But the wicked Balaam was the opposite of this. He defiled all of his physical senses, as our Rabbis said, that he practiced bestiality with his donkey.6Sanhedrin 105a. In addition, he was a necromancer, a diviner, a sorcerer, and a soothsayer. How was it possible for prophecy to have rested upon him? It was not possible! And yet, it was extremely necessary for him to become a prophet, so that the nations of the world could not have a claim [against G‑d], “You rejected us!” But the matter was still very difficult, for there was no idea what could be done with him. What did G‑d do? He blinded him in one of his eyes, and because he could not sin with that eye, holiness and prophecy rested upon it. The Targum reveals this to us by translating “blinded eye” as “who sees well.” That is, because he was blind in one of his eyes, he was able to see well with prophetic vision. But had he not been blind in that eye, there would not have been any way for prophecy to rest upon him. Koheles Yitzchok, Balak

97. Balak.5.1

    How goodly are your tents, O Jacob, your dwellings, O Israel! (ibid. 24:5) Fear of G‑d is greatest when it is internal, when it is concealed and inapparent. This is not like the words of the prayer: “A man should always be G‑d-fearing inwardly as he is outwardly.”7This is the text used in a number of prayer books, such as nusach Sefard, commonly used by the Chasidim, and nusach Sefardi. However, the Ashkenazi prayer book, as well as the Chabad text, merely says: “A man should always be G‑d-fearing inwardly.” This is the meaning of “How goodly are your tents, O Jacob,” which refers to the curtains that hung as a tent over the Tabernacle. It is good that your tents – your revealed side – should be Jacob, the simple level. However, “your dwellings” – that is, your internality – should be Israel, which is a lofty level.8In Midrashic and Kabbalistic texts, the name Jacob represents simplicity and the common folk, as the verse says, “And Jacob was a simple man…” (Genesis 25:27). The name Jacob is also from the word “heel” ekev, as in the verse: “and after that the second one came out, and his hand was holding the heal of Esau” (ibid. 25:26). The heel also represents the lowest levels. On the other hand, the name Israel was given to Jacob after he defeated the angel, and contains the letters li rosh – “He is a head to me.” After I wrote these words, I heard the same thing in the name of the Rabbi Israel Baal Shem Tov, and I rejoiced. Zerizusa d’Avraham

98. Balak.6.1

    How goodly are your tents, Jacob, your dwellings, Israel! (Numbers 24:5) From the blessings of that wicked man, you can learn what he wanted to curse. Sanhedrin 98b That is, from the blessing: “How goodly are your tents, Jacob, your dwellings, Israel.” For the Gemara says: “Not like Abraham, who called [the place of the Temple] a mountain, nor like Isaac, who called it a field, but like Jacob, who called it a house.”1Pesachim 88a: “Not like Abraham, of whom it is written ‘mountain,’ as it says: ‘As it is said today, in the mount where G‑d is seen’ (Genesis 22:14). Nor like Isaac, of whom it is written ‘field,’ as it says: ‘And Isaac went out to meditate in the field’ (ibid. 24:63). But like Jacob, who called it ‘house,’ as it says: ‘And he called that place “the house of G‑d” (Beit E-l).’” However, the Baal Shem Tov will assign two alternative verses from Scripture to Abraham and Isaac, both of which speak of the Temple’s destruction. Only the Third Temple, built in the merit of Jacob, will last forever. As the verse says: “For My house will be called a house of prayer for all peoples” (Isaiah 56:7). That is, not like Abraham who called it a mountain, as it says: “the mountain of Zion, which is desolate” (Lamentations 5:18), nor like Isaac, who called it a field: “Zion is a plowed field” (Micah 3:12), for in the future, the Temple will be rebuild in the merit of Jacob, who called it a house. But then, why wasn’t the Temple originally built in the merit of Jacob, so that it would not be destroyed? The answer is found in the Midrash: “He poured out his wrath on wood and stone.”2Eicha Rabbosai 4:14. That is, rather than G‑d directing his anger toward the Jewish People, He poured it on the Holy Temple. Instead of destruction, we were sentenced to exile. Had the Temple been built in the merit of Jacob, nothing would have remained of the Jewish people,3Because the Temple would have been perfect and indestructible, G‑d would have taken out His anger on the nation itself. as the Midrash says: “Why was [the Tabernacle] called Mishkan? Because it was twice used as collateral (‘mashkan’).”4Shemos Rabbah 51:3. The Mishkan, like the First and Second Temples, was also destroyed or captured due to the nation’s sins. It was a type of collateral; for when the people sinned, it was taken instead of them. That is, the Mishkan was taken as collateral for the sake of Israel. Now we can understand the curse in Balaam’s blessing: “How goodly are your tents, Jacob.” He wanted the Tabernacle, called “your tents,”5The Mishkan was also called the Ohel Mo’ed, the Tent of Meeting. to [already] be built in the merit of Jacob. Then, “your mishkenosecha” – Your collateral – would be “Israel” itself.6I.e. they would be destroyed. Ohr Ha’Emes, and Imrei Tzaddikim

99. Balak.8.1

    And when Pinchas, the son of Elazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear (romach) in his hand. (ibid. 25:7) Pinchas saw the letter mem floating in the air… and he attached to it reish-ches and also vav, so that it made romach.(Zohar 3:237a). I heard from my grandfather that Pinchas saw and understood from within himself that Malchus lacked unification – for a human being is a microcosm.7The Degel Machane Ephraim, parashas Pinchas, also writes: “I heard from my grandfather that [Pinchas] understood this from his own pure thoughts. Therefore, ‘he took the spear.’” Meaning, he perceived that the aspect of Malchus in his own mind had fallen, and so he raised it up by taking the “spear.” Thus, he made the unification [in himself].8The Degel Machane Ephraim also writes on this (parasha Vayikra, s.v. “Bamidbar Rabbah,” that the floating mem relates to the level of prophecy known as “aspaklaria d’eino me’ira” – “a vision through an unclear lens.” This was the level of prophecy experienced by all prophets other than Moses. The floating mem lets the prophet know the level of his clarity. To explain this a little further. Pinchas realized this from his own thoughts of fallen love (Chesed).9Every human emotion and characteristic, in its purest form, is directed toward G‑d. However, these emotions can fall to lower manifestations. Thus, the love of G‑d can become love of the flesh. According to the Baal Shem Tov, it was not the illicit act of Kosbi and Zimri that Pinchas saw, but his own inner fall – an extraneous thought of carnal love that entered his mind. This signified that the Sefirah of Malchus (where all thoughts are manifest) had fallen from its attachment to G‑d. This is the meaning of the floating mem; i.e. Malchus disconnected from its higher source. By overcoming the thought, through the trait of Isaac, he reconnected it to its source. This is the meaning of the romach. However, he strengthened himself, as it says: “Who is strong? He who conquers his nature.”10Pirkei Avos 4:1. This reflects the aspect of Gevurah, the trait of Isaac, whose name has the numerical value of the letters reish-ches (208). Then the sparks of chesed rose from their fall and brokenness and were revealed through the letter vav, making the aspect of romach, whose numerical value is that of Abraham (248).11Actually, the gematria of the word romach, when spelled with the letter vav is 254. When it is spelled with the vav, as it is in the verse, it equals 248; the same as Abraham – אברהם. This is true of every harsh Judgment, which occurs because Malchus lacks unification. But when you find the aspect of love in the Judgment, the Judgment is rectified in its root and transformed into the aspect of Abraham. The good ascends and the evil falls away. This also happened in the story of Nachum Ish Gamzu, who said “This is also for the good” (gam zu l’tovah).12Ta’anis 21a. He found the aspect of Chesed that was there, and so the Judgment was sweetened to become love. And this is what Elijah said in the story, that it was the dirt was that of Abraham; meaning, from the aspect of Abraham, which is love. Then it rose up, and they fell and were broken. There is much more that could be said here, but this should be sufficient to the wise. A wise person will understand from my grandfather’s words that the reish is Chochmah, and that Chochmah is the source of Gevurah. Degel Machane Ephraim, Balak

100. Balak.10.1

     The Zohar says: “He saw the letter mem, etc.” For Malchus without unification becomes Judgment – a consuming fire. But by means of the unification, it becomes compassion. Pinchas felt this, and immediately made the unification of “romach” in his mind, joining the two attributes: “I am G‑d,”13“I” – Ani – is a name for Malchus. “G‑d” – Y-H-V-H – is the Name related to Tiferes. The repair of Malchus occurs when it rises out of the impure shells and unites with Tiferes. which is the union of the Holy One and the Shechina. This creates compassion. For the letters reish ches have the numerical value of the name “Isaac.” People should realize that extraneous thoughts come from Malchus, which is the letter mem, not being in union. And they should at once join the mem to reish ches in their thoughts, to create RMCh, and through faith, it becomes romach, as Pinchas did. Tzafnah Paneach, p. 18b,c

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